Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts. Roberts, Francis, 1609-1675. 1657 Approx. 6944 KB of XML-encoded text transcribed from 913 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A57385 Wing R1594 ESTC R28802 10763049 ocm 10763049 45712 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A57385) Transcribed from: (Early English Books Online ; image set 45712) Images scanned from microfilm: (Early English books, 1641-1700 ; 1409:1) Mysterium & medulla Bibliorum the mysterie and marrow of the Bible, viz. God's covenant with man in the first Adam before the fall, and in the last Adam, Iesvs Christ, after the fall, from the beginning to the end of the world : unfolded & illustrated in positive aphorisms & their explanation ... / by Francis Roberts. Roberts, Francis, 1609-1675. [63], 1721, 35 p. Printed by R.W. for George Calvert, London : 1657. Book IV, "Gods covenant of performance" has special t.p. at p. 1229. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Covenant theology. Theology, Doctrinal. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 Mona Logarbo Sampled and proofread 2003-06 Mona Logarbo Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Mysterium & Medulla Bibliorum . THE Mysterie and Marrow of the BIBLE : VIZ. God's Covenants WITH MAN , In the First Adam , before the Fall : and In the Last Adam IESVS CHRIST , After the Fall ; From the Beginning to the End of the World ; Unfolded & Illustrated In Positive Aphorisms & their Explanations . WHEREIN The General Nature , Several Kinds , Gradual Discoveries , Sanctions and Administrations of all Gods Holy COVENANTS , From First to Last , throughout the whole Scriptures ; together with their peculiar Terms , Occasions , Author , Foederates , Matter , Form , End , Properties , Agreements , Disagreements , and many other their noted Excellencies are largely and Familiarly expounded : The blessed Person and Office of IESUS CHRIST , the Soul of all the Covenants of Faith , and sole Mediator of the NEW COVENANT , is Described : Many choice Fundamental points of Christianity , are Explained : Sundry Practical Questions , or Cases of Conscience , are Resolved : Divers puzzling Controversies about the present Truths are positively Stated and Determined : Many Obscure and Difficult Scriptures are occasionally Elucidated : And , in all , The Great supernatural MYSTERIE of the whole Sacred BIBLE , touching Gods most Wise , Gracious , Merciful , Righteous , Plenary , Wonderful , and Eternal Salvation of Sinners by IESUS CHRIST through Faith , sweetly Couched and Gradually Revealed in his Covenant-Expressures in all Ages of the Church , is Disclosed and Un-veiled . By FRANCIS ROBERTS , M. A. Pastor of the Church at Wrington , in the County of Sommerset . THIS is THE COVENANT that I will make with the House of Israel after those Daies , saith the LORD ; I will give my Laws into their mind , and write them in their Hearts . And I will be to them a God ; and they shall be to me a people , &c. Heb. 8. 10 , 11 , 12. Jer. 31. 33 , 34. But ye are come unto Mount Sion , — and to IESUS the Mediator of the NEW COVENANT , Heb. 12. 22 , 24. August . in lib. de Spirit . & Litera , cap. 22. Tom. 3. Ero , inquit , illis in Deum : & ipsi erunt mihi in Populum . Quid hoc bono melius ! Quid hac Faelicitate Faelicius ! London , Printed by R. W. for George Calvert , and are to be sold at his shop at the sign of the Half-Moon in Pauls Church-yard . 1657. HEROI PERHONORIFICO , PATRONO SUO FAVENTISSIMO , ARTHURO DOMINO CAPELL BARONI DE HADHAM : Nec non NOBILISSIMIS AMPLISSIMISQUE HEROINIS , ELIZABETHAE DOMINAE CAPELL Matri ejus Pientissimae , ET DOMINAE ELIZABETHAE CAPELL Consorti ejus conjunctissimae ; HOC Mysterium & Medullam Bibliorum , VIZ. Elucidationes hasce Theologicas De Sacrosanctis Salutiferisque Dei Optimi Maximi , Fidelissimi & Mentiri nescii cum Homine initis FOEDERIBUS : Tam FOEDERE OPERUM Naturali , ante Lapsum illum miserrimum , in ADAMO primo ; Quam FOEDERE FIDEI Supernaturali , post Lapsum , in ADAMO postremo IESU CHRISTO , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Per universas temporum Revolutiones , Primariasque Ecclesiae vicissitudines , inde à jactis Mundi Fundamentis usque ad Consummationem Seculi ; Beatitates FOEDERUM infra Patefactas , at Maximè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Summae Gratitudinis , observantiae & Honoris Ergo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. D. D. Franciscus Roberts . To the Churches , Ministers , and Members of JESUS CHRIST , in England , Scotland , Ireland and other the annexed Dominions , Grace , Mercy and Peace from God our Father and the Lord JESUS CHRIST our Mediator , and from the Holy Spirit the Comforter . Highly Honoured , and entirely beloved in the LORD ; THE a Sacred COVENANTS of God with Man , b before c and since his fall , That profound Mysterie and Marrow of the Bible , are a Subject so Sublime , Spiritual , Comprehensive , Transcendent , and every way excellent , in it self ; so Necessary , Profitable , Comfortable , and every way desirable , to us : that it is most worthy of all acceptation , by all that are , or desire to be , d altogether CHRISTIANS . e For ; 1. The Author of these COVENANTS ; is the LORD , the most High and only wise God. 2. The Original Fountain and Impulsives of them ; the glorious Riches of Divine Grace . 3. The Confoederates or Foederate-Parties to them ; God , and Man either as in the First Adam before the fall , or as in the Last Adam , Jesus Christ since the Fall. 4. The Foundation of all the COVENANTS OF FAITH from First to Last ; JESUS CHRIST , God-man , our only Mediator and Hope , either as Promised , or as Performed . 5. The Matters of Gods Covenants , are ; From God , All manner of Blessings Temporal , Spiritual , and Eternal , which the whole Scriptures Promise : From Man , all manner of Duties Natural in the First Adam , or supernatural in the Last Adam , which the whole Scriptures require . 6. The Form of them ; More Inwardly , The Foederates Reciprocal and Mutual obligation : More Outwardly , The various Manifestations , Confirmations and Administrations of Gods several Covenants according to the Mysterious Contrivances and Counsels of his blessed Will. 7. Finally , The intended Scope or Ends of them all , are ; Subordinately , The Happiness of man in his Foederal enjoyment of the LORD as his Covenant God both in this and the world to come , which is absolutely the height of all possible Felicity : Ultimately , The Glory of God in his matchless Wisdom , Goodness , Free-Grace , Mercy , Love , Truth , Faithfulness , Iustice , Holiness , Happiness , &c. all which are rendered in and through JESUS CHRIST most illustrious and Glorious . This Transcendent and most excellent Mysterie , THE COVENANTS OF GOD , I have endeavoured ( according to the measure of the gift of Christ Received ) to Explicate and Illustrate in the ensuing Treatise . A Work ( I acknowledge ) of vast Extent , great Difficulty , much Labour , and Long Time. 1. Of Vast Extent . Comprizing in it ; All the Methods of Divine Dispensations to the Church in all ages ; All the Conditions of the Church under those Dispensations ; All the greatest and precious Promises , of the Life that now is , and of that which is to come ; All Sorts of Blessings Promised by God to man : All Sorts of Duties Re-promised by man to God ; All the gradual Discoveries of JESUS CHRIST , ●…he only Mediator , and Saviour of Sinners ; The whole Mysterie of all true Religion from the Beginning to the end of the world ; and which as a Continued thred of gold runs through the whole Series of all the Holy Scriptures . 2. Of great Difficulty . Things excellent are difficult . This work is Difficult : Partly , through the Profound Mysteriousness of the Covenants themselves : Partly , through the obscurity and seeming repug●…ancy óf some Scriptures wherein the Covenants are mentioned and Revealed : Partly , through the great diversity of Gods Covenant Discoveries : Partly , through the many intricate Knots , Doubts and Perplexing Controversies that all sorts of Adversaries to the Truth , have cast in the way . By reason of all which this precious Truth lyes , like silver , very deep , and sometimes hard to come by , and must be laboriously digged out from amongst the ve ry Rocks . 〈◊〉 3 Of much Labour . Being of such vast Extent and great Difficulty , it must needs be very laborious . Gods Covenants are many , occasioning many Doubts , Questions , Cases of Conscience , &c. and the Nature of some of them especially so involved in intricate Difficulties and perplexities ; that I confess , it hath cost me no small pains and study to give my self and others Satisfaction therein . It can be no easie task to take so long a journey , and of times to travel through such deep wayes and unbeaten paths , yea sometimes to pass through such stony and Rocky places . But because , I have set my heart exceedingly to the COVENANTS OF my GOD , which ( in my judgement ) are an universal Basis or Foundation to all true Religion and Happiness , I have shunned no Diligence ; Industry or Endeavours , that to me seemed requisite for the Profitable unveiling of them . 4. Finally , This is a work of a long time . This I have proved by much experience , far beyond my expectation . For in the Treatise following is comprized the Substance of all my g Weekly Lectures for the Space of almost six years Compleat : Besides much of be New Covenant , which was never preached at all . During which time , when I had brought on the work almost to the End of Gods Covenant with his Captives as it were in their h Graves in Babylon , my self was for certain weeks together so Captivated by a Putrid Feaver that I was almost brought to the brink of the Grave . And this was a deep aggravation of mine Affliction , that now the work was like to be left imperfect , and little or nothing spoken to the NEW COVENANT , which is the Glory of all Gods Covenants . But i the LORD my God was ready to save me , both In Affliction , and From Affliction . ( 1 ) In Affliction ; By witholding my disease from Annoying mine Animals , and from assaulting much my Vitals , Though it had brough my Naturals almost as low as the dust . By which dispensation I comforted my self : that the LORD in sparing mine Animals and Intellectuals intended to reserve them for some further Service to himself and his Church : ( 2 ) From Affliction ; By k loving my Soul from the pit of Corruption , casting all my sins behind his back , and Restoring a New Life unto me that I might exalt his glorious Name in Explication of his New Covenant . For which complexive Mercy I desire unfeignedly to render all possible Praises to the God of my salvation . Now therefore , Having Enterprized , and ( through the good hand of my most gracious God ) at last Accomplished this Long , Laborious , Difficult and Comprehensive work ; I most humbly lay it at the feet of JESUS CHRIST my Lord and Saviour , sincerely devoting and Consecrating it , First to his Honour , Next to the Service , Edification and Consolation of his Church and all his genuine Members within these Ilands . And l the God of all Grace , who hath given m the Manifestation of the Spirit to every man to profit withal , and who can actuate the Doctrine of Truth , whether Preached with lively voice , or Printed in a Book to the saving Benefit of his peoples Souls ; So Accept , Bless , go forth with and Prosper these poor labours of his most unworthy Servant , by his Spirits sacred Influences and effectual co-operations , that thereby , Some ignorant Souls may be illuminated , Some Gainsayers to the Truth , and opposers of Religion may be convinced , Some Aliens to Christ may be Converted ; Some weak doubting and trembling Christians may be resolved , strengthned and established , Some dejected , disconsolate , Afflicted , Tempted or Deserted Saints may be refreshed and comforted , and that in some fort or other , whosoever shall read the Soul-saving Mysteries of Gods Holy Covenants hereafter unfolded , may have his heart even burn within him towards God , Iesus Christ , his Covenants , and a true New-Covenant state with God in Christ , that the flames of that heavenly fire within his breast may be unquenchable . And in order to the more fruitful perusal of this Treatise , and for the more speedy fixing of Right Notions and Apprehensions in the Readers Minds touching the COVENANTS OF GOD ; I premise and earnestly recommend these few General Considerations , viz. I. That , The LORD , the only true God , Father , Son and Holy-Ghost , though eternally and infinitely happy in himself alone , yet is pleased to Communicate of his Happiness to his intellectual Creatures , Angels and Men : but especially to Men , by vouchsafing them a blessed Fellowship or Communion with himself , both Natural , Spiritual , and Coelestial . In this Consideration I comprize four things , viz. 1. That , The n LORD the only true God is Father , Son , and Holy Ghost . A Trinity of Persons , or Personal Subsistences in Unity of essence . 2. That , The LORD God is Eternally and infinitely Happy in himself : For , Before all time , and o Before the world or any Creature was , from Eternity to Eternity , he was God. And being eternally God , he was Eternally Happy in himself : p The Blessed and only Potentate . Yea being the q In finite and boundless of God , he was , is and will be Infinitely Happy in himself . Perfect Happiness consists in enjoyment of Perfect goodness , of a confluence of all goodness . Now God is all goodness ; God is his own goodness . r There is none good , save one , that is , God , viz. There is none good as God is good , Essentially , Independantly , Infinitely , Immutably , Eternally , &c. And therefore God is his own Happiness eternally : when nothing was , but God. The Father , Son and Holy Ghost having eternal and infinite fulness of Satisfaction , Complacency and acquiescence in themselves alone . And whatsoever goodness or Happiness is in any creature since the creation , all that is wholly put into , and heaped upon the Creature by God alone , as drops out of his Ocean , as grains out of his Mountain , as Littles out of his All. 3. That , God notwithstanding is pleased to communicate of his own happiness to his intellectual creatures , Angels and men , but especially to men . As the Sun , full of light , communicates his light and glory to all the world : or as the Sea , full of water , imparts his streams to all the earth . And yet the Happiness of God is not at all diminished , by imparting of his Happiness to men and Angels : As the light of the Sun is not all at lessned by his Diffusion and Emanation of light to all the world . Nevertheless Man , being brought neerest to God in s the Person and office of Iesus Christ , hath the primary impartment of the divine felicity . 4. That , God Communicates his happiness to man , by vouchsafing him Blessed Communion with himself , both Natural , Spiritual , and Coelestial . God so communicates his Happiness to Man , as that man must reciprocate some Homage to God out of that which he hath received from God. God gives of his own to man , and expects again of his own from man : and herein in the General stands that blissfull and sweet Communion betwixt God and man. And this Communion is threefold , viz. ( 1 ) Natural , By Creation , which t was betwixt God and Adam in Paradise before the Fall. ( 2 ) Spiritual , by u New Creation , which is betwixt God and all the Elect in Iesus Christ the Second Adam , since the Fall. ( 3 ) Coelestial , by Glorification , which shall be betwixt God and all the Elect in Christ in the highest heavens , in the x be atifical vision and fruition of God in Iesus Christ face to face immediately , fully and eternally . II. That . The LORD God brings man into Communion with himself , by that sweet Familiar way of COVENANT , in all ages , from the Foundation to the Consummation of the world . God might have dealt with man in a More Absolute Lordly and Majestical way , peremptorily Commanding and requiring from man his Duty and Allegiance : but he hath pleased to Condescend to a More Relative familiar Covenant way ; And this y after the manner of man , viz. familiarly , sweetly , and condescendingly dealing with man by Covenant , as one man with another . God by his Covenants Reveals , Applies , Confirms , and Increaseth this sweet Communion betwixt himself and his People in all ages and generation of the world , from the Creation to the judgement day . 1. Into Natural Communion . God brought Innocent man by the z Covenant of works . 2 Into Spiritual Communion , God brings lapsed man by the a Covenant of Faith , gradually more and more Revealed unto perfection , in all the seven Periods and Discoveries of it : witness Adam , Noah , Abraham , Israel , David , The Captives , and Jews and Gentiles of all Nations , thus brought into , and established in Communion with God by his Covenant . 3. Into Coelestial Communion also they are brought by the same Covenant of Faith , assuring by many b Promises of a Glorious life and Compleat happiness in Heaven for evermore . III. That , Gods COVENANT with man is of two kinds : viz. 1. c A COVENANT OF WORKS , with man upright in the First Adam before the Fall , Promising the Continuance of Life and Happiness to him upon Terms of Perfect and Perpetual Personal Obedience , But threatning Death and Misery upon the least ●…ayling therein . Which Covenant being d broken by Adams Disobedience in Eating the forbidden fruit , was in Specie utterly irreparable . ( See in this Treatise , this e Govenants Explication ) 2. f A COVENANT OF FAITH , with man lapsed , in JESUS CHRIST , The last Adam , Revealing and Promising lapsed Sinners Recovery from Sin and Death to Righteousness and Life , upon Terms of unfeigned Faith in Iesus Christ to that end . This Distinction of Gods Covenant , into a Covenant of Works and of Faith , is Most proper and agreeable to Scripture . The g Nature whereof , and of the Covenant of Faith in General , is hereafter at large unfolded . IV. That , Gods COVENANT OF FAITH in Christ the Last Adam , ( Inchoate in the Earthly , but Consummate in the Heavenly Paradise ) Hath a twofold respect to IESUS CHRIST ; viz. 1. As Promised , and to be Revealed afterward ; 2. As Performed , Exhibited and actually Revealed already : And hereupon it is Subd●…stinguished into , 1. The h COVENANTS OF PROMISE in Christ only Promised : Wherein are fix gradual Discoveries of Christ and Covenant Mercies , still proceeding from the less to the more Perfect : 2. The COVENANT OF PERFORMANCE , in Christ Performed and actually Manifested in the Flesh , viz. The i NEW COVENANT , the most perfect and compleat Expressure of all the Covenants of Faith , Commencing from Christs Death , and Continuing till the end of the world . The Promise●…ere ●…ere more Dark , Imperfect , Inneffectual and Restrained to one sort of People ; The New Covenant is more Clear , Perfect , Efficacious and Universally extended to all sorts and Nations of People in he whole world . This Distinction of the Covenant of Faith , See k hereafter Explicated and confirmed . V. That , The Mysterie and chief Matter of all the Covenants of Faith , whether Covenants of Promise or New Covenant , though for Accidents and Circumstances it be very variously represented , yet for essence and Substance it is only one and the same , viz. The Recovery of lapsed Sinners from Sin and Death , to Righteousness and life by IESUS CHRIST alone through Faith. The same CHRIST , the same Faith , The same Recovery of lapsed sinners by Christ through Faith is Revealed in all the Covenants of Faith , but in every of them diversly . As , 1. The same Christ is Revealed in all the Covenants since the Fall. They are as many Cabinets one within another : but Christ the Iewell within them All. All their Promises lead to him , and Center in in him , All their Commandments refer to him , All their Threats drive to him , All their Ceremonies Typifie him , All their Sacraments signfie him , All their Ordinances magnifie him , &c. But in every of them how differently is the same Christ represented ! As the l Seed of the woman bruising the Serpents Head ; in the First : As the true m Noah saving an Elect Remnant by water by his blood , in the Ark of the Church ; in the Second : As the n Seed of Abraham in whom all the Nations of the earth should be blessed ▪ in then third : As the o Prophet like Moses raised up from among the People Israel , to be hearkned unto in all things , under severest Penalty : in the Fourth : As the Royall p Seed of David , that should sit upon his Throne , ruling the House of Iacob , The Church of God , for evermore ; in the Fifth : As the true q DAVID , Shepheard , Prince and King of the Redeemed Captives for ever ; in the Sixth ; And , as r God manifested in the Flesh , Crucified , Dead , Buried , Risen , Ascended , and Set down on the Right hand of God , For the actual accomplishment of his Elects Redemption ; in the Seventh . Or thus : In the three First Covenants is represented the Person of Christ , God-man : His Manhood , As the Seed of the woman , The Seed of Noah , The Seed of Abraham ; His God-head , As being able To bruise the Serpents Head , To save his Elect Remnant by water , and To bless all the Nations of the Earth . In the two next Covenants is set forth his triple Mediatory office : His Prophecy , under the Type of Moses ; His Priesthood under the Type of Aaron : and His Kingship under the Type of David . In the sixth Covenant with the Captives is set forth some Notable efficacy of his office , in Redeeming , Cleansing and Sanctifying his enthralled guilty and polluted People . But in the New Covenant Christ is represented both in his Person , Offices and Efficacy of his Offices , both towards Iews and Gentiles more clearly fully and gloriously then in all the fore-going Covenants , And yet , It is s IESUS CHRIST yesterday , and to day , and for ever the same . 2. The same Faith is revealed in all the Covenants before Christ , as in the New Covenant after Christ. 1. The Catalogue of the t Ancient believers . 2 The Iustification of Noah , Abraham , &c. by u Faith. 3. The Description of the righteousness of Faith by x Moses and y David , and z Habakkuk , &c. are clear indications that in all time before Christ , Sinners were Recovered and saved by Iesus Christ through Faith. But before Christ Faith was revealed very darkly , obscurely and imperfectly ; in Comparison of the Revelation of Faith since Christ , which is more clear , pers●…icuous and compleat . Hence comparatively a Faith is said , not to come , till the New-Covenant ▪ times . 3. The same Recovery of lapsed sinners by Christ through Faith was revealed proportionably under all former Covenants : but never so clearly , extensively and efficaciously as now under the New Covenant . Then under Redemption from Egypt and Reduction from Babylon . Their eternal Redemption from Sin and Death was shadowed out ; Then under the Sprinkling of blood , their Iustification , and under divers washings and Levitical Purifications , Their Sanctification , &c. was represented : but now all th●…se Spirituals in Christ are represented b without veil with open face . VI. That , Consequently whatsoever Accidentals or Circumstantials of foregoing Covenants of Faith from time to time were abolished upon the Commencing of more perfect Foederal Administrations , yet all the essentials and Substantials of them still remain , the Former being still confirmed by , yea comprized in the later , as more compleat and perfect . God proceeds in all his Covenants , from first to last , from the more imperfect to the more Perfect , till at last he had brought in the most perfect New Covenant . As Ezekiels c wheels , were a wheel within a wheel ; or as the Coelestial Orbs are supposed to be Orb within Orb from the lowest to the highest : So Gods Covenants are , as it were , Covenant within Covenant , from the least to the greatest ; the later being still fuller and larger then the former . Iesus Christ was represented , In the First Covenant , as the Seed of the woman ; In the Second , as the true Noah ; In the Third , as the Seed of Abraham ; In the Fourth , as the Seed of Israel ; In the Fifth , as the Seed of David ; In The Sixth , as the true David ; In the Seventh , which is the New Covenant , as actually God-man , Immanuel , God-with-us . In the first Covenant God promised that d this Seed of the woman should bruise the Serpents head ; In the second , that this true e Noah should save an elect Remnant ; In the third , that this f Seed of Abraham should bless all Nations , and be a Priest like Melchizedeck ; In the fourth , that this g Seed of Israel should bless and guide Israel , and be their Great Prophet like Moses ; In the fifth , that this h Seed of David should reign over the house of Jacob , the Church , for evermore ; In the sixth , that this true i DAVID should Redeem his Captives , re-unite them into one Kingdom , and be their Shepheard , Prince and King for ever : and In the seventh , that this k God-man Iesus Christ actually exhibited , should bless all Nations as well as the Iews , Discipling them , and incorporating them into the same Church - body with them , writing his Laws in their hearts , &c. In all these Covenants before the New Covenant there were certain accidentals and circumstantials belonging to the outward Form of Administration peculiar to those times and people , which were vanishing and are done away : as Sacrifices , Circumcision , Passover , and the four extraordinary Sacraments , with all the Levitical Ordinances , Rites , Ceremonies and Administrations under the Old Covenant : But yet the Substantials of all these Covenants still remain and have their chief accomplishment in the New Covenant , as the Scriptures abundantly Testifie of all these Covenants s●…verally . Compare ( 1 ) Gen. 3. 14 , 15. with Heb. 2. 14 , 15. Col. 2. 14 , 15. Rom. 16. 20. ( 2 ) And Gen. 6. 18 , &c. with 1 Pet. 3. 20 , 21. Heb. 11. 7. ( 3 ) And Gen. 22. 18. & 12. 3. with Acts 3. 25 , 26. Gal 3. 13. 14. ( 4 ) And Deut. 5. 2 , &c. & 18. 15. to 20. with Heb. 8. 10. Acts 2. 20 , 21 , 22 , &c. ( 5 ) And Psal. 132. 11. with Acts 2. 30. Luke 1. 31 , 32 , 33. ( 6 ) And Ezek. 36. 25 , 26 , &c. Ier. 24. 5 , 6 , 7. with Heb. 8. 10 , 11 , 12. And this will abundantly appear by comparing the Matter of all these six Covenants with the Matter of the New Covenant hereafter explicated . Divers useful Consectaries hence result . As , 1. Hence , The Substantial Promises of Mercies in all foregoing Covenants of Faith do as truly belong to us , and may be as Consolatory to us , now under the New Covenant , as to any of Gods people to whom they were first and immediately propounded under any former Covenants . Thus we may , from the first Covenant , l expect victory over the Serpent , as well as Adam . We may , from the Second Covenant , expect the m worlds absolute Security from being universally drowned with a stood for ever , as also the constant course and revolution of Seed time and harvest , and cold and heat , and summer and winter , and day and night while the earth remaineth , as well as Noah . We may , from the third Covenant , assure our selves that we ( being Abrahams spiritual children n by Faith ) o shall be blessed with faithful Abraham , though we be Gentiles : shall have victory over our Enemies , Espeiaclly our Spiritual enemies : shall have the true coelestial Canaan for an everlasting inheritance : and shall enjoy the LORD for our Covenant God : &c. as well as Abrahams and his Natural Seed . The like is to be said of all the other Covenants with Israel , David , and with the Captives . The Substantials of all Covenants of Faith being one and the same , we may apply and extract comfort from the Substantial Promises of them all , as well as from the New Covenant under which we live . Herein we have an admirable advantage above all the Foederates of former Covenants ; in that we have the benefit of the Promises of all the Covenants of Promise , which they had ; and of the New Covenant , which they had not Here is much wisdom required , here is high Priviledge vouchsafed , for the skilfull and comfortable applying and improving of Gods Promises in all Covenants of Faith throughout the Bible . 2. Hence , All the Substantial commands explicit or implicit of former Covenants of Faith , are as obligatory and binding to us now under the New Covenant , as formerly they were to Gods people under any Covenant on whom they were first imposed . As former Promises are still Consolatory to us in regard of Covenant-Mercies from God : So former Commands Explicit or Implicit are obligatory to us in regard of Covenant-Duties to God. The Analogy and proportion betwixt these two is evident . Are not we as strongly obliged now under the New Covenant ; 1. To fight p against the Serpent , that in Christ we may bruise his head ; as well as Adam ? 2 ▪ To q believe Gods word and warnings , and be Obedient to him in most difficult undertakings : as well as Noah ? 3. To r Walk be●…ore God in Faith and Obedience , To be perfect , To initiate our infant Children in the first initiating Token of the present Covenant of God , &c. as well as Abraham ? 4. To observe s all the ten Commandm●…nts of the Moral Law ; as well as the People Israel ? 5. To t keep Gods Covenant and Testimony ; as well as David and his seed ? 6. To u remember our own evil wayes and doings which were not good , and loath our selves in our own sight for our iniquities , and for our Abominations ; To walk in Gods Statutes , &c. To be Gods Covenant-people , &c. as well as Gods Captives in Babylon ? Doubtless these and like Command of the Substance of former Covenants , reach us , concern us ▪ oblige●…us non : as well as Gods people of old : for they were never abrogated , but rather most strongly re-inforced and confirmed under the New Covenant . 3. Hence , We under the New Covenant have strongest Consolation from such Promises , and greatest obligation by such Commands of all Covenants of Faith fore-going . Inasmuch as the Substance of all those Covenants doth still remain of force and vertue ; and the vigor of them is afresh revived and continued under the New Covenant . And a sevenfold cord is not easily broken . 4. Hence , This excellently directs us in the Reading , Applying and Improving of the Holy Scriptures with Iudgement . Wisely Dis●…inguish we Substantials for Circumstantials , Essentials from Accidentals , in the Promises , Precepts and Covenants of God : and then we shall plainly See the due portion and allotment which appertains to us . 5. Hence , The Necessity and utility of the Books of the Old Testament , as well as of the New , unto all New-Covenant Foederates is evinced and Described . The Substantials , of all Promised Mercies and of all commanded restipulated Duties , under all former Covenants still remaining of force and vertue , do both evince the Necessity , and Delineate the Utility of the Books of Old Testament . This is the Compass and Pole-star to sail by in this Scripture-Sea : This is the Golden Clew and thread to be followed in this Scripture-Laberynth . What Doubts , Knots , Difficulties , &c. will not this one thing resolve and Unty about the diligent and fruitfull perusal of the Scriptures ! VII . That , The COVENANTS OF GOD , in their latitude , viz. his Covenants of Works and of Faith , are so capacious and Comprehensive , that they inclose and comprize within themselves the grand Mysterie and very Marrow of all the Holy Scriptures . This is very clear : For , I. The whole Scriptures are a meer Supernatural Revelation x by Divine Inspiration . II. The grand Mysterie and very Marrow of the whole Scriptures , is ; Mans Happiness in the enjoyment of God in the First Adam , before the Fall , comprized in the Covenant of Works ; And Mans Recovery from Sin and Death to Righteousness and Life , after the Fall , by JESUS CHRIST the Last Adam , through Faith , Comprized in the Covenant of Faith and all the gradual Discoveries thereof from age to age . III. Now these two sorts of the Covenants of God are so Complexive , that they clearly fadom and conclude within themselves , as within their Arms , this grand Mysterie , Soul and Marrow of all the Holy Bible . For , 1. All the Doctrines of Scripture , come under these Covenants ; are as so many Divine truths of them , are to be referred to them as their chief Heads , and are to be tryd by them as their common standard or Touchstone . The clearest y extraction of all fundamental Truths in Religion , is from these Covenants : and the most solid Decision of all sorts of Controversies and Refutation of all sorts of errors is to be derived from the true state of these Covenants . Gods Covenants are the best Umpires in all controversal Divinity ; and the best Hammers for all Errors and Heresies against the Truth . As might easily be demonstrated , if need were , in both Cases . 2. All Promises and Prophecies in the whole Scripture , from the beginning of Genesis to the end of the Revelation , do flow as so many streams from these fountains of Gods Covenants , and meet as so many lines in these Covenant-Centers . The Promises are but Gods Covenants in their Branches ; The Covenants are Gods Promises in the root . And were I to treat of Gods z greatest and precious Promises ( as sometimes I had resolved ) I should count it the most clear , exact and proper way , to Rank all the Promises in the whole Bible under their Peculiar Covenants , & Foederal Expressures , both for the plainest explication , and for the safest and sweetest Application of them to the Spirits of believers . 3. Consequently , all the Threats in Scripture come under Gods Covenants , with the Promises . Threats and Promises are Relatives , and ri●…e both from the same spring-head of the Covenants , though upon different Considerations . Promises chiefly are propounded upon Terms of such or such Covenant-Performances : threatnings chiefly are denounced in case of failing in performance of such or such Covenant-Duties . 4. All Types in Scripture come under Gods Covenants , as Figures or shadows of Covenant-Blessings , especially of IESUS CHRIST in his Person , Offices , Effects of his offices , Body mystical , Members , &c. One way or other a Christ is the Substance , Body , Soul , and End of them all . They are all Christ veyled . 5. All Histories in Scripture come under these Covenants : declaring the Antecedents , concomitants or consequents of these Covenants ; and one way or other subserving to illustrate these Covenants Manifestation , Confirmation , or Administration . 6. All Commands in Scripture come under Gods Covenants in one regard or other , but especially as Impositions or Explanations of the Covenant-Duties restipulated and required from man to God. 7. Finally , All the Ordinances of God in Old or New Testament touching Doctrine , Worship , Church-Government and Practise of Gods People come under Gods Covenants : and principally under the external Forms of those Covenants respectively . And therefore from all this it s very evident , how just cause I had to intitle this Treatise , Mysterium & Medulla Bibliorum , THE MYSTERIE and MARROW OF THE BIBLE , viz. GODS COVENANTS WITH MAN , &c. For , Gods Covenants are the Peculiar Display of the Grand Scripture Mysterie , and so are the very Sinew and Marrow of all the blessed BIBLE . Oh! what a Subject , what a Secret , what a Treasure , what a Conflux of Grace , Wisdom , Goodness , Iustice and Mercy are the COVENANTS OF GOD ! VIII . That , Without the Solid knowledge of Gods Covenants , The Depth of Holy Scriptures , The Secrets of true Religion , and Gods Mysterious Contrivances of Sinners salvation can never be judiciously understood . This evidently results from the former Consideration , and needs no further illustration . IX . That , All the People of the world , are so far miserable or Happy , as they are without , or within the Covenants of God. For , The whole Mysterie of Mans Natural Happiness was comprized in his being in Covenant with God , according to the Covenant of Works in the First Adam ; And the whole Mysterie of Mans supernatural Happiness is comprehended in Mans being in Covenant with God , according to the Covenant of Faith in Iesus Christ the last Adam , The Covenant of works requiring Perfect , and perpetual Personal Obedience , being broken by the First Adam , and by all his ordinary posterity in him , cannot afford lapsed man any Happiness any more , forasmuch as lapsed man cannot any more enjoy God in that Covenant . The Covenant of Faith hath provided a Remedy in Iesus Christ , as the Sinners b Mediator and Surety , Satisfying by his Death for mans Debt , and exactly fulfilling the Law ( the Substance of the Covenant of works ) by his obedience for mans acceptation : So that whosoever shall by Faith unfeigned accept this Remedy provided , viz. Iesus Christ , his Death and Obedience , shall thereby be acquitted from Sin and Death , Restored to Righteousness and Happiness in the enjoyment of God in Iesus Christ. They therefore that are effectually within this Covenant of Faith , are so far truly Happy : but they that are without this Covenant-state , are so far utterly miserable , being c without Christ , without Hope , and without God in the world . And therefore , Having first Preached in my weekly Lectures upon this comfortable , comprehensive , intricate , but Necessary Subject of Gods sacred Covenants , At the importunity of many I have been induced to Publish the same ; 1. For the d Helping of poor souls out of their miserable Covenantless-state , into an happy Covenant-Condition with God in Iesus Christ. 2. For the Assisting of Gods weakest doubting , yet sincere Foederatees to discern their inward , effectual and saving interest in the Covenant of God. 3. For the displaying of their matchless and transcendent e Felicities , who not only are savingly in Covenant with God , but also have well-grounded evidence of that their good Covenant-state . 4. For Inciting , ( 1 ) Both of all Gods faithfull Ministers , ( who are f Ministers of the New Testament ) to frequent g Preaching of Gods Covenants , with all Prudence and diligence ; ( 2 ) And of all his sincere Foederates , to an answerable and worthy walking with their God in Christ as his Covenant-people ; according to his Covenants-Directions , Encouragements and Obligations . 5. For Satisfaction to mine own heart and Spirit about this Profound , mysterious , aud important Subject . 6. For Edification of my hearers the more abundantly by my Weekly Lectures upon so Noble and Profitable a Theam . 7. For more clear Illustration of those Sweetest saving Truths which as precious Iewels are laid up for Gods People in these rich Cabinets of Gods Covenants . And , 8. For the high advancement of the glory of the blessed God and Iesus Christ our only Lord in all . For attainment of which high and excellent Ends , I have ( to my best judgement ) taken the most probable and Promising way in the unfolding of Gods Covenant-Expressures in this ensuing TREATISE . For , 1. Herein I have Treated of GODS COVENANTS , First More Generally : Then More Specially ; viz. of the COVENANT OF WORKS before the Fall in the first Adam ▪ And of the COVENANT OF FAITH after the Fall in CHRIST the last Adam ; and that in Christ , 1. As Pro mised in all the h COVENANTS OF PROMISE Revealed in six noted Periods of Time especially , 2. As Performed in the i NEW COVENANT . This method of handling Gods Covenants , being most proper and clear in it self , and most congruous to the Scriptures . Consequently the Reading of this whole Treatise , and not only some part , is requisite to the Right Notion of Gods Covenants . 2. Herein I have digested the whole Doctrine of GODS COVENANTS into , 1. Certain distinct Theses , Positions or Compendious Assertions , which I call APHORISMS ; comprizing in Brief the sum of all : 2. The Explanations and Confirmations of those Aphorisms , as the Nature of them requires . 3. Such Consectaries or Inferences as properly result from them . And this Course I have purposely embraced . Partly , That both my self and others may have the more distinct and clear apprehension about all Gods Covenant-Mysteries . Partly , that every thing may be the more obvious in the Treatise , and the better fixed in the Memory . Partly , that the whole may hereupon be more acceptable and profitable to all sorts of Readers . 3. Herein I have ( so far as possible with safety to the Truth ) purposely waved Polemical Dissertations and Disputes , chiefly bending my self unto Doctrinals and Practicals : wherein , A very Considerable part of the Body of Divinity is unfolded , Many Practical Questions or Cases of Conscience are Resolved , Divers Doubts and Difficulties both about Doctrine and Practise are removed , And all according to the Nature of particulars advantagiously Applyed . And where I have been forced , for vindication of the Truth , to touch upon points Controversal ( Disputings k wranglings and vain janglings about Religion being the Epidemical and pernicious disease of these times , whence very many have disputed away both Truth , Religion and a good Conscience from themselves : ) I have stated the Questions , confirmed the Truth by Arguments , and Refelled the Contrary Objections which seemed Material , l sollicitously declining all Logomachies , Personal reflections , and other Extravagancies , as unavaylable to Truth or Godliness . 4. Herein I have very frequently throughout the whole Treatise insisted upon Scripture-Tryals , Evidences and Discoveries of Mens Covenant-Condition , Spiritual State , Hearts , Graces , Dispositions , Actions , &c. towards God. That Hypocrites and carnal men may not think better of themselves then they have cause , and so run Headlong to Destruction in a Golden Dream ; and That the true Israelites indeed , though most weak and unexperienced , may not think worse of themselves then they ought , but may be instructed how to m make their Calling and Election sure , and at last come sweetly to discover by the Spirit of God n the things that are freely given them of God. And in all this great Work I have most seriously and ( if I know mine own heart ) sincerely desired the Furtherance of the Knowledge , Faith , Assurance , Comfort , Ioy , Holiness , Heavenliness , and all the Spirituals of such as are o ordained to eternal Life , and especially of all mine endeared Relations , Not only Natural , but also Spiritual , that ever received any Converting , Confirming , Supporting or Edifying benefit by my Ministry . And I beseech the LORD of the Covenant to make these my weak and unworthy Labours advantagiously speak and Preach to them and others , when I shall sleep in IESUS , and be silent in the Grave . The volume , I confess , hath sweld too much under my hand : But I have this Apology , The vast Comprehensiveness , great Variety , and Frequent Difficulties of the Subject-Matter ; As also mine earnest endeavours after Practicalness and p Perspicuity therein to the meanest Capacities , have occasioned this Prolixity . And yet I hope the judicious Reader , upon perusal of the whole , will acknowledge such a brief Prolixity , or Prolix Brevity therein , that very little could have been conveniently omitted . I say therefore , ( As once q Augustine of his Work of the City of God ) Let such as think it too little or too much , hold me excused : But let them who think it is enough , give congratulating thanks , not to me , but to the LORD with me . X. That , Finally , the Churches Ministers , and Members of Christ should with all possible Iudgement , Zeal , Affection and Constancy , interest and exercise themselves in the Covenants of God , but especially in the Covenants of Faith whereby alone Sinners Hope and comfort in Christ are provided for by God since the Fall , The Top-excellency , perfection and glory of all which Covenants is the New COVENANT . Therefore , O all ye true Churches of Christ , look upon the COVENANTS OF GOD , as the Grand Mysterie and very Marrow of all the Holy Scriptures . All The Scripture-Doctrines , Promises , Threats , Types , Histories , Commands and Ordinances , are fully Deducible from , and reducible to the Covenants of God : Consequently all your Information , Consolation , Caution , Instruction , Exhortation and Edification depends upon Gods Covenants . Mind and meditate upon them diligently . These will Preserve you in the Truth , against Error : These will direct you in Purity of worship , Government and all the Ordinances of Christ ; without pollution or corruption : These will Restore you unto , and Preserve you in the sweet r Unity of the Spirit in the bond of Peace , against Distractions and Divisions ; These will engage you in the s Life of God , and t power of Godliness effectually , against all Prophaness , Formality , and Hypocrisie : These will endear you unto God , Father , Son , and Holy Ghost , in all heavenly Soul-Ravishing u Communion , that Spiritual Paradise and Heaven upon Earth . O ye faithfull Ministers of Christ , Study and Preach the COVENANTS of GOD with all Prudence and Diligence to the Flocks of God whereof the Lord hath made you overseers . Ye are by Calling and Office x Ministers of the New Covenant , ( the Lord of the Covenant make us all able Ministers of the New Covenant , of the Spirit and not of the Letter , that the People may be through divine Grace , y the Epistle of Christ , Ministred by us , written not with Ink , but with the Spirit of the living God ; not in Tables of stone , but in the fleshly Tables of the Heart : ) Oh strive exceedingly to Display the riches of divine Grace , and the Fulness of Iesus Christ , as wrapped up in the Covenants , to the hearts and spirits of poor Sinnere ; Oh let all the chief tendencies of your Doctrine be subservient hereunto . Hereby you shall most sweetly revive and bind up the bruised Souls of broken-hearted Sinners , and most happily Espouse them as a chaste virgin unto Christ. Finally , O ▪ all ye Members of Christ , Come and See , Trade and traffique daily in this Spiritual Mart of Gods Covenants . Here are the greatest gains and richest Treasures to be had in all the world . If Holiness or Righteousness ; if Conversion , Confirmation , or Consummation ; If Pardon , Adoption , Sanctification or Communion with God : if Grace or Glory : If Iesus Christ , the only Mediator , or the only Al-sufficient God , with all the Mysteries or Treasures of Scripture , &c be worth the having : Come close with the sacred Covenants of God , wherein you shall abundantly find all these . This ensuing Treatise is offered to you for your assistance and encouragement in this Glorious Employment . The Lord God and Iesus Christ the only Mediator of the New Covenant make it usefull and effectually Instrumental by his Spirit to bring Aliens into Covenant , and establish Foederates in Covenant with God in Iesus Christ to all Eternity . Amen . So prayeth May 20. 1657. Your humble and Faithfull Servant in the Gospel of our Lord Iesus Christ , Fran. Roberts . I. A METHODICAL TABLE Of the principal Matters in these four Books of God's Covenants , according to the Method and Order wherein they are unfolded . BOOK I. Of Gods Covenants , their Names , Natures , Sorts and Benefits ; More Generally . Chap. 1. THE Method of handling Gods Covenants in all the four Books following , Propounded , p. 1 , 2 , 3. Aphorism 1. That , God in all ages , from the beginning to the End of the world , is pleased to deal with his Church and People by way of COVENANT , p. 3. to 6. Aphorism 2. That , God in all ages pleaseth to deal with his Church and people by way of Covenant , for divers weighty Causes and excellent Ends. Corollaries . p. 6. to 10. Chap. 2. APhorism 1. Of the Names given to Gods Covenants , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke ; and Of 1. Their Notation . 2. Their various Acceptations in Scripture , p. 10. to 14. Aphorism 2. Gods Covenant ( in the general notion of it ) is his Gratuitous . Agreement with his people , Promising them Eternal Happiness , and all Subordinate Good : and Requiring from them all due dependance upon God , and Obedience to him , in Order to his glory , p. 14 , 15 , 16. Aphorism 3. Gods Covenant with his People is not only one , but divers : and it is divers both for Kind , Dègree and Circumstances . The Distribution of Gods Covenant , p. 16 , 17 , 18. BOOK II. Of Gods COUENANTS ; More Particularly . Chap. 1. I. OF Gods Covenant of Works with the first Adam , and his Natural Seed , before the fall . Aphorism 1. God was pleased to Enter into Covenant with the first Adam , before his Fall , p. 19. to 23. Aphorism 2. Gods entering into Covenant with Adam before his Fall , was an Act of Divine Grace and Favour , not of debt , p. 23. Aphorism 3. God entering into Covenant with the first Adam before his Fall , did in and with him enter into the same Covenant with all his Posterity , p. 23 , 24. Aphorism 4. Gods Covenant with the first Adam and his Posterity before the Fall , ( variously denominated ) Is Gods gracious Agreement with Adam , and with his Posterity in him , To give them Eternal life and happiness , upon condition of Perfect Personal Obedience , p. 24. to 33. Here ; 1. The Blessing Promised , and Curse Threatned . Wherein Note , 1. What life Adam enjoyed in innocency , p. 26. 2. What life God further promised to Adam upon his Obedience , p. 27. 3. What Death God threatned to Adam in case of Disobedience , p. 27 , 28. 4. How Gods threatning was fulfilled , seeing Adam did not presently dye , p. 29. 2. The duty restipulated . Where note , 1. How it may appear that God required and Adam restipulated perfect and perpetual Personal Obedience , p. 30. 2. What was the Law , Rule or Measure of Adams Obedience ? p. 31 , 32 , 33. Aphorism 5. When God entred into this Covenant of Works with the first Adam , he was compleatly able in his own Person to keep this Covenant in every point , p. 33. to 36. Aphorism 6. This Covenant of Works Adam utterly brake , by Disobedience . How ? When ? How hainous this breach of Covenant . Corollaries , p. 36. to 59. Aphorism 7. The breach of the Covenant of Works by the Disobodience of the first Adam , did wonderfully make way for the Establishment of the Covenant of Faith by the Obedience of the second Adam , p. 59 , 60. Chap. 2. II. OF Gods Covenant of faith with the last Adam and his Seed after the fall , More Generally . Aphorism 1. The Covenant of Works being broken in the first Adam , The Lord God was pleased to reveal a Covenant of Faith in IESUS CHRIST the last Adam , p. 62. to 69. Aphorism 2. The Covenant of Faith is Gods gracious Compact or Agreement , &c. Here , 1. The Efficient Cause , or Author of the Covenant of Faith , is God , p. 69 , 70 , 71. 2. The Par●…ies to this Covenant of Faith , are ; 1. God , on the one hand . 2. Christ the last Adam , and in him all his Seed , on the other hand , p. 71. to 79. 3. The Matter of this Covenant of of Faith , consists of things agreed upon , 1. Betwixt God and Jesus Christ. 2. Betwixt God and the seed of Christ in him . I. Betwixt God , and Iesus Christ the last Adam . Here , 1. God the Father , in Order to the Recovery of his Seed , Promiseth to Christ , 1. To invest Christ with a Mediatory Office , of Priest , Prophet and King , p. 79. to 82. 2. To Accept Christ in his Office , p. 82. 3. To assist , support , encourage and protect Christ in the execution of his office , p. 82. 4. To exalt Christ gloriously , after al his abasement by reason of his office , p. 83. 5. To prosper and Crown Christ with full success in Recovering all his Seed , p. 84. 2. JESUS CHRIST the last Adam , Re-promiseth to the Father , 1. To accept , undertake and discharge this Mediatory Office chearfully and faithfully , p. 85. 2. To Rely fully upon his heavenly Father for Acceptance , Assistance and Protection in Execution of his Office , against all Difficulties , &c. p. 86. II. Betwixt God and Christs Seed in Christ the Last Adam . Here , 1. God promiseth , in Christ , on his part , 1. What he in Christ will do for Christs Seed , viz. He will Recover them from a state of sin and death , to a state of righteousness and life , p. 87 , 88. 2. What he will be to Christs Seed , viz. He will be a God to them , p. 89 , 90. 2. Christs Seed Re-promise in Christ , on their part , 1. What they will do . 1. They will accept Christ , and Covenanted Mercies by Faith. 2. They will walk worthy of Christ and those Mercies , p. 91 , 92 , 93. 2. What they will be . They will become Gods people in Christ. In 1. All they are : 2. All they have : 3 All they can do : 4. All they can endure , p. 94. to 97. 4. The Form of this Covenant of Faith. 1. Inward . 2. Outward , Consisting in ( 1 ) Gradual Discoveries : ( 2 ) Various Administrations : ( 3 ) Testamentary Disposition : ( 4 ) Large and Liberal Tender : ( 5 ) Visible Advantages , though but outwardly embraced , p. 97. to 102. 5. Corollaries or Consectaries resulting from the Covenant of Faith , Generally considered , I. The Covenant of Faith is a Profound Supernatural Mysterie , p. 102. to 105. II. The Covenant of Faith is a wonderful Compound and Contrivance of meer Grace , p. 105. to 108. III. Jesus Christ is the very Marrow and Kernel of the Covenant of Faith , p. 108. to 111. IV. The Covenant of Faith may in a right and sound sense be acknowledged Conditional . Here , at large , 1. The true state of the Question about the Condiditionality of the Covenant of faith is laid down . 2. The Conditionality of the Covenant , so stated , is confirmed . 3. Contrary Objections are refelled , p. 111. to 132. V. The Covenant of Faith is a sweet Paradise of Believers union to , and Communion with God in Jesus Christ , p. 132 , 133. VI. The Matters of this Covenant of Faith are most High and Great , &c. p. 134. VII . The Properties and Perfections of this Covenant of Faith are divers and excellent . It is , 1. Holy. And that in five regards , p. 135. to 137. 2. Gratuitous , p. 137. 3. Ordered in all things . In four respects , p. 137. to 139. ☞ 4. Sure. This sureness is abundantly demonstrated , 1. From the Nature , Properties and Perfections of the Covenant-making God. 2. From Gods manifold Methods for establishing of it . 3. From Gods accomplishment of his Covenant most punctually in all ages . 4. From removal of all imaginable corrumpent causes that might render it unfaithful . 5. From the everlasting Nature of the Covenant it self , p. 139. to 158. 5. Comfortable . Here , 1. That it is Comfortable . 2. To whom . 3. How , and in what respects , at large , p. 158. to 170. 6. Everlasting , and in what sense , p. 170. to 173. VIII . The Agreement and Difference betwixt the Covenant of Works , and the Covenant of Faith is notably conspicuous , &c. p. 173 , &c. 1. Their Agreements , p. 174. 2. Their Differences in many Particulars , p. 175. to 181. 3. Divers results from these Agreements and Disagreements , p. 181. to 184. Aphorism 3. The Covenant of Faith may be sub-distinguished or distributed into two Branches , viz. 1. Gods Covenant of Promise , with one peculiar sort of people only before Christ. 2. Gods Covenant of Performance , or the NEW COVENANT with all sorts of people since Christ , p. 184. to 191. BOOK III. Of Gods COVENANTS OF PROMISE , before Christ , in VI. Remarkable expressures . Chap. 1. I. OF the Discovery of the Covenants of Promise , in the I. Remarkable Period of time , from Adam , till Noah : in that First Gospel , Gen. 3. 14 , 15. Here note , 1. The Occasion of the words , p. 192. 2. The meaning of the words ; in Resolving these Questions , viz. 1. What Serpent is here meant ? Three Opinions , p. 193 , &c. 2. What woman is here intended ? Here three Opinions , p. 194. 3. What is meant by these two Seeds , The Serpents Seed , and the womans Seed ? p. 195 , 196. 4. What Punishments they are which are here pronounced upon the Serpent ; upon the visible Serpent four , and upon the invisible Serpent other four , p. 197 , 198. 5. The Benefits Promised for the woman and her Seed , p. 199 , 200. 3. Aphorisms resulting from the words unfolded , viz. Aphorism 1. Immediately upon Adams Fall , God revealed a gracious Promise touching Mans recovery . Cleared . Six Corollaries thereupon , p. 201. to 207. Aphorism 2. This Promise of Mans Recovery was revealed very imperfectly and obs●…urely , p. 207. to 210. Aphorism 3. This First Promise of lapsed mans Recovery , was Revealed in CHRIST , the womans Seed . 1. That it was so revealed . 2. What it implyes to be so revealed . 3. Why it was revealed in Christ ? 4. Corollaries . p. 210. to 217. Aphorism 4. This First Promise in Christ , Revealed lapsed mans Recovery , in the enmity threatned betwixt the woman and the Serpent , betwixt her Seed and his Seed , and in the events of that Enmity . Here note , 1. That , in Gods explicit Threatnings against the Serpent , are implicit Promises for sinners Recovery , p. 217. 2. What Degree of Sinners Recovery is Promised under this enmity Threatned , p. 218. 3. What are the Events of this enmity , &c. 1. The Bruising of the Serpents Head by the Seed of the woman , CHRIST ; 1. In his own Person . By seven Degrees , p. 219 , 220. 2. In the Persons of his Elect , through his power . By six Degrees , p. 221 , 222. 2. The bruising of the Heel of the womans Seed by the Serpent , p. 223. 1. The Heel of Christ , the Primary Seed is bruised . 1. God Permits it three waies . 2. God limits it six waies . 3. God orders it for good , p. 224. to 227. 2. The Heel of them that are Christs is also bruised by Satan . This Bruising is , 1. Permitted in three particulars . 2. Limited in six regards . 3. Over-ruled in three respects for their good and Satans ruine , p. 227. to 232. 4. Corollar●…es . Hence , I. Gods Threatnings are to be duly weighed even by Gods People , p 232. II. Behold the riches of Gods love , &c. to lapsed man , Revealing the mysterie of mans Recovery from his Fall , before he Sentence him for his Fall , p. 233. III. How notably is the depth of lapsed mans misery hereby intimated ! four waies , p. 233. IV. This First Promise , though very dark and obscure , yet comprehended in it much Gospel in a few words , p. 234 , 235. V. Then lapsed Sinners are actually in a state of Recovery , when this enmity against the Serpent and his Seed , and the fruits of this enmity , &c. are effectually implanted in them , wrought by them , or belonging to them , p. 235 1. That we have true Enmity against the Serpent : Three signs , p. 235 , 236. 2. That we have , and do bruise the Serpents Head. Five Evidences , p. 237. 3. That Satan , at worst , doth but bruise our Heel . Five Indications , p. 238. VI. These Threatnings were not so terrible to the Serpent and his Seed : but they were as comfortable to the woman and her Seed , p. 239. VII . This First Promise obligeth poor sinners to all possible Gratitude , p. 240. Aphorism 5 This First Promise revealed in Christ the Seed of the woman , though it had not the Name and compleat Formality of a Covenant , yet had it the Nature , Substance and Reality of a Covenant , and that the Covenant of Faith. The 1. Author , 2. Foederate Parties , 3. The Matter , 4. The Form of this Promise , being for Substance the same with those of the Covenant of faith , p. 241. to 248. Chap. 2. II. OF the Discovery of the Covenant●… of Promise in the II. Remarkable Period of time , viz ▪ From Noah till Abraham . Aphorism 1. The Lord God having determined to destroy the Old world for its extream wickedness , established his Covenant with righteous Noah , To save him , his Family , and a Seed of living creatures in the Ark , from the common Distruction , p. 248 , 249. 1. Confirmation of this Aphorism , p. 249. 2. Explication of it , p. 249. 1. What this word COVENANT meaneth , p. 249. 2. How God stablished his Covenant with Noah , p. 250. 3. Who were Parties ; God and Noah . Noah described by his 1. Pedegree . 2. Name . 3. Religion . 4. Priviledges , p. 250 , 251. 4. The Matters Covenanted , on Gods part , and on ' Noah's , p. 252. 5. The Occasion , and End of Gods making this Covenant with Noah , p. 252 , 253. 3. Application of it , in seven Corollaries or Inferences , p. 254 , 255. Aphorism 2. The LORD God having destroyed the wicked old world by a flood of waters , not only resolved with himself , but also Covenanted with Noah , with his Seed , and with the creatures , never to destroy the earth any more by a flood : Annexing the Rain-bow for a Token of the Covenant . Here , this Aphorism is 1. Confirmed , in the chief branches of it , by Scriptures , p. 256. 2. Explained . Here note , 1. The Causes and Occasion of this Covenant , p. 257. 2. The Parties Covenanting , p. 257. to 259. 3. The Matters Covenanted , on Gods part , and on Noahs , his Sons and their Seed , p. 259. 4. The Token of the Covenant , the Bow in the Cloud . 1. What it is . 2. When it was set there . 3. What manner of Token it was , p. 260 , 261. 3. Applyed in four Corollaries . p. 262. Aphorism 3. These two Covenants of God , established with Noah , before and after the Flood , &c. were a Renewed Discovery and Administration of the Covenant of Faith , touching Sinners Salvation by Iesus Christ. Here , 1. That these two Covenants of God with Noah , &c. were A Renewed Discovery of the Covenant of Faith touching Sinners Salvation by Christ : is proved at large by six sorts of Arguments . One being that , Noah was a Type of Christ : The Ark of the Church : The saving of Noah and his house in the Ark , of Gods saving his Houshold in the Church , p. 263 , to 277. 2. What the Spiritual Meaning of these Covenants of God with Noah as a Covenant of Faith , is , In regard of 1. Author , 2. Parties , 3. Matter , and 4. Form thereof , p. 277. to 281. 3. What Additionals were annexed to this Covenant-expressure , more then to the former , and consequently their Agreements and Differences in many particulars , p. 281. to 283. 4. Corollaries , p. 283. to 285. Chap. 3. III. OF the Discovery of the Covenants of Promise , in the III. Noted Period of time , viz. From Abraham , till Moses , p. 285 , &c. Aphorism 1. God having called Abram from his own kindred and Native Countrey , Ur of the Chaldees , into the land of Canaan , established the Covenant of Faith with him in Christ. Here note three Propositions . 1. God called Abram from his own kindred and Native Countrey , Ur of the Chaldees , into ▪ the land of Canaan . Here are explained , 1. Who Abram was before his Calling , For 1. Descent . 2. Name . 3. Religion , p. 287 , 288. 2. What his Native Countrey , Ur of the Chaldees , was , p. 288. ☞ 3. What the land of CANAAN was , whereto he was called . Ca●…aan is here Described by its 1. Situation . 2. Denominations . 3. Scripture Commendations . And 4. Mystical Signification , p. 289 , 290. 4. What manner of Call this was , whereby Abram was called , p. 290 , 291. 5. When God did thus call Abram , p. 291 , 292. 2. God having thus called Abram from his kindred and Native Countrey into the land of Canaan , established a Covenant with him . And why ? p. 292. to 295. 3. The Covenant which God established with Abram , thus called , was the Covenant of Faith touching Sinners recovery by Jesus Christ , Proved by six Arguments , p. 295 , to 299 : Corollaries or Inferences hence , seven , p. 299. to 304. Aphorism 2. God not onely established his Covenant with Abram , but also with his Seed after him in their Generations . Here is cleared , 1. That God stablished his Covenant with Abraham , and with his Seed in their Generations , p. 304 , 305. 2. What this Seed of Abraham was : His three sorts of Seeds with which the Covenant was made , p. 305. to 309. 3. How God established his Covenant with this Seed of Abraham . viz. 1. As with One. 2. This one , onely Christ. 3. This Christ , Primarily , Iesus Christ the Mediatour , Secondarily , His mystical body of Jews and Gentiles . 4. With this Seed , Christ mystical for ever , p. 309 , 310 , &c. 4. Why God established his Covenant thus with Abraham's Seed , &c. p. 311 , 312. 5. Corollaries , or Inferences . Hence , I. All Abraham's Seed were joynt-parties with Abraham , in this Covenant which God established with him . In what notion , God , Abraham , and his Seed were Foederates , p. 312 , 313. II. Gods Covenant established with Abraham and with his Seed , is the Inheritance of Abraham , and of his Seed . Here three Questions resolved , viz. 1. What are the Hereditary Benefits of this Covenant-Inheritance ? p. 314. to 319. 2. Whether Abraham and his Seed , Jewish and Gentilish , equally share herein ? p. 319 , 320. 3. To how many Generations of Abraham's Seed this Covenant-inheritance extends ? p. 320. to 323. III. They that can make it appear to themselves that they are Abraham's Seed , may conclude that Gods Covenant with Abraham , with all the Benefits hereof , of Common Concernment , are theirs as well as Abrahams , p. 323 , &c. We may discern that we are Abraham's Seed and children , 1. By our Being Christs . And that five wayes , p. 323. 2. By our walking in the steps of Abraham's Faith. Here seven steps , p. 323. to 326. 3. By our doing the works of Abraham . His works in six particulars , p. 326. to 330. IV. What a strong Obligation of Duty rests upon all Abraham's Covenant-Seed , Jewish and Christian , both in respect of themselves and their Posterity ? p. 330 , &c. V. What singular comfort may this afford to all Abraham's Seed , p. 331 , 332. Aphorism 3. The Substance or Matter of Gods Covenant with Abraham and his Seed , consisted of many eminent Mercies promised on Gods part to Abraham and his Seed ; and of divers notable Duties required of them , and restipulated on their part to God , p. 332 , &c. I. Mercies Promised on Gods part to Abraham , &c : 1. What God will do for Abraham and his Seed . Here God Promiseth six Mercies , viz. 1. Divine Benediction , viz. 1. That he will Bless Abraham and Sarah . 1. What the word [ Bless ] imports . 2. Wherein God Blessed Abraham in many Particulars , p. 334 to 338. 2. That Abraham should be a Blessing . How , p. 338 , 339. 3. That he would bless his Blessers , and curse his Cursers . Why ? Inferences , p. 339. to 344. 4. That in him and in his Seed All Nations and Families of the Earth should be blessed . Here note , 1. What Blessing this is ? 1. All Spirituals . 2. All Temporals , &c. p. 344 , to 347. 2. In , or through whom this Blessing is to be Performed , p. 347. 3. How all Nations and Families share in this Blessing through Christ , explained , 1. Negatively . 2. Affirmatively , p. 347. to 349. 4. Inferences seven , Hence resulting , p. 349. to 352. 2. An exceeding Numerous Seed . Here God promised , 1. To give Abraham A Son to be his heir , which should come out of his own Bowels , p. 352 , 353. 2. To multiply him and his Seed exceedingly , p. 353 , 354. 3. To propagate even Kings of People from Abraham and Sarah , p. 355 , &c. 4. To make Abraham a great and mighty Nation . p. 356 , &c. 5. To make Nations of Abraham , p. 356. 6. To make him an high Father of many Nations . How ? Five Inferences , p. 356 , to 361. 7. To raise up Jesus Christ of him , as his Primary Seed according to the flesh , p. 361 , 362. 3. Eminency of Name . Here note , 1. Wherein true Renown of Name consists . 1. Negatively . 2. Affirmatively , p. 363. to 366. 2. How this Greatness of Name was made good to Abraham . Inferences . p. 366. to 368. 4. His Seeds victoriousness over their enemies . How ? Inferences . p. 368. to 371. 5. The Inheritance of Canaan to him and his Seed . Here note , 1. How God Revealed his Promise of Canaan to Abraham . Six waies , p. 371. to 373. 2. How he Performed this Promise of Canaan to Abraham and his Seed . Five waies , p. 373. to 377. 3. Whether under Canaan Promised , some further Mysteries were not intended ? And what those Mysteries are ? 1. Heir-ship of the world . 2. Heir-ship of Heaven , Canaan being many waies a Type of Heaven , p. 377. to 382. 4. Inferences hence , six , p. 382. to 389. 6. The closing up of Abrahams daies in a good old age in Peace . Inferences , p. 389. to 392. 2. What the Lord will be to Abraham and his Seed . 1. His Shield . Here note , 1. Who it is that will be his Shield , p. 392 , 393. 2. What God will be , in being his Shield , p. 394. 3. Against what God will be his Shield , p. 394. 4. How God will be his Shield . Many waies . Four Inferences , p. 394. to 398. 2. His exceeding great Reward . Here note , 1. What is meant by Reward . Various acceptations of it , p. 398 , 399. 2. How God was Abrahams vehemently great Reward , viz. 1. Effectively , many waies . 2 Objectively . 3. Exclusively . Inferences , p. 399. to 405. 3. A GOD in Covenant to Abraham and his Seed for ever . Here note , 1. What is meant by the word GOD , p. 405 , 406. 2. What this phrase , of Being a GOD to Abraham and his Seed , implyes ; 1. More Generally . According to the judgements of the Learned , p. 406. to 409. 2. More Particularly , 1. To whom he will be a God. To Abraham and his Seed , p. 409. 2. What he will be to them , in being a God to them , viz. 1. Whatsoever he is , as God. Two waies , p. 409. to 411. 2. Whatsoever he hath , as God , p. 411. 3. Whatsoever he doth for his people , as God. In thirteen particulars , p. 411. to 417. 3. How he will be such a God to Abraham and his Seed , viz. By an everlasting Covenant of his own establishing , &c. p. 417. to 422. 3. Inferences hence resulting , viz. I. Gods Covenant bounty to Abraham and to his Seed was most admirable , p. 422 , &c. II. Abraham and his Seed are by Gods Covenant ▪ priviledged above all people in the world , p. 423 , 424. III. Abraham and his true Seed are Gods Covenant-people . 1. What a Dignity ! 2. What an Advantage ! 3. What a Duty ! p. 424. to 427. IV. Abraham and his Seed can want neither Promises nor Mercies : The Lord promising to be their God by an Everlasting Covenant , p. 427. V. They that neglect or despise Gods Covenant with Abraham and his Seed , therein they neglect and despise God , Jesus Christ , and all Happiness , p. 427 , 428. VI. They that are Abrahams true Covenant-Seed , have the Lord to be their God : and they that have the Lord to be their God , are Abrahams true Seed , p. 429. VII . Strive to be Abrahams true Seed , so the Lord shall be your Covenant-God , viz. 1. Become Christs . 2. Believe with Abraham . 3. Do Abrahams works , p 429. to 434. VIII . How comfortable this Covenant to all Abrahams true Seed , &c. p. 434 , &c. II. Duties Restipulated on the part of Abraham and his Seed , to God , p. 436 , &c. 1. To walk before God. Here consider , 1. What is meant by walking before God. The word explained . Various Acceptations of the phrase . Analogy between a Religious course and walking : in eight things , p. 437. to 439. Walking before God in Faith. Therein five things , p. 440. to 444. Walking before God in Love , Obedience , Good-works . In six particulars , p. 444. to 457. 2. Why Abraham and his Seed were thus to walk before God , in this Covenant . Seven Reasons , p. 457 , &c. 3. That Abraham and his Seed did thus walk before God , p. 460. to 464. 4. Inferences . Hence , 1. Gods Covenant with Abraham and his Seed , required conditions on their part , as well as promised Benefits on Gods part , p. 464 , 465. 2. The Covenant conditions imposed on Abraham and his Seed were not impossibilities , p. 466. 3. Not only Covenant-mercies Promised , but also Covenant-Duties imposed , were the Advantages of Abraham , and his Seed . In five Particulars , p. 466. to 469. 4. God required such a Condition , as should be the way of their Justification , p. 469 , 470. 5. Those that walk not in Faith and Obedience before God , have no sound Evidence in themselves that they are in Covenant with God. Nine notes of such , p. 471. to 473. 6. All that walk before God in true Faith and Obedience , are in Covenant with God , and keep Covenant with him . Notes of such , p. 473 , 474. 7. All that would comfortably share in Covenant-Mercy from God , must sincerely perform Covenant-Duty to God. Directions . Seven Motives , p. 474 , 475. 2. To be Perfect . Here note , 1. What is meant by being Perfect , &c. p. 475 , &c. 1. What is meant by Being Perfect , viz. 1. The Meaning of divers words in Scripture , rendred Perfect , p. 476 , 477. 2. The thing intended by Perfect . Here , many sorts of Perfection , p. 477. 3. Parallel Synonymous expressions used in Scriptures , viz. 1. Truth , p. 481 , 482. 2. Uprightness , p. 482 , 483. 3. Purity , or Pureness , p. 483 , 484. 4. Simplicity , or singleness , p. 484 , 485. 5. Sincerity , p. 485 , 486. 2. Why Abraham and his Seed are obliged by Gods Covenant thus to be perfect . Four Reasons , p. 487 , to 493. 3. Inferences . Hence , 1. All such as are truly Perfect and Sincere before God , are Qualified according to Gods Covenant , to be Covenanters with God. Many Notes of Integrity , p. 493. to 500. 2. No dissembling Hypocrites , devoid of this Covenant Integrity , can walk in Covenant-Duty before God , or be in Covenant-state with God. Sorts of Hypocrites . Many Characters and Discoveries of Hypocrites , p. 500. to 506. 3. All such as would approve themselves the true Seed of Abraham and Covenant-people of God , must be Foederally Perfect before God in Heart and Way , p. 506 , &c. 1. Helps to integrity , nine , p. 507 , 508. 2. Inducements to integrity , six , p. 508. to 513. 3. To be Gods Covenant-People , p. 513 , 514. Aphorism 4. The Form of Gods Covenant with Abraham and his Seed , consisted ; Inwardly , In the mutual Covenant-Obligation betwixt the Foederates , viz. God on the one part , Abraham and his Seed on the other : Outwardly , In the manner of this Covenants Administration or Confirmation . 1. The Inward Form , and more Essential , p. 514 , 515. 2. The Outward Form , and more Accidental , 1. Of Dispensation of Gods Covenant , viz. 1. As with Abraham ; To whom God manifested his Covenant : often and variously , p. 516. to 523. 2. As with Abrahams Seed , 1. Isaac ; 2 Iacob ; 3. Iacobs posterity , p. 523. to 532. 2. Of Confirmation of this Covenant to Abraham and his Seed . Here are shewed four things ; 1. That God confirmed this Covenant with Abraham and his Seed , p. 532 , 533. 2. How God confirmed this Covenant : Eight waies , viz. 1. By his Promises , p. 533. to 537. 2. By Abrahams entry upon , and survey of Canaan , p. 537. 3. By Melchizedecks typical Blessing of Abraham returning , &c. p. 537. to 540. 4. By his own Sacred and Inviolable Oath , p. 540. 5. By his Solemn Symbolical Form of striking Covenant with Abraham , p. 541. 6. By the two Ordinary standing Sacraments , Circumcision , and Passover . ●… . Circumcision . Touching which is shewed , 1. What it was : by the 1. Efficient ; 2 Matter ; 3. Form ; and 4. End , p. 542. to 545. 2. How it confirmed Gods Covenant with Abraham , p. 545 , 546. 2. The Passover . Touching which note , 1. The Nature of it : By the 1. Efficient ; 2. Matter ; 3. Form ; and 4. End , p. 546. to 550. 2. How it confirmed Gods Covenant with Abraham , p. 550. 7. By the four extraordinary Itinerant Sacraments . Here note , 1. The Natures of them , viz. 1. Of the Cloudy and Fiery Pillar , p. 550. to 553. 2. Of the Red Sea , and Israels safe passing through it , p. 553. 3. Mannah , p. 554 , &c. 4. Water out of the Rock , p. 555 , &c. 2. Their Confirmation of Gods Covenant with Abraham and his Seed , p. 556. to 559. 8. By the sufferings and death of IESUS CHRIST , Implyed and Typified in this Foederal Administration many waies , p. 559. to 562. 3. Why God these many waies confirmed his Covenant to Abraham and his Seed , p. 562. to 564. 4. Inferences seven hence resulting , p. 564. to 570. Apherism 5. The End of Gods Establishing this Covenant with Abraham and his Seed in Christ , was , Ultimately , His own glory ; Subordinately , the true Happiness of Abraham and his Seed , Iewish and Gentilish , both in this and the world to come . 1. Ultimately , God intends in this Covenant his own glory , viz. The Glory of his 1. Free Grace : 2. Bounteous Goodness : 3. Wise Providence : 4. Great Power : 5. Constant Faithfulness , p. 571. to 574. 2. Subordinately , The Happiness of Abraham , and his Seed . In their 1. Redemption . 2. Participation of the Spirit . 3. Conversion . 4. Adoption . 5. Justification . 6. Covenant-Relation . And 7. Glorification . Of which formerly : But now more fully of Iustific●…tion by Faith , as being here in this Covenant . First of all expresly mentioned in Scripture , p. 574 , 575 , &c. Iustification by Faith , explained from Gen. 15. 6. He believed in the LORD , and He-imputed-that to him Righteousness . Or , Unto Righteousness . Here note , I. What is meant by , Believing in the LORD . 1. The sense of the word , Believe , p 576. 2. The sense of the phrase , Believing in the LORD , p. 576 , 577. 3. The Description of Iustifying Faith , confirmed and explained , p. 577 , &c. 1. The General Nature of Faith , p. 577. 2. The efficient cause of it ; Principal , and Instrumental , p. 578. 3. The subject recipient , p. 578. 4. The Object of this Faith , p. 578 , 579. 5. The Final Cause , or End of it : Ultimate , and Subordinate , p. 579 , 580. 6. The Acts of Faith to these Ends. Which are , 1. Direct : 2 Reflexive . 1. Direct Acts of Faith , are either , 1. The First , and Primary . As , 1. Knowing ; 2. Assenting ; 3. Applying , p. 580. to 584. 2. Those that arise from the First , Secondary : which are seven , p. 584 , 585. 2. Reflect Act of Faith , p. 586. II. What is here meant by Iustice or Righteousness . Humane Righteousness is here , 1. Described . 2. Distributed , p. 586. to 589. III. What is meant by Counting , or Imputing . Here , 1. Of the various significations of the Word . 2. The several sorts of Imputation , p. 589. to 592. IV. What it was which was Imputed to Abraham unto Righteousness , and How ? 1. Believing , or Faith , was imputed to him for Righteousness . p. 592 , 593. 2. How Believing was Imputed to him for Righteousness . Four Interpretations . 1. Interpretation . As an Efficient and Meritorious Cause . Rejected , p. 594 , 595. 2. Interpretation . That the very Act of believing , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , is imputed for righteousness ; and that in a proper sense , not Metonymically . Rejected , p. 596. to 607. 3. Interpretation . That Faith as a Condition of the Covenant performed by us , justifieth ; or is imputed to us for righteousness . Rejected . p. 607 , 608. 4. Interpretation . That Faith is imputed unto righteousness , As an Organ , Instrument , Instrumental Cause o●… Mean , by the help of the Spirit , receiving and apprehending Christs Righteousness offered in the Gospel . The Unanimous Consent of Reformed Churches , and sound writers herein , p. 608. to 612. 1. Faith is imputed unto Righteousness only as an Instrument . Proved at large by seven Arguments , p. 612. to 618. 2. How Faith is imputed unto Righteousness as an Instrument , &c. is explained three waies by Orthodox writers . And what we may judge of them , p. 618 to 622. V. Whether in some sense Abraham was not justified by Works , as well as by Faith : and How the Apostle Iames is to be understood in this point ; and reconciled with Paul. Here are laid down six Solutions : and which is to be preferred , p. 622. to 627. VI. Whether all Abrahams believing Seed of Jews and Gentiles were not justified in the same way and manner , as Abraham was ? This is Affirmed and Proved by five Arguments , p. 627 , 628. VII . Wherein the Nature of that Iustification of man before God consists , which from age to age is revealed in the Covenant of Faith. Iustification described , p. 629. In which Description are explained , 1. The sense of the word , Iustification , p. 630. 2. The Proper Subject of Iustification , p. 630 , 631. 3. The Causes of Justification , 1. Efficient , Principal and Instrumental ; 2. Material ; 3. Formal ; and 4. Final , p. 631. to 635. Aphorism 6. From all that hath been said , 1. This Covenants Properties or Perfections ; Additional Excellencies , &c. viz. General Inferences from the whole of this Covenant . Hence , 1. The Properties or Perfections of this Covenant are observable . Eight are explained , p. 635. to 640. 2. The Additional Excellencies of this Foederal Dispensation , beyond those of the two former Covenants are divers , Eight are expressed , p. 640 , 641. 3. This Covenant with Abraham and his Seed , Agrees with , and Differs from the two former Dispensations in divers regards . Agrees in seven things . Differs in seven things , p. 642. to 645. 4. The wonderful wisdom of God , in the several Periods of his Covenant-Dispensations and their Gradual out-breakings , is very observable , p. 645 , 646. 5. How highly was Abraham advanced by Admission into this Covenant with God , beyond his former Un-Covenant condition , p. 646. 6. Abraham and his Seed are made the only Happy people in the world , for all future time and succeeding ages , p. 647. 7. The same Gospel was preached , the same blessed Messiah was in that Gospel Revealed , and the same Justification and Salvation of Sinners by Faith in that Messiah was tendred , in those former as well as in these latter ages of the world , p. 647 , 648. Chap. 4. IV. OF the Discovery of the Covenants of Promise , in the IV. Observable Period of time ; viz. From Moses till David ; yea from Moses till CHRIST , THE DAVID . An Introduction to the Explication of the SINAI-COVENANT . Wherein note , 1. The Bounds and time of this Sinai-Covenants Administration , p. 649 , 650. 2. The Excellency of this Foederal Administration . In ten particulars , p. 651 , 652. 3. The Method propounded for handling of it , p. 653. Aphorism 1. The LORD God having brought his People Israel out of Egypt , into the Wilderness , to go to possess the Promised Land of Canaan , gave the Law to Israel by Moses on Mount Sinai 430. years precisely after his Promise to Abraham , p. 653 , &c. Here are explained eight Particulars , viz. 1. That the LORD did then and there give his Law , &c. Proved four waies , p. 654 , 655. 2. What Law that was which God gave to Israel at Mount Sinai . Here note , 1. The Notation of the word Law , out of the Hebrew and Greek , p. 656 , 657. 2. The various Theological Acceptations of the word , LAW , p. 657. to 661. 3. The Distribution of Gods Laws into 1. Moral . 2. Ceremonial . 3. Iudicial . Here note , 1. That this common Distinction hath its foundation in Scripture , p. 661 , 662. 2. What the Nature of these three sorts of Laws was , viz. 1. The Moral Law , 1. Excels both the other in five regards , p. 662 , 663. 2. Hath divers Denominations . Ten are mentioned , p. 663. 3. May be distributed three wayes ; viz. 1. Into two Tables , p. 664. 2. Into Ten Words , or Ten Commandments , p. 664 , 665. 3. Into two Great Commandments ; 1. Love to God. 2. Love to our Neighbour . A Scheme of the Ten Commandments ranked under these two General Heads , p. 665 , 666. 2. The Ceremonial Law , 1. Was imposed on the Jews till Christ , for six Causes , p. 667. 2. Hath various Denominations , Hebrew , Greek and Latin , p. 667 , 668. 3. Admits of divers Distributions . Ceremonials were , 1. Of more publike Concernment ; Touching Sacred 1. Places . 2. Utensils for those places . 3. Persons . 4. Things . 5. Times , p. 668. to 673. 2. Of More Private Concernment ; Touching 1. Food . 2. Rayment . 3. Defilements . And 4. Husbandry , p. 673 , 674. 3. The Iudicial Law , Regulating the Jews Commonwealth , 1. Hath various Denominations , p. 674 , 675. 2. May be diversly Distributed , p. 675. 3. Was imposed , Not on Gentiles , but on Jews , for six Causes , p. 676. 3. That All these three sorts of Laws were delivered by God to Moses on Mount Sinai for Israel . Proved three wayes , p. 676 , 677. 3. How , or In what manner God gave this Law to Israel In eight particulars , p. 677 , 678. 4. Why God gave this Law to Israel at that time . For three Causes : eight ends , p. 678. to 683. 5. Whether Gods People had not the Law before God published it at Mount Sinai , p. 683. to 686. 6. Whether the Law given on Mount Sinai , was not the same with the Law of Nature written in Adams heart before the Fall , and in some measure remaining there still since the Fall. It differs four wayes from the Law of Nature , p. 686. to 689. 7. Whether the Law of God given by Moses on Mount Sinai to Israel , be abroughted to us now under the New Testament , or no ? And how far it concerns or obligeth us , if not abrogated ? This is resolved in four Positions , p. 689 , &c. 1. Posit . The Iudgements , or Iudicial Laws , were peculiarly given to the Jewish Commonwealth , and expired with it , &c. p. 689. 2. Posit . The Statutes , or Ceremonial Laws , were given only to Israel as an Infant-Church , obliging them onely till the death of Christ , p. 689 , 690. 3. Posit . The Moral Law , or Ten Commandments , In some sence are Abrogated , In some sence Remains still of Force . Here are three Opinions , p. 690 , 691. For unfolding and clearing of this Point : Note , 1. Certain Distinctions for the Right stating of the Question , p. 691 , 692. 2. The Moral Law is now Abrogated in four Respects . Proved , p. 692. to 695. 3. The Moral Law is not now Abrogated under the New Covenant , but obligeth still , in three Respects . Which is proved by eight Arguments , p. 695. to 701. 4. Posit . The Moral Law given on Mount Sinai , so far as not Abrogated , is of manifold Excellent and Necessary use Now under the New Testament . And this , 1. More Generally , to all forts , Regenerate and Unregenerate , that shall come to the knowledge of it : Not for Justification , But seven other wayes , p. 701. to 705. 2. More Specially and Peculiarly , 1. To carnal and unregenerate Persons , it is of Use five ways , p. 705. to 708. 2. To Spiritual and Regenerate Persons , seven wayes , p. 708. to 712. 8. Inferences from this whole Aphorism thus Explained . Hence , I. God singularly manifested the Glory of his own Perfections , and highly magnified the goodness of his Dispensations to Israel , in giving them his Law on Mount Sinai . His Glory seven wayes . His Goodness of Dispensations many wayes , p. 712. to 714. II. The Fall of Adam and of all mankind in him miserably defaced the Law of Nature , p. 714. III. The Fathers and Church before Moses had a much more imperfect Rule of Religion , and Righteousness , then the Fathers and Church had under Moses , p. 714 , 715. IV. As the Church of God is the chief of all Societies on Earth : so the Laws of this Society are the chief of all Laws . In four respects , p. 715. V. Gods Church and Covenant-People must be a Composed , Regular and Orderly people , guided and governed by the exactest Laws . To this End here are , 1. Gospel-Directions , for Christian right Observing , Performing and Walking according to the Moral Law. In eight particulars , p. 716. to 721. 2. Gospel-●…rounds or Motives , inciting to this observance of the Moral Law , p. 721. to 726. VI. All lawless , loose , licentious People , that reject the Moral Law of God are deeply to be condemned . As , 1. Antinomians in Opinion . Eight Scriptures , wrested by them , vindicated , p. 726. to 733. 2. Antinomians in Practice . Upon four grounds blame-worthy , p. 733. Aphorism 2. God gave the Law by Moses to Israel , from Mount Sinai , as a Covenant : and that , Not as a Covenant of works ; Nor as a Mixt Covenant of Works and Grace : Nor as a Covenant Subservient to the Covenant of Grace : But as a Covenant of Faith , p. 734 , &c. Here consider four things for clearing this ; viz. 1. That the Law given on Mount Sinai , was given as a Covenant to Israel , For , 1. The Name of Covenant is often given to that Law , p. 734 , 735. 2. The Nature of a Covenant , was in that Law , as then Dispensed , p. 736 , 737. 2. What Law it was , which was given as a Covenant at Mount Sinai , p. 737 , 738. 3. What sort of Covenant this Law was . Four Opinions , p. 738. &c. 1. Not as a Covenant of Works . For seven Reasons , p. 739. to 745. 2. Not as a Mixt Covenant , Partly of Works ; Partly of Grace , p. 745. to 748. 3. Not as a Subservient Covenant to the Covenant of Grace . Many Exceptions , More General , and More Particular , opposing this Opinion , p. 748. to 753. 4. But as a Covenant of Grace or Faith , though dispensed in an Unusual Way , p. 753 , &c. Here note , 1. That , this Sinai-Covenant was Dispensed most unusually , In ten respects , p. 754 , 755. 2. That this Unusual way , was most Fit to that Time and people : and this in seven respects , p. 755. to 757. 3. That notwithstanding , This Covenant was given as a Covenant of Faith. Seven Arguments , p. 757. to 764. 4. Seven grand Objections to the Contrary , Answered . p. 764 , to 779. 4. The LORD gave this Covenant-Law from Mount Sinai by Moses to Israel , p. 779. 5. Inferences . Hence , I. Gods giving of his Law to Israel at Mount Sinai , was an act of his singular grace and favour towards Israel , p. 780. II. The Sinai-Covenant , being a Covenant of Faith , not only Revealed Christ , but discovered him with some further Manifestation then did the fore-going Covenants : In his 1. Decent . 2. Person . 3. Office. 4. States wherein he executed his Office , p. 781. to 784. III. Gods Israel of old was saved by the same CHRIST under the Sinai-Covenant , whereby the Israel of God is now saved under the Sion Covenant , p. 784 , 785. IV. The Sinai-Covenant intended not sinners Justification in the sight of God by Works : but only by Faith in Jesus Christ. p. 786. to 788. V. The Sinai-Law was Israels Gospel , p. 788. VI. The many misapprehensions about this Sinai-Administration , especially that it should be given as a Covenant of Works , are justly to be condemned , p. 789. VII . They that would rightly understand the Sinai-Covenant , must look upon it with an Evangelical eye , p. 789. Aphorism 3. The Confederates , or Foederate Parties to this Sinai-Covenant , were , God and Israel with their Posterity , &c. Here note , 1. That , God , and Israel , with their Posterity , were Foederates in this Covenant , p. 790 , 791. 2. These were Confederates in these Notions , viz. 1. God , 1. As IEHOVAH . What this implyes , p. 792 , 793. 2. As Israels Covenant-God , p. 793 , 794. 3. As Israels Redeemer , p. 794. 4. As Israels Law-giver , p. 795. 5. As Israels endeared Husband , p. 795 , 796. 2. Israel with their Posterity , 1. As Abrahams Seed in Covenant with God , p. 796. 2. As the Lords Redeemed , p. 797. 3. As Gods espoused People , p. 797. 4. As heirs of Gods Promises , though under age , and going on to receive some part of the Promised Inheritance , p. 798. 3. Inferences seven from the whole of this Aphorism , p. 798 , 799. Aphorism 4. The Subject-Matter , or Substance of this Sinai-Covenant , agreed upon by God and Israel , the Parties to this Covenant , were , 1. On Gods part , certain Covenant Mercies Promised , &c. 2. On Israels part , certain Covenant Duties required and restipulated , &c. p. 800. I. God on his part promised these great things especially , viz. 1. To be a God to them and to their Posterity . Here ; 1. That God Promised this to them . 2. In whom he would be their God. 3. What it implyes , To be a God to them . 4. Why he promised to be their God. 5. Inferences , p. 800. to 805. 2. To raise up to Israel CHRIST a Mediator and Saviour . 1. That , &c. 2. Why. And 3. Inferences , seven thereupon , p. 805. to 808. 3. To give them the Spirit of God and of CHRIST . Here , 1. That God promised his Spirit : is proved by five Reasons . 2. That in Iohn 7. 37 , 38 , 39. is reconciled . And 3. Inferences four deduced , p. 808. to 812. 4. To bestow upon them many Temporal Outward Mercies . Here , 1. That , &c. 2. Why God promised such Temporals . Five Reasons . 3. In what Notion such Temporals were promised : As Temporals , or as Types of Spirituals and Eternals . Inferences , p. 812. to 815. 5. To confer upon them many spiritual Blessing ; in Christ ; viz. these seven especially ; 1. Gods special Acceptation of them above all people : 1. As his Segullah , or Peculiar-Treasure , in ten respects , p. 815. to 820. 2. As a Kingdom of Priests to God. How ? p. 820. 3. As an Holy Nation : Three waies , p. 821. True Believers also are , 1. Kings to God : in nine regards , p. 822. 2. Priests to God : in six respects , p. 822. 3. An Holy Nation : seven waies , p. 823. 4. A Peculiar-Treasure to God above all people : in twelve respects , p. 823. to 825. 2. Gods Sanctification of the People Israel , under Heart-Circumcision : in seven Particulars resembling corporal Circumcision , p. 825. to 828. 3. Gods Justification of Israel by Faith in Jesus Christ Promised four waies , p. 828. to 831. 4. Gods furnishing of Israel with ability to observe and keep his Covenant , p. 831 , 832. 5. Gods chusing out a Place for his name , and publike worship in Canaan , &c. p. 832. to 834. 6. Gods glorious Presence and Habitation among them in his Tabernacle and Temple : which implyed seven excellent Blessings , p. 834. to 837. 7. God promised to furnish them with eminency of Church enjoyments above all other People . Seven Inferences from these Promises of Spirituals , p. 837. to 841. 6. To crown Israel at last with Eternals . Proved by six Arguments . Two Inferences , p. 841. to 846. II. Israel , &c. on their Part Restipulated certain Covenant-Duties . As , these three , viz. 1. To be a Covenant-People to God. Here note , 1. That God required this , and Israel Restipulated it : Proved five waies , p. 846 , 847 , &c. 2. What it implyes ; To be a Covenant-People to God , viz. 1. To be his Covenant-People solely and only ▪ 1. Not sins . 2. Not the worlds . 3. Not Satans . 4. Not their own , p. 848. to 850. 2. To be his by Foederal Profession and Denomination , p. 850 , &c. 3. To be his Covenant-people in CHRIST , p. 851. 4. To be his Covenant-people in all Covenant-Relations , p. 851. 5. To be his Covenant-people wholly , according to all Covenant-obligations to himself . 1. In all we are . 2. In all we have . 3. In all we can do , or procure . 4. In all we can undergo or endure ; for God , p. 852. to 857. 3. Why it was requisite Israel should be such a Covenant-people to God. Six Reasons , p. 857. to 859. 4. Inferences . Hence , 1. How great Dignity , Advantage and Duty did God cast upon Israel , in bringing them into Covenant with himself at Mount Sinai ! p. 859 , 860. 2. It s very plain , That a great part of Israel came utterly short of their Covenant-Duty towards God , p. 860. 3. The same great Covenant-Duty laid on old Israel by the Sinai-Covenant , is imposed also upon the New Israel by the New Covenant , p. 861. 4. One special way to discover whether a People be in Covenant with God , is to examine and try whether they be the Covenant-People of God inwardly and savingly . Here twelve Evidences of being such , p. 861 , 862. 5. Let all that would approve themselves to be in Covenant with God , strive to become the People of God in Christ by believing , p. 862. 2. To Keep and Perform this Covenant of God entirely , p. 862 , 863. 1. By True Faith in Jesus Christ. Here note , 1. What true Faith in Iesus Christ is , p. 863 , 864. 2. That true Faith in Christ was required of Israel by God for the keeping and performance of this Covenant . This is evidenced by seven Arguments , p. 864. to 868. 3. How true Faith in Christ was required in this Sinai-Covenant , p. 868 , 869. 4. Seven Inferences hence . Where , How the Law is not of Faith , p. 869. to 872. 2. By sincere , entire , constant Obedience . Here note , 1. What is meant by such Obedience , p. 872. 2. That God required , and Israel Restipulated such sincere , entire and constant obedience in all good works . Proved five waies , p. 872 , 873. 3. How , and in what Notion such sincere , entire and constant obedience was required in this Sinai-Covenant . Resolved , 1. Generally . 2. Particularly , in five particulars , p. 874 , 875. 4. What Rule God gave Israel for Regulating , Guiding , Bounding and Ordering of their Obedience , which he conditioned for in this Covenant , viz. The whole Covenant it self , especially The X. Commandments was their Rule , p. 876. Now here are at large laid down and explicated , ☞ xvii . General Rules for the right understanding and keeping of The X. Commandments . To be diligently considered , p. 877. to 891. In the second of which Rules is shewed , How many waies we are in danger of having Fellowship with others in their sins , 1. Before ; 2. In ; 3. After their Acts of sinning , p. 881 , 882. 5. Inferences seven from this their Duty of restipulated Obedience , p. 891. to 896. 3. To repent and return again to the Lord their God in case of any failing , either in being his Covenant-people , Or in keeping his Covenant by true Faith and Obedience . Here note , 1. What Repentance is . Here , 1. The Sorts . 2. The Nature of it , p. 896 , 897. 2. That God in this Sinai-Covenant , explicitly , or at least implicitly , conditioned with Israel , their R●…pentance and returning again unto him , in case of any failings or offences against his Covenant . Evinced by seven particulars , p. 897. to 900. 3. Inferences seven from this particular Duty of Repentance , p. 900 , 901. Aphorism 5. The Form of Gods Covenant with Israel and their Seed at Mount Sinai , consisted , More Inwardly and Essentially , in the mutual Covenant Agreement and Obligation betwixt the Foederates , God and Israel : More Outwardly and Accidentally , In the manner of this Sinai - Covenants first Manifestation , Establishment , and After-Administration , p. 902 , &c. 1. The More Inward and Essential Form , in the Foederates mutual Agreement , &c. p. 902 , 903. 2. The More Outward and Accidental Form : is considered , 1. More Generally . Where nine things very observable , p. 903. to 905. 2. More Particularly , Here ☞ 1. The Form of Gods first manifestation of this Sinai-Covenant to , and establishment of it with Israel , is represented according to the plain Series and Order of the History , in VIII . Particulars at large , laying open most evidently the Nature of this Sinai-Covenant , p. 905. to 921. Inferences hence , 1. The Law-giver is most glorious , p. 922. 2. The Law , the Moral Law , is most excellent , in 1. Authority , 2. Purity , 3. Equity , 4. Extent , 5. Spiritualness , 6. Durableness , and 7. Outward Glory , p. 922 , 923. 3. Lapsed sinners are not able to endure the voice of God in his Law immediately , p. 923 , 924. 4. The Law was so given from God on Mount Sinai , as might best set forth the Necessity and Sufficiency of Christ , and bring Sinners to him , p. 924 , &c. 5. The Lord is well pleased , when sinners , sensible of their own inability to endure God and his Law immediately , do flie out of themselves to a Mediator , p. 925. 6. The Law promulged on Mount Sinai , was given to Israel as a Covenant , p. 925. 7. The Law on Mount Sinai , though seemingly given as a Covenant of Works , yet was really given and intended as a Covenant of Faith , p. 925 , 926. 8. The Sinai-Law and Covenant was dispensed far otherwise then the New Covenant , &c. p. 927. 9. Lapsed sinners , though brought into a Covenant of Faith , yet of themselves are not able to keep that Covenant , by Faith and Obedience , &c. p. 927. 10. Though Gods Covenant-people sometimes fail on their part in Covenant-Performances , yet upon their Repentance God for the Mediators sake pardoneth their sins graciously , and reneweth his Covenant with them , p. 927. 2. The Form or Manner of this Sinai-Covenants ensuing Administration , after it was Manifested and established ; was , 1. With much External glory : Manifested six waies , p. 928 , 929. 2. With Great Darkness and Obscurity upon all this Outward Glory , p. 929. 3. With a servile and burdensom Paedagogy . In eight Particulars , p. 929. to 932. 4. With a visible Ministry , &c. 1. Ordinary . 2. Extraordinary , p. 932 , 933. 5. With Universal Reference to the whole National Church of the Jews , &c. p. 933 , 934. 6. With a Distinctive differencing of the Jewish Church from all other people and Societies on earth , p. 934. 7. With Israel as Gods peculiar Common-wealth also , as well as his peculiar and only Church , p. 935. Inferences seven from this form of Administration , briefly , p. 935. to 937. Aphorism 6. The End or intended Scope of Gods Covenant , with Israel and their Seed , from Mount Sinai , was Gods fuller Revealing of IESUS CHRIST the Promised Saviour of sinners , for the greater furtherance of Israels present and future happiness , and of his own wonderful glory , p. 937 , &c. 1. The more immediate End , The fuller Revealing of Jesus Christ , &c. Proved five waies , p. 938. to 940. 2. The more mediate End , 1. Less principal , Israels Happiness . 2. Principal , Gods glory in his 1. Free-grace , 2. Goodness , 3. Wisdom , 4. Providence , 5. Truth , 6. Patience , and 7. Power . Seven Inferences from all , p. 940. to 945. Aphorism 7. From this whole fore-going Discourse touching this Sinai - Covenant , we may eas●…ly discern and conclude , &c. p. 945 , 946 , &c. General Corollaries or Inferences from this whole Discourse about the Sinai - Covenant . Hence , I. The Law given at Mount Sinai , was given to Israel as a Covenant ; and that , not a Covenant of Works , but of Faith , p. 946 , &c. II. This Covenant from Mount Sinai , was at first Manifested , and afterwards Administred , very Mysteriously , and somewhat Extraordinarily , p. 947 , 948. III. Gods Covenant of Works hath its eminent accomplishment in the Covenant of Faith , p. 948. IV. The Properties of this Sinai-Covenant . It is , 1. Evangelical . 2. Spiritual . 3. Political . 4. Distinctive . 5. Preceptive . 6. Testamentary . 7. Obscure . 8. Servile . 9. Holy. 10. Just. 11. Good. 12. Wise. 13. Exact and Perfect . 14. Sure and Faithfull . 15. Comfortable . 16. Perpetuall , p. 949. to 954. V. This Sinai-Covenant , in many things Agrees with , in many other things Disagrees from , and in some things excells , All the former Covenants . 1. Agrees with the three former Covenants , in seven respects , p. 954 , &c. 2. Differs from these three fore-going Covenants , in seven other regards , p. 955. to 960. 3. Excels them all three in regard of Additionals annexed , seven waies , p. 960. to 964. VI. This Sinai-Covenant was Israels eminent Priviledge , although they were constantly held under it in a very servile condition . Their Priviledge six waies , p. 964 , &c. VII . This Sinai-Covenant was full of CHRIST , therein eminently revealed . As is evident by 1. The Introduction to it ; 2. Preface of this Covenant ; 3. Commandments , the summe of the Covenant ; 4. Mercies Promised ; 5. Promulgation of it ; 6. Sanction and Dedication of it ; 7. Gods gracious Renewing of it , and of the Tables ; 8. And Additionals annexed , especially the whole body of the Ceremonials , of which Jesus Christ was the Truth , and principal intended mysterie , p. 966. to 969. ☞ Here at large is evidenced , How the whole Body of CEREMONIALS , viz. Sacred 1. Places ; 2. Utensils ; 3. Persons ; 4. Things ; 5. Times ; were , every of them in many respects , Types of Christ , and full of CHRIST , p. 969. to 987. VIII . This Sinai-Covenant , the Old Testament , was pure Gospel , as well as the New : For substance revealing ( though with different circumstances ) to lapsed sinners , one and the self same way of Eternal Life and Salvation , by Iesus CHRIST through Faith , p. 987. IX . The diligent study and solid understanding of the Old Testament , as well as of the New , is very necessary and advantagious to all Christians , p. 987 , 988. Chap. 5. V. OF the Discovery , &c. of the Covenants of Promise , in the V. Noted Period of Time : viz. From David , till the Babylonish Captivity . Introductory Position . When God was pleased to change Israels civil Rules from Iudges to Kings , and from Kings to Governors ( the Old-Testament administration still standing in force , ) he notably Amplified this Sinai - Covenant , or Old Testament , by other two Covenants of Promise in CHRIST , viz. 1. His Covenant with David and his seed . 2. His Covenant with the Iews under the Babylonish captivity . This Position is Explained and Confirmed in five branches of it . With five Inferences , p. 989 , to 995. Aphorism 1. The Covenant which God made with DAVID and his SEED , was a Covenant of Faith in Iesus Christ promised . Here note , 1. Who this David was with whom this Covenant was made . David is at large Described , by his 1. Name . 2. Descent . 3. Qualifications . 4. Offices , Regal and Prophetical . 5. Renowned Acts. 6. Failings or Miscarriages . 7. Penitential Recoveries . 8. Afflictions . And 9. Death , p. 995. to 1000. 2. That , God made a Cavenant with this David and his Seed . Proved three wayes , p. 1000. 3. That this Covenant made with David and his Seed , was a Covenant of faith in IESUS CHRIST Promised . Evidenced four wayes . Three Inferences , p. 1001 , &c. Aphor●…sm 2. The Foederates or Parties to this Covenant were , On the one hand God , As , &c. On the other hand David and his Seed , &c. 1. God was the chief Foederate , 1. As the LORD of Hoas●…s . 2. As the God of Israel , an●… Rock of Israel . 3. As a Father to David and his Seed . 4. As a God to David , 5. As the Rock of Davids Salvation , p. 1004. to 1006. 2. David and his Seed , the Secondary Foederates . God Covenanted , 1. With David : As 1. A Mighty one ; 2. Gods Elect ; 3. Gods Servant ; 4. Gods Annoynted King ; 5. His First-born : in all which Five Christ is chiefly typed out , p. 1006 , &c. 2. With Davids Seed : As , 1. Gods Son , 2. Gods King for ever . Chiefly intending Christ , p. 1007 , &c. Inferences three . Hence , p. 1008 , &c. Aphorism 3. The Impulsive Cause moving God to make this Covenant with David and his Seed , was his Rich Grace and Mercy in IESUS CHRIST ; upon Occasion of Gods changing Israels Governours from Iudges to Kings , and of King Davids holy Purposes of building an House or Temple for the Lord his God at Jerusalem . Here note , 1. The Impulsive or Moving Cause of this Covenant , was twofold ; viz. 1. Inward . Gods own Rich Grace and Mercy , p. 1010. 2. Outward . IESUS CHRIST and his merit , p. 1011 , 1012. 2. The Occasion of this Covenant , 1. Mediate ; Gods changing Israels Governours , &c. 2. Immediate ; Davids Purpose , &c. Three Inferences from all , p. 1012 , to 1015. Aphorism 4. The Substance or Subject-Matter of Gods Covenant with David and his Seed , consisted ; 1. On Gods part , In many eminent Mercies and Blessings Promised , &c. 2. On the part of David and his Seed , In the Covenant Duties conditioned and restipulated , &c. p. 1015 , &c. 1. Mercies or Blessings Promised on Gods part , were of three Concernments ; viz. 1. Concerning DAVID himself . As , 1. Gods subduing all his Enemies , clothing them with Shame and Confusion . This was Promised and Performed , 1. Literally to David . 2. Spiritually to Christ , p. 1016 , 1017. 2. Gods establishing and strengthening David in his Kingdom , that his foes might be brought under . Accomplished , 1. In David . 2. In Christ , p. 1017. 3. Gods Increasing and Enlargement of Davids Glory , Prosperity , Power , and Dominion Accomplished ; 1. Much in David . 2. More in Solomon . 3. Most in Christ , p. 1018. to 1020. 4. Gods sweet Covenant-Relations to David . Viz. That he would be , 1. Davids Father . This implyed 1. Seven Blessings from God to David . 2. Seven Duties from David to God , p. 1020. to 1023. 2. Davids God , p. 1023 , &c. 3. Davids Rock of Salvation . 1. God saves three wayes . 2. David answerably demeaned himself towards God four wayes , p. 1024. 5. Gods fulfilling of Davids Dayes . Long-life a Mercy three wayes , p. 1024 , &c. 6. Gods Building David an House , making it powerful and prosperous , especially by raising up his Seed to sit upon his Throne for ever . This an High mercy . Accomplished , 1. Immediately , in Davids ordinary seed . 2. Mediately and chiefly in his Extraordinary Seed , IESUS CHRIST . This was Davids Great Comfort , as in his last words is evident , p. 1025. to 1030. 7. The Perpetuity and Stability of Gods Covenant and Foederal Mercy to David , p. 1030 , 1031. 2. Concerning Davids Seed . As these four , All which had their special Accomplishment in Christ , viz. 1. That God would be a Father to Davids Seed , & he should be his Son , p. 1031 , 1032. 2. That Davids Seed should build God an House . The Temple a Type of the Church and of Believers , in six Particulars , p. 1032. to 1035. 3. That God would Establish his Seed after him in his Kingdom and Throne for ever , p. 1035 , &c. 4. That God would not utterly take away his Covenant-Faithfulness and loving kindness from his Seed , no not in case of their iniquity , but chastize their sinfull miscarriages with the Rod of men . Here five Eminent Advantages to Gods people by his 〈◊〉 are unfolded , p. 1037. to 1043. 3. Concerning the People of Israel , the Subjects of King David and of his Royal Seed . As , 1. Gods Habitation in Sion for ever . For clearing of this blessing note , 1. The Connexion of this Promise with the Promise fore-going , p. 1043 , 1044. 2. What place is intended by Sion : Literally , and Mystically , p. 1044. 3. How God did dwell in Sion . Gods Presence and Habitation is threefold . Here are disclosed eight sweet Priviledges of Gods Presence and Residence , p. 1045 , 1046. 4. Why God would thus dwell in Sion , p. 1046. 5. In what sense God said of Sion , This is my Rest for ever ; He having long since thence removed his Habitation for the Sins of the Jews . Here ten Sorts of sins which provoke God to Depart from a People , p. 1046. to 1048. 2. The Peaceable and Secure Establishment of Israel , the Subjects of King David , and of his Royal Seed , in the Land of Canaan . This hath three branches , p. 1048. to 1050. 3. Their Singular Prosperity both in Temporals and Spirituals , p. 1050. to 1052. 2. Duties Conditioned , Required and Restipulated from David and his Seed to God , were of two sorts especially , viz. 1. Their Keeping of Gods Covenant and Testimony , &c. in sive Particulars , p. 1052. to 1055. 2. Their being just in their Dominion and Royal Government , Ruling also piously and religiously , p. 1055. 1. David and his Seed must Rule over Israel Righteously . They must be , 1. Just in their Persons . And this in seven respects , p. 1055 , 1056. 2. Just in their office of Ruling , viz. 1. Justly Acquiring it . 2. Justly Executing it : Partly in Protection of Subjects . Partly in Actual Government . And both several wayes , p. 1056 , 1057. 2. David and his Seed must Rule Religiously , in the Fear of God. 1. The Fear of God denotes five things . 2. To Rule in the Fear of God comprizeth many excellent things : most requisite to all good Rulers , p. 1058. to 1060. Reasons for their Ruling thus , Righteously and Religiously , p. 1060. Ruling Righteously and Religiously how it was Performed by 1. David , 2. Solomon , And 3. Christ. With seven Inferences from the whole , p. 1060. to 1065. Aphorism 5. The Form of Gods Covenant with David and his Seed , was either ; Inward and essential in the Mutual Obligation between the Foederates : Or Outward and Accidental , In the Manifestation , Confirmation and Administration of this Covenant , p. 1065 , &c. 1. The Inward essential Form , stands in the Foederates reciprocal obligation , p. 1065. 2. The Outward Accidental Form , consists in three things , viz. Gods , 1. Manifestation of this Covenant by vision . Here of visions , Their Sorts and several Acceptations in Scripture , p. 1065 , 1066. 2. Confirmation of this Covenant , by 1. Ratifying Promises . 2. His Sacred Oath . 3. Explanatory Repetitions . 4. Actual Accomplishments , p. 1066 , 1067. 3. Administration of this Covenant . In effect the same with that of the Sinai-Covenant : yet with four Perfective Alterations , Four Inferences from all , p. 1067 , 1068. Aphorism 6. The End or intended Scope of God in this Covenant was : Immediately , Some more Peculiar Revelation of Iesus Christ. Mediately , The furtherance of the Happiness of David , of his Seed , and of their subjects in Christ ; as also the singular Advancement of the Glory of God. This is briefly explained : with three Inferences , p. 1069. to 1071. Aphorism 7. From this whole Discourse about Gods Covenant with David and his seed , These General Inferences result , viz. I. That Gods Covenant with David and his Seed was a very Princely and Royal Covenant , p. 1071 , &c. II. That King David and his Royal Seed , especially Solomon , were eminent Types of IESUS CHRIST , p. 1072. &c. 1. DAVID was a Type of Christ : 1. In his person three waies . 2. In his office many waies . 3. In his condition and state seven waies . 4. In his Acts or Works done by him seven waies , p. 1073. to 1076. 2. SOLOMON was also a Type of CHRIST : 1. In his Person three waies . 2. In his office , Prophetical , and Kingly , divers waies . 3. In his condition , three waies . 4. In his Acts three waies , p. 1076. to 1078. III. Hence , we may clearly take notice , what the Properties of this Covenant are , viz. It is , 1. Gratuitous . 2. Evangelical . 3. Mixt. 4. Ordered in all things . 5. Sure and Faithful . 6. Everlasting . 7. Comfortable , p. 1078. to 1081. IV. Hence , See what Agreement or Disagreement this Covenant hath , with , or from all former Covenants . 1. Agrees in seven Particulars . 2. Differs in four things , p. 1081 , &c. V. Hence , It s evident , That in this Covenant much of CHRIST was revealed to David and his Seed : Yea so much , that both David and Solomon knew and spake much of Christ in their Sacred writings . Many Particulars , p. 1083. to 1086. Chap. 6. VI. OF the Discovery , &c. of Gods Covenants of Promise in the VI. Noted Period of Time , viz. From the Babylonish captivity till the Death of the blessed MESSIAH Iesus Christ. The Preface . 1. Of this Covenants Duration . 2. Of the Difference thereof from Davids , in seven particulars . 3. The Order of handling it , p. 1086. to 1088. Aphorism 1. Upon Occasion of Gods own Peoples sad captivity in Babylon , the LORD graciously renewed his Coevenant with them , even his Covenant of Faith in the Promised Messiah . In this Aphorism are five Particulars considerable , p. 1088 , &c. 1. The Author of this Covenant , was the LORD God. By three Prophets , p. 1089 , &c. 2. the Occasion of this Covenant was the sad captivity of Gods People of Iudah and Ierusalem , in Babylon . Here , 1. What Babylon this was wherein they were captivated . Babylon is distributed , p. 1090 , 1091. 2. When , and How long they were captivated there , p. 1092. 3. What were the causes of this their sad captivity there . 1. Provoking causes seven . 2. Final cause , their good , p. 1092. 4. Whilest they were under this captivity , God took occasion to reveal this Covenant to them . And why ? viz. chiefly for seven causes , p. 1093. to 1096. 3. The Impulsive causes of this Covenant , Gods meer Grace in Jesus Christ , p. 1096. 4. The Foederates , I. God , 1. As the LORD God. 2. As the LORD the God of Israel . 3. As their Redeemer . II. The Captives of Iudah and Ierusalem , &c. p. 1096 , 1097. 5. The Nature of this Covenant of God with his afflicted Captives . It was , 1. A Covenant of Faith in Christ , not of Works . Proved four waies , p. 1097 , 1098. 2. A Covenant of Promise , in Christ Promised , and as then not exhibited , p. 1098 , 1099. Inferences . Hence , 1. This Covenant is 1. Divine : 2. Gratuitous : 3. Faithful : And 4. Holy , p. 1099 , &c. 2. How great the condescention of the Creator , how high the exaltation of the creature , when the God of heaven and his Captives , &c. become Confederates ! p. 1100. 3. Jesus Christ and the Gospel of sinners salvation in him through Faith , was preached to the Jews in their captivity , p. 1101. 4. God neither forsakes nor forgets his Covenant-people in their deepest distresses , p. 1101. 5. In greatest extremities of Tribulation , Gods Covenant of Faith in Christ yields sweetest consolation , p. 1102 , 1103. 6. Though Gods People by their sins turn their Mercies into Miseries : yet God alone of his wisdom and goodness turns those Miseries into Mercies , p. 1103. 7. Gods Covenant with his Captive-Jews , is useful to Gods people now under the New Covenant , p. 1103. Aphorism 2. The Subject-matter or substance of Gods Covenant with his captive people in Babylon , consisted ; 1. In many excellent Covenant-Mercies or Blessings Promised to them , on Gods part , &c. 2. In sundry Covenant-Duties required and restipulated from them to God , on their part , &c. p. 1104 , &c. I. Mercies Promised to them on Gods Part , viz. 1. His raising up the MESSIAH , viz. IESUS CHRIST unto them : 1. As their Covenant-Redeemer , p. 1105 , 1106. 2. As the Sure Mercies of David , whereon Gods everlasting Covenant is founded , p. 1107 , &c. 3. As a Branch of Righteousness growing up to David , and a plant of Renown , &c. p. 1108. 4. As DAVID their Shepherd , Prince and King for ever , p. 1109 , 1110. 2. His Redeeming them out of Babylons Captivity , and bringing them into their own Land. Here note four things , p. 1110 , &c. 1. The variety of Promised Mercies appertaining to this eminent Mercy , viz. 1. To Remove impediments that might hinder their Return , p. 1112. 2. To Plant them firmly in their own Land , &c. p. 1113. 3. To make them dwell safely and securely in their own Land , p. 1113. 4. To unite them into one Nation and Kingdom in their Land after their return , p. 1113 , &c. 5. To multiply them in the Land of Canaan , wherein he would place them , p. 1115. 6. To bless and crown with a confluence of Prosperity and Glory , Temporal and Spiritual , p. 1116 , &c. 7. To cause them to dwell in their own Land under DAVID their Prince for ever , p. 1118. 2. The ten Arguments whereby God perswades the Captives of their certain Return , p. 1118 , 1119. 3. The exact accomplishment of this great Mercy , p. 1120 , 1121. 4. The Mysterie of Gods Spiritual Redemption of his Elect , &c. under this their Temporal Redemption from Babylon . Evinced seven waies , p. 1121. to 1125. 3. His cleansing of them , when Redeemed out of Babylon from all their Spiritual Defilements : from all their Idols , Detestable things , and Transgressions , p. 1125 , &c. 4. His Putting his Spirit within them , for new framing and spiritualizing their Heart . Here consider , 1. More Generally , 1. What is meant by Gods Spirit . Various Acceptations , p. 1129 , 1130. 2. Whether the Jews had not the Spirit till after their Return , &c. p. 1130. 2. More Particularly . Seven Influences , Fruits or Effects of the Spirit , viz. 1. Newness of Heart and Spirit . For clearing this , note , 1. What is meant by Heart and Spirit , p. 1131 , &c. 2. What is meant by a New Heart , and New Spirit . 1. A thing is in Scripture stiled New , five waies . 2. Newness of Heart , &c. implyes , Generally five things : Particularly six things , p. 1132. to 1136. 3. Whether God alone give this New heart , and put this New Spirit into his People . Resolved in three Positions , and the grounds thereof , p. 1136. to 1141. 4. Why the Lord Promiseth to give this New Heart , &c. Four Reasons , p. 1141. 5. How this New Heart , &c. may be Discovered . Seven waies , p. 1141 , 1142. 2. An Heart knowing the LORD . Here , 1. The Author . 2. Nature of it , p. 1142. to 1145. 3. Fleshiness or Tenderness of Heart , instead of Stonnyness of Heart , p. 1145 , &c. 1. What the Heart of stone is . In seven Particulars . Here , of the Nature and several sorts of Hardness of Heart , p. 1147. to 1151. 2. What the Heart of Flesh is . In seven particulars . Here also of the several sorts of Softness or Tenderness of Heart . And of the Excellency of Tenderness of Heart ; in seven respects , p. 1151. to 1154. 3. Whether none but God can take away the Heart of stone , &c. p. 1154. 4. How God takes away the Heart of stone , and gives the Heart of flesh , viz. 1. Divers waies . 2. By sundry gradual Acts : seven are mentioned , p. 1154 , 1155. 5. How a man may know whether God have removed from him the Heart of stone , and bestowed on him this Heart of flesh . Five waies , &c. p. 1156 , &c. 4. Penitentialness of Heart , p. 1157. to 1159. 5. Oneness of heart and way . For opening hereof , are explained ; 1. What is here meant by Heart and way , p. 1159 , &c. 2. What Oneness of heart and way this is : and wherein it consists . 1. Oneness of Heart consists in Oneness of Mind , Will and Affection . 2. Oneness of way , in eight things , p. 1160. to 1166. 3. How choice and excellent a Blessing this Oneness of Heart and way is . Represented at large under six Heads : One whereof is , the manifold mischief of the opposite Divisions , in nine particulars , p. 1166. to 1175. ☞ 4. Directions and Helps for the best Gaining and Retaining of this Oneness of Heart and way among Gods people . Laid down at large under X. Heads , most useful for the Church and people of God amongst us in these present times , p. 1175. to 1191. 6. The constant Fear of God. The Excellency hereof in six respects , p. 1191 , 1192. 7. Obedientialness towards God , p. 1193 , &c. 5. His Presence and Residence in his Sanctuary and Tabernacle among his people , by his Spirit , Word and Publick Ministry for ever . Here consider , p. 1194 , &c. 1. The Greatness and Excellency of this Mercy . 1. Of Gods Tabernacle . 2. Of Gods Spirit in his Church , seven waies . 3. Of the Word , eight waies . 4. Of the Publick Ministry of the Word and Ordinances , seven waies , p. 1195 , 1196. 2. How this Promise was accomplished , seeing all these have been long since taken away from the Jews , p. 1197 , 1198. 6. Gods greatest Covenant-Relation betwixt himself and them , viz. That he would be their God , and they should be his People , p. 1198 , &c. 7. The mutual Covenant-constancy betwixt God and them in this Everlasting Covenant : He would not turn from them , and they should not depart from him , p. 1199 , 1200. II. Duties restipulated to God , on their Part , viz. 1. Faith , in the MESSIAH Promised , viz. 1. To accept these Promises and the Messiah therein by Faith. 2. To live by this Faith , under their Afflictions : laid down in twelve particulars , p. 1201. to 1204. 2. Repentance from all their former sins and iniquities , p. 1204. 3. True Obedience unto God , p. 1204 , &c. 4. Becoming Gods Covenant-People , p. 1205. 5. Enquirng of God , for doing all his Covenanted Mercies unto them , p. 1205. III. Inferences from the whole matter of this Covenant . Hence 1. IESUS CHRIST was promised in this Covenant , with special reference to David , &c. p. 1206. 2. Christ alone was the Covenant-Redeemer of Gods Captives from Babylon , &c. p. 1206 , &c. 3. The Captives Redemption from Babylon , typed Christs Redemption of Captive-sinners , &c. p. 1207. 4. No Difficulties or seeming impossibilities whatsoever can hinder the Accomplishments of Gods Covenants and Promises , p. 1207. 5. Christs Redeemed People , become his cleansed People , p. 1208. 6. That the Iews ( who extreamly do●…ed upon Idolatry ) were weaned from Idolatry , is meerly to be ascribed to the Grace and Covenant of God , p. 1208. 7. Gods Spirit was Promised and Performed under the Old Testament , p. 1208. 8. When Gods Spirit is put within the Heart , he brings many sacred endowments and blessed Influences with himself into that Heart , p. 1209. 9. The Lord delights to afford his Special Presence among his Covenant-People , p. 1209. 10. Gods Covenant with a People advanceth them to the highest Covenant-Relation with God , p. 1209. 11. God so requires Covenant-Duties from us , That he undertakes all our Covenant-Performances for us , p. 1210. 12. Gods Covenant in Christ is an Everlasting Covenant , &c. p. 1210. 13. We may clearly take notice of many eminent points of Christian Religion , which are Revealed in and under this Covenant . Nine points instanced , p. 1211 , 1212. Aphorism 3. The Form of Gods Covenant with his Captive people the Iews , was ; Inwardly , The mutual Obligation of the Foederates one to another . Outwardly , The manner of this Covenants Manifestation , Confirmation , and Administration . 1. Inward Form , &c. p. 1212. 2. Outward Form. Consisting in this Covenants 1. Manifestation to the Captives , by three Prophets . Why by men : three Reasons , p. 1212 , &c. 2. Confirmation , 1. By Exegetical Repetitions of it . 2. By divers Illustrating Symboles . 3. By ratifying Promises . 4. By Gods Sacred Oath , p. 1213 , 1214. 3. Administration . For substance the same with that of the Sinai Covenant : but Raised above it by five Perfective Alterations , p. 1214 , 1215. Inferences six from this Aphorism , p. 1216. Aphorism 4. Gods End and intended Scope in this Covenant , &c. was , More Immediately , a Further Discovery of the Promised Messiah Iesus Christ : More Mediately , The promoting of their present Consolation and future Salvation ; and the Advancement of Gods glory in all , p. 1217 , &c. 1. Immediately ; Christ is discovered here more fully in his 1. Person . 2. Office. 3. Appearing in Humane flesh , p. 1217 , 1218. 2. Mediately . 1. Their present Consolation , and future Salvation . 2. Gods glory five waies . Here four Inferences from this Aphorism , p. 1218. to 1221. Aphorism 5. From all that hath been proved concerning this Covenant with the Captive-Iews , these things are evident , &c. General Inferences . I. This Covenant with the Captives was a Covenant of Faith , not of Works , p. 1221. II. The substance of Gods Covenants of Faith was but one , though circumstances divers , p. 1222. III. God may change the Outward condition of his People , and yet not change the Substance of his Covenant with his People , p. 1222. IV. Davids Royal Seed and Diadem chiefly had their Continuance and Perpetuity in Christ , p. 1222. V. As Gods Covenant with David was peculiarly the Royal Covenant : so this with the Captives was the Redeeming or Uncaptivating Covenant , p. 1223. VI. Gods sweetest Consolations are usually showred on his People in their sharpest Tribulations , p. 1223 , &c. VII . Hence it is very evident what the Properties and Excellent Perfections of this Covenant are . Ten are mentioned , and explained , p. 1224 , 1225. VIII . The Agreement and Disagreement of this , with , or from , foregoing Covenants , p. 1225. IX . The Preheminencies of this , beyond the former Covenants . Seven waies , p. 1225 , 1226. X. This Covenant and the Promises thereof approach most near ( as in time , so in their excellent , clear , full , heavenly , spiritual Nature ) to the New Covenant , and the Promises thereof , p. 1226 , 1227. BOOK IV. Of Gods COVENANT OF PERFORMANCE , in IESUS CHRIST , actually Performed and ●…xhibited , viz. THE NEW COVENANT . Chap. 1. OF the Discovery and Administration of the New Covenant in the VII . and last most noted Period of Time , viz. from the Death of Iesus Christ , till the End of the world . Here , 1. The words of the New Covenant . 2. The Order propounded in handling it , p. 1229. to 1232. Aphorism 1. The Terms , Bounds or Limits of time for and during which the New Covenant became , and remains of force , are especially from the Death of our Lord and only Saviour IESUS CHRIST , until the End of the world . This is , 1. Explained , As to the beginning of the New Covenant . p. 1232. to 1234. 2. Confirmed , As to both the Term from which , and to which , viz. 1. That the New Covenant Properly Began at and about the Death of Jesus Christ. Evinced by four grounds , p. 1234 , &c. 2. That the New Covenant shall continue in force till the End of the world . Five Reasons , p. 1235. to 1237. Inferences . Hence , I. The 1. Inchoation , 2. Duration , and 3. Determination of the New Covenant , was , is , and shall be of all other most excellent and illustrious . Evidenced in many particulars , p. 1237. to 1239. II. None can certainly define or punctually determine how long the space for the New Covenants Duration shall be , p. 1239 , 1240. III. The New Covenant is far better then the Old , as in other respects , so in regard of the Date , Duration and Determination thereof , p. 1240. IV. Believers under the New Covenant , are , in regard of the terms thereof , much more happy , then Believers that lived under any former Covenant-Dispensations , p. 1240 , &c. V. How comfortable may this be both to our selves and all our Christian Posterity , that both we and they from Generation to Generation shall still live under the New Covenant , p. 1241. VI. In these last times of the world , 1. No Doctrine should be taught , 2. No worship or Practise should be entertained , 3. No future Events , Occurrents or change of things should be expected in the Church of God , which are inconsistent with the Covenant-Administration , p. 1241 to 1243. Aphorism 2. The Interval Space or Revolution of time , from the Death of Iesus Christ till the End of the world , during which the New Covenant-Administration continues , is of all other Revolutions or intervals of time , &c. most considerable and ●…emarkable , p. 1243 , &c. 1. Hath most Eminent Terms and bounds for its Beginning and Ending . It 1. Began with the Death of Christ. Most Eminent , 1. In Solemnity ; seven wayes . 2. In Dignity . 3. In Efficacy , seven wayes , p. 1244. to 1246. 2. Shall End at the Day of Iudgement . That most eminent , eight wayes , p. 1246. 2. Hath already had the largest Prolongation , p. 1246. 3. Comprizeth in the Circuit and Compass of its Time , the most admirable Events and Occurrents by Divine Dispensation in and to the Church of God. Here , twenty one unparalleld Occurrents are instanced in , p. 1246. to 1251. 4. This Revolution of the New Covenants Continuance approacheth neerest in 1. Contiguity of time , 2. Excellency of Covenant-Administration , and ● . Churches condition under it , unto the supream coelestial Perfection of the Church Triumphant in glory . Two Inferences , p. 1251. to 1253. Chap. 2. OF the Names and General Nature of the NEW COVENANT . Aphorism 1. In Divers respects and Considerations this Covenant is represented to us in Holy Scriptures under variety of Names : Being Denominated , 1. A NEW COVENANT . For seven Reasons laid down at large , p. 1253. to 1260. 2. A NEW TESTAMENT . 1. A Testament , in seven respects . 2. New Test●…ment also for the same Reasons why it s called a New Covenant , p. 1260. to 1263. 3. The Second Covenant . In what sense , p. 1263 , 1264. 4. A Better Covenant , or Better Testament . For six Reasons , p. 1264 , &c. 5. The Everlasting Covenant or Testament , p. 1265. 6. The Ministration far surpassing the Ministration of the Old Testament : and this in nine regards . p. 1265 , 1266. Aphorism 2. The Nature of the New Covenant considered more Generally , may be comprized in this or the like Description , viz. The NEW COVENANT is Gods last and most excellent Expressure of the Covenant of Faith , &c. The Nature of the New Covenant , according to this Description , stands in seven particulars , p. 1267. to 1269. Chap. 3. OF the Author , Occasion and Impulsive Causes of this New Covenant . Aphorism 1. The LORD God , viz. God the Father , in the Son IESUS CHRIST , by the Holy Ghost , is the sole Efficient Cause or Author of this New Covenant : Promising it of of old , Establishing it in fulness of time , and Applying it in due time to his called People , p. 1269 , &c. 1. That God the Father , in the Son Jesus Christ , by the Holy Ghost , is sole Author of the New Covenant : is proved by five sorts of Arguments , p. 1270. to 1273. 2. That , Father , Son and Holy Ghost do Act to the Effecting of it three wayes , p. 1273. to 1275. Aphorism 2. The LORD God , Father , Son and Holy Ghost , took Occasion from 1. His own Peoples Afflicted Condition , 2. The Old Testaments Insufficiency , and 3. The Greatness of Mans misery , To Promise , Establish and Apply this New Covenant to them that are Called . 1. Of his meer Grace , 2. In and for the Merit of Iesus Christ. Here , 1. The Occasion is threefold . 1. His own Peoples Afflicted Condition , &c. p. 1275. to 1278. 2. The Impulsive or Moving Causes . Nothing in Jew or Gentile ; But , 1. Inwardly , Gods meer Grace , p. 1278. to 1281. 2. Outwardly , The Meritorious Mediation of Jesus Christ. Proved three wayes , p. 1281 , &c. Inferences . Hence , I. The New Covenant thus Authorized and erected , Thus Promised , Established and Applyed by God , Father , Son , and Holy Ghost , must needs be an exceeding 1. Wise , 2. Holy , 3. Faithful , 4 Gratuitous , and 5. Righteous Covenant , p. 1282 , 1283. II. The New Covenant is an excellent Antidote against the greatest Adversities & Afflictions of Gods Covenant-People . And this in seven regards , notably , p. 1283. to 1289. III. The New Covenant Administration far excels that of the old , &c. p. 1289 , &c. Chap. 4. OF the Federates , or Parties to this New Covenant , p 1290 , 1291. Aphorism 1. The Confoederates or Foederate Parties to the NEW COVENANT , are on the one hand God the LORD , or God , as IEHOVAH , the Principal Party ; On the other hand , The House of Israel , and the House of Judah , in CHRIST , the less Principal Party ; That is , The Iews , Israel and Judah united , and their Seed ; as also the Gentiles that shall be called and their Seed . Here , 1. The Principal Foederate ; God as IEHOVAH , p. 1292. 2. The less Principal Foederate Party , The House of Israel and House of Iudah . Israel , what it imports . House of Israel , and House of Judah , How used in Scripture . These phrases denote , 1. The Jews united ; 2. The Gentiles called ; 3. The Posterity of both : to be Foederates with God in this New Covenant , p. 1292. to 1294. 1. Position . That Israel and Iudah , or the House of Israel and Iudah ; that is , The whole body of the Iews or Iewish Church , united in CHRIST , were first and immediately intended to be Foederates with God in this New Covenant . Proved by seven Arguments , p. 1294. to 1298. 2. Posit . That the Gentiles whom afterwards God should call and incorporate into one Church-body with the Jews by Christ , were next intended to be joynt-Foederates with the Jews in this New Covenant with God. Evinced by seven other Arguments , p. 1298. to 1303. 3. Posit . That , The Posterity , Seed or Children , both of believing Jews and called Gentiles , are with their Parents , Foederates in this New Covenant . This Position is for the greater strength and clearness , evinced by six Arguments at large laid down in Syllogistical Form , p. 1303. to 1321. Aphorism 2. Hence , 1. The New Covenant is most sure and faithful ; 2 Most compleat and comprehensive , &c. Inferences . Hence , I. The New Covenant is most sure and faithful , p. 1321. II. The New Covenant is beyond all other Covenants most compleat , comprehensive and extensive , p. 1321 , &c. III. The New Covenant is to Gods Church and People the most Uniting and Consolidating Covenant of all other . 1. In respect of Israel and Iudah . 2. In respect of Jews and Gentiles , p. 1322. to 1324. IV. The New Covenant beyond all other Covenant-Dispensations is greatest matter of Consolation , Joy and Thankfulness , to the Gentiles , p. 1324. V. All the Infant-children of New Covenant-Foederates , professed Believing Jews and Gentiles , being in Covenant with God as well as their Parents , ought to be signed and marked with the First New Covenant-Token , Baptism , as well as their Parents . This Inference is at large confirmed by seven Arguments syllogistically propounded , p. 1324. to 1339. Chap. 5. OF the Matter , or Substance of the New Covenant Where note , . I. The Analytical Explication of the words of the New Covenant laid down by the Apostle , p. 1339. to 1345. II. Certain Generals to be noted touching the Matter of the New Covenant , as laid down by the Prophet Ieremiah , chap. 31. 31 , &c. and the Apostle Paul in Heb. 8. 8 , &c. viz. 1. That , the matter of the New Covenant is here set forth very compendiously in words , but most comprehensively in sense . In seven particulars , p. 1345 , 1346. 2. That , The whole matter of the New Covenant is represented here only in Promises . Hence five Inferences , p. 1346. to 1349. 3. That , All these New Covenant Promises , in their express terms , run only upon Spirituals . Hence , two Inferences , p. 1349. to 1351. 4. That , These New Covenant-Promises have a sweet Harmony and Correspondency with the Priesthood , Prophecy and Kingship of Christs Mediatory office : In actual Performance of which Promises to us , we also are made unto God , Priests , Prophets and Kings by Jesus Christ. Hence , two Inferences , p. 1351. to 1353. 5. That , The Matter of the New Covenant is so contrived in these Promises , as it may most sweetly and sufficiently remove all the Principal Doubts , Discouragements and Objections , which either a bleeding Heart-wounded sinner , or a distressed Saint , may make against his own salvation . Hence seven Principal Doubts and Obiections , about 1. Sin ; 2. The wrath of God ; 3. Gross Ignorance ; 4. The Deadness , Hardness , Deceitfulness and manifold Vileness of their Hearts ; 5. The want of Spiritual Abilities , Excellencies and Duties , &c. 6. The Great Distance betwixt them and God , them and Christ ; 7. Difficulty and seeming impossibility of Assurance : Are all Removed by consideration of the matter of this New Covenant , as here laid down , p. 1353. to 1365. 6. That , These New Covenant-Promises are so exprest , as virtually to contain in them , The Agreement and Difference betwixt the Old and New Covenant , yea the Preheminencies of the New above the Old , p. 1365 , 1366. 7. That , All these New Covenant-Promises are wholly grounded upon the meer grace and good pleasure of Gods will in Jesus Christ alone , p. 1366 , &c. III. The Particular Explication of the Matter of the New Covenant : Consisting , 1. In certain Mercies expresly Promised on Gods part . 2. In certain Duties implicitly Required from , and Restipulated by , the New Covenant-Foederates unto God , p. 1367 , 1368. Aphorism 1. The Matter of the New Covenant , on Gods part , consists in certain New Covenant-Mercies or Blessings promised by him to his Foederates , viz. In four great Articles of Agreement in this New Covenant , &c ▪ I. Article . Of Gods writing his Laws in their Mind and Hearts . Here note , 1. What is here meant by Mind and Hearts . In three branches , p. 1369 , 1370. 2. What Laws of God are here intended and promised to be written in their Mind and Heart . Especially his Moral Laws . And that for four Reasons , p. 1370. to 1372. 3. What sort of writing this is , whereby God writes his Laws in his Foederates Mind and Hearts : and how he writes his Laws therein . Here is declared , 1. That Gods giving and writing , &c. are two expressions to the same effect , p. 1372 , &c. 2. That God under his New Covenant intends a far more excellent writing of his Laws then ever formerly . Three sorts of Gods writing it , p. 1373 , &c. 3. That Gods writing his Laws in their Mind and Hearts , hath in it three things , viz. 1. Gods Preparing the Mind and Heart for this writing , as Tables . 1. By Hewing them . 2. By Razing them . 3. By Mollifying them , p. 1374. to 1376. 2. Gods manner of writing his Laws in Mind and Hearts thus Prepared , four waies , p. 1376 , &c. 3. The consequents and effects of Gods writing his Laws in Mind and Hearts . Here seven are very considerable , p. 1378. to 1383. 4. Whether Gods Laws were not written in his Peoples Minds and Hearts , before the time of this New Covenant . Resolved , 1. That there was some writing thereof before . But 2. Not such as under this New Covenant , p. 1383. to 1386. 5. Why the Lord will under the New Covenant thus write his Laws in the Minds and Hearts of his Foederates . Five Reasons , p. 1386. to 1388. 6. How we may know , whether God hath thus written his Laws in our Minds and Hearts . By the 1. Antecedents , 2. Manner , and 3. Consequents : in sundry particulars , p. 1388. to 1391. Inferences . Hence , 1. Gods Moral Law , is the Law of CHRIST , p. 1392. 2. Gods Moral Law is not abolished , but establshed by his New Covenant , p. 1392 , 1393. 3. The New Covenant Agrees with the Old in substance , though they differ in circumstance , &c. p. 1393 , &c. 4. The Moral Law is a most excellent Law , p. 1394. 5. Naturally , since and by the Fall of Adam , the Laws of God are obliterated or blotted o●…t of mens Minds and Hearts , p. 1394 , 1395. 6. The Renewing of the Mind and Heart , even of the whole soul according to Gods image , &c. Is not a Natural , but a meer Supernatural work ; is not at all from man , but wholly from God alone , p. 1395 , 1396. 7. God first gives his Laws into the Mind , and then writes them in the Heart , p. 1396. 8. Gods Giving his Laws into our Minds , and writing them in our Hearts , is an eminent and manifold Priviledge . Evidenced in six particulars , and in sundry others under them , p. 1396. to 1398. 9. All such as would know , whether they be Gods New Covenant-people indeed , &c. should examine whether God hath given his Laws into their Minds , and written them upon their Hearts , p. 1398. 10. Gods sincere New Covenant-people , have above all other People in the world greatest cause to live and walk according to the Moral Laws of God : In that the LORD hath more Excellently and Obligatorily given and written his Laws for them , then for any other . Here , 1. Directions . 2. Motives , p. 1399 , 1400. II. Article . Of Gods Foederates more Excellent and more Universal Knowledge of the Lord , then under the Old Covenant . Here are unfolded , 1. Wherein the Nature of this New Covenant-knowledge more especially consists , viz. 1. In the Excellency of it . Being 1. More Divine ; 2. More Spiritual ; 3. More Clear ; 4. More Evidential ; 5. More Compleat ; 6. More Efficacious ; 7. More Glorious : Then the Old-Covenant-knowledge , p. 1401. to 1410. 2. In the Extensiveness of it . Yet here are three limitations , p. 1410 , 1411. 2. How , and in what way God furnisheth his New Covenant-people with such a knowledge of himself , viz. 1. In the Face of IESUS CHRIST . 2. By his Spirit , and the New Covenant-Ministry . 3. Gradually , in a continual Progress , p. 1412. to 1415. 3. Whether All Gods New Covenant-people attain to this promised Knowledge of God. Here , 1. That , under the New Covenant many in visible Churches remain grosly ignorant of God and of his waies . Seven grounds or causes of this ignorance , p. 1415 , 1416. 2. That , notwithstanding this Promise , All shall know the Lord , hath its due and intended accomplishment . For clearing this , four Distinctions are Premised . And four Conclusions determined upon , p. 1416. to 1419. 3. That this Extensiveness is to be understood with some Cautions and Limitations , p. 1419. 4. Whether God by this Promise intended to take away and make void all Humane Teaching , Private and Publick , as altogether needless now under the New Covenant . 1. Some of unsound judgements have thought so in these times , p. 1419 , 1420. 2. But God never intended hereby any such thing . Proved three waies , p. 1420. to 1422. 3. Four Scriptures , wrested about this matter , are vindicated , p. 1422. to 1429. 5. Why God hath Promised in his New Covenant , That all shall know him from the least of them to the greatest . Five Reasons propounded , and explained , p. 1429. to 1433. 6. How we may Discover , That we so know the Lord , as God here intends in this his New Covenant-promise . Especially four waies , p. 1433. to 1435. Inferences . Hence , 1. The Old and New Covenant Essentially and Substantially Agree , Though Accidentally and Circumstantially they differ , about the Knowledge of the Lord , p. 1435. 2. The chief Perfection of Knowledge , is to know God aright . Cleared three waies , p. 1436. 3. The right and saving knowledge of God is a very great and eminent Mercy , p. 1436. 4. All true saving Knowledge of God , is only from God , p. 1437. 5. A●… the greatest ought not to despise , so the least need not despair of the true Knowledge of God now under the New Covenant , p. 1437. 6. Gods Foederates now under the New Covenant should not content themselves to know only Fundamentals and first Principles touching God and his waies , p. 1438. 7. All such waies and means of Knowledge as God hath Ordained under his New Covenant , ought to be made use of in Subserviency to , and for accomplishment of this Promise of knowing the Lord in his New Covenant , p. 1438 , &c. 8. So long as men remain grosly ignorant of God , and of the things of God now under the New Covenant , so long they are without the saving Benefit of the New Covenant , p. 1439. 9. As we desire to approve our selves to be Gods New Govenant-People , so we should strive to have and to evidence to our selves that we have this New Covenant Knowledge of the Lord , p. 1439 , &c. 10. The better we know the LORD , and the things of God now under the New Covenant , the more the Glory of Christ and of his New Covenant are exalted and magnified in us , p. 1440. III. Article . Of Gods Mercy and Propitiousness to his Foederates in his Utter Remission and Oblivion , forgiving and forgetting , of All their sins for ever , p. 1440 , &c. This Article is Resolved into two Propositions , viz. 1. Proposition . That , Under the New Covenant the LORD God , in and through Iesus Christ , will freely , fully and utterly Remit all his true Federates sins whatsoever . The Deduction of this Proposition cleared , by five Particulars , p 1442 , 1443. Here for the more clear discovering of the Nature of Remission of sins , these four Particulars are Resolved , viz. 1. What the Nature of sin is , which is the subject of Remission . Here are explained , 1. The D●…nominations of sin , Hebrew and Greek , in this New Covenant-Promise , p. 1443. to 1445. 2. The Description of sin , p. 1445. 3. The Particulars considerable in sin , viz. seven in number , and which of them are properly remedyed by Remission , p. 1445. to 1448. 2. What the Remission of sin is , which is here Covenanted . Here set forth two waies , viz. 1. By the Expressions or Phrases used for it in Scripture . The Originals of which are here explicated . It is stiled , 1. Remission , Pardon , or Forgiveness , p. 1449. 2. Free-forgiveness , Gratuitous-Pardon , p. 1449 , &c. 3. Propitiousness , or Propitious-mercifulness upon pacification for sin , p. 1450 , &c. 4. Not Remembring of sin any more , p. 1451 , &c. 5. Not imputing of sin to the sinner , p. 1452. 6. Covering of sin , Hiding it , or Hiding Gods face from it , p. 1452 , 1453. 7. Taking away sin , Removing it , &c. p. 1453. 8. Blotting out , wiping out , or Razing out , &c. of sin , p. 1454. 9. Casting it behind Gods back , p. 1454. 10. Removing our sins from us as far as the East is from the West , p. 1454 , &c. 11. Finally , It s set forth in a bundle of sweet Expressions , Mic. 7. 18 , 19. p. 1455. to 1457. 2. By the Nature of Remission of sins : laid down in these xiv . ensuing Positions , viz. 1. That , Remission of sins here Promised in the New Covenant , is not intended of any Humane Remission , Fraternal or Ministerial : But of Divine Remission of sins , and that not Particular , but Universal . Explained , p. 1457 , 1458. 2. That , Remission of sins is a distinct Blessing and Grace , from Mortification of sin , and not to be confounded therewith , p. 1458. 3. That , Remission of sins , strictly and properly taken , is not the All , but only a Part of our Justification before God ; But more largely and improperly it is All , p. 1458 , 1459. 4. That , Remission of sins , strictly taken , doth most properly and especially consist in Removal of the offence done to God ; and in Acquittal or Absolution of the sinner from the guilt of sin ; that is , from his Obligation or being bound to endure the Punishment of Death , due for such offence , p. 1459. to 1461. 5. That , God alone Remits sin . Proved by six Arguments , p. 1461. to 1463. 6. That , God Pardons sin freely of his own meer grace , without any the least merit or desert of the Pardoned sinner . Proved four waies , p. 1463 , &c. 7. That , God remits sin , only upon and for the satisfaction made to his Justice for sin by the Obedience and Death of Iesus CHRIST . This cleared by four Considerations . Hence , Popish Satisfaction is rejected , p. 1464. to 1466. 8. That , God actually Remits Sin to all truly Believing and Repenting sinners : and ( in his Ordinary Dispensation ) to them only . Here , 1. The Necessity of Faith and Repentance unto Pardon . 2. Six Consectaries , p. 1466. to 1470. 9. That , When God actually and savingly pardons sin to the Believing and Repenting Sinner , He pardons Fully and Finally all his sins past and present , but not his sins to come , viz. 1. He Pardons all sin Past and Present fully and absolutely without exception , p. 1470 , &c. 2. He Pardons all such sins finally and utterly for ever without Revocation , p. 1472. 3. Yet he Pardons not any sin to come , by way of Anticipation , p. 1473. 10. That , Gods Elect , whose sins are Pardoned , do daily need renewed Pardons for future and renewed sins . Proved by three Reasons , p. 1473 , 1474. 11. That , Pardon of sin , though full without exception , and final without Revocation , yet is not compleat and consummate in this present life , till the very day of judgement , p. 1474 , &c. 12. That , In persons savingly Pardoned sin may remain , yet those persons are in the account of God , no longer sinners , but righteous , p. 1475. 13. That , sometimes sin may be universally and savingly pardoned , when yet the sense of that pardon may be suspended , and the sense of Gods displeasure continued , p. 1475 , &c. 14. That , wheresoever God remits sin , not imputing it to the sinner unto condemnation : there he accepts the Person as righteous , imputing Christs righteousness to him unto Iustification , p. 1476 , &c. 3. Whether those that have their Sins remitted , may know that they are remitted : and How this may be known . This is Resolved in four Particulars , viz. 1. That , It s a most excellent , comfortable and Desirable Mercy , To know that our sins are forgiven . For five Reasons , p. 1477 , &c. 2. That , It s a difficult Attainment , to know our sins are forgiven , p. 1478 , &c. 3. That , Though it be difficult , yet its possible to know this , p. 1479. 4. That , Those that are pardoned come to know they are forgiven . 1. Extraordinarily . 2. Ordinarily , and that five waies , p. 1479. to 1481. 4. Wherein Gods Remission of sins under the New Covenant , differs from , and excels the Remission of sins that was under the Old Covenant . This Resolved , 1. By way of concession , p. 1481. 2. By way of caution and limitation . Two waies , p. 1481 , 1482. 3. By way of Explication . It differs , and excels in 1. Spiritualness . 2. Clearness . 3. Perfectness . 4. Extensiveness , p. 1483. to 1485. 2. Proposition . That God will therefore bestow upon his sincere Federates all other the Promised Benefits of the New Covenant : because he will so freely , fully and utterly Remit all their sins in and for the satisfaction of Iesus Christ. Three Evidences hereof , p. 1485. to 1488. Inferences X. briefly laid down from the whole of Remission of sins , in the tenth whereof , the Comfort and Priviledge of Remission of sins is set forth in eight particulars , p. 1488. to 1492. IV. Article . Of the Grand New Covenant-Relation , Interest and Communion mutually betwixt God and his sincere Foederates . — I will be to them a God , and they shall be to me a People . Highly magnified , p. 1492 , 1493. 1. By way of Explication , is shewed , How this Grand Promise is Explicated already ; 1. More Generally . Three waies , p. 1493 , 1494. 2. More Particularly , in the 1. First branch , in five Particulars . 2. Second branch , in four Particulars , p. 1494 , 1495. 2. By way of Application , are Propounded and Explained four In●…erences , viz. I. Here 's excellent and manifold matter for Information . It informs 1. Of the fulness of the New Covenant , p. 1495 , &c. 2. Of the Goodness and Bountifulness of God to his Foederates , p. 1496. 3. Of the Happiness of all Gods sincere Foederates , 1496 , &c. 4. Of the fewness of Gods sincere Foederates even under this New Covenant , p. 1497. 5. Of the wretchedness of all Non-Foederates whatsoever , p. 1497. II. Here 's notable matter for Probation and Examination of our true New Covenant-Condition . 1. Is the LORD become our God in Covenant ? This may be discovered , 1. By his Foederal Impressions and Operations upon us , as our Covenant-God . And these in seven Particulars , subdivided , p. 1498. to 1500. 2. By our Covenant-Relation unto God. Here are eight Adjuncts or Properties of Gods New Covenant-people , largely explicated , p. 1500. to 1504. 3. By our Deportment and carriage towards him as our God in Covenant . 1. Do we esteem the LORD as our God ? p. 1504 , &c. 2. Do we love him as our God ? 1. Wholly . 2. Only , p. 1505 , &c. 3. Do we trust in him as in our God ? p. 1506 , &c. 4. Do we fear him as our God ? p. 1507 , &c. 5. Do we serve him , as our God ? Discovered seven waies , p. 1508. to 1510. 2. Are we become Gods People in Covenant ? Evidenced three waies , p. 1510 , 1511. III. Here 's singular matter for Exhortation ; 1. To all in the visible Church that are strangers to a saving Covenant-Condition . In four Particulars , p. 1511 , 1512. 2. To all Gods sincere Foederates within this New Cevenant : three waies , viz. 1. Live upon this Promise , p. 1512. to 1514. 2. Live up unto this Promise , p. 1514 , &c. 3. Engage and interest all your Relations in this Promise , p. 1515. 3. To the faithful Ministers of the New Covenant , &c. p. 1515. IV. Here 's wonderful matter for Consolation to all Gods true Covenant-people . 1. Against all reliques of inherent Sin and Corruption . Three waies , p. 1516 , &c. 2. Against all fears or dangers of Apostacy . Four waies , p. 1517 , &c. 3. Against all Outward and Inward wants . Many waies , p. 1518. to 1523. 4. Against all strong and violent Temptations , of the flesh , the world , or the Devil . Ten waies , with seven Advantages by Temptations , p. 1523. to 1527. 5. Against deep and dismaying Desertions . Here consider , 1. The Nature , Sorts , and Waies of Divine Desertions , p. 1527. to 1531. 2. The Comfort which Gods people may have against all Desertions from this , The Lord is their God by his Everlasting New Covenant , is manifold , under five Principal Heads . p. 1531. to 1536. 6. Against sharpest afflictions and persecutions . Seven waies , p. 1536. to 1548. 7. Finally , Against the terrours and pangs even of Death itself . This Covenant-Relation affords a fivefold comfort . Subdivided , p. 1548. to 1555. Aphorism 2. The Matter of this New Covenant , on the part of Gods New Covenant-Foederates , consists in certain New Covenant-Duties , Implicitly here required from , and restipulated by his New Covenant-people , viz. 1. Knowledge . That an excellent knowledge is required : is evidenced five waies , p. 1555 , 1556. 2. Faith. More required under the New Covenant , then ●…ormerly . Proved four waies , p. 1557 , 1558. 3. Repentance . That it s required under the New Covenant : Proved four waies , p. 1559. 4. Conformity to Gods Laws in heart and life , in inward Constitution and outward conversation . That this is required under the New Covenant : is evinced six waies , p. 1560 , 1561. 5. Entire self-denying , self-resignation unto God. This also is required . Here seven points of Self-Denyal are mentioned . Three Inferences from this Aphorism , p. 1561 , 1562. Chap. 6. OF the Blessed MESSIAH our Lord IESUS CHRIST , God●…man ; the only Mediator , Testator and Surety of the New Covenant betwixt God and man. The Method propounded for Treating of the Mediator , in four branches . And the excellency of this subject , p. 1563 , 1564. Aphorism 1. That , A True , Fit and Sufficient Mediator of the New Covenant was most necessary betwixt God and man. Here are explicated two things , viz. 1. How and in what sense a Mediator may be said to be necessary betwixt God and man. Not , Absolutely , or Naturally : but Hypothetically , upon supposition of divers things , &c. p. 1565 , 1566. 2. Why , and in what respect such a Mediator of the New Covenant was necessary betwixt God and man in this sense , viz. In six regards , set forth in other particulars , p. 1566. to 1570. Aphorism 2. That , IESUS the only Son of God , as also the Son of the Virgin Mary , God and Man in one Person , The CHRIST and Promised Messiah , is , as God-man , the only True , Fit and Sufficient Mediator , Testator and Surety of the New Covenant betwixt God and Man. This cleared in four Positions , p. 1570 , &c. 1. Position . That IESUS , the only Son of God , and the Son of the Virgin Mary , is , God and man in one Person . Here note , 1. What the name IESUS imports . Five Reasons of the Name . How he saves . 1. Only . 2. Universally , all the Elect. 3. Variously . 4. Sufficiently , p. 1571 , 1572. 2. That this Jesus is the only Son of God. 1. Explained , in what sense . 2. Proved by Scriptures seven waies , p. 1572. to 1574. 3. That this Jesus the only begotten Son of God , was also Son of the Virgin Mary . Here , 1. Whence the Uirgin Mary Descended , viz. Of David , &c. Proved three wayes , p. 1574 , 1575. 2. That Iesus was the Son of the Virgin Mary , Proved three wayes , p. 1575. 3. How Iesus was the Son of the Virgin Mary . 1. Extraordinarily . 2. Truly . 3. Compleatly , p. 1575 , 1576. 4. Denominations hereupon given in Scripture unto IESUS , p. 1576 , &c. 4. That this IESUS son of God and of the Virgin Mary , is God and Man in one Person . For clearing this Mysterie , these five things are Evidenced , viz. 1. The Fitness of the Son of God to become the Son of man , the Son of the Virgin. Seven wayes , p. 1577 , 1578. 2. The Nature of the Union betwixt his Divinity and Humanity . It is , 1. Personal . 2. Indivisible . 3. Of Natures remaining distinct , p. 1578. 3. The Unity or Oneness of his Person , though consisting of two distinct Natures . Proved three wayes . And the Necessity of his being God and man , that he might be a True , Fit and sufficient Mediator : Evidenced five wayes , p. 1578 , to 1580. 4. The six Similitudes used for illustrating this Union of God and Man in one Person . And which is to be preferred as Fittest , p. 1580 , 1581. 5. The Consequents resulting from this Personal Union , p. 1581 , &c. 2. Position . That , this IESUS God-man , is the CHRIST , the Promised Messiah , and he alone . Here note , 1. The Explanation of these two words : MESSIAH , and CHRIST , p. 1582 , 1583. 2. The Confirmation of this Position . 1. From Gods Eternal Decree , p. 1583 , 1584. 2. From Gods Promises and Prophetical Predictions . Many wayes , p. 1584 , 1585. 3. From Christs Lineal Descent , p. 1584. 4. From the compleat and exact accomplishment of the Scriptures , p. 1585. 5. From Iacobs Prophecy , and the Accomplishment thereof , p. 1585 , &c. 6. From Daniels Weeks , p. 1586. 7. From the General Agreement of all the Types to this IESUS , &c. p. 1586 , 1587. 8. From the Testimony of Iohn the Baptist , p. 1587. 9. From Gods Authorizing , Constituting , Ordaining and Establishing this Iesus to be the CHRIST , p. 1587 , 1588. 10. From the Testimony of 1. Father , 2. Son , 3. the Holy Ghost , p. 1588 , &c. 3. ●…osition . That IESUS CHRIST , God and man , is the onely True , Fit and Sufficient Mediator , Testator , and Surety of the New Covenant betwixt God and man. 1. Iesus Christ is Mediator , Surety and Testator of the New Covenant . 1. Mediator of the New Covenant . Proved four wayes , p. 1589 , 1590. 2. Testator of the New Testament . Evinced seven wayes , p. 1590 , &c. 3. Surety of the New Covenant . And what this implies , p. 1591 , &c. 2. Iesus Christ is the onely True , Fit , and Sufficient Mediator . This Position is , 1. Stated . 2. Confirmed three wayes , p. 1592 , 1593. 4. ●…osition . That IESUS CHRIST is Mediator , Surety and Testator of the New Covenant betwixt God and man , as he is God-man . Here note two things , viz. 1. The Sense of this Position , p. 1593 , &c. 2. The Grounds of this Position , viz. 1. The Holy Scriptures do frequently ascribe the Acts of Christs Mediation to his Divine , as well as to his Humane Nature . Evidenced six wayes , p. 1594. to 1596. 2. The Scope , End or Intent of the Personal Union of the Divine and Humane Natures in one Christ , was that he might act and execute his Mediatory Office compleatly according to both those Natures . Christs God-head is the immediate , proper and formal beginning of divers Mediatory Acts. Seven instances , p. 1596 , &c. 3. The Nature of the Mediatory Office is such , that it could not be compleatly executed and fulfilled , if Christ God-man should not act therein both as God and man. Evidenced divers wayes , in his Prophecy , Priesthood and Kingship , p. 1597. This Position is concluded with Testimonies of some learned , p. 1597 , 1598. Aphorism 3. That IESUS CHRIST , God-man , Executeth his Mediatory office in a Prophetical , Priestly , and Kingly way ; Or , as Prophet , Priest , and King : both in his State of Humiliation and Exaltation . For clearing this , three things explained , viz. 1. Whence it may be Evinced , That Christ Executes his Mediatory Office in a Prophetical , Priestly and Kingly way . This is done six wayes , viz. p. 1599 , &c. 1. From the Condition of lapsed man without Christ : and his necessity of Restauration by Christ , p. 1599 , &c. 2. From the Types of Old , prefiguring these three Functions in Christ. Three Instances , p. 1600. 3. From the Order of Conferring Salvation upon us . Three wayes , p. 1601. 4. From the Reality of Christs Unction hereunto , p. 1601. 5. From the Sufficient Enumeration of Christs benefits , and his way of Procuring them for us . His benefits of three Sorts . Procured three wayes , p. 1601 , 1602. 6. From Christs many Denominations given to him in Scriptures , which are eminently reducible to these three Functions . p. 1602. 2. Wherein the Nature of Christs Prophecy , Priesthood and Kingship consists . I. Christs Prophecy consists in his Primary and Plenary teaching of his Church , viz. 1. By Revealing of his Doctrine . This he doth variously , p. 1603. to 1605. 2. By Illuminating his Peoples Minds to receive the same , p. 1605. II. Christs Priesthood , Typified notably of old many wayes , chiefly consists , 1. In his Satisfaction . Here are shewed four things , viz. 1. That Jesus Christ by his Obedience and Death hath made a true , real , proper , and full Satisfaction to God for his Peoples Sins . For , 1. Christ is the Surety of the better Covenant , the New Covenant : substituted , and substituting himself for us . Evidenced three wayes , p. 1607. to 1609. 2. Christ is said often in Scripture , to redeem us , to buy us , or purchase us with a Price , to give himself a Ransome , &c. which imports Satisfaction , p. 1609 , &c. 3. Christ is said to Reconcile us to God , and to be our propitiation by his blood , p. 1610 , &c. 4. Christ is Mediator , not only by Teaching and Ruling : but also by Sacrificing and Interceding for us , p. 1611. 5. The Expiatory Sacrifices under the Law , purging away Sin Typically : shadowed forth Christ , who by the Sacrifice of himself purged away sins Truly . And therefore made Satisfaction for them , p. 1611 , &c. 6. The Perfection , Fulness and Compleatness of Christs Satisfaction for Sin , and Expiation of Sin by his Obedience , Death and Blood , is evident many wayes . Six wayes are Explained , p. 1613 , 1614. 2. What are the branches or chief Parts of Christs Satisfaction , p. 1614 , 1615. 3. What are the Fruits and Effects of Christ Death and Satisfaction . Many and must considerable . Nine Especially , p. 1615 , 1616. 4. For whom Christ made this his Proper and Plenary Satisfaction by his Obedience and Death . These are described by seven Denominations , p. 1616. to 1618. 2. In his Intercession . Here consider , 1. That Jesus Christ is our Intercessor , interceding with God for us , p. 1618. 2. The Nature of Christs Intercession . Discovered , 1. In his Execution of it Inchoatively . Perfectively , p. 1618 , 1619. 2. In seven matchless Perfections and Excellencies of it , p. 1619. 3. The Difference of Christs Intercession , from his Satisfaction , six waies : and from his Spirits Intercession , three waies , p. 1620 , 1621. 4. The many and precious Fruits , Effects and Benefits of Christs Intercession . Ten are particularly laid down , p. 1621. to 1623. III. Christs Kingly Office. For clearing hereof six things are Eividenced , viz. 1. That Jesus Christ our Mediator is King. Proved four waies , p. 1623 , 1624. 2. The Nature of Christs Kingdom . Essential and Personal , and this General or Special ; and how they are managed , p. 1624. to 1626. 3. Christs Regalities . Which are very Majestical . As , 1. His Unction . With the Holy Ghost and with Power , p. 1626. 2. His Inauguration . Especially at his Ascension and sitting down on the right hand of God. Which implyes seven things , p. 1626. to 1629. 3. His Throne , p. 1629. 4. His Crown , p. 1629. 5. His Scepter , viz. His Word and Spirit , sent out of Sion , p. 1629 , &c. 6. His Laws , p. 1630. 7. His Prerogatives . Seven whereof are instanced , p. 1630 , &c. 4. Christs Actual Administration of his Kingly office , as Mediator , viz. 1. Of his General Mediatory Kingdom , by seven Royal Acts , p. 1631 , &c. 2. Of his Special Mediatory Kingdom . 1. In this world , by five Acts. 2. At the End of this world , by six Acts. 3. In the world to come , by two Acts. p. 1632 , 1633. 5. The Benefits of Christs Kingdom , p. 1633. 6. The Continuance of Christs Royal office , p. 1633 , 1634. 3. What are those two states of Christs Humil●…ation and Exaltation , wherein he executeth his Prophe●…ical , Priestly , and Kingly Office , viz. 1. Christs state of Humiltation consisted ; 1. In his Conception . Wherein he was humbled two waies , p. 1634. 2. In his Birth . Wherein he was abased two waies , p. 1634 , &c. 3. In his Life . Wherein he humbled himself four waies , p. 1635. 4. In his Death . Wherein he humbled himself ten waies , p. 1635 , &c. 5. In his Burial . Wherein he was abased two waies , p. 1636. 6. In his Continuance in the state of the dead , and under the Dominion of death for three daies current , wherein he was humbled three waies . This some think to be intended by that Article in the Apostles Creed ; He Descended into Hell. This clause was not in the Creed antiently according to divers writers . Four Interpretations of it , and which is to be preferred , p. 1636. to 1638. 2. Christs state of Exaltation , consisted ; 1. In his Reviving . Wherein he was exalted three waies , p. 1638. 2. In his Resurrection from the dead . Wherein he was exalted four waies , p. 1639 , &c. 3. In his Ascending into Heaven . Wherein he was exalted three waies , p. 1640. 4. In his Session at Gods right hand , p. 1640. 5. In his coming at last to judge the whole world , p. 1640. Aphorism 4. That , IESUS CHRIST , by vertue of his Prophetical , Priestly and Kingly Mediation , Surety-ship and Testator-ship , hath established his NEW COVENANT for ever : And is continually bringing all those whom the Father hath given him into this New Covenant with God , To partake all the Mercies , and Perform all the Duties thereof . Here , 1. Jesus Christ hath established his New Covenant for ever , 1. As Mediator , three waies . 2. As Surety , three waies . 3. As Testator , p. 1640. to 1643. 2. Jesus Christ brings men into this New Cevenant , by Calling them thereinto . Here note , 1. That , Christ brings men into this New Covenant with God , by Calling : proved three waies , p. 1643 , 1644. 2. What this Calling is , whereby men are brought into Covenant with God : Described by the 1. Author , 2. Instrumental Means , 3. Matter , 4. Terms , ● . Form , and 6. End thereof , p. 1644. to 1647. Inferences , From the whole touching Iesus Christ the MEDIATOR . Hence , I. Behold and admire the infinite Severity and Goodness of God , in giving so necessary and sufficient a Mediator betwixt God and Man , as Iesus Christ , God-man , p. 1647 , &c. II. Iesus , the Son of God , and of the Virgin Mary , the Mediator , Surety and Testator of the New Testament , is the only true CHRIST , and promised Messiah , p. 1648 , &c. III. Iesus Christ is indeed The Wonderful : and the Great Mysterie of Godliness , both in his Person and Office , p. 1649 , &c. IV. As Gods Covenants are the Marrow of Holy Scriptures , and the New Covenant the flower and Spirits of the Covenants : So Jesus Christ our Mediator is the Life and Soul of the New Covenant , p. 1650. V. The New Covenant far excells the Old and all other Covenants , in having Jesus Christ actually exhibited , to be Mediator , Surety and Testator thereof ▪ p. 1650 , &c. VI. Iesus Christ God-man , Mediator , &c. of the New Covenant , is an All-sufficient Saviour of Sinners , p. 1651 ▪ VII . Iesus Christ , Mediator , &c. is the only Hope and Refuge of bruised sinners , and compleatest consolation of believing Saints , p. 1651 , 1652. VIII . The New Covenants Dedication was most bitter to Christ ; although the New Covenants Application be most sweet to Christians , p. 1652 , &c. IX . Let all that long to know that they are within this New Covenant savingly , examine with all Diligence whether they be brought into it , by being Called to Christ , and made Christs Effectually . Hereby we may know , whether we be Christs . 1. Have we Christs Spirit dwelling in us ? Five Notes of Christs Spirit , p. 1653 , &c. 2. Are we New Creatures ? 1. In condition . 2. In constitution . 3. In conversation , p. 1654. to 1656. 3. Are we one with Christ , by Faith and Love ? p. 1656 , &c ▪ 4. Have we crucified and mortified our corruptions ? A Parallel betwixt the Crucifying of Christ , and our crucifying of the flesh , in five Branches ▪ p. 1657 , 1658 ▪ 5. Do we walk after the Spirit , not after the flesh ? p. 1658 ▪ X. Let all who are convinced they are Christ-less and Covenant-less Persons , and yet thirst after a New Covenant-state , sincerely accept Christ tendred : And let all that find they are in New Covenant with God in Christ , walk worthy of Christ accepted . Here , ☞ 1. The Acceptance of Christ , is vehemently urged by seven Pressing Considerations , p. 1659. to 1668 ▪ 2. Walking worthy of Christ , is Regulated , by nine Scripture-Directions ▪ p. 1668. to 1671 ▪ Chap. 7. OF the Form of the New Covenant . Aphorism . The Form of this New Covenant consists : Inwardly , In the mutual Obligation betwixt God and his New Covenant-Foederates in Iesus Christ the Mediator thereof . Outwardly , in the way and manner of this New Covenants Manifestation , Confirmation and Administration . I. The Inward Form of the New Covenant , &c. stands chiefly in the Foederates reciprocal Obligation . How God obliged to us : or becomes our Debtor , p. 1671 , 1672. II. The Outward Form consists in , 1. The Manifestation of the New Covenant . 1. By the Promissory Revelation of it . 2. By the Preparatory Inchoation of it , two waies , p. 1672 , &c. 2. The Confirmation of it . 1. By the choicest Promises of God. Here , 1. That the New Covenants Promises are Better Promises , in five regards . 2. How the New Covenant is established upon these Promises , Materially , and Relatively , p. 1673. to 1676. 2. By Gods inviolable Oath ; for three Reasons , p. 1676. 3. By Christs irrevocable Death and Blood. As Mediator , Surety and Testator : three waies , p. 1677 , &c. 4. By the best Foederal Tokens Baptism and the LORD's Supper . Here , 1. That Baptism and the Lords Supper confirm the New Covenant , is proved divers waies , severally , p. 1679 , &c. 2. Wherein the Nature of Baptism and the Lords Supper consists . Here , six things noted in all Sacraments . The Original Rise of these two Sacraments . The Nature of Baptism described by the Author , Ma●…ter , Form , and End thereof . The Nature also of the Lords Supper , p. 1680. to 1684. 3. How Baptism and the Lords-Supper confirm the New Covenant , many waies , p. 1684 , &c. 3. The Administration of the New Covenant . 1. With universal reference to all Nations , p. 1686. 2. By Preaching the New Covenant Doctrine in Christ exhibited . 1. Clearly . 2. Fully . 3. Efficaciously , p. 1686 , &c. 3. By Ordinances of Publick New Covenant-worship for all Nations , p. 1687. 4. By New Covenant Church-Government . In five Acts , p. 1687 , &c. 5. By a successive New Covenant-Ministry and Officers , p. 1688. 6. By Plenary effusions of the Spirit , p. 1688. 7. With more perfect , filial , Christian liberty , p. 1688. 8. With more glory then under the Old. In five respects , p. 1689. Inferences seven from the Form of this New Covenant , p. 1689 , 1690. Chap. 8. OF the End , or intended Scope of the New Covenant . Aphorism . The intended Scope or End of God and Iesus Christ our Mediator in this New Testamental Covenant , is , &c. 1. More Immediate , To represent Christ , Actually Exhibited , 1. In his Person . 2. In his Offices . 3. In his Benefits . And this 1. Fully . 2. Ultimately , p. 1690. to 1693. 2. More Mediate , 1. Subordinately , To extend the Church to all Nations . To advance the Church to highest Perfections . 2. Ultimately , To exalt the glory of God in all transcendently . vii . Inferences , p. 1693. to 1695. Chap. 9. GEneral Inferences from the whole of the New Covenant . Aphorism . From the whole Mysterie of the New Covenant , thus disclosed , these things are evident , &c. viz. I. The New Covenant is the Covenent of Covenants . Surpassing all , seven waies , p. 1696 , &c. II. The Properties of the New Covenant . It is 1. Divine . 2. Gratuitous . 3. Evangelical . 4. Wise in two respects . 5. Holy in six regards . 6. Promissory . 7. Spiritual . 8. Testamental . 9. Clear and Glorious . 10. Full. 11. Free , upon three grounds . 12. Efficacious , five waies . 13. Sure and Faithful , in five regards . 14. Consolatory , many waies . 15. Extensive . 16. Everlasting , p. 1697. to 1703. III. The Agreement and Differences betwixt the Old and New Covenant , &c. Here , 1. The Agreement betwixt them is represented in eleven particulars , p. 1703. to 1706. 2. The Differences , &c. Here , 1. Seven pretended , but unfound Differences are rejected . 2. Twelve true Differences betwixt Old and New Covenant are asserted , p. 1708. to 171●… ▪ IV. The Additional Excellencies and Preheminencies of the New Covenant , beyond those of the Old , and of all other Covenants . In nine particulars , p. 1713 , 1714. V. How great are the Priviledges of Gods New Covenant-people , above all others in many regards , p. 1714. to 1716. VI. By this New Covenant we may sweetly assure our selves that we are Gods New Covenant-people . Especially five wayes , p. 1716 , &c. VII . How much it concerns All , Especially us Gentiles upon many considerations , To Esteem , Embrace , Rest upon , Conform to , and Triumph in this blessed New Covenant , p. 1717 , 1718. VIII . Gods New Covenant-People ( answerably to this New , Better and more Illustrious Covenant , ) should approve themselves , as a New , Better and more Excellent People , both in their Persons and Conversations , p. 1718. to 1720. IX . All Bruised , Distressed and Disconsolate souls should in an especial manner have recourse to this blessed New Covenant for their sweetest and fullest Consolations . The Comfortableness of the New Covenant fourteen waies , p. 1720. X. Finally , This New Testamental Covenant approacheth nearest , as in contiguity of time , so in excellency of Nature , unto the Coelestial Glory . p. 1720. II. A General SYNOPSIS of the Subject-Matters in all these IV. Books . GOD's Covenants with Man , are unfolded in these IV. Books BOOK I. 1. More Genenerally . where , 1. That , God in all ages deals with his Church and People by way of Covenant . And why , p. 3. to 10. 2. Of the Names , General Nature , and Distribution of Gods COVENANT , p. 10. to 19. BOOK II. 2. More Particularly . Where , 1. Of Gods Covenant of Works with the First Adam and his Natural Seed , before the Fall. Here , 1. That God entred into Covenant with the First Adam and his Posterity , &c. p. 19. to 24. 2. The Names , Author , Parties , Form , and Matter of this Covenant are described , p. 24. to 33. 3. Adam had compleat Ability to keep this Covenant in every point , p. 33. to 36. 4. Adam brake the Covenant of works by isobedience , p. 36. to 59. 5 The Breach of the Covenant of works made way for the Covenant of Faith , p. 59. 60. 2. Of Gods COVENANT OF FAITH with the Last Adam IESUS CHRIST and his Supernatural Seed : 1. More Generally . Here are shewed , 1 That the Covenant of works being broken in the First Adam , The Covenant of Faith was Revealed in IESUS CHRIST the Last Adam . And why , p. 61. to 69. 2. What the Covenant of Faith is . The 1. Efficient , 2. Parties , 3. Matter , and 4. Form of it . Many Inferences : Wherein of the conditionality of the Covenant , p. 69. to 184. 3. The Distribution of the Covenant of Faith , p. 184. to 191. BOOK III. 2. More Particularly , viz. Of 1. The Covenants of Promise . 2. The New Covenant . I. Of the COVENANT of PROMISE ; in vi . remarkable Periods of time , viz. 1. From Adam till Noah . In that Mother-Promise , Gen. 3. 14 , 15. Here , That this Promise 1. Was Revealed immediately after the Fall , p. 191. to 207. 2. Was Revealed very imperfectly and obscurely , p. 207. to 210. 3 Was Revealed in CHRIST the womans chief seed , p. 210. to 217. 4. Reavealed mans Recovery in the Enmity betwixt the woman , &c. p. 217. to 241. 5. Had in it , though not the Name and Formality , yet the Nature and Reality of a Covenant , p. 241. to 248. 2. From Noah till Abraham . Here are shewed , 1. That God determining to drown the world , &c. Covenanted to save Noah , &c. p. 248 to 256. 2. That , God , having drowned the world , Covenanted never to drown it again , p. 256. to 263. 3. That , These two Covenants were a Renewed Discovery of the Covenant of Faith , p. 263. to 285. 3. From Abraham till Moses . Here , of 1. The Foederates , viz. God : Abraham and his Seed , especially CHRIST , p. 285 , to 332. 2. The Matter of the Covenant , 1. Promised Mercies ; 2. Repromised Duties , p. 332. to 514. 3. The Form of it . 1. Inward . 2. Outward , p. 514. to 570. 4. The End of it . And vii . Inferences from the whole , p. 570. to 649. 4 From Moses till DAVID ; yea till CHRIST , THE DAVID . Here , 1. Of the Law given to Israel at Mount Sinai , more Absolutely , p. 649. to 734. 2. Of the Law given then as A COVENANT , not of works , but of Faith , p. 734. to 790. 1. The Foederates . God and Israel , p. 790. to 800. 2. The Matter of it . Mercies promised ; Duties re●…tipulated , p. 800. to 902. 3. The Form of it . 1 Inward . 2 Outward , p. 902. to 937. 4. The End of it . And IX . General Corollaries , p. 937. to 989. 5. From David till the Captivity in Babylon . Here , Of this Covenants 1. Duration . 2. Author and Nature . 3. Foederates . 4. Impulsive Causes and Occasions . 5. Matter . 6. Form. 7. End , And 8. General Inferences . p. 989. to 1086. 6. From the Captivity till CHRIST . Here , of The 1. Duration . 2. Author , Occasion , Impulsives , Foederates and Nature . 3. Matter . 4. Form. And 5. End of this Covenant . General Inferences , p. 1086. to 1229. BOOK IV. II. Of the COVENANT of PERFORMANCE , vz. The NEW COVENANT . Here are represented , 1. The Bounds or limits of its Duration , of all other most observable , p. 1229. to 1253. 2. The Names , and General Nature of it , p. 1253. to 1269. 3. The Author , Occasion , and Impulsive or Moving Causes of it , p. 1269 to 1290. 4. The Foederate-Parties to it , p. 1290. to 1339. 5. The Matter of it . 1 Blessings Promised . 2 Duties Re-promised , p. 1339. to 1563. 6. The Mediator , Surety and Testator of it , IESUS CHRIST , p. 1563. to 1671. 7. The Form of it . 1 Inward , and 2 Outward , p. 1671. to 1690. 8. The End of it . 1 Immediate , 2 Mediate , p. 1690. to 1695. 9. General Inferences from the whole of the New Covenant , p. 1695. to the end . BOOK I. OF Gods Covenants , Their Names , Natures , Sorts , and Benefits ; more Generally . CHAP. I. 1. Of Gods dealing with his Church , in all times and Ages , by way of Covenant . GOD , a over all blessed for ever , ●…s the Center where all b Happiiness meets , and the fountain whence all c Happiness flows . Man , d under whose feet God hath put all things here below , is only so far happy as he e enjoys the LORD to be his God. On Earth , Man enjoys the LORD to be his God , Either More Immediately , or more Mediately . 1. More Immediately , before Adams Fall , by Conformity both of mans f upright Nature unto God , through g Gods Image in which he was Created ; And of man●… , life , to Gods will , through h Personal Obedience , whereunto he was fully enabled . 2. More Mediately , after the Fall , by i Mystical union unto the Mediator Jesus Christ , k the express Character of the Fathers Person , and l onely way unto God. Mans enjoyment of God , by Natural Conformity to his will before the Fall , and by supernatural union to Christ since the Fall , are instrumentally established and effected by Gods COVENANTS with man : That , by his m Covenant of Works , This , By his n Covenant of Faith. So then , Gods COVENANT is the Scripture-star , which leads man unto Christ : Christ is the Heavenly Way , that brings man unto God : And God is Heaven it self ; in whom man finds and enjoys all satisfying Happiness . In this Treatise ( subdivided into IIII. distinct BOOKS , ) the unfolding of Gods precious and mysterious Covenant with man is undertaken , That Christians happiness may be promoted by enjoying of God : That they may enjoy God by their union to Christ : That they may be United to Christ , by accepting Gods Covenant : And that they may be allured to accept Gods Covenant , by a familiar Knowledge and apprehension of it . For the more clear representing of this Subject to the weakest Capacity , Gods COVENANT shall here be laid open ; First , More Generally ; in Book I. And here shall be evidenced . 1. That God hath pleased in all ages to deal with his Church and people by way of Covenant . 2. What Gods Covenant is , for Name and Thing generally considered . 3. Into what Kinds or Sorts Gods Covenant is to be Distributed . Secondly , More Particularly ; in Book II. And here 1. Of Gods COVENANT of WORKS with the first Adam , and in him with all his Natural Seed , before the Fall. 2. Of Gods COVENANT of FAITH with Christ the last Adam , and in him with all his Supernatural Seed , after the Fall. And this both In General : And In Particular . In General shall be shewed , 1. That , the Covenant of works being broken in the first Adam , God pleased to Reveal a Covenant of Faith in Christ the last Adam . 2. When and how soon God did first Reveal this Covenant of Faith. 3. Why God Revealed this Covenant . 4. What this COVENANT of FAITH is . 5. How this Covenant of Faith is to be distributed . In Particular shall be Opened , 1. The o Covenants of Promise , made and confirmed in Christ only Promised and to be exhibited in our flesh afterwards . And how the LORD God did gradually disclose these Covenants in Christ most obscurely at first , but afterwards still more and more clearly , till they were accomplished in Christ in the fulness of time : but most remarkably in Certain Periods of time , viz. 1 From Adam , till Noah . 2. From Noah , till Abraham . 3. From Abraham , till Moses . 4. From Moses till David . 5. From David , till the Babylonish Captivity . 6. Finally , From the Babylonish Captivity , till Christ : and all this in Book III. 2. The p New-Covenant made and confirmed in Christ actually Performed & exhibited in our flesh already . And how this New Covenant is Substantially one and the same with the Covenants of Promise , yet Accidentally far different in administration : the N. Cov. notably surpassing all foregoing Ministrations , in Ext●…nt Spiritual Priviledges , Efficacy , and Evangelical Glory . In Book IIII. Now in these four distinct Books all these things shall be laid down orderly in certain succinct Positions or Aphorisms ( Summarily comprizing much 〈◊〉 in a little compass , for the help of both understanding and memory ) together with the Explanations of them : through the direction and assistance of the Covenant-making and Covenant-keeping God , who hath said ; q The secret of the LORD is with them that fear him , and he will shew them his Covenant . APHORISM I. GOd is pleased in all times and ages , from the beginning to the end of the world , to deal with his Church and People by way of COVENANT . For clearing of this Aphorism something is to be spoken touching 1. God , who thus deals . 2. His Church and People , with whom he thus deals . 3. Gods dealing thus with his Church in a Covenant way . I. Touching God , thus in brief conceive of him . The r Supreme Being of Beings , s Cause of Causes , and most Spiritual t Spirit , The u one onely true GOD , x FAT HER SON and HOLY-GHOST , is most absolutely y Simple , z Al-sufficient , a Immutable , b Infinite , c Immense , and d Eternal in his e Life , f Understanding , g Truth , h Will , i Goodness , k Graciousness , l Love , m Mercy , n Long-suffering , o Iustice , p Holiness , q Power , r Dominion , s Perfection , t Excellency , u Blessedness , and x Gloriousness . II. Touching Gods Church and People , with whom God deals in a Covenant-way , thus briefly apprehend . The Self-satisfying All-sufficient and All-perfect God hath not onely y created the whole world with all things therein , and more especially the intellectual Creatures , Angels and men , for his own self . But also in all times and ages of the world prevideth himself a Church here on Earth among the children of men . For evidencing hereof , two things especially are to be noted ; viz. 1. That God in all ages hath his Church ( a people z separated to himself peculiarly ) in this world , though not at all times of like equal extent . It was at first onely Domestical , confined within the narrow compass of Particular pious Families , as of a Adam , b Seth , c Enoch , d Noah , e Shem , f Abraham , Isaac , Iacob , &c. Afterwards it grew up and became National , extending it self to the Families of all the g twelve Tribes , even the whole Jewish Nation ; which , presently after the Redemption out of Aegypt , was fashioned and digested by God into an Ecclesiastical Politie , called h The Church in the Wilderness . But at last , when Christ the Blessed Seed came , i in whom all the Nations and Families of the Earth should be blessed , The Church began to be planted even among other k Nations besides that of the Jews , and so spread from Nation to Nation , that it became Oecumenical or Universal : Not limited any longer to that one Nation of the Jews onely , but diffused without restraint to the l Nations of the Gentiles . From Adam till Moses , it was Domestical : From Moses till Christ , National : and from Christ till the end of the world , Oecumenical : And this triple Period comprehends all times and ages . Thus the Church , like m Leaven , spreads ; like n Mustardseed , grows : like the o Waters of the Sanctuary , swels and increaseth from smallest beginnings to greater and greater perfection . 2. Why God in all ages thus provides himself a Church amongst men . viz. 1. From the exceeding Riches of his p Free grace and love to mankinde . This the impulsive or inward Moving Cause why God hath ( 1. ) Elected eternally q in Christ a certain select number out of mankind , to be his own peculiar people ; ( 2. ) Redeemed in fulness of time this his Church and people ( lapsed in Adam ) by his own r blood ; And ( 3. ) Actually s applyed this Redemption to his people by Calling them effectually out of the world unto himself in Christ. Remarkably saith Wisdom , ( the Son of God , ) of himself ; t I was daily his delight , rejoycing always before him : rejoycing in the habitable parts of his Earth , and my delights were with the Sons of men . 2. That God might communicate himself and his fulness more sweetly , familiarly and compleatly to his Church , then to all other Societies and created Beings in the world . For , to his Church and People God peculiarly unveyls the u mysteries of his kingdom , the hidden Secrets of his Wisdom , Goodness , Free Grace , Mercy , Loving-kindness , Holiness , Justice , &c. x He dwels and walks among them ; and is a God and Father unto them , they becoming sons and daughters to the Lord Almighty . 3. That in and by the Church the glory of all Gods Perfections and Dispensations might be spread abroad both in Heaven and Earth to his everlasting praise . y In his Temple every one speaketh of his glory . And , z ●…y the Church Gods excellencies and the wise mysterious disposals of his Grace are made known ; not onely unto the Sons of men on Earth , but also unto the Principalities and powers in Heavenly places . III. Finally , Touching Gods Covenant-way of dealing with his Church and people ; It is evident by their continued experience of his Dispensations , both Before , and After Adams Fall , That God pleaseth in all times and ages to deal with his Church and people by way of Covenant . For , 1. Before the Fall , God dealt with the First Adam , and in him with all his Seed , then in state of innocency and integrity , by way of Covenant , and that a Covenant of Works . For , besides that God had engraven in his heart the Substance of the Moral Law , certain a reliques whereof remain in the hearts of Pagans since the Fall , who have not the law written ; God also gave Adam a Positive Law , Permitting him to eat of the Trees of the Garden ; Commanding him not to eat of the Tree of knowledge of good and evil ; Threatning him , in case he should eat , with present Death ; and consequently promising him life in case of Obedience . b And the LORD God commanded the man , saying , Of every tree of the Garden thou mayst freely eat : But of the Tree of the knowledge of Good and evil , thou shalt not eat of it ; For in the day that thou eatest thereof thou shalt surely dye . Now all this amounts to a Covenant , as c after shall more fully be evidenced in the Particular handling of the Covenant of Works . 2. After the Fall God deales with his Church and People also by way of Covenant ; and that the COVENANT of FAITH in Iesus Christ the last Adam . This is very observable in several eminent Intervals or Periods of time , wherein God Revealed his Covenant more and more clearly by degrees , till it came to a full and compleat discovery in these daies of the New Testament . As , God dealt by way of COVENANT , 1. With Adam presently after the Fall , and with the Fathers before the Flood till the time of Noah : Promising the d Seed of the woman , to bruise the Serpents head . 2. With Noah , e establishing his Covenant with him , to save him , and his family , and a seed of the Creatures , in the Ark , from perishing by the waters of the Flood , when the whole world should be drowned . Under these two dispensations of the Covenant , together with the Promises and other Appurtenances thereof , did the Fathers and Church live till the daies of Abraham . 3. With Abraham and his seed , f Covenanting and Promising to be a God to them , to give them the land of Canaan , and make them heirs of the world , and in his seed to make all the Nations and families of the Earth blessed ; Annexing Circumcision as a Confirming sign and token of the Covenant . And under this and the former federal dispensations , was the Church and the holy Patriarchs trained up till the daies of Moses . 4. With Israel ; g led and brought by the hand out of the land of Egypt , At Mount Sinai in the daies of Moses ; h Declaring his Covenant unto them , even ten Commandments written on two Tables of stone , which he commanded them to perform , together with the Ceremonial and Iudicial Laws which he required them to observe . Under this and the former Administrations of the Covenant , the Church was nurtured up , till the time of David . 5. With David and his Seed God i made an everlasting Covenant ordered in all things and Sure , k Promising with an Oath , To establish his seed for ever , and build up his Throne to all generations , &c. which Covenant had its fullest accomplishment in l Christ , of the Seed of David , and in his Spiritual Kingdom . Christ being the true m David , And King of his Church , gathering both Jews and Gentiles into one body under his Government , and n subduing finally and totally all the enemies of his Kingdom . Under this and former dispensations of the Covenant , the Church of God continued from Davids daies till the Babylonish Captivity . 6. With the people of the Iews under the Babylonish Captivity , o God Covenanted to return their Captivity and restore them into their own land , the land of Canaan ; to take away their stony heart , and to give them an heart of flesh ; To cleanse them from all their filthiness and Idols , &c. promising that they shall be his people , and he will be their God. And under this , with the foregoing ministrations of the Covenant , The Church of God was nursed up from the time of the Babylonish Captivity , till the very coming of Christ in our flesh . 7. Finally , with the Church and people of God under the New Testament , after Christs Incarnation , God makes a p New Covenant in Christ : New , not so much for substance , as for Circumstance and manner of Administration ( all the former Ministrations being laid aside as waxing old and wearing away ; ) And New , for Continuation , in that this dispensation of the Covenant should not wax old as did all the former , but should continue still fresh New and unaltered to the very end of the world . And under this Covenant , the Promises and Appendixes thereof , the Church of Christ is and shall be continued , built up , and perfected , From the First till the Second coming of Jesus Christ. Thus it is clear , That in all ages and times , from the beginning to the end of the world , God pleaseth to deal with his Church and people in a COVENANT-way . APHORISM II. GOD in all ages pleaseth to deal with his Church and people by way of Covenant for divers weighty Causes , and Excellent Ends. And these are worthy to be inquired into , and heedfully observed , by all the q children of the Covenant , and r heirs according to the Promise . Now the Lord seems to deal with his Church in a Covenant-way . 1. Of his meer Grace and love to his Church . God takes not this course by reason of any law or tye of Necessity lying upon him : He is the most free unlimited Agent , above all laws , and s doth whatsoever he pleaseth both in heaven and earth . He could have dealt with man , both before and since the fall , in an Absolute Supreme way of Lordship , Dominion and Soveraignty , as a Creator with his Creature , as a Potter with his clay , Commanding what Duty he pleased from him , without any Covenant-Obligation of himself in any respect unto man : being no way debt bound to the Creature , but absolutely free . Nor can any thing be imagined in his Church or people , which in the least degree could invite God , into Covenant with them : because , betwixt God and them there are no terms of t equality or proportion , for a Basis or remote foundation of a Covenant . For , 1. In their innocent state the Distance betwixt them is greater then betwixt Heaven and Earth , then betwixt highest Angels and basest worms : even as great as betwixt Finite and u Infinite . Now betwixt Finite and Infinite there can be no proportion . 2. In their lapsed state , Sin hath infinitely widened the distance , and rendred them altogether x unlovely and abominable in themselves before God. Yea , Sin hath extreamly aggravated the Distance , and turned it into Opposition and y Enmity betwixt God and them . So that nothing but meer Grace the meer good 〈◊〉 of his will , meer love and mercy , could possibly move or incline God to embrace them in a Covenant-way . Hence God tels Israel , z That he set his love upon them , because he loved them . And Jerusalem ; That a when her Nativity was of the land of Canaan , her father an Amorite , her mother an Hittite , She in her birth wretched , unpitied , polluted in her blood , and cast out to the loathing of her person : even then be spread his skirt over her , covered her nakedness , sware unto her , Entred into Covenant with her , and she became his . 2. Because the Lord would deal familiarly with his people , therefore he deals with them by way of Covenant . A Covenant-way is a familiar way , as betwixt man and man that are agreed . This David intimates in Gods Covenant with him b And is this the manner of man , O Lord God ? Or , as Iunius renders it ; And that after the manner of men , O Lord GOD. That is , Thou in Covenanting dealest familiarly with me , as man with man , as friend with friend . And , in that parallel place c And hast regarded me , according to the state of a man of High degree , O LORD God : It may be rendred ; And thou hast provided for me this excellency according to the manner of men , O LORD God. Or ; Thou hast provided for me , according to the manner of men , concerning this excellency O LORD God. That is , Thou hast made a familiar provision for me . Now the distance is so vast betwixt Majesty and meanness , Glory and baseness , God and us most despicable dust and ashes , that there cannot be a familiar reciprocal dealing betwixt God and us but by way of Covenant : wherein the most High God condescends and stoops down to us , and we base worms ascend up to God , and so meet one another friendly and familiarly . 3. That Gods people might more clearly and certainly know , what Good they may confidently expect from God , whatsoever be their present condition . For all Good Covenanted by God , whether Temporal , Spiritual or Eternal , is clear and sure , as Gods Covenant is clear and sure . Hence David ; d Although mine House be not so with God ( that is , flourishing , and without clouds ) yet he hath made with me an everlasting Covenant , ordered in all things , and sure : for this is all my Salvation , and all my desire , although he make it not to grow . 4. That the Church and people of God may be the more endeared unto God , and enlivened unto all free cheerful obedience . Gods loving kindness to us so wonderfully appears , both in his condescending to such a sweet familiar Covenant-way with us , and in his storing his Covenant with such rich provisions for us : that duely considered , it snatches our hearts and affections ( as once e Davids ) vehemently unto him , even ravishing us with him . Besides , Gods ample Rewards and Benefits covenanted , are as oyl to the wheels of our f obedience , making them run smoothly in all Gods paths with delight and alacrity . 5. Finally , That Gods Covenant with his Church and people may be a distinctive and discriminating character betiwixt them and all other people in the world . To the Church g pertain the Covenants : whilst all others are h strangers to the Covenants of Promise . Corollaries resulting from the whole . Hence , 1. Gods condescension to his Creatures is wonderful . He stoops so low as to accept man , dust and ashes , sinful dust and ashes , in Covenant with himself infinitely transcending all created beings . 2. Mans Ascension and advancement is admirable . Man is brought from so low a state , and at such distance from God , to such an height of dignity and nearness unto God : yea from utter Enmity , to perfect Amity with God , by Covenant ; that he may cry out , i Lord , what is man that thou art thus mindful of him , and the son man that thou thus visitest him ! Every one in Covenant with God may say with thankful David ; k who am I , O LORD God ? and what is my house , that thou hast brought me hitherto ? &c. 3. We can never understand the mysterie of Gods dealing with his people , unless we know the mysterie of Gods Covenant . Study therefore Gods Covenant diligently , be expert therein . For , 1. This is the Compendious Abstract , or Epitome of Gods gracious dispensations to his Church in all Ages . Here may be seen ; How God dealt with his people in Innocency , l Covenanting to give them continued life , upon condition of exact personal Obedience : How he 〈◊〉 with his Church lapsed m Covenanting to restore life unto her , upon Condition of faith in Christs Obedience . And how God applies himself herein to his Churches Capacity : In her Infancy he gives her the A B C of the Covenant , teaching her to spell his Grace , in the promised n seed of the woman : and in o saving a remnant in the Ark by water from perishing with the world of the wicked . In her youth and non-age he trains her up under a more rigid and severe discipline of Mosaical administrations , as under p Tutors and Governours , yet in hopes of after-freedom . age●…e ●…e invests her with New-covenant Liberties and enjoyments in Christ revealed , q delivering her from all her former bondage . 2. This is that Golden Clew which leads into that inmost Mysterie of Jesus Christ : The Son of God being the Kernel and Marrow of Gods Covenant . For , In the Covenant of works before the Fall , upon Condition of perfect Personal obedience , life is promised to be continued to Adam ( think r some learned ) by the Son of God , s in whom was life , & that life was the light of men ( lightning every man ) naturally more or less ) that cometh into the world . And In the Covenant of faith after the Fall , Christ as t God-man , u Mediator betwixt God and sinners , is the x Foundation of the Covenant , as revealed to y Adam , z Noah , a Abraham , b Moses , c David , d The Jews , and to both e Jews and Gentiles . At first Christ is revealed more dimly and obscurely : at last most cleerly and evidently with open face & Glory . 3. Finally , This Covenant of God is the Key that unlocks the whole Scriptures . Holy Scriptures do especially scope at Revealing Gods Covenant , in several ages , severally . Gods Covenant-administrations like a thred of Gold running through the Books both of Old and New Testament . Yea Gods Covenant is such a primary Subject of the whole Scripture , that the whole word of God receives its Denomination from Gods Covenant , being stiled The Old and New Testament ; Or , The Old and New Covenant . And surely no Context of Holy Scripture can be solidly explicated , No Common Place of Divinity can be rightly handled , No Polemical or Controversal point can be dextrously descided , No Case of Conscience or Practical Question can be accurately resolved , No Christian Duty can be skilfully urged or advised , without due respect and Scope had to the COVENANT of GOD. Hereupon it is * reported of Olevianus , that he stiled himself , Concionatorem Faederis ; That is , A Preacher of the Covenant . And so should every faithful and skilful Minister have it principally in Design , To be a Preacher of Gods Covenant ; and every prudent Christian to be an Hearer and Practitioner of Gods Conant : Gods Covenant Calling for most int●…ntive respect from them both . So that whilst we are ignorant of the mysteries of Gods Covenant ; we are Ignorant of Scriptures , of Christ , and of all Gods gracious Administrations to his Church . 4. Gods Covenant is a notable Character or Mark of Gods Church and people . For with them God deals peculiarly by way of Covenant , and not with others . Therefore the way to discover whether we be members of Gods Church , and among the number of his people , is to try whether God hath dealt with us by way of Covenant . Are we in Covenant with God ? They that are only outwardly in Covenant with God , are only outwardly his people : they that are also inwardly in Covenant with God , are inwardly his people also . They that were f within the Ark only were saved , whilst those that did cling to the ●…utside of the Ark , as well as those that came not neer the Ark , were drowned . CHAP. II. 2. Of the Name , General Nature , and Distribution of Gods Covenant . APHORISM I. THe Names given to Gods Covenant with his Church in Scripture , are principally two , viz. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith in the Hebrew Original of the Old Testament : and h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke , in the Greek Original of the New Testament : The true meaning and use of which two names will somewhat conduce to the understanding of Gods Covenant . To this end Consider , 1. The Notation of these two names . 2. The various Acceptation of them in Scripture . I. The Notation of these two Names take thus briefly . I. The Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith A Covenant ; is by learned men derived from several Roots . 1. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara To Create : because Gods Covenant hath been with his people even ever since the Creation . But this seems too far fetcht as i Pareus thinks . 2. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Barar To purifie , make-clear , &c. Because by Covenants open and clear amity is confirmed , and faithfulness is clearly declared and ratified without Sophistication betwixt Covenanters . And things are made plain and cleare ▪ betwixt them . 3. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berath , which imports l firmness , ( whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beroth , is the name of firm and strong tree●… Cant. 1. 17. as the Ash , Cypress or Fi●…rtree ) because Covenants are firm and sure , and things are confirmed by them . 4. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah , As it signifies , m To choose . Because in making Covenants , there is a choise made of Persons betwixt whom , and of things or Conditions about which there is Covenanting . Or , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Barah , as it signifies To n eat , because they usually had a Feast at making of Covenants . 5. Some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bara , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barah , To smite , strike , cut or divide , ( as both these words signifie , ) because in making Covenants commonly Sacrifices were stricken and slain for confirmation and solemnity . This last is the Common opinion about the original of this Name , thinks that learned o Rivet : and doubtless to be preferred before all the former . So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith , Covenant . seems to sound as much , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kerith , A smiting or striking ; because of Sacrifices slain in Covenanting . Hence the word Covenant is often joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karath , which signifies striking of Covenant . An example of this beyond all exception ( saith p Rivet ) is in that Sacrifice , wherein God by Moses made a Covenant with all the people of Israel , and bound them to obey his Law. The description of it is Exod. 24. For when Moses had built an Altar at the bottom of Mount Sinai , and had erected twelve pillars according to the twelve Tribes , He caused the young men to sacrifice burnt-offerings and peace-offerings , and he took half of the blood , and put it in Basons , and half of the blood he sprinkled on the Altar . And he took the Book of the Covenant , and read in the audience of the people : And they said , All that the LORD hath said , will we do , and be obedient . And Moses took the blood , and sprinkled it on the people , and said , Behold the blood of the Covenant , which the LORD hath made with you concerning all these words . And sometimes the Sacrifices slain in Covenanting were cut in twain , and the parties covenanting passed between the Parts for Confirmation of the Covenant , as Gen. 15. 9 , 10 , 17 , &c. Ier. 34. 18 , 19 , 20. And the Heathen in their Covenanting used Sacrifices and divided them , passing between the parts , as learned men have observ'd ; and , probably in imitation of Gods people . And that Phrase , q A Covenant of Salt , denoting a Perpetual Covenant , is thought hence to have taken its rise : Not because Salt resisting Putrefaction preserves things ; But because Salt by a Perpetual law was to be used in all Sacrifices , and Sacrifices were still used in Covenanting ; As r Oleaster , and after him s Rivet , and after them both , t M. Ball hath well observed . II. The Greek name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke , A Covenant , or A Testament ; is the word by which , not only the LXXII Greek Translators of the Old Testament do generally , yea everywhere ( except only in Deut. 9. 15. ) render the Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith , as u some learned men observe : But also upon diligent search I find that this is the x only word by which the Apostles and Holy Penmen in the New Testament render the Hebrew word Berith . And this Greek word being translated sometimes Covenant , sometimes Testament , is the only word that is used in the whole new Testament for Covenant and Testament : wheresoever either of these are mentioned , it is still Diatheke . viz. For Covenant in Luke 1. 72. Acts 3. 25. & 7. 8. Rom. 9. 4. & 11. 27. Gal. 3. 15 , 17. 4. 24. Ephes. 2. 12. Heb. 8 , 6 , 7 , 8 , 9 , 10. & 9. 1 , 4. & 10. 16. & 12. 24. & 13. 20. For Testament in Mat. 26. 28. Mark 14. 24. Luke 22. 20. 1 Cor. 11. 25. 2 Cor. 3. 6 , 14. Heb. 7. 22. & 9. 15 , 16 , 17 , 18. Revel . 11. 19. And I finde it not used at all in any other places of the New Testament . So that it concerns us much to understand the meaning of this word aright . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke , being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diatithemai , signifying , to Dispose , compose , constitute , or make ; y Generally it signifies a Disposition or a Disposal , but yet such a Disposal wherein a Promise is contained Expresly or Implicitly . And Particularly it signifies either such a Disposal as is meerly faederal , viz. A Compact betwixt the living : or such a Disposal as is Testamentary , viz. A last will or Testament of one dying whereby he disposeth of his goods and affairs by Word or Writing . This is to be noted against Papists , who much mistake the Genuine signification of the Greek word , Diatheke , restraining it only to a Testamentary disposition . And in the New Testament it is used for a z Foederal Disposition , as well as for a a Testamental , as our Translatours have well rendered it both ways . And Gods Covenant expressed by it ( think b some ) is mixed of the Properties of both Covenant and of Testament , as the Apostle sheweth in Heb. 9. 16 , 17. &c. and of both may be named , A Testamental Covenant , or a Covenanting Testament , whereby the disposing of Gods favours and good things to us his children is declared . II. The various acceptation and use of these two Names in Old and N. Testament is also considerable for the opening of the Covenant . 1. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith , is used in the New Testament for Compacts or Agreements , 1. Religious . 2. Civil . 3. Sinful . 1. For Religious Compacts or Agreements , 1. Of God with his Church and People . 2. Of Gods People with God. 1. Of God with his Church & People : which is 1. More Generall , with his whole Church . So Gods Covenant is used 1. Properly 1. For Gods Gracious Agreement with his people in Christ , for their happiness and Salvation . Thus the word is used in Gen. 6. 18. & 17. 4. 11. Exod . 34. 28. Ier. 31. 31 , 32. Heb. 8. 6 , 7 , 8 , 9. And in this sense its used most frequently . 2. For some Branch or Additional only to that Agreement : By a Synechdoche of the part for the whole . As Covenant for not drowning the world , Gen. 9. 9. to 18. For continuing Day and Night , &c. Ier. 33. 20 , 25 with Gen. 8. 21 , 22. For Earthly blessings , Hos. 2. 18. to 23. Against the particular sin of Idolatry , as Gods Covenant with Israel in the Land of Moab , Deut. 29. 1. 2. Improperly . 1. For Christ , The Mediator of the Covenant . By a Metonymy . As Isa. 42. 6. & 49. 8. 2. For Circumcision , The Token and Seal of the Covenant . By a Metonymy of the Sign for the thing signified , Gen. 17. 13. 2. More special and peculiar , with some particular persons , or sorts of persons only . Thus the word is used for Gods Covenant-Agreement with 1. Priests and Levites , about their office and maintenance , Numb . 18. 19. Neh. 13. 29. Mal. 2. 4 , 5 , 8. 2. Phineahs , for an everlasting Priesthood , Numb . 25. 12 , 13. 3. David , for a perpetual Kingdom , 2 Chron 13. 5. 2. Of Gods people with God , engaging themselves to Duty . And this either 1. More Solemnly in publique Covenants for Reformation . As Iosh. 24. 25. 2 Kings 11. 17. & 23 3. 2 Chron. 15. 12. & 20. 10. Ezra 10. 3. 2. More Secretly in private Resolutions and promises touching points of Sanctification , Iob 31. 1. 2. For Civil Compacts or Agreements . 1. Of Man and Woman in Marriage , Mal. 2. 19. Prov. 2. 17. 2. Of particular persons , Societies or States about other secular affairs , Gen. 21. 27 , 32. Exod. 23. 32. 1 Sam. 18. 3. and 20. 16. 3. For Sinful Compacts or Agreements . 1. With Idols : by Idolatry . Metaphorically , Isa. 57. 8. 2. With Death and Hell ; by Security . Metaphorically . Isa. 28. 15 , 18. These are the several Acceptations of the Hebrew word Berith , Covenant in the Old Testament , and I finde not any other . Now here the word is Considered in the first sense , as it denoteth a Religious Compact and Agreement of God with his People , more Generally , in order to their Happiness and Salvation . 2. The Greek Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diatheke , is used also in the New Testament , 1. In a Religious ; 2. In a Civil sense . 1. In a Religious use , this Name Diatheke is taken 1. More Properly , and that sometimes 1. In a larger Sense , for Gods Covenant of Faith. As Act. 3. 25. Gal. 3. 17. Heb. 8. 6. &c. & 9. 1. &c. 2. In a stricter Sense , for Gods Testament , or for Gods Covenant as it is Testamentary , and ratified by the death and blood of a Testator . By Typical blood of Sacrifices : So it denotes the Old Testament . Heb. 9. 18 , 19 , 20. By Anti-typical or true blood of Christ , the Anti-type : So it denotes the New Testament in his blood , Mat. 26. 28. Luke 22. 20. Heb. 9. 15. 2. More Improperly and Metonymically , for Circumcision . By a Metonymy of the Sign . As Act. 7. 8. 2. In a Civil use , this Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diatheke , in the New Testament , is applyed to signifie A mans Will or Testament whereby he disposeth of his outward Estate , how it shall be bestowed or imployed after his decease . Gal. 3. 15. Heb. 9. 16 , 17. Here , treating of Gods Covenant , we are not to consider the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant or Testament , in a Civil , but in a Religious Sense : And that , as it more Properly signifies , Gods Covenant , in a larger : or Gods Testament , in a stricter Acceptation . Thus of the Names given to Gods Covenant in Scripture , both in respect of their Grammatical Notation , and of their various Theological Acceptations . As for the English word c Covenant , or League : and the Latine words d Foedus , Pactum , Testamentum , I insist not upon them , because they are not in the Scripture-Originals . Now to the thing it self . APHORISM II. GOds Covenant ( in the General notion of it ) is his Gratuitous Agreement with his people , Promising them Eternal Happiness and all subordinate Good : and requiring from them all due dependance upon God , and obedience unto him , in order to his glory . This Description of Gods Covenant ( Generally considered ) is of such latitude as to comprehend in it the Nature of all Gods Covenants with his people , though most variously administred to them in their greatest varieties of Conditions , both before and after the Fall. This will best appear , if we view it in the particulars . In this Description note , 1. The general Nature of Gods Covenants . 2. The special Difference of them from all other Covenants . I. The general Nature of Gods Covenants with his People , it is An Agreement . All Covenants , Divine and Humane , consist in some Agreement . e Can two walk together , except they be Agreed ? Concord is the foundation of all Contracts . Now Gods Agreement with his People is twofold ; 1. Implicite only . So Gods Agreement with Adam was implied , Partly by the f Inscription of his Law , and Covenant in his heart , which Adam was to perform . Partly by Threatning his g disobedience with death , under which was implyed a Promise of life upon his Obedience . 2. Explicite ; wherein God plainly Expresseth his Agreement with his people . This he Doth i Sometimes by word only , As to h Abraham and the Fathers before Moses , before any Scripture was written . ( 2 ) Sometimes by writing also , As to i Israel by Moses , and afterwards . Hence such frequent mention of the Tables of the Covenant , and of The Book of the Covenant . II. The Special Difference betwixt Gods Covenants and all other Covenants , is contained in the residue of the Description . Chiefly in the 1. Efficient . 2. Matter . 3. Form. And 4. End of Gods Covenant . 1. The Efficient Cause or Author of this Covenant is God. It is Gods gratious Agreement . In humane Covenants , where there is some Proportion and Equality betwixt the parties Covenanting , they joyntly are Con-causes , or joynt Authors of their Covenants mutually agreed upon . But betwixt the Most-high God and man , finite and infinite , there being no equality or proportion at all , God alone is the Author of the Covenant betwixt him and his People . And they-must accept what Covenant , and upon what terms , God will please to propound , or none at all . Hence the Covenants betwixt God and his people , are seldom referred to the people as their Covenants ( though in some sense they may be stiled k theirs , viz. As they are parties to them , and obliged to perform the Conditions of them ) But generally they are all still in Scripture referred to God , Counted l his Covenants , and said to be made m by him with them . Thus God alone is the Author of the Covenant : And his free-grace or favour , is the only Inward Impulsive , or Moving Cause why he makes a Covenant with his people . It s his gratuitous Agreement with them , God is a most free Agent , and n works all things according to the Counsel and good-pleasure of his own will. It is an Act of his grace and mercy to make Covenant with his people : but having made a Covenant with them , it is an Act of his Justice , Truth and faithfulness to make good and perform Covenant . God freely makes himself our debtor , by Covenanting ; God faithfully and justly paies his debt in performing Covenant with us . 2. The Matter of Gods Covenant with his People , is , On Gods part , Eternal happiness and all Subordinate good , Promised to them : On his peoples Part , All due dependance upon God and obedience to him , required of them , and restipulated by them . 1. That Eternal Happiness is the Subject matter in all Gods Covenants after the Fall , is evident by the Tenour of them ( as will after appear particularly ) And in Gods Covenant also before the Fall it cannot be justly doubted . For , when o Death , not only corporal and spiritual , but also eternal was threatned and inflicted upon disobedience : Consequently not only a Corporal and Spiritual , but also Eternal life was promised and should have been performed upon Obedience . Now where Eternal happiness is promised , all lesser and subordinate good must needs be included , as leading thereunto . And this is clear in all Gods Covenants if exactly considered ; which are bundles of Promises touching the life that now is , and that which is to come . 2. And reciprocally Gods peoples due dependance upon God , and obedience unto him , is expressed or implied in all Gods Covenants with them . Adam must depend upon God for life ; and be exactly obedient unto God , not only in keeping the Law moral writ in his heart , but in observing the p Law of trial touching the forbidden fruit . Noah q must depend upon God , for preservation from the flood : and also be duely obedient to God in making an Ark for his preservation . Abraham r must depend upon God for Canaan Covenanted , and for the blessedness of all Nations in his seed promised ; And he must also duly obey God , in walking before God , in being perfect , and in circumcising all his Males . And the like may be said of all Gods Covenants with his people . 3. The Form of Gods Covenant , Consists in Gods Promising to his people , and his peoples restipulation to God. Promise and Restipulation betwixt federates ▪ make up the formality of federal Obligation . Gods Promise is not alwaies Expressed , but sometimes necessarily and by Consequence implyed . As the Promise of life is implyed in the s threatning of death to Adam . And Gods peoples Restipulation is sometimes only implyed ; As in Gods Covenant with Adam after the Fall , God expresly Promiseth that the t Seed of the woman shall bruise the Serpents Head ; And Adam implicitly restipulateth by faith to accept this Seed of the woman , Christ. 4 The End of Gods Covenant with his People , is his Own Glory . In all things God seeks his own glory , and so should we seek his Glory above all . God by , his Covenant displaies his Glory most Gloriously . Herein shines , The glory of his free Grace in willing it ; The Glory of his wisdom in contriving it ; The Glory of his goodness mercy and loving-kindness in condescending and stooping to mean man , and that so familiarly in a Covenant-way ; The glory of his Liberty , in accepting whom , when , where , and upon what terms he pleaseth , into Covenant with himself , and rejecting also at his pleasure ; The Glory of his Iustice and Faithfulness in performing exactly all the Promises and Threats of his Covenant in their Season ; And the glory of his Power in Enabling his People acceptably to perform Covenant with him unto the End. APHORISM III. GOds Covenant with his People is not only one , but divers : And it is divers both for Kind , Degree , and Circumstances . It may be thus distributed or distinguished . Gods Covenant is , I. Of u Works , in the first Adam , before the fall . II. Of x Faith , in the second Adam , after the Fall. This Covenant of Faith is subdistinguished gradually and Accidentally , in respect of the Promise , and Performance , of Christ the second Adam , into 1. The y Covenants of Promise , under the Old Testament ; ( 1 ) with z Adam ; ( 2 ) with a Noah ; ( 3 ) with b Abraham : ( 4 ) with c Israel at Sinai : ( 5 ) with d David : ( 6 ) with the e Iews about their Return from Babylon . 2. The f New Covenant , under the New Testament both with Jews and Gentiles . As in the ensuing Scheme ; Gods Covenant is two-fold . 1. A Covenant of works , in the first Adam , before the Fall. 2. A Covenant of faith in the second Adam , after the Fall ; comprehending 1. The Covenants of Promise , under the Old Testament . 2. The Covenant of Performance , or the New Covenant , under the New Testament . 1. With Adam . 2. With Noah . 3. With Abraham . 4. With Israel in Mount Sinai . 5. With David . 6. With the Iews about their return from Babylon . This distribution of Gods Covenant , I like best to follow , as contriving it ( without prejudice to any mans judgement ) most clear , ful and unexceptionable . For explaining the branches of it , Consider , 1. Gods Covenant is First distributed into 1 A Covenant of works , and 2 A Covenant of faith . This is a Division of Gods Covenant , into its several Species or Kinds , whch are directly opposite to each other . For the Covenant of works , and the Covenant of Faith are two opposite Kinds of Covenants . This upon the Matter seems to be the Apostles distribution ; g Where is boasting then ? It is excluded . By what Law ? Of work●… ? Nay : but by the Law of Faith. Here the Apostle is treating of Gods free justification of us in Christ , the way to Eternal Happiness , which God Covenants with his people : and he shews that Gods justification is such , as all boasting is excluded . How ? Not by the Law of works , but by the Law of Faith. These amount to as much as the Covenant of works , and the Covenant of Faith. And again it is said , h The Promise that he should be the heir of the world , was not to Abraham or to his seed , through the Law ( i. e. the works of the Law ) but through the righteousness of Faith. Which intimates thus much , That Gods Covenant with Abraham and his seed to make him heir of the world , was not a Covenant of works , but of Faith. Again , This Distribution Ariseth , from the Opposite Stipulations required , works and Faith ; from the Opposite foundations of the Covenants , The first Adam , and the second Adam ; and from the Opposite States of mankind when these Covenants were made , viz. Before the fall , and After the fall : and therefore it seems very clear . And inasmumch as all covenants of God with his people , may be referred to one of these two heads , viz. works in the first Adam before the fall , or Faith in the second Adam since the fall , it seems very full . Hence we may the better see what to judge of other distinctions of Gods Covenant . 1. Some distinguish Gods Covenant , into the i Covenant of works , and Covenant of Grace : But the members of this Distinction are not Opposite ; for it was an Act of Gods Grace and favour , that he would enter into a Covenant of works with Adam , before as well as after the fall . 2. Some , into the k Legal and Evangelical Covenant : But if by Legal Covenant , they understand the Law and Covenant as Published on Mount Sinai , &c. ( as usually men do ) that seems a great mistake ; for that was a publication Evangelical of the Covenant of faith , not of works . If by Legal , they mean Gods Covenant with Adam before the fall , Then the Legal and Evangelical Covenant , is for substance the same with the Covenant of works and of Faith. 3. Some , into l The Covenant of Nature , of Grace , and Subservient to the Covenant of Grace . The first was made with Adam in his natural integrity ; The second with Adam , Abraham ; &c. after the fall , through Christ ; The third with Israel at Mount Sinai which is calld the Old Testament . But ( though this be the Distinction of a learned Author , probably devised to avoid some difficulties about the Covenant of Faith , as published on Mount Sinai , yet ) it is not without its inconveniencies . For , Gods Covenant with Adam in innocency was not so Natural , but that it was also Gratuitous , and of divine favour , that God would deal so familiarly with Adam as by way of Covenant , from whom as his Creature he might have exacted obedience by an Absolute Command . And this Covenant on Mount Sinai , called Subservient to the Covenant of Grace , is not a distinct Species or Kind of Covenant from the Covenant of faith , or Grace , but a distinct publication of the same Covenant , the Manner of Administration being single●… and the Degree of manifestation clearer then of all before : in respect of which Degree and Manner , it was subservient indeed to the Covenant of Grace , viz. for clearing the foregoing publications , and for preparing to the following publications , Especially to that of the New Covenant . 2 Gods Covenant of Faith , in the second Adam , after the Fall , is Subdistinguished into , 1. The Covenants of Promise . 2. The New Covenant . This Distinction is grounded upon Christ the only Mediator and foundation of the Covenant of Faith , and upon his different Representation in this Covenant . Christ is represented herein , 1. As Promised and to come afterwards , to work our Redemption . And so he is set forth in the Covenants of Promise , To Adam , Noah , &c. 2. As Performed , incarnate , and having suffered already : and so he is set forth in the New Covenant or new Testament solemnly established by his death . Now The Covenants of Promise , and The New Covenant are Essentially one and the same Covenant of Faith. Therefore I say , The Covenant of faith Comprehends them : but they differ only Gradually and Accidentally , as after in due place will appear . 3. In The Covenants of Promise , I find no writers observing above five Eminent Gradual steps or Administrations ; Gods Covenant with Noah , being generally ( but I think , causelesly ) omitted by them . Therefore Adding that , I produce six . And why Gods Covenant with Noah is to be ranked among the Eminent Discoveries of the Covenant of Faith , shall be evidenced in handling of that Particular . BOOK II. OF Gods Covenant , More Particularly . CHAP I. 1. Of Gods Covenant of works with the First , Adam , and his Natural Seed before the Fall. APHORISM I. GOD was pleased to Enter into Covenant with the First Adam , before his Fall. Under the term , m Adam , Scripture sometimes Comprehends both sexes , both Adam and his Wife . And if any shall Contend that God entred into Covenant with both Adam and we at once , as the Compleat Root of mankind , I shall not much gainsay : and yet this will not so easily be proved , nor know I any inconvenience that would follow , should it be denyed , the woman coming of Adam as well as any of his posterity . Nor am I ignorant that n some are of opinion , that Adam received the Covenant alone , and was to teach it , and did teach it to his Wife , which Opinion hath the more weight , because when God o forbids the Eating of the tree of knowledge under pain of Death , ( wherein the Promise of life contrariwise is implied , ) he speaks only in the Singular number , viz. To Adam only . But how may it be evidenced , That God entred into Covenent with the first Adam , even into a Covenant of Works , before the Fall ? Answ. Though it be not Positively and plainly said in Scripture , That God gave Adam a Covenant of Works , before his fall : and though the characters and footsteps of this Covenant are not so expresly discovered in Holy Writ , as of some others ; yet notwithstanding , upon sundry Scripture-grounds and Considerations , it may be evinced sufficiently . As , 1. From the Inscription of the Covenant of Works in Adam's heart . Before the Fall God wrote the Covenant of Works , viz. The Substance of the Moral Law , perfectly in Adam's heart ; and in so doing , Entred into Covenant with him . Here are three thing in this Position to be cleared ; viz. 1. That the Moral Law is the Covenant of Works . 2. That this Moral Law was perfectly written in Adams heart before the Fall. 3. That God in writing the Moral Law in his heart , Entred into Covenant of Works with him . 1. That the Moral Law ( abstractly and precisely in its self considered , without the additionals , viz. The Preface , Ceremonial Law , &c. p joyntly promulged with it in Horeb ) is the Covenant of Works , is manifest ; ( 1 ) Because , the Moral Law q ( by which is the knowledge of Sin , and r which worketh wrath ) is stiled by the Apostle s The Law of works ▪ and is set in Opposition to The Law of Faith. Now this Law of Works , and Law of Faith , amount in effect to as much as the Covenant of works , and Covenant of Faith. ( 2 ) Because t Righteousness and life were at first by the Moral Law , and should have been so still , had not the Law become unable to give Righteousness and life , in that it was u weak through the flesh , Man through Sin being unable to keep it . Now the Law , requiring obedience , and promising life upon that Condition , must needs be a Covenant , and that a Covenant of Works : Works being the proper Condition of it . 2. That this Moral Law for Substance was perfectly written in Adams heart before the Fall , is certain ; ( 1 ) Because , Man was made in x Gods image y upright , and perfect . And consequently was throughly furnished with all accomplishments of upright and perfect Humane nature : and particularly with the Moral Law , that Law of Nature ; The Substance whereof was Engraven Both in his mind , by natural light , knowing it ; and in his will , by natural integrity conforming unto it . ( 2 ) Because , The z Work of the Law remains imperfectly written in some dim characters in the very hearts of Pagans and Heathens since the Fall ; They doing by Nature the things contained in the Law , and being a Law unto themselves , without the Law of God written . Whence we may strongly Conclude That much more before the Fall the Moral Law was perfectly written in Adam's heart , there being in him no sin to deface it in the least degree . 3. That , God , in writing the Moral Law in Adam's heart , entred into Covenant of Works with him . viz. By Real Impressions upon his Heart : though not by Verbal Expressions to the ear . For by this Law written in Adam's heart , he had laid before him , what obedience was required and assented to on Adams part : And what recompence should be performed on Gods part . And 〈◊〉 this was at least an Implicit , if not an Explicit , Covenanting . 2. From Gods express prescription of a Positive Law unto Adam in his innocent State. Gods Positive Law is laid down in these words , a And the LORD God commanded the man , saying , Of every Tree of the Garden thou mayst freely eat : But of the Tree of the Knowledge of good and evil , thou shalt not eat of it ; for in the day that thou eatest thereof thou shalt surely die . Here are Parties Covenanting , and agreeing upon terms , viz. God and Adam : Here are also terms agreed upon and matters Covenanted reciprocally by these parties ; Adam on his part was to be obedient to God , in forbearing to Eat of the Tree of Knowledge onely : God on his part , for present , Permits Adam to eat of all other Trees of the Garden ; And for future ( in his explicit threatning of Death in case of disobedience , ) implicitly promiseth life in case of Obedience herein . Now where there are Parties Covenanting and agreeing upon terms : And terms mutually agreed upon by those parties , as here ; There 's the Substance of an Express Covenant , though it be not formally and in express words called a Covenant : 3. From the intention and use of the two Eminent Trees , viz. b The Tree of Life in the midst of the Garden , and the Tree of Knowledge of good and evil . The intended use of these two Trees in Paradise , was Sacramental . Hence they are called Symbolical Trees , and Sacramental Trees . The Tree of life , signifying to Adam , that if he continued in his obedience , and did eat of that Tree , he should have life continued to him for ever . Gods speech , after the fall of Adam , seems to imply thus much ; c And now lest he put forth his hand , and take also of the Tree of Life , and eat , and live for ever . And d Some are of opinion that this Tree signified Christ the Son of God , in whom e was life , and that life the light of men : and that , by the Son of God ( but not as God-man , nor as Mediatour ) this everlasting life was to have been confirmed , according to the Sacramental signification of this Tree of Life . The f Tree of Knowledge ▪ of good and evil , signifying also to Adam contrariwife , g That if he should become disobedient , and eat of that Tree , in that very day he should certainly Die. The former was a Sacrament of life , this of Death : That for Confirmation 〈◊〉 Obedience , this for Exploration of Obedience , and Caution against disobedience . And learned Writers both Ancient and Modern , Count these Trees Symbolical , and Sacramental . Augustine saith , h There was a Tree of life , as the Rock was Christ : Nor would God have man to live in Paradise without mysteries of Spiritual things corporally represented . He had therefore in the other Trees , nourishment ; but in that Tree , A Sacrament . B. Hall said wittily i Neither did these Trees afford him onely action for his hands , but instruction to his heart : For here he saw Gods Sacraments grow before him . All other Trees had a Natural use ; these two in the midst of the Garden a Spiritual . — The one Tree was for confirmation ; the other for Tryal . One shewed him what life he should have ; The other what knowledge he should not desire to have . Alas , he that Knew all other things , knew not this one thing , that he knew enough , &c. M. Perkins more solidly ; k Now for Adam's Sacraments , they were two ; The Tree of life , and the Tree of the Knowledge of good and evil : These did serve to exercise Adam in obedience unto God. The Tree of Life was to signifie assurance of life for ever , if he did keep Gods Commandments : The Tree of Knowledge of good and evil , was a Sacrament to shew unto him , that if he did transgress Gods Commandments , he should dye : and it was so called , because it did Signifie , that if he did transgress this Law , he should have experience both of good and evil in himself . To like effect , l many other Authors express themselves . Now if these two Trees , were two Sacraments , assuring of life in case of Obedience , and of Death in case of Disobedience ; then hence we may collect , That God not only entred into a Covenant of works with the first Adam , but also Gave him this Covenant under Sacramental Signs and Seals . 4. Finally , From the sad event and fruit of the first Adams Fall , to all his ordinary Posterity , even all mankind : viz. Guilt of Sin and Death . The Apostle faith , That in one man ( that is , Adam ) all sinned ; and m That , in Adam all dye . n As by one man sin entred into the world , and Death by sin : Even so Death passed upon all men ( viz. by that one man , ) in whom all have sinned . Thus the words are best translated , as some o learned men have well observed . So then in one Adams sinning , all sinned : and in one Adam's dying all dyed ; As the Apostle at large shewes in that fift to the Romans . But how did all mankin●… sin in Adam ? Answ. Not only by Imitation of Adam as an evil example : for Death feized on them that have not so finned , not actually sinned , Rom. 5. 14. Nor meerly by Propagation , as ●…rom a corrupt Root or fountain . For the Apostle doth not parallel Adam and Christ as two common Roots only , but also as two common publike or universal Persons . For our immediate parents are Corrupted roots , & we corrupted by them , yet their Actual Sins are not made ours , as Adams is . But in Adams first Sin , we all became Sinners , by Imputation : Adam being an universal Person , and all mankinde one in him by Gods Covenant of works ( as after will appear . ) p All were that one man , as Augustine saith ; viz. by federal Consociation . God covenanted with Adam , and in him with all his Posterity : and therefore Adams breach of Covenant fell not only upon him , but upon all his Posterity . APHORISM II. GOds Entring into Covenant with Adam before his fall , was an Act of Divine Grace and favour , not of debt . For , 1. God the Creator of Adam and of all things , hath an absolute Supremacy over all , and as absolute a liberty to dispose , as he will , of all . He might as Creator have dealt only in a Supream way of Command , requiring duty from Adam without any Promise of Reward : But he condescends to Adam , Enters into a Covenant and Promise with him of his meer good pleasure , being no way Necessitated or Obliged thereunto . And that was meer Grace . 2. Adam though perfect and upright , and though perfectly persevering in that integrity , could merit no reward , nor any Promise of Reward . For when he had done all he could , he should have been an unprofitable servant , having done nothing but what was duty . And though Adam had walked in perfect Obedience with God , yet might not God ( without any wrong to Adam ) for the Manifesting of his Soveraignty , power and liberty , have brought him to nothing as he made him of nothing ? Hence ; 1. Adam had great Cause , before his fall , to serve the Lord most freely and cheerfully in all obedience . God creates him : therefore Adam owed him all . God Covenants with him : therefore he ows him ( if it were possible ) more then all . By bonds of Nature , Adam was obliged to be dutiful : by obligation of Covenant-favour , to be double dutiful . For his Being he owed him much : for his wel being , he owed him more . 2. The more divine favour shined in Gods Covenant with Adam ; the more Haynous and inexcusable was Adams breach of Covenant with God. Gods Kindness heightens and aggravates Adams unkindness . 3. If Gods Covenant with the First Adam , in his integrity , was an Act of Divine Grace : Then Gods Covenant with lapsed man , in Christ the second Adam , is an Act of superabounding and Tanscendent Grace . If Adam , whilst he was without Sin , and able not to Sin , could deserve nothing from God : what can we deserve or challenge from God , who ●…re nothing but lumps of sin , and can do nothing but sin ? APHORISM III. GOd Entring into Covenant with the first Adam before his Fall ▪ did , in and with him , Enter into the same Covenant with all his Posterity . This is Evident ; 1. By the Miserable Event of Adams breach of this Covenant upon all his Posterity . In Adams Sinning , all his Posterity Sinned : and in Adams dying they all dyed . q As by one man sin entered into the world , and death by sin : and so death passed upon all men , for that all have sinned . Or as the Greek will well bear it ; In whom all have sinned . Or ( as a r Learned Critick hath well observed , whom in this particular I rather follow ) This verse may best be rendered thus ; As by one man sin entered into the world , and by sin Death ; even so death passed upon all men , for that all have sinned . Here 's no forcing of the Text ; and thus the sense runs clear . But , How have all men sinned , and so death passed upon them ? All have not sinned . s Actually , as Adam sinned : for many dye before they are Capable of Actual sinning . How then ? All are sinners Originally , by reason of the t Corruption of Nature . True ; yet the Apostle reacheth farther , saying , u By the offence of one ( or , by one offence ) judgement came upon all men unto condemnation . Therefore by Adams one offence , all men are condemned : and that before they actually Sin , or are originally unclean . How can this be , but in reference to the Covenant , wherein Adam and all his posterity , were one party , as God the other ? 2. By the Analogy Or Proportion of Gods dealing in all other Covenants . His usual course is to take in Head and members , Root and branches . As , x Christ the last Adam and his posterity ; y Noah , and his family , z Abraham , a David b Israel , and their Seed , and their Seeds Seed . In like manner here God deals with Adam and his Posterity Proportionably ; God took them all into Covenant with Adam the Common Head , and Root of them all . APHORISM IV. THe Covenant which God made with the First Adam and his Posterity before the Fall , hath upon several respects divers Names or Denominations put upon it ; but for the Nature of it , It is Gods gratious Agreement with Adam , and with his Posterity , in him , To give them Eternal life and happiness , upon condition of Perfect and Personal obedience . For opening the Names and Nature of this Covenant particularly , consider ; I. The Names or Denominations which learned men attribute to this Covenant , are divers , and that upon divers Notions and Considerations . As , 1. A c Covenant of Amity , or Friendship . Because the parties to this Covenant , God and Adam with his Posterity , were in perfect Amity , when this Covenant was made : there was no Enmity or Discord at all betwixt them . Adam ( as d Tertullian expresseth it ) was innocent , a most near friend to God , and inhabitant of Paradise , 2. A e Covenant of Nature . Because founded upon Creation , and the integrity of mans Nature ; and requiring only a natural righteousness . 3. A f Covenant of Life . In respect of that happy Life which God implicitly promised to Adam therein . For , under the threatning of death , expressed in case of disobedience , The Promise of life is implyed in case of obedience . 4. A Legal Covenant , or Covenant of Works , In respect of Adams Restipulation of Exact obedience required of God ; Legal works in all points perfect being the Condition of this Covenant . This last denomination , unto me seems fittest , for Reasons g formerly mentioned . II. The Nature of this Covenant is in this Description represented by 1. The Author ; 2. Parties ; 3. Form ; and 4. Matter of it . 1. The Author of it , is God. Adam even in innocency stood not upon Equal terms with God , but infinitely below him , as a Creature below his Creator . Therefore it concerned him , not to Capitulate or indent with God about the Covenant , but humbly and thankfully to accept what Covenant the righteous God would impose . Now God became the Author of this Covenant of works with Adam two waies , viz. 1. By giving Adam the substance , Law and Rule of this Covenant , both Inwardly , and Outwardly . Inwardly , in his engraving the Substance of the Moral-law upon his heart : Some dim Characters whereof remain still even h upon the hearts of Pagans that have not Gods written Law. Outwardly , in that Express Positive Law about the Tree of Knowledge , i forbidding to eat thereof under penalty of present Death : but implicitly promising life in case of not eating , in case of obedience : This former was the General Rule for his direction in obedience : This Latter was the special Touchstone for Exploration & Detection of his Obedience . 2. By annexing two Tokens or Sacramental Signs to this Covenant , viz. k The Tree of Life , To assure Adam of the certainty of life promised , in Case of perfect Obedience : And the Tree of Knowledge , to assure him of the Certainty of Death , in case of Disobedience . l Learned men are of opinion , that these two trees were Sacramental Trees . 2. The Parties to this Covenant of works , are God , and Adam together with Adams Posteritie in him . God , As a Creator , wel-pleased with Adam , Covenants with Adam as his Creature , fashioned according to his own image , and perfectly upright without all spot of Sin. In this Notion , they were Parties to this Covenant of works ; but in a far other notion afterwards to the Covenant of Faith. 3. The Form of this Covenant consists in the Agreement betwixt God and Adam ; viz. m That Adam in his own Person should yield perfect and perpetual obedience unto God , and Particularly should discover his obedience in forbearing to eat of the tree of Knowledge : and in so doing he should live happily , otherwise dye presently . This the sum of the Agreement . God propounds it ; Annexes two Sacramental Trees for confirming it : Adam Accepts it . Now that God should engage himself by Promise and Covenant to give Adam Life in case of obedience , and should also annex two Signs or Tokens to this Covenant : These were Acts of meer favour and Grace from God. Adam could in no respect challenge or expect the one or the other , though he had been never so obedient . Hence it may well be stiled Gods Gracious Agreement with Adam . 4. The Matter of this Covenant was principally twofold . viz. 1. The blessing Promised , and curse threatned on Gods part . 2. The Duty Restipulated on Adams part . ( 1 ) The Blessing promised and Curse threatned , is the matter of the Covenant on Gods Part , n For , in the day that thou eatest thereof , thou shalt surely dye . Contrariwise he implied ; Till the day that thou eatest thereof , thou shalt surely live . For clearing this , divers Doubts or Questions hereunto appertaining , are to be resolved . As ; 1. What Life Adam had in his innocency ? 2. What Life it was which God farther Promised him , upon his persisting in obedience ? 3. What death it was which God threatned in case of Disobedience ? 4. How Gods threatning of Death was fulfilled , Seeing Adam did not dye in the self-same day ; that he did eat of the tree of Knowledge , but o lived 930 years after ? Quest. 1. What life it was which Adam Enioyed in innocency ? Answ. It is not here the Question ; whether Adam's Life in Innocency was Natural , or Supernatural ? And I suppose it will easily be Granted , That , as Gods Law written in Adams heart , as the Rule of his life , was Natural : And as Gods Image , wherein Adam was Created , As the Principle of his obedience and of his living to God , was Natural : and as every thing in Adams primitive Created state was Natural : So his life that he lived in innocency with God & to God , was Natural . But the Question here is ; whether Adam had a Mortal or Immortal life in Innocency ? If Mortal ; How could it be rendred immortal ? If Immortal : Then the Promise of life seems needless . For resolution herein , Consider ; ( As p learned men well observe . ) A thing may be said to be Immortal several waies . 1. When it is simply , absolutely and every way incorruptible : having no possible cause of corruption , Inward or Outward . Thus , God q only hath immortality . 2. When it hath , by reason of the Perfection of its Nature , no inward matter or caus of corruption , though it may be destroyed from without ; as from God. Thus Angels and r Souls of men are Immortal . And so Adams soul had an immortal life in innocency ; yea and every mans soul even since the fall remains still immortal in this Sense . 3. When it is in its own Nature corruptible ; but yet , by the power , or Grace , or Justice of God , is preserved that it neither is nor can be corrupted . Thus the Spiritualized Bodies of the Saints in Heaven ; The bodies of Reprobates in Hell ; The New Heavens and New Earth , &c. shall be Immortal . 4. When it hath a power not to dye , from some gift of the Creator , or from some other supposition : yet in its own Nature it is Corruptible . Thus , Adam was immortal in innocency ; not by an inability of Dying , but by an ability of not dying . Which ability of not dying , Adam and his posterity should still have retained , according to Gods Covenant and Promise if he had not fallen : And Gods power , grace and justice would have preserved him still in this immortal life , upon supposition of his perfect obedience . Adam then before the Fall had an immortal life ; His Soul being inwardly , and in it self immortal : and his body being ( though inwardly and in it self corruptible , yet ) outwardly and from God rendred incorruptible . It had a remote capacity of dying : and yet an immediate ability of not dying : So that ; Adam in innocency had a possibility of not dying , if he sinned not : Saints in glory shall have an impossibility of both sinning and of dying . And though before the Fall Adam had a Mortality , or remote capacity of dying : yet since the fall both he , and all his , have an actual necessity of dying . Quest. 2. What life it was which God further promised Adam ▪ upon his persisting in Obedience ? Answ. 1. It seems clear , that not only a temporary life , only for some limited time , was promised Adam ; but even an Eternal life , without end , in case of perfect obedience . Forasmuch as not only Temporal , but also s Eternal Death was threatned to Adam , and inflicted on his Posterity , for disobedience . 2. But whether Adam should have enjoyed this Eternal life still in the Earthly Paradise , or should after some certain time have been translated and taken up to the Heavenly Paradise : that is by some Disputed . Yet , ( 1 ) Seeing Scripture is silent touching any such Translation , and ( 2 ) Seeing the giving of the Heavenly Paradise is the Prerogative of Christ the Last Adam , the Heavenly Adam , as the Earthly Paradise came by the First and the Earthly Adam ; it would argue too much temerity to determine upon it . This is certain , His everlasting life would have been a most sweet and happy life with God. Quest. 3. What death it was which God threatned Adam in case of disobedience ? Answ. Whatsoever comes under the Name and Notion of Death , was threatned to Adam , in that phrase , t Thou shalt surely dye ; or in dying thou shalt dye as the Hebrew Phrase affords it . And the doubling of the Hebrew word seems to imply thus much , As some learned Hebrews are of opinion . Now Death is the Privation of Life : and this , by Separation of that which lives , from the Principle or Fountain of its living . Life consists in union : Death in dis-union , or Separation . This , the Nature of death in general . Hence particularly there is a manifold Death . I. A Death temporal , viz. A Death for a time only . 1. Of the soul , when by sin it s separated from God , from his image , and from the u Life of God. x Dead in trespasses and sins . — y She that liveth in pleasure , is Dead while she liveth . — z Let the dead bury their dead . 2. Of the Body , ( 1 ) When its separated from the Soul by Natures dissolution . And this , the most common acceptation of Death . Thus , a Lazarus is Dead . b Abraham is dead , and the Prophets . ( 2 ) When it is gradually in any measure disposed or prepared for such a Separation , by afflictions , pains , diseases , infirmities , &c. Hence such afflictions , &c. are called Death , because they are Death's Harbingers , and steps thereto . As not the running out of the last sand , but also of all that went before , empties the Hour-glass : not the last stroke , but also the fore-going blows , fell the tree . — c Take from me this Death only . — d There is Death in the Pot. — e I dy daily . — f In deaths often . II. A Death eternal of both body and soul , when by damnation particular or universal they shall be separated from the glorious fruition of God and his favour for evermore . This is called g the second Death , h Everlasting Punishment , &c. These are several sorts of Death mentioned in Scripture . Now all these were Threatned to Adam in case of disobedience . viz. Death Eternal both of Body and Soul. For , 1. Death Eternal is the most full adequate proportionable i wages of sin , as the Apostle intimates in opposing there eternal life to Death . And the due wages of sin was threatned to Adam . 2. The Threatning limits not Death ; therefore no death can be excluded , consequently not eternal Death . 3. Guilt of Eternal Death and Condemnation comes upon all Adams posterity by his fall , as k the Apostle intimates ; and the Actual execution of it shall come upon Reprobates , as Christ implies : therefore in the threatning God intended Eternal Death . Temporal Death of the Soul in Sin. For Sin l in its own Nature alienates and separates from God and his favour , which is the Spiritual Death of the Soul , for so long time , till the Soul be reconciled to God. Temporal Death of the Body , in separation of it from the Soul , was also threatned to Adam in a special manner . For , 1. Death and Dying , in their most usual and proper acceptation import the dissolution of Soul and Body : and the most usual and proper Sense of the words should here especially be taken . 2. The Sentence of Corporal Death was denounced by God upon Adam after his Fall. m In the sweat of thy face shalt thou eat bread , till thou return unto the ground : For out of it wast thou taken ; For dust thou art , and unto dust thou shalt return . Therefore Death corporal was threatned to Adam before the Fall. 3. The Apostle doth partly interpret this Death inflicted upon n all men for Adam's sin , to be the Death of the Body . For all men do not dy Eternally . Finally , under the name of Death , were threatned to Adam , all manner of Evils and afflictions , whether in the Soul , as grief , fear , horror , &c. Or in the Body , hunger , thirst , pains , diseases , &c. Even all in-lets , Preparatories and Harbingers of Death . For , 1. All these are as so many Gradual and Partial Deaths . Hence Scripture o often cals them by the name of Death . 2. In inflicting the Death threatned upon Adam and Eve , and their posterity , God lays on them these afflictions , of p sorrow , sweating , toyl , &c. therefore in threatning Death , he intended all such afflictions . By all this it appears it was no small matter that God threatned to Adam under the Name of Death , in case of his Disobedience . Quest. 4. But How was Gods Threatning truly fulfi●…ed , Seeing Adam in the day that he did eat of the forbidden Tree , did not dy : but lived many hundreds of years after ? Gen 5. 5. Answ. For clearing of this doubt , I. Some say , That Adam dying within a thousand years after his Fall , dyed the same day he fell : because q with the Lord a thousand years are but as one day , and one day as a thousand years . But this is rejected , as too much forced . In Historical Books , as this of Genesis , the word [ Day ] being alwaies taken in its proper Signification . And this is a very needless shift . II. Some of the Hebrews were of Opinion , That this Speech of God was not Peremptorily Definitive and determinatory , but only Minatory , like that pronounced against the r Ninevites . And that Adam repenting , he did not presently dy , as otherwise he would have done . But Adam presently repented not till God extorted it from him : but rather did s excuse and extenuate his fault . And though Adam repented , yet he dyed , and that presently , in some sense , as after will appear . This therefore satisfies not . III. Some refer this word [ in the day ] in the Threatning , to Adams Eating , not to his Dying : and take those words absolutely , [ Thou shalt surely dy . ] As if God had intimated , There was no day , no time excepted , but if they did eat any day whatsoever , They should dy ; but he tels them not when they shall so dye . But this Resolution seems too dilute , more witty then solid , and too much to force the text . IIII. Others joyning the Circumstance of the Day with the Threatning of Death , conceive that in the self-same day that Adam Sinned , he did dy the Death ; And that the threatning was presently fulfilled upon his sinning . And this , as it is the commonest , so it is the best Resolution . But let us see how Adam dyed , in the same day wherein he sinned . 1. In his Soul he was presently t separated from God by sin , and dyed Spiritually . Sin , in the inward Nature of it , carries death in it . u Dead in trespasses and sins . Adam had no sooner sinned , but he was dead in sin : being immediately deprived of the Image of God , of the Favour of God , and of Communion with God , which was the life of his Soul. 2. In his Body he dyed also in the same day wherein he sinned . But how ? Not Actually ; For God intending x to make of one blood , all Nations of men , did respite the actual execution of bodily Death on Adam , till he had a considerable posterity . But in his body he died the same day , ( 1 ) In respect of the Guilt of Death Corporal ; He according to his desert , was presently condemned , and under Sentence of Death , though reprieved for a time . Now we count a condemned man , a dead man. ( 2 ) In respect of the inevitable Necessity of Death Corporal , which he contracted upon himself . He became presently Mortal : though he did not presently dy . He that before his fall had an ability of not dying , after his fall brought upon himself an impossibility of not dying . Hence Hierome commends Symmachus his version , who instead of [ Thou shalt dy , ] renders it , [ Thou shalt be mortal : ] as y Rivet observes . So then Adam in Paradise before his Fall , had a Posse non mori , an ability of not dying : After the Fall , a non posse non mori , an impossibility of not dying : In heaven he shall have , a non posse mori , An impossibility of dying any more . ( 3 ) In respect of the Experimental beginnings , Symptomes , Signs , and Harbingers of Death Corporal . Adam presently begun to feel , heat , cold , weariness , &c. His natural heat and radical moisture began to consume one another , and so went on , till the accomplishment of Death . So that as a wounded man cries out , I am a dead man : so Adam , beginning to be wounded with afflictions , might cry out , I am a dead man. 3. In both his Soul and Body , Adam was presently liable to z eternal death , the proper wages of Sin , & under the arrest of Gods wrath & Curse . Thus of the Blessing Promised , and Curse threatned , the Matter of the Covenant of works on Gods part . ( 2. ) The Duty restipulated ▪ the Matter of the Covenant on Adams part , was Perfect and Perpetual Personal Obedience . For clearing of this , two Questions are to be resolved . 1. How it may appear That such obedience was required of Adam , and restipulated . 2. What was the Law Rule or Measure of Adams Obedience ? Quest. 1. How it may appear , that God required of Adam in this Covenant such Perfect and Perpetual Personal obedience , and that Adam restipulated such obedience ? Answ. That Perfect and Perpetual Personal Obedience was required by God , and restipulated on Adams part , is evident divers waies . As 1. From the Manner of Gods threatning . He threatens present Death upon the least single Act of Adams Personal disobedience : a In the day that thou eatest thereof thou shalt surely dye . Consequently God Covenanted with Adam for such Personal Obedience , as should be both Perfect and constant . The least Act of disobedience destroys both the perfection and constancy of Obedience . 2. From the Nature of the Covenant of works , which requires all exactness of personal obedience both for kind , degree and duration , under a Curse . b Cursed is every one that continueth not in all things , which are written in the Book of the Law to do them . Here 's Obedience , Personal Obedience , Perfect Obedience , and Perpetual Obedience required by the Legal Covenant of works . And the Law was never given as a Covenant of works , but only to Adam in innocency . 3. From Gods process in judgement with Adam and his Posterity upon one Act of Disobedience . He brought the threatned c Death upon them , as hath been explained . Which God would not have done , had he not Covenanted with Adam , for perfect and perpetual Personal Obedience . 4. From Gods mysterious method in Repairing the First Adams Breach of the Covenant of works through disobedience : by the Last Adams exact fulfilling and satisfying of the Covenant of works through obedience . Now the last Adam Jesus Christ God-man exactly fulfilled and satisfied the Covenant of works through obedience , Passively , and Actively . Passively , whilest Christ , as our Surety , humbled himself d and became obedient to the Death , even the Death upon the Cross ; and e so became a Curse for us , to redeem us from the Curse of the Law , or Covenant of works , by satisfying Divine justice to the full for our Breach of Covenant in Adam . Actively , whilest Christ as our Mediator f actually kept and fulfilled the whole Law , or Covenant of works in every kind , degree , and circumstance of Duty for us , who of our selves are no way able to keep it . That so the g whole obedience and righteousness of Christ may be through faith imputed to us : h that the righteousness of the Law might be fulfilled in us , who walk not after the flesh , but after the Spirit So then , the Covenant of works must be fulfilled and made good . The first Adam could not do it , because he had broken it : the Last Adam is therefore brought in , to fulfil all righteousness , and satisfie for all our unrighteousness . If then the Breach of the Covenant was made up again by the Last Adams Perfect and Constant personal obedience : sure that breach was made by the First Adams failing in such Obedience . Therefore Perfect and Constant personal obedience was required of the First Adam therein . Quest. 2 What was the Law Rule or Measure of Adams Obedience ? Answ. The Law or Rule for Adams Obedience was 1. More Generally the whole Covenant of works . 2. More Particularly the two sorts of Laws Comprehended in the Covenant of works , viz. I. The Moral Law written in Adams heart . For , why was it written there , but to be an inward Rule and Principle of his Obedience ? And that it was written in Adams heart before the fall , is evident , because even i Pagans which have not the written Law , yet have the work of the Law written in their hearts , doing by Nature the things contained in the Law , after the fall . II. The positive Law of k not eating of the tree of Knowledge under pain of Death . I call it A Positive Law , because it meerly depended upon the will of the imposer : the not eating of that Tree was not engraven in Nature , but meerly imposed at the pleasure of the Law-giver . The subject-matter of the Law , viz. The Eating or not Eating of the tree of Knowledge , was not bad or good in it self , more then of other Trees ; but only in respect of Gods Prohibition , it became bad and unlawful to eat of it . This Positive Law some call a Symbolical Precept , because Adams Obedience thereto was to have been a Symbol or outward Testimony of his Obedience and service to God ; His Homage-penny , &c. Some call it A Precept of Exploration , because it was given as a Special Law for Tryal & discovery of Adams Obedience . Doubt . 1. But why is this forbidden Tree called The Tree of knowledge of Good and Evil ? Answ. This Tree was so called , I. Not from any inward vertue in it , to confer the use of Reason to our first Parents , who are imagined to be created like Infants without the use of Reason , as some l Hebrews think ; but erroneously . For , 1. Why should God prescribe to them such a Law with a Capital penalty , who had not the use of Reason ? 2. Adam had such use of Reason , that upon the first sight he could m Name the creatures according to their Natures . And understoood that the woman , brought to him n was bone of his bone , and flesh of his flesh , &c. II. Not from any effect or physical efficacy of it , for increasing of Knowledge either by working it immediately upon the Soul : or immediately upon the animal spirits , refreshing and awaking them , and so mediately upon the soul : As o some think , but falsly . For , 1. The Material fruit could not immediately act upon the immaterial Soul , to improve knowledge . 2. All the Trees of the Garden tended to refresh and enliven the Spirits , being good for food : and upon that account should all of them be called Trees of Knowledge . 3. Could this ●…ree have increased Adams Knowledge , can it be imagined God would have forbid him a Tree so advantagious , and envyed him so much good ? 4. Then Adams eating of that Tree was not such an Aggravation of his Sin , The matter of the Prohibition being not small , as Learned writers unanimously judge , and aggravate his sin thereby ; but great , and that Tree of more Consequence then all the other Trees of the Garden for improvement of Knowledge , and Consequently Adams strength in Abstinence from it must needs be the more . III. Nor Finally was this Tree called The Tree of Knowledge from the Serpents Suggestion in his Temptation , — p ye shall be as Gods knowing good and evil , as q Popish writers fancy . For , can we probably imagine , that God would denominate this the Tree of Knowledge from the devils impudent Lye in the Serpent ? IV. But it was called The Tree of Knowledge , That is , of Experimental Knowledge , by way of Prolepsis , from the Event that would ensue upon eating thereon . For then Adam should experimentally know , to his sorrow , from how much good he had lapsed , and how much evil he had contracted upon himself . As its usual in r Scripture by way of Prolepsis or Anticipation to give denominations unto things . And this the best , and most s received opinion about this Denomination . Doubt . 2. But why did God besides the Natural Law engraven in Adams heart , impose this Positive Law , forbidding that which was not in it self morally and intrinsecally evil ? Ans. The Lord seems to have done this , 1. For the more clear discovery of his own absolute power and dominion over man. Whilst God commands or forbids things which in themselves are consonant or dissonant to humane Reason , as good or bad : Gods supremacy over man is not so evident , such commands leaning and being founded upon mans Reason and Conscience . But when God commands or forbids , that which in its own Nature is morally neither good nor bad , but only becomes good or bad from the meer will of God commanding or forbidding , nor can any other reason thereof be given but Gods will and pleasure ; then the absolute supremacy and soveraignty of God is notably manifested , As in this Positive Law. 2. For the more evident Tryal and manifestation of Mans subjection and obedience to God. For this is pure obedience and subjection indeed , when a man is subject and obedient meerly to the will of the Law-giver , though the matter required or forbidden , be in it self neither morally good nor evil . I like t Augustines illustration well ; If a man be charged not to touch a poysonous herb , because it will be hurtful to him that toucheth it ; or not to touch another mans money , because it will be evil to the owner ; This is no such trial of obedience , because the evil of the thing forbidden restrains , and not only the authority of him that commands or forbids . But when a man forbears , what is forbidden : which had it not been forbidden , he needed not at all to have forborn . God therefore forbids a tree in itself lawful and good for food , thereby to try how purely Adam would obey his meer command , without any other motive or consideration . It was expedient Adam should know himself to be under God. And ( as the same u Augustine ) how shall he be under God , if not under his command ? 3. For the Greater Aggravation of Adams sin , in case he should disobey . Partly , in that , if he offended , he should offend in so small a matter and so easie to be observed , especially God having granted him liberty to eat of all the trees in the Garden besides . Partly , in that he by disobeying should so directly reject Gods dominion and authority , by doing that which meerly was to be forborn , because God had forbidden it . Which were meer disobedience , meer rebellion against Gods Dominion . Hence the Apostle charges Disobedience upon Adam as his proper sin , Rom. 5. 19. APHORISM V. WHen God Entred into this Covenant of Works with the first Adam , he was compleatly able in his own Person to keep this Covenant in every point . Herein God required nothing , but Adam was able to perform it : God forbad nothing , but Adam was able to forbear it . I. That Adam had Compleat ability to keep this Covenant of Works , is evident ; 1. From removal of all causes of disability from Adam at that time . Then there was nothing in Adam that might impede or disable Adam , from compleat keeping the Covenant of works . The only disabling impediment , is sin . The only Cause why Adams posterity since the fall cannot keep the Covenant of works ; nor Consequently be justified thereby , is their sin . x The law is weak through the flesh . Now Adam had no sin in him at all , neither Original nor Actual , when God entred into Covenant with him . y Sin entered after , by his disobedience in eating the forbidden fruit : And with Sin , z Shame and Death , the inseparable attendants upon sin . 2. From Position and Presence of all necessary and sufficient Causes of Ability in Adam : At that time Adam had ; ( ●… ) The perfection of Gods image in him . a God created man in his own image , in the image of God created he him , wherein this image consisted , I now dispute not . But this is clear , Adam b was made upright . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iashar , there rendered [ upright ] signifies one Right , Equal , and who bends to neither part : As c Mercerus hath observed . So that Adam was even , equal , declining to no part or extream : thus he was created . Hence he had all necessary inward ability to perform Gods will. A Knowing mind , a pure Conscience , An obedient and dutiful will , A loving heart , A tractable and obsequious body , All upright . ( 2 ) The Inscription of Gods Covenant in his heart , the Moral Law , This he had engraven upon his heart , ( as d formerly was shewed ) ( 3 ) The Expression of the Positive Law , about the Tree of Knowledge . This was made known to him by word of Mouth . Hence Adam had a perfect Rule both Inward and Outward for steering his Obedience . Adam therefore having so Perfect a Principle , and so exact a Rule for Obedience , must needs be compleatly able to fulfil this Covenant of works with God. 3. From absurdities that otherwise upon denyal of Adams ability would ensue . For ( 1 ) Then God should have required impossibilities of Adam . ( 2 ) Then the Penalty of Death in case of disobedience , should have been unjust : because God never gave Adam compleat ability for Obedience . II. Hence these things result by way of Corollary , 1. That , Adam before he brake this Covenant of works , neither had , nor needed a Mediator of Reconciliation . He needed not the Mediation of Jesus Christ the second or last Adam ; Either for Satisfaction , for he had no way sinned : Or for Intercession , for Adam wanted nothing , and was compleatly acceptable to God in his person : Or for Imputation of Christs righteousness and obedience to him , for Adam was perfectly upright and obedient in himself . O what a difference betwixt Adam then , and Adams posterity now ! He needed no Christ , we need nothing more , &c. Ob. But the Tree of Life seems to be a Type of Christ , especially if we consider that passage in the e Revelation . Answ. The Tree of Life in Eden was Sacramental , but not Typical . Sacramental , to assure Adam of the continuance of his life , if he had continued his obedience and eaten thereof : but not Typical , to set out a Mediatour . That Passage in the Revelation alludes to this Tree of Life in Eden : An Allusion is one thing , An interpretation another . And f some have turned it into an Allegory , interpreting Paradise to be the Church : The four Rivers therein , the four Gospels : The Fruit-Trees , the Saints : Their fruits , good-works : The Tree of Life , The Holy of Holyes , Even Christ : The Tree of Knowledge of Good and Evil , The Proper Freedom of Will. This is devised wittily , not solidly . 2. That , Adam , before breach of Covenant , as he neither had , nor needed a Mediatour , so he neither had , nor needed Faith in a Mediatour . Adam had a Faith in God , whereby he was able , Both to believe whatsoever God revealed , and to depend upon God and his promises , as also to perform in love whatsoever God prescribed . And so in Adam's Faith , there was a remote Capacity of believing any particular Revelation God should make touching a Mediatour , but no particular acting of Faith on a Mediatour . Adam's Faith under the Covenant of works , differs much from ours under the Covenant of Faith. 1. In respect of their Rise and manner of Conveyance . Adam's Faith was naturally implanted in him by God , ours supernaturally . 2. In respect of their foundation wherein they lean . Adam's Faith leaned on the Title of perfect , upright Nature : ours upon the faithful and free Promises of God in Christ. 3. In respect of their Fruit. Adams Faith produced a changeable righteousness in himself a mutable person : ours an unchangeable righteousness from Christ and the Spirit which are unchangeable . 4. In respect of their Actings . Adams Faith acted towards God without any Consideration of a Mediatour : ours acteth towards God by Christ the Mediatour . 5. In respect of their associates , or Companions . Faith in Adam was without Repentance , because he was sinless : Faith in us is always accompanied with repentance , because we are sinful . 3. That , Adams Breach of Covenant is without all Excuse . Adam was fully able to keep Covenant : Therefore Adam is left without all Apology for his breach of Covenant . He must needs justifie God , and condemn himself under severest penalties for breach of Covenant : for God gave him power Compleatly to keep it . And what is here said of Adam , is to be understood also of all Adam's Posterity in him . APHORISM VI. This Covenant of works Adam utterly brake , by disobedience . For clearing of this , Consider 1. That Adam thus brake the Covenant of works . 2. How Adam broke this Covenant . 3. When and how soon he brake it . 4. How grievous and hainous this Breach . 5. Corollaryes . I. That Adam utterly brake the Covenant of works by disobedience , is evident . 1. By Scripture-Testimonies , both of Old and New Testament . In the Old Testament , is the Narration of this Covenant-breach , How g the woman seduced by the Devil in the Serpent , did eat of the Tree of Knowledge , and how she gave unto Adam her hus●…and , and he did eat . And h what sad effects followed thereupon to them both ; viz. Shame ; Fear ; Hiding themselves from God ; Translation of their fault , the man to his wife , and She to the Serpent ; Enmity betwixt the seed of the woman and Serpent ; The multiplication of the womans sorrows , and aggravation of her subjection to her husband ; The curse upon the earth ; The toil , sorrows , and Mortality of Adam ; The Expulsion of Adam out of Eden ; And the effectual abstention of Adam , by Cherubims and a flaming sword turning every way , from the Tree of life . In the New Testament is an Explication of Adam's breach of Covenant , how all his Posterity sinned and broke Covenant in him . i By one man sin entred into the world , — in whom all have sinned . k — By one mans disobedience many were made sinners . And this breach of Covenant is set forth by divers Denominations , viz. l Sin ; Adam's Transgression ; The offence of one ; One mans disobedience : all tending to describe the Nature of it . 2. By the sad Experience which all Adams Posterity have had of the woful effect of Adam's breach of Covenant to this day : m All being thereby involved in Sin , Death , and Condemnation . Therefore All Adams ordinary Seed , were in Covenant with him , Broke Covenant in him , and smart under Covenant-breach by him . 3. By the Manner of Gods Administration . After Adams Disobedience God utterly laid aside the Covenant of works , and never set it on foot more : but instead thereof advanced The Covenant of Faith in Christ the second Adam . Thereby notifying to us that , the Covenant of works was utterly broken and dissolved by the First Adam's sin . II. How Adam brake this Covenant of works ? Answ. I. Adam brake the Covenant of works by n Eating of the Tree of Knowledge , contrary to Gods Positive Symbolical Precept imposed upon Adam for Tryal of his Obedience . This Act of Adam did compleat his Fall , and Covenant-breach . II. This Covenant-breach was brought on , not all at once , but by certain steps and degrees . 1. The woman o hearkens to the Serpent , that is , to the Devil in the Serpent , Tempting . 2. She Mis-reports Gods command , Partly , Adding thereto ; p neither shall ye touch it . For God had not forbidden the Touching of it , but only the eating of it . Partly , Taking thence from , detracting from the fidelity of it . For what God spoke peremptorily , q In the day thou eatest thereof , dying thou shalt dye : she alledges doubtfully , r lest peradventure ye dye ; as the Hebrew phrase properly Signifies . 3. She so far credits the Serpent , as to s behold , or eye the Tree of Knowledge with desire and affectation : Conceiving the Tree to be 1. Good for Food ; 2. Pleasant to the eye , 3. And desirable to make one wise . As t Iohn ranks all that is in and of the world , and not of the Father , under these three heads , The lust of the Flesh , the lust of the Eye , and the Pride of Life . 4. She u took of the fruit of the Tree and did Eat . 5. She x gave unto her husband , and he did eat . Hence we may understand that of the Apostle , y Adam was not deceived , ( that is , not by the Serpent ) but the woman being deceived was in the Transgression ( that is , was first in the Transgression before Adam . ) This sin was brought upon Adam by degrees . ( 1 ) Suggestion : ( 2 ) Aversion from Good. ( 3 ) Delightful Inclination to Evil. ( 4 ) to Execution or acting of Sin inclined and Consented to . ( 5 ) Propagation or Derivation of sin to others . Thus Adam sinned , and brake Covenant with God. III. The Causes of Adam's sin and Covenant-breach , thus brought to pass , were divers . The Instrumental Cause Remote , was the Serpent , and the Devil in him : Immediate , was the woman , Adam's wife . The Efficient Cause of Adam's sin , is hard to be found out . Properly Adams sin had no Efficient Cause at all , but rather a Deficient Cause . God neither Directly nor indirectly could be any Cause of it at all : For , z God made man upright , and God , as a he cannot be tempted with evil , so he tempteth no man to evil . But Adam being created mutable , though upright : and having a Will flexible to good or to evil , and not being confirmed and stablished immovably in Good , but left to his own power and liberty , ( for God was not bound to confirm , and uphold him , ) he declined unto evil , and became like the beasts that perish . III. When , and how soon Adam brake this Covenant of works ? Answ. In the History of Adams Fall , the Circumstance of time is not expresly described : and other Scriptures are very silent . Hence , They that have written about this Question , both Jewish Doctors , Ancient Fathers , School-men and Modern Authors , have been of divers opinions herein , and somewhat unsatisfied . Omitting the diversity of others Opinions , I shall briefly declare herein what to me seems most probable and Consentaneous to Scripture without prejudice to others judgements . 1. It is Evident that Adam continued in Paradise in his Concreated integrity for a certain Considerable Season , before he fell . For , before the Fal , 1. Adam b gave names to all living Creatures which God brought before him . 2. The c Woman was made of one of Adam's ribs , taken out of his side , Adam ▪ meanwhile being cast into a deep sleep . 3. God d brought the Woman to Adam , gave her to him to wife , and Adam so accepted her . 4. God e blessed them with the blessing of Fruitfulness , and Dominion over the Earth , and over all the Creatures therein . 5. God f gave them every herb and every fruit-bearing Tree for food . 6. Adam was g placed in the Garden of Eden to dress it , and to keep it . 7. God h permitting them to eat of all the other Trees of the Garden , Gave command under pain of present Death not to eat of the Tree of Knowledge . All this was orderly done before Adams Fall. And all this required some considerable time . 2. It is not likely that Adam continued any long time in his innocency before his Fall. For , 1. Then , Adam in all probability would have Eaten of the Tree of Life , and have been confirmed in life against falling , as that phrase intimateth , Gen. 3. 23. which he did not . 2. Then , probably Eve should have conceived a pure and spotless seed from Adam . The i blessing of Generation and Fruitfulness being already bestowed upon them : and no Curse of barreness inflicted . That was the Fruit of the Fall. And Consequently such Seed should not have been begotten in Adams own likeness , sinful . 3. After the Historical Narration of these seven Particulars forementioned ( which would not require any long time to be effected in ) k presently the story of Adams Fall is related , which seems to intimate , that the Fall was not long after Adam's creation . Hence Calvin modestly , l As I have not what to assert touching the time , so I think it may be gathered from Moses his Narration , that they did not long retain the integrity which they had ; for assoon as he had spoke of their Creation , without mention of any other thing , he passeth to their Defection , &c. And Augustine thinks m the Transgression presently followed the Creation . 3. It is Probable , That Adam continued in Paradise neither years , moneths , weeks , nor dayes : but sinned and lost Paradise in the self-same day in which he was created . That he was Created and Corrupted ; formed and deformed ; made and marr'd ; alive and dead ; an inhabitant in , and an exile from Paradise , in one and the self-same day . For , 1. There is nothing in the Text intimating that Adam stood longer then that one day in which he was created : but rather that he fell on the same day . We finde not that he kept one Sabbath in Paradise . We finde that n Adam and his wife were created on the sixth day , after the Beast of the Earth , Cattel and creeping things had been on the same day created . So that Adam was not created in the beginning of the sixth day . And those seven Particular occurrents ensuing Adams Creation , which were forementioned , might all of them easily be dispatched in a few hours of the same sixth day . Besides , o the Serpents Temptation and seducing of the woman , The womans eating of the Tree of Knowledge , and giving thereof to her husband , Their shame upon their fall , and sewing fig-leaves to cover their shame , might all without difficulty be effected on the same day . And after this the very next thing mentioned , is p the voice of God ( whereby Adam was called to account for his sin ) walking in the Garden in the cool of the day . Hebr. in the wind of the Day . Hierome renders it , In the wind after mid-day . The Greek , In the Evening . q Chrysostome , Afternoon , r Irenaeus , In the Eventide . Hence , saith s Calvin , that Opinion hath prevayled , That Adam sinned about Noon , and was brought into judgement for it about Sun-set . Now it s very observable that This is the first Evening mentioned after Adam's Creation , and the Covenant made with him . And the phrase of Gods voice walking in the Garden in the Cool of the day , seems so to be brought in , the Context being well considered , as if it related to the close of the day of Adams Creation . 2. When the Serpent began to Tempt the woman , t The words of the Serpent and woman to one another are such , and in the future tenses , as they imply that as yet Adam and his wife had not eaten of any Tree at all in the Garden . And it is very improbable they would have continue●… a whole Day in the Garden , in the midst of all that delicious fruit , and not have eaten of some . And if of any , then of that which was most excellent and desirable , The Tree of Life . But they tasted not of the Tree of Life , for then u they had been confirmed in eternal life ; and had not fallen . Therefore eating of none at all , they seem not to have continued one day in their innocent state . 3. Christ saith x The Devil was a murderer from the beginning , and abode not in the Truth . — A lyar , and the father of it . A murtherer of whom ? Of our first parents and their Posterity . From what beginning ? Not from the beginning of the worlds Creation , which at the least was six daies before Adam was murdered by him : but from the beginning of Mans Creation and being , which most properly and precisely implies the sixth day wherein man was made . Then it was that the devil deceived our first parents by Lying , and Murdered them . Consequently they fell the first day of their Creation . 4. Christ the second Adam , incarnate in fulness of time , was put to Death for mans sin on y the sixth day of the week , which was the Preparation before the Passover or Sabbath . He was crucified z about the sixth hour , that is , our twelve of the clock ; and he yielded up the Ghost about the ninth hour , that is , about our three of the clock afternoon . Probably therefore the First Adam ( the a figure of him that was to come , and that in respect of this point ) fell into his Sin on the sixth day in the afternoon . And so Gods Threatning to Adam b In the day thou eatest thereof thou shalt surely dye , was most notably fulfilled in Adams Surety Christ , then dying corporally , and tasting of the second Death remarkably , for sin . 5. That passage of the Psalmist is observable to this Purpose . viz. c Adam being in Honour , lodged-not-a-night , but is likened to beasts that are silenced . That which in our Translation is [ Man ] in the Hebrew is [ Adam ] And Ainsworth saith well , d This may be minded both for the first man Adam , who Continued not in his dignity , and so for all his children . And the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bal-jalin ] which we render , [ abideth-not , ] most Properly signifieth , [ Lodgeth-not-a-night ] as in Gen. 28. 11. Exod. 23. 18. & 34. 25. Deut. 16. 4. 2 Sam. 17. 8. & 19 : 8. Psal. 30. 5. Iosh. 8. 9. And this the learned in the Hebrew tongue acknowledge . Though therefore I will not restrain the sense of this place only to the first Adam , but extend it also to his posterity for denoting the mutability and momentariness of their honour : yet it seems singularly to point out Adams sudden fall from the top-excellency of his dignity , not enjoying it one night . 6. Learned men both Antient and Modern have much inclined upon former Considerations to this Opinion of Adams fall in the same day he was framed . Augustine thinks Adam stood only six hours , as e Calvin and Mercerus vouch him . f Iedudus inclines to Adams fall in the Afternoon . And the Annotations there upon Irenaeus alledge Cyril , Epiphanius , Diodorus Tresensis , and others , who held that Adam was cast out of Paradise in the same day in which he was Created . Rachi saith , That Adam and Eve rebelled about the tenth hour , that is , two hours before Sun-set : as g Lud. de Dieu hath noted . Latter writers also hold , that in one and the same day Adam was Formed and Deformed : As that accurate H. Broughton in his h Concent of Scripture shows upon divers grounds ; As also in his i General view of Scriptures , ( for that Book published again with enlargements by Tho. Hayne , was at first Penned by H. Broughton , as one of his Hearers informed me , and as the Book it self seems plainly to witness . ) And as that learned k Mr. G. Walker in his Doctrine of the Sabbath , insisting in Broughtons steps , more fully declares . Hence then 1. Adam kept not one Sabbath in Paradise , nor did he see one Sabbath in his innocency . 2. The happiness of Adam and of all his posterity , whilst it was in their own keeping , and bottomed upon mutable Nature , though upright , stood upon a very tickle foundation . It s well for Christians that now their happiness is in Christs keeping , not in their own : grounded not upon mutable Nature , but immutable Grace . 3. Mans Corruption is almost as ancient as Mans Creation . How soon was God dishonoured : and how long hath God been provoked by mankind ! 4. Adams sin must needs be the Greater , that he so speedily forgot and forfeited all Gods greatest favours . 5. Satan is deservedly branded for l A Murderer from the beginning , and stiled m that old Serpent the Devil : His subtilty deceiving , and his cruelty murdering mankind from the the first day of their Being . IV. How grievous and Haynous was Adams Breach of Covenant ? Answ. Adams Sin and breach of Covenant with God was haynous beyond our expression or Conception . Who can sufficiently Enumerate or aggravate the Aggravations thereof ? Some few exaggerations I shall touch upon . viz. in respect of the 1. Person who sinned . 2. Condition and state , wherein . 3. Place , where . 4. Time , when . 5. Law , against which . 6. Objects , against whom . 7. The many and great evils of sin and punishment attending upon Adams sin . 1. The person who sinned , was Adam . Not an ordinary , but an extraordinary Person : Consequently his , not an ordinary but an extraordinary sin . For , 1. Adam was an innocent Person , without all sin , n perfect and upright in the image of God without any defect . Therefore his mind was most clear , bright , and apprehensive , to have detected the darkness and evil both of Sin and of the Temptation thereunto . His conscience also was pure and active , under God , to warn him against sin , and all occasions thereof . His will free , and able to have withstood all sin , and all seducements thereunto , most easily . Never meer man since Adam , had such perfection of mind , Conscience , will , and of the whole man : being habitually prone to no evil , but propense to all good . Now that Adam every way able not to sin , should have this mind blinded , this Conscience corrupted , this free-will enslaved by ●…in : how grievous was his sinning ! He sinned Knowingly , he sinned willingly ; therefore he sinned more haynously . Sin the more willingly it is admitted , the more wickedly it is committed . No wonder if a carnal man , who hath nothing but sin in him , can act nothing but sin ; or if a Christian , that hath much Corruption mingled with his Grace , mix also infirmities with best performances : but for Adam to sin , who had no sinful inclination in him , how strange is it and inexcusable ! 2. Adam was a publike person , a complexive person ; all mankind were in him , and all in Covenant with God with him . He standing , all stood : he falling , all fell . Never man , by one sin , made so many sinners . By one sin , he made himself and o all his posterity sinners from the beginning to the end of the world . Hence learned Augustine well observes , p that though some other sins , as the unpardonable sin against the Holy-Ghost , may be greater then this sin of Adam , Intensively ; yet Adams sin is the very greatest and most grievous sin in the world , extensively considered . 2. The condition and state wherin he sinned , was most happy . For , Gods image , was his beauty ▪ Gods Covenant of works , his charter for Eternal life : All Gods Creatures on Earth , his servants and under his Dominion : The whole Earth , his Possession : Paradise , his Habitation : All the fruits of Paradise , except of the Tree of Knowledge , his food : And familiar Communion with God there , the Paradise of Paradise . In a word , so blisful his Condition , as the absence of all evil , and presence of all good , could render it . We may therefore with the Psalmist burst out into Admiration ; Lord , q what is man , that thou art mindful of him ? and the son of man that thou visitest him ? For thou hast made him a little lower then the Angels ; and hast crowned him with glory and honour . Thou madest him to have dominion ●…ver the works of thy hands : thou hast put all things under his feet . Elegantly Augustine delineates Adams Paradise-felicity ; r Man in Paradise lived as he lifted , as long as he willed what God had commanded : he lived enjoying God , from whom most good he was good . He lived without any penury , having power so to live perpetually . Meat was at hand , left he should hunger : drink , lest he should thirst : The Tree of Life , lest age should dissolve him : No corruption in his body , or out of his body , brought any trouble to any of his senses . No disease within , no blow was feared from without . In his flesh greatest soundness : in his spirit entire calmness . As in Paradise was neither Heat nor Cold : so in its inhabitant there was no offence to his good will , by desire or fear . There was nothing at all grievous , nothing vainly joyous : true joy was perpetuated from God , towards whom love did flame out of a pure heart and a good conscience , and faith unfained . And a faithful conjugal society from an honest love , An harmonious vigilancy of mind and body , and an unlaborious custody of the Command , &c. Thus and thus happy was Adams state , in which he sinned . Therefore he offended against all Gods benefits wherewith he had loaded him : against all the bonds of love , wherewith ▪ God had obliged him : against all the dignities and Priviledges wherewith God had crowned him , when he broke Gods Command in such Condition . The greater Gods loving-kindness to Adam : the deeper Adams unkindness to God. Did Gods favours to David so s aggravate Davids sin ? And Gods mercies to Israel so t heighten Israels offences ? how much more did Gods superabounding blessings to Adam , beyond measure exaggerate Adams disobedience ? Hear O heavens , and give Ear O Earth ! God on every side surrounded Adam with happiness : And this Adam rebelled against the Lord. 3. The place where Adam sinned , was Paradise ▪ A place most unfit for sinning in . There God u familiarly conversed with Adam : To sin there , was to sin in the presence of God. There God x entred into the Covenant of works with Adam : To sin there , was to be extreamly unmindful of , and unfaithful in Gods Covenant . There was the y Tree of Life , to confirm him in Obedience , and the z Tree of Knowledge to caution him against disobedience : To Sin there , was to sin against Gods Antidotes and Preservatives . There a grew every Tree pleasant to the sight , and good for food , all pointing at their maker , and inciting Adam to admire his wisdom , adore his power , and extol his goodness ; To sin there , was to sin against multitudes of mercies . All the Trees and fruits of Paradise would aggravate that ingratitude . In a word , Paradise was a place wherein was no sin , nor sorrow : Therefore to sin there , was to pollute Paradise , and to transform the Eden of pleasure into an Achor of trouble and Perplexity . 4. The Time when Adam sinned , was quickly after his Cre●…tion . Probably he was corrupted , ( as I have shewed ) the self-same day he was Created . What ? was Adam Created such a compleat souldier , and armed so perfectly with Gods image , that he had power to conquer all his spiritual Enemies , and that continually : and is he utterly foyled at the very first on●…et ? was he made so skilful a Pilot , able to cross all Seas of danger in safety : and is he shipwrackt in the very harbour ? was he able to Persevere for ever in obedience : and is he turned aside the very first day to disobedience ? was he created , and corrupted : formed , and deformed : Alive , and dead : blessed , and cursed : Happy , and miserable : Gods freeman , and Satans bond-man : The child of God , and the child of the devil : &c. all in one day ? This renders Adams sin exceeding grievous . If this aggravated Israels sin , that after Gods Covenant renewed in Mount Sinai , b They turned aside quickly out of the way which God Commanded them : much more must it aggravate Adams sin that he turned aside more quickly from Gods way : they being corrupt , Adam innocent ; They being of themselves unable to persevere , Adam fully able ; They turning aside after almost fourty daies , Adam the very first day . 5. The Law against which Adam sinned , was such , that it notably greatned Adams sin . c And the LORD God Commanded the man , saying , of every Tree Of the Garden thou mayest freely eat : but of the Tree of the Knowledge of good and evil , thou shalt not eat of it : for in the Day that thou eatest thereof , thou shalt surely dye . Here Consider , 1. The greatness of the Law-giver , The LORD God. He who created Adam , and all the world by his word : whose dominion is absolute . Of whom alone Adam had his being , well-being and whole dependance . Was it a small thing to sin against so great a God ? 2. The meaness of him on whom the Law was imposed . The man. Our first parent , A finite creature : in his original d despicable dust and ashes . Adam , Red-earth . And shall dust and ashes rebel against the command of the mighty God ? 3. The weight and importance of the Command . It was of greatest importance and concernment , both as an Original Covenant , and as an Original Law. ( 1 ) As an Original Covenant . This ( though it had not the name , yet ) had the Nature of a Covenant : As hath been shewed . It was a Covenant of works . The first Covenant that ever was in the world . Wherein God and All mankind in Adam were parties . To sin against this Command then , was to break Covenant , and to make himself and all mankind as Covenant-breakers guilty of Death . ( 2 ) As an Original Law. For , as e Tertullian well observes , This Law being given , all Laws were given , which were afterwards published by Moses . That is , Thou shalt love the Lord thy God with all thine heart , and with all thy sou●… : and thou shalt love thy neighbour as thy self , &c. For it was an Original Law which was given to Adam and Eve in Paradise , as it were The Womb of all Gods Precepts . If they had loved the Lord their God , they had not done against his Precept : if they had loved their neighbour and themselves , they had not believed the Serpents perswasion , nor had committed murder against themselves , by falling from immortality , &c. Now to transgress a law of such Consequence , which was Gods Faederal Law with mankind ; And so Comprehensive a Law containing as it were all other Laws in its fruitful womb , must needs be the deeper transgression . 4. The Penalty of the Breach of this law was dreadful , viz. Present Death ; and that both Spiritual , Corporal , and Eternal , as hath been explained . Death ( said the Heathen ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Terribles the most terrible . Death , ( saith the Scripture ) is f the King of Terrours : And therefore ( as g Augustine well noteth ) how great an evil was this , to sin against such a Terrifying punishment ! 5. The Promise implyed consequently to the keeping of this law , was most sweet and desirable . viz. Perpetual life ; and that in Paradise , or in a Paradise-Condition ; or in Heaven which is best of all . Who would not have obeyed to the utmost ability for the eternizing of such a life ? life is most precious h All that a man hath will he give for his life . And eternal life in Paradise , would have been a double life : the life of life . Oh how deeply did Adam & we in him fin against our own life , by violating this law of life ! And it s most unnatural to sin against a mans own life . 6. Finally , Consider with what great Ease and Facility Adam , and we in him , might have kept this Command . Might not Adam easily have forborn one Tree , when all other Trees in Eden besides were allowed him ? And the more easie it was to keep it , the more hainous it was to break it . Augustine said excellently , i This of not eating one sort of meat , when of others there was such plenty , was so light a precept for observance , so short for remembrance , ( especially where concupiscence did not as yet resist the will , which afterwards ensued as a punishment , ) that it was with so much greater injustice violated , by how much more easie observance it might have been performed . And yet elswhere more Excellently ; k The forsaker of eternal life , if grace had not delivered , was damned with eternal Death . If any think this judgement to be too much or unjust , surely he knows not how to measure , how great the iniquity was in sinning , where there was so great facility of not sinning . For as Abraham's obedience was deservedly proclaimed great , because the thing commanded was most difficult , to kill his son : so in Paradise the disobedience was so much greater , because that which was commanded was of no difficulty . And as the obedience of the second man was therein the more honourable , in that he was obedient even to death ; so the disobedience of the first man was therein the more detestable , in that he became disobedient even to death . 6. The Objects against whom Adam sinned , do also render Adams sin more grievous . He sin'd against God , Himself , and All Mankind . 1. Against God , rebelliously breaking his Command , perfidiously violating his Covenant , ingratefully rendering Evil unto God for all the multitudes of Blessings shewed upon him , and most abominably believing the lying Suggestions of Satan l the Father of Lyes , rather then the infallible word of the m God of Truth , the n God that cannot lye , Either in his Promise or Threatning . Now thus to sin against God , is to sin against an infinite Majesty , against an infinite glory . And what finite creature can sufficiently comprehend , how infinitely it aggravates Sin , to sin against such infiniteness ! 2. Against himself . Adam sinned against himself many ways ; viz. Against his Soul , in disrobing it of Gods image in which it was created , and defiling it with Satan's image wherewith it was corrupted . Against his body ; in embasing it in the Service of Sin and Satan , that should have been only imployed in uprightness and purity : in clothing it with confusion and o shame , that before was adorned with nothing but beauty and honour : and in exposing it to p Sorrows , wearisomness , toylsomness , and thousands of infirmities and miseries , which before was utterly unacquainted with all misery and sorrow . Against his Person , in involving himself in Mortality and Death , in depriving himself of all his Paradise-felicities , of his Primitive integrity , of his dominion over the Creatures , and of his Communion with the blessed God transcending all . Against his Name , filling it with ignominy and reproach , that was q crowned with glory and honour : for r sin is a reproach to any people , most of all to him that was totally free from sin , and fully able so to keep himself free . Finally , Against his Outward Estate , in forfeiting both s Paradise and all the possessions , comforts and Priviledges which he had on Earth , and bringing a t Curse and a u bondage of Corruption upon the whole Creature , under which it even groaneth and travaileth in pain together until now . Thus Adam sinned against himself in respect of Soul , Body , Person , Name , and State : How unnatural , horrid and cruel was it for Adam so to sin against himself ! 3. Against all Mankind , Even his whole ordinary Posterity from the beginning to the End of the world , who x all were stained in him , in respect of Soul , Body , Person , Name and State , as Adam was . At once all mankind were polluted and defiled by sin : spoyled and robbed of all their happiness : plung'd and drown'd in all sorts of misery : murder'd and swallow'd up of death . Extensively considered , there was never such a sin , such a Contagion , such a spoil , such a Murder since the world stood ; nor can be till the Worlds end . 7. The Manifold and great Evils both of Sin and Punishment Attending upon Adam's eating of the Tree of Knowledge , Extreamly aggravate his sin , and manifest it to be out of measure sinful . ( 1. ) Evd of sin attending upon Adam's Eating of this forbidden Tree , is manifold . Especially it is Antecedent , Concomitant , or Consequent thereunto . I. Antecedent Evds of sin , repugnant , Partly to the Moral Law , written in Adam's heart ; Partly to the Positive Law , given for his Tryal : gradually foregoing his and Eves eating of the forbidden fruit , were divers . viz. 1. Idleness . In that the woman seems not to be so diligently employ'd about the dressing and keeping of the Garden , in assistance of her husband as she ought , y according to Gods appointment : when Satan came to tempt . Idleness is a Temptation to Satan to tempt us ; where as it is the Devils work to tempt others , it s the idle-mans business to tempt the Devil . 2. Presumptuous Curiosity , or Curious Presumption . In that the woman , being z the weaker vessel , durst entertain so dangerous a conflict with the Serpent , in her husbands absence . For , it s most likely that at the beginning of the Serpents onset , Adam was at some distance from Eve : And the subtile Serpent took that advantage . 3. Inconsiderateness , and heedless forgetfulness of Gods most strict command , which appears in her mis-recital of it two ways . Partly , In adding to it , a Neither shall ye touch it : whereas the b Command only forbad the Eating , not at all the touching of the Tree of Knowledge . Partly by Detracting from it . For God said , c In the day thou eatest thereof , dying thou shalt dye . i. e. thou shalt surely dye , and that presently ipso facto . But she omits both the Peremptoriness of the threatning , and saith , d lest ye dye ; or , lest perhaps ye dye , as the Hebrew word intimates . What God threatned peremptorily , she recites with a perhaps or a peradventure : And she also omits the present suddenness of death threatned in the day of Sinning , e For in the day that thou eatest thereof , &c. And by this forgetful mis-recital of Gods Command , She gives Satan advantage against her self both to perswade her f they should not dy , and to accuse God of a kinde of envy at their happiness . 4. Unhelief towards God. In that she did not so fully as she ought credit Gods peremptory Threatning of Death Expressed , in case of disobedience : nor his Contrary Promise of Life implyed , in case of obedience . 5. Rash and headlong Credulity of the Serpent , and of Satan in him ; though he both g contradicted Gods Command , and accused God of Envy at their happy state , and falsely suggested that by Eating they should become as Gods , knowing good and evil . How abominable and idolatrous to believe Satan h the Father of Lyes : before the i God of Truth , who cannot lye ! 6. Discontenting dislike with their present Condition wherein God had so happily set them . 7. Ambitious proud aspiring above their pitch k to be as Gods knowing good and evil . 8. Inordinate affection and evil concupiscence . In desiring l an object unlawful , the fruit prohibited . 9. Irregularity of will. In chusing rather to harken to the Serpents Suggestion , then to Gods Command . 10. Lust of the eyes . In that she fixed a Longing m look upon the forbidden fruit ; and by looking on it ▪ liked it , and designed to eat it . 11. Incontinence of hands . In that she refrains not from n taking the forbidden fruit . 12. Intemperance of taste and Palate ; In that she o Eats the fruit , taken ; and so her Sin was compleated and finished . II. Concomitant Evils of Sin , accompanying the Eating of the forbidden fruit , are also divers . viz. 1. Eves Tempting her husband , both p by word and Action , to Eat of the Tree of Knowledge : Thereby , with her self undoing her husband , to whom she was given for q a meet help . 2. Adams inconsiderate r harkning to the voice of his wife , who was made for him : rather then to the voice of God , for whom himself was made . 3. Deep ingratitude against God , who had crowned Adam with so many and excellent Priviledges in Paradise . Ingratum dixeris , omnia dixeris . What worse then to be challenged for Ingratitude ? How was God displeased with s Hezekiah , Iudah , and Ierusalem , for not rendring again according to the benefits done unto him ? But Adam had benefits done to him , incomparably transcending those of Hezekiah : yet he so far from rendring according to the benefit done to him , that he rendred evil for good which is the worst point of ingratitude . t To render good for good , is man-like : To render good for evil , is God-like ; But to render evil for good , is Devil-like . 4. Direct u disobedience to Gods express Command . And it s no small crime to be disobedient : as we may see in the Aggravations of King Sauls x disobedience . Disobedience , is a rejecting of the word of the LORD , yea it is Stubborness , which is as iniquity and Idolatry : yea it is rebellion , which is as the Sin of witch-craft . 5. Covenant-breaking with God most perfidiously , being able to keep it . 6 Woful Apostacy , from a sin-less and happy state , to a sinful and miserable Condition : from God blessed for ever , and his blisful service , to the Devil damned for ever , and his cursed slavery . None of the sons of men ever Apostatized from such Eminency , to such Extremity . III. Consequent Evils of Sin , ensuing upon the Eating of the forbidden fruit ; were finally various and grievous . As , 1. An evil Conscience filled with guilt , and y filling them with shame and terrour in respect of God. 2. Flight z from God and his presence , which before were so sweet and comfortable . 3. Hypocrisie in a hiding their nakedness with figleaves , and in extenuating their sin by translating it from themselves , the man to the woman , and the woman to the Serpent . 4. Most cruel b Murder both of themselves , and of all mankind at once , both in body and soul from the beginning to the end of the world ; and of the Son of God , Jesus Christ , in some respect also . Themselves they murdered actually , in themselves all mankind virtually and interpretatively , and Jesus Christ himself the Lord of glory Occasionally ; The first Adams sin c occasioning the second Adams Death . There was never such an haynous horrid cruel murder as this committed in the world by any of the sons of men . 5. The universal d Corruption of the whole Nature of Man-kind . Whereby Every person descending from Adam by ordinary propagation , is in soul and body utterly e unable , indisposed , yea f opposite to all spiritual good : and g totally evil , and only inclined to evil , and that continually . Which Corruption of Nature is Commonly called Original Sin , As being the Original spawn and spring-head of All Actual sins : and it is h propagated by natural generation from our first parents to all their ordinary posterity . 6. All the Actuall sins that have been , are , or shall be in this world from the First Adams fall , till the Second Adams coming to judgement ; together with all the Kinds , Degrees , sinful Circumstances and horrid Aggravations thereof , which are utterly beyond mans numbering , measuring or comprehending : All these have taken their rise from Adams disobedience in eating the forbidden fruit . For , i All Actual sins flow immediately from Original : and Original sin from Adams sin . Hence is that school-distinction of Original sin , into Original Sin Originated , and Original Sin Originating . That , is the Corruption of Nature , the immediate Original of all Actuals ; This , is Adams sin , the immediate Original of the Corruption of Nature . Never Sin in this world had such a black train of innumerable and intolerable sins following it at the heels , as this sin of Adam had . They seem to parallel the stars of Heaven , the sands of the Sea shore , the dust of the Earth , the grass-piles upon the ground , and the motes in Sun , for multitude . Oh how grievous was Adams sin , that was attended with such Antecedent , Concomitant , and Consequent Evils of sin ! An horrid Hydra of many monstrous heads . A complexive , complicated sin indeed . Hereat Heaven and Earth might stand astonished . O ye holy Angels , how were ye offended , to see Adam and all the Elect in him ( of whom ye had such special charge , Psal. 91. 11 , 12. Heb. 1. 14. ) so quickly transformed into such transgressors ! O ye celestial Lights , Sun , Moon and Stars , did not ye blush , and veil your brightest faces with Sables , beholding Adam such a Sinner ? O ye fowls of the air , and ye beasts of the Field , were not ye filled with horrour , when man , your earthly Lord , disrobed himself of his Honour by disobedience , and became like the beasts that perish , Psal. 49. 12. O ye streams of Paradise , were not ye congealed within your banks , when such a deluge of sin overflowed mankind ? O ye Tres of Eden , did not ye sweat out your moisture : and ye pleasant fruits of the Garden , did not ye all presently fade and fall to the Earth , when Adam the dresser of the Garden , by disobedient tasting of the Tree of Knowledge , fell so fowly from uprightness to unrighteousness , Eccles. 7. 29. from God to the Devil , from heaven to hell ? Surely the whole Creation groaneth and travelleth in pain together until now under the tedious bondage of this corruption , most earnestly longing for compleat deliverance , Rom. 8. 19 , 23. ( 2 ) Evil of punishment ensuing upon Adams disobedience was also various and grievous . And this both in respect of himself , of his wife , and of all their common posterity . As , 1. The obliteration and defacing of Gods image . k God made man upright ; but they have sought out many inventions . No sooner did Adam sin , but he blotted out of his soul thereby the beauteous image of God , and thereon Satan stamped his own odious image instead thereof : So that naturally all are the l children of the Devil . 2. Shame . Before they finned , m Adam and his wife ( though naked ) were not ashamed . But as soon as they had defiled themselves with sin , they were covered with shame : n and they sewed figleaves together , and made themselves aprons , to hide their shame . o Shame attends upon sin , as inseparably as the shadow upon the Body . 3. Horrour of a guilty self-accusing and self-condemning Conscience . Therefore after their fall , they presently p were afraid at the presence of God ; and hid themselves , because they were naked . And being examined of God , they confess not , but excuse their sin ; As Augustine notes ; q Did Adam say I have sinned ? No ; his pride had the deformity of Confusion , not the humility of Confession . 4. Inability to stand in judgement , when God arraigned them at his bar . And therefore both of them labour to r excuse and translate their fault : Adam to his wife , and she to the Serpent . It is the misery of unrighteous persons , that they are s not able to stand , but fall in judgement . 5. The Peculiar Punishments of the female Sex. The Hebrews observe , as t Mercerus noteth , five Degrees of Eves sin : and answerably five degrees of her , and womens Punishment . She sinned , ( 1. ) By entertaining the Serpents Temptation , believing him rather then God , contrary to God. ( 2 ) By being lifted up with ambitious desire to be as God. ( 3 ) By beholding the Tree of knowledge with a longing look . ( 4 ) By taking and eating of it . ( 5 ) By giving also to her husband , so that he did eat . So she and women in her , were punished five waies : viz. ( 1 ) By their many Sorrows in general . ( 2 ) By their sorrows in Conception . ( 3 ) By their sorrows and pains in bringing forth of children . ( 4 ) By their ardent desires after their husbands notwithstanding . ( 5 ) By their subjection to their husbands . But the u Text seems to refer the Punishments of the female sex to two Heads ; viz. Multiplied sorrows , and Aggravated subjection , ( 1 ) Multiplied sorrows : Partly , In the womans Conceiving with child . Wherein understand all her sorrows , during the time she is with child , till she be delivered : viz. Her weakness and nauseousness of stomach , rejection of food , distempered appetite after unwholesome and unfit nourishment , weakness , dulness , wearisomeness , frowardness , longings , faintings , swounings , and much sickliness , with manifold fears . Partly , in the womans bringing forth of children , which usually is with such exquisite pains and sharp tortures , as that Scripture is wont thereby to represent The churches x extream afflictions ; The y pangs of Death ; The terrours z of the day of judgement ; and the very a torments of Hell ; the same word for substance being used to signifie all these . And sometimes these pains of child-bearing prove mortal . Now under Bringing forth , we may understand also the Bringing up of children , as the phrase is b elsewhere used . And in both , what multitudes of cares , fears , griefs , watchings , toylsome troubles , torments , vexations , &c. flow in upon them ! ( 2 ) An aggravated subjection to their husbands ; c Their desire must be subject to their husbands , and they must rule over them . By the law of Nature and Creation , the woman being made after and for the man , was to be subject unto man , though they had never sinned . But that subjection would have been sweet , pleasant and delightful ; and the husbands Rule loving , as over a Second-self : whereas now since the fall , the husbands Rule over his wife seems to be somewhat augmented , and her subjection is become painful , tedious , irksome , and grievous to her . These the Punishments peculiar to women-kind . 6. Gods curse upon the d Earth . By Earth , seems to be implyed , the whole e visible world , made for mans use and Comfort : in the Curse whereof , man ( whose subsistence was to be on and from the earth ) is cursed and punished . By Gods Curse , the Earth , and visible world proportionally , are smitten with Barrenness , Toilsomeness , and vanity . ( 1 ) With Barrenness ; Partly in f not yielding their strength of influence and fruitfulness , as before the fall they did abundantly and freely . Partly in bringing forth weeds , g thorns and thistles , in stead of good fruits ; which before the fall it did not bring forth . ( 2 ) With h Toylsomeness . The Curse and barrenness of the Earth being in toylsomeness and laborious wearisome travel with the Earth , to improve it unto fruitfulness . i All things are full of labour , man cannot utter it . ( 3 ) With vanity . k Vanity of vanities , saith the Preacher , vanity of vanities , all is vanity . All sublunaries are vanity ; Partly in respect of their Emptiness . There 's no satisfaction in any sublunary enjoyment . l The eye is not satisfied with seeing : nor the ear filled with hearing . m Hee that loveth silver shall not be satisfied with silver ; nor he that loveth abundance , with increase ; This is also vanity . Partly in respect of their Perishableness . n Of old hath God laid the foundation of the earth : and the heavens are the works of thy hands . They shall perish , but thou shalt endure ; yea all of them shall wax old like a garment : as a vesture shalt thou change them , and they shall be changed . Hence Paul saith , That o the Creation is made subject to vanity , — and is under the bondage of Corruption , as it were waiting for a state of glorious liberty . Therefore the whole Creation groaneth , and travelleth in pain together untill now . And Peter tels us expresly , That p in the day of the Lord , The heavens shall pass away with a great noise , and the Elements shall melt with fervent heat , the earth also and the works that are therein shall be burnt up . — Nevertheless we look for New Heavens and New Earth . Oh , mans sin hath in a sort so deeply stained the beauty and glory of this visible world , that the old universal deluge of waters could not wash it , but the fire of the last day must purifie it . Heaven and Earth groa●… and travel-in-pangs under the Curse of mans sin : and shall not man much more groan and be in pain for his own sin ? This is the curse upon the Creature . 7. Gods actual dooming of Adam , and of mankind in him , To an ignonimious Provision , Miserable life , and Certain Death after all . ( 1 ) His ignonimious Provision of Sustenance : In that he q must eat the herb of the field . Before the fall he had for food the liberal and delicate fruits of Eden : but since , his allowance was both shorter , and courser . As he made himself r like the beasts that perish : so he must as well as the beasts eat the herb of the field , a more ignoble nourishment . ( 2 ) His miserable life : in regard of the Continual Sorrows , and laborious painful wearisome toyl in providing food and other necessaries all the daies of his life . s In sorrow shalt thou eat all the daies of thy life . — In the sweat of thy face shalt thou eat bread , till thou return unto the ground . Hence man is necessitated , t To rise up early , to set up late , to eat the bread of sorrows . This sweat the u Hebrews refer to the many laborious works and waies of preparing bread ; As manuring the ground , Plowing it , Sowing it , Harrowing it , Breaking the clods , Weeding the Corn , Reaping it , In-gathering it , Thrashing it , Winnowing it , Grinding it , Dressing it , Kneading it , Baking it in the Oven . O how many toylsome tyring imployments is man Obnoxious to in providing food and raiment for himself and family ! ( 3 ) His certain Death as the Period of all . — x Till thou return unto the ground : for out of it wast thou taken : for Dust thou art , and unto Dust thou shalt return . Here man is not only sentenced to Death , but also to the Grave . Under which understand , all Sicknesses , Diseases , Causes , Occasions , Harbingers or inlets to Death , as harmful influence of the Heavens , infectiousness of the air , unwholsomeness of the Earth , &c. 8. Expulsion of man y out of Paradise , and Guarding it and the Tree of life , with Cherubims and a flaming sword turning every way , to keep the way of the Tree of life : That Adam might not fondly delude himself with vain hopes of life by the Sacrament of the Covenant of works , when he had broken the Covenant it self . These , these were the woful Evils of Punishment , that like a Torrent burst in upon our First Parents presently upon their fall , and in them upon all mankind . To speak nothing of the miseries of man in this world in respect of his Goods , Relations , Name , Body and Soul , which are innumerable : Nor of his endless Calamities in the world to come , which ( without Christ ) are inevitable and intolerable . Hitherto hath been evidenced at large , 1. That Adam brake the Covenant of works . 2. How Adam brake this Covenant by disobedience . 3. When and how soon he brake it . 4. How grievous and hainous this his Breach of Covenant was . Now in the last place , 5. Certain Corollaries , flowing from all are to be Considered . V. Corollaries , resulting from this Aphorism , and the Explanation of it , are divers . As , 1. Hence ; Not only Adam , but all mankind in Adam were Covenant-Breakers with God. It hath z formerly been cleared , tha●… not only Adam but all his Posterity were Parties to this Covenant with God : Consequently , in Adams Covenant-breaking , they all became Covenant-breakers with God. It s dangerous to be Covenant-breakers with man : dreadful to be Covenant-breakers with God. Here seriously consider , 1. That Covenant-keeping is most acceptable to God. For , 1 ▪ God a commands us to keep Covenant with himself . 2. Gods Promises are to them that keep Covenant with him . To David , b that if his children would keep his Covenant , they should sit upon his Throne for evermore . To all the Godly , c That the mercy of the Lord is from everlasting to everlasting upon them that fear him ; and his righteousness unto childrens children : To such as keep his Covenant , and to those that remember his Commandments to do them . 3. Covenant-keeping makes us like God , and notably resemble him , d who is the faithful God , which keepeth Covenant and mercy with them that love him , and keep his Commandments to a thousand generations . And the more we resemble God , the more acceptable we are unto God. 4. Covenant-keeping with God , obtains rich recompence from God. Levi , for e observing Gods word and keeping his Covenant , is stablished and accepted in his office , and divinely blessed . Yea f All the paths of the Lord are mercy and truth unto such as keep his Covenant and his Testimonies . II. That contrariwise Covenant-breaking is most abominable to God. For 1. Covenant-breaking is g ranked by the Holy Ghost amongst the worst of Sins , & Covenant-breakers among the vilest of Sinners . And God h cannot abide that such should any way so much as profess , name , or meddle with his Covenant . 2. Covenant-breaking is Exposed to many i Threatnings . 3. Covenant-breaking puls down upon mens heads many severe and heavy Judgements . How was k Israel plagued , for dealing falsly in Gods Covenant , again and again ? yea How hath God taken vengeance even upon them that have broke their Covenants with men ! Ioshuah and Israel made a Covenant with the l Gibeonites , that they should live peaceably with them : King Saul contrary thereunto slew some of them ; whereupon the Philistins slew him and his sons , and many of the Israelites ; and the whole land was plagued with a three years famine , till seven of Sauls sons were hanged at the request of the Gibeonites . m Zedekiah brake Covenant with Nebuchadnezzar , and God delivered him into the hands of his Enemies , who slew his sons before his eyes , and then put out his eyes . Now if they that brake Covenant with man are thus plagued : where shall they appear that have broke Covenant with the living God , and that in Paradise ? 2. Hence , Adam's first Sin , his Covenant-breaking Sin , and ours in him , was not small , but extreamly sinful . The Act of eating of the fruit of the Tree of Knowledge , seems to be a small matter : whereupon some have seemed to excuse and extenuate his sin . But how ignorantly , how inconsiderately ! Can that sin be small , that 's clothed with such and so many unparalleld Aggravations , as have been already unfolded ? 3. Hence The Covenant of Works being broken by the first Adam , and by all mankind in him : He and all his Posterity lie wofully involved under the Curse and Penalty of it , even Death it self . This Corollary is of great Importance , and most seriously to be considered . For opening of it , Note 1. Why Adam and all his Posterity , upon breach of the Covenant of works lie involved under the Curse and Penalty of it , Death . 2. What Death it is under which they lie involved , and How they are so involved . 3. What are the Aggravations of this their sad condition under Death for sin . ( 1 ) Adam and all his Posterity upon breach of the Covenant of works lie involved under the Curse and Penalty of it , Death it self . 1. Because God in making Covenant with Adam and his Posterity n threatned present and certain Death , in Case of breach thereof by disobedience in eating the forbidden fruit . The Covenant therefore being broken , it concerned God in point both of Justice and Truth , wherein he is incomparable , to inflict upon them the punishment threatned . Otherwise God had not been True and Just in his words and ways . 2. Because Death is the Proper o wages of Sin , and eternal Death the most adequate and proportionable recompence thereof . Hence the Apostle saith p By one man sin entred into the world , and Death by Sin : and so death passed upon all men by that one man , in whom all have sinned . And again , q By the offence of one , judgement came upon all men ●…o Condemnation . 3. Because God made his Covenant not only with Adam , but with all his Posterity in him , as r hath been already shewed : and therefore when Adam fell from his integrity , he fell not alone , nor brought the Curse and Penalty of the Covenant upon himself alone , but all his ordinary Posterity fell in him , were involved under the Penalty of Death with him . 4. Because The Covenant of Works in the Nature of it , under pain of the Curse and Death , requires perfect and perpetual Personal obedience : According to that of the Apostle , s As many as are of the works of the Law , are under the Curse , ( presupposing mans Fall , and consequently his inability to keep it ) : For it is written , Cursed is every one that that continueth not in all things which are written in the Book of the Law to do them . The Covenant of works therefore affords no mercy to the Transgressors thereof : but inflicts Death and the Curse for the least delinquency . t For whosoever shall keeep the whole Law , and yet offend in one point , he is guilty of all . ( 2 ) What Death it is under which Adam and all his Posterity lie involved : and how they are so involved under Death , though Adam did not presently dye ; hath before u been declared . Only here I add , touching Corporal Death , That we may consider three things , viz. The Commination , Sentence , and execution of it . 1. The Commination or Threatning of Death Corporal , as well as Spiritual or Eternal , in case of disobedience , was x Propounded to Adam in innocency , to keep him in due obedience . 2. The Sentence of Corporal Death was pronounced upon Adam presently upon his disobedience in the y same Day that he did eat of the forbidden fruit , in these words ; Dust thou art , and unto dust shalt thou return . So that Adam was now as A condemned malefactor : Dead in Law , Civilly Dead ; to be executed at the Judges pleasure . 3. The Execution of Corporal Death upon Adam and his Posterity was respited a while . z The Death of Adam , and so of the Fathers before the Flood was respited for about 900 years : so long God reprieved them in the First world , from Adam to Noah . In the second world from Noah to Abraham , Mans Life , or mans Reprieve from death , is shortned half in half , and brought to about 450. years . In the third world , from Abraham to Moses , Mans Life was contracted to 100 and some odd years . Yea Moses himself saith , a The days of our years are threescore years and ten , and if by reason of strength they be fourscore years , yet is their strength labour and sorrow : for it is soon cut off and we fly away . To this short scantling of 70 or 80 years , are our lives reduced , few reach to 100. Thus the Sentence of Death Corporal is executed upon all mankind , by degrees , to this day , and so will be to the end of the world . ( 3 ) The Aggravations of this sad Condition of Adam and his Posterity under the Penalty of the Covenant of works broken , are dreadful . For clearing hereof we are to consider Adam and his Posterity after breach of the Covenant of works , as in a fourfold estate , viz. As Covenantless ; As Carnal ; As Gracious ; As Glorious . I. In a Covenantless estate , were Adam and all his Posterity in the interval , of space betwixt the breach of the Covenant of works and the Making known the Covenant of Faith in Christ. From the b Fall , till the Promise of the Seed of the woman , Adam and all his Posterity were Covenantless , without all Covenant with God. They had not the Covenant of works , for that was Broken : Nor the Covenant of of Faith in Christ , for that was not yet revealed . Hence , In this Covenantless Condition , Adam and all his Posterity were involved under the penalty of Death , 1. Without all Remedy . For Christ , c the only Remedy against Sin and Death , was not as yet Promised or Revealed at all . 2. Without all Hope . For whence could Adam have any Hope of life ? Not from his own fulfilling of the Covenant of works , for that he had utterly broken : not from Faith in Christ fulfilling it for him , and satisfying for his breach thereof ; for the Mysterie of Christ , and of the Covenant of Faith in him , was not as yet made known to Adam ; nor could such a Remedy ever have come into Adams thoughts . Therefore in this interval of time betwixt the Fall , and the Promise of Christ , Adam and all Mankinde in him were in the most remediless hopeless darksom valley of the Shadow of Death , that ever was or shall be on Earth from the Creation , till the judgement Day . II. In a d Carnal fleshly sinful State , are all Adams Posterity , by Nature , since the Fall and promise of Christ , From their Conception , till their Actual Receiving of Christ by Faith for Life . During this Carnal Condition Mankind are not so Remedilessly and Hopelessly miserable as in the former Covenantless State ; Because Jesus Christ the Remedy against sin and Death , and the Fundamental Hope of life , is already Revealed to the world , which was not then : yet notwithstanding herein all mankind are wofully miserable in divers regards . 1. In that during this carnal State they are wholly under the Curse and Penalty of the Covenant of works , viz. Death . Every Carnal man is , Spiritually e dead in Sin , yea f death it self : Corporally dying every day , by gradual decays of Life ; and by afflictions which are petty deaths : and as g children of wrath every moment liable to eternal Death , being h condemned already , and having the wrath of God abiding on them . 2. In that , during their carnal State , they are extreamly insensible of this their dead and cursed Condition : and vainly flatter themselves therein with imaginations and dreams that they are alive and in a good spiritual Condition towards God. As i the Pharisee , that went into the Temple to pray : Paul k before Conviction and Conversion , and the l Laodicean Angel. Now m Physicians say , that they are more dangerously sick , that being diseased are insensible of their disease . They are double miserable , that being in their carnal Condition are not sensible of their misery , but rather count their misery happiness . 3. In that , during their carnal state , they are n utterly unable to help themselves in any degree out of their miserable thraldom of Sin and Death , without Gods Supernatural Grace . So that , in the first part of Conversion , viz. the infusing of Principles and Habits of Grace into the Heart , they are meerly Passive . 4. Finally , In that , During their carnal Condition , They are not only extreamly miserable , Senseless of their Misery , and in respect of themselves utterly Helpless under their misery , but also they are most prone to o Neglect , despise and p hate Jesus Christ the only Remedy . These are the Aggravations of a Carnal mans misery . III. In a gracious State are all they that are by effectual calling transplanted out of the first Adam into Iesus Christ the second Adam . During this their Gracious State , though they be not totally freed from Death , yet they are wholly q delivered from the Curse of it , through Christ. From r Death Eternal they are fully delivered , that ( though they deserve it , yet ) it shall never befal them . From Death Spiritual they are inchoatively and gradually delivered by the s Power of the Spirit of Life in Christ : and shall be compleatly when t neither spot nor wrinkle , nor any such thing shall remain upon them . From Death Corporal , together with all the inlets and harbingers thereof , they are delivered in respect of the u Sting , Terror , and Curse thereof , though not in respect of the x state thereof . The Saints are afflicted and dye as well as Carnal men : But to the Saints Afflictions and Death are not Enemies , but y Friends ; not Losses , but z Gains ; not Miseries , but a Mercies ; not Punishments , but b fatherly Chastisements ; not Curses , but c blessings ; whilst unto Carnal men they are altogether Contrary . IV. In a glorious state , are d the spirits of just men made perfect , and shall be both e spirits and bodies of all the Elect after the judgement day . And then no Sin , Death , Curse , Affliction , Sorrow , or any shadow thereof shall ever trouble them or come neer them any more to all eternity : but f all shall be swallowed up in victory . And thus we are to conceive of the penalty of the Covenant of works , Death : and how Adam and all his Posterity are , by their first Sin , therein involved . 4. Hence , All Adams Posterity from the beginning to the end of the world , have great Cause deeply to lament and be humbled for Adams first Sin. For , Not only Adam , but g all his posterity sinned in Adams first sin : That First Sin was extreamly sinful : That First sin involved not only Adam but all his Posterity under the Curse and Penalty of Death . Was ever sin , all things considered , parallel to this sin ? was ever sin such Matter of lamentation and Humiliation ? If Adams Posterity had no other sin , Original or Actual , to Mourn for , but this one sin alone , they had cause enough to lament it while this world Continues , if it were possible , with Rivers of tears , and those tears of blood . How comes it to pass then that we can mourn for Actuals , and Originals ; but mourn least of all , for Adams and our First Sin to be bewayled most of all ! When we Mourn for Actuals , le ts with h David also mourn for Original Sin , The Nursery of Actuals : And when we mourn for them , le ts Mourn likewise for Adams First Sin , the Mother of them all . 5. Hence , we may see How unsafe it is for mutable man to have his Life and Happiness in his own Keeping . Adam was made i upright , and that in the Image of God , but Mutable . His Life and Happiness was put into his own Keeping , and depended upon his own personal performance of the Covenant of works , which he had full power to keep ; but being left to the liberty of his own Will , Temptation alluring , how quickly did he and we in him lose all ! How much better hath the Lord provided for his Elect in Christ the second Adam ! Not they , but Christ is betrusted with their Life and Happiness . k My sheep hear my voice ( saith Christ ) and I know them , and they follow me . And I give unto them Eternal life , and they shall never perish , neither shall any man pluck them out of my hand . l They are kept-as-in-garison by the power of God through Faith unto Salvation . 1. The m love of God in Jesus Christ clasps and embraceth them inseparably : 2. The n faithful Constancy of Christ retains them immoveably : 3. The o incorruptible Seed of Christs word and Grace abides in them , and makes them abide in Christ perpetually ; and 4. The p Omnipotent hand of God and Christ , who are stronger then all ▪ protect , preserve and hold them inviolably . Therefore they can never totally nor finally fall . 6. Hence ; Seeing Adam utterly brake the Covenant of works by disobedience , This Covenant-breach is absolutely irreparable by the First Adam , and by all his ordinary Posterity . It is so wide and desperate a breach , that its absolutely past all the power and skill of meer mankind , or Creature , to close up and repair the same . This is evident , 1. From the Nature and Tenor of the Covenant of works . It giveth life upon no other ▪ Terms then upon Perfect and perpetual Personal Obedience : and inf●…icteth death upon the least failing in any one particular . This the tenor and current of the Covenant . Adam failed in one particular , not obeying the Symbolical Law about the Tree of Knowledge : By this one failing the Tenor of the Covenant is utterly overthrown : It being impossible that Adam should yield continual Obedience : his obedience being discontinued and broken off by his Disobedience . Therefore , As Virginity once lost , can never be recovered ; so the Covenant of works once violated , can never be repaired . 2. From the requisits , Necessary to compleat Repuration of the broken Covenant of works . There are three things principally requisite to such a Reparation ; viz. Full Satisfaction of the breach Past. Full personal Conformity to the Covenant for Present . And compleat fulfilling of the Covenant , for the Future . ( 1 ) There must be full Satisfaction of Divine Iustice and Truth for the Breach of Covenant already Past , by undergoing the Death threatned , and deserved . Now no meer finite Creature is able to undergo death Corporal , Spiritual and Eternal , so as fully to satisfie Gods infinite justice , but would be utterly and eternally lost and swallowed up therein . And infinite justice offended , requires infinite satisfaction , which finite Beings can never perform . ( 2 ) There must be a full Personal Conformity to the Covenant for the present . Otherwise it were absolutely impossible either Passively to Satisfie for breaches past , or Actively to keep the Covenant perfectly for time to come . Adam in integrity had not been able to keep the Covenant : had not his person then been fully conform to the Covenant . Now since Adams breach of the Covenant of works , Nor he nor any of his ordinary posterity are fully Conform to the Covenant , but naturally all are most q contrary thereunto . ( 3 ) There must be , finally , a Compleat fulfilling of the Covenant of works for the future . But that none of the Ordinary posterity of lapsed Adam can perform , because r The Scripture hath concluded all under sin . 3. From the utter inability of Adam and all mankind since the fall to fulfil the Covenant of works . All being s dead in sin ; t without strength , and so the u Law weak through the flesh ; x Enmity against God and the Law of God ; and y every imagination of the thoughts of mans heart being only ▪ evil Continually . 7. Finally , Hence ; The Covenant of works being utterly broken by Adams disobedience , Nor Adam nor Any of his Posterity , since the fall can ever be justified before God by the Covenant of works , or by the works of the Law. Why ? 1. Because Adam , and z all mankind in him , are under sin , by reason of Adams disobedience . And therefore being wholly unable to all good works , they cannot be justified by good-works . Yea are so far from any possibility of being Justified by good works : that , without pardoning mercy , they are liable to be condemned eternally for their sins . And this is the Apostles grand Argument against Iustification by the works of the Law , where he purposely treats of this Subject of Iustification , viz. Nor Jew nor Gentile can be justified by the works of the Law : because all of them are under sin . a The Series of his Argumentation , See in Rom. 1. 17. to Rom. 3. 21. and observe it accurately , 2. Because , As by Adams disobedience all are concluded under sin : so by the law of works Comes the Knowledge of Sin. How ? Chiefly two waies , viz. ( 1 ) Directly , By discovering what is sin , not only in Deeds and words , but in thoughts and imaginations . b I had not known sin ( saith Paul. ) but by the Law : for I had not known lust , except the law had said , Thou shalt not Covet . Hence Christ shews in his Commentary upon the Law , c that the Law discovers and condemns , not only Outward gross sins of life , but also inward close sins of the Heart . ( 2 ) Indirectly and Occasionally , By irritating and provoking sin : through the prohibition and restraint of it , to appear more extreamly sinful . As a fierce Torrent dam'd up , swels and rageth more furiously . So Paul ; d Sin taking occasion by the Commandment , wrought in me all manner of Concupiscence . For without the Law sin was dead . — Thus , Sin by the Commandment became exceeding sinful . Now the Covenant or law of works , thus bringing in the knowledge of Sin , since the Fall , and not the knowledge of any our righteousness at all , is altogether unable to justifie us . Hence the Apostle thus concludes ; e Therefore by the deeds of the Law , there shall no flesh be justified in his sight : for by the Law is the Knowledge of sin . 3. Because , Since the Fall , The Law of works curseth and condemneth all for not continuing in Obedience : and therefore it can justifie none . f For as many as are of the works of the Law , are under the Curse : For it is written , Cursed is every one that continueth not in all things which are written in the Book of the Law to do them . Now the same Law cannot both bless and curse at once , both justifie and condemn at once , all mankind . APHORISM VII . FInally , The breach of the Covenant of works by the Disobedience of the First Adam , did wonderfully make way for the establishment of the Covenant of Faith by the Obedience of the Second Adam . For , it s very observable , g That Adam had no sooner broke the Covenant of works : but presently on the self-same-day , God promiseth Christ the Seed of the woman to heal this breach , and so sets on foot the Covenant of Faith in Christ. Adam , almost as soon as made , made haste to destroy mankind , by his Sin : God , almost as soon as they were ruined , made haste to save mankind by his Son. Here 's no small mysterie in this Divine dispensation . For unfolding it , Consider briefly these two Particulars , viz. 1. God before the foundation of the world , purposing to glorifie himself more peculiarly , by mankind , h Elected some out of mankind unto the adoption of children in Iesus Christ , according to the good-pleasure of his will. 2. God , in the beginning of the world , 1. Created man in his own image , wholly upright , but mutable . 2. Brings man into a Covenant of works with himself , Promising continuance of life upon condition of Continued obedience , but threatning present death to disobedience . 3. Leaves man to himself and permits him to fall from his integrity , by breaking this Covenant , into a miserable state of sin and death . And all this in order to the accomplishment and execution of his eternal Decree . 3. God takes occasion , upon mans miserable state of Sin and Death through breach of the Covenant of works , to open to him a door of hope for life and happiness in Christ Jesus , by the Covenant of Faith. The breach of the Covenant of works wonderfully making way for the Erecting of the Covenant of Faith : And this in divers respects : viz. 1. In respect of God ; the breach of Covenant giving him the clearest and fittest opportunity in the world , of manifesting the infinite riches of his free-grace , love , mercy , &c. in Jesus Christ to mankind now in deepest misery . Mans extremity is Gods opportunity . Now was Gods only time to exalt himself , and his Grace on high , when man had debased himself so low . In extremity of misery , to shew Mercy , is double mercy . 2. In respect of man ; the breach of Covenant bringing him into the greatest necessity of a Mediator of Divine Grace and pardoning mercy in him , and of a Covenant of faith revealing this Mediator and this Grace unto him . Till the fall , Adam needed neither Covenant of faith nor pardoning mercy , no Mediator : But after his fall he so needs them all , that without them he dyes eternally . This extream necessity and undone state of man , made excellent way for the replenishing bounty of God. When Pain is bitterest , ease is sweetest ; When the heart is most sick , reviving Cordials are most welcome . 3. In respect of the Covenant of Faith itself ; the breach of the Covenant of works represents to the Covenant-breaker nothing but Death : The Covenant of Faith is brought in , Proclaims a Reprieve , yea a free Pardon , in the Seed of the woman , Christ , to all that by faith will accept him . O sweet Covenant of Faith , that Opens a door of Hope and Mercy , even then when the broken Covenant of works knows no mercy ! O blessed tidings , That an apostate Sinner may have an al-sufficient Saviour ! That the breach of the Covenant of works grounded on mutable Nature , should be repaired by the Covenant of Faith in Christ , founded upon immutable Grace ! Come , and see ; See , and admire ; Admire , and adore , The Severity , The Goodness , and The wisdom of God. 1. His Severity ; in that Sin shall be rewarded with death , at least in the Sinners Surety and Mediator Promised . 2. His Goodness ; in that the condemned Sinner shall be restored to life , by a Covenant of Reconciliation . 3. His Wisdom ; in that he could Improve , Reduce and Dispose Mans sinful fall to so great advantage both for his own Glory , and Mans Good. Who , but the most high God , could have extracted such a reviving Medicine , out of such a deadly Poyson : could have brought such clear light , out of such extream darkness ; such supernatural life , out of such preternatural Death ; such celestial good , out of such infernal evil ? As Augustine , excellently ; i The omnipotent God , who is chiefly Good , would by no means suffer any evil to be among his works , were he not so omnipotent and good , that he could bring good even out of evil . If the First Covenant had not been marred ; the second and more excellent Covenant had not been made . If the first earthly Adam had not been ruined ; the second heavenly Adam Christ had not been promised . If One sin in Adam had not been so grievous : Gods superabounding grace in Christ had not appeared so glorious . k Oh my happy fault , ( said Augustine ) which while God is drawn by love to wipe away , that love of his also is opened unto me , desiring and Coveting it from my heart root ! I could never so well have acknowledged his love , unless I had tryed it in so great perils . Oh how happily did I fall , that after my fall did more happily rise again ! Hitherto of Gods Covenant of works with and in the First Adam before the Fall. Next of Gods Covenant of Faith with and in the Last Adam after the Fall. CHAP. II. 2. Of Gods COVENANT OF FAITH with the last Adam and his Seed after the fall ; more Generally Considered . THE COVENANT of FAITH , That sweet and admirable mysterie of Divine dispensation , comes next to be unfolded . Though usually it be called The Covenant of Grace ; yet I chuse rather to stile it The COVENANT of FAITH ; 1. Because , The Covenant of works , and the Covenant of Faith , are Denominations nearest to the Scriptures own Expressions , viz. The Law of works , and The Law of Faith. Rom. 3. 27. which for sense and substance , what are they else , but the Covenant of works , and the Covenant of Faith ? 2. Because the distribution of Gods Covenant into The Covenant of works and The Covenant of Faith , seems most proper : These being most distinct and opposite members ; Works being the Condition of that , Faith the Condition of this Covenant , and both on mans part . 3. Because that Denomination of The Covenant of Grace , is rather Co-incident with the Covenant of works , which ( as hath been shewed ) was a Covenant made with Adam of meer Grace and favour , as well as this ; God being no way obliged , debt-bound or necessitated to either : This is noted once for all , that none be offended at the Phrase of The COVENANT of FAITH here used . Now in the unfolding of this COVENANT of FAITH , I shall , for the greater perspicuity , Treat of it , I. More Generally , Shewing , 1. That The Covenant of Works being broken in the First Adam , The Lord pleased to Reveal a Covenant of Faith in Christ the Last Adam . 2. What this Covenant of Faith is . 3. How this Covenant of Faith is to be distinguished and distributed into its several sorts and branches . II. More Particularly , descending to the Particular opening of it , in the several Periods of its Discovery , and Forms of its Administration . APHORISM I. THe COVENANT of WORKS being broken in the First Adam ; The Lord God was pleased to Reveal A COVENANT of FAITH in Iesus Christ the Last Adam . For more clear unfolding hereof , these things are to be evidenced . viz. 1. That God upon Adams breach of the Covenant of works , revealed The Covenant of Faith. 2. When God Revealed this Covenant of Faith. 3. Why he Revealed the Covenant of Faith. I. That , upon breach of the Covenant of Works in the First Adam , God was pleased to Reveal a Covenant of Faith in Iesus Christ ; the Last Adam , will appear , by conferring some few Scriptures together . For , 1. One Scripture testifieth , that Jesus Christ is the Last Adam ; a The First man Adam was made a living Soul : The Last Adam was made a quickning Spirit . — Again , The first man is of the Ear●…h Earthy : The Second man is the Lord from Heaven . Here are two Adams opposite one to the other : and the Lord Christ is the Second or Last of these two Adams . 2. Another Scripture witnesseth , That b the First Adam in respect of the effect of his disobedience , was the Figure or Type of him that was to come , viz. of Christ , in respect of the effect of his Obedidience . For , As by the First Adams Disobedience , all his posterity were brought into a state of Sin and Death ; So by the Last Adams Obedience , all his Posterity ( which are many , even all the Elect ) shall be most freely Restored to a state of righteousness and eternal life . Hence its evident , That these two Adams in this parallel , stand in reference to their respective Posterities not only as two Roots whence their Posterities flow , but also as two Representatives , or two Universal and Publike Persons representing their several Seeds . Adam represented and sustained the person of his Seed , all mankind ; in his Disobedience all mankind disobeyed ; in his Death for disobedience all mankind dyed also : In like manner Christ represented and sustained the person of his Seed , all the Elect ; in his obedience all the Elect obeyed , and in his justification upon his Obedience all the Elect partake justification of Life . So then , The First Adam disobeyed ; What ? The Covenant of works ; and so condemned all mankind : Christ the Last Adam obeyed : What ? the same Covenant of works , the Law , and so saved all the Elect. How ? According to the tenor of the Covenant of Faith : making him a representative Surety for all his Elect. 3. Finally another Scripture sheweth , That all mankind being concluded under sin ( viz. by reason of Adams breach of the Covenant of works ) they could not have life by the Law or Covenant of works , sin disabling them to keep it : and thereupon God hath given a Covenant of Faith in Christ , to them that believe , viz. to all his Elect , c they alone being able truely to believe . d If there had been a Law given which could have given life , verily righteousness should have been by the Law. But the Scripture hath concluded all under sin , That the Promise by faith of Iesus Christ might be given to them that believe . Now lay all this together ; 1. Jesus Christ is the Last Adam ; 2. The First Adam having condemned all his Seed under sin and death by his disobedience , the Last Adam restores all his Elect unto justification of life by his obedience . 3. The Law being unable by reason of sin to give righteousness and life , The Covenant or Promise by Faith in Christ is given instead thereof ; And it is clear , That the Covenant of works being broken by the first Adam , the Lord hath revealed a Covenant of Faith in Christ the last Adam . II. When did God Reveal the COVENANT of FAITH in Christ the last Adam ? Answ. God was pleased to Reveal the Covant of Faith in Christ , not only e under the New Testament since Christ , but also under the Old Testament long before Christ. And that not only to the f Iews about the time of their return from the Babylonish Captivity : but also to g David long before that time : And to h Moses and Israel at Sinai long before Davids time : And to i Abraham long before the dayes of Moses : And to k Noah long before the dayes of Abraham : yea and to Adam himself long before the dayes of Noah . For , in the self-same day wherein Adam by disobedience broke the Covenant of works , in that very day , before God either drove the man out of Paradise , or pronounced Sentence upon him or the woman for their sin , even whilest he was passing Sentence upon the Serpent ( which probably was not many hours after the Fall , ) l God revealed this Covenant of Faith in Christ , The seed of the woman , that should bruise the Serpents head . Notably to this effect said Hierom ; m Our God against all hope , almost against all faith , having out of the riches of his mercy found good in evil , begetting and confirming kindness in wrath , would have the Seed of sining to pass on into the fruit of commiserating : and he who should have destroyed us for our transgression , promised to repair us for his own mercy And at that time wherein we deserved punishments , he shews matter of Salvation : That we might understand , how much he was able to perform ▪ being un-offended , that would bestow so much while he was displeased . Therefore in the first man he presently promised us judiciary Help , He presently brought forth good things out of his good treasury , He presently published the mysteries unknown to Angels themselves , which was to be fulfilled in the last time ; And unto the Adam on Earth , he promisedan Adam from Heaven . Thus he , elegantly . III. Why did God Reveal The Covenant of Faith in Christ the last Adam , the Covenant of works being broke by the first Adam ? Answ. We may Conceive that the Lord did this , 1. Out of meer Grace , Love and Mercy to Mankind . 2. That Gods purpose according to Election might stand 3. That Gods Covenant and Promise might be sure to all the Elect. 4 To advance the Glory of his Goodness and Severity in Iesus Christ. 1. Out of the superabounding riches of his meer Grace , Love and Mercy to mankind . These were the only inward Impulsives , or moving Causes , whereupon the Lord inclined to Reveal a Covenant of faith in Christ , after the Covenant of works was broken by Adam : and not any thing at all in man. viz 1. His meer Grace or free favour to man in lapsed State. What the Apostle ●…aith of Gods Covenant and Promise to Abraham , n It is of Faith , that it might be by Grace ; holds also in all the periods and administrations of the Covenant of Faith ; after Adams Fall. o To him that worketh , the reward is not reckoned of Grace , but of debt ▪ ●…aith the Apostle . But lapsed man could not work , could not fulfill the works of the Law , and so have the reward of life , as a debt due by Gods promise in the Covenant of works : therefore this Covenant of Faith God made with him of the riches of his meer Grace . 2. His meer love moved him to make this Covenant of Faith , and that not only without , but contrary to all grounds of Love in lapsed man. For man having broken the Covenant of works , became a most wretched p Sinner . As a Sinner he had lost the image of God , and all his Beauty , Amiableness , Loveliness , &c. being wholly deformed , defiled and unlovely through the image of Satan . Therefore , As God singularly q commended his love to us , in that whilest we were yet sinners , Christ dyed for us : so he singularly commended the same Love to us , in that whilest we were yet sinners , r Christ was freely Promised to us . 3. His meer mercy . By mercy God is disposed to favour his creatures in misery . Man having broken the Covenant of works , was a meer map of misery . And , all things considered , mankind was never so extreamly and hopelesly miserable in this world since the Creation , as betwixt his breach of the Covenant of works , and Gods Revealing of the Covenant of Faith. For at that time he had no foundation of hope , nor shadow thereof left him . He had no Covenant or Promise to lean upon : the Covenant of works being broken , and the Covenant of Faith not Revealed . He had no righteousness to depend upon : not his own , for he had lost it ; not Christs , for it was not yet made known . He had no attribute of God to comfort himself with : for he had made himself an utter enemy to God. No creature would relieve him : because no meer creature could reconcile him to God. Only Death was before him ready to swallow him up . Now in this utmost extremity of mans misery on earth , God proclaims A Covenant of Faith in Christ. Here was a miracle of s Mercy indeed , Meer misery is embraced in the arms of meer mercy . 2. That Gods gracious purpose according to Election might stand firm , and not be overthrown : All mankind , in Adams breach of the Covenant of works , being plunged into a state of sin and death , God revealed a Covenant of Faith for Recovery of his Elect among mankind out of that lost estate . Here note , 1. That , God hath elected or t chosen some out of mankind , in Iesus Christ before the foundation of the world , to be holy and without blame before him in love , having predestinated them unto the Adoption of children by Iesus Christ to himself , according to the good pleasure of his will. These are called , u vessels of mercy , afore prepared unto glory : all others , vessels of wrath fitted to destruction . These are called , x Christs sheep , given him of the Father : others , not of his sheep , but goats . 2. That , Gods Counsel according to Election is most sure , unalterable , unchangable . y The foundation of God standeth sure , having this Seal , The Lord knoweth them that are his . And every one that God Predestinateth , he z glorifieth . 3. That , Adam's breach of the Covenant of works , involved a all mankind , elect as well as reprobates , in a state of sin and death . By which state of sin and death , Gods Election seems wholly to be crossed and overthrown . 4. That Gods revealing his Covenant of Faith in Christ , for restoring his elect out of this lapsed state , removes that grand obstruction and impediment to the execution and fulfilling of Gods Election . For , by this Covenant of Faith , The b Predestinated in Christ , are called to him , that they may be justified and glorified by him , according to the Election . 3. That Gods Covenant and Promise might be sure to all Gods Elect. The Covenant of works , founded upon Adams perfect and perpetual personal obedience , though sure in respect of God , c who cannot lye ; yet was not sure in respect of Adam , who ( though d upright , ) was but a mutable Creature , and so utterly broke it . Therefore God revealed a Covenant of Faith , founded upon Christ and his perfect obedience , who is perfectly unchangable , e the same yesterday , and to day , and for ever : that so the Covenant might be inviolably sure to all that will believe in him . Hence the Apostle saith of the Promise of the inheritance to Abraham , f Therefore it is of faith , that it might be by Grace , to the end the Promise might be sure to all the seed . 4. Finally , The Covenant of works being broken by the first Adam , God Revealed the Covenant of Faith in Christ the last Adam , that thereby he might wonderfully advance the glory of his Goodness , and Severity , in Iesus Christ. 1. The glory of his Goodness towards his Elect. In devising life , for them when Dead : Righteousness , for them when Sinners : And a sure Covenant of Faith , for them when Covenant-breakers of the Covenant of works . Here 's the valley of Achor , of Trouble ; turned into a door of Hope : The midnight of misery , into the day-break of mercy . Oh how glorious is this Divine goodness in the eys of all the Elect ! They shall ever extoll , admire and adore it , both in this and the world to come . 2. The glory of his Severity , both to Satan , and to all Reprobates . ( 1. ) To Satan , that old Serpent the Devil , Gods Severity is published in the Covenant of faith , which brings tidings of Christ the g Seed of the woman that should bruise the Serpents head , utterly conquer the Devil , and destroy his works . h Satan in the Serpent had ruined man by the woman . And therefore God hath devised to ruine i Satan , and the Serpent by the Promised seed of the woman . Man fell through Satans Temptation from without himself , and found Mercy : Satan k fell , having no temptation but from within himself , and being fallen , maliciously overthrows mankind , and therefore finds no mercy . Man is pushed down by Satan , and mercy promiseth him a Christ to save him : Satan pushed down himself and mankinde with himself , and Severity threatneth him the same Christ to damn him . How severely ! How mysteriously ! ( 2. ) To Reprobates , the Seed of the Serpent , God magnifies also his justice and Severity , by the Covenant of faith . For , this Covenant establisheth an l enmity betwixt the Seed of the woman , Christ ; and the Seed of the Serpent , reprobates . And shews that Christ shall bruise the head both of the Serpent , and of his Seed . O How terrible is this Severity ! If Christ be an enemy to reprobates , who shall be their friend ? If Christ bruise them , who shall heal them ? If Christ damn them , who shall save them ? What this Covenant of faith in Christ the last Adam is : And how it is to be distributed : Shall be declared in the two next Aphorisms . Mean while consider these Corollaryes resulting from this Aphorism . Corollaryes . Seeing upon Breach of the Covenant of works by the first Adam , God was pleased to reveal a Covenant of faith in Christ the last Adam : Hence note , 1. That , Gods Covenant-Administrations are most wisely contrived for the greatest advantage of his own glory . m God hath made all things for himself : and orders n all things to himself . Especially his Covenant-administrations render him eminently glorious . He gives Adam a Covenant of works , which he was able to keep : and so glorifies his Goodness and Power . He leaves Adam to himself , being mutable , permitting him to Fall : and so glorifies his Freedom . Adam having broke the Covenant of works , He reveals a Covenant of Faith in Christ : and so glorifies his goodness and Severity , as hath been shewed . He permits man to become a sinner : that he may proclaim Christ to be a Saviour . He permits man to lose his own righteousness , which was mutable : that he may be clothed with Gods righteousness which is immutable . He permits man to be involved in misery : that he may be embraced with the greater mercy . He permits man to be deceived by the Serpent : that the Seed of the woman may destroy the Serpent . He permits man to be wounded to the Death : that he may more illustriously discover the Necessity and Efficacy of Iesus Christ for Healing and for Life . He permits man to lose Eden : that in Christ he may gain Heaven . Thus the Almighty brings light out of darkness , strength out of weakness , gains out of losses , health out of sickness , victory out of Captivity , liberty out of bondage , happiness out of misery , life out of death , good out of evil , and Heaven out of Hell. o Oh the dept●… of the riches both of the wisdom and knowledge of God! How hath he out-shot Satan in his own bow ! How hath he raised his glory over all , by that which seemed to debase his glory most of all ! 2. That , God hath from the beginning been infinitely more carefull of mans Happiness , then man of his own happiness . God makes man happy ; placeth this happiness in his own keeping ; gives him ability to keep it ; and Covenanteth to continue it to him upon his perfect obedience : but man breaks the Covenant , and disrobes himself of all his happiness , regardless of his felicity . Hereupon God erects a Covenant of faith , Opens a door of hope touching a greater happiness , placeth it in Christs keeping , offers it to all that will accept Christ by believing . Here 's Gods double care of mans happiness ; that bestowed not a single care upon his own happiness . O how God thirsts after mans felicity ! He is more willing to save man , then man is willing to be saved by him , otherwise man should never have been saved . 3. That , The Revelation of the mysterie of the Gospel is of great Antiquity , having been even from the beginning of the world . They that think there is no Gospel , but in the New Testament ; and that no Gospel was revealed , till Christs Incarnation ▪ do greatly err , because they know not the Scriptures , nor the Grace of God. For , what is the Gospel , But The glad tidings of Gods gracious pleasure to save lapsed Sinners by 〈◊〉 Christ ? This Gospel is preached by the Law and the Prophets . This p Gospel was preached unto Abraham , 430. years before the Law was given : And to Adam presently after the Fall in the very beginning of the world in that Promise of the q seed of the woman to bruise the Serpents head . And since that Promise ; it is evident that the whole Scripture Scopes at the proclaiming and displaying of this Gospel in one respect or other . 4. That , All the Godly under the Old Testament from the Fa●…l of the first Adam till the incarnation of the last Adam , were saved in the self-same way for substance , that the faithful are under the New Testament since Christs coming in the flesh . For , They had for Substance the same Covenant of faith , that we ; though more imperfectly and obscurely revealed . The same God : The same Mediator Iesus Christ , r the same yesterday , and to day , and for ever ; though then revealed under types , shadows and promises , now exhibited with open face : They had the same Spirit of Christ , that we : They s lived by the same justifying faith , that we : The same Religion and t Sacraments for Substance , that we : and expected the same glorious reward eternally in Heaven , that we expect . But here is the eminent difference , The Church and people of God under the Old Testament were in their spiritual Infancy , and as a child under age , were put under Tutors and Governors , viz. under a more servile manner of the Covenants administration : but now under the New Testament they are come to their Spiritual Maturity , like an heir come to age , and are spiritually a more free and willing p●…ople under a more free Covenant-dispensation . 5 That , God having revealed A Covenant of Faith , upon breach of the Covenant of Works , hath antiquated , and in some sort abolished the Covenant of Works . If in the same Covenant of Faith , Gods erecting of a u New Covenant , ( new not for substance , but for Administration ) makes the former administration of the Covenant old : much more Gods publishing of a New kind of Covenant , makes the former kind old . I say , God by setting up a Covenant of Faith , hath in some ●…ort abolished the Covenant of works : viz. 1. In respect of affording Life , righteousness and Iustification , as a Covenant . Thus it is abolished Generally unto all ; for as much as no man since the fall x can be justified by works , but only by Faith in Christ. 2. In respect of inflicting Condemnation for the breach of the Covenant of Works . So it is abolished to all true believers , that accept the Covenant of Faith and Christ therein : for y there 's no Condemnation to them that are in Christ Iesus . Whether in other respects the Covenant of works be abolished ; How far ; How far not ; and of what use it may still be in the Church of God : may be more opportunely considered in Treating of the Sinai-Covenant . 6. That , If any persons in the Church perish since Adams fall , under the Curse and Penalty of the Covenant of works , they perish because they accept not Gods Covenant of Faith. For , the Covenant of works , being unable to give life to any after the fall , because none can keep it in their own persons : God hath published his Covenant of Faith , that they might have life in another ; even in Jesus Christ , who should fully keep it . So that Faith in Christ according to the second Covenant , is a remedy against disobedience to the First Covenant . To all in the Church this Covenant of Faith is tendered . They therefore shall not so much be condemned for disobedience as for ●…nbelief , the z great Sin of Sins : and may thank themselves , not at all blame God , for their own destruction . APHORISM II. THe COVENANT of FAITH is Gods Gratious Compact or Agreement with Iesus Christ the Last Adam , and in him with all his Seed , after the Fall ; Touching their Recovery out of the state of Sin and Death , into a state of Righteousness and eternal life , by Christ , That in him the Lord may be their God , and they his people : They accepting Christ and these covenanted mercies by true Faith , and walking worthy of them according to the Gospel . For plainness sake I express the Nature of the Covenant of Faith thus largely : and it may be farther opened and Confirmed , as followeth . In this description note , 1. The Genus , or General Nature of it . 2. The differentiam specificam , or special Difference of it . I. The General Nature of the COVENANT of FAITH , is contained in these words ; It is A Compact or Agreement . Herein generally all Covenants Divine and Humane , and amongst Divine , both of Works and Faith do concur , That they are Compacts or Agreements . Of which hath been spoken sufficiently a heretofore . II. The Special Difference of this Covenant of Faith , distinguishing it not only from Covenants Humane , but even from Gods Covenant of works , formerly laid open , is comprised in the rest of the Description . And more particularly in the 1. Efficient . 2. Parties . 3. Matter . And , 4. Form of this Covenant . These shall be unfolded in 4. particular Sections . To which a fifth Section may be added , comprising certain Corollaries resulting from the whole . SECTION I. THe Efficient cause , or Author of the Covenant of Faith is God. It is Gods Gracio●…s compact or Agreement . Here is to be shewed ; 1. That God is the Efficient cause of this Covenant of Faith. 2. How , and in what different notion God is the Author of it , so as he was not of the Covenant of works . 3. What impulsive or Mo●…ing Cause inclined God to Devise and set up this Covenant . 1. That , God is the Efficient Cause , or Author of this COVENANT of FAITH ; is most clear . For , 1. The Scriptures speaking of this Covenant , and of the Gradual discoveries of it , do still ascribe it to b God alone , as his Covenant , as devised and made by him with his people . 2. Only God could dispence with the penalty of that Covenant of Works , Death ; which Adam , and in him all mankind had 〈◊〉 to themselves . And consequently none but God could erect the Covenant of Faith ; which by way of Remedy against the breach of the Covenant of Works , both Relieves the Sinner that he should not be condemned , and provides for Gods Justice , Truth and Glory , that they should not be impeached . 3. The Lord God , and he alone could devise and Contrive this Covenant of Faith : and having devised it , bring it into actual execution . All the Angels in Heaven , and men on Earth could not have inve●…ted the mysterie of this Covenant : had not God , infinitely and unsearchably wise , invented it and revealed it to them . For , it is evident , that after God had revealed this Covenant in many degrees under the Old Testament , yet Angels themselves did not ●…o fully understand it till the times of the New Testament , c the manifold wisdom of God being made known by the Church unto Principalities and powers in heavenly places . And these are such abstruse things , that ( as d Peter intimateth ) The Angels still desire to look and pry into , for further Satisfaction . And if Angels do not so fully comprehend the mysteries of this Covenant , being already Devised and Revealed : how much less can man fadom it ? e Eye hath not seen , ear hath not heard , nor have entred into the Heart of man ; the things which God hath prepared for them that love him . And f the love of Christ passeth Knowledge . Now if nor men , nor Angels can fully comprehend this mysterie , much less could they have Contrived it , but least of all have brought it to Actual execution . How could they have brought the Son of God to be Mediator of this Covenant , & to that end to become man , to dye , & c ? 2. How and in what Sense , God is the Author of the Covenant of Faith. Answ. God was the Author of both Covenant of Works and of Faith : And herein they agree . But he is Author of these two Covenants in a far different Sense and Notion : and herein they disagree . Of the Covenant of Works God was Author , As a loving wel-pleased Creator , dealing immediately without a Mediator with man his perfect and upright Creature : but of the Covenant of Faith God is Author as a most gracious and merciful Redeemer , dealing mediately in and by a Mediator Jesus Christ , with lapsed man , a miserable Sinner . Hence , The Covenant of Works is deservedly stiled Faedus Amicitiae , A Covenant of Amity , or Friendship ; because God and man , at the making thereof were upon terms of perfect friendship with each other : But the Covenant of Faith is called Faedus Reconciliationis ; A Covenant of Reconcilement , because at making thereof , God and man were upon terms of enmity against each other by reason of the fall , and now to be Reconciled . 3. The Impulsive , or Moving Cause , inclining God to Contrive and Erect this Covenant of Faith ; Nor was , nor could be any thing at all in man , without God. Neither mans Merit , nor his Misery : neither mans Goodness nor his Badness could move God hereunto . Not Mans merit or goodness : for whilst man was . Innocent , he could Merit nothing from God , much less after he became Nocent and Sinful . Sinful man could merit nothing from God , but g Death the due 〈◊〉 Sin. Nor Mans Misery or Badness ; for then , why should not the misery and badness of lapsed Angels ( which was as great as mans ) have moved God to have Covenanted with Angels ? What then ? The only Moving Cause hereof , was in God himself . viz. The meer riches of his Free-Grace , and Compassionate yernings of his bowels of Mercies moved him . Hereupon the Spirit of God , by the virgin Mary and Zacharias , Speaking of the accomplishment of this Covenant of Faith to Abraham and his Seed , declares the rise and ground of this Covenant and Promise to have been h Divine Mercy , and bowels of mercy of our God. And Moses having recited Gods Covenant with Israel in Horeb , and the many Covenanted blessings bestowed upon them by God : he intimates that Gods meer love , not any thing at all in them , was the moving Cause of all . i The LORD did not set his love upon you , nor choose you , because ye were mo in number then any people ( for ye were the fewest of any people ) But because the LORD loved you . — Only the LORD had a delight in thy fathers to love them , & he chose their Seed after them , even you above all people . Yea the Lord by Ezekiel , having respect to his Covenant with them in Horeb , tels them ( under the Allegory of a new-born infant , wretched and un-pitied ) that k When their Navel was not cut , nor they washed with water , nor salted at all , nor swadled at all , none eye pitying them , when God saw them cast out , loathed and polluted in their own blood , when they were utterly without merit or amiableness : even then God said unto them live , and their time was as the time of love , he spread his skirt over her , covered her nakedness , sware unto her , entred into a Covenant with her , and she became his . Now unto this Covenant nothing could move or incline God but riches of meer Grace . Finally , when God renewed his Covenant-Promises to the Jews in Babylon , he tels them plainly l I do not this for your sakes , O house of Israel , but for mine holy names sake . — Not for your sakes do I this , saith the Lord GOD , be it known unto you : be ashamed and confounded for your own waies , O house of Israel . SECTION II. THe Parties to this Covenant of Faith are two . viz. 1. God , on the one hand : 2. Christ the Last Adam , and in him all his Seed , on the other hand . Here will arise farther difference between this and the Covenant of works , in regard of the Parties Covenanting . For , God is here one Party to this Covenant , not as a Bountiful Creator , covenanting with his innocent and upright Creature , as in the Covenant of works ; but as a most Merciful Restorer of his lapsed & miserable Creature . This is so clear , it needs no demonstration or illustration . Christ the Last Adam , and in him all his Seed , are the other party . The First Adam , and in him his Seed or Posterity , were the Party with whom God Covenanted in the Covenant of works : but Christ the last Adam , and in him all his Seed , are the Party with whom God Covenanteth in the Covenant of Faith. This discovers a vast difference betwixt these Covenants . And this leads us to consider of an Excellent Mysterie , and of singular importance for the Comfort of all believers ; viz. How Christ the last Adam and his seed , are a joynt-Party to this Covenant of Faith. Very few that Treat of the Covenant , speak to this point : and they that do speak of it , rather point at it obscurely , then handle it distinctly . That therefore we may have a more clear Notion and apprehension of this Mysterie ; Let us diligently Consider the Ensuing Parallel , betwixt Gods dealing with the first Adam , and in him with his Seed , in the Covenant of Works : and his dealing with the Last Adam ▪ Christ , and his Seed in the Covenant of Faith ; together with the Grounds thereof . The Parallel stands chiefly in these four Branches , viz. I. As the first man of the earth earthy , is called the First Adam : so the second man , Iesus Christ , The Lord from Heaven , is stiled the last Adam . m The First man Adam was made a Living Soul : The Last Adam was made a quickning Spirit . — The first man is of the Earth , Earthy : The Second man is the Lord from heaven . Christ is stiled the Second man ; not because he was the second man that was brought into the world ; that was n Cain : but because he was the Second publick man , the root and Representative of his posterity , as the First man of his . And he is stiled the last Adam , Partly because as there was no other such publick person from the First Adam before Christ : so there should be no other such publick person after Christ. Partly , because the First Adam was a figure or o Type of Christ , and that in divers respects , as p Paul shews to the Romans and Corinthians . II. As the First Adam had his Natural Seed and Posterity , all Mankinde : So the Last Adam Iesus Christ hath his Supernatural Seed , and Spiritual Posterity , all the Elect. ( 1 ) That the First Adam had all mankind for his Natural Seed , is evident ; Partly , In that all mankind originally descended from him , God having q made of one blood all Nations of men : yea even r Eve her self being taken out of Adam . Partly , In that s all mankind Sinned in him , and dyed in him , in his Fall. ( 2 ) That the last Adam also hath his supernatural Seed , and Spiritual Posterity , even all the Elect , is as Evident . For Isaiah prophecying of Christs Passion , saith ; t It pleased the Lord to bruise him , he hath put him to grief ; when thou shalt make his Soul an offering for Sin , he shall see his Seed . And David long before him prophecying of Christs Kingdom and Dominion , said , u A Seed shall serve him : It shall be accounted to the LORD for a generation . And again elsewhere ; x Thy people shall be willing in the day of thy power , in the beauties of holiness , from the womb of the morning , thou hast the dew of thy youth . That is , y Thy youth ( thy young , or New-born people ) shall be to thee as the morning dew , which falleth secretly and plentifully from heaven , and abundantly covereth the earth . So that , as the dew is born out of the cool morning air , as out of a womb , distilling thence in innumerable drops upon the Earth : so thine Elect shall be born unto thee , by the preaching of thy word and first approach of thy heavenly light , in innumerable armies . Now , who are this Seed of Christ ? All those that the father hath z given Christ by his Decree of Eternal Election , even a all his Sheep given him by the father ; for whom Christ the good shepherd laid down his life ; who hear the Shepherds voice , and believe in him , whether they be Jews or Gentiles . These alone are Christs Spiritual Seed ; and that , 1. By Decree , being b Elected in Christ : 2. By Generation , being begotten again by Christ the c everlasting Father . viz. Meritoriously , by his d Death , and e Resurrection : Efficaciously , by his f Word and g Spirit . So that they become his Children , and are counted to him for a generation . 3. By conformity to Christ , as children to a Father . They bear his image , and go like him : especially , In h Grace ; In i godly life ; In k sufferings ; and In l Glory . 4. By filial affection and m service to him : as children love and serve their parents . And all Christs Posterity shall be most chearful voluntiers herein . 5. By Participation with Christ in his Spirituals and Eternals . Mens posterity share with them in their states and inheritances : and Christs Seed partake with him in his n Spiritual Priviledges and Eternal enjoyments . III. As God made the Covenant of works with the First Adam , and in him ( as hath been shewed ) with all his Natural Seed : So God made the COVENANT of FAITH with Christ the Last Adam , and in him with all his Supernatural Seed . And if God made the Covenant of Faith with Christ the Last Adam , and in him with all his Supernatural Seed ; then , as God is one party to this Covenant , Christ his Seed must needs be the other . Let us see therefore how this may be cleared , That , God made the Covenant of Faith with Christ the Last Adam , and in him with all his Supernatural Seed . In this branch of the parallel consists the greatest difficulty : which may be facilitated by these Positions following . viz. 1. Christless persons are meer strangers to the Covenant of Faith , and to all the Promises thereof . 2. They that are Christs have the Covenant of Faith , and all the Promises thereof as theirs . 3. They that are Christs have the Covenant of Faith , and the Promises thereof theirs only in Christ. 4. Gods Covenant of Faith and Promises thereof , are first made to Christ and then to his Seed , to them that are Christs , in him . ( 1 ) Christless Persons are meer strangers to Gods Covenant of Faith and to all the Promises thereof . This may be proved divers waies ; As , 1. From Testimony of Scripture . Paul describing to the Ephesians their Carnal state before they believed the Gospel , saith ; o At that time ye were without Christ ; Aliens from the Common-wealth of Israel , and Strangers from the Covenants of Promise , having no hope , and without God in the world . Mark the Connexion and Consequence in these particulars . First they were without Christ. This the foundation of all their ensuing misery : Christ being ( as p Zanchy well notes ) the gate and door to the possession of all good things , of the present and future life . Then they were Aliens to the Common-wealth of Israel . Having no union to Christ the Head , they consequently had no communion with the Church , his Mystical body . Thirdly , From both the former , They were Strangers from the Covenants of Promise . Why ? Because q Christ is the foundation of the Covenant and Promises : And his Church r The pillar and ground of Truth , the Receptal and keeper of Gods Covenants , wherein they were published and tendered . Therefore having no union to Christ , the Head ; nor Communion with the Church , his body ; they had no part in the Covenants o●… Promise , appertaining to both . Hence its evident , that Christless persons are Covenantless and Promiseless persons . 2. From the Nature of a Christless state . A Christless state , is a Condition of meer s Sinfulness and utter t Enmity against God , wholly under the u Curse and x wrath of God : and this without Gods Remedy , Christ. And therefore it cannot stand with the Truth and exact Justice of God , to spare such persons from Death ( much less to give them Life by Covenant or Promise ) without full Satisfaction . So that Christless persons , as such , have neither Actual interest in Gods Covenant of Faith and the Promises thereof : nor can make any good claim or Title thereunto : nor have any immediate Capacity thereof ; wanting both Christ , the foundation of them ; and Faith for Application of them . 3. From the Nature of the Covenant of Faith and of the Promises thereof . They are peculiar indications of Gods fatherly love and favour to us in Christ. For , as y Calvin well observeth , God is not a propitious father to us , but onely in Christ : and his Promises are Testimonies of his paternal benevolence towards us : consequently they are fulfilled through him alone . The Promises , ●… say , are Testimonies of Divine Grace : for though God be beneficent even to the unworthy , yet when Promises are added to his Benefits , it is a special reason that there he declares himself a Father . So here . Now Gods fatherly Love , the Acts and Testification thereof , are peculiar to Gods own people . z Remember me O LORD ( saith David ) with the favour ( or , favourable-acceptation ) of thy people . That is with the special love and free favour wherewith God embraceth the Elect alone , above all other people . Therefore Gods Covenant and Promises cannot belong to such as are without the bounds of Gods peculiar fatherly love . ( 2 ) They that are Christs have the Covenant of Faith , and all the Promises thereof , as theirs . This is eivdent by divers Sctiptures . a If ye be Christs , then are ye Abraham's Seed , and heirs according to the Promise . Then , The Promise of heirship , not of Canaan , but of this world , and of Heaven , is theirs , that are Christs . b Peter writing to them that had obtaind like precious faith with the Apostles , saith ; Exceeding great and precious Promises are given to us . Not to all ; but to us , to the faithful . But Paul more fully ; c Godliness is profitable unto all things , having Promise of the Life that now is , and of that which is to come . That is , All the Promises are peculiarly annexed to , and entailed upon Godliness : For there is no promise , but either of the life present or future . ( 3 ) They that are Christs have the Covenant of Faith , and Promises thereof theirs , only in Christ. Of the Covenant , as it was renewed to Abraham , Paul d saith , that it was confirmed of God in Christ. How Confirmed in Christ ? Answ. Divers waies ; especially three waies ( as e Pareus well expounds it ) viz. 1. In that , it should at last be ratified by the Death of Christ as Testator . Heb. 9. 15. 2. In that , the blessings Promised to Abraham and his Seed could not be obtaind without the Merit of Christs Death intervening : by reason of Gods justice , that admits not of a Covenant of Grace with Sinners , without Satisfaction first for sin . 3. In that , The benefits Promised , Adoption , Justification , Sanctification , the inheritance of eternal life , should not be given to Abraham and his Seed , but by Faith in Christ , then to be exhibited afterwards , now exhibited already . And of the Promises , the same Paul elswhere affirmeth , That f All the Promises of God , in him are yea , and in him Amen . Gods Promises are all yea and Amen : that is , not yea and nay ; not one while true , and another while false : but yea and Amen , alwaies true . In whom ? In him ; ] that is , in Christ Jesus , as the series of the Context carries it . How are all the Promises yea and Amen in Christ ? g Calvin thus Resolves ; 1. Promises are Testimonies of fatherly love : now God is not a gracious Father to us but in Christ. 2. We are not fit to partake Gods Promises , till we obtain remission of Sins , which we compass only by Christ. 3. The Promise of Adoption , which is the greatest of all , is only made in Christ the root of our Adoption . So he . I add farther : what if we say all Gods Promises are yea and Amen , Certainty and Truth in Christ , Forasmuch as they are , 1. Accomplished principally in Christs Person , the chief Center of them all ? For all the Promises are like the wise-mens Star , that one way or other lead to Christ. 2. Established by his Passion . h Christ as Testator confirming his Will and Testament together with all the Promises and Bequests thereof by his blood . 3. Communicated only to persons in union to Christ. For as all mankind were united in Adam , when God made the Covenant of works with them : So all the Elect broken and scattered by Adams fall , are looked upon as re-united and gathered together again in one in Christ the Last Adam , when God makes his Covenant of Faith with them . ( 1 ) That in Christ all are gathered together in one , is evident ; — i That in the dispensation of the fulness of times , he might gather together in one , all things in Christ , both which are in Heaven , and which are on Earth , even in him . To this effect , it is said again ; k There is neither Iew nor Greek , there is neither bond nor free , there is neither male nor female : for ye are all one in Christ Iesus . Yea such is this union or Oneness , that Christs Church and body mystical is called Christ , Head and members but one Christ ; l For as the body is one , and hath many members ; and all the members of that one body , being many , are one body : so also is Christ. That is , Christ Mystical , not Christ Personal . ( 2 ) And , that when God makes his Covenant of Faith and his promises with his people , he looks upon them all as one in Christ , either Intentionally by Election , or Actually by vocation , and so Covenants with them ; is as evident ; — m Now to Abraham and his Seed were the Promises made . He saith not , and to Seeds as of many ; but as of one , And to thy Seed , which is Christ. And this I say , that the Covenant that was confirmed before of God in Christ , &c. Here the Apostles shews that the Covenant and Promises were made , not to many , but only to one Seed : and that this one Seed , is Christ. Understand here the word , Christ , not distributively , as intending only Christs Person ; but collectively , as comprehending Christs mystical body , Head and members : Eminently and primarily , Christ the Head ; Secondarily , his Church the body . Thus , they that are Christs have the Covenant of Faith , and Promises thereof theirs , only in Christ. ( 4 ) Gods Covenant of Faith and Promises thereof are first made to Christ , and then to his Seed in him . This must needs be so ; For , 1. Seeing the Covenant and Promises are made to them that are Christs , only in Christ , and for his sake : consequently they are first made to Christ , and that both in respect of Order , Nature , and Causality , and then afterwards unto them . For , the effect must needs Succeed the cause in these respects . 2. Gods Decree of Election , and his Execution of that Decree in all the branches of it , have first respect to Christ , and then secondarily in him to all his Seed : and therefore proportionably Gods Covenant and Promises , being one branch of this Execution of Gods Decree , must first respect Christ , then Christs Seed . Consider well ; If we look at Gods Decree , Is not Christ as Head and Mediator , first of all n Elected : and then his Seed in him ? If we look at the Execution of Gods Decree , Is not Christ first o Accepted as Gods only beloved son : and then his Seed Adopted in him ? Is not Christ first o Justified , that is , acquitted from the guilt of all the sins of his people imputed to him : & then they Justified by Faith in him ? Is not Christ first p Sanctified , filled with the Spirit , made full of Grace and Truth , having all ful ness dwelling in him : and then all his Seed Sanctified in him , receiving of his Spirit , and of his fulness , even Grace for Grace ? Is not Christ first made q Heir of all things ; and then his Seed coheirs with him ? Did not Christ as a r publick person first dye : and then all his Seed dye , and suffer in him ? Did not Christ s first Rise from the Dead , Ascend into Heaven , and sit on Gods right hand : and then afterwards all that are Christs Rise again , Ascend into Heaven , and sit on Gods right-hand , in and with Christ ? Shall not Christ first t come to judge the world : and then they that are Christs shall judge the world with him ? why then should it be thought strange that the Covenant and Promises should first be made to Christ , and then in Christ to all his Seed ? 3. The Scriptures plainly testifie , That the Covenant of Faith and Promises are made unto Christ , as well as to his Seed . This is evident , in divers Periods of this Federal Administration . As ; ( 1 ) In that Grand Mother Promise , That First Promise after Adams fall ; u I will put Enmity between thee and the woman , and between thy Seed and her Seed : it shall bruise thy Head , & thou shalt bruise his heel . Here the womans Seed , collectively comprehends Christ , and all his Elect : The Serpents Seed , all the children of Satan . But to whom was this First Promise made ? Not to the Serpent , or Satan : for though it was immediately spoken to the Serpent , yet it was directed to him , As a Threatning , not as a Promise . Not to Adam , nor to his wife : for herein God directs not his Speech to them at all , but only to the Serpent ; x They are severally spoken to afterwards , as is clear to him that heedfully observes the Text : And as yet they were uncapable of the Promise of Grace , no Course being taken as yet for satisfaction of Divine Justice for their Sins . To whom then could this Promise be made ; But unto Christ , and to his Elect in him ? ( 2 ) In the Lords Renewing of Covenant with Abraham , the Covenant and Promises were made to Christ , As the Apostle testifies plainly , y Now to Abraham and his Seed were the Promises made . He saith not , And to seeds , as of many ; but as of one , And to thy Seed , which is Christ. And this I say , That , the Covenant which was confirmed before of God in Christ. The Greek hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. unto Christ ; or , towards Christ ; which we translate , in Christ. That is , the Covenant made with Abraham , tends to Christ , carries and leads us to Christ alone , as in whom the spiritual Seed of Abraham should be gathered into one , both out of Jews and Gentiles ; as z Beza excellently interprets it . And Paul saith further ; a The Law was added because of Transgressions , till the Seed should come , to whom the Promise was made . ( 3 ) In the daies of David and the Prophets , many eminent Promises of the Covenant of Faith are made and directed by God to Christ so personally , and individually , and that in the Second person , that it puts this whole matter quite out of Question . As , Promises touching Christs Priesthood ; b The LORD hath sworn , and will not repent , Thou art a Priest for ever after the order of Melchisedech . Promises touching his Kingship , c The LORD said unto my Lord , sit thou at my right hand , till I make thine enemies thy foot-stool . The Lord shall send the rod of thy strength out of Sion : Rule thou in the mids of thine enemies . Thy people shall be willing in the day of thy Power , in the beauties of Holiness , from the womb of the morning : thou hast the dew of thy youth . Promises touching the Calling of the Gentiles , &c. d I will declare the Decree , the LORD hath said unto me , Thou art my Son , this day have I begotten thee . Ask of me , and I shall give thee the heathen for thine inheritance , and the uttermost parts of the earth for thy posession . &c. — e I the LORD have called thee in righteousness , and will hold thine hand , and will keep thee , and will give thee for a Covenant of the people , for a light of the Gentiles : To open the blind eyes , to bring out the Prisoners from the prison , and them that sit in darkness out of the Prison house . — f And he said , It is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob , and to restore the preserved of Israel : I will also give thee for a light to the Gentiles , that thou maist be my Salvation to the end of the Earth . — In an acceptable time have I heard thee , and in a day of Salvation have I helped thee : And I will preserve thee , and give thee for a Covenant of the people , to Establish the Earth , to cause to inherite the desolate heritages . By these , and like particulars its evident , That the Covenant of Faith and Promises are personally directed and made to Christ himself , as well as to his Seed . How then are they made unto Christ ? they are either made to him Primarily , before them : or Secondarily , after them : or Equally with them . Not secondarily , After them ; for that were to prefer the Body before the Head. Not equally , with them ; for that were to equalize the body to the Head. Both which are extreamly absurd : The head Christ , so incomparably transcending his mystical Body . Therefore its remains clear , That the Covenant of Faith and Promises thereof are made Primarily to Christ , Secondarily to his Seed in him . 4. Finally , To this Truth ; That , the Covenant and Promises are first made to Christ , and then to his Seed in him ; the judgements of pious and learned men subscribe . And though this be not so generally spoken to ; yet so many and considerable Authors express themselves clearly in it , that we are not to look upon it as an odd , singular , novel Opinion . As g Particular writers : And the whole h Nationall Assembly of Divines . IIII. As the Covenant-breaking disobedience of the first Adam involved all his Seed with himself in Sin and Death : So the Covenant-keeping obedience of the last Adam , Restored all his Seed with himself to righteousness and Life . This the Apostle demonstrates at large in Rom. 5. Especially in these words ; i As by the offence of one judgement came upon all men to Condemnation : even so by the righteousness of one , the free gift came upon all men to Iustification of life . For , as by one mans disobedience many were made Sinners : so by the obedience of One shall many be made righteous . Here Adams All , are called his Many : and Christs Many , are called his All. And though there be some similitude betwixt the Event and Efficacy of Adams disobedience , unto his Seed ; and of Christs obedience , unto his : yet there is also much Dissimilitude . For , the k efficacy of Christs Obedience , incomparably transcends and surpasseth the efficacy of Adams disobedience . Partly , In that Christs Obedience Saves ; Adams disobedience condemns . Now a thousand fold more efficacy is required to Saving , then to Damning . Partly , In that the sin of Adam , condemning his Posterity , was but one : but the Free-gift of righteousness by Christ , justifying his posterity , absolves them from many offences , and not only from that one Sin of Adam . And this is much more . Thus it is evident , That as Adam , and in him all his Natural Seed , were a joint-party to the Covenant of Works , before the Fall : So Iesus Christ , and in him all his Supernatural Seed , are a joynt-party to the Covenant of Faith , after the Fall. SECTION III. THe matter of this COUENANT of FAITH , comes next to be considered . Which is ; The Recovery of Christs Seed from the state of sin and Death into the state of righteousness and eternal life by Christ , that in him the LORD may be their God , and they his people ; They accepting him and these Covenanted mercies by true faith , and walking worthy of them according to the Gospel . This is the Substance and Matter of this Covenant , touching which Gods makes Agreement with Christ the last Adam , and in him with all his Seed . For the more distinct unfolding of this excellent Mysterie , Observe , ( 1. ) That , in General , the matter of this Covenant , is The Recovery or Restauration of Christs Seed , the Elect , after their Fall in Adam . ( 2. ) That , in Particular , touching this Recovery and in order to the effecting thereof , The matters Agreed upon and Covenanted are of two sorts ; viz. 1. Matters agreed upon and Covenanted betwixt God and Iesus Christ the last Adam . 2. Matters agreed upon and Covenanted betwixt God and the seed of Christ in him . I. Matters Covenanted and agreed upon in that blessed & heavenly Transaction betwixt God the Father , and Iesus Christ the last Adam , touching the Recovery of his seed ; are in Order of Nature Antecedaneous to the other betwixt God and his Seed , as the Foundation thereof ; And therefore are first to be cleared . And they are either , 1. Matters Covenanted and promised to Christ , on the part of God the Father . 2. Matters restipulated to God the Father , on the part of Iesus Christ. Formerly hath been shewed , That God Covenanteth with Christ , and in him onely with his Seed , as a joynt-party ; Now is to be declared , What God Covenanteth with Christ , as well as with his seed ; and Christ with God. Writers are generally silent about this mysterious transaction : but Scriptures are very pregnant and evident . I. God the Father , on his part , Covenanteth and promiseth to Iesus Christ the last Adam , in order to the Recovery of his seed , many things , yea all things requisite thereunto . To enumerate all , how impossible ! yet take a Taste in these 5. Particulars following . viz. God the Father promiseth to Christ the last Adam , in order to the Recovery of his Seed ; 1. To invest him with a Mediatory office to that end . 2. To accept him in his office . 3. To assist , support , encourage and protect him in the Execution of his office . 4. To exalt him most gloriously , after all his abasement undergone by reason of his office . 5. To prosper and crown him with full success in Recovering all his seed . 1. To invest Christ with a Mediatory office , whereby he should Mediate with God for his Seed and their Recovery ; 1. As a Priest , 2 As a Prophet , 3. As a King. As a Priest. For , God saith to Christ ; l The Lord hath sworn , and will not repent ; Thou art a Priest for ever after the Order of Melchizedech . Here God Promiseth to Christ an excellent and Eternal Priesthood . Object . The word ( art ) is of the present , not future tense ; and therefore promiseth not what Christ should be for future , but onely Declares what Christ is for present . Answ. This Objection no way evinceth this to be no promise . For , 1. This word [ art ] is not in the Hebrew original , and therefore it s printed in a distinct character . The Hebrew is , Thou a Priest , &c. that is , Thou shalt be a Priest for ever . It being the manner of the Hebrew tongue , sometimes for brevity sake to leave out a word , which is to be understood , and supplyed . 2. Though the word ( art ) were in the Original , yet this passage were a Promise ; because the matter spoken of , was ( de bono futuro ) not fulfilled then at present , but to be fulfilled for future . And , when future Good is assured though in words of the present tense , it is a Promise . This then is Gods Sure and Irrevocable Promise to Christ touching that excellent and eternal Priesthood , whereby the recovery of his Seed was to be meritoriously obtaind . The chief Acts of the Priests office , and so of Christs function as Priest , are , 1. Oblation , and 2. Intercession . m Christ offered himself without spot to God , for purging away the sins of his Elect once for all : obtaining perfect remission of them for ever . And as he p prayed for his Seed while he was on earth , so o he ever liveth to make intercession for them in heaven ( appearing in the presence of God for them , as their p advocate with the Father . This Priestly office of Christ is , ● . Sure ; because r confirmed with Gods oath as well as his Promise . The Promise makes it Sure : The Oath double Sure. ● ▪ Irrevocable ; The LORD will never repent of this Promise and Oath . 3. Excellent : far surpassing Aaron's order , even of Melchisedechs order , s who being King of righteousness , and then King of Salem , that is , King of Peace , was also Priest of the most high God , and so had a Royal Priesthood . 4. Everlasting ; A Priest for ever t having ( as Melchisedech ) an everlasting and unchangeable Priesthood : And therefore being able to save to the uttermost , them that come unto God by him . As a Prophet . For , the LORD Promiseth thus to Christ ; u I the LORD have called thee in righteousness , and will hold thine hand , and will keep thee , and will give thee for a Covenant of the People , for a light of the Gentiles : To open the blind eyes , to bring out the Prisoners from the prison , and them that sit in darkness out of the prison-house . Thus God promiseth to invest him with a Prophetick office , for opening the eyes of the blind . Christ as a Priest purchaseth and obtaineth for his Seed , Recovery wanted : Christ as Prophet Revealeth to his Seed , Recovery purchased . This he doth , 1. Instrumentally by his word proclaiming this mystery to them : 2. Efficaciously by his Spirit opening and enlightning their minds and hearts to comprehend it . And Christ by the Prophet acknowledgeth this , x The Lord GOD hath given me the tongue of the learned , that I should know how to speak a word in season to him that is weary ▪ he wakeneth morning by morning : he wakeneth mine ear to hear as the learned . As a King. For , thus the Father Promiseth to Christ ; y Yet have I set my King upon my holy Hill of Sion . I will declare the Decree : The LORD hath said unto me , Thou art my son , this day have I begotten thee . Ask of me , and I shall give thee the heathen for thine inheritance , and the uttermost parts of the Earth for thy possession . Thou shalt break them with a rod of iron , thou shalt dash them in pieces like a potters vessel . In these words See , how the Lord in a Promissory way , 1. Annoints Christ as Sions King , his Churches King , in despite of all his enemies rage and opposition 2. Approves and establisheth this King by firm-Decree , 3. Extends his Dominion to the Gentiles . 4. Declares the power of this Government against his enemies , whom his iron rod shall incurably break and dash in pieces like a Potters vessel . And elswhere ; z The LORD said unto my Lord , Sit thou at my right hand , until I make thine enemies thy footstool . The LORD shall send the rod of thy strength out of Sion : Rule thou in the midst of thine enemies . Thy people shall be willing in the day of thy power . — The Lord at thy right hand shall strike through Kings in the day of his wrath . He shall judge among the Heathen , he shall fill the places with dead bodies : he shall wound the Heads over many Countries . Here the Father promiseth to Christ , in reference to his Kingly office , 1. Most glorious enthronement ( viz. after his Resurrection ) at his right hand . 2. Continued Reign there , till all his enemies be utterly subdued . 3. A strong Scepter , to be sent out of Sion , viz. Christs powerful word and Spirit , wherewith he shall exercise his Regal Dominion . 4. The effect of this his Kingly Rule , Subduing his own to willing obedience : But crushing his Enemies , even the greatest Heads and Rulers in the world that oppose him , with utter destruction . Thus , Christ meritoriously purchaseth Recovery for his Seed , as a Priest : Clearly Revealeth this Recovery purchased , as a Prophet : And effectually applyeth to his Seed , this Recovery purchased and revealed , as a King. Thus the Father Covenanteth with Christ to invest him with a Mediatory office , of Priest , Prophet , and King , for the Recovery of his Seed . 2. To accept Christ in this his Mediatory office ; According to that of Isaiah . a Thus saith the LORD the Redeemer of Israel , and his holy one , to him whom man despiseth ▪ to him whom the Nation abhorreth , to a servant of Rulers , Kings shall see and arise , Princes also shall worship , because of the LORD that is faithful , and the Holy one of Israel , and he shall choose thee . Thus saith the LORD , In an acceptable time have I heard thee , and in a day of salvation have I helped thee ; and I will preserve thee and give thee for a Covenant of the people , to establish the Earth , and to cause to inherit the desolate heritages . Yea Christ in his office is so acceptable to God , that he promiseth his Soul shall delight in him , and consequently in his Seed for his sake ; b Behold my servant whom I uphold , mine Elect in whom my Soul delighteth : I have put my Spirit upon him , he shall bring forth judgement to the Gentiles . — c It came to pass , that Iesus being baptized , and Praying , The Heaven was opened ; And the Holy Ghost descended in a bodily shape like a Dove upon him ; And a voice came from heaven , which said , I hou art my beloved son , in thee I am well pleased . 3. To assist , Support , Comfort and Protect Iesus Christ in the Execution and fulfilling of his office , for the Recovery of his Seed : And that especially three waies ▪ viz. 1. Against the utmost Extremity of all his Sufferings , that should be inflicted upon him for all the Sins of his Seed : which sufferings were most numerous and grievous . d Thus saith God the LORD , he that created the Heavens , and stretched them out ; He that spread forth the earth , and that which cometh out of it ; he that giveth breath unto the people upon it , and spirit to them that walk therein : I the LORD have called thee in righteousness , and will hold thine hand , and will keep thee , and will give thee for a Covenant of the people , for a light of the Gentiles , &c. Here God assureth Christ , from his wonderful Creation , Preservation and Government of all things , that he will strengthen , preserve and stand by him in all his Mediatory administrations , for Recovery of his Seed , whether Jews or Gentiles , from the darkness and bondage of Sin and Death . And Christ himself is brought in , by the Prophet , acknowledging thus much , saying ; e Listen O Isles unto me , and hearken ye people from far ; The LORD hath called me from the womb , from the bowels of my mother hath he made mention of my name . And he hath made my mouth like a sharp sword . In the shadow of his band hath he hid me , and made me a polished shaft , in his Quiver hath he hid me ; And said unto me , Thou art my servant O Israel , in whom I will be glorified . 2. Against all Oppositions and Enemies . To this effect God promiseth to Christ f that he will set up his kingdom in Sion , and extend it even to the Gentiles , notwithstanding all the rage , plots , insurrections , and combinations of Gentiles , Jews , Kings of the earth and Rulers against him . The Lord meanwhile deriding them , and threatning to destroy them . 3. Against all his deepest discouragements , which he should meet with in the discharge of his function . As , g Then I said , I have laboured in vain , I have spent my strength for nought , and in vain : yet surely my judgement is with the LORD , and and my work with my God. And now saith the LORD that formed me from the womb to be his servant , to bring Jacob again to him , Though Israel be not gathered , yet shall I be glorious in the eyes of the LORD , and my God shall be my strength . And he said , it is a light thing that thou shouldst be my servant to raise up the Tribes of Jacob , and to restore the preserved of Israel : I will also give thee for a light to the Gentiles , that thou maist be my salvation to the end of the Earth . Here Christ is brought in lamenting and complaining of the Jews Contumacy and obstinacy , refusing to be gathered , and as it were rendering his office vain . And against this great discouragement , he is supported , ( 1 ) From the Testimony of his own Conscience in the sight of God , that he hath faithfully discharged his office . ( 2 ) From Gods acceptance promised him notwithstanding ; what ever the world may judge , he should be glorious in the eyes of the LORD . ( 3 ) From Gods power and vertue which notwithstanding should be manifest in him . And , ( 4 ) From the Surpassing success of his office promised for gathering and gaining even of the Gentiles . 4. To exalt Christ gloriously , after he had been debased ignominiously : His Mediatory office being put in execution both in his Humiliation and Exaltation . Now God the father Covenanteth with Christ , to exalt him gloriously in his , 1. Resurrection from the Dead ; 2. Ascention into Heaven ; 3. Session at Gods right hand . In h s Resurrection from the Dead ; h I will declare the Decree , The LORD hath said unto me ; Thou art my Son , this day have I begotten thee . Which Scripture the Apostle Paul interpreteth as a promise of Christs Resurrection , saying ; i God hath fulfilled the same unto us their children , in that he hath raised up Iesus again , as it is also written in the second Psalm , Thou art my Son , this day have I begotten thee . Christ in his Resurrection was begotten and brought forth of the womb of the Earth . And Christ k elsewhere Singularly comforts himself against Death & Grave , by Gods Promise of his Resurrection . In his Ascention into Heaven after his Resurrection . For thus God speaketh to Christ by his spirit , touching his Ascention ; l Thou hast ascended up on high ; thou hast led Captivity Captive ; Thou hast received gifts for men ; yea for the rebellious also , that the LORD God might dwell among them . This the Apostle m Paul expoundeth peculiarly of Christs Ascention into Heaven , and of the benefits of that his Ascention to his Church . In his Session or sitting on Gods right hand in the highest Heavens , after his Ascention . For thus the father promiseth to Christ : n The LORD said unto my Lord , Sit thou at my Right hand , untill I make thine Enemies thy footstool . That is , Thou shalt sit on my right hand till then . It s Gods promise , not to David , but to Christ , Davids Lord : as o Peter in his Sermon on the day of Pentecost testifieth . Thus God promised to Christ , glorious exaltation in these three eminent degrees of his Resurrection , Ascention , and sitting at Gods right hand : All which tended much to the Compleating of his Elects Recovery : For as p Christ dyed for their sins ; so he Rose again for their Iustification ; Ascended that he might q Captivate Captivity , give gifts to men : r pour forth his spirit upon them , and s prepare a place for them : and he sits at Gods right hand that he may t continually intercede and appear for his people , u gather and govern all his Seed , and x utterly destroy all his and their enemies . 5. To prosper Christ in his office , and crown him with full success therein , for the Recovering of all his seed , whether among Iews or Gentiles . y The Lord shall send the Rod of thy strength out of Sion ; ( Here 's his office , exercised by the powerful Scepter of his Word and Spirit sent from Sion , abroad into the world : ) Rule thou in the midst of thine enemies . Thy people shall be willing in the day of thy power , in the beauties of holiness , from the womb of the morning : thou hast the dew of thy youth . Here 's the success of his office promised , both in his victorious subduing of his enemies , in the chearful willingness of his subjects , and in the wonderful numerousness of his people won unto him , even like the innumerable drops of the morning Dew . Again , the Lord said to him ; z Thou art my son , this day have I begotten thee . Ask of me , and I shall give thee the Heathen for thine inheritance , and the uttermost parts of the Earth for thy possession . Thou shalt break them with a rod of iron , thou shalt dash them in pieces like a potters vessel . Here the Father promiseth to the Son , upon his Resurrection and intercession , the Gentiles for his spiritual inheritance and possession : and that his enemies amongst them shall be broken and destroyed by him . And yet more fully ; a I the LORD have called thee in righteousness , and will hold thine hand and keep thee , and give thee for a Covenant of the people , for a light of the Gentiles . To open the blind eyes , to bring out the prisoners from the prison , and them that sit in darkness out of the prison-house . b — And he said , It is a light thing that thou shouldst be my servant to raise up the tribes of Iacob , and to restore the preserved of Israel : I will also give thee for a light to the Gentiles , that thou mayest be my salvation to the end of the Earth . Thus saith the LORD , the Redeèmer of Israel , and his holy one , to him whom man despiseth , to him whom the nation abhorreth , to a servant of Rulers , Kings shall see and arise , Princes also shall worship , because of the LORD that is faithful , and the holy one of Israel , and he shall choose thee . Thus saith the Lord , In an acceptable time have I heard thee , and in the day of salvation have I helped thee ; and I will preserve thee , and give thee for a Covenant of the people , to establish the Earth , to cause to inherit the desolate heritages ; That thou mayest say to the prisoners , Go forth : To them that are in darkness , shew your selves : They shall feed in the wayes , and their pastures shall be in all high places : They shall not hunger nor thirst , neither shall the heat nor Sun smite them : For he that hath mercy on them shall lead them , even by the Springs of water shall he guide them . And I will make all my mountains a way , and my high-waies shall be exalted . Behold these shall come from farre : and lo , these from the North and from the West : and these from the Land of Sinim . Sing O heavens , and be joyful O Earth , and break forth into singing O Mountains : For God hath comforted his people , and will have mercy upon his afflicted . Thus the Father promised Compleat Success to Christ in his Mediatory office for Recovery of his Seed , according to that , c When thou shalt make his Soul an offering for sin , he shall see his seed , he shall prolong his dayes , and the pleasure of the LORD shall prosper in his hand . He shall see of the travel of his soul , and shall be satisfied : By his knowledge shall my righteous servant justifie many : for he shall bear their iniquities . These things God the Father Covenanteth and promiseth on his part to Iesus Christ the last Adam . II. Iesus Christ the last Adam Restipulateth and re-promiseth on his part to God the Father divers things , especially these two , viz. 1. Chearfully and faithfully to accept , undertake and discharge this Mediatory office imposed upon him by the Father , in order to the Recovery of his Seed , the Elect. d Wherefore , when he cometh into the world he saith ; Sacrifice and offering thou didst not desire , mines ears hast thou opened : ( or as the Apostle ; But a body hast thou prepared me : ) Burnt-offering and sin-offering hast thou not required . Then said I , lo , I come : In the volume of the Book it is written of me : I delight to do thy will O my God : yea , thy Law is within my heart . I have preached righteousness in the great Congregation : lo , I have not refrained my lips , O LORD , thou knowest . I have not hid thy righteousness within mine heart , I have declared thy faithfulness and thy salvation : I have not concealed thy loving kindness and thy truth from the great Congregation . Here Christ restipulateth cheerfully to accept and execute His Priestly office , in offering himself up a Sacrifice once for all , to take away his Peoples sins , as the Apostle plainly expoundeth it ; And his Prophetick office , in preaching Gods righteousness , faithfulness , salvation , loving-kindness and Truth to his Church . And elswhere Christ declares this his acceptance of his office , saying ; e The Spirit of the Lord GOD is upon me , because the LORD hath annointed me to preach good tidings unto the meek , He hath sent me to binde up the broken-hearted , to proclaim liberty to the Captives , and the opening of the prison to them that are bound : To proclaim the acceptable year of the LORD , and the day of vengeance of our God , to comfort all that mourn : To appoint unto them that mourn in Sion , to give unto them beauty for ashes , the oyle of joy for mourning , the garment of praise for the spirit of heaviness , That they might be called the trees of righteousness , the planting of the LORD , that he might be glorified . Iesus Christ reading this Scripture on a Sabbath-day in the Synagogue of Nazareth , when he he had closed the Book , began to say unto them , This day is this Scripture fulfilled in your ears . 2. Fully to depend and rely upon his heavenly Father for Acceptance , Assistance and Protection in the Execution of his office , notwithstanding extreamest oppositions , deepest difficulties and distresses . To this effect , Christ , in the Prophet , saith ; f The Lord GOD hath opened mine ear , and I was not rebellious , neither turned away back . I gave my back to the smiters , and my cheeks to them that plucked off the hair : I hid not my face from shame and spitting . For the Lord GOD will help me , therefore shall I not be confounded : therefore have I set my face like a flint , and I know that I shall not be ashamed . He is neer that justifieth me , who will contend with me ? Let us stand together ; who is mine adversary ? let him come neer to me . Behold the Lord GOD will help me , who is he that shall condemn me ? Lo they all shall wax old as a garment : The moth shall eat them up . Thus Christ declares his confidence in Gods assistance and acceptance even in his sharpest sufferings . And elsewhere he is brought in as it were victoriously triumphing against Death it self , through his Hope of Resurrection and Glory . g I have set the LORD alwayes before me : because he is at my right hand , I shall not be moved . Therefore my heart is glad , and my glory rejoyceth : my flesh also shall rest in hope . For thou wilt not leave my soul in Hell ; neither wilt thou suffer thine holy One to see corruption . Thou wilt shew me the path of life : In thy presence is fulness of joy , at thy right hand are pleasures for evermore . This is that blessed Transaction betwixt God the Father and Iesus Christ , and these are a taste of those precious Matters Covenanted and agreed upon betwixt them , in order to the Recovery of Christs Seed . II. Matters Covenanted and agreed upon , betwixt God and Christs Seed in Christ the last Adam , fall next into Consideration . And they are either , 1. Covenanted and promised by God. Or , 2. Required of and Restipulated by Christs seed in him . I. God on his part Covenanteth and Promiseth to Christs Seed in him , divers admirable Sublime and transcendent Benefits . But especially , 1. What God will do in Christ , for Christs Seed , viz. Recover them out of a state of Sin and Death , into a state of Righteousness and eternal Life . 2. What God will be in Christ , to Christs Seed ; viz. He will be to them a God. ( 1 ) The Lord Covenanteth what he will do for Christs Seed . He will Recover them , &c. Herein note , 1. The benefit or mercy Promised . 2. The Object to whom this mercy is peculiarly intended . 1. The mercy itself Promised , Recovery , &c. may be considered , 1. More Generally . 2. More Particularly . More Generally , thus conceive of Gods Recovery of Christs Seed from Sin and Death to Righteousness and Life . The Elect of Christ , through Adams disobedience and breach of the Covenant of Works , are plunged into a State of Sin and Death , as well as others : as hath been shewed . But God , that his Election might stand inviolably , upon Adams Fall publisheth his Covenant of Faith , wherein he declares his Gracious will and pleasure , to Restore his Elect from Sin and Death , to Righteousness and eternal Life . Sin and Death comprehend in them Mans whole Natural misery , and are the Term from which : Righteousness and Life eternal comprize in them Mans whole supernatural Remedy , and are the Term to which , God will Restore his Elecm Christs Seed . 1. That God Covenanteth to Recover them from Sin to Righteousness , is clear . For , This is the Covenant that I will make with them after those daies , saith the Lord : I will put my laws into their hearts , and in their minds will I write them : and their sins and iniquities will I remember no more . Now where remission of these is , there is no more offering for sin . Heb. 10. 16 , 17 , 18. So that , when God remembers Sins no more , he remits them : where God remits Sins , there needs no more offerings to expiate and purge them away ; God is fully satisfied for such , and so accepts and justifies them . And again it is promised , That As by one mans disobedience many were made Sinners : So by the obedience of one shall many be made righteous , Rom. 5. 10. Here 's Recovery promised from guilt of sin , to imputed Righteousness by Iustification . God further Covenanteth ; I will give them one heart , and I will put a new Spirit within you : And I will take the stony heart out of their flesh , and will give them an heart of flesh ; That they may walk in my statutes , and keep mine ordinances , and do them , Ezek. 11. 19 , 20. and 36. 25 , 26 , 27. Here 's Recovery promised from the filth and power of Sin to inherent Righteousness , by Sanctification . 2. That God also Covenanteth to recover Christs Seed from Death to eternal Life , is as clear . For he saith ; If by one mans offence , death reigned by one : much more they which receive abundance of Grace , and of the gift of righteousness , shall reign in life by one , Iesus Christ. Rom. 5. 17. 21. — That as Sin hath reigned unto death ; even so might Grace reign through righteousness unto eternal life , by Iesus Christ our Lord. This Recovery of Christs Seed from the miserable state of Sin and Death , to the happy state of righteousness and eternal life , seems as it were Typically to be shadowed out and promised , under Israels Recovery from Egypts miserable bondage , to Canaan . Gen. 15. 13 , 14 , 18. Deut. 5. 2 , 3. 6. And the Jews return from their woful Captivity in Babylon , unto Sion . Ier. 24. 5 , 6 , 7. More Particularly , Gods Recovery of Christs Seed from Sin and Death to Righteousness and Life , being a most large Comprehensive benefit , comprizeth in it many excellent Spiritural blessings . Partly , in respect of the Impetration of it , for Christs Seed : Partly , in regard of the Application of it , to Christs Seed . I. The Impetration , or obtaining of this Recovery for Christs Seed , was by ReDEMPTION . Redemption is a Recovery of Christs Seed from the bondage of Sin , Satan , Death and the wrath of God , into the contrary spiritual liberty : by the payment of a just and Satisfactory price . Hence those phrases : ye are bought with a price , 1 Cor 6. 20. — h ye were not redeemed with corruptible things , as silver and gold from your vain Conversation , — but with the precious blood of Christ. — i who gave himself for us , that he might Redeem us from all iniquity . — k Christ hath Redeemed us from the Curse of the Law , being made a Curse for us . In this work of Redemption are considerable , 1 , The l Mediation of the Redeemer Christ , betwixt God and his Seed . 2. The 〈◊〉 m Satisfaction of this Mediator , made to Gods Justice , by his Death , for the Sins of all his Seed . 3. The Meritorious n Reconciliation of all his Seed unto God by this full Satisfaction . II. The Application of this Recovery thus obtaind to Christs Seed , is effected especially by these several steps , or degrees . viz. 1. By conviction . Christs Seed being throughly o Convinced both of their own sin and misery , by nature : and of the sufficient Remedy thereof in Christ by Grace . 2. By couversion . When they p are turned from darkness to light , and from the power of Satan unto God. This Conversion , in respect of several notions and Considerations , is expressed in Scripture by divers Names , which for substance import one and the same thing . It is stiled ( 1 ) In regard of the newness of Condition whereinto they are brought , q Renovation or Renewing . ( 2 ) In regard of Natures inability , and of the Necessity of Divine Power , to bring them unto this new condition , r New-Creation . ( 3 ) In regard of Gods way of bringing them into this New state , Outwardly by the call of his word as the instrument : Inwardly by the call of his spirit as the efficient thereof , s Vocation , or Calling . ( 4 ) In regard of the resemblance that this Conversion hath with mans Natural generation and birth , it s stiled t Regeneration , New-birth , or Being born from above . ( 5 ) In respect of their separation from Sin , unto Holiness of Person and Conversation , u Sanctification . ( 6 ) In regard of Divine Principles , Habits and gratious Qualifications infused , the x Participation of the Divine Nature . ( 7 ) Finally to mention no more in regard of their spiritual Motion from misery to happiness , it s stiled A y Transition , or Passing from Death to Life . All these for Substance being but Conversion . 3. By Adoption . Christs Convert Seed being admitted and accepted as the z Adopted sons of God by Grace , through Christ the only son of God by Nature . In and with which adoption they receive the Priviledges of Sons ; viz. a The Spirit of adoption , both crying Abba Father , and Attesting their Sonship . b Son-like liberty and freedome . c Heirship to God. Co-heirship to Christ. 4. By Iustification . When God d freely remits all their unrighteousness , and accounts their persons righteous , meerly for the meritorious and Satisfactory obedience of Christ , imputed to them of meer grace , through Faith only . 5. By Donation of divers spiritual Priviledges , as Consequential fruits of Conversion , Adoption and Justification : especially these , viz. e Peace with God in Christ. f Joy in the Holy Ghost . g Diffusion or shedding abroad of Gods love in the Heart . h Assurance of a Good spiritual state towards God , in Christ. i Progress and Growth in Grace . And k faithful Perseverance , or Final Constancy in this gracious Christian state unto the Death . 6. Finally , By Glorification , God compleats this Recovery of his elect from Sin and Death to righteousness and life ; l Receiving their Spirits made perfect , into glory , immediately upon Death : And at the Last day , m Raising up their bodies in glorious state to be reunited with their Spirits , That so both bodies and souls may n meet the Lord coming to judgement , may be o open y acquitted when the whole world besides shall be condemned , may with Christ p judge both men and Angels , & afterwards may ascend with Christ into the higest Heavens , q there to have full immediate uninterrupted vision & fruition of God in Christ face to face unto all eternity . Thus of the Benefits Covenanted which God will do for Christs Seed ; He will Recover them , &c. 2. The object to whom these Grand Benefits are intended in Christ , is only Christs Seed , The Elect. For , 1. They , and they alone were before the foundation of the world , in Christ eternally r elected and predestinated to these benefits . 2. They , and they alone are the Persons for whom Christ in fulness of time intentionally shed his blood and laid down his life , that he might purchase and procure these mercies for them . Even ; for s Gods Elect : for t the children of God. For u the children which God had given him : for x his Church : for y his people : for z his sheep . 3. They , and they alone are the persons to whom these Benefits and Mercies are in due time a actually and effectually applyed and bestowed in Jesus Christ through the operation of the Spirit . Consequently they alone that are Christs Seed , the Elect , are the Object to whom these Benefits and Mercies are intended in Christ. ( 2 ) The Lord Covenanteth , what he will be to Christs Seed : viz. He will be to them a God. That thus God Covenanteth , is clear in the Tenour of the Covenant of Faith , as Renewed to Abraham , Israel , David , The Iews , and in the New Covenant . 1. To Abraham God saith ; b I will establish my Covenant between me and thee , and thy Seed after thee , in their Generations , for an everlasting Covenant : To be a God unto thee , and to thy Seed after thee . And I will give unto thee , and to thy Seed after thee , the Land wherein thou art a stranger , all the Land of Canaan , for an Everlasting possession : And I will be their God. 2. To Israel at Horeb , c I am the Lord thy God , &c. 3. To David God promiseth , in reference to his Seed ; d He shall cry unto me , Thou art my Father , my God , and the Rock of my Salvation . 4. To the Jews , Captived in Chaldea , the Lord Promiseth frequently by his Prophets ; e They shall be my people , and I will be their God. 5. Finally , This is the Grand blessing Promised under the New Covenant ; f I will put my laws into their mind , and write them in their hearts : And I will be to them a God , and they shall be to me a people . Thus the Lord Covenanteth what he will be to his people , to the Seed of Christ : He will be to them a God. And what could God say more ? For , of all Federal Clauses and Promises in Gods Book , this is the Highest , Fullest , Surest , and Sweetest . I. The Highest . For the blessing herein promised is the g Most-High God , the Supreme Good , the h only Good : from whose goodness every Good thing flows . It was much that God said to Abraham , being about to Enter into Covenant with him ; i Fear not , Abraham : I am thy shield , and thy exceeding great reward . A Shield ; A Reward : A great Reward ; An exceeding great Reward ; And all this , to Abraham . What Security , what Sufficiency is here for Abraham ? It was much more , that God , Covenanting with David , Promised to his Seed ; k I will be his Father , and he shall be my son . But it is most of all that the Lord saith : I will be to them a God. God is higher then Heaven , or Earth : then Grace , or Glory : then things present , or to come : then Men , Angels , or Seraphims : and therefore when God promiseth Himself , he promiseth the Highest Good Promiseable . The whole Covenant is a rich Ring of Gold , or chain of Pearl : but this Promise is as the highest Diamond in the Ring , and most precious Jewel in the Chain . It is the very Crown and top-excellency of all the Promises . II. The fullest . No Promise in Scripture is so Compleat and Comprehensive as this promise . When God is Promised : what is not promised ? 1. All that 's in God , is promised : His wisdom , for Direction : His Power , for Protection : His Grace , for acceptation ; His Mercy , for Commiseration : His Justice , for Remuneration , &c. 2. All that is Gods , is Promised : His Creatures on Earth , to serve us : His Angels in Heaven , to guard us . His Ordinances , in this world , to make us holy : His recompences in the world to come , to make us happy : His comforts , to support us : His Graces , to adorn us : His Glory , to crown us , &c. all these are Promised : yea all things are Promised , when God is Promised . God is All in All. Therefore this Promise of God is the Center where all the Promises meet : The Sea whereinto all the Promises Empty themselves . III. The Surest . For , when God hath made divers other Promises to his People , he is wont to close them up with this : ( i ) and I will be your God. This he adds as a strong Bond , or firm Seal unto his other Promises . And no wonder : For , if God will perform this greatest of all blessings : he will never deny , or withold , any lesser inferiour blessing . If he give that which implies all good , which is the fountain of all good : surely he can count no good thing too dear for us . He that spares not his own dearest self , how shall he not with himself freely give us all things ? IV. Finally , This is the Sweetest of all Gods Promises : and of all his Covenant-Agreements . viz. I will be to them a God. For , 1. This gives the Sweetest Right and Property . It gives us Right to , and Property in the Sweetest God. God is m Light without obscurity : How sweet is such light to the Mind ! God is n Life , without Mortality : How sweet is such Life unto the Soul ! God is o Peace , without perplexity : How sweet is such Peace unto the Conscience ! God is p Love , without mutability : How sweet is such Love unto the Heart ! Yea God is all Sweetnesses . And whatsoever sweetness is among the Creatures , it originally flows from this uncreated sweetness of God. Oh therefore how incomparable sweet is it to have Property in this God , To have this God for our God! 2. This stablisheth the sweetest Relation betwixt God and us : That he should be ours , and we his . No Relation on Earth , of Master and Servant , of Parent and child , or of husband and wife , can be in any degree Compared to this Relation . They are but shadows , but q bitterness , in comparison of this sweetness . 3. This yields the fullest and sweetest Satisfaction . No Creature can satisfie , or fill the Soul : But God fils the soul , satisfies the heart abundantly . Mans heart is made capable of God , and therefore is restless till it Center itself in God. Beyond God , the heart can desire nothing : therefore to have God must needs be sweetest of all . 4. Finally , This Promise is an Antidote against all Gall and bitterness , bringing God to be thine . For then , The Bitterness of wrath is Past : for God is thine , to Love thee . The bitterness of sin is Past : for God is thine freely to Pardon and Justifie thee , fully to purge and Sanctifie thee from all Sin. The bitterness of Death is Past ; for God is thine , to arm thee against death , to pluck out the sting of Death , and at last totally to redeem thee from the state of Death and from all Possibility of Dying any more . Oh how infinitly sweet is that God , that thus sweetens all our bitterness ! how sweet that Promise , that makes this God ours ! Thus God Covenants what he will be to Christs Seed ; He will be their God. And these are the Benefits and mercies which God on his part Covenanteth and Promiseth in Christ to his Seed . II. Christs Seed on their part , do in like sort reciprocally promise , restipulate and Covenant with God in Christ , The Performance of divers Federal Duties . viz. 1. What they will do . 1. They will Accept Christ by true Faith ; and in Christ , all Gods Covenanted Mercies : And 2. They will walk worthy of him and them , according to the Gospel . 2. What they will be . They will become Gods people , in Christ. Oh how much is here implied in a few words ! 1. What they will do . And here they restipulate two things especially ; viz. 1. To accept Christ by Faith unfained , and in him all Gods Covenanted Benefits and Mercies . That they restipulate thus to accept Christ and the Covenanted mercies by true Faith , wil appear upon due Consideration of these Particulars . viz. 1. That , Acceptance of Christ by true Faith is required , in order to the actuall participation of these Covenanted Mercies ; Recovery from Sin to righteousness , from Death to life , and having God to be their God. Christ saith , r This is the work of God , that ye believe on him whom he hath sent . Iohn saith , s This is his Commandment , that we should believe on the name of his son Iesus Christ , and love one another , as he gave us Commandment . And he that keepeth his Commandments , ( whereof this believing in Christ is the chief , ) dwelleth in him and he in him . And therefore hath God to be his God , and hath righteousness and life from God in Christ. Thus Paul and Silas command the Jaylor to believe in order to his Salvation ; t Believe on the Lord Iesus Christ , and thou shalt be saved , and thine house . 2. That , The Not-believing in Christ , is condemned , and threatned with Death and damnation . Condemned , as that u Sin of Sins , whereof the Spirit of Christ chiefly convinceth and reproveth the world . Threatned ; x He that believed not shall be damned . y — He that believeth not , is condemned already , because he hath not believed on the name of the only begotten son of God. — He that believeth not the son , shall not see life : but the wrath of God abideth on him . z This is the Record , That God hath given to us Eternal life ; and this life is in his Son. He that hath the Son hath life : and he hath not the son of God hath not life . 3. That , the Covenanted Benefits are promised peculiarly to believing in Christ , and accepting of him by Faith ▪ As , ( ●… ) Recovery from Sin to Righteousness ; a To him give all the Prophets witness , That through his name whosoever believeth in him , shall receive remission of Sins . b By his knowledge ( viz. The Knowledge of Christ by Faith ) shall my righteous servant justifie many ; for he shall bear their iniquities . ( 2 ) Recovery also from death to eternal life ; c whosoever believeth on him shall not be ashamed : or , as Peter hath it , shall not be Confounded . Ye , d He that believeth shall be saved . e God so loved the world , that he gave his only begotten son : That whosoever believeth in him , should not perish , but have Everlasting life . f And Iesus said unto them ; I am the bread of life : He that cometh to me shall never hunger ; and he that believeth on me shall never thirst . g — Iesus said unto her ; I am the Resurrection , and the life : He that believeth in me , though he were dead , yet shall he live ; And whosoever liveth and believeth in me shall never dye . 4. Finally , That the Covenanted Mercies are actually bestowed upon them that accept Jesus Christ by Faith unfained . Abraham h believed , and is justified with the righteousness of Faith , and thereby is made also heir of the world : and this is written , To let us know , that in like manner we shall be justified , and be made heirs , if we believe as Abraham did . i As many as received him , ( that is , Christ , ) To them he gave power to become the sons of God , even to them that believe on his name . And the Apostle declares , k That they which are of the seed of Abraham , are blessed with faithful Abraham ▪ And That l if there had been a Law given which could have given life , verily righteousness should have been by the law . But the Scripture hath concluded all under sin , That the Promise by Faith of Iesus Christ might be given to them that believe . And m ▪ That by Christ , we have access by Faith into this Grace , wherein we stand . Now lay all this together , and it is evident , that it is required of Christs Seed , that they accept Christ by true Faith ; and in Christ , righteousness , eternal life , and God to be their God : And when they close with God in this Covenant , thus they Promise to accept him . 2. To walk worthy of Christ , and of all these Covenanted Mercies , according to the Gospel . This n Worthy-walking is frequently pressed in the Gospel ; not as implying any Meritoriousness therein , but onely an Harmonious suitableness of course and life becoming them that partake such an high favour from God in Christ. Especially , Paul , o Giving thanks unto the Father , which hath made us meet to be made partakers of the inheritance of the Saints in light : who hath delivered us from the power of darkness , and hath translated us into the Kingdom of the son of his Love : prayes for the Colossians , That they might walk worthy of the Lord unto all pleasing , being fruitful in every good work , and increasing in the knowledge of God ; strengthened with all might according to his glorious power , unto all patience and long-suffering with joyfulness . And herein it is that the Gospel placeth walking worthy of the Lord. This walking worthy of Christ , and of Covenant-Mercies in him , The Tenour of the Covenant it self requireth , and reduceth chiefly to two Heads ; viz. True Repentance , and New Obedience . 1. True Repentance , ( which is a sanctified change of the Person , and Conversation , from Sin to Righteousness , ) The Covenant of Faith requires , saying ; p Then will I sprinkle clean water upon you , and you shall be clean : from all your filthiness , and from all your idols will I cleanse you . A new heart also will I give you , and a New spirit will I put within you , and I will take away the stony heart out of your flesh , and I will give you an heart of fles●… . — I will also save you from all your uncleanesses . — Then shall ye remember your own evil way●… , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your ab●…minations . Here 's true Repentance comprizing the holy change both of person and Conversation . 2. New obedience also , Evangelically ( which the Apostle calls walking in Newness of life , Rom. 6. 4. ) The Covenant of Faith cals for of all Christs Seed accepting this Covenant . As , ( 1 ) From Abraham ; q I am the almighty God , Walk before me and be thou perfect : And I will make my Covenant between me and thee , &c. ( 2 ) From Israel entring into Covenant with God in Horeb ; unto whom God said ; r Oh that there were such a heart in them , that they would fear me , and keep all my Commandments always ! — Ye shall observe therefore to do all that the Lord your God hath Commanded you : you shall not turn aside to the right hand or to the left . And Israel said ; s All that the Lord hath said will we do , and be obedient . ( 3 ) From t David and his Seed . And ( 4 ) From the Captive Jews , the Lord in his Covenant required obedience , saying ; u And I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my judgements , and do them . And when Gods people upon several occasions renewed their Covenant with God , they were wont to renew their x restipulation of sincere , cordial , universal and Constant Obedience unto the Lord : as holding themselves by vertue of Gods Covenant obliged so to do . Thus Christs Seed to in him restipulate , what they will do . 2. What they will be . viz. They will become Gods people in Christ. This restipulation God eminently requires of them in the Tenour of this Covenant , y That they shall be his people . And this which they Covenant to be , is beyond all that they Covenant to do . For , As when God promiseth to be their God , he promiseth the Highest of all Mercies ▪ so when they promise to be Gods people , they promise the greatest of all Duties . What could God say more to them ? What could they say more to God ? By this Restipulation , 1. All they are : 2. All they have : 3. All they can do : 4. And , All they can endure ; are promised unto God. 1. All they are , is hereby promised to God. When Christs Seed truly strike Covenant with God in Christ , They remain no longer Sin 's , nor Satan's , nor the world's ; no , nor their own ; but they become Gods. z What , know ye not that your body is the Temple of the Holy Ghost in you , which ye have of God , and ye are not your own ? For ye are bought with a price . Therefore glorifie God in your body , and in your Spirit , which are Gods. a For none of us liveth to himself , and no man dieth to himself . For whether we live , we live unto the Lord : and whether we dye , we dye unto the Lord : whether we live therefore or dye , we are the Lords . Their Souls and Bodies are Spiritual b Temples and c Sacrifices . Their Minds his ; to know him , and his will , and to meditate sweetly upon him : Their Consciences his ; to accuse or excuse them according to his pleasure , in all their well , or ill-doings : Their Memories his : to retain him , his Counsels , his Promises , his Comforts , & all the dear Experiments of his love and grace , in continual remembrance ; Theirs Wils his ; self-denyingly to Conform , subscribe and submit unto his will in all things : Their Hearts and affections his ▪ To Love him entirely above all Amiables ; To hate sin extreamly , being most Contrary to him , as most detestable : To desire him intensively , above all desirables : To fly from sin exceedingly , as most abominable ▪ To joy and delight in him most contentedly , above all delectables : And to grieve most mournfully at that which displeaseth him , or divides from him , as most lamentable . Their Eyes his , to behold the beauty of his works : Their Ears , his , to hear the melody of his word : Their Senses his , to be Casements & inlets to his goodness : Their Tongues his , to trumpet out his Glory : Their Members his ▪ to be weapons of righteousness unto holiness : Their Breath his , Melodiously to warble out his praises : Their Being his , to be only for him : And their wel-being his , as onely from him and in him , and to him . 2. All they have , is herein Consequently promised to God. All their Honours , Pleasures , Riches and Earthly Possessions , Liberties , Priviledges , Times , Opportunities , Artificial habits , Natural Relations , and supernatural Qualifications , they are all Homagers unto God , and must be prostrated to his Service . 3. All they can do for God , is also promised to God. As , Publishing and maintaining his Truth : Promoting his Worship : Propagating his Gospel : Protecting his Church : Defending his Cause : Supporting his People : Maintaining his Ordinances : Advancing his Kingdom and glory : And fulfilling his will in all the Evangelical acts of Faith and Love. 4. Finally , All they can endure for him and his Truth , must be duly undergone and devoted to his glory . They must be d shod with the preparation of the Gospel of peace ; That they may e bear Christs reproach , and persecution for righteousness sake ; That they may undergo f Trials of cruel mockings and scourgings , of bonds and imprisoment ; That if need be they may endure , To be stoned , sawn asunder , Tempted , slain with the Sword. To wander about in sheep-skins and goat-skins , in deserts and in mountains , and in dens and caves of the earth , being destitute , afflicted and tormented ; That they may g resist even unto blood , striving against Sin : And that they may h take up their Cross daily , following Christ , i not counting their blood or lives precious for his sake , k who so loved them as to wash them from their sins in his own blood . O how great a task do Christs elect undertake , when they restipulate with God To be his people ! And without his singular assistance , who can be sufficient for these things ! Thus Christs Seed Covenant what they will be . Doubt . But these Conditions required on the part of Christs Seed in this Covenant , ( viz. of unfained Faith , worthy walking , especially by Repentance and New Obedience , and of becoming Gods people , ) seem repugnant to that free Grace whereupon this Covenant is founded , and consequently ecclipse the Glory of this Covenant , rendring it herein like the Covenant of works , which Conditioned for Perfect personal Obedience . Answ. Not so . For resolving of this Doubt therefore Consider , I. That In this Covenant of Faith , as well as in the Covenant of works , God requires Conditions to be restipulated to him by them that are federates with him . This hath been cleared by evident Testimonies . And it is not formally and properly a Covenant , but rather a bare Promise , where there is not a mutual Agreement and stipulation betwixt Parties Covenanting for performance of certain terms or Conditions to each other reciprocally . II. That the Conditions required of Christs seed in the Covenant of faith , are quite different from the Conditions required of Adam and his Seed in the Covenant of works . They differ especially in their Matter , Original , and End. 1. In their Matter . The Matter Conditioned in the Covenant of Works , was Perfect and Perpetual Personal Obedience . But the Matter Conditioned in the Covenant of faith , is Faith in Christ , Repentance , New-obedience , and becoming Gods people in Christ. None of these were or could be Conditions of the Covenant of works . Not faith in Christ ; because Man in innocency needed not Christ , nor Faith in him ; nor did the Covenant of works reveal or admit of a Mediator . Adam had faith in God the Creator ; not in God the Redeemer . Not Repentance ; for before the Fall there was no sin ; and therefore no need of Repentance . And after the Fall the Covenant of works leaves no place for repentance , but denounceth Death without mercy . Not New-obedience , or Newness of life ; for Newness of life , or New-obedience l presupposeth the old man , and oldness of disobedience and sin . But Adam , had neither old man , nor old sins in him , or in his life , when God entred into Covenant with him . Nor becoming Gods people in Christ ; For , Adam , and in him his posterity were Gods people immediately by their own concreated personal integrity , and perfect conformity to God and his will , when God made the Covenant of works with them : Not needing Iesus Christ as a Mediator of Reconciliation to make them Gods people . So that the Conditions of this Covenant of faith , wholly differ from those of the Covenant of works , In their Matter . 2. In their Original and foundation . The Original of Adams obedience conditioned in the Covenant of works , was within himself , even his Natural Con-created m uprightness in Gods image : But the Original of these Conditions required of Christs Seed in the Covenant of faith , is without them , above them , viz. not any Natural Principle , but meer supernatural Grace and Mercy . Faith and Repentance are n not of themselves , but are the gift of God : New-obedience , not of themselves , but they o are created thereunto in Christ. Nor become they Gods people of themselves , but God of meer grace p promiseth to make them such , and q makes them such according to his promise . 3. Finally , The Conditions of these two Covenants differ exceedingly In their End , why they are required in them respectively . For , Personal Obedience perfect and perpetual was required , as the very r Matter of Adams righteousness and Justification , and as the only procuring cause of his Life , under the Covenant of works . But the case is far otherwise in the Covenant of Faith ; Here the very s Matter of our Righteousness is Christ and his perfect obedience , and he thereby is the onely Meritorious procuring cause of our eternal life . Faith is not the Efficient , nor Material , but onely the t Instrumental cause of our Righteousness and life , as it accepts and receives Christ to that end . Repentance and New-obedience are required ▪ as Conditions of true justifying faith : True justifying faith must be both Penitential and Obediential . Penitential , u purifying our persons and lives from sin and impurity : Obediential , x working by Love , which fulfils the Law ; and shewing it self by good works , and so justifying us Declaratively before men ; And yet this faith justifies us not , as it is Penitential , or as it is Obediential , in the Court of God : but onely as it is Instrumental to apply Christ for righteousness . Faith is the Instrumental Cause of Justification Covenanted ; Repentance is the Qualification of the person capable of life and Salvation ; and New-obedience is y the way to , not the cause of glorification . III. That , Consequently , These Conditions required in the Covenant of faith , 1. Are so far from rendring the Covenant of Faith like the Covenant of works : that they contrariwise notably increase and evidence the difference betwixt them . 2. Are so far from opposing the Free-grace of this Covenant of faith : that they heighten and illustrate the Free-grace of the Covenant so much the more : All these conditions originally springing meerly from the riches of Free-grace . 3. And finally , these Conditions are so far from ecclipsing the glory of this Covenant , that they contribute much to the Splendor of its Glory . Hitherto of the Matters Covenanted , both betwixt God and Christ the last Adam ; As also betwixt God and Christs Seed in him , reciprocally , and respectively . SECTION IV. THe form of this COVENANT of FAITH , comes now in the last place briefly to be inquired into . And it is twofold , viz. 1. Inward , and more Essential . 2. Outward , and more Accidental . I. The Inward and Essential Form of this Covenant , is That Mutuall Stipulation herein betwixt the Parties Covenanting , viz. Both betwixt God and Christ the last Adam ; And also betwixt God and all Christs Spiritual Seed in him . This reciprocall Stipulation , either Explicit or at least Implicit , is so necessary to the Constitution and making up of the essence and being of this Covenant , that properly , formally and compleatly it cannot be a Covenant without it . For , otherwise there 's no mutual engaging and obliging of the federates one to another : which the proper nature of a Covenant requires . II. The Outward and Accidental Form of this Covenant , consists especially in its 1. Graduall Discoveries ; 2. Various Administrations ; 3. Testamentary Disposition ; 4. Large and liberal Tender ; and 5 visible Advantages , though it be but outwardly embraced . 1. The Discoveries of this Covenant of Faith were Graduall . The Covenant of works seems to be discovered all at once to Adam in the self-same day in which he was Created : But this Covenant of Faith was not unfolded all at once , but at sundry times , and by several steps and degrees . As the beauty of the year increaseth to perfection by degrees ; viz. From Winters nakedness and deformity to the buds of herbs and trees , from buds to fragrant flowers and blossoms , from flowers and blossoms to green growing and ripe fruit . Or , As the light of the Day groweth by degrees to its perfect glory ; First , it is Day-break , day dawning , or the peering of the morning : Then it is clear Day light : Then Sun rise . Then brighter and brighter Day : At last brightest Noon-day . Thus Gods Covenant of Faith was ( 1. ) Most obscurely and imperfectly discovered presently after the Fall , In the z Promise of the Seed of the woman that should bruise the Serpents head , which is not so much as called a Covenant . This was the Covenants Day-break , or first Dawning of it to mankind ▪ ( 2. ) Then somewhat more clearly to Noah ; where its first stiled a a Covenant ; and under Noah's deliverance in the Ark by waters from the general deluge that drowned the whole world , is represented the Churches deliverance and salvation by Christ from the General deluge of sin and wrath , that had overwhelmed all mankind . This was as the Covenants day-light . ( 3. ) More clearly and fully after this , To Abraham ; God b Covenanting to be his God , and the God of his seed , to c deliver his seed out of Egypt and bring them to Canaan , a Type of Heaven , to make him heir of the world , and that d in his seed all the Nations of the Earth should be blessed : Annexing e Circumcision for confirmation of the Covenant to him . This was as the Covenants orient Sun-rise : Now it began to shine out with bright and beauteous rayes of Grace . ( 4. ) More fully and perfectly after this , at Mount Sinai ; There , f God Covenants with Israel , and g Israel restipulates with God , h Moses himself coming between them as a Typical Mediator . There , the Lord so dispensed his Covenant to Israel , as to Convince , Terrifie , and Direct them thereby . To i convince them of their Sin and misery in themselves , by the Moral Law , that they might despair of Iustification by any self-righteousness : To k terrifie them and fright them out of themselves , and their carnal state , by the terror of the Lord in most dreadful manner promulgating this Covenant : And To l Direct them to Christ and his righteousness as the only Remedy against sin and misery , and this by the m Ceremonies and Types of Christ , annexed . ( 5. ) More clearly and fully after this , to King David , n with whom God made an everlasting Covenant , ordered in all things , and sure : confirmed by Gods sacred o Oath . Wherein , amongst other things , God Covenanted p To set up his seed after him , which should build an house to Gods Name ▪ and to establish his Kingdome for ever . Which was notably fulfilled both in King Solomon , who built Gods Material Temple , and therein was a Type of Christ : and especially in Iesus Christ the Anti-type , q of the fruit of his loyns according to the flesh , raised up to sit upon Davids throne spiritually , who builds Gods Spiritual Temple , his Church , therein to Reign for evermore r till he hath put all his enemies under his feet . ( 6. ) More clearly and fully after this , to the Iews in the Babylonish Captivity ; with whom God Covenanted , s To open their graves , and bring them out of their Graves , even out of their desperate Babylonish Captivity into their own Land ; t To cleanse them thoroughly from all their idols and detestable things ; u To take away their stony hearts and give them hearts of flesh ; x To put his spirit within them , and cause them to walk in his statutes ; y To unite them so sweetly , that they shall no more be two Nations , or two Kingdoms , but be closely conjoyned in one under David their King , viz. Iesus Christ the Spiritual David ; And z To set his Tabernacle and Sanctuary in the midst of them for evermore , He being their God , and they his people . These gradual discoveries of Gods Covenant at Mount Sinai , To David , and to the Captive Iews , were as the brighter and brighter Day . Finally , ( 7. ) After all these the a New Covenant breaks forth most clearly and compleatly , being founded upon Christ already exhibited and incarnate , and upon far better promises in Christ , &c. And this was the Covenants Noon-tide brightness , or Perfect day . But why was the Covenant of Faith in Christ discovered gradually , by these steps and degrees , and not fully all at once ? Answ. The Lord seems to have taken this gradual Course of Discovering his Covenant , 1. Because of the surpassing greatness of this mysterie of Saving lapsed Sinners by Iesus Christ through Faith ; Revealed in this Covenant of Faith , both under the Old and New Testament . This is a mysterie of mysteries , wherein many abstruse secrets and mysteries meet , as is declared in the b Scriptures . And therefore it was a Matter too high and transcendent to be revealed all at once unto the world . 2. Because of the incapacity and weakness of the Church in her primordial state . The Church and people of God under the Old Testament till Christs coming , c were as a child under age , in Minority ; too weak and rude to fadom and comprehend the full Discoveries of Divine grace and wisdome in the Covenant ; God therefore according to their capacity made known his Covenant ; not according to what he was able to Reveal , but according to what they were able to receive . At first in their infancy he disclosed but the A B C of the Covenant , till the time of Abraham : Then he learns them to spell it , from Abraham till Moses : Afterwards he taught them to read it more perfectly from Moses till Christ : and lastly he makes them fully to understand it since the incarnation of Christ. Thus as the Church grew riper and riper , the Covenant of faith shined forth clearer and clearer . 3. That the graces of the Church , Faith , Hope , Patience , &c. might be gradually exercised and improved more and more in waiting and longing for the accomplishment of this Covenant in the exhibition of Christ. Hence , d Abraham rejoyced to see Christs day ; and he saw it , and was glad . e Iacob expected the coming of Shiloh , to whom the gathering of the people should be : and saith , I have waited for thy Salvation , O LORD . Moses said to Israel , f A Prophet shall the Lord your God raise up unto you of your brethren , like unto me , him shall ye hear . The Church breaths out her longing desires after Christ in the flesh , saying , g Let him kiss me with the kisses of his mouth , for thy love is better than wine . The Patriarchs of old , h not having received the promises , saw them afar off , were perswaded of them , and embraced them . And i how were they , that waited for the Consolation of Israel , ravished and transported with joy when Christ , the kernel of the Covenant , was exhibited ! 4. Finally , That by these gradual discoveries of the Covenant , God might gradually advance the excellency of his glory to the very Highest : Every additional discovery of his Covenant , proportionably augmenting the glory of his free grace , love , mercy and goodness to his elect . 2. The Administrations of this Covenant of Faith were various , as the Discoveries of it were graduall . The k Ministration was different : but the Substance thereof still the same . The various Condition and capacity of the Church , occasioned this variety . Before Christ , l The Ministration of this Covenant was more obscure , carnal and servile , by Promises , Prophecies , Sacrifices , Circumcision , Passover , Priesthood , a worldly Sanctuary , with other ceremonial and typical Ordinances of Divine service , all shadowing out Christ which was tò come afterwards : The Church at time being as an heir in Minority under Tutors and Governours . But since Christ , the Church being as an heir come to age , m The Ministration of the Covenant was more clear , Spiritual , Filial , and effectual , by Preaching the word to all Nations , Gentiles as well as Iews ; Baptism , the Lords Supper , and other spiritual Sacrifices . Ordinances and Acts of worship : all representing Christ as come already . 3. The Disposition or Disposall of this Covenant of Faith is Testamentary , as well as Federal . It is a Federal Testament , or a Testamentary Covenant : as was n formerly observed . As a Covenant , it is a convention , or an Agreement betwixt divers parties living : As a Testament it is the last will or Disposal of one dying , or Dead . It is often stiled a o Testament in Scripture ; The first Testament , or Old Testament ; and the New Testament . And both in reference to Christ and his Death , Typically represented by the Death and blood of Sacrifices under the Old : Truly exhibited under the New. The Testamentary Nature of this Covenant of faith will best appear in the resemblance that it hath to a Man's last will or Testament , wherein he disposeth of his estate Real or Personal ▪ to his Posterity . In a Mans Testament are considerable , 1. A Testator ; 2. A finall and unalterable disposal of some estate or inheritance ; 3. Posterity or friends to whom such estate or inheritance is bequeathed ; 4 Publication of the Testament by word or writing ; and 5. Ratification of it by the Testators Seal annexed , especially by his Death ensuing . Such things proportionably are to be found in this Testamentary Covenant of Faith : viz. 1. A p Testator , Iesus Christ , who also is q Mediator and r Surety of the Testament . 2. A finall and unalterable disposal of the everlasting inheritance , together with all the appurtenances thereof . The Legacies and estate bequeathed is s the eternal inheritance , and all things thereunto belonging . The disposal of this inheritance is finall and t unalterable ; This being Christs last and u everlasting will , which is still to stand in force , without Addition thereto , Detraction thencefrom , or Alteration thereof . 3. A Posterity to whom this eternal inheritance , &c. is bequeathed , even the Elect of God , Christs spiritual seed , who are made x Heirs and Co-heirs in Christ , the grand y Heir of all things for their good . 4. Publication of this Testament , by written word , the Holy Scriptures , given to the z Church for this end . Scriptures are Gods Testamentary Rolls : His Book of the Covenant . 5. Ratification of this Testament ; Instrumentally , by the Sacraments , a Baptism and b The Lords Supper : Fundamentally , by c the Death of Iesus Christ the Testator . 4. The tender of this Covenant of Faith is very large and liberal . The Covenant and the Grace thereof , is not onely tendered , published and offered to Christs Seed , by Election given to him : but also to the d whole visible Church , wherein are more Tares then Wheat ; yea even ●…nto them that are out of the visible Church , viz. Pagans , and Infidels . For the e Iews rejecting the tender of the Gospel and Covenant , and thereby counting themselves unworthy of eternal life , the Apostles turned to the Gentiles , to preach to them . And so f God was found of them that sought him not : he was made manifest to them that asked not after him . But why is this Covenant of Faith so largely tendered ? Answ. 1. That , the Elect seed of Christ may be effectually g called and gathered , from among the corrupt mass of mankind . For , both among Iews and Gentiles , both within and without the Church , Gods elect are h mingled among Reprobates , as sheep among Goats , Wheat among Tares , good among bad fish : Now the Covenant-Tender doth segregate and call them out from among them . 2. That , Reprobates who neglect so great Salvation tendered , may be left without excuse : and their Condemnation more justly aggravated . 3. That , God , and the free tender of the riches of his grace so largely in his Covenant may be magnified and glorified . As it fell out among the Gentiles , who perceiving that the Gospel should be offered to them as well as to the Iews , i were glad , and glorified the word of the Lord : and as many as were ordained to eternal life believed . 5. Finally , The visible advantages attending upon this tender of Gods Covenant , though it be but outwardly embraced , are divers and very considerable . As ▪ 1. An holy Vocation and Profession . They are k called with a holy calling , whereby they are outwardly l separated from Infidels , and make an holy Profession of Christ and of faith in him . Upon which outward calling and Profession , The Scripture stiles them m Believers ; n Sanctified , o Saints by calling ; p The people of God , &c. 2. Implantation , not onely of themselves , but also of their q children and Seed after them into the visible body of Christ. So that they and theirs become visible Members of Christs mystical Body , and are r federally holy and externally within Covenant , till they break themselves off again . True faith makes men members of Christs invisible Body : Profession of true faith makes them members of his visible . 3. Participation of Gods precious s Ordinances and means of Grace , which may prove through Gods spirit effectuall to their eternal glory , wherein however they are highly preferred and priviledged before all Heathens and Infidels , to whom Salvation of Sinners by Christ is not so much as tendered by the glorious Covenant of Faith. Thus of the Nature of the Covenant of Faith described and unfolded in respect of The Author of it ▪ Parties to it , Matters Covenanted , and form of the Covenant . SECTION V. Of certain COROLLARIES , or Consectaries , resulting from the Nature of the COVENANT of FAITH , Generally Considered . FRom the Nature of the COVENANT of FAITH , Generally thus described and considered in the last Aphorism of the foregoing Chapter , These Corollaries or Consectaries seem naturally to result by way of Application : ( Every Corollary being as a Consequentiall Aphorism , from the general Description of the Covenant : ) viz. COROLLARY . I. I. HEnce , The Covenant of Faith is a most profound Supernatural Mysterie . It is ▪ 1. A Mysterie ; 2. A Profound Mysterie ; 3. A Supernatural Mysterie . 1. The Covenant of Faith is a Mysterie . A Mysterie ( in Scripture sense ) is a sacred Secret , having an hidden understanding . Such a mysterie this Covenant , it is not obvious to vulgar Capacities : but a Divine Secret , wonderfully hidden from them . It is a Comprehensive Mysterie , A mysterie of mysteries , containing many mysteries folded together in it . For , 1. Here in this Covenant is set forth the Doctrine & way of Sinners Salvation by Christ , and this is called t The Mysterie of the Gospel ; u The mysterie of Faith ; x The mysterie of God , and of the Father , and of Christ. 2. Here is described to us the Person and office of Iesus Christ Mediator of this Covenant , and a joynt-party with his Seed to this Covenant . And this is called y The great mysterie of godliness , God manifest in the flesh , justified in the Spirit , seen of Angels , preached unto the Gentiles , believed on in the world , received up into Glory . In one Christ are many mysteries : And Christ is the kernel of this Covenant . 3. Here is discovered , how Christs Seed , the Church , are united closely to Christ by Covenant through faith , and in Christ unto God. And this intimate union of the Church , Christs Seed , unto Christ , as Members of his body , of his flesh , and of his bones , ( adumbrated in marriage-union betwixt man and wife , ) is stiled a z Great mysterie . 4. Here is Revealed Gods singular good will unto the Gentiles , touching their conversion and incorporation into his Church ; That the Gentiles should be fellow-heirs , and of the same body , and partakers of his promise in Christ , by the Gospel . And this was so great a Secret , and so hidden from the Church of the Iews , that the Apostle cals it , not only , a The mysterie : and The mysterie of Christ , which in other ages was not made known to the sons of men , as it is now revealed unto his holy Apostles and Prophets by the Spirit : But also , The fellowship of the Mysterie , which from the beginning of the world hath been hid in God. 5. Here is disclosed Gods most wise and gracious contrivance , for Re-collecting and Reuniting all things both in Heaven and Earth , gathering them together in one in Christ the last Adam , as they were shattered , broken and dissipated in the first Adam . And this is called , b The mysterie of Gods will , according to his good pleasure which he hath purposed in himself . 6. Here is declared , in and with what Ordinances this Covenant of faith is Administred from time to time . And these Ordinances are called c The Mysteries of God : and the Ministers of Christ intrusted with the Dispensation of these Ordinances , are stiled Stewards of these mysteries . 7. Finally , Here is promissorily and prophetically foretold , how at the great day Christ will deal with all the Saints that shall be found alive at his second coming , viz. They shall be changed in a Moment , in the twinckling of an eye , at the last Trump . And of this change the Apostle saith d Behold , I shew you a mysterie . And by this mysterious change the surviving Saints shall be throughly fitted for their covenanted Glory . 2. The Covenant of Faith is a Profound Mysterie , A great Deep . For , Behold herein , ( 1. ) What a Deep of Free-grace ! that when all mankind were by the first Adams disobedience implunged in a state of Sin and Death , yea and Christs Seed according to Election , as sinful dead and worthless as any of the rest : yet these alone out of the common corrupt mass of mankind should be Recovered by the Obedience of Christ the last Adam to righteousness and life , all the rest being passed by and neglected in their misery . ( 2. ) What a deep of mercy and loving-kindness ! That wretched worthless loveless Sinners , who had not obtained mercy , who were not a people , should be so embraced in arms of Divine love and mercy as to obtain Christ the mercy of mercies , and in Christ to obtain Righteousness against Sin , Life against Death , Freedom against Bondage , Happiness against Misery , Salvation against Condemnation , yea the most high God to be their God , and themselves to be his people . ( 3 ) What a deep of Power ! That Sinners should be justified , That Dead creatures should be quickened , That Enmity against God should be reconciled , and That extreamest baseness should be so highly exalted . ( 4 ) What a deep of Iustice ! That Sin should be ruined , and yet the Sinner be Recovered . That e he who knew no Sin , should be made Sin , and condemned : and they who knew nothing but Sin , should be made the righteousness of God , and eternally saved . ( 5 ) Finally , What a deep of Wisdom ! That in this Recovery of Christs Seed , Innocency should be condemned , and the Sinner justified : Liberty should be imprisoned , and Captivity released : Light should be Ecclipsed , and Obscurity enlightned : Strength should be weakned , and Weakness strengthened : Peace should be perplexed , and Perplexity pacified : Love should be hated , and Enmity should be loved : That Life should dye , and Death should live . And all this was fulfilled when Christ became a Surety and Sacrifice for his Seed according to this Covenant . Yea how profound this mysterie of Gods wisdom , contriving that the same Sinners , should at once , both dye the Death threatned in the Covenant of works , and so Gods Truth and justice be fulfilled ; and yet not dye ▪ but live , according to the Covenant of Faith , and so Gods Election , Love and Mercy be expressed . Oh how hath God f abounded towards us in all wisdome and prudence in these mysterious Dispensations ! To this effect * Luther saith most Elegantly and Spiritually ; Christ , with most sweet names , is called my Law , my Sin , my Death ; against the Law , against Sin , against Death : whereas in very deed he is nothing else but meer liberty , righteousness , Life and everlasting Salvation . And for this cause he is made the Law of the Law , The Sin of Sin , the Death of Death : that he might redeem me from the curse of the Law , justifie me , and quicken me . So then whiles Christ is the Law , he is also Liberty : whiles he is Sin , he is Righteousness : and whiles he is Death , he is Life . For in that he suffered the Law to accuse him , Sin to condemn him , and Death to devour him : he abolished the Law , he condemned Sin , he destroyed Death , he justified and saved me . So is Christ the poyson of the Law , Sin and Death : and the remedy for obtaining of liberty , righteousness and everlasting life . — Thus in Christ we may behold this joyful conflict : to wit , The Law fighting against the Law , that it may be to me liberty : Sin against Sin , that it may be to me righteousness : Death against Death , that I may obtain life : Christ fighting against the Devil , that I may be the child of God : and destroying Hell , that I may enjoy the Kingdom of Heaven . 3. The Covenant of Faith is a Supernatural Mysterie . There are mysteries in the Creatures in Heaven and Earth , which Natural understanding may discover and comprehend . And there are mysteries in God the Creator and Governour of all in Heaven and Earth , viz. g his invisible Godhead , Power , wisdom , with other Attributes , &c. Which Angels and men by meer Natural light may find out and wade into . But this mysterie of the Covenant of Faith , viz. That Sinners in state of Death should be Restored to righteousness and Life ; And that by a Surety , to whom their sins should be imputed , and on whom their Death should be inflicted ; And this Surety Jesus Christ , God-man descending from the fathers bosom , who knew no sin , deserved no Death ; That as sinners sins are imputed to , and their Death inflicted on Christ : So Christs Righteousness through Faith , should be imputed to , and his life bestowed upon Sinners ; And that all this should be Revealed in a Covenant of Faith of meer Grace when the broken Covenant of works knew no place for lapsed Sinners Recovery ; This mysterie , I say , is wholly Supernatural . No Natural light of Reason and understanding of men and Angels could have devised or imagined such a Recovery of Sinners as this , from Sin and Death , to righteousness and life ; Such a Recoverer as this , Jesus Christ God-man in Person , reconciling God and man by his Office ; And such a Covenant as this betwixt God and man revealing this Recovery : had not God infinitely wise pleased , as to Devise , so to disclose and reveal these mysteries unto us . This is h not the wisdom of this world , but the wisdom of God in a Mysterie , even the hidden wisdom which God ordained before the world unto our Glory . Which none of the Princes of this world knew : for had they known it , they would not have crucified the Lord of Glory . But as it is written , Eye hath not seen , nor ear heard , neither have entred into the heart of man , the things which God hath prepared for them that love him . But God hath revealed them unto us by his Spirit . And by this Divine Revelation we become — i Able to comprehend with all Saints , what is the breadth , and length , and depth , and heighth : And to know the love of Christ , which passeth Knowledge , that we may be filled with all the fulness of God. COROLLARY II. II. HEnce The Covenant of Faith is a wonderful Compound and Contrivance of meer Grace . Let us understand , 1. What [ Grace ] in Scripture-language implies . 2. What a Composition of Grace this Covenant of Faith is . 1. Grace in Scripture-phrase hath manifold acceptations . It s needless here to touch upon all , but only upon such as are pertinent to the present purpose . Grace therefore imports , 1. Primarily and most frequently , Gods free favour wherewith he respects his Creatures , and whence all blessings and Benefits originally flow to his Creatures . k There is a remnant according to the Election of grace . Now this fountain Grace , this spring-head of all good to the Creatures , looks upon the Creatures two waies l as Cameron well noteth ; viz. ( 1 ) As Creatures no way deserving Gods favour , or any fruits thereof . For , Creatures , as Creatures , can deserve nothing from the Creator , having nothing but what they had from him . ( 2 ) As Creatures miserable through Sin ; deserving the Contrary , nothing but ill from the Creator . The former is the m Grace of Benevolence or good will : The latter the n Grace of Commiseration or bowels of mercy . According to the former , Adam and we in him had Paradise , Communion with God , o Covenant of works , &c. before the fall : According to the latter , the Elect obtain p Redemption , q Justification , &c. after the fall . 2. Secondarily and less principally , Grace imports The fruits and effects of Gods favour . These are called Grace , because originally they flow only from Divine Grace . As , The Doctrine of the Gospel and Covenant , is called Grace ; r The grace of God which bringeth Salvation . — Habits of Sanctification are stiled Grace , s But grow in grace . — exercise of these Habits , as Distribution to the Saints Necessities is stiled Grace ; t So he would finish in you the same grace also , &c. 2. The Covenant of Faith now , is a Compound of meer Grace . viz. It is an effect of Divine Grace and favour , wholly and meerly Gratuitous : Man not only , not deserving any thing at all therein , but most justly and altogether deserving the Contrary . The Covenant of works , with the First Adam , as his Creature , was gratuitous , Adam not deserving it from God : But the Covenant of Faith with us as sinful Creatures , in Christ the Last Adam , is double gratuitous , we deserving the Contrary evil of punishments from God. And in this sense probably some stile this The Covenant of grace ; Not so much by way of Contrariety to the Covenant of works , which also is Gratuitous , viz. in respect of the Grace of benevolence : but rather by way of supereminency , this Covenant being Gratuitous both according to the Grace of Benevolence , and of Commiseration . More Particularly , I. Gods making of this Covenant of Faith with man since the Fall , is of meer Grace . Grace the only impulsive or moving Cause inclining God thereunto , as u hath been shewed . II. Jesus Christ the x Surety and y Mediator of this Covenant of Faith , is only of meer Grace . 1. Of meer Grace he was z eternally elected for his Seed , and they elected in him . 2. Of meer Grace he was Promised to his Seed from the beginning of the world . He is the a Mercy promised to our Fathers . All the Promises both of Christ , and in Christ , which are exceeding great and precious , are b given to us . And gift is free . 3. Of meer Grace he in fulness of time was exhibited and delivered for his Seed . Hence he is stiled , c The gift of God. — d A son given to us . — God so loved the world , that he gave his only begotten son . — He is also said , e To taste death by the grace of God , &c. 4. Of meer Grace Christ and his benefits are tendered and offered unto his Seed . f Ho every one that thirsteth , come ye to the waters , and he that hath no money ; Come ye , buy and eat , yea Come , buy wine and milk without money , and without price . And again ; g Let him that is athirst , Come . And whosoever will , Let him take the water of Life freely . III. The Matters Covenanted are of meer Grace ; whether on Gods Part promised , or on Our part Restipulated . On Gods part , The Recovery of Christs Seed from the State of Sin and Death to a state of Righteousness and Life , is of Meer Grace . h By Grace ye are saved ; — not of works , lest any man should boast . 1. The Impetration or obtaining of this Recovery by Redemption is of meer Grace ; i In whom we have Redemption through his Blood the forgiveness of Sins : According to the riches of his Grace . 2. The Application of this Recovery gradually , is of meer Grace ▪ viz. ( 1 ) Conviction effectual of our Misery , and the remedy thereof is of Grace ; k The Grace of God which bringeth Salvation hath appeared to all men , &c. — l To you its given to know the mysteries of the Kingdom . — ( 2 ) Conversion is of meer Grace ; whether it be stiled Regeneration , or Renewing ; m Not by works of righteousness which we have done , but according to his Mercy he saved us , by the washing of Regeneration , and Renewing of the Holy Ghost . Or Repentance ; n If God peradventure will give them Repentance . — o Him hath God exalted with his right hand , to be a Prince and a Saviour , for to give Repentance to Israel . — Or calling ; p who hath saved us , and Called us with an holy calling , not according to our works , but according to his own purpose and Grace which was given us in Christ Iesus before the world began . ( 3 ) Adoption is of meer Grace ; q . Having predestinated us unto the Adoption of Children by Iesus Christ to himself , according to the good pleasure of his will : To the praise of the glory of his Grace . ( 4 ) Justification is of meer Grace ; r All have sinned and come short of the glory of God , being justified freely by his grace . ( 5 ) Sanctification is of meer Grace ; s but God who is rich in mercy , for his great love wherewith he loved ●…s , Even when we were dead in Sins , hath quickned us together with Christ , ( by grace ye are saved ) and hath raised us up together , and made us sit together in heavenly places in Christ Iesus . That in the ages to come he might shew the exceeding riches of his Grace , in his kindness towards us , through Christ Iesus . ( 6 ) Finally , Glorification is of meer Grace also ; t But the gift of God is eternal life through Iesus Christ our Lord. u That as sin hath reigned unto Death , even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord. On the part of Christs Seed , The Conditions required and restipulated , are in like sort of meer Grace , viz. 1. Faith ; x unto you it is given , in the behalf of Christ , not only to believe on him . And again ; y By grace are ye saved through Faith , and that not of your selves , it is the gift of God. So that , though God in this Covenant Condition with Christs Seed for believing : yet God freely enables them to perform this Condition , giving them Faith whereby they do believe . 2. Walking worthy of Christ and Covenanted Mercies , is also of meer Grace ; z For we are his workmanship , created in Christ Iesus unto good works , which God hath before ordained that we should walk in them . — Not that we are sufficient of our selves to think any thing as of our selves : but our sufficiency is of God. — who worketh in us both to will , and to do , of his good pleasure . Thus this Covenant of Faith is a meer Compound of Free-Grace , wherein the exceeding riches of the Glory of Divine Grace are displaid , That no flesh in the point of Salvation and Recovery by Jesus Christ may have the lest colour or shadow of boasting and glorying in itself : but that he that gloryeth , might only glory in the Lord , and in the transcendent treasures of his loving-kindnesses , tender Mercies , and Free-Grace . COROLLARY III. III. HEnce , Iesus Christ is the very Marrow and Kernel of the Covenant of Faith. This Covenant is as a Celestial Orb ; and Christ is as the radiant Sun in this Orb. This Covenant is a blessed Circle and Circumference of Grace : and Christ the very Center of this Circle . This Covenant is as a Golden Cabinet : Christ as the most precious Diamond or Iewel in this Cabinet : and all other the rich treasures of Righteousness , life , &c. therein , as the appendants , ornaments and Garnish of this Jewel . Amongst them Christ stands as once the Tree of life among the Trees in the midst of Eden . How can we cast our eyes upon this Covenant , which is so full of Christ , and not observe therein much of Christ ? Did the wise men so a rejoyce with exceeding great joy , when they Saw the star that conducted them to Christ on Earth ? How much more should Christians rejoyce when they look into this Covenant which conducts them to the same Christ , not only as heretofore on Earth , but as now also in Heaven ! The Angel after Christs Resurrection said of his Sepulcher , b He is not here , behold the place where they laid him . But of this Covenant we may say ▪ Christ is here , Come see the place where the Lord lies . For , 1. Christ is the ancient , yea the eternal foundation of this Covenant . 2. Christ is chief party to this Covenant with God. 3. Christ is the only Mediator of this Covenant . 4. Christ is the precious Mattter of this Covenant . Come and See. 1. Christ is the ancient , yea the eternal foundation of this Covenant . 1. Christ is the Ancient foundation of this Covenant . For , God Revealing this c Covenant at Mount Sinai , founded it upon Christ the substance of those Types and Ceremonies digested into that Federal Ministration . And before that , God Revealing this d Covenant to Abraham , grounded it upon Christ Abrahams Seed , in whom all the families of the earth should be blessed . And before both , God revealing this e Covenant even in Paradise presently after the fall , bottomed it upon Christ The Seed of the woman . And this is very ancient indeed , almost as ancient as the world itself , probably within a few daies . 2. Yea Christ is the Eternal foundation of this Covenant . For , God Covenanted and promised nothing in Christ , in time ; but what he had decreed and purposed in Christ before all time . God f hath chosen us in Christ before the foundation of the world , that we should be holy and without blame before him in love . Consequently God ( foreseeing our fall●… in Adam ) decreed to Recover us by Christ , that we might be thus holy and blameless : and to make known this his purpose to us in this Covenant . Hence our Salvation and vocation are said to be given us of God in Christ before the world began ; g who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and Grace which was given us in Christ Iesus before the world began . Yea eternal life is said to be promised before the world began ; h In hope of eternal life , which God , that cannot lye , promised before the world began . How could Salvation and vocation be given us , and eternal life be promised before the world began ? viz. They were given and Promised in Gods Decree in Christ , that is , Decreed eternally to be given , and to be promised in him . For , All things and times , are alwaies present with God : As i Beza well observeth . Unless we may say , God before the foundation of the world promised to Christ ( in his eternal Councel and trans-action with him ) eternal life for his Seed . In some sense therefore Gods promise and Covenant in Christ , was before the world began . Therefore this Covenant in reference to the foundation of it , is Free Sure , and Everlasting . Free , because before all works : Sure , because before all Sin : Everlasting , because before all time . 2. Christ is chief party to this Covenant , with God. For , as God is A party on the one hand : So Christ and his Seed are a joynt party on the other . God deals not with Christs Seed separately and distinctly by themselves alone , for so they are not capable of Confederation with God : but he deals with them joyntly with Christ and in Christ. As he dealt with the First Adam and his Seed in the Covenant of works : So he deals with Christ the Last Adam and his Seed in the Covenant of Faith. Now this is our great advantage . For , as the k Disciples were safe a●… Sea against greatest storms and Tempests , when Christ was in the ship : so Christs Seed are safe spiritually against greatest ▪ Tempests of Sin , Wrath , Death , and Temptation , when Christ is imbarqued in the same Covenant with them . Though they be foolish , Christ is wise : though they be weak , Christ is strong : though they be faithless , Christ is faithful : though they be sinners , Christ is righteous and separate from sinners : though they be enemies , Christ is their Reconciler : though they be cursed , Christ is blessed , and the Blesser of all his Seed : Though they be Death , Christ is Life : though they be condemnation , Christ is Salvation : though they be nothing ; Christ is All. Whatsoever therefore is wanting in Christs Seed , is abounding in Christ compleatly to bear up one side of this Covenant with and for his Seed : as the blessed God the other for himself . 3. Christ is the Only l Mediatour of this Covenant of Faith. For , ● Christ alone is The Mediatour of Reconciliation , m recovering his Seed meritoriously by his blood from Sin and Death to righteousness and life , and reconciling them to God. Hence he is called the n Surety , and the Testatour of this Covenant , Engaging himself under our debt , and ratifying this Testament by his Death . 2. Christ alone is the meritorious Mediatour of o intercession , by whom we have p access unto God with boldness , and q acceptance with God in all our Prayers and Suits made according to his will. 3. Christ alone is the Mediatour of all Revelation , Instruction and Doctrine . He being that eternal wisdom and word of God by whom the Father still made r known himself and his will to mankind from the beginning of the world since the Fall. Hence , its observable , when God spake of old to the Fathers , he spake by Christ , yea when God gave the s Law , the Covenant on Sinai , it was ordained by Angels in the hand of a Mediatour . That is , God dispensed it not only by the Ministry of Angels , but also of the Mediatour . What Mediatour ? No●… Moses , as t Beza , and u others after him interpret : but Christ , as x Hierome , Ambrose , Chrysostom , Oecumen , Calvin , Pareus , and others do well expound it . 4. Finally , Christ is the Precious matter of this Covenant . All the Matters Covenanted from God to Christs Seed , or restipulated from them to God ; are either Christ himself , or Mysteries in Christ. 1. The y Recoverer and Restorer of Christs Seed , is Christ. 2. The z Righteousness and eternal life whereunto they are Recovered ; is the Righteousness and life of Christ. 3. The Covenant-Relation betwixt God and them , He being their God , and they his people ; is a founded in Christ. 4. The Faith accepting those Benefits , is The b Faith of the Son of God , Iesus Christ. 5. The worthy walking consequentially required , is that ▪ c whereunto they are created in Christ. Thus Christ one way or another , is the very Matter of the Covenant . We cannot intentively behold the Covenant ▪ but there we may discern Jesus Christ engraven upon every Promise , every Benefit , and upon every Duty of the Covenant . Thus Christ is The Foundation , Party , Mediatour , and Matter of this Covenant of Faith. How excellently ! The Covenant of Faith is the Marrow of the whole Scriptures , the whole Bible since the Fall tending to Reveal this Mysterie : and Christ is the Marrow of the Covenant of Faith , the whole Covenant being as a heavenly womb ●…ll of this blessed babe . d Mine eyes ( said Luther ) shall behold nothing else but this inestimable prize , my Lord and Saviour Christ. He ought to be such a treasure unto me , that all other things should be but dung in comparison of him . He ought to be such a light to me , that when I have apprehended him by Faith , I should not know whether there be any law , any sin , any righteousness , or any unrighteousness in the world . For what are all things which are in heaven and Earth in comparison of the Son of God , Iesus Christ , my Lord and Saviour , who loved me , and gave himself for me ? COROLLARY IV. IV. HEnce , The COVENANT of FAITH may in a right and sound sense be acknowledged Conditional . It is not repugnnt to , or inconsistent with , the Nature of the Covenant of Faith , to be CONDITIONAL : As God on his part promiseth , 1. What he will do for Christs Seed , 2. What he will be to Christs Seed : So Christs Seed on their part re-promise , restipulate and re-oblige themselves ; 1. What they will do , viz. They will Accept Christ and all covenanted mercies in him by Faith , And they will walk worthy of him and them in all well-pleasing , according to the Gospel : 2. What they will be , viz. They will become Gods Covenant-people in Iesus Christ. And all this God Conditioneth with them , and requires from them . So that This Covenant is Conditional , God therein imposing terms and Conditions upon Christs seed . And here it may be opportune and useful , to take a little into Consideration that troublesome Question ; Whether the Covenant of Faith ( or Grace ) be Conditional or no ? Whether God makes it e Absolutely without all Conditions on Mans part , as some are of opinion ; or Conditionally f upon certain terms and Conditions required from him , as others judge . For more clear Resolution and Satisfaction to this Question , I shall do three things , viz. 1. Lay down the true State of the Question . 2. Assert and confirm that which shall be resolved upon as Truth by sundry Arguments . 3. Refute and answer such objections as are made , with any colour of strength , to the Contrary . And all this I shall endeavour with what brevity and perspicuity I can , as being more desirous to treat of this subject of the Covenant Doctrinally and Practically , then Polemically or Controversally . 1. As for the true state of the Question . viz. Whether the Covenant of Faith ( usually stiled the Covenant of grace ) be Conditional , or no ? I offer these three things briefly to be considered for clearing of it , that so we may see wherein the very knot and point of difference lies , viz. 1. The Notation of the word [ Conditional ] or [ Condition ] 2. The Distinction or Distribution of [ Conditions ] into several sorts . 3. The particular Declaration and Signification thereupon in certain distinct Positions or Conclusions , wherein the true state of the Question consists . Hereby the Truth shall be more distinctively manifested , and more easily confirmed ; as also all Objections to the contrary more readily and satisfactorily Answered . First , As for the Notation of the word [ Conditional ] or [ Condition , ] I shall not stay much upon it . Conditional , is that which hath some Condition annexed or adjoyned to it . Condition is a Latin word , derived from g Condo , to lay up safe , to build , to found , to compose , to make up , to prescribe , &c. Hence [ Condition ] noteth , 1. Properly , The Action of making , framing or composing any thing . 2. Then The Passion in being made or composed , &c. 3. The Quality by which one frameth any thing , or whereby any thing is framed , &c. 4. Hence , it s used for the State which is made by framing any thing . And hereupon for any State which any person , or thing , or Cause hath or receiveth any way . As , a man abounding with honour , wealth , &c. is said to be a man of a good Condition ; viz. in respect of his outward State. So an house well builded , A Castle well defended , victualled , &c. A cause well set forth and managed , &c. are said to be in a good Condition . But none of these notions or Significations of a Condition so fitly agree to this present Question . 5. Condition is in a peculiar manner used to note , The Moderation , Circumscription , limitation or restriction of any thing : As by certain Exceptions , Provisoes , Terms , Qualifications , &c. propounded or imposed . Hence , Conditional is opposed to Absolute , Simple , &c. because A Condition is accounted amongst the ways , manners , or means , whereby any thing may be framed , obtained or compassed . And in this last sense chiefly the term Condition is to be understood in the Question in hand ; Whether the Covenant of Faith be Conditional , or no ? that is , whether God hath so framed and propounded in his word the Covenant of Faith to man , in and through Christ , as that he hath moderated , circumscribed , limited , restrained it with certain Terms , Proviso's , Obligations , Qualifications , yes ▪ and Duties imposed & requir'd of them that shall joyn in this Covenant with God : Or whether this Covenant be not laid down absolutely and simply , without any limitation or imposition of Qualifications , Terms , Tythes or Duties at all upon these that enter into this Covenant with God ? But enough touching the Notation of the word [ Conditional ] or [ Condition . ] Secondly , Come we to the Distribution or Distinguishing of Conditions thus taken , into their several sorts : And all with special reference had therein to Gods Covenants ▪ Conditions , in reference to Gods Covenants , may be Considered , 1. Most largely . 2. More Restrictively . 3. Most Strictly . 1. Most largely . So , Conditions imply to us , Any Qualifications , Dispositions , Terms , Tyes , Duties or Performances whatsoever , in any sort imposed upon us , or required from us by God , in reference to his Covenant : whether these conditions be , 1. 〈◊〉 , or Going before ; 2. Concom●…tant , or accompanying ; 3. Consequent , or following Our entring into , or joyning in Covenant with God , in order to Justification , or Salvation . ( 1 ) Conditions Antecedent , or Going before Gods Covenanting with man , especially before his Conversion , Regeneration and Justification wherein the Covenant is effectually and savingly struck betwixt God and man , Are asserted variously . And such Conditions may be referred chiefly to these three heads . viz. 1. Meritori●…us . 2. Impulsive . 3. Preparatory . Meritorious Conditions the Papists in effect assert . As Bellarmine their grand champion saith ; h A man not reconciled may by works of repentance , impetrate , and of congruity merit , the Grace of justification , as was demonstrated in the first Book ; why may not therefore the self-same man , when he is just and the friend of God , impetrate , and of Congruity merit reparation , if perhaps he shall fall ? This his congruous merit by works of repentance in a person unreconciled , he makes an Antecedent Meritorious Cause or Condition of Justification , and consequently of Covenanting with God whereby justification is actually applyed . But we deny all merit in man : much more all Meritorious Conditions or disposit●…ons in unreconciled man to Gods Covenant of Faith or Justification . Acknowledging only Christs pre-ordained merit , to be the sole Antecedent Meritorious Cause or Condition of our Covenanting with God , Justification and Salvation . Impulsive Conditions Moving and inclining God to work Faith in one rather then in another , and to regenerate one rather then another ( and consequently to bring one into Covenant with God effectually rather then another ) the Arminians seem to maintain . One said ; i littleness & humility is pre-required of God as a Condition , unto this , that he will beget Fa●…th in Paul rather in Caiaphas . Another said ; k That Repentance , Faith , and even the performance of the Commandments are pre-required , unto this , that any one become partaker of the promises of the New-Covenant , among which is Regeneration . But all such I●…pulsive or moving ▪ Causes or Conditions in the Creature , inclining God to bring man into Covenant of Faith with himself , or to give him the justifying or saving graces of the Covenant , we utterly reject and deny , as having no ground in Scripture : knowing that Gods meer Grace and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is the sole Antecedent Impulsive or moving Cause of his bringing one man rather then another into Covenant with himself , and into the grace of the Covenant , Rom. 3. 24. & 4. 16. & 5. 15 , 16 , 17 , 18 , 20 , 21. & 9. 15 , 16 , 18. Eph. 1. 4 , 5 , 7 , 9 , 11. Preparatory Conditions fitting and disposing , both for Entring into the Covenant of Faith with God , & for Regeneration and justification , the benefits of that Covenant , are divers : yet all given of God to us as well as required by God from us . As , 1. Hearing Gods Covenant Promulged , or preached . Thus l Noah , m Abraham n Israel at Mount Sinai , and o Men now under the New Testament , First heard , and hear the Covenant published to them , before they actually oyn with God in that Covenant . Till they hear it , they cannot know it : till they know it , they cannot actually and expresly consent to it . 2. Conviction of the necessity of such a Covenant-state , for Remedy of their Sin and misery . As , Israel terrifyed by promulgation of the Sinai-Covenant , discovering so much sin and wrath , were p Convinced of the Necessity of a Mediator in whom they might Enter into Covenant with God. Peters q hearers were for their Sins first pricked in their hearts ; and then they came to close with the Covenant and promises by believing . 3. Effectual calling is ( in r order of Nature , if not in time ) an Antecedent preparatory Condition which God works in men in order to their closing with him in his Covenant . Not only the outward call by the word , but also the inward Call by the Spirit , principling the heart with supernatural habits of Grace , as Self-denial , Faith , Repentance , &c. ( in which work the heart is meerly Passive ) is a Necessary Preparation to actual entring into Covenant with God. For , by the actual exercise of true Faith , Assenting and applying , we actually accept Gods Covenant , and Justification : Now the Habit in order of Nature and Causality , must go before the Act ; we must have Faith , self-denial , Repentance , &c. before we can use or exercise Faith , or any of them Paul makes Vocation preparatory to Justification ; s whom he predestinated them he called : whom he called them he Iustified . First called : then justified . Thus God t first called Abraham from his idolatrous and ungodly Condition : and then brought him into Covenant with himself & justified him . His Calling was a Preparatory Condition or Qualification in order to his Covenanting with God and justification . These and like Antecedent Preparatory Conditions or Qualifications rendring the subject capable and more immediately fit for Entring into Covenant with God in Christ , God requires of us , and works in us . But as for any Antecedent Preparator●…es , as in and from our selves , by any power of Free-will , Disposing to accept Grace tendered , or to persevere in Grace received , or to merit Grace or Glory ; such Preparations we utterly deny and disallow , as impossible to the corrupt state of man , and as utterly inconsistent with the riches of the Grace of God. Here also it may be noted , how u Some distinguish ( and not amiss ) of the Promises of the Covenant of Grace ; That some of them are Conditional , viz. those that concern the end itself , enjoyment of God in Heaven , Salvation , &c. That others are absolute , viz. those that concern the way and means , to the end , which God promiseth absolutely to give . ( 2 ) Conditions Concomitant , or Accompanying Gods Entring into Covenant with man , are , the Acting , Actual exercising , using or putting forth of such Preparatory Habits of Grace as are already Received , to close with God Actually in his Covenant , according as the Nature of his Covenant requires . Thus God requires of them that joyn in Covenant with him , The Acting of self-denyal , by an holy self-resignation and self-renouncing : As in x Abraham ; when God Covenanted with him , he must actually deny , and depart from his Country , kindred and Fathers house . Paul y actually denyed all self-righteousness , and self-excellencies , as loss and dung , for the excellency of the Knowledge of Christ , and for Christs righteousness by Faith. Christ z requires all that come to him to deny themselves . The a Grace of God , the Gospel , teaches all that would walk with God according to his Covenant , to deny all ungodliness and worldly lusts . The Acting of Repentance . Thus Christ began to preach the Gospel , or Covenant of God ; b Repentye , and believe the Gospel . Thus Peter directs his heart-wounded Hearers ; c Repent . — for the promise is to you and to your children , and to all that are afar off , even as many as the Lord our God shall call . The Acting of Faith : Taking the Lord for their God , and Consenting thereby to be his people . In the Sinai-Covenant's d solemn Sanction , Moses with a bunch of Hysop actually sprinckled one half of the blood of the sacrifices on the People , as the other half on the Altar : Hereby teaching them actually to apply by Faith the blood of Christ to themselves in whom God accepted them as his Covenant-people . Christ preached ; e Believe the Gospel . The Apostle Paul and Silas preached the New Covenant thus to the Jaylor trembling , and saying , Sirs , what must I do to be saved ? f — Believe on the Lord Iesus Christ , and thou shalt be saved , and thy house . No one Duty is more pressed then g Believing actually , to them that would close actually in Covenant with God. The Acting of Love. The Sinai-Covenant , the Old Testament , was h a Marriage-Covenant betwixt God and Israel . And this Marriage-Covenant , in the Nature of it , required the mutual Acting and exercising of their love to God : This therefore was the great Commandment conditioned in the Sinai-Covenant ; i Thou shalt love the LORD thy God with all thine heart , with all thy Soul , and with all thy might . ( 3 ) Conditions Consequent , or Following Gods taking man into Covenant with himself , are such Duties or Performances , as God requires from a people in Covenant with him , and which flow from a true Covenant-state , as the proper Fruits , Effects and Consequents thereof . As , Sincere universal and Constant Evangelical Obedience to God according to the mandatory part of his Covenant . Thus , God k Covenants with Noah to save him and his family in an Ark by water from the General deluge ; but Noah , after this Covenant , must be obedient fully to God , in making , entring into and Continuing in the Ark. God Covenants with Abraham , l that in his Seed all the families of the Earth should be blessed , &c. but after this , Abraham must walk before God ( viz. in all true Faith and obedience ) and be perfect . And particularly , himself and all his males must be Circumcised throughout their generations , in token of this Covenant . God Covenants with Israel at Mount Sinai , m to be their God , to raise them up Christ a Prophet and Mediatour from among themselves , &c. but after this , Israel must walk in all upright obedience to all Gods Laws and Commandments in an Evangelical sense . n O that there were such an heart in them , that they would fear me , and keep all my Commandments always , that it might be well with them and their children for ever . God Covenants with the Babylonish Captives , o to give them a New heart and spirit , &c. but after this they must walk in his Statutes , and keep his judgements , and do them . The like be said of all expressions of the Covenant of Faith. Renewing Covenant with God by renewed Repentance , in case of Covenant-breaches or backslidings . Thus God tels Israel ; p if they shall forsake the Covenant of the LORD God , to serve other Gods , so that the Lord thereupon shall root them out of Canaan , and disperse them into strange Countries , yet if they shall Return unto the Lord their God , and obey his voice according to all that he commanded them , then he would gather them again , &c. promising to Circumcise their heart to this effect . — And thou shalt return and obey the voice of the LORD . q God commands renewing of Repentance , in case of all failings against the Covenant , promising re-acceptance of his people thereupon . Thus of Conditions in reference to Gods Covenant , Considered most largely . 2. More Restrictively , So , The Condition of the Covenant of Faith doth more peculiarly and singularly import to us , That special Instrumental Cause , or Mean whereby we accept or Receive the Federal Benefits promised , which is only true Faith. And r by this Condition of Faith , The Covenant of Faith or Grace is most directly opposed and contradistinguished from the Covenant of Works ; the special Condition whereof was Works , done by a mans own ability . This Faith is so singular and eminent a Condition of this Covenant , that both Covenant , Federal benefits , and Federal parties in Covenant with God , receive their Denominations from Faith. The Covenant is stiled s The Law of Faith : The Federal righteousness of it , t The righteousness of Faith : and The Federates with God , u They which be of Faith. In this sense x one said well ; Faith hath the greatest honour above all other Graces , to be the Condition of the Covenant . And to this effect y another said much better then he ; The stipulation required , is , That we take God to be our God : that is , that we repent of our iniquities , believe the Promises of mercy and embrace them with the whole heart , and yield love , fea , reverence , worship and obedience unto him according to the prescript rule of his word . Repentance is called for in this Covenant , as it setteth forth the subject capable of Salvation by Faith ; but is it self only an acknowledgement of sin , no healing of our wound or cause of our accquittance . — By Repentance we know our selves , we feel our sickness , we hunger and thirst after grace : But the hand which we stretch forth to receive it , is Faith alone ; without which Repentance is nothing but darkness and despair . Repentance is the Condition of Faith , and the Qualification of a person capable of Salvation : But faith alone is the Cause of Iustification and Salvation on our part required ▪ It is a penitent and petitioning Faith whereby we receive the Promises of mercy : but we are not justified partly by Prayer , partly by Repentance , and partly by Faith ; but by that Faith which stirreth up godly sorrow for Sin , and enforceth us to pray for pardon and Salvation . Faith is a necessary and lively Instrument of Iustification , which is amongst the number of true Causes , not being a Cause without which the thing is not done , but a Cause whereby it is done , &c. After which discourse he thus winds it up towards a Conclusion ; — If then , when we speak of the Conditions of the Covenant of Grace , by Conditions we understand what is required on our part , as Precedent , Concomitant , or Subsequent to Iustification , Repentance , Faith and Obedience are all Conditions : but if by Condition we understand what is required on our part , as the Cause of the good promised , though only Instrumental , Faith or Belief in the Promises of free Mercy is THE ONLY CONDITION . 3. Most strictly , A Condition of a Covenant may import such a Restipulation from man to God , as God requires to be perfectly in all parts and degrees , and constantly performed by him in his own person , without the least failer or default : otherwise the Covenant to be broken . Now [ Condition ] taken in this extremity of strictness and rigour , without any terms of Moderation or Mercy at all , in case of the least default , was the Condition of the Covenant of works . According to that ; z Cursed is every one that continueth not in all things which are written in the Book of the Law to do them . Wherein , 1 ▪ Perfect , and 2. Perpetual , 3 Personal obedience , is the rigorous Condition required : without which the Curse could not be avoided . Thirdly , These things thus Premised , The true State of the Question may be declared in these few Positions following , Touching the CONDITIONALITY of the Covenant of Faith. viz. 1. No Condition ( taken in the Most strict & rigorous sense ) is imposed or required by God upon , or from his People in any dispensation of the Covenant of Faith , so as the least Gradual fayling of that compleat exactness should utterly dissolve and break the Covenant . Such an exact rigorous obedience was the Condition of the Covenant of Works , imposed on Adam in innocency : whose failing in one act , utterly brake and dissolved the Covenant of works , so that it became totally impossible both for him , and all his sinful posterity , ever to keep , or to be justified by the Covenant of works any more . But no Condition , neither of Faith , nor of repentance , nor of obedience , &c. is in such rigorous sense required or imposed in the Covenant of Faith , in any expressure of it : but every Condition is Evangelically lenified and sweetned with the adjunct of Integrity and Sincerity . a Unfained faith is accepted ; though attended with some gradual weakness and imperfection : b sincere , upright uniform obedience is accepted : though accompanied with sundry defects and infirmities . In this Covenant God requires strict , exact and perfect obedience : but accepts sincere , uniform , impartial obedience . Cals for exactness : accepts uprightness . If exactness were not required : gradual failings and other infirmities would not be reputed sins , mourned for , and striven against . If uprightness were not accepted , no flesh could be justified or saved . 2. No 〈◊〉 Conditions , in , or from man , as Impulsive or Meritorious to his Covenant-state , are required or admitted at all in this Covenant of ●…aith . In man , out of Covenant with God , there can be no Antecedent Can●…e or Condition either Meriting from God , of Condignity or of Congruity , to be brought into Covenant with him , or to be partaker of justification , or any other saving benefit of the Covenant from him : Or Moving and inclining God to bring him into Covenant with himself . All such c Antecedent Conditions we utterly disclaim , as wholly inconsistent with this gratuitous Gospel-Covenant of Faith. Antecedent Impulsives or Motives in man , we leave to the Remonstrants and Papists : Antecedent Merits to the Papists . The Perfectest believers cannot properly merit , at all : much less unbelievers . See Romans 11. 35 , 36. Iob. 22. 2. & 35. 4 , 5. Rom. 3. 12. Luke 17. 10. 3. In the restrictive Sense , unfained Faith , and that alone , is the Condition of the Covenant of Faith. Faith alone being that supernatural Instrument whereby a man actually on his part ( through the grace of God ) accepts the Covenant , and the Promised Mercies of the Covenant . 4. If we understand Conditions most largely . So the Covenant of Faith admits of , and requires many supernatural Conditions , Both Antecedent , for Preparing supernaturally for the Covenant ; And Concomitant , for closing with the Covenant ; and Consequent , for suitable walking according to the Covenant afterwards . As hath been explained . And according to these two last Positions only , we Assert and Maintain , that The Covenant of Faith , or Grace is Conditional . II. For Confirmation of this Assertion of the Conditionality of the Covenant of Faith , thus stated , ( as the Plain and evident Truth , ) I offer these few Arguments or Reasons briefly . 1. The very Nature of all Gods Covenants with man , doth necessarily imply and require therein , Conditions , Terms , Restipulations , Re-promissions , Re-engagements from man to God : without which , nothing can properly and exactly be called a Covenant . God ( among other wayes ) expresseth his will to man , by Promise , by Threats , by Command , by Covenant . Every of these , in the Nature of the thing , have a precise and peculiar propriety of essence , differencing and distinguishing them one from another . By Promise , God declares what Good he will do for man : By Threatning , he declares what evil he will inflict upon man : By Command , he declares what Duty and Performance he expects from man : But by Covenant , he declares , both what Mercies and Blessings he will on his part perform to man ; and what Duties man should on his part perform reflexively ▪ towards God. This is the proper Nature of a Covenant . It comprieth in it , mutual Consent and Agreement of the Federates about some mutual performances , and reciprocal obligations . A bare naked Promise holds forth Mercy from God , but not any Duty from man : A bare naked Command holds forth Duty from man , but not any Mercy or Blessing from God : But A Covenant wherein God and man Convene and agree , holds forth , both Mercy from God , and Duty from man. So that , A Promise , or a Command , in the precise nature thereof , may be without mutual obligation : but a Covenant hath in it always a mutual obligation betwixt God and man , the Federal parties . To speak therefore of a Covenant of God with man without Conditions required on Mans part , is a Contradiction in the Adject . Whatsoever Promise hath in it the Proper Nature of a Covenant ; is Conditional , expresly or implicitly : and whatsoever Promise is Conditional , hath in it the Nature of a Covenant . All Gods Covenants with man , are either Of works , or of Faith. In the Covenant of works before the Fall , God Promised perpetual Life to man in Paradise : but d conditioned with man to perform perfect and perpetual obedience to God in his own person , otherwise he should dy the Death . In the Covenant of Faith since the Fall , God promiseth lapsed mans Restauration by Jesus Christ : but e conditioneth with man to believe in Iesus Christ , otherwise he should not share in that Restauration . 2. God hath expresly or implicitly imposed upon his Covenant-people such Conditions and terms as these , by the Covenant of Faith in all the observable Expressures , and Discoveries thereof . Such Re-stipulations , Re-Performances , Re-promissions , &c. God still requires and conditions from them , that will lay hold of his Covenant , and mean to approve themselves his true Covenant-people . And therefore his Covenant of Faith must needs be Conditional . The Consequence is undeniable . The Antecedent also is easily cleared by Induction of Particulars . For , 1. In the first Expressure of the Covenant of Faith from Adam to Noah , God Promised Explicitly f to put an enmity betwixt the Seed of the woman ( viz. Primarily , Christ , Secondarily , his Members ) and the Serpent and his Seed ; that is , Satan and the wicked : and that The Womans Seed should bruise the Serpents Head. But withal God conditioned implicitly with the woman's Seed Christ and his Members , That Christ should fight against , and subdue the Devil and his Seed Efficaciously and meritoriously ; and that all his Members should renounce the Serpent and his Seed , and fight against them by Gospel-faith and obedience in Christ that they might bruise his Head. 2. In the second Expressure of the Covenant , from Noah till Abraham , God promised g to save Noah and his Family in the Ark by water from the general Flood : but yet God Conditioned with Noah , that he should believe this his salvation by such Means , and that he should obey God in Preparing an Ark , in laying up necessary provision in it , in Entring into it , and Continuing in it till the Flood should be abated . 3. In the third Covenant Expressure , from Abraham till Moses , God Promised to Abraham h to be a God to him and his Seed , to make all the Nations of the Earth blessed in his Seed , to give them the Land of Canaan , &c : but yet indented and Conditioned with Abraham ; i to deny his Countrey , Kindred , and Fathers House ; To believe in the Lord , To walk before him and be perfect , and To submit himself and all his Male-Seed to the token of the Covenant Circumcision . 4. In the fourth Covenant-Expressure from Moses till David , God Promised , k To be A God to Israel , l To raise them up Christ a Prophet and Mediatour like Moses from among themselves , m To give them his Sanctifying Spirit , and many Spiritual blessings , n To superadd to them Canaan , and many Temporals , and at last to crown them with Eternal life : but withall God Conditioned and Articled with them , o That they should be his Covenant-people , p That they should keep his Covenant by true Faith and sincere impartial obedience to all his Commandments , And he declared unto them his Covenant , which he commanded them to perform , even ten Commandments . And q That in case of any contrary failings , they should bethink themselves , repent , and return to God. 5. In the fifth Covenant-Expressure from David till the Babylonish Captivity , God Promised ; r To stablish Davids Seed for ever , To set up the fruit of his body upon his Throne , To build up his Throne to all Generations , &c. But withal conditioned with David , s If thy children will keep my Covenant and my Testimony , that I shall teach them ; otherwise , he would visit their transgression with the rod , and their iniquity with stripes , &c. 6. In the sixth Covenant-Expressure from the Babylonish Captivity till Christ , God Promised to his people ; t To gather them out of all Countries whither he had driven them , To bring them back to their own Land and cause them to dwell safely , To be their God , not to turn away from them to do them Good , &c. But withal he conditioned with them , u That they should be his people , That they should not depart away from him , but fear him for ever , &c. 7. Finally , In the seventh and last Covenant-Expressure , the New-Covenant , God Promiseth to his people , x To put and write his Law in their hearts and minds , To be their God , To make them all know the LORD , To be merciful to their unrighteousnesses , To remember their sins and their iniquities no more : But withal agreeth and conditioneth with them ; y To be his people , ( which one Condition hath all other Conditions in it ) , z To draw near with a true heart , with full assurance of Faith , &c. To hold fast the Profession of our Faith , without wavering , To Consider one another , to provoke unto Love and good works , &c. And elsewhere , a From the Covenant-promises we are pressed to perfect Sanctification . Thus the whole series of the Covenant of Faith , from first to last , is propounded , in all the noted Discoveries of it , with Conditions ▪ and Duties required from Gods Covenant-people : and therefore it is Conditional throughout in all ages . He that sees not this , is either a great Stranger to the Scriptures , or he wilfully shuts his eyes against the light thereof . 3. The many b Cautions , Warnings , and Threatnings annexed to the Covenant of Faith in all the several Discoveries thereof , against breaking , violating or transgressing Gods Covenant , by unbelief or disobedience ; do eminently imply , That the Contrary Duties , or keeping of that Covenant , are required and Conditioned in the Covenant of Faith. And consequently that it is Conditional . 4. Without such Federal Conditions , Terms or Qualifications as these , None can be duly prepared for the Covenant of Faith , or be actually stated in and partakers of the Covenant of Faith and the federal benefits thereof , nor can converse and walk suitably and agreeably to the Covenant of Faith. Therefore such Conditions are in their place and kind , Necessary to the Effectual Application of the Covenant , and Covenant-benefits unto us : For , Our Covenant-Preparation ; Our Covenant-Participation ; and our Covenant Conversation . 1. How should we be Prepared for Entring into Covenant with God , without some such Antecedent Preparatory Conditions as these ; viz. ( 1 ) Hearing Gods Covenant preached : ( 2 ) Conviction of the Necessity of a true Covenant-state in Christ : ( 3 ) And effectual Calling , instilling supernatural abilities and principles for closing actually with the Covenant ? 2. How should we actually close with God in this Covenant , without the Acting or Actual exerting and exercising of ( 1 ) Self-Denial ; ( 2 ) Repentance ; ( 3 ) Faith ; ( 4 ) Love ; and such like Concomitant Conditions ? 3. How should we walk answerably to such a Covenant-state afterwards , without ( 1 ) Sincere , impartial , and Constant Gospel-obedience to God in Christ according to Covenant-Commands ; ( 2 ) Renewing of Repentance in case of failings and backslidings ; or such Consequent Covenant-Conditions ? All which I have already proved to be Necessary Covenant Conditions , in Opening the State of the Question . And if these be so requisite to our Covenant-state : How can they but be Covenant-Conditions ? 5. Such Conditions as these , do in no regard Ecclipse , but rather much advance Both the Glory of Gods free Grace , And the Sweetness of our Consolation . Why then should it be thought harsh , strange , inconvenient , or any way prejudicial , to Assert the Conditionality of this Covenant of Faith ? ( 1 ) These Conditions do not Ecclipse , but Advance the riches and glory of Gods Free Grace . For , 1. All Antecedent Conditions , that might be imagined or pretended , either to Merit any Covenant-blessing from God , Or as any Impulsive Cause to Move or incline God to admit us into Covenant with himself , are hereby utterly disclaimed and disavowed . 2. All these Covenant-Conditions allowed and Asserted , Antecedent , Concomitant and Consequent , are avowed by us to be wholly Supernatural ; The meer fruits and effects of Divine Grace , not at all of humane Nature ; wholly of God , and not of our selves at all : Of meer Grace , God contrived his Covenant for us , God revealed his Covenant to us , God Prepares us for his Covenant , God instates us in his Covenant , and of the same meer Grace he enables us to walk according to his Covenant proportionably : All is entirely of his meer Grace . Therefore herein we take no Glory at all to our selves , but return the whole glory entirely to God alone . For c what have we , but we have received it of him ? He d works in us both to will and to do , of his good pleasure . He e draws , and we come . He f quickens us : and then lives in us , and we by him . He works all in us , and for us g without whom we can do nothing . To him we herein ascribe , The first Grace , principling us ; and the second Grace , actuating those Principles : Preventing Grace , and subsequent Grace : Operating Grace , and Cooperating Grace ; h Knocking Grace , Opening Grace , Entring Grace : we ascribe all to him , and to his Grace . i For of him , and through him , and to him , are all things . 3. The Apostle tell us , That the special Condition of Faith , whereby we receive the Covenant and Covenanted inheritance , is most subservient to Grace , saying , k Therefore it is of Faith , that it might be by Grace . If the inheritance were by works , it should be of debt : but being by faith , it is of Grace . Faith and Grace go together . Grace freely gives , Faith alone receives : Grace is the Fountain : Faith the Cistern . ( 2 ) These and like Conditions do not ecclipse but augment the sweetness of our Consolations also . For , 1. By these Preparatory Conditions , we are comfortably Qualified to be subjects capable of the Covenant . 2. By these Concomitant Conditions we are Comfortably enabled to accept and lay hold upon Gods Covenant , who by Nature are strangers to the saving benefits of his Covenant . And the l Promise is made sure to all the believing Seed . 3. By these Consequent Conditions we are Comfortably conformed in our Conversation to the tenour of Gods Covenant which we have accepted . 4. By all these Conditions , we are Comfortably distinguished from all People that are strangers to Gods Covenants ; And we may comfortably try our selves , and discover whether we be in a good Covénant-state or no. 6. Many and great Absurdities , inconveniencies , paradoxes and incongruities must needs inevitably follow , upon denial of Conditionality to the Covenant of Faith. For , if in the Covenant of Faith , or in any one Expressure thereof , there be no Terms , Tyes , Restipulations , Re-obligations , Conditions , &c. imposed upon man , or expected from man : but all the Tyes and obligations be onely on Gods part . ( 1. ) Then , The Covenant of faith bindeth onely one , not both the Federates : God is bound by his Stipulation , man is not bound by any Restipulation . Now how absurd , and contrary to the Nature of a Covenant is it , to think God to be under obligation to man , and yet man to be at liberty from God ? Covenants imply reciprocal obligations between Federates . ( 2. ) Then , God and man may agree in one and the same Covenant of Faith as Federates : and yet man on his part never Consent to the Covenant . For , Consent to the Covenant by Faith , is one of the Conditions asserted on our part : but if there be no Conditions at all on our part , then there is no Consent . How gross and absurd a Paradox is this , to imagine , Mans Covenant-agreement with God , yet without Consent ? ( 3. ) Then , Those that become Federates with God in the Covenant of Faith , have no more covenant-obligation , bond , tye , or Duty lying upon them , after their closing in Covenant with God , then before . They are no more bound to fear , love , obey , serve , walk with God , after Covenanting with him in Christ , then before . For , the Covenant brings no Tye or Condition upon them , but leaves them loose . How absurd ! This makes Gods Covenant a very loose Covenant , a very licentious Covenant : and therein God to have very ill provided for his own worship and service . ( 4. ) Then , A man may be in Covenant with God , and yet not differ at all by any inward Covenant-qualification , or outward Covenant-conversation from them that are out of Covenant . For , they that are out of Covenant with God , are destitute wholly of all salvifical Covenant-conditions : and ( according to this opinion ) so is he . So that in this regard , it had been as good for him to have been still without , as within a Covenant-state . ( 5. ) Then , Gods Covenant-people have no Gospel-rule written , for their faith and obedience . For they ( according to this fond opinion ) have no tye or Condition at all imposed upon them in this Covenant of Faith ; therefore the Condition of Faith and the Condition of Obedience is not thereby enjoyned them : consequently if it be not required by the Covenant of Faith , it is not required in all the Scripture . For since the Fall , The whole Scripture , which is Gosspel , is taken up with Propounding or Expounding the Covenant of Faith in Christ in one respect or another , throughout all the various dispensations thereof . ( 6. ) Then , Neglect of those grand comprehensive Christian duties , Faith and Obedience to God in Christ , is no sin . For the Covenant of Faith ( think they ) doth not impose or require these Conditions and Duties : Consequently no Scripture requires them . How can it be then any Sin to neglect them ? For m where there 's no Law , there 's no Transgression . And what is sin , if this be not sin ? ( 7. ) Then , The Having , and Using of faith and obedience towards God in Iesus Christ , is not the way to Heaven and eternal Salvation . Why ? because ( according to this opinion ) the Covenant of Faith , which peculiarly chalks out to us the true way to Heaven and Salvation , yet requires no such Conditions at all from us , as Faith and Obedience , in order to eternal Salvation . But this is notoriously n contrary to the Covenant and Scriptures , teaching , that without them there 's no Salvation . ( 8. ) Then , Faith and Obedience to God in Iesus Christ were will-worship , un-instituted , un-required of God. For , if the Covenant of Faith do not require them , do not indent and condition for them , No Scripture since the F●…ll requires them : All Scripture being wholly taken up one way or other about this Covenant of Faith. And if they be not o required from us , how shall they be excused from will-worship , and being inventions of man ? God then may say , p Who required these things at your hands ? ( 9. ) Then , The Pagans , that are utter aliens to Gods Covenant of Faith , are as much tyed to Duties of Religion , as true Christians that are Federates with God in Christ. For , these are ( after this opinion ) tyed to no duties , terms or conditions , by Covenant : and those , as well as Christians , are tyed by the q Law and light of Nature in the Natural conscience , to believe , obey , worship and serve the true God , that hath made Heaven and Earth . ( 10. ) Then , Finally , The Gospel-Ministry and Ordinances of Christ both under Old and New Testament , r intended and given of God to his Church , For preparing man for Christ , for espousing man savingly to Christ , And for guiding men conscienciously in Christ unto perfection , Are altogether vain and useless . For ( according to this opinion ) All Conditions tending to prepare for Christ , unite to him , or to give Communion with him , are denyed . But the Scriptures abundantly testifie , That Gods Covenant of Faith appoints A Gospel-Ministry and Ordinances for the said end , to continue in his Church till the worlds end . From all this its plain , that to deny the Conditionality of the Covenant of Faith , is an Absurd opinion with a witness , that dashes upon so many notorious and intolerable Absurdities . 7. The judgements of sound Writers , godly and learned , Ancient and Modern , Forreign and Domestique , do unanimously subscribe to the conditionality of the Covenant of Faith or grace , in the sense before stated and explained . And we are to s walk in the way of good men , and keep the paths of the righteous : t and to follow them that are of the Truth , as they follow Christ and his Truth . Ancient Writers ( I confess ) speak more sparingly of Gods Covenant of grace , and so consequently of the Conditions therein required on our part : notwithstanding they frequently urge the necessity and use of Repentance , Faith , Obedience , &c. in order to the attainment of the respective blessings spiritual and eternal promised , which is as much for substance . But Modern Writers proceed to more exact consideration of Gods Covenant , and plainly assert the conditionality thereof in express terms . I offer here ( u ) in the Margin a brief Taste of their sense in this point to the Reader , whereby he may see that this conditionality of the Covenant is not any odd opinion of singularity , but a Truth very generally Received . Clement of Rome , who lived in the Apostles times , thus speaks of Gods expectation of Repentance in all that Convert to him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. Let us consider all generations , and we may learn that in every generation the Lord hath given place of Repentance to them that were willing to Convert unto him . Noe preached Repentance , and those that obeyed him were saved . Ionas preached destruction to the Ninivites , but they that repented of their sins , pacified God with their prayers , and obtained salvation , although they were aliens to God , &c. Ezek 23. 11. &c. Isa. 1. 16. &c. Therefore he willing that all his beloved ones should be partakers of Repentance , hath established it by his omnipotent will. Clem. Rom. in 1. Ep. ad Cor. p. 10 , 11 , 12. Edit . Oxonii . 1633. Thus he speaks of our Iustification by faith alone , and not by good works ; yet exhorts upon other grounds unto Good-works ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And we being called by his will in Christ Iesus , are not justified by our selves , nor by our own wisdom , or understanding , or godliness , or works which we have wrought in holiness of heart : but by Faith , by which the Almighty God hath justified all from the beginning . To whom be glory unto ages of ages , A men . What then shall we do , brethren ? shall we cease from well-doing , and relinquish charity ? The Lord doth by no means suffer this to be done of us : but let us hasten with all diligence and readiness of mind to finish every good work . We see all the just were adorned with Good works : and even the Lord himself adorning himself with works rejoyced , &c. ibid. pag. 41 , 42 , 43. And elsewhere he thus incites to obedience ; Take we Enoch , who being found righteous in obedience , was translated , nor was his Death found . Noah being found faithful , by his Ministry he preached Regeneration to the world ; and by him the Lord saved the Creatures which with Consent entred into the Ark. Abraham called the friend of God , was found faithful ▪ in that he became obedient to the words of God. He by obedience came out from his Country , and from his kindred , and from his fathers House , that leaving a little Country , and a weak kindred , and a small House , he might inherit the Promises of God Gen. 12. 1 , &c. 13. 14 , &c. 15. 5 , &c. ibid. pag. 12 , 13 , 14 , 15. And thus he elsewhere directs , in reference to the obtaining of Promised gifts , and the finding of Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. Let us therefore earnestly strive to be found in the number of them that wait for him , that we may partake the gifts promised . But how shall this be , beloved ? If our mind be established on God by Faith , if we seek-out things well-pleasing and acceptable to him , if we perform th●…ngs agreeable to his inculpable will , and if we shall follow the way of Truth &c. — This is the way beloved , in which we shall find our Saviour Iesus Christ , the High-Priest of our offerings , the supporter and succourer of our infirmity , &c ibid. pag. 45 , 46 , 47. Iustin Martyr , the Philosopher , who wrote about 150. years after Christ , thus declares the necessity of Faith in Christ and repentance , &c. ●…xhorting the Iews thereunto ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. If there be among you any perjured-person , or Thief ▪ let him cease to sin : If any fornicator , let him repent ; and keep true and joyful Sabbaths to God : If any have impure hands , let him wash them , and become pure . For Isaiah hath not sent you into a bath , that there you might wash away murders and other offences , which even the water of the sea is not sufficient to purge away : but , as is meet , this anciently was that salvifical washing , which was spoken to the penitent : nor are they any more purified with the blood of goats or sheep , or with the ashes of an heifer , or like oblations , but by faith through the blood of Christ , and his Death , who dyed for that very cause , as Isaiah saith ; &c. — Therefore by the Lavor of Repentance , and of the knowledge of God , which was instituted for the sins of Gods people , as Isaiahs cryes , we believe , and know , and preach ; that very washing declared by him , which alone can purifie the penitent , to be the water of Life . Iustin Martyr in Dialog . cum Tryphon . Iudaeo . pag. 177. & 178. edit . 1593. And afterwards he saith ; Abraham had not from God a testimony of his righteousness , for his Circumcision , but for his Faith. For before he was circumcised , thus it was said of him ; And Abraham believed God , and that was reckoned to him unto righteousness . Wherefore we also in the uncircumcision of our flesh believing ●…od through Christ , and obtaining that Circumcision which is profitable to the obtainers , viz. Circumcision of the Heart , we hope we shall appear just and well-pleasing unto ●…od . ibid. pag ▪ 250. lin . 5. &c. Cyprian , who wrote about 240. years after Christ , singularly commends Faith , as that whereby we are justified , whereby we receive the plentiful endowments of the Holy-Ghost , and whereby we have all our ability ; Fidem in totum prodesse : & tantum nos posse , quantum credimus . In Genesi ; Et credidit Abraham Deo , & deputatum est ei ad justitiam . Cypr. Testimon . l. 3. s. 42. p 428. edit . 1593. And elsewhere , Non enim , qui beneficiorum terrestrium mos , in capessendo munere coelesti , mensura ulla vel modus est : profluens largiter Spiritus nullis finibus premitur , nec coercentibus claustris intra certa metarum spatia fraenatur . Manat jugiter : Exuberat affluenter . Nostrum tantum sitiat pectus , & pateat . Quantum illuc fidei capacis afferimus , tantum gratiae inundantis haurimus . D. Cyprian . Epist. 2. S. 2. Edit . 〈◊〉 . p. 2 , 〈◊〉 . Ambrose who flourished in the year 374 , &c. after Christ , thus speaks of the necessity of Faith to Salvation ; Secundum propositum gratiae Dei. Sic Decretum dicit à D●…o ut cessante lege solam ●…idem gratiae Dei posceret ad Salutem . — Manifestè beati sunt , quibus sine labore vel opere aliquo remittuntur iniquitates & peccata teguntur ▪ nullâ ab his requisitâ poenitentiae operâ , nisi tantum ut credant . Ambr. Comment ▪ in Ep●…ad Rom. C. 4. p. 189. edit . 1567. And elsewhere , speaking of the Law of the Spirit ▪ he saith ; Haec lex dat libertatem , solam fidem poscens : ut quia quae non videt credit , de conditione erui mereatur . Com. in Ep. 2. ad Corinth . C. 3. pag. 299. Hierom , who flourished in the 385. year after Christ , doth plainly assert certain Promises ( which have special reference to the times of the New Testament ) to be upon Condition ; Illudque dicamus , quod etiamsi carnaliter sunt promissa Judaeis , tamen sub Conditione sunt promissa , ut si suscepissent lumen suum quod ad eos missum fuerat , tunc etiam ista sequerentur . Quod viz. per ●…esiderium auri , & opum abundantiam , rerumque carnalium , quarum semper ista gens capiatur illecebris , susciperent ad se missum Filium Dei : quem quia non susceperunt , universa sublata sunt , & suscipientibus spiritualiter reddita haereditas . Hieronym . Comment . in ●…saiam . cap. 60 ▪ pag. 228. A. B. Tom. 5. Edit . 1553. Chrysostom , who flourished , in the year 398. after Christ , shews that God requires faith unto justification ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. Hearing of Salvation , he added Righteousness and not thy righteousness , but Gods , subindicating the abundance and facility thereof . For thou dost not obtain it by sweatings and labours , but receivest it from the gift above , being onely one thing from within , To believe . Chrys. Homil. 2. in Ep. ad Rom. 1. 17 p. 28. A. Edit . Paris . 1633. And afterwards ; How is it excluded , saith he ? By what Law ? of works ? Nay , but by the Law of Faith. Lo , he cals even Faith a Law , persisting in the names , that he might lenifie the seeming newness . But what is the Law of Faith ? To be saved by Grace . Hence he shews the power of God , that he not onely saves , but also justifies , and leads unto Glorying needing nothing of works , but requiring faith alone . ibid. Homil ▪ 7. in Epist. ad Rom. 3 27. pag. 79 A. B. Augustine , who flourished in the year 420. after Christ , declares Faith to be fundamentally necessary , but such a faith as works by love , and produceth good works ; Fundamentum Christus est in structura Architecti sapientis 1 ▪ Cor ▪ 3. — Si autem Christus , proculdubio fides Christi : per fidem quippe habitat Christus in cordibus ▪ sicut idem Apostolus dicit . Eph ▪ 3. Porro fides Christi illa utique , quam definivit Apostolus , quae per dilectionem operatur . Aug. de fide & operih . c. 16 ▪ pag. 71. D. Tom. 4 ▪ Edit . Basil ▪ 1569. Again ; Cum ergo dicit Apostolus , Arbitrari se justificari hominem per fidem sine operibus legis : Non hoc agit ut praecepta ac professa fide opera justitiae contemnantur , sed ut sciat se quisque justificari , etiamsi legis opera non praecesserint . Sequuntur enim justificatum : non praecedunt justificandum . ●…bid cap. 14. p. 68. C. And elsewhere ; Sicut per unius delictum in omnes homines in condemnationem , ut nullus praetermitteretur : sic & in eo quod dictum est , per unius justitiam in omnes homines in justificationem vitae , nullus praetermissus est . Non quia omnes in eum credunt , & baptismo ejus abluuntur : sed quia nemo justificatur , nisi in eum credat , & baptismo ejus abluatur . De Natur. & Grat. contra Pelagian . cap. 41. page ▪ 750. D. Tom. 7. And a little after that ; Ea quippe Fides justos sanavit antiquos , quae sanat & nos ; id est , mediatoris Dei & hominum hominis Iesu Christi , fides sanguinis ejus , fides crucis ejus , fides mortis & resurrectionis ejus . ibid. cap. 44. page 751. D. To mention no more Antient writers , come we to the Latter writers , forrein and domestique , who speak more punctually and clearly to the matter in hand . Calvin , that Apostolical man , Speaking of the Covenant mentioned in Hos. 2. thus ex●…resseth the reciprocalness , and consequently the Conditionality thereof ; Nunc declarat quibus legibus hoc facturus sit : nempe , In ●…ustitia & judicio : hoc est , in ejus federe nihil fuit simulatum vel fallax . Quum ergo syncere Deus populum adoptasset , quibus vitiis opponit justitiam & judicium ? Respondeo , haec nomina ad utramque partem contrahentem referri . Justitiam ergo Deus intelligit , non suam duntaxat , sed quae mutua sit & reciproca , ut loquuntur . Ioh. Calv. Com. in Hos. 2. 19. And afterwards ; Et ipsa dicet m●…hi , Tu deus meus . Propheta enim significat Deum antevertere nos federe suo , quia alioqui arcemur ab accessu . Deus ergo sponte nos praevenit & ●…orrigit nobis manum , deinde subsequitur Consensus fidei nostrae . ibid Comment . in ●…os 2. 23. Luther declares , that as God deals with us by way of Promise we deal with him by way of Faith ; Deus non aliter cum hominibus unquam egit , aut agit , quam verbo PROMISSIONIS : Rursus nec nos cum Deo unquam agere aliquid possumus quam FIDE in verbum promissionis eju●… . Opera ille nihil curat ▪ nec eis indiget , quibus potius erga homines & cum hominibus & nobis ipsis agimus . Indiget autem ut verax in suis promissis in no bis habeatur , talisque longanimiter sustineatur , ac sic Fide , Spe & Caritate colatur . Quo fit ut gloriam suam in nobis obtineat , dum non nobis currentibus , sed ipso Miserente , Promittente , Donante , omnia bona accipimus & habemus . Luth. in Tom. 2. Latin. page 280 A. Pete●… Martyr , describing the Covenant , asserts the m●…tual stip●…lation of the federates , viz. of God and his people to one another ; Quae autem Promissa utrinque servanda fuerint , Scriptura non semel docet . Deus enim pollicitus est , se futurum populi sui Deum , nempe qui adsit ei juvando , eripiendo , & modis omnibus quoad omnia bonorum genera ornando . Populus vicissim recepit se Dominum ●…ehovam pro Deo suo credendo , colendo & obediendo habiturum . Christus autem in Federe , tanquam Mediator , inter utramque partem intercedit . Haec est Federis inter Deum & homines initi Explicatio & natura . Pe●… . Mart. in Loc. Com. Class . Secund ▪ Cap. 16 Sect. 1. Cameron Describes the Covenant of Grace by the express mention of Faith in Christ as the Condition thereof , and asserts , that in that Covenant God st●…pulates and requires faith from us ; Fedu●… Gratiae est illud quo deus , propositâ conditione fidei in Christum , remissionem peccatorum in ejus Sanguine , & vitam coelestem pollicetur , idque eo fine , ut ostendat Divitias misericordiae suae ▪ Ioh. Cameron . de tripl . Dei cum Homine Federe . Thes. 82. And before ; Quomodo differat Fides illa quam praesupponit justitia exacta in Federe Naturae , ab ea Fide quam stipulatur Deus in Federe Gratiae . Thes. 11. — In hoc convenire cum Fide quae postulatur in Federe Gratiae , — At fides quae requiritur in Federe Gratiae . Thes. 14. Ursinus and Pareus , writing of that Common pla●…e , of Gods Covenant , do often express the Conditionality of the Covenant of Grace ; Fedus Dei est mutua pactio inter Deum & homines , quâ Deus confirmat hominibus , se futurum eis propitium , remissurum peccata , &c. vicissim homines se obligant Deo ad fidem & poenitentiam , hoc est , ad recipiendum vera fide hoc tantum beneficium , &c. Fedus dei est unum substantia , duplex Circumstantiis : Seu , est unum , quod ad Conditiones principales , quas Deus nobis , & nos Deo stipulamur : & sunt Duo quod ad Conditiones minus principales , vel ut alii loquuntur , quod ad modum administrationis . Zach. Ursin. in Explicat . Catechet . Quest. 18. de Federe , Sect. 1. & 3. Wendeline , in his excellent System of Christian Theology , describing the Covenant of Grace , still insists upon the Conditionality thereof ; Fedus Gratiae , est dispositio Dei Gratuita , quâ per mortem filii sui salutem aeternam promittit hominibus , obedientiam fidei repromittentibus & praestantibus . Materia sunt personae seu partes Fedus ineuntes , 1. Deus , promittens vitam sub conditione fidei & cultus sui . 2. Homines , Fidem & obedientiam repromittentes . Forma est mutua Partium , secundum certas Conditiones , obligatio . — Et vel maximè huic commendat Dei gratiam & misericordiam Quod ad praescriptae Conditionis impletionem ipse hominem disponit per gratiam non tantum sufficientem ▪ quâ possit , sed & efficacem , quâ velit implere conditionem . Hos. 2. 19 , 20. Phil , 2. 13. M. Fred. Wendelin . Christian. Theol. l. 1. cap. 19. Thes. 9. & Expl. c. The four learned professours of Leiden , viz Poliander ▪ Rivet , Walaeus , and Thysius , Though they deny the New Testament properly so called , to require the Condition of fulfilling the whole Law in Bellarmines sense ; yet in another and sound sense they assert the Conditionality of the New Covenant : Sed hoc negamus , quod illi volunt , Novum Testamentum proprie dictum , quatenus est promissionis gratiae in Christo datae Doctrina ▪ requirere Conditionem totius legis implendae , quod vult Bellarmin . Justificat . lib. 4. cap. 2. aut justos non esse liberos ab observatione legis divinae , quatenus il●…a exigit obedientiam perfectam , quâ ex debito justus aliquis pronunciatur . — Deinde , non omnem Conditionem negamus in Evangelio & Novo Testamento requiri ad Salutem ▪ : Requiritur enim Conditio Fidei & Novae obedientiae , quae ubique urgetur . Sed hae Conditiones à Deo gratis donantur ; neque imperfectione suâ si modo sincerae sint , impediunt salutem quae ab alia causa manat . At non ita sentiendum de conditione totius legis implendae , quam statuunt illi salutis Causam , & quae à Deo nemini in hac vita donatur talis , ut judicium Dei sustinere possit . Iac. 3. 2. & 2. 10. Synops. purior . Theol. Disp. 23. Sect. 27 , 28 , 29. Mr. John Ball , in his judicious Treatise of the Covenant of Grace , doth often mention the conditionality of the Covenant ; As , ( 1 ) In the General Nature of it . Chap. 3. page 17 , 18 , 19 , 20. The words I have heretofore expressed in this Question . ( 2 ) In the Covenant of Promise with Adam ; Of this Covenant there be two parts : 1. A Promise . 2. A Stipulation . — The Stipulation is , that they believe in him that justifieth the ungodly , and walk before him in all well-pleasing . This may be gathered , because the Promise of forgiveness cannot be received , but by Faith , and by Faith it is that we overcome the world ; and vanquish Satan the enemy of our Souls , &c. Chap. 5. page 43 , 44. ( 3 ) In the Covenant with Abraham ; This Covenant was made in Form of a Promise , to be performed according to the purpose of Election : In thy Seed shall all nations of the earth be blessed : And in Form of a Covenant , Consisting of a Free Promise , and Restipulation : I 'am God Al-sufficient , walk before me , and be perfect . Chap. 6. pag. 48. ( 4 ) In the Covenant with Israel at Mount Sinai ▪ True it is the Promises run upon this Condition , &c. ( as I have formerly in this Question Recited the words ) Chap. 8. page 132 , 133. And afterwards he adds ; The Condition of This Covenant ( in the sense aforesaid ) is Faith in the promised Messiah , which is implyed in the Promise , I will be thy God ; and Commanded in the Precept built upon it , ●…hou shalt have me to be thy God. Chap. 8. page 134. And again ; These words , do this and live , must not be interpreted , as if they did Promise life upon a Condition of perfect Obedience , and for works done in such exactness as is required : but they must be expounded Evangelically , describing the subject capable of life eternal not the cause why life and salvation is conferred . And by Doing , sincere uniform impartial obedience ; Not exact fulfilling of the Law in every Title ▪ is to be understood . Chap. 8. page 136 , 137. ( 5 ) In the Covenant with David ; The Condition of this Covenant is that they should walk in the waies of the Lord , and keep his watch , &c. Chap. 9. page 149 ( 6 ) In the description of the New Covenant : The free Covenant which God of his rich Grace in Jesus Christ incarnate , crucified dead buried , raised up to life , and ascended up to heaven , hath made and plainly revealed unto the world of Jew and Gentile , Promising to be their God and father by right of Redemption , &c. — If they repent of their iniquities , believe in Christ , and through or by Christ in him , and walk before him in sincere constant and Conscionable Obedience . Chap. 1. of the New Covenant , page 198. Mr. George Walker in his Compendious Treat . of Old and New Covenant , thus expresseth the Nature of a Covenant in General ; viz. 1. Every true Covenant presupposeth a Division or Separation . 2. It comprehends in it a Mutual Promising and Binding betwixt two di●…tinct Parties . 3. There must be faithful dealing without fraud or dissembling on both sides . 4. This must be between choise persons . 5. It must be about choise Matters and upon choise Convitions agreed upon by both . 6. It must tend to the wel-ordering and composing of things between them ▪ Chap. 4. page 48 , 49. Lond. 1640. Now if a Covenant in General , hath in it , Mutual Promising and binding of the federate parties , and choise Conditions agreed upon by both : consequently every particular species of a Covenant hath mutual Promising , binding , and Conditions . Again , touching the Covenant of Nature , he saith ; The condition on mans part , was obedience to ●…ods Law , and subjection to God his Creator in all things , Chap. 5. page , 50. 51. And ●…hough he say ; That in the Covenant of Grace there is not any condition or Law to be performed on mans part by man himself , as in the Covenant of Nature : yet he grants , That Certain ●…ifts , Graces , works and fruits of the Spirit ; Outward , as the word Preached and Heard . The Sacraments given , and received , &c. Inward , as Faith by which Christ is received and applyed : Repentance , Love , Hope , and other saving Graces , are required to be in man to make him an actual partaker of Christ , and of life and Salvation in him . Chap. 5. page 55 , 56. And this is as much as we assert , denying all conditions as of and from our selves , accounting all conditions or terms from us to be meer fruits of Gods grace . Mr. William Pemble Opening the Nature of the Covenant of Grace and of works , for clearing the subject of Iustification , saith ; The Diversity is this , The Law offers life unto man upon Condition of perfect Obedience cursing the transgressors thereof in the least point with eternal Death ▪ The Gospel offers life unto man upon another condition , viz. of Repentance and Faith in Christ , promising remission of fins to such as repent and believe . That this is the main essential and proper difference between the Covenant of works and of grace , that is , between the Law and the Gospel , we shall endeavour to make good against those of the Romish A postacy who deny it . And after his proofs for it saith ▪ From whence we conclude firmly , that the difference between the Law and the Gospel assigned by our Divines , is most certain and agreeable to the Scriptures , viz. That the Law gives life unto the just , upon condition of perfect obedience in all things : The Gospel gives life unto sinners , upon Condition they repent and believe in Christ Jesus . Pemb. Treat . of Iusti●… . Sect. 4. chap. 1. page 214 , 215 , 216 , 217. Lond. An. 1635. Mr. Joh. Owen saith ; Are we of our selves any way more able to fulfil the Condition of the New Covenant ? Is it not as easy for a man by his own strength to fulfil the whole Law , as to repent and savingly believe the Promise of the Gospel ? This then is one main difference of these two Covenants ; That the Lord did in the Old only require the Condition ; now in the New he will also effect it in all the federates , to whom the Covenant is extended . in his Tre●…t . of Redemp . Book 3. ch●…p . 1. page 103. 104. Lond. 1648. Mr. William Perkins , who by his left-handed Dexterity stabbed Popery to the heart , thus describes the Covenant of Grace ; The Covenant of grace , is that whereby God , freely promising Christ , and his benefits , exacts again of man , that he would by Faith receive Christ , and repent of his Sins . Hos. 2. 18. 19. Ezek. 36. 25 , 26 , 27. Mal. 3. 1. The order of Causes of Salvation , Chap. 31. page 70. A. Vol. 1. Lond. 1626. And elsewhere saith ; In the Covenant of grace two things must be considered : The Substance thereof , and The Condition . The Substance of the Covenant is , That righteousness and life everlasting is given to Gods Church and people by Christ. The condition is , that we for our parts , are by Faith to receive the foresaid benefits . And this Condition is by grace●… as well as the Substance , &c. Reformed Catholique , of Iustificat . II. Difference about 〈◊〉 manner of Iustificat . page 571. B. C. vol. 1. Mr. Edward Reynolds saith ; In the New Covenant 〈◊〉 works first . In the first Covenant man was able by his created and natural strength 〈◊〉 ●…ork his own Condition , and so to Expect Gods performance : But in the New , As there is 〈◊〉 in the things Covenanted ▪ then only righteousness and Salvation ; Now , 〈◊〉 of sins , and Adoption ; In the means or intermediate Causes , which are now Christ and his righteousness and Spirit ; In the stability , That a perishable , This an eternal and final Covenant that can never be changed ; In the Conditions , There Legal obedience , Here only Faith and the certain Consequent thereof Repentance : So likewise is there difference in the manner of performing these Conditions ; For now God himself begins first to work upon us and in us , before we move or stir towards him . He doth not only command us , and leave us to our created strength to obey the command ; but he furnisheth us with his own grace and Spirit to fulfil the Command : and when he bids us come unto him , he doth likewise draw us unto him . The life of Christ. page 512. Lond. 1632. The godly and learned Assembly of Divines , who have done m●…re faithful service to Iesus Christ and his Church then any Provincial or National Synod or Convocation before them since England received the Gospel , thus set forth Gods Covenant : Man by his Fall having made himself uncapable of life by that Covenant , the Lord was pleased to make a Second , commonly called the Covenant of Grace ; wherein he freely offereth unto sinners life and Salvation by Jesus Christ , requiring of them Faith in him that they may be saved , and promising to give unto all those that are ordained unto life , his Holy Spirit , to make them willing and able to believe . Confes. of Faith , chap. 7 ▪ Sect. 3. And elsewhere they express themselves yet more fully ; The grace of God is manifested in the Second Covenant , in that he freely provideth and offereth to sinners a Mediator , and life , and Salvation by him : and requiring Faith as the Condition to interest them in him , promiseth and giveth his holy Spirit to all his Elect to work in them that Faith with all other saving graces , and to enable them unto all holy obedience , as the evidence of the truth of their faith and thankfulness to God , and as the way which he hath appointed them to salvation . Larger Catech. page 8. Lond. 1648. in quarto . This Cloud of witnesses may suffice ( though many more might easily be added ) 1. To shew the Consent of writers to the Conditionality of the Covenant . 2. To clear yet further the true state of the Question . But thus much for Confirmation of the Covenants Conditionality . III. Lastly , As for Refutation of Contrary Arguments or Objections , militating against the Conditionality of the Covenant , they may be easily Answered from due consideration of the Premises . I shall not need therefore to insist much upon them . Arg. 1. x If the Covenant stands upon any Conditions to be performed on mans part , it cannot be an everlasting Covenant , except man were so confirmed in righteousness , that he should never fail in that which is his part . But man is not now so Confirmed . — Man did fail in the Condition , while there were Conditions before in the first Covenant , and thereby the Covenant was frustrated . Answ. 1. True ; The Covenant of Faith or Grace is a Final and y Everlasting Covenant , never to determine . 2. It s as True , That the Conditions which we Assert do no way prejudice the Covenants Perpetuity , but rather stablish it . The condition of Faith ensures the Promise ; z Therefore it is of Faith , that it might be by Grace : to the end the Promise might be sure to all the seed . The Perpetuity of the Covenant stands not , is not founded or bottomed , upon Conditions in us : but upon Gods Free-grace , Inviolable Truth and faithfulness , and Christs Al-sufficient Everliving Merit . 3. The Objection holds Against Conditions most strictly taken , such as was Adams obedience to the First Covenant : but such Conditions we disclaim . Against Conditions Asserted , it holds not . Arg. 2. a Man hath no tye upon him to perform any thing whatsoever in the Covenant ; as a Condition that must be observed on his part . The Covenant plainly shews , that the whole performance of the Covenant lies only upon God himself , and that there is not one bond or obligation upon man to the fulfilling of the Covenant , or partaking in the benefit of the Covenant , Heb. 8. 10. Joh. 6. 45. Ezek. 36. 25 , 29. If there be a Condition , and there should be a failing in the Condition , he that undertakes all things in the Covenant must needs be in fault . But the truth is , the Particulars mentioned in those Texts are not conditions of the Covenant , but Consequents of the Covenant . Answ. 1. If God absolutely and properly do all in the Covenant , then it is not properly a Covenant but a Promise . 2. If we take Conditions Most largely , for Antecedent Preparatory , Concomitant , and Consesequent Conditions ; Of more restrictively , for the Instrument of Application , Faith , as hath been explained : then man hath many Tyes , bonds , and obligations upon him , as hath been proved . But if we take Conditions , for Antecedent Impulsive , or Meritorious Causes , Or Most strictly : such bonds we deny in this Covenant as well as Crisp. 3. God , as the Primary , most free , independing cause and agent , obliged by no superiour Law , undertakes in the Covenant both to perform his part , and to enable us in an Evangelical sense to perform our part , giving both to will and to do , both first Grace and second Grace , infusing habits , and drawing them into act ; Notwithstanding , Acti agimus : being Acted by him , we act with him . God works not upon us , as men upon stones . He draws , and we come . He is b author and finisher of faith : yet we believe . Efficiently God performs all , by enabling us to perform : but Formally and Subjectively we perform from him . 4. Hence , All our performances are originally to be ascribed to God : all our failings to our selves . It s no less then blasphemous , to translate our Covenant-failings upon God. Arg. 3. c The Covenant in the Actual substance of it is made good to a person before he can do any thing . The main thing in a Covenant is Gods being the God of a People , and the model of that is Gods Love which is cast upon man before he can do any thing , Rom. 9. 11. Answ. 1. Gods love in Election is cast upon man before the world was : much more before man can do any thing . 2. This Love is not Gods Covenant : The Covenant is the effect of this Love. 3. There are Concomitant and Consequent , as well as Antecedent Conditions . Further Resol . to objections , See in d others . COROLLARY V. V. Hence , The COVENANT of FAITH is a sweet Paradise of Believers Union to , and Communion with God in Iesus Christ. We may conceive of a threefold Paradise , and a threefold Union and Communion with God therein . A threefold Paradise , viz. Terrestrial , wherein e Adam was placed in innocency : Spiritual , wherein believers are placed in Grace ; And Celestial , wherein f the righteous are placed in glory . Answerably , A threefold Union and Communion with God , viz. Natural , Gracious and Glorious . Natural ; and such union and Communion Adam had with God in Eden the Earthly Paradise before his Fall , by his Natural g integrity . Gracious ; and such h union and Communion believers have with God in Jesus Christ through the Spirit by Faith in this world . Glorious ; and such i union and Communion just men made perfect shall have with God in Christ fully and immediatly face to face for ever in the highest Heavens . The Naturall union and Communion with God , in the Earthly Eden , Adam enjoyed by the Covenant of Works . The Supernatural union and Communion with God , whether gracious on Earth , or glorious in Heaven , Christs seed enjoy by the Covenant of Faith , Initiate here , Consummate hereafter . And so this Covenant of Faith brings believers from Paradise , through Paradise , to Paradise . From Paradise , even the earthly Eden , where k this Covenant , after the Fall , had its first Rise and original : Through Paradise , even the spiritual Eden of union and communion with God in his Church , where l this Covenant hath its growth and increase : And To Paradise , even the third Heavens , where this Covenant shall have its fulness and accomplishment . Now this union and communion with God ( which is the Saints spiritual Paradise , and Heaven on Earth ) is grounded upon this Covenant of Faith. How ? In this sort . According to this Covenant , 1. We have union unto Christ by Faith immediatly . For , m accepting him by Faith as our Mediatour , Root and Representative ; we Actually become his Seed , his Spouse , his Members : who before were only such intentionally by Gods Decree . 2. We thus united to Christ , are mediatly through Christs Mediation n brought into union with God , he becoming our God , and we his people ▪ 3. Being thus brought into this mystical Union to Christ and God , we consequently obtain sweet heavenly Communion with them both : o And truly our fellowship is with the Father and his Son Iesus Christ. So that , Righteousness , both imputed to us , and inherent in us : Eternal life : And all things referring and appertaining hereunto , are freely made ours , in God and in Christ. These three things Christ notably expresseth in his sweet and heavenly prayer ; p Praying for all them that should believe on him through his Apostles word , That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us . — I in them , and thou in me , that they may be made perfect in one . Here 's their union mystical to the Father and to Christ : but to Christ first , and then in him to the Father . That the world may know that thou hast sent me ; and hast loved them as thou hast loved me ▪ Father , I will that they also whom thou hast given me , may be with me where I am , that they may behold my glory which thou hast given me . Here 's their Communion with the Father , in his Love ; and with the Son , in his Glory , flowing from the former union . COROLLARY VI. VI. HEnce , The Substance and Matters of this Covenant of Faith are most High and Great : far surpassing the matters of all other Covenants , whether of God or Man. Man never could Covenant with man , what God herein Covenants with Christ and his Seed : And God never did Covenant with Man in the Covenant of Works , what he here Covenanteth in this Covenant . For , 1. How high and great are the Mercies here Promised on Gods Part ! I. To Christ the last Adam , God ( as hath been formerly proved ) promis●…th , 1. To invest him with a Mediatory office , whereby he should prevailingly mediate with God as Priest , Prophet and King for the Recovery of his Seed . 2. To Assist , comfort and protect Christ in the executing and fulfilling of this his office , against all extremities of sufferings , All oppositions of enemies , and All his deepest discouragements . 3. ●…o exalt Christ gloriously , in his Resurrection from the Dead , Ascension into Heaven , and Session at Gods right hand : after he had been humbled and abased most ignominiously . 4. To accept Christ delightfully and contentedly in this his Mediation for his Seed . 5. To crown and prosper Christ with compleat success in this his office for the Recovering of all his Seed . These , amongst other excellent blessings , God Promiseth to Christ the last Adam , in order to the Recovery of his Seed . II. To Christs seed also in him God Covenanteth and promiseth these things Principally : viz. 1. To restore them from the state of Sin , to the state of Righteousness both Imputed and Inherent . 2. To Recover them from Death , to Eternal life by Christ. 3. To be to them a God. Now , how high and transcendent are these Blessings promised ! No created beings can promise such Benefits . God never promised such things in the Covenant of Works to Adam in Innocency : there 's no promise of any Christ , or to any Christ , or of any righteousness or life by him , or of being Adam's God in him . These are the greatest mercies that Sinners can need , Christs seed can Receive , or God himself can give . 2. How high and great the Duties Restipulated ! I. By Christ the last Adam , who re-obligeth himself to God , 1. To accept , undertake and discharge this Mediatory office chearfully and faithfully , for the Recovery of his Seed . 2. To depend and fully relie upon his heavenly Father , for Assistance , Protection and Acceptance in the execution of his office , notwithstanding all Distresses , Oppositions and Discouragements . II. By Christs Seed , who in Christ restipulate , 1. To accept Jesus Christ , and in him all Covenanted Mercies by faith unfained . 2. To walk worthy of Christ , and all these covenanted Mercies , according to the Gospel . 3. And in Jesus Christ to become the People of the living God. Behold , what manner of Duties are here ! Never office in this world so weighty and intricate as the Mediatory office . For , hereby in order to the recovery of Christs Seed , Gods exactest Law was in all points to be fulfilled ; Gods infinite justice offended by their sins was fully to be satisfied and appeased ; Sin , Death , Hell and all the powers of darkness were to be condemned and subdued . What Abasement , what Temptations , what Reproaches and Persecutions , what Prayers , what Tears , what Torments of body , what Disertions and Agonies of soul , and what Effusion of his dearest hearts blood , did the effecting of these cost Jesus Christ ? Never Creature in this world did or could so depend upon God , in such a red Sea of Calamities , as Christ did : whose Faith failed not in the least degree . And as for Christs Seed , Their accepting Christ by Faith ▪ walking worthy of him Evangelically , and becoming Gods People , are comprehensive Duties , altogether supernatural , and contra-natural ; wholly above , and against all corrupted Naturals . They wholly debase Nature , but exalt Grace . They altogether nullifie the Sinner , strike him off his bottome , and strip him of his boasting : but they magnifie , yea omnifie the Saviour , set him upon his Throne , and ascribe to him all the glory . COROLLARY VII . VII . HEnce , The Properties and Perfections of this Covenant of Faith are divers and excellent . In the Nature of this Covenant thus Described and opened , these are more especially Observable , viz. It is , 1. Holy. 2. Gratuitous . 3. Ordered in all things . 4. Sure. 5. Comfortable . 6. Everlasting . I. Holy. The Covenant of Faith is stiled Holy , 1. In the Old Testament by Daniel , describing the wickedness of Antiochus Epiphanes ; — q His heart shall be against the Holy Covenant . — He shall have indignation against the Holy Covenant . — And have intelligence with them that for sake the Holy Covenant . To this Effect the Psalmist describing Israels wonderful Deliverance out of Egypt , lays down this as the Cause thereof , Gods faithfulness in his holy Promise or Covenant ; r For he remembred his Holy Promise , and Abraham his servant . Promise here being put for Covenant , by a Synechdoche . 2. In the New Testament by Luke ; s To perform the mercy Promised to our Fathers , and to remember his Holy Covenant . The Oath which he sware to our Father Abraham , &c. Thus , That this Covenant is Holy , is evident . But what is this Holiness ascribed to the Covenant ? and in what respects is it Holy ? Answ. A thing may be called Holy ; and so this Covenant , Holy ; in five respects , viz. 1. In respect of its Separation from Common things : or from Common to Sacred use and Service . Thus persons and things Dedicated and set apart for holy religious use , are frequently in t Scripture called Holy. And thus the Covenant of Faith is holy , being separated , dedicated and set apart to an holy and spiritual use , viz. The uniting of God and sinners in a Sacred Bond of Reconcilement in Christ. 2. In respect of its Perfection . Holiness implies an absence of imperfection , and a presence of perfection . And this u Some think , is especially signified by Holiness . Thus God being x most absolutely perfect , without all imperfection : is most absolutely Holy. And Gods Covenant , being a Perfect Covenant in its kind , and wanting no Perfection therein for the Compleat advancing of the sinners Happiness and Gods Glory thereby , is in this regard proportionably Holy. 3. In respect of its pureness and clearness from all pollution , defilement , spot , or stain of sin : when there 's no sinful mixture in it . As gold is said to be pure , when it is full of it self , all gold , and no mixture of dross in it : Honey is said to be pure , when there is no mixture of dregs in it . Thus , God being most pure , having y no mixture of sin or darkness at all in him , is most Holy. The Godly being z washed in Christs blood , and purified by Christs Sanctifying Spirit , are above all other people , an a Holy Nation , &c. And in this Sense Gods Covenant is holy , being pure , clean and separate from all Sin and sinful defilement , which may be incident to Mans Covenants . Every thing in and about this Covenant being in this Sense pure and Holy : The Covenant it self must needs be pure and Holy also . For , 1. The Author of this Covenant is Holy , viz. The Lord God , who is b Holy , Holy , Holy. c Holiness it self . — d who is like unto thee , Glorious in Holiness ? 2. The Mediatour of this Covenant is Holy , viz. Jesus Christ , who is e That holy thing . f The Holy one . g The Holy one of God. 3. The Parties to this Covenant are Holy , viz. On the one hand the Most Holy God. On the Other hand , Jesus Christ the last Adam and his Seed . Christ is Holy , as hath been shewed . And Christs Seed are conformable to him in Holiness . And thereupon stiled h Holy brethren . i Holy men . k Holy women . l An Holy Temple . m An holy Priesthood . n An Holy Nation o An Holy People , &c. 4. The Matters or Blessings Covenanted on Gods part to us , are Holy , viz. Our Recovery by Christ , the Holy one of God , from the State of Sin unto a state of holiness and righteousness , p enjoyed in our persons , q expressed in our Conversations . 5. Finally , The Matters and Conditions restipulated by us unto God , are Holy ; viz. Accepting Christ by believing , Believing being called r Our most Holy Faith. Walking worthy of Christ , &c. which is in other phrase stiled , s walking before God in Holiness and Righteousness all the days of our life . and — t Perfecting Holiness in the fear of God , &c. Oh therefore how Holy in these regards is this Covenant of God! 4. In respect of its Heavenliness . A thing that is heavenly , sublime , Spiritual , abstracted and lifted up from Earthliness , is said to be Holy. Hence u some derive the Greek word for Holy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Earth : as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , un-earthly . For , every thing that is in Heaven , or is Heavenly , is Holy. Thus this Covenant consequently is Holy ; for it is a most sublime , spiritual , Heavenly Mysterie . It was contrived in Heaven ; All the world could not have devised or imagined such a way for Recovery of Sinners ; and it brings all them at last unto Heaven , that embrace it , and close with God in it . 5. Finally , In respect of its firmness and setled stability a thing is called Holy. Hence x Augustine thinks the Latin name for Holy , is derived from firmness and establishment , Sanctus , quasi Sancitus . Thus this Covenant is Holy , that is , firm , sure established that it cannot be shaken or overthrown , as after will appear in opening the Property of its Sureness . Now his Covenant of Faith being every way thus sacred and Holy ; 1. It is highly to be preferred above all Common humane Covenants in this point of Holiness . 2. An unholy sinful state , and inward saving interest in this Holy Covenant are inconsistent . He that intends to have share in this holy Covenant , must himself become holy in person and Conversation , 3. They that are Federates with God in Christ according to this Covenant , should in Conformity to this Covenant , both think , speak , act and in all points walk holily , heavenly , and unblameably . II. Gratuitous . The Covenant of Faith is wholly and meerly of Free-Grace . For what the Apostle said of the Inheritance of life and salvation , we may say of this Covenant of Faith promising this inheritance ; y Therefore it is of Faith , that it might be by Grace ; to the end the Promise might be sure to all the Seed . Grace and Faith are inseparable Relatives , which stand or fall together . If it be a Covenant of Faith , for the Condition of it ; it must consequently be a Covenant of Grace , for the Foundation of it : and so on the contrary . For Faith hath nothing for its object in this Covenant but meer Grace , having nothing herein propounded by way of Promise from God , or by way of restipulation from Christs Seed , but all of meer Grace . And that , not only , The Grace of Favour towards Creatures , which had place in the Covenant of works : but also The Grace of Commiseration towards sinful , lapsed Creatures , which only hath place in this Covenant of Faith ▪ But of the z Gratuitousness of this Covenant enough formerly . III. Ordered in all things . a Although mine house be not so with God , yet he hath made with me an everlasting Covenant , Ordered in all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith Hharoucah Baccol viz. A Covenant Ordered in all . Thus David stiles Gods Covenant , which was made with him : and so proportionably every Particular discovery of this Covenant of Faith is Ordered in all . The Hebrew word translated , Ordered , signifies , b Orderly-disposed , orderly set , or placed by reason and proportion , Orderly fitted , furnished , prepared , directed , setled , addressed The Lxxii render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ready , prepared . As a Table is prepared and furnished when stored with all manner of Provision ; Or as an Army is marshalled , ranked or set in graceful Order , when every one is in his place : so this Covenant is contrived and put in most excellent order , well furnished and prepared with all Necessaries to Salvation , and which shall be orderly disposed to Christs Seed in due Season . c God is the God of order ; As he most d orderly created all things at first : so in most comely and beautiful Order he Governs all things created ever since ; Especially the mysteries of Grace for the Salvation of his Elect ? More particularly This Covenant is Ordered in all things , in these respects following . viz. 1. In respect of the inward Constitution of the Covenant . How excellently and orderly hath God composed it and constituted it of Matter and Form ? I. The Matter , 1. On Gods part promised , is The Recovery of Christs Seed by Iesus Christ from the State of Sin and Death , to the State of righteousness and life , that so the Lord may be their God. And this Matter is admirably well ordered . For , ( ● ) Here 's the Blessings or Mercies Promised , viz. Recovery , &c. God becoming their God , what could be ordered and prepared more suitably and more sufficiently for poor lost Sinners Salvation and happiness . Here are fit and full supplies for all their spiritual wants . ( 2. ) Here are the Parties to whom these Covenanted mercies are peculiarly intended ; viz. Christs Seed . Not all men , but only Gods Elect. They alone must share in these special mercies : peculiarly prepared for them . ( 3 ) Here is the only Mediatour by whom these persons shall come to enjoy these promised Mercies , viz. Jesus Christ , with whom God had a blessed Transaction for effecting thereof . 2. On our part , the matter restipulated is ; 1. Our accepting of Christ and covenanted mercies by true Faith. How shall they else be made ours ? ( 2. ) Our walking worthy of them according to the Gospel . How else shall we walk thankfully , and really testifie they are ours ? ( 3 ) Our giving up our selves to God as his people . How otherwise can we assure our selves that he is our God. II. The form of this Covenant is the mutual obligation and reciprocal engagement of the Federate parties to each other . Oh how comely and beautifully , with what symmetry and proportion are all things in this Covenant ordered and prepared ! 2. In respect of the Outward Dispensation of the Covenant , it is Ordered in all things . God observed an Order of Degrees in Revealing it . He made it not known at all , e till Adam had quite broken the Covenant of works . And then but gradually ; first discovering it more darkly , remotely and imperfectly , as we see things a great way off : but afterward more clearly , immediatly , & compleatly , as ●…e discern things at hand . God observed also an Order of Proportion in Dispensing it , having therein respect both to his Churches Non-age & Full age . 1. In her Nonage dispensing it sparingly , carnally & servilly in certain initial Elements and Rudiments of Ceremonies , Types and carnal observances , as his Peoples weakness and dulness was able to bear it : But 2. in her full age he dispensed it , more freely , fully and spiritually after the Coming of Christ. How orderly was this his proceeding ! 3. In respect of the Accomplishment of it in Christ , this Covenant is ordered in all things . It makes Christ known first dimly , as at a great distance : then clearly , as at hand . This Covenant is a Cabinet : Christ is the rich Treasure in this Covenant-Cabinet ; but not fully disclosed all at once . 1 At first he was represented , As the e Seed of of the woman bruising the Serpents head . 2. Then ( under the Type of f Noah saving his Family in the Ark by waters ; ) As a Saviour of his family and little flock by his blood from perishing in their sins by the deluge of Gods wrath overwhelming all the world besides . 3. Then , g As the Seed of Abraham , in whom all the ●…inreds and families of the earth should be blessed . 4. Then , as the h Anti-type of the Mosaical Sacrifices , Purgations and other Ceremonies , both Expiating the Guilt , and Purifying the Filth of sin , from his Seed . 5. After this , As the i Seed of David , that as King , should sit upon his Throne for ever : Spiritually reigning and ruling over his Church . 6 Then , As the true k David , that should reunite his people into one Nation ; and into one Kingdom , not to be divided any more . 7. After all , As l God-man , dwelling with men , full of Grace and Truth , actually dying for his Seed , and discharging all the Offices of his Mediatourship , So that they have eternal redemption obtained for them , and their sins and iniquities God will remember no more . 4. Finally , In respect of the Application of it to Christs Seed , This Covenant of Faith is ordered in all things . Herein God proceeds most orderly with them : though they do not always distinctly observe the Order and Method of his proceedings . 1. God tendereth his Covenant to them . 2. He in his due time Convinceth them thereby through the operation of his Spirit , That they are Naturally in a woful State of Sin and Death in the First Adam , and That notwithstanding there is a sufficient Remedy , and means of their Recovery in Christ the last Adam . 3. He converts and cals them Effectually from Sin to righteousness , from darkness to light , and from the power of Satan unto God. 4. He adopts them into his own family in Jesus Christ as his sons and daughters . 5. He Justifies them freely by his grace , imputing Christs righteousness unto them by Faith. 6. He vouchsafeth them sweet heavenly Communion with himself in Christ by his Spirit , affording all priviledges of Grace . 7. He glorifies them eternally with himself and Jesus Christ in the highest Heavens , vouchsafing immediate vision and full fruition of God , Father , Son , and Holy Spirit for evermore . O how admirable is this Order of Covenant-Application , and how highly estimable by all Christs Seed ! IIII. Sure. The Covenant of Faith is faithful , faithfully kept and performed by God , Firm , Sure , unbroken , whereof God will always be mindful , whereunto he will still have respect that it may be punctually and accurately performed . In this regard this Covenant is in the Old Testament sti●…ed m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemurah , that is , kept , observed , performed , ( one Translatour renders it , Sure. ) And as that learned n Mercerus noteth , it imports Care , diligence and sollicitude , lest any thing be let go , let slip , &c. Such singular care and sollicitude God takes , lest his Covenant should in any respect fail . Hence it is elsewhere implyed to be a Covenant that o cannot be broken . In the New Testament it is stiled A Promise firm , or sure to all the Seed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p That the Promise might be firm to all the Seed . It hath respect to Gods Covenant with Abraham , to whose spiritual Seed , whether Jews or Gentiles , the Covenant of the eternal inheritance is firm . And elsewhere Gods Promise or Covenant with Abraham , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An immutable thing ; q That by two immutable things , in which it was impossible for God to lye , &c. Gods Promise and Gods Oath annexed thereto , are these two immutable things , as the Context there clears it . Now this Sureness of the Covenant is a Property most Consequential and Comfortable to the Heirs of the Promise , and children of the Covenant . Therefore it is said ; r God willing more abundantly to shew unto the heirs of Promise the immutability of his Counsel , confirmed it by an Oath . That by two immutable things , in which it was impossible for God to lye , we might have a strong Consolation . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is a valiant , strong , prevailing Consolation . Let us therefore a little further enquire into this Sureness of Gods Covenant , and the grounds thereof : ( which is incomparably more firm , sure , immutable and irrevocable then all other . Covenants in the world ; ) that hereby we may lay a lurer foundation of affiance and Comfort in Gods Covenant and Promise . We may fail ; but Gods Covenant will never fail us . This Sureness of the Covenant may illustriously be discovered , 1. From the Nature , Properties and Perfections of the Covenant-making God. 2. From Gods manifold methods for Establishment of his Covenant . 3. From Gods actual accomplishment of his Covenant most punctually , in the Experience of all ages . 4. From removal of all imaginable Corrumpent Causes that might render this Covenant infirm or unfaithful . 5. From the durable and Everlasting Nature of the Covenant it self . I. From the Nature , Properties and Essential Perfections of the Covenant-making God. These are such , that they proclaim him to be a God s Keeping Covenant and mercy with his servants , with them that love him , &c. And , t that there is no God like him , in heaven above , or on Earth beneath , keeping Covenant and mercy , &c. For God that made this Covenant , is 1. Iehouah . 2. Most Gracious . 3. True. 4. Faithful . 5. Wise. 6 Powerful . 7. Immutable . And therefore his Covenant must needs be unquestionably Sure. ( 1. ) God is Iehovah . IEHOVAH is Gods chief essential name , not onely denoting , 1. His eternal independing Being in and of himself . 2. And his Giving of Being to all created things ; But also , 3. His giving Being and existence to his Covenant and Promises . Hereupon when God was now about to bring Israel out of Egypt , and to conduct them to Canaan , as he had Covenanted to Abraham , he saith ; u I appeared unto Abraham , unto Isaac , and unto Jacob by the name of God Almighty : but by my name IEHOVAH was I not known to them . God was Doctrinally , and in part known to them by his name Iehovah , for it was x revealed to them before . But he was not Experimentally and so plenarily made known to them by this name , as now he was about to make himself known to Israel in his actual fulfilling and performing of his Promise and Covenant to them , by bringing them out of Egypt into Canaan . And this is the Interpretation plainly given in the following verses , viz. ver . 4. to 9. So then ●…ts most Natural to God , to fulfil his Promise . God can assoon forget his Nature , his being , and this his glorious Name IEHOVAH , as forget his Covenant . ( 2 ) God is most y Gracious . His Free Grace , both of Benevolence and favour to his Creatures , and of Commiseration to his miserable and sinful Creatures , is incomparable . Of meer Grace God at First made this Covenant of Faith , lapsed Creatures having nothing at all in them , that might in the least degree move or invite the Lord thereunto , ( as z hath been shewed ; ) but rather every thing inciting to the Contrary : Now if God make this his Covenant , not only without , but even quite Contrary to all Motives & inducements in the Creature , of his own meer Grace : shall he not of the same meer Grace make it good ? That which is wholly bottomed upon meer Divine Grace , without the Creature , is founded onely upon God : therefore inexceptionably Sure. The eternal inheritance Covenanted , a is therefore of Faith , that it might be by 〈◊〉 ; to the end the Promise might be sure to all the Seed : not to that only which is of the Law , but to that also which is of the Faith of Abraham , who is the Father of us all . ( 3 ) God is most b True ; yea c Truth it self , the only Supream Truth . He is d plenteous in mercy and Truth . And e the truth of the LORD endureth for ever , to all Generations . Hence therefore God Promises and Covenant must needs be Sure and true for ever : Because God , the true God , f which cannot lye , promiseth and Covenanteth . So that Gods Covenant and promise is that g immutable thing , wherein it is impossible that God should lye . Man may Covenant and promise , and yet not perform : all men are lyars . The truest men , but mutably true . But h God is not as man , that he should lye . Now if it be impossible God should lye in promising ; it is impossible his Promise should fail , till it come to performing . ( 4 ) God is Most Faithful : therefore in his Covenants and Promises , he will not , he cannot delude or deceive . i If we believe not , yet he abideth faithful , he cannot deny himself . Many Jews did not believe Gods Covenant , yet their unfaithfulness did not overthrow Gods Covenant , or his faithfulness therein . k For , what if some did not believe ? shall their unbelief make the faith of God of none effect ? God forbid : yea let God be true , but every man a liar . — How notably saith the Scripture elsewhere to Israel ; l Know therefore that the LORD thy God , he is God , the Faithful God , which keepeth Covenant and mercy with them that love him , and keep his Commandments to a thousand Generations . So then , because he is a faithful God , he is a Covenant-keeping God : His Covenant is sure . Hereupon the Apostle exhorts ; m Let us hold fast the profession of our faith without wavering : why ? for he is faithful that promised . And upon this Attribute of Gods faithfulness , Sarah raised up her Faith to believe Gods Covenant and Promise against reason and the course of Nature ; n Through Faith also Sarah her self received strength to conceive Seed , and w●…s delivered of a child when she was past age , because she judged him faithful that had promised . ( 5 ) God is most wise . He is o the onely wise God : he p knoweth all things , and no thought can be with holden from him : q he understandeth our thoughts afar off . r Known unto God are all his works from the beginning of the world : and so even unto the end of the world : yea , s his understanding is infinite . And as he t worketh all things , so he maketh , and maketh good his Covenants and Promises , according to the Counsel of his own will. Therefore Gods Covenants and Promises cannot fail and be infringed , as mans may and oft are , through imprudence , oscitancy , inadvertency , want of foresight , &c. God never promiseth any thing , but he hath most wisely Contrived and determined aforehand how to bring it to pass . ( 6 ) God is most powerful . Not only u mighty , but x Almighty : He can do all things ; and all things with ease . He made the world with his word ; y He spake and they were created : he commanded and they stood fast . z He is able to do exceeding abundantly above all that we ask or think . Therefore , though man ofttimes promiseth beyond his ability , yet God nor doth nor can promise beyond his power of performance . Though he Covenant and promise things never so Great , strange , difficult , improbable , and to flesh and blood , or created power impossible , yet he can easily perform all , above the Capacity of our Sense , Reason and Faith it self : a Is any thing too hard for the LORD ? He Covenanted to give Abraham Seed by Sarah , and that in his Seed all the Nations of the Earth should be blessed : And he was both able to perform this Seed , notwithstanding the deadness of Abrahams body and Sarah's womb : and able to bless all Nations in his Seed , though Isaac should have been offered up for a burnt-offering . And therefore as to the former , b Abraham against hope believed in hope , — and considered not his own body now dead , when he was about an hundred years old , neither yet the deadness of Sarah's womb ; Neither staggered he at the promise of God through unbelief : being fully perswaded , that what he had promised , he was able also to perform . As to the latter , c Abraham when he was tryed , offered up Isaac : and he that had received the promises , offered up his only begotten Son ; Of whom it was said , that in Isaac shall thy Seed be called . Accounting that God was able to raise him up even from the dead . Thus Abraham looks upon Gods Covenant , and Gods ability fully to perform it ; overlooking all contrary difficulties and impossibilities : Gods promise resting upon the shoulders of his power , bears up Abraham's Faith in the Covenant , against all discouragements . Oh this power of God , is the pillar of Gods Promise ; and should be the pillar of our Faith. We seldom stagger at the hardness and greatness of any promise of God : but we stagger firs●… at the power of God. But Gods power makes his Covenant Sure. ( 7 ) Finally , God is immutable , and unchangeable , still the same . d With him is no variableness , nor shadow of turning . The strength of Israel is not as the son of man that he should repent . Consequently his Covenant is Immutable and unchangeable also . e That by two immutable things ( viz. Gods Promise and Oath ) in which it is impossible that God should lye , we mighe have strong Consolation . 2. From Gods manifold methods and ways for establishment and Confirmation of his Covenant , The Sureness of his Covenant is more infallibly assured to his people . Gods Covenant barely delivered by him , is sure enough it self , and heaven and earth may sooner pass away , then any branch or word of his Covenant should pass away and be unfulfilled : But God hath used many other Courses , besides bare publication , for ratifying and ensuring of his Covenant to us ; that our Faith therein might be firm without staggering , that our Consolation thence might be strong without fainting . God hath especially established his Covenant to his people , 1. By writing it . 2. By Surest manner of Expressing it . 3. By ratifying Promises . 4. By Federal Solemnities . 5. By Covenant-Seals and Tokens . 6. By his own inviolable Oath . 7. By his Son Christs irrevocable Death . 1. By writing the Covenant . At first Gods Covenant was declared to Adam , Noah , Abraham , &c. till the days of Moses , f onely by word of mouth ; God uttering it to them by audible voice . But in , and after Moses his days , God still Committed his Covenant to writing : and this in all the Discoveries and Dispensations of it , from First to last . Holy Scriptures are his Covenant-Tables , His Federal Instruments . Herein we may read , as in a perpetual Record , The Tenour of Gods Covenant with his people , and of their restipulation with God , together with all the Promises , Priviledges , Conditions and clauses thereof . And all this , that Gods Covenant might be made infallibly evident , certain and Sure to his people in Christ from age to age . Time might obliterate a vocal Covenant only , out of Memory : but no time shall possibly wipe Gods written Covenant out of his Book . ( 2. ) By surest manner of expressing the Covenant . God Covenanting and Promsing Mercies for time to come , expresses his Promise so as if they were performed already for the time past . Hereby denoting the Sureness of Performance , the Sureness of the Covenant . As God expressed his Covenant to Abraham ; g In that same day the LORD made a Covenant with Abraham , saying , Unto thy Seed have I given this Land from the river of Egypt , to the great river the river Euphrates . At this time Abraham had no seed at all ; h Abraham said , LORD God , what wilt thou give me , seeing I go childless ? And when Abraham had Seed , his Seed enjoyed not this Covenanted Land of Canaan till after i their 400. years affliction in Egypt : And yet God saith , Unto thy Seed have I given this Land. How could this be ? or , why is it thus expressed ? That learned k Mercerus observes thus , out of Rasi , I have given , for I will give : because that which the Lord promiseth for future is as sure , as if it were now done . And out of Rambau ; He speaks in the pretertense , I have given ; because of his present Covenant . In two Promises before God useth the future tense , l To thy Seed I will give this Land : But now when he strikes a Covenant with Abraham , he declares and fully makes him and his Seed Lords of that Land ; And that he may signifie this , he useth the preter-tense , I have given ; i. e. I give . Thou mayest certainly know that this Land is thy Seed's , by vertue of the Covenant I make with thee . Whereupon he prescribes the bounds of the Land , which he had not done before . m Another observes , that the Hebrew Doctors scan the words thus : He saith not , I will give ; but , I have given : and yet Abraham had now begotten no children . But because the word of the holy blessed God is a Deed , therefore he so speaketh . Mideas Tillim . Ps. 27. 2. ( 3. ) By Ratifying Promises super added . God not onely makes Covenant with , and promises to his people , but he also frequently and pathetically promiseth to make good his Covenants and Promises . These therefore may well be called , Ratifying Promises : because annexed for further Ratifying , Ensuring and peremptory confirming of Gods Covenant to us . ( ● ) Thus God makes sure his Covenant to Israel ; n If ye hearken to these judgements , and keep and do them : The LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers . And elsewhere ; o I made you to go out of Egypt , and have brought you unto the Land which I sware unto your fathers . And I said , I will never break my Covenant with you . ( 2 ) Thus God makes sure his Covenant to David ; p My Covenant will I not break , nor alter the thing that is gone out of my lips . Once have I sworn by mine holiness , That I will not lye unto David . ( 3 ) Thus God makes sure his Covenant to his captive people ; q Thus saith the LORD , If you can break my Covenant of the day , and my Covenant of the night , and that there should not be day and night in their Season : Then may also my Covenant be broken with David my servant , that he should not have a Son to reign upon his throne . and with the Levites the Priests , my Ministers . ( 4 ) Thus God makes sure his Covenant to the Church of the Gentiles ; r The Mountains shall depart , and the Hils be removed , but my kindness shall not depart from thee ; neither shall the Covenant of my Peace be removed , saith the Lord , that hath mercy on thee . ( 5. ) In a word , Thus the Lord makes sure his Covenant indefinitely ; s The LORD is gracious and full of Compassion . — He will ever be mindful of his Covenant . What ? will the Lord not break nor alter his Covenant ; never break it ? will he keep it : and be ever mindful of it ? shall Gods Covenant be as inviolable as the course and Revolution of day and night : and more immovable then the very Hils and Mountains ? Why then should we suspect or stagger at the sureness of Gods Covenant , oh we of little Faith ? ( 4. ) By federal Solemnities annexed , God hath further established his Covenants to his people . The usual solemnities in Covenant-making of old , was by striking , killing , dividing and offering up of sacrifices with sprinkling of their blood . Hence that phrase of cutting , or striking the Covenant ; t Gather together unto me my Saints , striking my Covenant with Sacrifice : As it is to be rendred out of the Hebrew . The manner of this solemnity Ieremy declares , saving ; u I will give the men that have transgressed my Covenant , which have not performed the words of the Covenant which they had struck before me , when they x cut the calf in twain , and passed between the parts thereof . Their manner was , to kill sacrifices : to cut these sacrifices in twain : to lay the two parts thus divided in the midst , piece against piece , exactly one over against another , to answer each other : Then the parties Covenanting passed between the parts of the Sacrifices , so slit in twain , and laid answerably to one another . The meaning of which ceremonies and solemnities is conceived to be this ; viz. As part answered to part : so there was an harmonious correspondency and answerableness of their minds and hearts that struck Covenant . And as part was severed from part : so the Covenanters implyed ( if not expressed ) an Imprecation or Curse , wishing the like dissection and destruction to the parties Covenanting as most deserved , if they should break the Covenant or deal falsely therein . Whence that phrase of Entring into a Curse , and into an Oath . Neh. 10. 29. Now the Lord , for further ensuring of his Covenant to his people , hath sometimes pleased to use this Solemnity . As , to Abram : and to Israel . 1. To Abram , when he desired to have Gods promise of Canaan confirmed to him , saying ; y LORD God , whereby shall I know that I shall inherit it ? And he said unto him , Take me an heifer of three years old , and a she-goat of three years old , and a ram of three years old , and a turtle dove , and a young pigeon . And he took unto him all these , and divided them in the midst , and laid each piece one against another . — And it came to pass , that when the Su●… went down , and it was dark , Behold a smoaking furnace , and a lamp of fire that passed between those pieces . In that same day the LORD made a Covenant with Abram , saying , &c. Thus God confirms Abram by his Covenant : and confirms his Covenant by this solemnity . And why may not we interpret , The smoaking furnace , as representing Abram's posterity that should be deeply afflicted in Egypt before 〈◊〉 be given them : and the Lamp of fire , as representing God that should at last enlighten their darkness and bring them out of Egypt , &c. God being often in Scripture compared to z fire , and to a a lamp ? 2. To Israel when they were brought out of Egypt , God also stablished his Covenant by b Sacrifices , and sprinkling of blood . Of which Sacrifices and Blood we have the Truth in Christ : as after will appear . ( 5 ) By Covenant-Seals and Tokens , God hath also confirmed and Ensured his Covenant to his people . Thus when God made a Covenant with Abraham , to be a God to him and to his Seed to give them Canaan , &c. he confirmed this Covenant by Circumcision , as c a token of the Covenant betwixt God and them . Yea so notably did Circumcision ratifie this Covenant , that ( by a Metonymy of the thing signif●…ed put for the Sign signifying ) it is called d The Covenant of Circumcision : And God saith of it , e My Covenant shall be in your flesh for an everlasting Covenant . So they did indelibly receive this Character of Gods Covenant into their flesh , and did alwaies carry about with them in their body this Sign and Mark of the Covenant , for their Notable Confirmation therein . God thereby assuring them , that as certainly as they had this Sign in their flesh : so certainly Gods Covenant should be made good to them . Nor only was Circumcision a Sign or Token of the Covenant to Abraham , but also a Seal of the Covenant ; For , f He received the Sign of Circumcision , A Seal of the righteousness of the Faith , which he had yet being uncircumcised . Now as the righteousness of works was the matter of the Covenant of works : so the righteousness of Faith is the matter of this Covenant of Faith , as hath already been evidenced . If then Circumcision was a Seal of the righteousness of Faith , which is the Matter Covenanted : consequently it was a Seal of the Covenant it self : A●…Seal : to what end ? Not for Impression , Distinction , or Concealment , ( though for those uses seals are sometimes used , ) but for Confirmation . Hereby God giving Abraham further assurance of his righteousness of Faith Promised him in the Covenant . Proportionably all the other Sacraments both before , and since Christ , are not only Signs and Tokens , but also Seals of the Covenant : For what belongs to one Sacrament as a Sacrament belongs also to every Sacrament . And of the Cup in the Lords Supper , Christ saith ; g This Cup is the New Testament ( or , New Covenant ) in my blood . That is , This Cup is so true and Sure a token and Seal of the new Covenant , that it may be called the New Covenant itself . Thus , By these outward familiar signs incurring into the Senses , The Lord hath notably confirmed his Covenant to his people , and their Faith therein . Which Confirmation is grounded upon that Sacramental Union or Relation betwixt the Signs and things Signified ; the Signs truly Signifying , Sealing and Exhibiting the inward Covenanted Mysteries . And which Sacramental union or Relation in signifying , Sealing and Exhibiting is grounded upon Christs Institution thus appointing it . ( 6 ) By his own inviolable Oath , God makes his Covenant Sure to his people . An Oath amongst men is the strongest , surest , most sacred , and inviolable Bond : h For men verily swear by the greater , and an Oath for Confirmation is to them an End of all strife : wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Counsel , confirmed it by an Oath ; That by two immutable things , ( viz. Gods Promise of the inheritance , and his Oath ) in which it was impossible for God to lye , we might have a strong Consolation , &c. God then , not only makes his Covenant , but swears his Covenant . i And when he could swear by no greater , he sware by himself . Thus God added the solemn Sanction and immutable band of an Oath to his Covenant and Promise : and this to Abraham , Israel , and David . ● . To Abraham ; k For when God made promise to Abraham , because he could swear by no greater , he sware by himself . Hence Gods Covenant with Abraham , is so l often mentioned with Gods oath to him and to his Seed . 2. To Israel , when God besides his Covenant in Horeb , renewed his Covenant with them in the Land of Moab , peculiarly against the idolatry of the Nations : this God confirmed by m Oath . 3 To David finally God ratified his Covenant by Oath , for his greater security and assurance therein . God said , n I have made a Covenant with my chosen , I have sworn unto David my Servant . Thy Seed will I establish for ever , and build up thy throne to all generations . — And again ; o My Covenant will I not break , nor alter the thing that is gone out of my lips . Once have I sworn by mine Holiness , that I will not lye unto David . Which Covenant-Oath of God to David had its principal accomplishment in p Christ , of the fruit of his loyns according to the flesh , raised up to sit on Davids throne . Now hath God said it , and will he not do it ? hath he sworn it , and will he not bring it to pass ? yea the Exhibition of Christ in our flesh in fulness of time , was in q performance of the Mercy promised to our Fathers , and in remembrance of his holy Covenant : The Oath which he sware to our Father Abraham , &c. Dare we trust an honest man upon his bare word ? much more upon his Oath ? And shall we not much more have strong Confidence and Consolation upon Gods Promise and Oath ? ( 7 ) Finally , The Covenant is Confirmed and made Sure by Christs irrevocable Death . In which regard , the Covenant is to be Considered in the Notion of a Testament ; and Christ as the Testator of this Will and Testament , ( as was formerly noted . ) As therefore a Mans Will and Testament is r Confirmed by the Testators Death irrevocably , so that no man adds thereto , nor takes thence-from ; For where a Testament is , there must also of necessity be the Death of the Testator ; For a Testament is of force after men are Dead , otherwise it is of no strength at all while the Testator liveth : So Jesus Christ hath unalterably Confirmed his Will and Testament , the New Covenant by his blood and Death ; That by means of Death for the redemption of the transgressions that were under the first Testament , they which are called , might receive ▪ the promise of Eternal inheritance . Hereupon Christs blood is called s The blood of the Everlas●…ing Covenant , or Testament . And , t His blood of the New Testament . Also the Covenant it self is stiled u Tht New Testament in his blood . Because his Covenant and Testament is founded , stablished , ratified , and immutably sealed up , in , and by his blood . So then , his Covenant is most firm and sure : there can be no Addition to it , detraction from it , or Alteration of it ; unless the Death of Jesus Christ , whereby it s confirm'd , be frustrated and overthrown . Yea , the Covenant is as sure , as Christs Death is sure . The Covenant can no more fail or dye , then Christ can be brought down from the right hand of the Majesty on high to dye a Second time . Christ being risen , dyeth no more , returneth no more to Corruption , and therefore he is x the Sure mercies of David : consequently his Covenant in his Death , never more to be repeated or re-iterated , is become the Sure Covenant of God , the Sure Testament of Jesus Christ. Thus by all these Methods for establishing his Covenant , God hath made it unquestionably Sure to all his people . 3. From Gods actual accomplishment and most punctual performance of his Covenant to his people , in the experience of all ages , Gods Covenant will further appear to be most Sure. God hath always been most exact in fulfilling his Covenant and Promise . He never yet failed his people herein ; nor ever will. He ever did , and consequently ever will make his Covenant and all the Promises thereof subsist in their Season : for he is a faithful and an unalterable God , still the same . ( 1 ) God Covenanted in Paradise , That y The Seed of the woman should bruise the Serpents Head. And this Covenant he punctually performed ; For , z When the fulness of time was come , God sent his Son made of a woman , made under the Law , to redeem them that were under the Law. And for this purpose the Son of God was manifested , that he might destroy the works of the Devil . And this , a As he spake by the mouth of his holy Prophets , which have been since the world began . That we should be saved from our enemies , and from the hand of all that hate us . To perform the Mercy promised to our Fathers , and to remember his holy Covenant . ( 2 ) God Covenanted with b Noah , To save him and his family , and a Seed of the Creatures in the Ark from perishing in that general deluge wherewith the whole world was drowned . And God c exactly performed this his Covenant with Noah and his family ; they were preserved , when all flesh perished . ( 3 ) God Covenanted with Abraham , 1. To make his Seed d as numerous as the Stars of Heaven : when as yet he had no child . 2. To bring his Seed out of Egypts Affliction , after four hundred and thirty years . 3. To give the land of Canaan to his Seed , from the river of Egypt , to the river Euphrates . And , 4. That , e in his Seed all the Nations of the Earth should be blessed . And all these Covenanted Mercies God exactly performed in their Season . For , 1. His posterity became wonderfully numerous . f Through Faith Sarah her self received strength to conceive Seed , and was delivered of a child when she was past age , because she judged him faithful who had promised . Therefore sprang there even of one , and him as good as dead , so many as the Stars of the skie in multitude , and as the sand which is by the Sea-shore innumerable . 2. His Seed was in Egypt under great affliction . g But when the time of the Promise drew nigh , which God had sworn to Abraham , the people grew and multiplied in Egypt . — h And the children of Israel sighed by reason of their bondage . — and God heard their groaning , and God remembred his Covenant with Abraham , with Isaac , and with Jacob. And God sent Moses and Aaron to deliver them , with many signs and wonders . Now God began experimentally to make himself known to his people i by his name IEHOVAH , in giving actual being to his Covenant and promises : in bringing them out of Egypt . k And it came to pass at the end of the 430 years , even the self same day it came to pass , that all the hosts of the LORD went out from the land of Egypt . Thus God kept touch with them in his Covenant , to a very year , yea to a very Day . 3. His Seed , the children of Israel , were also brought according to Gods Covenant with Abraham , into actual possession of Canaan the land of rest , after their deliverance out of Egypt ; God conducting them thither by Ioshuah , the Type of Jesus . l And the LORD gave unto Israel all the land which he sware to give unto thei●… fathers : and they possessed it , and dwelt therein : And the LORD gave them rest round about , according to all that he sware unto their Fathers : and there stood not a man of all their Enemies before them : the LORD delivered all their enemies into their hand . There failed not ought of any good thing which the LORD had spoken unto the house of Israel : All came to pass . This the Levites notably confessed and amplified , in their prayer on a solemn day of Fasting : saying ; m Thou art the LORD the God who didst choose Abram , — and madest a Covenant with him to give the Land of the Canaanites , — to give it to his seed : and hast performed thy words , for thou art righteous . The manner and way of Gods performance being largely and emphatically described . And more particularly the Psalmist describes the accurateness of this performance of Gods Covenant , Beginning his description thus ▪ n He hath remembred his Covenant for ever : the word which he ommanded to a thousand generations : which Covenant he made with Abraham , and his Oath unto Isaac : and confirmed the same unto Jacob for a Law , and to Israel for an Everlasting Covenant , Saying , Unto thee will I give the Land of Canaan , the lot of your inheritance . And closing up his Description thus ; o For he remembred his Holy Promise , and Abraham his servant . And he brought forth his people with joy , and his chosen with gladness : And gave them the lands of the Heathen : and they inherited the labour of the people ; That they might observe his statutes , and keep his Laws . 4. Finally , In Abraham's Seed , ( that Seed of Seeds , Jesus Christ , p the son of Abraham , according to the flesh ▪ ) God blesseth all the families of the Earth , as Peter in his Sermon testifieth to the men of Israel , saying , q Ye are the children of the Prophets , and of the Covenant which God made with our Fathers , saying unto Abraham , And in thy Seed shall all the kindreds of the Earth be blessed . Unto you first , God having raised up his Son Iesus , sent him to Bless you , in turning away every one of you from his iniquities . Nor were the Jews only , but the Gentiles also blessed in Abrahams Seed . For , r Christ hath redeemed us from the Curse of the Law , being made a Curse for us . — That the blessing of Abraham might come on the Gentiles through Iesus Christ. — So then they which be of Faith ( whether Jews or Gentiles , ) are blessed with faithful Abraham . Thus God performed his Covenant to Abraham most punctually , in the several branches and particulars of it . ( 4 ) God Covenanted again at Mount Sinai , to s give Canaan to the children of Israel , t To bring them to a good land , a land of brooks of water , of fountains , and depths that spring out of valleyes and Hils . A land of wheat , and barley , and vines , and fig-treess ▪ and pomegranates , a land of oyl olive and Honey . A land wherein thou shalt eat bread without scarceness , thou shalt not lack any thing in it ; A land whose stones are iron , and out of whose Hils thou maist dig brass . And Solomon before all the Congregation of Israel , at the Dedication of the Temple , confessed Gods performance herein , saying ; u Blessed be the LORD , that hath given Rest unto his people Israel , according to all that ●…e promised : there hath not fallen , ( or , failed ) one word of all his good Promise , which he promised by the hand of Moses his servant . ( 5 ) God Covenanted and sware to David x To raise up his Seed which should build God an house , To stablish his Seed for ever , and build up his throne to all generations , &c. This Covenant God admirably fulfilled both in the Type , Solomon : and in the Anti-type , Christ , both of them of the Seed of David : both of them Kings , set upon Davids Throne : viz. Solomon temporally , Christ Spiritually : and both of them builders of Gods House , viz. Solomon of his Material Temple , Christ of his Mystical and Spiritual Temple the Church . Hereupon Solomon contessed : y O LORD God of Israel , there is no God like thee in the Heaven , nor in the Earth ; which keepest Covenant and mercy unto thy servants that walk before thee with all their hearts : Thou which hast kept with thy servant David my father that which thou hast promised him and spakest with thy mouth , and hast fulfilled with thine hand , as it is this day . But this Covenant had its chief accomplishment in Christ , of the fruit of Davids loins according to the flesh , whom God raised up to sit upon his Throne , and to build his Church , as is z elsewhere testified . ( 6 ) God Covenanted with his Captive-people in Babylon , a that after 70 years Captivity , he would visit the King of Babylon , and his land in judgement to destroy them , but would visit his people there in mercy to deliver , them thence : and that though their condition seemed to be dead and desperate , yet he would open their graves , and bring them out of their graves . And God punctually performed this Covenant and promise to them . For , b Belshazzar King of Babylon being slain , Darius the Mede , with Cyrus ▪ the Persian , took the Kingdom . c And in the first year of Cyrus King of Persia , ( that the word of the LORD , by the mouth of Jeremiah might be fulfilled , ) the LORD stirred up the spirit of Cyrus King of Persia , that he made Proclamation , that all the people of the Iews , who were willing , should go up to Jerusalem to build the House of God , &c. ( 7 ) Finally , God Promised and Covenanted d to make a new Covenant with the House of Israel , and the House of Judah , and expressed what should be the Tenour of the Covenant . And God in performance of this Covenant and promise , sent Jesus Christ to be e Mediatour of this better Covenant , stablished upon better promises . The other Covenant thereby being made old , and vanishing away . For the Scripture saith of Christ : f By one offering he hath for ever perfected them that are Sanctified , whereof the Holy Ghost also is a witness to us . For after that he had said before , This is the Covenant that I will make with them after those days , saith the Lord : I will put my Laws into their hearts ; and in their minds will I write them : And their sins and iniquities will I remember no more . Now where remission of these is , there is no more offering for sin . So then the New Covenant promising , To remember their sins and iniquities no more , is only accomplished in Christ , who hath so fully satisfied Gods justice for the sins of all his Seed by the price of his own blood and death , that there needs no more expiatory Sacrifice to be offered for their sins for ever . g But in those Levitical Sacrifices , there is a remembrance again made of sins every year : For it is not possible that the blood of buls and of goats should take away sins . Wherefore Christ came , and by the Sacrifice of himself blots out the remembrance of his peoples sins with God for ever . Thus its evident in all the grand Periods of the Covenants-Administration , that in all ages God hath ever been mindful of his Covenant , exactly performing it in its Season . The Churches continued Experience hereof , notably demonstrates the unparalleld faithfulness of God , and Sureness of his Covenant . For God is still as True , Faithful , Unchangable , Al-sufficient , Gracious , Merciful , and every way as able and willing to perform his Covenant to Christs Seed now as he was of old . And what should I add more ? Time would fail me to descend to particular Promises , the branches of Gods Covenant , and to shew how accurately they have been still accomplished : and that not onely to Christs Seed , but sometimes even to Christs enemies . But these may more properly be considered of , in handling of the Promises . 4. From removal of all imaginable Corrumpent Causes , that might possibly render Gods Covenant infaithful , or un-sure . What can there possibly be imagined by the most trembling scrupling doubting Soul that can any way impeach or weaken the Sureness of this Covenant of Faith ? For , 1. Nothing in God , can do it . 2. Nothing in Christ. 3. Nothing in Christs Seed . 4. Nothing in the Enemies of Christ and his Seed , viz. The Serpent and his Seed . 5. Nothing in the Law of God. 6. Nothing in the Threatnings of God. 7. Nothing in the Covenant it self can possibly overthrow or once shake the stability and Sureness of the Covenant of Faith. And besides these , what can be suspected ? wherefore then do we so doubt and stagger at Gods Covenant through unbelief , O we of little Faith ? ( 1 ) Nothing in God can be imagined against the Sureness of his Covenant . 1. Not any falshood . For , h God that Covenanteth and promiseth , cannot lye , yea , i it s impossible he should lye in his promises . 2. Not any unfaithfulness . For , God k that promiseth is faithful : He is the Faithful God , keeping Covenant and mercy . 3. Not any folly or unskilfulness in bringing his Covenants to pass . For , l God is only wise : and his understanding is infinite . He knows how to accomplish every word of his ; to that end , both how to remove all obstructions and impediments to their performance , and how to overpower all things that they shall co-operate thereunto . 4. Not any infirmity or weakness . For , m What God promiseth he is fully able to perform . And n nothing can be too hard for him who can do all things . 5. Not any injustice or unrighteousness . For , o Is God unrighteous ? God forbid : for then how shall God judge the world ? yea p God is so righteous , that no unrighteousness is in him , or can come from him , or can in the least degree be approved by him . q He made a Covenant with Abraham , and performed his words , because he is righteous . 6. Not any inconstancy or variableness . For , r With God is no variableness , nor shadow of turning . His s Promise and Oath are two immutable things , declaring the immutability of his Counsel . t The LORD hath sworn , and will not repent . — God saith ; u Once have I sworn by mine Holiness , that I will not lye unto David . My Covenant will I not break , nor alter the thing that is gone out of my lips . 7. Finally , Not any Covenant-breaking disposition or inclination in God. For , x God is always a Covenant-remembring , and a Covenant-keeping God. ( 2 ) Nothing in Christ can be imagined as Destructive to the Conant of Faith. For that must be supposed to be in him , Either As God ; Or As Man ; Or As God-Man , Mediatour betwixt God and Man. For , in other notion or respect how should we consider him ? but in none of all these regards or Considerations can any thing be found in Christ destructive to the Sureness of this Covenant of Faith. 1. Not any thing in him as he is God. For , it hath been cleared already , That nothing can be imagined in God against the Sureness of the Covenant . 2. Nothing in Christ as he is Man , can infringe the Covenant . For , if any thing : doubtless , Sin. But sin in Christ cannot do it : for that must be either . Sin Inherent in him , and Acted by him ▪ Or Si●… Imputed to him , and punished in him : Yet neither of these can prevail . ( ●… ) Not sin Inherent in him or Acted by him : for , in this sense y He knew no sin : He was z Holy , harmless , undefiled , separate from Sinners : a He was in all points tempted like as we are , yet without sin . When Satan had tempted him both before his publike Ministry , and at his Death with all advantagious Subtilties and importunities : yet he b left him , because he could find nothing in him ; No tindar of Sin , to catch fire at any or all the sparks of his Temptations . c He did no violence , neither was any deceit in his mouth . Though therefore he was by wicked hands Condemned and put to death , yet none of his Judges , or Adversaries , or their witnesses could find any just cause or Matter against him : yea Contrariwise , Pilate his Judge professed before the Iews , that d Neither he himself , nor yet Herod , found any fault in him : The thief on the Cross crucified with him , said , e This man hath done nothing amiss : The f Centurion when he saw what was done , glorified God , saying , Certainly this was a righteeus man ; Truly this was the Son of God. And all the people that came together to that sight , beholding the things which were done , smote their breasts and returned . ( ●… ) Nor Sin Imputed to him , and Punished upon him , could prejudice this Covenant : but rather stablished and fulfilled the same . For , hereby he only wrought the Recovery of his Seed from Sin to righteousness , and from Death to eternal life . g He who knew no sin , was made sin for us : that we might be made the righteousness of God in him . And h what the Law could not do , in that it was weak through the flesh , God sending his own son in the likeness of sinful flesh , and for Sin , condemned sin in the flesh : That the righteousness of the Law might be fulfilled in us . And to this end Christ had Covenanted and restipulated with the Father , as hath been shew'd to accept & undergo the Mediatory office , & particularly as a Priest to offer up himself a Sacrifice for the sins of his Seed . 3. Finally , Nothing in Christ as God-man , Mediatour betwixt God and man , can shake or in the least degree weaken the Sureness of this Covenant . For , ( 1 ) Christ as Mediatour builds & i ratifies the Covenant by his Death , and therefore he cannot destroy it . ( 2 ) Again , k in Christ all Gods Promises are yea , and Amen . ( 3 ) Furthermore , if any thing in Christ as Mediatour should enervate the Covenant , it must be either some Insufficiency , or Unfaithfulness in his Mediation : for what else can be probably imagined ? But in Christ neither of these can have place . Not Insufficiency : For , The l fulness of the Godhead dwels in him : He was m annointed with the oyl of gladness above all his fellows ; for he received not the Spirit by measure , as they did ; He is n full of grace and Truth , yea all fulness dwels in him ; that of his fulness we may all receive , and grace for grace : He is o made of God to ●…is wisdom , righteousness , Sanctification and Redemption : He is p able to save them to the uttermost , that come unto God by him , seeing he ever liveth to make intercession for them : He is q All and in all , and ; r we are Compleat in him . Not unfaithfulness : For , As he is s A merciful , so he is a faithful High-priest in things pertaining to God , to make reconciliation for the sine of the people . He t was faithful to him that appointed , as also Moses was faithful in all his House : yea more then so ; Moses was faithful in all Gods house , as a servant , but Christ as a son over his own House , whose house are we : He u having loved his own , loved them to the end : he x gives eternal life unto his sheep , and they shall never perish , neither shall any pluck them out of his hand . And y Iesus Christ is the same yesterday , and to day , and for ever . Thus nothing in Christ can enfeeble Gods Covenant . ( 3 ) Nothing in Christs Seed can dash the Sureness of Gods Covenant . For , neither their Unworthiness , Nor their Weakness , Nor their Unfaithfulness ; Nor their Inconstancy shall do it . 1. Not their unworthiness by reason of Sin and Corruption . For , ( 1 ) When God first of all revealed this Covenant of Faith in Paradise , z it was presently upon Adams Fall : and at that time , Adam and all mankind in him were in the most wretched , sinful and unworthy Condition that ever they were or shall be in on earth from the Creation till the judgment day , as a hath been manifested . And when God renewed this Covenant to Israel , they were ( as God b shews ) altogether unworthy of any such Federal favour . As therefore their unworthiness hindred not God from making Covenant with them : no more can their unworthiness hinder him from keeping it with them , being made . ( 2 ) This is a Covenant of Grace and Faith , as hath been demonstrated . Grace is the foundation of it , on Gods part : Faith the Condition of it , on ours . And yet that Faith c not of our-selves : it is the gift of God. Therefore Gods Covenant , and the Sureness thereof , hath no dependance at all upon us , or upon any thing that is ours , but only upon God : seeing both the foundation and condition of it are from God. Consequently it must needs be sure , though we be never so unworthy . d Therefore it is of Faith , that it might be by grace : to the end the Promise migh be sure to all the Seed : whether Iews or Gentiles . ( 3 ) This Covenant of Faith removes and destroys all the sinful unworthiness of Christs Seed : God herein Covenanting e to be merciful to their unrighteousness , and to remember their sins and their iniquities no more . And therefore their sins and unworthiness removed by the Covenant , cannot destroy or shake the Sureness of the Covenant . The Covenant-remedy against their sin and unworthiness , incomparably transcendeth and surpasseth all their sins and unworthiness . Christ and his Death are this Remedy . Now Christ hath more righteousness for them then they have unrighteousness ; Christ hath more pardons , then they have debts : Christ hath more healing , then they have wounds ; Christ hath more justification , then they have Condemnation : Christ hath more blessings , then they have Curses ; For Christs worthiness is the worthiness of an infinite God , their unworthiness is but at the utmost the unworthiness of finite Creatures . 2. Not their weakness to perform their part of the Covenant , which they have Conditioned and ●…estipulated , shall infringe the Covenants Sureness . For , God ( whose f strength is perfected in his peoples weakness ) hath fully provided against all their weakness in this Covenant ; Saying , g I will make an Everlasting Covenant with them , That I will not turn away from them , to do them good ; but I will put my fear in their hearts , that they shall not depart from me . And again ; h I will put my Laws in their mind , and write them in their hearts : And I will be to them a God , and they shall be to me a people . What a full Provision is here against all our weakness ? And that chiefly two-ways . ( 1 ) Partly , By Gods Principling us ; he will put his fear into our hearts , and write his Laws in our minds . These shall so strengthen us , that we shall not depart from him : ( 2 ) Partly , By Gods undertaking for us , as well as for himself . He undertakes for both sides : That he will not turn away from us , and that we shall not depart from him : That he will be our God , and that we shall be his people . When Man and Wife Covenant , or when Man and Man Covenant , each Party undertakes only for himself ; none undertakes for both parties , nor can . But God undertakes for both : True , He will , and we shall perform . Here 's no place for weakness , to harm the Covenant's Sureness . 3. Not their unfaithfulness in Gods Covenant , can dash the Sureness of the Covenant . For , ( 1 ) The Covenants Sureness is bottomed upon the i faithfulness of God , and not of man. Therefore if Gods faithfulness abide sure and impregnable : his Covenant also will abide sure and impregnable Mans unfaithfulness cannot overthrow Gods faithfulness . ( 2 ) God hath been wont to have respect to his Covenant and faithfully to perform it to the Political body of his People , his visible Church , though many therein dealt unfaithfully , perfidiously and rebelliously against him . Israel departed not from the sins of the house of Jeroboam , wherefore God gave them to be oppressed by Hazael , King of Syria , but destroyed them not presently : For , k The LORD was Gracious to them , and had compassion on them , and had respect unto them , because of his Covenant with Abraham , Isaac , and Iacob , and would not destroy them , neither cast he them from his presence , as yet . How often did they sin against God and provoke him both in the wilderness and in Canaan ? For which , how often did God punish them by afflictions and Enemies ? l Nevertheless he regarded their affliction , when he heard their cry . And he remembred for them his Covenant , and repented according to the multitude of his mercies . Hereupon saith the Apostle of the body of the Iewish Church , m What if some did not believe ? Shall their unbelief make the Faith of God ( that is , the faithfulness of God in his Covenant ) of none effect ? God forbid , yea , let God be true , but every man a lyar . ( 3 ) Yea God is pleased faithfully to perform his Covenant with every individual person of Christs true spiritual Seed , notwithstanding their manifold failings , and particular unfaithfulnesses : that his Truth and faithfulness may be the more gloriously commended . Their unfaithfulness ( which is never habitual , and reigning ) serves rather to illustrate , theu overthrow the Lords fidelity : Inasmuch as he performs his Covenant and promise , even to those of his , that in some part deal unfaithfully in Covenant with him , rather pardoning their iniquities , then suffering his Truth to fail . Thus God dealt with David , as he confesseth , n Against thee , thee only have I sinned , and done this evil in thy sight : That thou mightst be justified when thou speakest . That is , ( as o some expound it ) I have fallen through thy just permission , and this thou hast suffered , that thou mightst be justified : that is , Declared and known to be just and faithful in thy Promise . Thus God promised also to deal with David's Seed , in the tenour of his Covenant with him , p My Covenant shall stand fast with him . His Seed also will I make for ever , and his throne as the days of Heaven . If his children forsake my Law , and walk not in my judgements ; If they break my Statutes , and keep not my Commandments : Then will I visit their transgression with the rod , and their iniquity with stripes . Nevertheless my loving-kindness will I not utterly take from him : nor suffer my faithfulness to fail . My Covenant will I not break ; nor alter the thing that is gone out of my my lips . Once I have sworn by mine holiness , that I will not lye unto David . So true is that of the Apostles touching Christ , q If we believe not , yet he abideth faithful , he cannot deny-himself . 4. Finally , Not the inconstancy of Christs Seed , can render Gods Covenant inconstant or unsure . For , though carnal men and hypocrites be inconstant , unsetled , wavering and tossed to and fro ▪ yet true believers are habitually fixed and unmovable . r They that trust in the LORD shall be as Mount Sion , which cannot be removed , but abideth for ever . They are s built upon a rock , the rock Christ by faith , and the gates of Hell shall not prevail against them . The Lord himself hath in his Covenant engaged for them , to t put his fear in their hearts , that they shall not depart from him . Therefore though they may fall , yet shall they never finally and totally fall away . Though they may have reliques of inconstancy in them : yet shall not that inconstancy prevail to have praedominion over them . The immutable God , will not only be constant in his Covenant to them ; but also make them Constant therein by him . ( 4 ) Nothing in the Enemies of Christ and his Seed , viz. in the Serpent and his Seed , can shake the Sureness of Gods Covenant . For , what can be supposed in them to do it ? 1. Not their malice . For Gods u love and tender dearness to his Covenant and people is infinite : and therefore incomparably surpassing the finite malice of the Devil and all wicked men against them . 2. Not their policy . For , though the Old Serpent the Devil and his Seed x deal extream subtilly against Gods Covenant and people : yet the Lord only wise , infinite in understanding , and unsearchable in Counsel , can easily infatuate all their policies . And the Counsel of the Lord , that shal stand . 3. Not their power . For , y God is stronger then all , and nothing can either enfeeble his Covenant , or pluck his Covenant-people out of his hand . 4. Nor finally any thing that can be imagined in them . For in this Covenant , God hath Covenanted and promised to z put such Enmity betwixt the two Seeds , viz. of the woman and the Serpent , That though the Serpent and his Seed bruise the Heel of Christ and Christians , the womans Seed , to their molestation : yet they shall bruise the head of the Serpent and his Seed the wicked , to their utter destruction . ( 5 ) Nothing in the Law of God can dash the Sureness of this Covenant . For , 1. This a Covenant was confirmed and established to Abraham in Christ , ( and thereby the Earthly Canaan , and heavenly Inheritance , ) 400 and 30 years before the Law was given : therefore the Law cannot disannul it , that it should make the promise of God of none effect . 2. The Law is not against Gods Covenant : therefore it cannot prejudice the Sureness thereof at all . b Is the Law then against the Promises of God ? God forbid . Why ? Partly , because the Law was not given on Mount Sinai to afford life and Justification by it , but rather to Seal up Condemnation , by convincing all of sin , that despairing in themselves they might go to Christ for life . Partly , because the Law was given to the Jews , to be their Schoolmaster to bring them to Christ ( the Moral Law by Convincing and correcting them for sin ; The Ceremonial Law by directing them unto Christ , the remedy against sin , ) that they might be justified by Faith , according to the tenour of this Covenant . So that the Law ( as published on Sinai ) was given as a Covenant of Faith , not as a Covenant of works : as will further appear in the distinct handling of that particular administration of the Covenant ; and therefore it tends to confirm , settle and establish the Covenant of faith , & not in the least degree to weaken it . ( 6 ) Nothing in the Threatnings of God , can enfeeble or overthrow this Covenant . For , 1. If the Law it self cannot overthrow it ▪ how should the Threatnings and curse of the Law do it , which are but denunciations of Penalties annexed to the Law. 2. Christ c hath redeemed his Seed from the Curse of the Law , by becoming a Curse for them . Therefore the curse and threatnings of the Law can in no degree prejudice their state in this Covenant of Faith. 3. Of Gods Threatning there is a double use ; Condemnatory , and Cautionary . They are Condemnatory to them that lie under the penalty of the broken Covenant of works , who accept not Gods Covenant of Faith and Christ therein : but to none else . They are only Cautionary to Christs Seed who are in the Covenant of Faith with God , to prevent them from Sinning against God and his Covenant . Curses and Threatnings , as well as Blessings and Promises , are Additionals and appendixes to this Covenant . That phrase is observable , d According to all the Curses of the Covenant . And therefore being Additionals annexed , they cannot weaken , but strengthen the Covenant . In Gods Threatnings are ( as of old in Gods e Cloud betwixt the Israelites and Egyptians ) a bright Side , and a dark side ; The Honey and the Gall ; The good and the evil . The Evil , the dark side of the Threatnings , viz. The Curse , the vengeance of God , the Destruction , the Damnation , &c. are intended for Godless , Christless , Covenantless persons . But the good , the bright side of the threatnings , 〈◊〉 ▪ as Incitements to an holy fear , Cautions against sin , Inducements unto duty and obedience , Indications of divine Truth and Justice , &c. are peculiarly intended to Gods Covenant-people . Without Promises , we should basely despair : without Threatnings , we should proudly presume . Betwixt these two Milstones ( as Luther well said ) Gods people are made sweet meal . Gods Covenant , is his Act or Charter of Grace to his Church : Gods Promises and Threats , are his Articles of Agreement , Proviso's and Cautions therein . Gods Covenant is as the Garden of Eden : The Promises as the pleasant fruit-Trees , especially as the Tree of life ; And the Threatnings as the Tree of the Knowledge of good and evil . Eden was for delight ; The fruit ▪ trees for food ; The Tree of life for Confirmation in Good ; The Tree of knowledge for Caution against evil : So here proportionably , Gods Covenant is for his peoples spiritual delight ; His Promises for her encouragement and establishment in all goodness and happiness ; and his Threatnings for her Caution and preservation against Sin and Misery . ( 7 ) Finally , Nothing in the Covenant it self can overthrow or shake the Sureness of it . 1 Not the Foundation of it ; For , That is not weak or movable , but strong and immovable ; viz. Gods meer f Grace , and Christs meritorious g Death : and h both according to Gods Eternal and immutable Decree . 2. Not the Parties to it ; For , God on his part i cannot lye , or k suffer his Covenant-faithfulness to fail : And Christ with his Seed on their part , l shall not fail , or deal falsely in Gods Covenant . 3. Not the Greatness of the blessings and Mercies Covenanted ; For , m What God hath promised , he is fully able to perform , and hath already performed them in all ages by-past , n being able to do exceeding abundantly above all that we ask or think ; for he can do all things . 4. Nor , finally , the difficulty of the Conditions restipulated by Christs Seed ; For , o Christ lives in them , acts in them , works all their works for them . And therefore they p can do all things through Christ strengthening them . Thus , Nothing in God ; Nothing in Christ : Nothing in Christs Seed ; Nothing in the Enemies of Christ and his Seed ; Nothing in the Law ; Nothing in Gods Threatnings ; Nothing in Gods Covenant it self , can be imagined , as a Corrumpent Cause , to dash or shake the Sureness of Gods Covenant . Now therefore let all the children of the Covenant and Promises , fix their faith and confidence upon this Sure Covenant of God , as upon an impregnable rock ; that thence they may extract strong Consolation in all times of need against all disconsolations whatsoever . 5. Finally , The Sureness of the Covenant may be further demonstrated from the durable and everlasting Nature of it . That must needs be Sure , which is everlasting . Now this Covenant is q everlasting . But this Everlastingness of it makes a distinct Property , particularly to be considered . V. Comfortable . The Covenant of Faith is a most Comfortable Covenant ; it is an Exquisite Heart-reviving Cordial indeed to all the Faithful . For clearing of this Sweet Property , let us see ; 1. How it may appear , That it is Comfortable . 2. To whom it is Comfortable . 3. In what respect it is Comfortable . 1. That this Covenant of Faith is A Comfortable Covenant , may be evidenced divers ways . For , 1. The whole Scriptures are Comfortable . They are a rich shop or Cabinet of Cordials r For , whatsoever things were written aforetime , were written for our learning , that we through patience and Comfort of the Scriptures might have hope . Consequently the Covenant of Faith , and the precious Promises thereof , being of all other the most eminent , sweet , and Evangelical part of Scripture , must needs be Comfortable . 2. God singularly intended his peoples Comfort , in his making Covenant with them . For this very end , amongst others , he Revealed his Covenant : that he might advance their Comforts . Hence the Apostle saith of Gods Covenant with Abraham ; That s he confirmed it by an Oath . That by two immutable things ( viz. his Covenant , and Oath , in which it was impossible for God to lye , we might have a strong Consolation . So then , God intended our Consolation , by his immutable Covenant and Promise : and he intended our strong Consolation , by his immutable Oath strengthening and Confirming his Covenant . Now if God intended our Comfort by this Covenant ; doubtless he so fitted and framed the Covenant , that it might be Comfortable to us . For whatsoever means he ordains to any End , he makes them sufficient and effectual for attaining of such end . 3. Gods people have actually supported and Comforted themselves by Gods Covenant , against saddest objects and occasions of disconsolation ▪ Thus , though Davids house was not like the morning light when the Sun riseth without clouds , nor like tender grass springing out of the Earth by clear shining after rain ; as is promised to him that rules over men justly in the fear of God ; though his house was not clear without clouds of troubles and afflictions , nor did grow at present so prosperously and flourishingly : yet against this saddening discomfort , David stays his heart with the rich Cordial of Gods Covenant . t Although mine house be not so with God : yet he hath made with me an Everlasting Covenant , ordered in all things , and Sure ; Therefore this is all my salvation , and all my delight , although he make it not to grow . ( Thus we may render the Hebrew . ) Thus also the Church of God ▪ in extream Calamities under cruel persecuting Enemies , yet comforteth and encourageth herself in her prayer to the Lord , by consideration of Gods Covenant , ( among other grounds of support , ) saying ; u O deliver not the soul of thy Turtle-dove unto the multitude of the wicked , forget not the Congregation of thy poor for ever . Have respect unto the Covenant , &c. When Gods people therefore have been in deepest waters and roughest Seas of distress , they have been wont to catch hold of this Sure Rock of Gods Covenant , and there to save and repose themselves . 2. To whom this Covenant of Faith is Comfortable , May thus be declared . 1. First we must distinguish of Persons . All persons may be considered , Either Unconverted , and in their meer x carnal condition in the first Adam : Or , 2. As in the way of Conversion under Conviction of their extreme Natural misery , without Christ ; and of the alsufficient supernatural remedy in Christ : which Conviction is effected in them by y the Spirit of Christ. Or , 3. As effectually z Converted , and actually Called , from darkness to light , and from the power of Satan unto God. 2. Next we must distinguish of Comfort . 1. There 's a Carnal Comfort , which even hypocrites , formalists , & carnal persons may receive either from carnal Obiects , or from a spiritual Objects carnally apprehended : but which vanisheth away . 2 There 's a Spiritual Comfort arising from spiritual grounds and objects spiritually apprehended . As from b the Spirit of God : c The light of Gods Countenance lifted up upon us : d Iustification by Faith in Iesus Christ : e The fear of the Lord , &c. which Comforts are the peculiar inheritance of Gods people ; f Strangers shall not meddle with their joy . Now things may be said to be spiritually Comfortable two ways ; viz. Potentially , and Actually . Potentially those Spiritual things are Comfortable , which have in themselves some Principle , Cause , Foundation , ground or matter of Comfort ; whereby they are disposed and able to comfort , if applyed . Thus Christ , the Scriptures , the Covenant , and Promises have in them much matter and ground of comfort , if apprehended and applyed by Faith. Actually those spiritual things are Comfortable , which upon application do actually and effectually Comfort indeed . And this , Partly by Secret Supportment against despair and overwhelming disconsolations . Hereby the Heart is sufficiently , though obscurely , g held up and staid from fainting and sinking . Partly by Sensible Refreshment ; Hereby the heart being evidently h enlarged , revived and cheared up against discomforts , even unto joy and delight , &c. Thus conceive of Comfort , and of things Comfortable . 3. Now these things premised , we may more clearly judge , Unto whom this Covenant of Faith is Comfortable . Unto meer carnal unconverted Persons , The Covenant carnally apprehended , may be carnally comfortable : as the i Gospel carnally tasted , may rejoyce a carnal apprehension . To such also it is Potentially Comfortable , there being such ground and Matter of Comfort therein , as is able to Comfort any persons to whom it is or shall be effectually applyed . But Actually , and in a true spiritual Sense , This Covenant is not comfortable , nor can be , to any meer k Carnal man , so remaining . 2. Unto persons under Conviction and in the way of Conversion , This Covenant of Faith is Comfortable ; Not only Potentially , as a l ground and foundation of Comfort , possible ; But in some sense Actually , by supporting them Secretly against despair , under the terrours of Conscience , horror of divine wrath , and dreadful curse of the Law , for Sin. For did not the Lord secretly sustain and bear up a poor soul under such spiritual agonies , by his Covenant in Christ : how quickly would he run , m with Iudas , into desperate extremities ! 3. Finally , Unto Persons effectually called and Converted , This Covenant is Comfortable , Not Carnally , But Spiritually : And that not only Potentially , as having in it rich Matter of Comfort : But also Actually , as being actually applyed unto them for Comfort . In which regard , they are Sometimes secretly supported by it against sinking and fainting : Sometimes they are sensibly refreshed with evident peace , enlargement and joy . To these the Covenant is primarily and especially Comfortable . Hence the Apostle declaring n Gods willingness more abundantly to shew the immutability of his Counsel in his Covenant , saith he , confirmed it by an Oath : That by two immutable things , in which it was impossible that God should lye , we might have a strong Consolation : and Doth also express to whom all this Comfort by the Covenant was intended , viz. To the heirs of Promise . — who have fled for refuge to lay hold upon the hope set before us . That is , to true Converts , and believers , who have fled by Faith to lay hold of the Promised inheritance , as well as Abraham . How eminent then is the Priviledge of Gods People Converted , or In Converting , beyond all carnal unconverted ones in the world , in that this Covenat of Faith is so singularly and peculiarly Comfortable unto them ! They alone shall eat this hidden Mannah : They alone shall drink this living water , and lick this refreshing Honey out of this Heavenly Rock . 3. How and in what respects the Covenant is Comfortable . This Covenant of Faith is Comfortable to the Faithful heirs of Promise , 1. Originally . 2. Divinely . 3. Comprehensively . 4. Strongly . 5. Gradually . 6. Suitably . 7. Continually . ( 1 ) Originally Comfortable . The Covenant of Faith was the First Dawning of Comfort , and Original discovery thereof , to lapsed man after the Fall. After Adam ( and we all in him ) had broke the Covenant of works : nothing but despair , Divine wrath , and Death , could be represented unto him : till this Covenant of Faith , in Christ o the Seed of the woman , was revealed . This was the first peering of the Morning and day of Salvation . This was Gods first Overture of Peace to poor Sinners . This was the first opening of A door of hope to hopeless Creatures . And all discoveries of Comfort from God do originally flow from this Primary and most Ancient Discovery . Gods meer Grace and eternal Decree in Christ are the very First Original of all our Comfort : but Gods Covenant of Faith in Christ , is the very First & original Discovery of all our comfort . And that which is Firist in any Kind , is excellent . Our comfort , if we look at the Antiquity of its publication , is as Ancient as Paradise . ( 2 ) Divinely Comfortable . The Covenant of Faith , and all the Comfortableness thereof , is wholly and only from God in Jesus Christ. The Author of it , is God himself . The federate Parties are Divine ; viz. God and Christ with his Seed . The foundation of it Divine : viz. Gods p meer Grace . The Benefits and Matters promised to Christs Seed therein , Divine ; Recovery from Sin and Death to righteousness and everlasting life by Christ , That the Lord may be our God and we his people . The Condition required of and restipulated by Christs Seed , Divine ; viz q Faith , which is not of our selves , but is the gift of God : and Evangelical obedience , r whereunto we are created in Christ. All these are Divine : and all these are most Comfortable ; therefore they are Divinely comfortable . Now The Covenant's Comfortableness being meerly Divine , and not Humane : Consequently , The Comforts of the Covenant are Cordial indeed , Transcendent , and Permanent . 1. Cordial indeed . Not formally and in show , but really and effectually Comfortable . Man's comforts may sound in the ear , but never reach the heart : but Gods Covenant-Consolations reach to the very heart and soul to strengthen and revive them . Hence Gods s speaking Comfortably , is in the Hebrew phrase stiled speaking to the Heart . God alone ( who hath all hearts in his hand , and made the heart . ) knows the Hearts bitterness and dejections : and he alone can appropriate to the heart effectual refreshments . 2. Transcendent . Humane and Creature-Comforts may be small : but the Divine Covenant-Comforts are t not small , but great and transcendent . They f●…r surpass all Created discomforts . If u discomforts of Gods Covenant-people abound : Gods Covenant-Consolations in Christ do abound and superabound . The Occasions of our discomforts are finite , the Foundation of our Comforts is infinite , even x the God of 〈◊〉 Consolation , who can create and command all kinds and all Degrees of Consolation for his people . This is most sweet . 3. Permanent and Continuing : Mans Comforts are ofttimes but a flash , quickly vanishing and leaving the heart sadder and more disconsolate ; as a flash of lightning gone in a moment , and leaving the night darker : but Gods Comforts are fixed , lasting and y everlasting Comforts ; they minister Matter of z everlasting joy and continual rejoycing . ( 3 ) Comprehensively Comfortable . The Covenant of Faith doth ( if we considered ) comprehend all the Scripture-Consolations in it , which have been propounded to mankind since Adam's Fall. For , 1. The Matter of all Scripture-Comforts , is Christ with all his Benefits . All Scripture-Consolations are centred in Christ , as the Common meeting place . What is there in Scripture any way comfortable indeed , but as it tends to Christ , leads to the enjoyment of Christ in some regard or other ? Now Christ and all his benefits are Comprized in this Covenant : Consequently all his Comforts . 2. The Instrumental Mean , whereby all Scripture-Comforts in Christ are tendered , is the a Promises , which are all yea and Amen in Christ. Now these Promises are all of them as so many branches , Clauses or Articles of the Covenant . Whatsoever Comfort there is in the Promises , it is Consequently in the Covenant it self . 3. The Instrumental Mean whereby all Scripture-Comforts in Christ and the Promises are actually and effectually applyed , is peculiarly b Faith. Now Faith is the Condition of this Covenant : whatsoever Comfortableness therefore is in Faith , is also comprehended in this Covenant . Hence we may say of this Covenant of Faith , that it is Gods great Magazein and Rich Treasury of Comforts : Gods General Receptacle and Store-house of Heavenly Refreshment , of Spiritual Support . No kind or sort of Comfort for any disconsolate Condition whatsoever , but may be hence extracted . ( 4 ) Strongly and Prevailingly Comfortable . Humane Comforts are but weak and feeble , discomforts oftentimes prevailing over them , and leaving the heart fainting , sinking , despairing . But Gods Covenant-Comforts are strong and prevailing Comforts . Stronger then all their Discomforts whatsoever , and prevailing finally over them . To this effect it is said , That c God confirmed his Covenant , &c. to the heirs of promise by an Oath . That by two immutable things in which it was impossible for God to lye , we might have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a strong Consolation or , a Potent , a mighty Consolation . It is opposed to that which is invalid , infirm . So then , God most strongly Confirmed his Covenant , that his federate people might have strong Consolation from his Covenant . ( 5 ) Gradually Comfortable . The Covenant of Faith was revealed by degrees , the Following Administrations ( as hath been already shewed ) being still more Compleat and excellent then the foregoing . Proportionably the Covenant ( though comfortable in every Administration , yet ) is still more and more Comfortable in the Succeeding then in the foregoing Dispensations : and in the last Administration , viz. The New Covenant , most comfortable of all . Christ hath kept the good wine until now : His best Consolations , till this last Administration of the Covenant . Christ actually exhibited , being far more Comfortable , then Christ meerly Promised . ( 6 ) Suitably , sufficiently & Compleatly Comfortable . Christs Elect seed , whether Converted already , or in the way of Converting to Christ , can have no Cause of discomfort and trouble possibly incident unto them , against which they may not furnish themselves with pregnant , suitable & sufficient Consolations from this Covenant of Faith. For , 1. How comfortable is this Covenant against Sin , and all Self-unworthiness ! Herein God Covenanteth thus ; d I will be merciful to their unrighteousnesses , and their sins and their transgressions I will not remember any more . What an admirable Cordial is this to poor bruised and heavy-laden Souls , pressed down to the Earth , yea even to the gates of Hell , with the sense of self-sinfulness and self-vileness ? These words may even lift up their spirits to Heaven , in hope and Consolation . For , 1. Here 's the Object of discomfort fully expressed , and that in three words , and all in the plural number : e unrighteousnesses , Sins , Transgressions . To intimate to us , That God hath mercy and pardon enough for all his Covenant-peoples Sins , of what kind soever : Original , Actual : against piety , equity , or Sobriety , &c : of what degrees or aggravations soever , whether against Mercies , judgements , means of grace , &c : and by what names or titles soever they be stiled and known . Why else doth the Lord here use such an heap of words ? 2. Here 's Gods Act of grace for his peoples Consolaton , against the former discomfort , most satisfactorily promised in two phrases ; ( 1 ) He will be merciful to their unrighteousnesses . Gods mercy is infinite , their unrighteousnesses finite : therefore his Mercies shall utterly swallow up all their sinful miseries . ( 2 ) He will not remember their sins and transgressions any more . He will not only forgive , but forget . He will cross his Debt-book , that they shall never be questioned or called to an account for them . He will pass an Eternal Act of Oblivion upon them . Their sins shall be utterly buried in Oblivion , as if they had never been . Oh sweet refreshment ! Then , their sins may be in them : but shall not be imputed to them . Their transgressions may burden them , but shall not sink them : may press them , but shall not oppress them : may exercise them , shall not execute them : may grieve and afflict them a while , but shall not condemn them or separate them at all from God in this or the world to come . 2. How Comfortable is this Covenant against all spiritual Enemies , The flesh , the world and the Devil , and their Temptations ! These may oppose , tempt , and trouble Gods people , yet shall not prevail over Gods people , but rather Gods people over them , according to the intimation of this Covenant . 1. Over the flesh and sin ; Partly , in that God e will be merciful to their unrighteousnesses , and their sins and transgressions he will not remember any more . Partly in that God f will write his Law in their minds , and put his fear in their hearts , that they shall not depart away from him . If God then will not remember their sins any more : Here 's their justification from sin , so that they shall not be condemned for it . If God will plant his laws and fear in them that they shall not depart from him : Here 's their Sanctification against sin , so that sin shall never separate them from God. In both here 's their victory over Sin. 2. Over the world and the things of the world : Partly , in that Christ their Covenant-Mediatour hath already overcome the world for them . g In the world ye shall have tribulation ; but , be of good chear , I have overcome the world ▪ Partly , in that our Covenant-Faith , is the victory that overcometh the world . h Whatsoever is born of God overcometh the world : and this is the victory that overcometh the world , even our Faith. Who is he that overcometh the world , but he that believeth that Iesus is the Son of God ? 3. Over the devil and Satan this Covenant assures us also of victory , in that it Promiseth , ( 1 ) That the i Seed of the woman ( viz. Christ and his Elect ) shall bruise the head of the Serpent . And in the Serpents head chiefly is his poyson , policy and greatest mischief seated . ( 2 ) That Gods Covenant-people shall have Gods k fear put into their hearts , so as they shall not depart away from God. Consequently no power or devices of Satan shall ever be able to separate them from the love of God in Iesus Christ their Lord , in which regard they are more then Conquerours . ( 3 ) That l God will be to them a God : and they shall be to him a people . And if God be theirs , m if God be for them , what can prevailingly be against them ? How comfortable these things ! what though we have many Enemies , in and for Christ ? we have more and stronger Consolations in Gods Covenant through Christ. 3. How Comfortable is this Covenant against Divine wrath ! Gods wrath is most terrible and intolerable to sinful dust and ashes . n In his favour is life , Consequently in his frown is Death . o Who may stand before him when he is angry ? p He but looketh on the Earth and it trembleth : He but toucheth the hils , and they smoak . Hereupon Gods people , above all things , Supplicate for his favour ; q Many say , who will shew us good ? LORD lift thou up the light of thy Countenance upon us : and deprecate his wrath , r O LORD rebuke me not in thine anger , neither chasten me in thine hot displeasure . Now this Covenant doth sweetly secure and comfort us against divine wrath for sin ; 1. By assuring us that the Matter , or Procuring Cause of Gods wrath , viz. our s sins , shall be totally and finally removed out of his sight and memory . Consequently his wrath shall be removed with our sins . 2. By certifying us , That , though t God for our iniquities , and failings ( arising from the reliques of sin in us ) chasten us with stripes and visit us with a rod : yet his loving-kindness he will not utterly take from us , nor suffer his faithfulness to fail . Now if Gods faithfulness and loving-kindness shall not fail us ; Gods wrath shall not condemn us . 3. By telling us , That The Lord u will be our God , and we shall be his people . Now by this blis-ful Covenant-Relation betwixt God and us , Gods revenging wrath is removed from us for evermore . 4. How Comfortable is this Covenant against all Terrours of Conscience ! when Conscience is once throughy awakened with clear apprehensions of Sin , the Curse , and wrath of God for sin ; oh how furiously doth it sting , gnaw , and tear the very soul in pieces ! How restless , how perplexed , how despairing , how dangerous is such a mans Condition ! x The Spirit of a man will sustain his infirmity : but a wounded Spirit who can bear ? Yet in this Covenant are excellent Antidotes against all these troubles and terrours of Conscience . For , 1. Herein God promiseth ( as hath been shewed ) Recovery from the state of sin and death , to a state of righteousness and eternal life : and this by Christ , through Faith. Therefore here is Iustification and pardon of sin promised : Free justification through faith without merit : and full justification by Jesus Christ , God as well as man. And will not this calm the most perplexed and wounded Conscience ? y Being justified by faith we have peace with God through Iesus Christ our Lord. So that we not only joy in hope of the glory of God : but also we glory in Tribulation . Therefore come unto this Covenant , and therein ( z ) unto Christ by Faith all ye that labour and are heavy laden , and he will give you rest . Take his yoke upon you , — and you shall find rest to your Souls . Christ that by a word made such a perfect calm in the tempestuous Sea , can as easily by a word make a perfect calm in a troubled conscience . 2. Herein God Covenanteth to a be Our God , and that we shall be his people . So that our main and principal happiness is safe and secure . Here 's matter of Triumph , against all Terrour and trouble of Spirit whatsoever . 5. How Comfortable is this Covenant against the wages of Sin , Death that b King of terrours : and all the Harbingers of death , afflictions , weaknesses , pains , diseases , & c ! For , 1. This Covenant of Faith is a direct and plenary remedy against the breach of the Covenant of works , and the penalty of that Breach , Death . According to this Covenant of works c man brought death upon himself by his own disobedience : According to this Covenant of Faith God restores ●…apsed Man from sin to righteousness , from Death to life , by the Obedience of his Surety and Mediatour Jesus Christ. 2. This Covenant leads us to Christ , and to a State of Salvation in him : Consequently , i●… once we be in Christ , d there 's no condemnation to us . 3. This Covenant , embraced by Faith , makes God ours , and Jesus Christ ours . Now if God and Jesus Christ be once ours , all things are ours for our Good. Poverty as well as Riches ; Wants as well as Fulness : Sickness as well as Health : Weakness as well as Strength : Pains as well as Ease : Death as well as Life . The worst of these are ours , for our benefit as well as the best of these . Death and its Harbingers are in their kinde through Christ advantagious , amicable and gainful to us , as well as life and its refreshments . e All are yours , — whether the world , or life , or Death , or things present , or things to come : all are yours : And ye are Christs , and Christ is Gods. ( 1 ) By Death's Harbingers , Necessities , distresses , afflictions , &c. Gods people are f Hambled , that they wax not proud : g Proved and tryed that they be not dross , but pure gold : h Purged and refined from their sins and iniquities : i Improved and advantaged in their Graces and Spiritual Growth ; as the body by a growing Ague , or as the grass by an April shower : k Experimentally acquainted with God and his ways in Christ , more then ever : l Reduced from disobedient wandrings out of Christs paths : m Incited to more diligent and vigilant Obedience ; n conformed unto Jesus Christ their elder Brother : o Assured more and more of their filial Relation to God , and of Gods paternal faithfulness to them ; And in a word , hereby they are p wrought , fitted and prepared for eternal glory . Our souls are apt to canker and grow rusty by sin : afflictions are Gods sharp files that rub off our rust . The strings of a musical instrument , when struck , make the sweetest melody : so the strokes of afflictions make our souls spiritually melodious . Io. Bradford , in prison said , q God doth thus punish me : nay rather in punishing blesseth me . And indeed I thank him more of this prison , then of any Pasture , yea then of any pleasure that ever I had ▪ For in it I find my most sweet good God always . r Ignatius professed when he began to be a sufferer , he began to be a disciple of Christ indeed . ( 2 ) By Death it self , Gods people Are s ▪ Delivered from all their sins , sorrows , miseries and enemies ; as Israel once by the Red Sea from the Egyptians , or as Ionah once from the Sea , waves and storms , by being swallowed up in the fishes belly . Are t laid to sleep in the bed of the Grave perfumed by Christs own body . And Are u let out of an earthly tabernacle into the House not made with hands eternal in the Heavens . It were ill with Christians if they might not dye , and so go home to their heavenly Father . Oh blessed Covenant that can thus turn poysons into medicines ; and worst of evils for sin , unto Good for the Sinner ! 6. How Comfortable is this Covenant in respect of all our Graces ! 1. Are we troubled about the Truth of Grace ? By this Covenant we may resolve our selves . Covenant-Grace , is true Grace . Now , Covenant-Grace , ( 1 ) Illuminates the darkest mind in the weakest Christian so as savingly to know the Lord , and Principles of Godliness . x And they shall no more teach every man his neighbour , and every man his brother , saying , Know the LORD : For they shall all know me , from the greatest of them unto the least of them , saith the LORD . ( 2 ) Mollifies the hardest heart ; so as to transform and turn y a heart of stone into an heart of flesh . ( 3 ) Renews the very frame of heart and spirit , that they become New Creatures . z A new heart also will I give you , and a New Spirit will I put within you . ( 4 ) Conforms the Mind and heart sweetly to the Laws of God. a I will put my Laws into their minde , and write them in their hearts . So , there shall be a Law within them , answerable and conform to the Law without them . ( 5 ) Purifies and cleanses them both from b guilt and filth of their iniquities . ( 6 ) Prevails victoriously over the Old Serpent and all his subtilties : c bruising his Head. ( 7 ) Finally , Covenant-Grace makes us effectually and wholly the People of God. d And I will be their God , and they shall be my people . If we be furnished with such Grace as this : then we may be of good Comfort , for we have true Covenant-Grace . 2. Are we obstructed in the Actings of Grace , that they are low , dull , feeble , &c. in their operations : and this discourageth us ? Behold this Covenant comforts against all such obstructions and discouragements . Partly , Promising That e God will put his spirit within us , and cause us to walk in his statutes , and keep his judgements and do them . This is very comfortable . Partly Alluring our Graces , especially our Faith , Hope and Love , to act towards God and Jesus Christ with all vivacity and alacrity , who offer themselves in this Covenant of Faith , to do so much for us and to be wholly ours for evermore . What greater and quickning Motives could be laid before us ? 3. Are we perplexed at defects and weaknesses of Grace ? Herein this Covenant relieves and comforts us . For , according to this Covenant , ( 1 ) We have Gods f spirit put within us . This is clearly Covenanted . Now Gods Spirit , being the spirit of Grace , supplies them , in whom he is , with all kinds and degrees of grace necessary unto Salvation , and helps their infirmities , Rom. 8. 26. ( 2 ) Be our Graces never so weak and feeble , yet they are sufficient to make us g Gods people , both for present , and for ever . Though weak , yet are they so strong as to bring us at last unto glory . 4. Finally , Are we afraid of Decays of Grace , that our graces will at last wither , and we fall away ? Have we such a Covenant as this : and shall we be afraid of Apostasi ? Consider , ( 1 ) This Covenant is h an everlasting Covenant . Therefore the Grace of this Covenant , must needs be everlasting Grace . ( 2 ) This Covenant is most sure and faithful : nothing shall overthrow it . Therefore Grace begun in us according to this Covenant , cannot fail . ( 3 ) God in this Covenant expresly promiseth ; i I will not turn away from them , to do them good : but I will put my fear in their hearts , that they shall not depart from mee . God will not turn from them : they shall not depart from God. Oh how sweet and cordial are these Comforts ! 7. How Comfortable is this Covenant in regard of Prayer and all Christian duties ! For , 1. This Covenant notably encourageth unto Prayer , and to all Duties of Christian Obedience , by the many k Promises of Divine Aud●…ence and acceptance , comprized in the Covenant . Hereupon Gods people in former ages have so encouraged themselves to Prayer , and in Prayer by Gods Covenant and Promises . As , The l Church , in great affliction . Iacob m in great fear of Esau ▪ David n upon Gods renewing Covenant with him . King Iehoshaphat , o in extream danger of his enemies . The Levites , p in their solemn day of Humiliation for the sins of the people , &c. In like sort all Gods people in all succeeding ages may encourage themselves both unto Prayer and in Praying , by the Covenant and the Promises thereof . As Aaron and Hur held up the hands of Moses praying , so the Covenant and Promises hold up the hands of Faith and fervency in Christians praying . And in like sort Gods Covenant and Promises encourage unto all Christian duties . Hence Gods q Covenant and Promises , and the performance thereof to Israel most punctually , are remembred and storied , that ( from Consideration thereof ) Gods people might observe his Statutes , and keep his Laws . 2. This Covenant singularly supporteth and comforteth God people against all their failings and infirmities discovered in Prayer or in any other Christian observance : And this divers ways , As 1 Partly , By declaring upon what terms and considerations we are now to perform all Christian duties , Prayer , &c. Not as Matters Antecedent to our Iustification and acceptation with God , ( as once Personal obedience was required under the Covenant of works ; ) but as Matters Subsequent to , and following upon our Justification and acceptation with God in Christ. Not as Causes of Iustification , but as fruits and effects of Justifying Faith , r as Iames implyeth . Not as matters of righteousness before God : but as Matters of true thankfulness unto God for his righteousness bestowed upon us . As Luther said excellently . s The weak are to be instructed how good works do not justifie : How they ought to be done , How not to be done . They ought to be done , not as the Cause , but as the fruits of righteousness . And , when we are made righteous , we ought to do them : but not contrariwise , to the end that when we are unrighteous , we may be made righteous . The Tree maketh the apple , but not the apple the Tree . Thus this Covenant , though it require Faith as the Instrumental Cause of our Justification before God , yet it requires worthy walking in all Christian duties as fruits and effects of a justified state , and as testifications of love and gratitude to God for the same . Now this is Comfortable , that our Christian duties are not the Cause or Matter of our righteousness before God ; for then our failings therein would condemn us : But are fruits of a justified State. Therefore God accepting the integrity of them covers their infirmities . 2. Partly , By discovering to them , That seeing God when he brings them first into Covenant with himself is t merciful to their unrighteousnesses , and will remember their sins and transgessions no more , which they committed in their carnal state : much more he will be merciful to all the infirmities , failings and weaknesses of their Christian duties , and to all the reliques of sin in them , and will remember them no more , whereof they become guilty in their Covenant-State . If God remit the Ten thousand Talents ; will he not much more forgive th●… hundred pence ? How Comfortable are these Considerations ! Gods people according to this Covenant are not justified for their Christian duties : nor shall they be condemned for their failings and infirmities in their Christian duties . But their infirmities being covered , their Evangelical integrity in all their duties and services shall be accepted . 8. Finally , How Comfortable is this Covenant against all Difficulties or Impediments that may arise , and all Objections that may possibly be made , contrary to the Salvation or happines of all Gods Covenant-people ! This Covenant removes all Impediments , facilitates all difficulties , and answers all objections , that may stand in the way , or discourage them . 1. Is it guilt of Sin ? u God will be merciful to their unrighteousnesses , and will never remember their Sins or transgressions any more . 2. Is it inherent filth and power of Sin ? x God will sprinkle clean water upon them , and they shall be clean : from all their filthiness , and from all their idols will be cleanse them . A New heart also will he give them , and a New spirit will he put within them . 3. Is it hardness and impenitency of heart ? y God will take away the sto●…y heart out of their flesh , and will give them an heart of flesh . — The●… shall they remember their own evil ways , and their doings that were not good ; and shall loath themselves in their own fight , for their iniquities , and for their abominations . 4 ▪ Is it divine wrath , and the extream distance betwixt God and them ? Gods wrath is passed away from them , Christ according to this Covenant having fully satisfied divine justice in their behalf : and they are by Covenant become a z people neer unto God ; a He being their God , and they his people . 5. Is it the Curse and Condemnation of the Law ? b Christ hath redeemed them ( according to this Covenant ) from the Curse of the Law , being made a Curse for them . So that c Now there is no Condemnation to them that are in Christ Iesus . 6 Is it infirmity or weakness of Graces or Duties ? Be their graces never so infirm , yet shall they persevere to the end : God having Covenanted , d To give one heart and one way , that they may fear him for ever . ( Heb. All days . ) And , To put his fear in their hearts , that they shall not depart from him . Their weakest Graces then , shall be so strong as to last for ever , as to keep them close to God for ever . And Consequently they shall be stronger then all their sins and spiritual Enemies . As for infirmities in their Duties , God hath promised to relieve them by his Spirit ; e I will put my spirit within you , and cause you to walk in my Statutes , and ye shall keep my judgements and do them . And according to this Covenant of Faith , As their Perfections in duties cannot justifie them : so their Imperfections in duties shall not condemn them . For , f God will be merciful to their unrighteousnesses . In a word , God undertakes for both sides : For them , and for himself . He will be their God , and they shall be his people . 7. Finally , Is it Death , the Devil , or any thing , that can hinder the happiness of Gods Covenant-people ? Nothing at all shall do it . Neither Death ; For , this Covenant removes them from Death to life . Nor Devil ; For , this Covenant assures the old g Serpents head shall be bruised by the Seed of the woman . Nor any thing ; For ; h if God be thus for them ; who , or what shall prevailingly be against them ? — who shall lay any thing to the charge of Gods elect ? It is God that justifieth : who is he that Condemneth ? Come hither ye children of Gods Covenant , and Heirs of Promise : and Comfort one another with these words . VI Everlasting . Gods Covenant of Faith is not only long lasting , but Everlasting . This the last Property of this Covenant , which I shall here open : and that briefly , shewing , 1. That this Covenant is Everlasting . 2. How , and in what sense it is Everlasting . 1. That this Covenant is everlasting , is clear ; 1. From Gods Denomination , who hath often stiled it , An Everlasting Covenant . In the Old Testament he frequently cals it , in Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith 〈◊〉 ; i A Govenant of Eternity . In the New Testament he cals it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Diatheke Aionios ▪ k The Eternal Covenant , or , The Everlasting Covenant . 2. From the Confession of such as be in Covenant with God , acknowledging Gods Covenant to be Everlasting , As , l The Covenant with Israel touching Canaan was an Everlasting Covenant . And David said of this Covenant renewed with him ; m Although mine house be not so with God , yet he hath made with me an Everlasting Covenant . 3. From the Nature of the Covenant it self , as formerly opened and confirmed , it is clear The Covenant of Faith must needs be Everlasting , whether we take notice of the Order , Sureness , Matter , or Mediatour of it . 1. The Order of it , is last , The Covenant of works in innocency was First . That being wholly overthrown by the Fall , The Covenant of Faith succeeds and comes in place thereof , as a Remedy : offering Jesus Christ as a publique Surety for all Gods elect , Passively To satisfie divine justice offended to the full , by his suffering the Curse and Penalty of the broken Covenant for them ; and Actively to fulfil all righteousness in his own person compleatly which the Covenant of works required . The Covenant of Faith , and therein Christ , being despised ; No other Covenant takes place , by way of Remedy : But certain perdition follows . This Covenant therefore is everlasting . 2 The Sureness of this Covenant is such , that ( as hath been abundantly cleared , ) nothing can possibly overthrow it . Now that must needs be everlasting , which nothing can overthrow . The Covenant of works was not Everlasting , because it was not sure , it was quickly overthrown by Adams disobedience . 3. The Matter of this Covenant is Everlasting ; viz. Righteousness and Everlasting life Covenanted on Gods part : and an Everlasting Covenant-Relation stablished betwixt God and his Covenant-people . n I will not remember their sins and transgressions any more . — I will be to them a God , and they shall be to me a people . How long ? For ever . No time is limited . Now the Matter Covenanted being Everlasting ; the Covenant is so also . 4 Finally , The Mediatour of the Covenant is everlasting ; viz , o Iesus Christ yesterday , and to day , and for ever the same . His Person is p Eternal ▪ His Office q Everlasting : Consequently the Covenant whereof he is Mediatour , is everlasting . 2. How , and in what sense this Covenant is Everlasting : For clearing of this , consider , A Thing is said to be Eternal or Everlasting three ways . viz. 1. Most properly , perfectly aud absolutely a thing is everlasting , which never had beginning ; Never Succession of former or latter , or any change ; and never shall have end . This ( as the Schoolmen phrase it , ) is , aeternum & a parte ante , & a parte post : in quo nec est prius , nec posterius , &c. viz. Eternal both in respect of the part before , and the part after : wherein is neither former nor latter , but all at once . This in the Hebrew phrase is stiled , r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhholam va-hhhed ; Ever and Yet , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhholam , latuit ; which signifies To lie hid ; Because the beginning and End of that which is Eternal is hid , past finding out : and in that which is properly Eternal , we can never come to a Period . There is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhhed ; a yet : something further and further then we can comprehend . In Greek it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Always existing ; for , that which is properly eternal is always existing , still the same . In this Sense s God , and he alone is eternal or Everlasting : being absolutely incapable of beginning , succession or end . 2. Improperly , A thing is stiled Everlasting or Eternal , which ( though it had a beginning ; yet ) never shall have end . In this Sense , Hels torment is called t Everlasting punishment : Heavens happiness is called life Eternal ; for these shall once begin , but never End. 3. Most improperly , A thing is sometimes counted Everlasting or Eternal , which is only Diuturnal , or Long-lasting ; which both had a beginning , and shall have an End. Thus God Covenanted to give Phineahs and his seed , u An everlasting Priesthood : and yet his Priesthood had its beginning and End , as all other Ceremonies and Types . Thus God promised Canaan , &c. for an x Everlasting possesson to Iacobs Seed : and yet as they began , so they ceased to possess that Land. Gods Covenant also may be Considered , 1. According to the Substance of it , As tendering unto Sinners Righteousness and eternal life by Jesus Christ through Faith , The Lord becoming their God and they his people . 2. According to the Circumstances of it , or its Manner of Administration , whith was in one sort before Moses , in another sort under and after Moses till Christ , and in another sort after Christ , as hath been abundantly declared . Now these things premised , it is easie to Resolve how the Covenant of Faith is Everlasting . 1. It is not Everlasting either for Circumstance , or substance , absolutely , perfectly and most properly . For that is Gods sole Prerogative . 2. It is everlasting according to the Substance of it , Improperly . That is , Though it had a beginning presently after Adams Fall , yet it shall never have an End : but Gods Covenant-people shall be his people and he their God both in this and the world to come . 3. It is everlasting according to the Circumstance or manner of Administration , most improperly : having both beginning and End. That is , being Long-lasting . So , the Mosaical Administration continued till Christ. The Evangelical Administration shall continue from Christ to the end of the world . Then all Administrations shall cease , and be swallowed up in immediate vision and full fruition of God in Christ blessed for evermore . Thus The Covenant of Faith is Everlasting , that is , without End , for the Substance of it . Consequently , 1. It is most firm , faithful and Sure. That is Sure , which is Everlasting . 2. All the federates or Covenant-people of God shall Persevere to the End , and never Apostatize . They may fall : yet not totally , nor finally fall away ▪ y Nothing shall separate them from Gods love in Christ , whilst the Everlasting Covenant keeps them still in Gods everlasting Arms. 3. This Covenant of Faith is God , Last Covenant , after which no succeeding Covenant is to be expected . What can succeed that which hath no end ? The Covenant of Faith succeeded the First Covenant , the Covenant of works : and tendered a Remedy against that Covenant-breach . But if this Remedy , this Covenant of Faith , be not accepted but despised , where shall such despises appear ? Hitherto of the Properties of this Covenant of Faith. COROLLARY VIII . VIII . HEnce , Finally , The Concord and Discord : The Agreement and Difference betwixt the Covenant of Works , and the Covenant of Faith , is notably conspicuous from the Nature of the Covenant of Faith thus unfolded in the General . If the Natures of the Covenant of Works , and of the Covenant of Faith , formerly described , be duly weighed , it will evidently appear , that in some few thing they Agree , but in many things they Disagree . As a Ground for opening of this Agreement and Difference betwixt these two Covenants , those words of the Apostle are Considerable . — z Where is boasting then ? It is excluded . By what Law ? Of works ? Nay : But by the Law of Faith. In this accurate Epistle , the Apostle , Treating of our Justification before God , Having showed at large That neither Iew nor Gentile can be justified by the works of the Law , chap. 1. verse 17. to chap. 3. ver . 21. He Proves that both Iew and Gentile are justified of meer Grace by Faith alone in Iesus Christ. 1. Because God hath without the Law revealed another way of justifying Sinners , viz. by remitting their sins freely through Faith in Christs blood , chap. 3. 21. to 27. 2. Because Justification by Faith excludes all boasting from any thing at all in the Sinner . ver . 27. Therefore ( God intending to take all the glory of Sinners Iustification to himself alone ) all both Iews and Gentiles must be justified by faith only . God being one , and his way of justifying one also . verse 28 , 29 , 30. and yet this doth not make void , but establish the Law in Christ , ver . 31. 3. Because Abraham , the Father of the Faithful was justified by Faith only without the Works of the Law , and that in his uncircumcised state : consequently so must all his spiritual Seed be justified , chap. 4. throughout . Thus stands the Context . This 27th verse then shews ; 1. That 's Gods way of justifying Sinners , which excludes all boasting from Sinners . And , 2. Not the Law of Works , but The Law of Faith excludes such boasting . By , [ Law of Works ] understand , The doctrine of works ; viz. That Doctrine which prescribes and requires Works as the Condition and Matter of our Iustification . This is only The Covenant of Works . It is said , Works : not Work. Because it is not one , but all the Works of the Law for kind and degree perfectly and perpetually done in mans own person , that will justifie according to the Covenant of Works . By [ Law of Faith ] understand the Doctrine of Faith ; viz. That Doctrine which Prescribes Faith only as the Instrument and Condition of justifying . This is only The Covenant of Faith , The Gospel . Betwixt these two Laws , these two Covenants , this Text expresseth a Concord , and a Discord . A Concord , In that they are each of them stiled a [ Law ] : A Discord , In that the one requires works , the other Faith , as the Condition : and in that Boasting , is excluded by the one , but not by the other . Whence it is clear , That as there is some Agreement , so there is some disagreement betwixt the Covenant of Faith and the Covenant of Works . Note , 1. Wherein they Agree . 2. Wherein they disagree . 3. Results from both . I. The Agreement betwixt the Covenant of Works and Covenant of Faith consists chiefly in certain Generalities . viz. They agree in the General notion and Consideration . 1. Of their Efficient Cause , or Author . One and the self-same absolute , infinite and eternal God being the Prime Cause and a Author both of the Covenant of Works , and of the Covenant of Faith. For none but God can create and institute a Covenant betwixt God and Man ; which shall be Acceptable to God , and Advantagious to man. 2. Of their Impulsive , or Inward Moving Cause ; viz. Divine Grace . Of meer Grace God pleased to admit b Adam into Covenant with himself in Innocency : for the most perfect Creature having nothing but what he received from the Creator , can demerit nothing from the Creator . And of meer c Grace God admitted Man into Covenant with himself after the Fall : Lapsed man being much more unable then man innocent to challenge any thing from God by way of merit . 3. Of the Federates , or Parties Covenanting . To both these Covenants , d God and Man are Parties . Not God and Angels : Not God and inferiour Creatures ▪ God then is a Party on the one hand : and Man on the other . Yea Man e as in an Adam , as in a publique person , is a Party to the Covenant of Faith , as well as to the Covenant of Works . As these are two Covenants : so there are two Adams and their respective Seeds ▪ With these two Adams and their Seeds , God contracts in these two Covenants respectively : as hath been f fotmerly cleared at large . 4. Of the Matters Covenanted and restipulated . In both these Covenants God g Propounds a Law , and Promiseth Life to man upon some Condition . And man restipulateth in some sense Faith and Obedience to God. There is a Faith required in the Covenant of Works , as well as in the Covenant of Faith : And an obedience required and restipulated in the Covenant of Faith , as well as in the Covenant of Works , ( though of a different nature ) as after will appear . 5. Of the Form of the Covenants . The General Form of both these Covenants , is a h mutual Agreement and reciprocal stipulation betwixt the Federates God and man. 6. Of the inward foundation or Principle of performance on both Gods part , and Mans. On Gods part the inward Principle ( if we may so speak ) inclining him to perform whatsoever he promised in both these Covenants , is his i Truth and Fidelity . On Mans part the inward ground and Principle disposing and enabling him to keep and perform what he restipulateth to God in both these Covenants , is Gods writing his Law and Covenant in his mind , and putting his Spirit and fear into his inward parts . In k Adams heart the Law or Covenant of works was written , naturally : and enabled him to observe it . In every godly man's heart l the Law or Covenant of Faith is written in his mind , and Gods spirit and fear put into his heart , supernaturally : and enableth them to keep it . When this inscription fails , or is obliterated , proportionably the federal performance fa●…ls and is obstructed . 7. Finally , The Covenant of works and Faith do Agree in their General Scope and End ▪ viz. Gods manifestation of his excellent Glory to and in his Creature : and Man's Participation of true and eternal Happiness from and in his Creator God blessed for evermore . Amen . Thus these two Covenants do well Agree in these General respects and Considerations . But all this Agreeement is very imperfect , remote , and at a great distance , being only Generical . The difference betwixt them on the other hand is more Perfect , immediate , and neer at hand , being specifical . II. The Disagreement , or Difference betwixt the Covenant of Works , and the Covenant of Faith , is manifold and very great . And it Consists not in General , but in precise Special respects and 〈◊〉 , As. 1. They differ in the special Consideration of their Efficient Cause , or Author . One and the same Faithful and everliving m God was the Author of them both : but in different respects . He was Author of the Covenant of Works , As a loving wel-pleased and bountiful Creator , dealing with his upright , perfect and spotless Creature : But he was Author of the Covenant of Faith , As a most gracious and merciful Redeemer in Christ , dealing with his Elect lapsed into sin and misery through Adams disobedience . So that God founded the Covenant of Works upon the integrity of Man's Creation : But he grounded the Covenant of Faith upon the Perfection of mans Redemption . Hence , the Covenant of Works is stiled by some , A Covenant of Amity , or Friendship : because when it was made there was perfect Amity betwixt God and man. Contrariwise the Covenant of Faith is called a Covenant of Reconcilement , because when it was first made there was betwixt God and man extream En●…ity , needing Reconcilement . 2. They differ in the Special notion of their Impulsive , or inward moving Cause . Gods meer Grace was the sole inward Cause inclining him to make both these Covenants : but differently . Gods Grace , as it is Grace of Benevolence , or of good-will towards his perfect and innocent Creatures , ( yet deserving no good thing at all from their Creator , no more then the most curiously fashioned pot can deserve ought from the Potter , ) I say , this Grace of good will moved God to make his Covenant of Works . But Gods Grace , as it is Grace of Commiseration and of bowels of mercy , towards his sinful and miserable Creatures , deserving onely all evil from their Creator , moved him to make the Covenant of Faith ; As n hath formerly been explained more at large . So that , though in some sense the Covenant of Works was of Grace : yet the Covenant of Faith is of Grace much more peculiarly and Eminently . Hence by way of Singular Eminency it is called The Covenant of Grace . 3. They differ in the Special Consideration of the Federates , or Parties Covenanting . True , God and man ( yea Man as in an Adam , as in a publique or universal Person ) are Parties to both these Covenants : yet in far different sort . o God as a well-pleased , benevolent and bountiful Creator : Man as a pure and upright Creature in the First Adam , were Parties to the Covenant of Works . On the other hand , p God as a gracious , merciful and Compassionate Redeemer in Christ : Man as a polluted , wretched , undone Sinner , yet elected and respected in Christ Jesus the last Adam , are Federates or Parties to the Covenant of Faith. 4. They differ in the Special Notion of the Matters Covenanted in both these Covenants . For though , On Gods part there be A Law imposed , and A Promise of everlasting life Propounded And On Mans part Faith and Obedience restipulated , In both these Covenants : yet these Matters are set forth herein with great difference . ( 1 ) On Gods Part , His Law and Promise , in the Covenant of Works and of Faith differ much . I. His Law or Command imposed in them , may be thus differenced and distinguished . 1. In that Covenant His Law is q A Law of Works , requiring works , as the Condition and matter of mans justification : In this Covenant , His Law is A Law of Faith , requiring Faith in Christ , as the instrument and condition of justification . 2. In the Covenant of Works Gods Law and Command is immediatly laid r upon Mans own Person only , in its utmost extent , exaction , rigour and Curse . But in the Covenant of Faith Gods Law and Command is immediatly laid s upon Christs person only in its utmost extent , rigour , and Curse ; and in Christ upon t his Covenant-seed with merciful lenity & Moderation , God accepting their upright respect to all his Commands and covering their infirmities . This makes Christs yoak , an easie yoak : and his burden , a light burden . 3. The Law imposed in the Covenant of Works , was only Natural : but the Law of the Covenant of Faith is also Supernatural . II. Gods Promise in these two Covenants is exceeding different also . For , 1. The Covenant of Works Promiseth u Life , yea a blessed and everlasting life , yet only an Animate Life or Natural life on Earth in Paradise , so far as we can gather from Scripture : But the Covenant of Faith ▪ promiseth not only x an happy everlasting life , but a supernatural and Divine life , even a Noble Translation from Sin and Death to righteousness and eternal life , inchoate on Earth by Grace , consummate in Heaven by glory . 2. That Covenant promised everlasting life on Earth , as a Reward of justice : This Covenant promiseth eternal life in Heaven , as the reward of the riches of mercy and Free-grace . y To him that worketh , is the reward not reckoned of grace but of debt : but to him that worketh not , but believeth on him that justifieth the ●…ngodly , is the reward not reckoned of debt but of Grace . 3. That Covenant promiseth life Everlasting to z perpetual and perfect Personal Obedience , but in case of failing though but in the least degree , leaves no place for Repentance or Remission of Sin. But This Covenant promiseth a Eternal life to him that believeth ; and withall b free Remission of Sin to him that Repenteth , yea c Repentance also to him that Sinneth . 4. Finally , That Covenant of works promised d life upon Condition of perfect personal Obedience , but promised not a permanent ability for such obedience : But this Covenant of Faith , not only promiseth everlasting life unto believing , but also e persevering Principles of Grace enabling them so to believe unto the end . ( 2 ) On Mans part , Faith and Obedience restipulated in these two Covenants have their respective differences also . 1. Faith restipulated in the Covenant of VVorks , though it agree with Faith restipulated in the Covenant of Faith , in that ( 1 ) Both of them are of God ▪ ( 2 ) Both of them tend to perswade man of Gods love ; ( 3 ) Both of them beget and breed in man love to God ( as that learned f Cameron hath well observed ) yet it differs also from it , divers ways . Viz. 1 ▪ in the Manner of Gods requiring it . Faith in the Covenant of works is required , not expressly , But onely implicitly and by Consequence ; because in innocency man had not the least cause to doubt or suspect Gods love to him . But Faith in the Covenant of Faith is required expresly and directly ; because after the Fall the Conscience of the Sinner terrified with the guilt of Sin , Death , and Divine wrath , cannot possibly be raised up to true hope and Comfort , but by Gods free Promises embraced by Faith. 〈◊〉 2. In the foundation thereof . Faith restipulated in the Covenant of works , As it was bestowed of God ( per modum Naturae , as the Schools speak , ) in a natural way : so it is grounded and leaneth upon the Title of perfect Nature . But the Faith of this Covenant of Faith , As it is g from God , ( per modum gratiae supernaturalis , ) by way of supernatural Grace , so it is h bottomed and leans upon Christs supernatural righteousness and Gods Promise in him . 3. In the fruit and effect thereof . The Faith of that Covenant , having but a changeable principle of Nature , produced in Adam only a changeabl●… righteousness , which was finally and totally lost : But the Faith of the Covenant of Faith , arising from an eternal and unchangeable principle , i the Spirit of Grace ; breedeth a righteousness like it self . k eternal and unchangeable , which can never be lost finally and totally . II. Obedience restipulated in that Covenant , remarkably differs from Obedience in this . For , 1. Obedience in the Covenant of works , was to be performed to God only as Mans Creator and Preserver : But Obedience in the Covenant of Faith is to be performed to God not only as Mans Creator and Preserver , but also as Mans Restorer and Redeemer in Iesus Christ. 2. Obedience according to that Covenant was to be l Perfect for kinds and degrees , perpetual for continuance without the least ●…mission or intermission , and Personal , only performed by a mans own person , This Covenant admitting no Mediatour , Sure●…y or Substitute at all ▪ in point of Obedience or in case of failing therein . Obedience according to this Covenant , is to be m accurately perfect and perpetual in Christs person as the Sinners Mediatour and Surety ▪ and n sincerely perfect , upright and Constant in the believers person in and through Christ. 3. This perfect , perpetual personal Obedience according to that Covenant was the very o Condition of Adams justification , and the very Matter of his righteousness . But according to this Covenant Christs perfect and perpetual p Obedience Active and Passive in his own person , imputed by Faith , is the only Matter of Sinners righteousness , whereby he is freely and fully justified before God. The justified persons obedience is not at all the cause or matter of his righteousness , or the Condition of his justification before God : but rather the consequent Qualification of the person justified : the fr●…it and effect of justification : The real testification of justified persons thankfulness unto God : The Matter of their righteousness only before men : q The Way to raigning , not the cause of raigning with Christ in Heaven . 4. Finally ▪ According to that Covenant of works , r the least failing in Obedience was punishable by death without all hope of mercy on Gods part , or possibility of Repentance and satisfaction on mans part ; But according to this Covenant the justified persons upright obedience is in Christ accepted , and all the imperfections , infirmities and failings thereof Covered of meer grace and mercy in Christ , through Faith and Repentance . Thus these two Covenants differ exceedingly in the Special and peculiar Consideration of the Matters Covenanted in them respectively , whether on Gods pars or on Mans. 5. They differ in their Special Form or Manner . Viz. In their Form of Manifestation . For , 1. The Covenant of works was s Promised and established both at once . The Covenant of Faith was t Promised in the Old Testament a long time before it was established by the blood of Christ in the New Testament . And it was discovered , not wholly and entirely all at once , but gradually by steps and degrees according to the Churches Capacity . 2 , The Covenant of works , The Law of God , was in some sort evident to the Light of Nature and to Natural Conscience , at least in respect of the outward acts of duty required , & gross acts of sin prohibited . For , even u the Gentiles , who have not the Law , do by nature the things contained in the Law , being therein a Law unto themselves , which shews the work of the Law in some measure written in their hearts . But the Covenant of Faith is not at all evident in the least degree to a Natural Conscience by any light of Nature : but is meerly and wholly discoverd by Divine supernatural Revelation . All the men on Earth , all the Angels in Heaven , could not have devised or imagined such a way of justifying and saving of Sinners by Jesus Christ. Hence , though naturally we are very prone to seek for justification by works , and Duties , and with much ado are beaten off from this false way , because somewhat agreeable to Nature : yet we are hardly drawn to believe in Jesus Christ for justification ; Believing being wholly above Nature , yea and against Nature . Therefore the least degree of true Faith is most highly to be valued , & is very Comfortable . II. In their Form , Sanction , or Establishment . The Covenant of VVorks was established by x Command of Duty , A Threatning of death in Case of Disobedience , An Implicit Promise of life to contrary Obedience , and by two Sacramental Trees : yet all without a Mediatour . Nor needed there any Mediatour because Adam was perfect . But the y Covenant of Faith together with all the Commands , Promises , Sacraments , &c. thereof are established in and with a Mediatour Jesus Christ. III. In their Form of Administration . For , 1. The Covenant of works was Administred by a z Natural Inscription of it in the heart . The Covenant of Faith by a a Supernatural Inscription of it in the mind & heart . 2. That was Administred by b Divine voice , without Scripture : This c both by Divine voice and Scripture . 3. That was administred Conditionally , Promising life upon Condition of obedience : which Condition being performed , Adam should have had life as a due debt in some sense , and boasting would not have been then excluded . ( Although Adam even in innocency could not in a strict sense have merited any thing from God : he having all of Gods meer bounty . ) But this Covenant of Faith is administred more absolutely . That is , It promiseth not eternal life to any person for any Merit , work , worth , disposition or intention under any sense or Notion in him ; but only to Faith accepting Jesus Christ. Otherwise Faith is required herein as a Condition : Nor is this Covenant so absolute as to exclude all Repentance , New obedience and walking worthy of God : which are herein required under other Notions . 6. They differ in their respective Properties and Perfections . For , 1. The Covenant of works was of Grace , yet that the Grace of Benevolence only to an understanding Creature : but the Covenant of Faith is of meer Grace , and that both the Grace of Benevolence , and the Grace of Merciful Commiserations ; also to ill-deserving Sinners . 2. The Covenant of works was not Sure. For though Gods Promise , in respect of himself was Sure and inviolable : yet in respect of Adam and his mutable principles , ( he being not confirmed in good immutably , ) it became mutable also , and d was overthrown by his disobedience . But the Covenant of Faith is so immovably and inviolably Sure , that ( as hath been shewed ) nothing shall be ever able to overthrow it . 3. The Covenant of works was Comfortable only to a pure and perfect Creature , and that only whilest he continued in that purity and perfection : otherwise in case of the e least failing , it speaks nothing but death without mercy . But the Covenant of Faith is most Comfortable to an impure , imperfect Sinner , tendering to him a most pure , perfect and al-sufficient Saviour , f able to save him to the uttermost , and as willing as able . How much more is it Comfortable to an imperfect Saint , that hath already accepted Jesus Christ , and this Covenanted Salvation in him ? So that this Covenant speaks nothing but Mercy , bowels of mercy , life , peace and Salvation to all distressed Creatures that will accept it . 4 The Covenant of works was no lasting Covenant ; It continued no longer in its Priviledges and advantages to man , then Adam continued in his integrity , which probably was not very many hours , ( as hath been shewed . ) Though it g Continue of force still in its curse and penalty to all Adam's carnal Seed that have not accepted Jesus Christ the last Adam as their Saviour . But the Covenant of Faith is a long-lasting , yea an h Everlasting Covenant , as hath been explained . The Covenant of Faith first made in Paradise did antiquate and make old the Covenant of works : But no other Covenant shall ever succeed to antiquate or abolish the Covenant of Faith. 7. They differ in regard of their peculiar and respective Effects . For , 1. The Covenant of works afforded to man Communion with God only as a loving and bountiful Creator : The Covenant of Faith affords to man Communion with God also as with a most faithful , merciful , compassionate Redeemer in Christ. 2. The Covenant of works lifted innocent Adam up to the dignity of an Honourable servant , of a Noble Creature above all sublunary Creatures , so that he became i little less then Angels : But the Covenant of Faith surpassingly advanceth sinful and miserable man , k naturally a child of wrath , to the l High and Heavenly dignity of Membership in Christ , Sonship to God , and Heirship , yea Co-heirship with Christ in respect of Eternal Glory . So that now man little lower then the Angels according to that Covenant , becomes much higher then the Angels according to this Covenant . 3. The Covenant of works m excludes not all boasting , man having an inward ability in himself perfectly to perform the Condition of that Covenant required and restipulated on his part , which performance was the very Matter of his righteousness and Cause of his justification : But the Covenant of Faith totally excludes all boasting , the Matter of the Sinners righteousness and justification being wholly without himself , viz. The Obedience and righteousness of Christ. And the whole mysterie of this Covenant , being only a Contrivance of meer Grace . 4. The Covenant of Works thought it would have made man happy in persevering , yet it enabled him not to Persevere : But the Covenant of Faith both makes the federates Persevere , and happy in Persevering . 8. Finally , These two Covenants differ in regard of the Speciality of their End. For , Though both of them tend Ultimately to advance Gods Excellent Glory , and Secondarily to promote Mans happiness : yet they tend hereunto differently . 1. The Covenant of works tends peculiarly to Display the excellent glory of Gods Freedom , Wisdom , Goodness , Bountifulness and Iustice : But the Covenant of Faith much more Eminently advanceth Gods Glory in all these Perfections ; and over and above , most singularly proclaims to all the world , the exceeding riches of the Glory of Gods Free-Grace , Tender-Mercies , and Long-suffering . 2. The Covenant of Works tends to advance Gods Glory , in dealing with his Creatures without a Mediatour : So that by the Covenant of works no Glory at all was intended to God as a Redeemer in Christ , or to Christ as a Mediatour . But the Covenant of Faith tends singularly to magnifie Gods glory , in dealing with his Creatures by a Mediatour Jesus Christ ; so that the glory of the son of God Iesus Christ God-man , as Mediatour and Saviour of Sinners , is in this Covenant eminently provided for ; n That all men may honour the Son as they honour the Father . 3. The Covenant of works tended to promote Mans Happiness through perfection of Nature , in an Everlasting life on Earth . But the Covenant of Faith tends to advance Mans happiness , through perfections of Christs righteousness , Grace , and Glory , in an everlasting life in the highest Heavens . III. Results arising from this Agreement and Disagreement betwixt the Covenant of Works , and the Covenant of Faith , are divers . viz. 1. Hence , The Covenant of Faith being once erected and set on foot by God , the Covenant of works is abolished and abrogated as to the po●…nt of justification and happiness by it . Why ? because the Covenant of Faith brings in a quite opposite and contrary way of justification and happiness ; not by mans own personal obedience from principles of upright nature ; but by Christs perfect , personal obedience imputed of meer grace , and apprehended by Faith. Now we must be justified and saved by righteousness and obedience without us , not within us : by righteousness imputed , not inherent : by Faith , not by works : of meer Grace , not of debt . Consequently the Covenant of Faith that brings in this New way of justification and happiness , doth antiquate the Covenant of works wholly as to that old way of justification and happiness by works . o Christ is the End of the Law for righteousness to them that believe . 2. Hence , The Covenant of Faith , being truly accepted by us , the Covenant of works is also abolished and abrogated in respect of us , as to the point of Death and Condemnation by it . For , Though the broken Covenant of works pronounceth nothing but Death and damnation upon Adam and all his posterity whilest under the penalty and forfeiture of that Covenant : yet the Covenant of Faith in Christ , by way of Antidote and Remedy thereunto , pronounceth life and salvation to all that will accept it and believe . The Covenant of Faith then is the poor Sinners Sanctuary , and City of Refuge to fly unto from the vengeance of the Covenant of works . They then that truly believe , accept this Covenant of Faith ; and accepting it , they embrace Christ , and are implanted into him ; and being once p in Christ , there is no Condemnation to them ; in that regard the Covenant of works hath no more to do with them . 3. Hence , The self-same persons cannot at one and the same time be under the Covenant of works , and the Covenant of Faith. Successively , and at several times , they may be , and all are under them both since the Fall. Adam q presently upon his disobedience was under the Condemnation of the Covenant of works , till he accepted the Covenant of Faith : And so r all Adams posterity while carnal are under the Curse and Condemnation of the Covenant of works , til they by true Faith accept Christ and the Covenant of Faith. But none can be under both these Covenants at once . For None can be justified by works and Faith at once ; by inherent , and imputed righteousness at once : None can be happy without a Mediatour , and by a Mediatour at once : None can be righteous by Nature , and Grace at once : None can be under two such contrary and irreconcileable Covenants at once . s If by Grace , then is it no more of works : otherwise Grace is no more Grace . But if it be of works , then is it no more Grace : otherwise work is no more work . 4. The Covenant of Faith doth far surpass and excel the Covenant of works . Consider well all these special differences betwixt them , and half an eye may see which excels . 1. The Covenant of Works was from God as a liberal Creator : The Covenant of Faith from God as a Compassionate Redeemer . 2. That was of the Grace of good-will : this of the Grace of Commiseration . 3. That was betwixt God and man as in the First Adam ▪ this betwixt God and man as in Christ the Last Adam . 4. That required perfect and perpetual personal Obedience , to be performed by natural faith and abilities , promising thereupon everlasting life on Earth : This requireth perfect and perpetual personal Obedience in Christ , as the matter of our righteousness , accepts upright obedience in his Seed , to be performed by supernatural Faith and abilities , promising everlasting life in Heaven . 5. That was stablished upon the foundation of perfect Nature without a Mediatour : This upon the foundation of most perfect Grace in a Mediatour Iesus Christ. 6. That was Mutable , and lasted but a while : this most Sure and Everlasting . 7. That afforded Communion with God as a Creator , Elevated man to the dignity of an eminent servant , excluded not boasting , nor enabled unto Persevering : But this affords Communion with God as a Saviour , elevates man to the honour of Sonship , heirship and co-heirship with Christ , excludes all self-boasting , and enables unto final persevering . 8. Finally , That tended to magnifie Gods wisdom , goodness and bounty , and to advance mans happiness on Earth , but both without any honour intended to a Mediatour : But this tends besides these to extol Gods Commiserating Grace , bowels of mercy and long-suffering , and to promote mans happiness for ever in heaven , in both intending most singular honour to Jesus Christ the Mediatour . Thus though The Glory of the Covenant of works in it self was great : yet Comparatively it was but small , to this Glory of the Covenant of Faith which so far excelleth . 5. Hence , To be under the Covenant of Faith , is far better then to be under the Covenant of works in any regard . For , Since the Fall they that are under the Covenant of works , are under the curse & damnation of it : but they that are under and in the Covenant of Faith , are in a state of Bliss and Salvation . Before the Fall , Adam able to keep the Covenant of Words had a Natural and Earthly happiness theseby : but they that are in the Covenant of Faith , have thereby a Spiritual and heavenly happiness . Who would not long to be within this Covenant ? 6. Hence , Finally , Though Adam and all mankind in him , under Covenant of works were much bound to God before the Fall , yet mankind under the Covenant of Faith is much more bound to God since the Fall. For , In that Covenant God condefcended to a finite Creature : In this Covenant God descends to a wretched Sinner . In that Covenant God shewed much bounty to mankind , deserving no Good : In this God shews much Grace and mercy to mankind , deserving nothing but ill . In that God promised Adam an Heaven on Earth : In this God promiseth us an Heaven in Heaven . God hath done more for us by far in the Last Adam , then ever he did for us in the First Adam . Then he made us happy : now he make us double happy . Then he gave us one world ; now he give us two worlds . Oh let us be double thankful for this Covenant of Faith : As thankful as is possible now on Earth , and hereafter we shall be more thankful then now is either possible or imaginable Eternally in Heaven . Hitherto the two first things t propounded , for opening the Nature of the COVENANT of FAITH more Generally , have been at large cleared , in two distinct Aphorisms ; viz. 1. That , the COVENANT of WORKS being broken in the First Adam : the Lord pleased to Reveal a COVENANT of FAITH in Iesus Christ the Last Adam . 2. What this COVENANT of FAITH is . Next Consider we of the third and Last thing propounded for clearing of the Nature of the COVENANT of Faith in General , viz. 3. How this COVENANT of FAITH is to be distinguished and distributed into its several branches . This shall be very briefly evidenced in this third Aphorism ensuing , viz. APHORISM III. THe COVENANT of FAI●…H may be subdistinguished , or distributed into two branches , viz. 1. Gods COVENANT of PROMISE with one peculiar sort of people only before Christ : 2. Gods COVENANT of PERFORMANCE , or the New-COVENANT , with all sorts of people , since Christ. This is not so much a●… Distribution of a Genus into Contra-distinct Species , or Different Kinds of Covenants : As of a Species , or of one kind of Covenant , into its Individuals , different one from another , not Substantially and essentially ; but only Accidentally and Circumstantially , as will afterwards appear . For the better opening of this Distinction in this Aphorism , I shall endeavour to clear these particulars . viz. 1. That , This Distinction is Agreeable to Scripture . 2. That , Iesus Christ the chief Matter of the Covenant of Faith , is the Foundation and Original ground of this Distinction , as he comes under different Considerations . 3. What the terms of the Distinction , viz. Covenants of Promise , and Covenant of Performance , do mean. 4. That , The Covenants of Promise were before Christ , and limited peculiarly to one sort of People ; but the Covenant of Performance since Christ , and extended to all sorts of People . 5. Which are the Principal Periods and degrees of the Covenants of Promise , and of the Administrations thereof . I. That this Distinction is agreeable to Scripture ; is not obscurely intimated in that passage of the Apostle to the Ephesians , u wherefore remember , that ye being in time passed Gentiles in the flesh , — That at that time ye were without Christ , being aliens from the Common-wealth of Israel , and Strangers from the COVENANTS of PROMISE , having no Hope , and without God in the world . Here the Apostle , that he may make the Ephesians more abundantly sensible of their Spiritual state in Christ , & surpassing happiness thereof , remembers them of their contrary carnal State in Gentilism or Paganism , and the manifold miseries thereof ▪ Contraries compared together do conspicuously illustrate oue another . Whilst they were Gentiles in the flesh ; that is , in their Paganism , which ( for the Generality of them ) lasted til Christs Coming and Death ; As they were without Christ , the Head ; and aliens from the Common-wealth of Israel , the Church of Christ : So they were Strangers to the Covenants of Promise , peculiarly belonging to the Church , in Christ : and Consequently they were Hopeless , and without God in the world . So then , without Christ , without the Church , his mystical Body : without the Church , without the Covenants of Promise , the Churches Charter of Priviledges : without Covenants of Promise , without Hope , which is immediately grounded upon the Promises : and without Hope , without God himself , who is the prime Efficient , principal Object , and Ultimate end of Hope . How elegantly are these things ordered by the Apostle ! This the immediate intent of these words . So that this Scripture gives notable light to this Distinction . For , 1 , Herein , One Member of the Distinction is plainly expressed , viz. Covenants of Promise . What Covenant is here stiled , Covenants of Promise ? Not The Covenant of works . For in what sense can it be called Covenants in the plural number , seeing it was but only one single Covenant , and had but only one single Administration ? Therefore it must needs be The Covenant of Faith , which the Apostle here intends by The Covenants of Promise : which though it be but one for Substance , yet it had many several Administrations , and hence is called Covenants . 2. Herein , under this Notion of The Covenants of Promise , the Covenant of Faith is intended , only as it was dispensed in several distinct Administrations before Christs Death : and not at all as it was dispensed after his Death : For , 1. After Christs Death the Administration of the Covenant of Faith is onely one ; and therefore in that respect it cannot be called Covenants : As it may in respect of the Many Administrations before Christ. 2. To the Covenants of Promise , these Ephesians and so all the Gentiles , during their Gentilism , were Strangers . How long ? Till x Christ by his blood brought them nigh , and broke down the Partition-wall by his Death . So then , These Covenants of Promise , are the Covenant of Faith only as dispensed before Christs Death , unto which all the Gentiles were strangers , The Covenants of Promise peculiarly belonging to the Commonwealth of Israel only . 3. Herein finally , The other member of the Distinction is Consequently implyed , viz. Gods Covenant of Performance , or His New Covenant . For the Apostle saith not barely , they were Strangers to the Covenants ; but exegetically and discretively he explains himself saying , at that time ye were Strangers to the Covenants of Promise : implying there was now a Covenant of Performance , a New Covenant in Christ performed , unto which they were not strangers as formerly they were to the Covenants of Promise . Now , Covenants of Promise , and of Performance , are Members directly Opposite and Contradistinct : and mutually implying one another . Thus , this Distinction is bottomed upon Scripture . II. That Iesus-Christ the chief Matter of the Covenant of Faith , is the Foundation and original ground of this Distinction , as he comes under different Considerations . Jesus Christ is Considered and presented to his Church in the Covenant of Faith two ways , viz. 1. As Promised to come afterwards in fulness of time in humane flesh , and therein to live , suffer , dye , be buried , Rise again , Ascend into Heaven , and to sit at Gods right hand , and all for the accomplishment of the Redemption and Recovery of his Elect from Sin and Death to Righteousness and Eternal Life . In this sense Christ was tendered to Adam , Noah , Abraham , Isaac , Iacob , Moses , Israel , David , and to all the holy Patriarchs , Prophets and people of God under the old Testament , before Christs Incarnation . Hence Christ is stiled by Zachariah y The Mercy Promised to our Fathers . Or , The Mercy with our Fathers . The Promise . z These all having obtained a good report through Faith received not the Promise ; that is , Christ incarnate , &c. promised : Christ being the great Promise ; and the accomplishment of the Promises . Now the Covenant of Faith tendering Christ as Promised , is stiled the Covenants of Promise . Covenants in the plural , but Promise in the singular number : because for Substance the principal Promised Mercy , Christ , is but one ; though for Circumstance and manner of Administration the tender of Christ of old was divers . 2. As Performed , and in fulness of time come already in our flesh , and therein having lived , dyed , been buried , Risen from the Dead , Ascended , and being sate down on Gods right hand , and having done and endured already whatsoever was requisite for his Elects Recovery . In this sense and Notion Christ is tendered to his Apostles , Churches and people under the New Testament , especially from his Ascension till the End of the world . For upon the a Solemn day of Pentecost when People of all Nations were met together at Ierusalem , the Evangelical Kingdom of Christ began , and the New Covenant in him was most solemnly promulged , as b Camer on also well observeth . Hence , the Actual performance and exhibition of Christ , is called c Some better thing provided for us by God : that is , for us under the New Testament , then for them of the Old. viz. Christ exhibited , who is the Performance of the Types , Prophecies and Promises of Old. Of which Zachariah said ; d Blessed be the Lord God of Israel ; for he hath visited and Redeemed his people , and hath raised up an horn of Salvation for us in the House of his servant David . As he spake by the mouth of his holy Prophets which have been since the world began . — To PERFORM the Mercy promised to our Fathers , and to remember his holy Covenant . Hereupon the Covenant of Faith tendering Christ as Performed and exhibited already , may be called The Covenant of Performance , or The New Covenant . Thus as this Subdistinction of the Covenant is warranted by Scripture : So it is grounded upon Christ as Promised and Performed , the Chief matter and mystery of this Covenant . III. What these terms of this Distinction , viz. Covenants of Promise , and Covenant of Performance do Mean , may be easily collected by what hath been said . Some render it , e Strangers from the Tables of Promise . The Covenant of God being written in Tables , and committed as a choise Treasure to Israels custody . But this seems too restrictive : God having f made Covenants with his people long before any Tables thereof were made . It s better translated Strangers from the Covenants of Promise . 1. By Covenants of Promise , Some understand g the Covenants of the Law and of the Gospel ; for these two Covenants were well known to Israel . But this is too narrow ; God having made Covenants with them before the Law , why should those be here excluded ? Besides , it is not so exact and proper to say , The Covenants of the Law and of the Gospel . For if , by Covenants of the Law be meant h the Covenant at Horeb ; this , as there made , was Gospel ; as after in its place , may appear . Rather , by Covenants of Promise , understand Gods Covenant and Promise of Christ in due time to be exhibited , and of life by him to sinners through Faith : which from the Fall of Adam till Christs incarnation was but one and the same for substance ; therefore it is said , Promise in the singular number ; but was manifold and various for Circumstance and Manner of Administration , and thereupon is called Covenants , in the plural Number . And thus those learned Authors i Zanchy and k Beza do well interpret these words . God made a Covenant with Noah , with Abraham , with Israel at Sinai , &c. yet these were not many Covenants really and Substantially distinct : but one and the same Covenant in Christ , under many several Dispensations and Administrations . All the Covenants , and all the Promises meet and concenter themselves in that one fundamental and Complexive Promise of Christ. Now after the Fall whatsoever Covenants were made in Christ to come for future , and to be exhibited afterwards , from the first Adams Sinning till the Last Adam's suffering , are called the Covenants of Promise . 2. By Covenant of Performance , ( which term I use docendi & discendi gratia , for the more clear expressing my self ) understand , That Dispensation of the same Covenant of Faith in Christ actually Performed and exhibited for Sinners salvation , which the Scripture stiles l A New Covenant , because this Dispensation should still Continue New , and never wax old or wear away till the worlds End , as the former dispensations m waxed old and vanished away . IIII. The Covenants of Promise were before Christ , and limited peculiarly to one sort of People : But the Covenant of Performance , or the New Covenant , since Christ , and extended to all sorts of People . 1. The former , viz. That the Covenants of Promise were before Christ , & limited peculiarly to one sort of people , is Evident . 1. Because the Gentiles , ( the Generality , the Body of the Gentiles , ) till Christs Coming to break down the Partition-wall , and to incorporate them into the Body of his Church , n were without Christ , the fountain of all Happiness ; consequently aliens to the Church , the Common-wealth of Israel , founded upon Christ ; and Strangers to the Covenants of Promise , the outward Bond of union betwixt Christ and his Church . 2. Because The Scriptures frequently account Gods Covenants and Promises to be the peculiar Prerogatives and Priviledges of Gods Church and people the Jews : wherein no Gentiles ( unless some few Proselytes to the Jewish Religion ) had any share . They neither had knowledge of them ; nor interest in them . o He sheweth his word unto Jacob , his statute ; and judgements unto Israel . ( Herein his Covenants of Promise are Comprehended ) He hath not dealt so with any Nation : and as for his judgements they have not known them . p — What advantage then hath the Iew ? or what profit is there of Circumcision ? Much every way : chiefly because that unto them were committed the Oracles of God. q — Who are Israelites , to whom pertaineth the Adoption , and the Glory , and the Covenants , and the giving of the Law , and the service of God , and the Promises . 2. The latter , viz. That the Covenant of Performance , or New Covenant is since Christ , and extended to all sorts of people and Nations , is no less evident . For , 1. Jesus Christ r by his Death hath destroyed the midle wall of Partition betwixt Iews and Gentiles , and so hath made way for their union , incorporation and Consolidation into one mystical body of Christ. 2. Since Christ , This great mystery , viz. s That the Gentiles should be fellow-Heirs , and of the same body , and Partakers of his Promise in Christ , by the Gospel , is revealed , ( so as it was not before , ) to his holy Apostles and prophets by the Spirit . And not only so , but Christ after his Resurrection gave his Apostles express charge and Commission to t go into all the world , to teach all Nations , and preach the Gospel to every Creature , promising Salvation to every one that should believe in Christ crucified . 3. After Christs Ascension into Heaven , ( when he had now fulfilled in his own person all things requisite for the Recovery of his Elect according to the Covenants of Promise , ) This Covenant of Performance or New Covenant was solemnly promulged and published at Ierusalem , u before People of all Nations , on the day of Pentecost : As the Covenants of Promise were solemnly promulged on Mount Sinai , before all Israel . And since that time the New Covenant in Christ already crucified , risen again , ascended &c. is preached over all the world with great success to this very Day . Herein therefore is a remarkable difference betwixt the Covenants of Promise , and that of Performance , the New Covenant , viz. in their Extensiveness . And there are many other points of Difference betwixt them needful to be opened . But it will not be proper nor orderly here to unfold either the Agreement or Differences betwixt them , till the Natures of them both be particularly handled : which will be after the Nature of the New Covenant shall be described . Hence note by way of Corollary , 1. That the Covenants of Promise , and the New Covenant , are really and Substantially one and the same , both tendering the same Christ , but they differ circumstantially and accidentally . 2. The riches of Gods Grace and Covenant-Mercy is much more Diffusive and Extensive since Christ , then before Christ. And if such tenders of Grace be neglected , such neglect will be much more intolerable and inexcusable . 3. The People of God before Christ were in those times the only Happy people on Earth : and the Gentiles Generally most miserable . Those being in Covenant with God : x These strangers to the Covenants of Promise , without Christ , Church , Hope and God in the world . 4. Though under the Covenants of Promise The Gentiles were only miserable , whilest the Iews were happy : yet since Christ , The Gentiles are every way equal , yea many ways superiour to the Iews in happiness , being as freely and fully admitted into the New Covenant as the Jews , though before they were no Covenant-people . V. The Principal Periods , or chief gradual Discoveries of the Covenants of Promise and of the Administrations thereof , are represented in this ensuing Scheme ; viz. Gods Covenant of Faith with Iesus Christ the Last Adam , and in him with all his Spiritual Seed , hath respect to Christ , and their Recovery by him from Sin and Death , to righteousness and Life , 1. As Promised . 2. As Performed . 1. As Promised only , and that from the Sin of the First Adam , till the Death of Iesus Christ the Last Adam , during the time of the Old Testament . And the Covenant of Faith thus respecting Christ and the Recovery of his Seed , onely as Promised , is stiled The Covenants of Promise . These Covenants of Promise in regard of their more remarkable Discoveries , Repetitions , and Administrations , may be principally reduced to these six Eminent Periods of time . viz. ( 1 ) From Adam till Noah , which was the most obscure and i●…perfect Discovery of all . ( 2 ) From Noah till Abraham , which was a little more clear then the former . ( 3 ) From Abraham till Moses and the Sinai-Covenant , which was much more clear , and perfect then both the former . ( 4 ) From Moses till David the King , which was a Federal Discovery and Administration more full , perfect and clear then that from Abraham till Moses . ( 5 ) From David till about the time of the Iews Captivity in Babylon , which had much Additional perfection and clearness beyond that under Moses . ( 6 ) Finally , From about the time of the Babylonish Captivity till the Death of Christ , which Discovery and Administration of the Covenants of Promise surpassed all the former in clearness , fulness and perfection : As y hath formerly been manifested in brief , and in the Opening of these Particulars will appear more at large . 2. As Performed according to Covenant and Promise , and that Especially from the Death of Iesus Christ the Last Adam , till the End of the world , during the whole time of the New Testament . And the Covenant of Faith thus respecting Christ , and the Recovery of his Seed , as actually exhibited , effected and accomplished , may be stiled the Covenant of Performance , and is The New Covenant , far surpassing the Covenants of Promise in all its Periods , Excellencies and Perfections . Hitherto of Gods COVENANT of FAITH in Christ the last Adam , In General . Next of this self same Covenant In Particular , According to the particular Discoveries , Repetitions , Administrations and Periods thereof . BOOK III. OF Gods Covenant of Faith in Christ , In Particular . Viz. OF The COVENANTS of PROMISE , before Christ , in six remarkable Expressures thereof . CHAP. I. Of the Discovery and Administration of the COVENANTS of PROMISE , in the first Period of time remarkable ; viz. From Adam , till Noah . HAving in the former Book Treated of the COVENANT of FAITH , In General : I come now to handle the Several Discoveries , Administrations and Periods of the same COVENANT of FAITH , In Particular . And here , according to order of Nature , The Covenants of Promise come first to be considered : and then in the fourth Book , The Covenant of Performance , or New Covenant . Those being Before , This Since Christs Incarnation . The Covenants of Promise consisting of many several discoveries and Administrations of one and the same Covenant according to divers revolutions of times , That Discovery and Administration of the Covenant which was in the First Period of time , viz From Adam till Noah , shall first of all be unfolded : and the rest as they follow in Order . MOSES z ( the man of God ; a the Peerless Prophet of the Old Testament , The first and most Ancient Penman of Holy writ , ) wrote first of Christ , and of Gods Gracious Promise and Covenant in him towards Sinners after Adams Fall. Hereupon he writing the First Gospel , may deservedly be stiled The First Evange list : and from his writings Christ and his Apostles b were frequently wont to confirm their Evangelical Doctrine . His First Record of Gods Promise and Covenant in Christ for Recovery of Sinners after the Fall of Adam , is in those words which God himself immediatly uttered in Paradise presently upon Adams Fall : viz. c The LORD God said unto the Serpent . Because thou hast done this , Thou art cursed above all Cattel and above every beast of the field : upon thy Belly shalt thou go , and dust shalt thou eat all the days of thy life . And I will put enmity between thee and the woman , and between thy Seed and her Seed . It shall bruise thine Head , and thou shalt bruise his Heel . These words are the First and most Ancient Gospel recorded in the Bible , almost as old as the very foundation of the world : whence the Gospel is stiled d The Everlasting Gospel . Here God began to lay the First Foundation-stone of The Covenants of Promise , and to open his rich Cabinet of Grace and Mercy towards Sinners : here therefore let us begin to inquire after his holy pleasure in that regard . And to that End Consider we chiefly , 1. The Occasion of those words . 2. The Sense and meaning of them . 3. Such Positions or Aphorisms as result from them touching this first Discovery of Gods Covenants of Promise , From Adam till Noah . SECTION . I. I. THe occasion of these words stands thus . In this third chapter of Genesis , Moses describes the first Rise and Original of Mans sin and misery . More particularly he declares , I. The Outward impulsive , or Moving Cause enticing the woman to sin . viz. 1. The principal cause , Satan . 2. The instrumental cause imployed by Satan herein , The Serpent . viz. The Spiritual Serpent , and the sensible Serpent ( as e Chrysostom's phrase is . ) Gen. 3. 1. to 6. II. The Actual perpetration of sin . 1. By the woman , seduced by the Serpent . 2. By Adam , deceived by the woman , ver . 6. III. The effects and consequents of their sin . viz. 1. Their immediate guilt , shame , and flight from Gods presence , ver . 7 , 8. 2. Gods Conventing , Examining and Convicting of them : who , Partly confessed the Fact. Partly excused themselves ; Adam devolving the fault upon the woman , The woman upon the Serpent : ver . 9. to 24. 3. Gods proceeding to Sentence with the offenders ( as Ambrose noteth ) f according to the order of their offending . As the Serpent seduced the woman first , Then the woman seduced Adam : So the Serpent is first Doomed , Then the Woman , and Adam last of all . The Serpent is sentenced to a fourfold punishment , viz. ( 1 ) To the Curse above all Cattel . ( 2 ) To going upon his Belly , and to continual eating of Dust. ( 3 ) To enmity betwixt him and the woman , betwixt his seed and her seed . ( 4 ) Finally , To Ruine and Destruction by the Womans seed , ver . 14 , 15. Thus is the Occasion and coherence of these words with the Series of the Context : so that , God in pronouncing the Serpents ruine , promiseth mans recovery . And God promised mans Recovery presently after his sinning , and before his Sentencing for sin : Oh the riches of his mercy ! SECTION . II. II. THe sense and meaning of these words , is not so obvious , as the Occasion . Among the Learned there are many questions moved , and different opinions about their Resolution . Waving Curiosities , Let us inquire into the Sense of such Particulars , as more especially tend to clear the words to us , and this First Discovery of the Covenants of Promise , viz. 1. What Serpent is here meant ? 2. What woman is here intended ? 3. What is meant by these two Seeds ; The Serpents Seed , and the Womans Seed ? 4. What Punishments they are which are here threatned and pronounced upon the Serpent , and his Seed ? 5. What Benefits are consequently implyed or Promised , for the woman and her Seed ? These things being unfolded , the Sense will be evident . 1. What Serpent is here meant ? About this there are three Opinions . Two extream : and one Middle betwixt both . 1. Some understand here only the Sensible and Corporeal Serpent : the tenour of the words seeming to carry the sense only that way . This the Opinion of some later Iews , as g writers observe . But this Opinion cannot stand . Partly , because then the Corporal Serpent only which was but the instrument in Seducing Eve , should be punished ; and the Spiritual Serpent Satan the Principal agent , should go unpunished . Partly , because then our first Parents and all their posterity in them should be deprived of that Comfortable Promise of their Recovery from Satan's power and tyranny , by the Seed of the woman , bruising the Serpents Head. Besides which Promise , what had they to comfort themselves withall for many hundreds of years ? This Promise alone giving them hope of Restauration by Christ. 2. Some contrariwise understand here only the Spiritual , incorporeal Serpent , h that old Serpent the Devil and Satan . And this seems to be the Opinion of divers of the Ancient writers , who please themselves here with witty Allegories , yet differing from one another , As i Ambrose , k Augustine , l Gregory , &c. But this Opinion cannot be admitted . Partly , because that phrase , Because thou hast done this , thou art cursed above all Cattel , and above every Beast of the field . ver . 14. plainly ranks the Serpent that was cursed among the Cattel and beasts of the field : Partly , because then the whole text must be understood only figuratively , and not at all literally , and so be turned into a meer Allegory , which is not safe nor solid . 3. Some seeing the inconvenience of both these extreams , understand both the Corporeal and incorporeal Serpent , the sensible , and the Spiritual Serpent , The Serpent which was one beast of the field , and the old Serpent the Devil and Satan . And that the Letter of the text intends both ; but the Serpent immediatly and less principally , The Devil mediately and more principally . Of this Opinion is m Chrysostom , ( divers learned Modern n writers also subscribing to him . ) If these things ( saith he of this Curse ) be spoken of the Sensible Serpent , much more are they to be taken of the intelligible Serpent , &c. And no wonder ; For , ( 1 ) How absurd and unreasonable is it to think that the righteous God would thus severely Curse and punish the Instrument , and let Satan the Principal agent scape Scot-free . ( 2 ) The Apostle alluding plainly to this place , saith , o God shall bruise Satan under your feet shortly . As the Corporal Serpent is bruised under foot Corporally : so the incorporeal serpent Spiritually . He implies that : expresseth this . ( 3 ) This whole Doom and punishment here denounced , is easily applicable to both these Serpents . As will afterwards appear in Resolving of the fourth Particular Question . 2. What Woman is here intended ? Here also I find , among Authors , three Opinions . 1. Some take the word [ Woman ] here in a mystical sense . Either to signifie the Church , oppugned by the Old Serpent the Devil . Thus the Anabaptists , as p Gomarus noteth . Or to signifie , Our sense , as q Ambrose : who makes the Serpent a type of Corporal delight ; the woman , a symbol of our Sense ; The man , the delight of the minde . But this is more witty , then solid . Nor is there here any cause to forsake the plain history and fly to Allegories . 2. Some by [ woman ] understand the Virgin Mary , the Mother of Christ , and ●…ender the following phrase , thus ; Shee shall bruise thine head . Ascribing the bruising of the serpents Head r to the woman , to the Virgin Mary : not to Christ , the principal Seed of the woman . And this is the interpretation of the Popish writers , in their vulgar Edition , made Authentique by their wicked Trent-Council : and in their Mary's Psalter . And for the better Countenancing of this corrupt translation , they have by the perfidiousness of Guy Fabricius corrupted the Hebrew text in the Interlinear Bible printed at Antwerp , putting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee : for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it , that is , The Seed of the woman . But our learned s Divines justly condemn this notorious Corrupting of the Text , ( ● ) As inconsistent with the double Syntax of the Hebrew Context . ( 2 ) As incompatible with the Subject Matter in hand , viz. The bruising the Serpents head , which peculiarly belongs to Christ. ( 3 ) As repugnant to the Testimonies of Ancient and Modern writers . Yea and the more learned and ingenuous Papists themselves confess the Corruption . 3. They think best t who here apply this word [ Woman ] Immediatly , and specially to Eve , as then the only woman in the world when this was spoken ; The only woman that was immediately deceived by the Serpent , and did immediately deceive her husband : but Mediately to other women , even the whole Sex in some sort , viz. In Respect of the Enmity with the Serpent ; but peculiarly in respect of the promised Seed , such women of whom Christ lineally descended according to the flesh , among whom the Virgin Mary was the most Eminent , being the immediate Mother of Christ. And Experience of all ages since the fall , testifies this implacable Enmity betwixt the Serpent and the woman ; viz. not only Eve but her whole Sex. Every woman being presently filled with horrour at the very sight of a Serpent . And not only the woman , but the man also is at Enmity with Serpents : for it is added , And betwixt thy Seed , and her Seed . But the woman is chiefly Expressed , Because , ( 1 ) The woman u was first in the Transgression , and had most need of this Caution , Monition and Munition against the Serpent , with whom she had been too familiar . ( 2 ) The woman also having greatest cause of humiliation , had most need to be raised up with Consolation . ( 3 ) Satan should be the more confounded and shamed , the woman the weaker vessel being opposed against him , as one that should subdue him . 3. What is Meant by these two Seeds , the Serpents Seed , and the Womans Seed ? Answ. The word [ Seed ] properly denotes that , of which some like thing is generated . Thus granes of corn , kernels of fruit , &c. are called x Seed properly . But by a Metonymy of the Effect , [ Seed ] sometimes signifies that which is generated of Seed . So children are called Seed : y The Seed of Abraham , &c. In this better sense we are to take it here . Again [ Seed ] in this latter Sense is either , Natural , or Spiritual . 1. Natural , which is the proper issue of Natural Parents . And thus the word is used , Either Distributively for one alone . So Seth is called z Another Seed in stead of Abel . And of Ishmael God said , a Of the Son of the bond-woman will I make a Nation , because he is thy Seed . Or Collectively for many together . So God said to Abram , b I will establish my Covenant between me and thee , and thy Seed after thee ; in their Generations , &c. thus it is more frequently used . 2. Spiritual , or Metaphorical Seed , is that which hath some Analogy or Resemblance to Natural Seed or Posterity . Natural children resemble , imitate and obey their Parents : So c they that resemble , imitate and obey God are counted his children , his Seed ; and d they that resemble , imitate and obey Satan are called his children , his Seed . Now these things premised , we may thus Resolve . By [ Seed of the Serpent ] we are to understand , 1. The Natural Seed or brood of the Corporeal Serpent , betwixt which & the womans Seed here is setled a perpetual feud , an hereditary and incurable enmity . But we must not limit the interpretation to this Seed only , as the e Iews do . We are further to understand , 2. The Spiritual or Metaphorical Seed of the Incorporeal Serpent , Satan . viz. all reprobates and wicked persons , which he doth asit were beget by his diabolical instilling of evil into them , whereby he makes them like himself in corruption and destruction . This Seed of the old Serpent will be at perpetual and hereditary Enmity with the Seed of the woman : and the Seed of the woman against it . And this is the Seed which is here Principally intended : Satan , the father of this Seed , being the principal Agent in man's ruine . By [ Seed of the Woman ] what we are to understand , is a f great and famous Controversie : and that not only betwixt the Orthodox , and Heterodox : but even among the Orthodox writers themselves . viz. whether the word [ Seed ] here is to be taken , 1. Universally of all the womans posterity whatsoever . Or 2. Individually onely of Christ , the Principal Seed , the Seed of the virgin . Or 3. Collectively of Christ & all his spiritual Seed according to the Election . I. Seed here cannot be taken universally of all and singular the Posterity of the woman without exception . For , 1. Many , yea most of the Natural Seed of the woman do in all ages degenerate into the Seed of the Serpent . So that Christs flock is but g a little flock : and comparatively h the whole world lyeth in wickedness . Now those that degenerate into the Serpents Seed , cannot be here intended by the womans Seed , because these two Seeds are set at extream Enmity against one another . 2. The womans Seed here spoken of , shall bruise the Serpents Head. But all universally shall not bruise the Serpents Head , and have full victory over Satan : For then all should be saved , inasmuch as i whosoever overcometh shall be saved . Rather the greatest part is overcome by the k Prince of the world that ruleth in the children of Disobedience . II. Seed here cannot be taken only Individually and singularly of Christ alone , the Seed of the virgin , exclusively , so as to exclude all besides himself . Though l some learned writers lean this way , and m Pareus gives some Reasons for this Opinion , which that learned Rivet Answers . Let the Reader consult them . III. But [ Seed ] here is to be taken Collectively , as Comprehending Christ and all his Seed , Christ and all his elect members : ( yet Christ as the Head , them as the body ; Christ principally , them Secondarily ; Christ by way of Eminency , as the Seed blessing , Them by way of participation with Christ , as the Seed blessed . ) For , 1. The Antithesis , or Opposition of the Seeds requires this ; viz. As the Seed of the Serpent is taken collectively , for all the wicked and reprobate vassals of Satan : So the Seed of the Woman is to be taken for all the godly Elect born of a woman , First Christ and then all his Seed in him . Otherwise the Opposition will not be fit . Doubtless if Seed in the one phrase be taken Collectively , then in the Opposite phrase it must not be taken Individually . It must be understood Collectively in both , or Singularly in both . 2. By [ the woman , ] Eve is immediatly to be understood . Consequently by the Seed of the woman , All Eve's posterity that degenerate not into the Seed of the Serpent . But first , Christ : then they that are Christs . 3. That Seed of the woman is intended , against which the Serpent and his Seed are at Enmity ; but the n Serpent and his Seed are at Enmity not onely against Christ , but against all that belong to Christ. 4. Finally that Seed of the woman is here meant , which shall victoriously bruise the Serpents Head : But that shall be done both by Christ and his Elect members . By Christ originally and Primitively , through his own power : by them that are Christs Derivatively , through power derived and victory Communicated from Christ unto them . 4. What Punishments they are which are here pronounced upon the Serpent . For clearing this , Consider ; As there was a Twofold Serpent , Tempting : viz. the invisible Serpent , Satan Efficiently ; and the visible , corporeal Serpent , the beast , instrumentally : So these two Serpents had two sorts of punishments inflicted on them respectively ; the visible Serpent had his Corporal punishments laid on him , and proportionably the invisible Serpent had his Spiritual punishments allotted unto him . Those were grievous : these double grievous . And the punishments of the visible Serpent , by analogie indigitate to us the punishments of the Serpent invisible . The Punishments of the visible Serpent were especially four . viz. I. An Extream Curse above all Cattel , and wild beasts of the Field . o And the LORD God said unto the Serpent , Because thou hast done this , Thou art cursed above all Cattel , and above every beast of the field . Hereupon the Serpent becomes the most loathed , and abhorred of all these Creatures . But this is more General . II. An ugly , deformed and debased Posture of body . p Upon thy belly shalt thou go , and dust shalt thou eat all the days of thy life . 1. Touching the Serpent's going upon his Belly , ( 1 ) Some think this was the Serpents Natural posture , and that it became poenal to him only by divine destination . But ( as q Rivet notes ) this is not sufficiently proved , by them that Assert it . ( 2 ) Some suppose that at first the Serpent had legs and feet , as other beasts had , because he seems r divers times to be reckoned or ranked with cattel and beasts ; now beasts are s distinguished in kind from Creeping things . And that he was deprived of his feet and cast upon his belly , upon Satans abusing him to seduce the woman . This is t ascribed to B. Ephraem . ( 3 ) Others are of opinion , that though at first the Serpent had no feet , yet he crept more easily upon the hinder part of his body , his head and breast being erect and lift up from the Earth , not as the head and breast of a man , but of an Heart , Peacock , &c. but after his Seducing of the woman , his head and breast also were cast upon the ground . This is ascribed to Luther . Now , though we cannot herein positively determine , the Scripture being so silent : yet forasmuch as the Serpent u spoke to the woman , it is very probable his posture was either naturally erect in the forepart of his body , or occasionally lifted up for that time ; otherwise his other ugly posture might have caused the woman to fear and shun him . 2. Touching his Eating of dust , It seems not to be a New sort of punishment , that the Serpent should eat nothing but dust ; for experience tels us the Serpent feeds upon herbs and other Creatures : but rather it is an Additional exposition and aggravation of the former punishment . As if it had been said , Thou shalt so creep upon thy belly with thy whole body on the Earth , that thy mouth and nostrils shall be filled with dust raised up by thy creeping , thy mouth still going so close to the Earth , as if thou wert eating and licking up the dust . III. An inveterate hereditary Enmity betwixt the Serpent and the woman , and betwixt their two Seeds . So that the Serpent fears and flies the very sight of man and woman , creeping into holes and caverns of the Earth from them : and contrariwise mankind , Especially women , fearing , hating and abhorring Serpents , even to their destruction . IV. Finally , An utter destruction of the Serpent by the Womans Seed : though the Serpent may in some strait wound and bruise mans heel , yet man shall bruise his head , totally destroy him , not contenting himself to crush or wound his body , but his most vital and hurtful part , his head . These are the Punishments of the Corporal Serpent . For these the Letter of the text is clear . And though the Serpent was without reason , did not properly Sin , nor could understand these judgments pronounced : yet was it according to Divine wisdom and justice , thus to denounce these punishments upon the Serpent . 1. Partly , because the Serpent became the instrument to dishonour God and ruine man : which was made in his kind to serve God and man. 2. Partly , to testifie Gods extreme detestation of the fact , who so punisheth the very instrument whereby it was effected . As when a man so abhorres a murder , that he breaks and burns the very knife or weapon whereby it was Committed , &c. 3. Partly , to instruct our first parents how hainous their sin was , and how deeply God displeased thereby , who so plagues the Serpent being the occasion thereof . 4 Partly , to let Satan the old Serpent see what vengeance he was to expect , for seducing mankind . For , if this be done to the instrument : what shall be done to the Principal Agent ? The Punishments of Satan the invisible Serpent , which are principally here intended under the former literal punishments of the visible Serpent , are proportionably four also . viz. I. He is extremely Cursed . As the Serpent was cursed above all cattel : So Satan is cursed above all Creatures , with Gods direful Curse . II. He is deeply debased , and that for ever without all hope or possibility of relief . For as the Serpent was doomed to that basest posture of creeping upon his belly , and consequently as it were eating the dust , and that all the days of his life , ( by which postures the Scripture is wont to signifie x deepest abjection and ignominy of a man subdued , prostrate , abased , fearing or feeling extreamest misery , &c. ) So Satan , that proudest Spirit , who lifted himself up against God , and disdained to be debased for his sin below man , was therefore for his seducing of man debased to utter ignominy , contempt , baseness , as it were creeping on the Earth and licking the very dust under mans feet , and to be trampled upon by him , and this Continually . Not , that Satan was not y cast down from heaven to hell , before , for leaving his first estate : but that now he Received an additional aggravation of his Punishment , for his destroying of mankind . This seems the most sober and sound application of this second punishment to Satan . As for those interpretations of his going upon his belly , and eating the dust , Either to intimate z the double Sin , Pride and Luxury , whereunto he tempts man ; As some . Or to imply a Gluttony , lustful thoughts or Actions , whereunto he sollicits men ; as others . Or to import , b That Satan should thenceforth have no power over the Soul , but only over the body , which is dust ; as the Cabalistical Jews . Or , that Satan , who delights to feed upon the death of men , shall only eat them that are dust , that is earthly men ; as c Hierom. These and like interpretations ( though witty glosses , allusions or allegories , ) seem not so safe and solid to be insisted upon . III. He , and his Seed , viz. all wicked Angels and reprobate men , ( who imitate him , obey him , are acted by him , and become like him in evil , ) are plagued with a Spiritual Enmity of the woman and her Seed . viz. Christ and all his Elect against them d Michael and his Angels and Saints , against the Dragon and his Angels and limbs . And e greater is he that is in us , then he that is in the world . IV. Finally , Satan shall be utterly crushed and destroyed by the womans Seed . For , though he may bruise the Heel , ( far from Head and Heart ) that is , do some less dangerous hurt to the womans Seed : yet shall his very head , ( wherein his policy , strength and mischief chiefly lies ) be bruised by the woman's Seed . He may hurt the womans Seed : but the womans Seed will totally destroy him . For ( as one wittily observeth ) The Serpent hath but one head ; when that is bruised , he is ruined : as f Luther notes , the least blow on his head kils him ; but the womans Seed hath two heels , when one is bruised , he can go upon the other , and both of them are far from the Heart the vital part . These are judgments here threatned to the Serpent , visible and invisible . 5. Finally , The Benefits implicitly and explicitly Promised for the woman and her Seed , are divers and excellent . Not to dispute now , 1 Whether under the Serpents g Curse for ruining mankind , be not implyed a Contrary blessing intended for mankind ? 2 Whether under the Serpents deep debasement for debasing man and causing him to fall , there be not implyed contrari wise some hope of lapsed Mans advancement again to a more honourable Condition ? Which things yet seem very probably to be insinuated . Yet these Mercies and benefits seem clearly intended . viz. 1. Gods free love , rich Grace and Commiseration to the woman and mankind lapsed , in setting her at Enmity against Satan , by familiarity with whom she was undone . In which Enmity against Satan , seem to be implyed , Enmity against Sin , whereunto Satan tempts : Amity and reconcilement with God , from whom Satan tempts . viz. Repentance from Dead works and Reconcilement to God. 2. Such a Seed of the woman as should not onely be distinct , but quite Opposite unto the Serpents Seed , viz. Principally and peculiarly , Christ : Secondarily , all that are Christ's . This is contained in the Enmity of the two Seeds . 3. A Continued Conflict of the womans Seed against the Serpent and his Seed , and at last an absolute victory over Satan and his Seed when they have done their worst . h It ( the womans seed ) shall bruise thine head : and thou ( serpent ) shalt bruise his Heel . But of these things more fully in the following Aphorisms . Thus of the Sense of the words . SECTION . III. III. THe Positions or Aphorisms , resulting from these words thus briefly unfolded , Touching Gods First Discovery of his Covenants of Promise , From Adam till Noah , are divers . viz. Hence , 1. Immediately upon Adams Fall God revealed a gracious promise touching mans Recovery . 2. This Promise of mans Recovery was revealed very imperfectly and obscurely . 3. This first Promise of lapsed mans Recovery , was Revealed in Christ , the Seed of the woman . 4. This First Promise in Christ Revealed lapsed mans Recovery in the Enmity threatned betwixt the woman and the Serpent , betwixt her Seed and his Seed ; and in the Events or Fruits of that Enmity . 5. This First Promise revealed in Christ the Seed of the woman , though it had not the Name and Formality of a Covenant ; yet had it the Nature , Substance and Reality of a Covenant . These five Aphorisms being distinctly opened and cleared , The First Discovery of Gods Covenant of Faith , in the First remarkable Period of time , From Adam till Noah , ( which was above one thousand and fifty years , as Chronologers observe out of the History of Genesis ) will be sufficiently unfolded . APHORISM I. HEnce , Immediately upon Adams Fall God revealed a gracious Promise touching mans recovery . H●…re note , 1. That after the Fall God revealed a Promise touching mans recovery . 2. That this Promise was revealed immediately upon Adams Fall. 3. That this Promise was most gracious . 4. Corollaries ensuing hereupon . 1. That after the Fall God revealed A Promise touching mans Recovery ; is evident , 1. By the heavy and dreadful doom which God pronounced upon the Serpent for ruining Man by his subtile Seducements . This doom was fourfold , as hath been shewed . A doom not onely in Justice and wrath against the Serpent : but also in mercy , favour and compassion to man seduced by the Serpent , as the particulars thereof evince . Now in Gods Explicit denouncing of the Serpents destruction for Seducing Man , seems to be comprized an implicit promise of mans Salvation , though seduced by Satan . 2. By the Enmity which God hath put betwixt the woman and the Serpent , and betwixt their respective Seeds . For , where there is Enmity against the Serpent Satan who tempteth unto evil ; there must be a Nature and principle Contrary both to Satan , and to Sin , whereunto Satan tempteth . What can this principle be , but Repentance , & c ? And where there is enmity expressed against Satan : there is Reconcilement , Amity and Union implyed with the Lord God. This imports mans Recovery . 3. By the utter victory promised to the womans Seed over the Serpent , in bruising the Serpents Head. The Serpent overthrew the woman : but the womans Seed shall overthrow the Serpent , and all the i works of the Devil , Sin and Death . Satan is not subdued , till sin and Death be subdued . Now sin and Death being bruised in the Head , and subdued : Man is delivered from his deadly enemies and recovered . For ( as k Luther said well ) Sin and Death are the Head of the Serpent . 2. That the Promise of Mans Recovery was Revealed immediately upon Adam's Fall , seems clear by the Series and order of the History . For , Adam , in all Probability fell on the self-same day in which he was created , being the same day made and marr'd , formed and deformed , as hath been l formerly shewed : And was m on the same day wherein he finned , cast out of Paradise , stript of all his Paradise-Priviledges , and sentenced to divers miseries : yet after his fall , and before his Sentence or ejection out of Paradise , whilest God was pronouncing Sentence upon the Serpent ( who first offending , was first doomed ) even then the Lord n Promiseth the enmity of the woman and her Seed against the Serpent and his Seed , and the bruising of the Serpents head by the Womans Seed . Una eademque dies vulnus opemque tulit ; One and the snme day brought on both the Woman and the cure , the Malady and the remedy . In the Serpents malediction , is Comprised the Sinners . Benediction . Whilest God denounceth the Serpents Damnation , he proclaimeth the Sinners Salvation . This Promise is not directed to the woman , deceived by the Serpent : nor yet to Adam , deceived by the woman ; But it is expresly directed to the Serpent ; for , as yet God continueth his speech to the Serpent , and this is part of his Doom , o And I will put enmity between thee and the woman , and between thy Seed and her Seed , &c. How is it directed to the Serpent ? Not as a Promise ( for God intended no Promise nor saving mercy to him , ) but only as a Threatning . Every thing therein is destructive to the Serpent : not only the Curse , and his debased Posture : but also the Enmity , and the bruising of the Serpents Head. What could vex and punish the Serpent worse , then to be ruined by the Seed of the woman whom he had ruined ? So then it is a Promissory threatning : and a Minatory Promise . As Minatory it was against the Serpent : as Promissory it was for Sinners seduced by the Serpent . It is as Sampsons Lyon with Honey in his bowels . The Lyon of the threatning is for the Serpents ruine ; the Honey of the Promise is for the Sinners refreshment . 3. That this Promise was most gracious , may appear divers ways , viz. 1. By the extream misery into which man was plunged by his Fall ; before , & when this Promise was made . For , at that time man was wholly under the deadly penalty of the broken Covenant of works admitting of no Mercy ▪ The Covenant of Faith in Christ the Seed of the woman being as then wholly unknown to him as a Remedy . This was the utmost misery that ever mankind was in , or can be in , on this side hel , from the beginning to the end of the world Consequently Gods promise of the Recovery out of this extreamest misery , must needs be supereminently gracious . 2. By the compleat sufficiency of the Remedy promised for mans Recovery out of this extremest misery , viz. the Seed of the woman , that is peculiarily & primarily J. C. God-man , to be born of a woman p who is able to save to the utmost . Nor man , nor Angel , nor any meer Creature in the world could have appeased infinite justice offended , & so have recovered man offending : had not Jesus Christ this Seed of the woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undertaken and effected it . The promise then must needs be most gracious , that contrary to all desert , tenders to man most wretched , the only all-sufficient and Efficacious remedy . 3. By the Speediness of the Promise . Had God promised Recovery to Adam q nine hundred years after his Fall , it had been a glorious act of Grace : But that he promised this recovery so immediately after his fall the self-same day , this proclaims divine Grace double glorious . Oh the riches of the Glory of Gods Grace to wretched man , That would not suffer him to lie despairing in his misery , for one day ; That would not permit Satan the old Serpent , to insult over him , and his misery , for one day ; That would not suppress the yerning of his bowels of mercy to miserable undone man for one day : That would not defer the publication of the soul-reviving Gospel of Christ , the Sinners Salvation , the Serpents Damnation , for one day ! 4. Lorollaries hence . Did God immediately upon Adams Fall reveal a Gracious Promise touching Mans Recovery ? Then , ( 1 ) See here the Antiquity of the Gospel . The word Gospel is from the ancient Saxon Godspel , that is , Good-speech , as r some think : It is , Glad tidings from God touching lapsed Sinners Recovery and Restitution . Such glad tidings is peculiarly stiled s The good word of God : and is published not only since Christ under the New Testament , but long before Christ under the Old Testament . And they that reject or despise the Old Testament , as not Gospel , do neither understand what the Old Testament , nor the Gospel mean. The Gospel , the glad tidings of Sinners Recovery , was published presently upon man's fall : probably on the self-same day whereon man was corrupted , yea and created . And after that , still more and more cleared , by Scriptures in all succeeding ages . The Gospel then is almost as ancient as the Creation of the world . Hence it s stiled , for the Great Antiquity of it , t The Everlasting Gospel . And to this effect it is said , that u The un-lying God hath promised Eternal life before the world began . Gr. before times of ages : or , before ancient times . Here ( as x Calvin well noteth ) we are not to carry the Promise to before all times , but to most ancient times , even from the foundation of the world . Thus the Gospel is most ancient . And good things , the more ancient , the more excellent , as most like to God himself , y who is from Eternity . ( 2 ) Mans Recovery was at first but Promised . It was not actually effected and performed z till the fulness of time , which was many thousands of years after the Fall : till when , Mans Recovery did hang only in the Promises , like water in the clouds , or like fruit in the blossoms . And yet this Recovery only Promised , was for those times effectual and sufficient for the Elects Salvation living in those days : Gods Promise being sure and infallible to all believers . But now in these later times Mans Recoverie , promised of old , is actually performed and accomplished . And Performed Recovery , far surpasseth promised Recovery . ( 3 ) Gods incomparable love to mankind is singularly to be Admired and Adored , in that immediatly upon mans fall he would graciously promise mans Rise and Recovery . For , if we duly Consider , The Author Promising , The Blessing Promised , The Object to whom the Promise was made , The Season when the Promise broke forth , And the Parties to whom the promise was denyed ; it will appear that Gods free love to mankind is most wonderful indeed . 1. The Author promising mans Recovery is God. That God , who a by a word made the whole world , and , the world becoming corrupt , could by a word have unmade the world again , and have created another world . That God who depends upon no creature , hath no need of man , not of any work of of his hands to add unto him . If man be saved , what gains he ? if man perish , what loseth he ? yet such his love to man , that he who hath no need of man , promiseth Recovery unto man. 2. The blessing promised , is lapsed mans Recovery . In his Enmity against the Serpent , Amity and Reconcilement with God is promised : and in his bruising the Serpents Head , victory over Satan . O Happy Restauration ! Man un-recovered , would have been as wretched as the Devils : Man Recovered , will become as blessed as the Angels . 3. The Object of this Promised Recovery , is lapsed man , Corrupted Man , Apostate man , worthless , loveless , liveless , hopeless , helpless man , dead in sin , enmity against God , without God in the world , wholly unfit for Heaven , a vassal of Satan , a child of wrath , and an heir of Hell. And will the Holy Lord cast his eye upon such a wretch , such a detestable lump of wickedness , More full of Sin then any toad of poyson ; so as to restore him ? 4. The Season of this Promise of Recovery , was immediately upon Adams fall . Man , presently upon his Creation , made haste to damn himself : God , presently upon Mans fall , made haste to save him . As a tender father speedily snatches up his fallen child from the ground , from fire or water , and hugs it in his Arms compassionately : So the heavenly father snatched our first parents speedily from their lapsed , hopeless state , far worse then of fire or water , by the hand of this Promise , and embraced them in the bosom of his love most tenderly . This was love indeed . b Speedy kindness is double kindness . 5. Finally , The Parties to whom this Promise was denied , were lapsed Angels . They were above man by Creation : Man becomes far above them by Restauration . The Angels fall , and find no mercy , no Promise , &c. but c woful Curses , sharp threatnings and severe judgements ; Man fals , and yet he finds rich Mercy , and saving Promises of Restauration . Is the inferiour Creature thus respected , when the Superiour is neglected ? Is man healed , when Angels are left incurable ? Is lapsed Man saved , and fitted for Heaven ; when lapsed Angels are damned and fixed in Hell ? Here 's an admirable love , a discriminating love to mankind , for ever to be adored . ( 4 ) God takes more pleasure in Sinners Recovery , then in Sinners Ruine . This is evident , 1. In that , so immediately upon their Ruine he most sweetly promiseth their Recovery . As most unwilling , that mankind should remain at all in their lapsed State. 2. In that , Since then God so often testifieth , that he hath no delight in Sinners Destruction . To this effect God interrogates , d Have I any pleasure at all that the wicked should dye ? saith the Lord GOD : and not that he should return from his ways and live ? — yea God positively Asserts , e I have no pleasure in the Death of him that dyeth , saith the Lord GOD : wherefore turn your selves , and live ye . And if this be not pathetically enough expressed , he swears ; f As I live , saith the Lord GGD , I have no pleasure in the Death of the wicked , but that the wicked turn from his way and live : Turn ye , turn ye from your evil wayes ; for why will ye die , O House of Israel ? How emphatically ! Doubt . If God have more pleasure in Sinners recovery , then in Sinners ruine : why did God permit the Fall ? and upon mans Fall , punish him with Death ? Answ. 1. God permitted the Fall , that he might glorifie himself the more in fallen mans recovery . For , as g Augustine well : God is so good , that he would not suffer evil to be , were he not able , and did he not intend to bring greater good out of that evil . Hereby ( 1 ) The weakness of the perfectest Creature , left to it self , is discovered . ( 2 ) The mysteriousness of the lapsed Creatures recovery is occasionally revealed . ( 3 ) The h Condemnation of the old Serpent the Devil and Satan is aggravated . ( 4 ) The just rejection and condemnation of reprobate persons is prosecuted . And ( 5 ) In all the glory of Gods power , freedom , Justice , Mercy , &c. is most illustriously advanced . 2. Though God permitted Mans fall , yet in that Permission , He neither did man any wrong at all , for he was not bound to uphold man , but left him in a perfect , yet mutable state : Nor was he any cause of mans Sin directly or indirectly : for he neither necessitated him to evil by creation or Constitution of his Nature , man being i made upright , free , and able to all good : Nor did God k tempt him to evil by his Providential dispensation , but only left him to himself to stand or fall . 3. Man being fallen , God justly punisheth the impenitent with Death . Not that he hath any pleasure in the Sinners Death as it is the Destruction of his Creature , but only as it is a due act or expression of his Truth and Justice for his own glory against Sin and Sinners . ( 5 ) How advantagiously hath God improved Adams fall , In promising his Recovery immediately upon his Fall ? What greater mischief or disadvantage ever came into the world , then by Adams Apostasie ? For , thereby Adam and all his posterity to the end of the world were utterly undone , and involved under Death : Hereby Satan had most notably wreak'd his malice upon mankind , and brought them under his diabolical Tyranny : And thereby the Glory of the Creator was deeply obscured and Ecclipsed , his noblest Creature on Earth being ruined , and set against him in extreamest Enmity . Yet all these disadvantages the Lord hath turned to great advantage by this blessed Promise . viz. 1. To the increase of Man's felicity . Man was happy before his Fall by a Natural , mutable and finite righteousness in his own person : but he becomes more happy since his fall by a supernatural , immutable and infinite righteousness in the person of the Promised Seed . Before , upon continuance of his obedience , he should have had a continued life in Paradise on Earth : Since , upon his faith in Christ , he shall have eternal life in Paradise which is the third heavens . Thus Adams greatest loss is improved to his greatest gain . 2. To the aggravation of Satans Misery . Satan was miserable before mans fall , for not keeping his first estate , l being reserved in chains under darkness unto the judgement of the great day ; But became much more miserable by effecting mans ruine : being m thereupon doomed to a fourfold judgement . Then he envied mans natural happiness , so as to overthrow it : Now he shall twice so much envy mans supernatural happiness , which he can never overthrow , but must eternally be overthrown by it . Thus the Lord hath out-shot Satan in his own Bow : hath cut off this Goliah's head , with his own sword . 3. To the illustration of his own glory . Before mans fall God was much glorified by mans Creation : Since his fall , much more glorified by his restauration . Before , by mans integrity of Nature : Since , by mans integrity of Grace . Before , God was glorified in his wisdom , freedom , power and goodness : Since , he is glorified not only in these his perfections , but also in his free Grace , Mercy , bowels of Commiserations and long-suffering . ( 6 ) Hath God thus laid a foundation of Sinners Recovery in his Promise ? Then let us , as children of this our heavenly father , resemble him , in endeavouring to Recover lapsed Sinners . Are we our selves Converted and Recovered from a state of Sin , to a State of Righteousness ? Then let us endeavour by Conviction , Admonition , Exhortation , Example , and by all means possible to win and gain poor lost souls unto God : especially such as are more neer and dear unto us . Let the Convert Minister labour to Convert the people Committed to him : the Convert husband to gain his carnal wife : The Convert Parents and Masters to win their carnal children and Servants . For , 1. This is a duty required and to be endeavoured , not onely of Ministers n publikely and Especially : but also of particular Christians privately and in their place . o Brethren , ( saith Paul to the Galatians ) if a man be overtaken in a fault , ye which are spiritual , restore such an one with the spirit of meekness . 2. This the godly have desired and endeavoured . One Convert soul , would have ( if it were possible ) all the world also Converted . David begging Restauration from his fall , upon his Restoring promiseth ; p Then will I teach transgressors thy ways , and Sinners shall be converted unto thee . Paul once Converted , q was an happy instrument of the Conversion of many . And he saith of himself ; r Though I be free from all men , yet have I made my self servant to all , that I might gain the more : And unto the Iews , I became as a Iew , that I might gain the Iews : To them that are under the Law , as under the Law , that I might gain them that are under the Law : To them that are without Law as without Law , ( being not without Law to God , but under the Law to Christ ) that I might gain them that are without Law. To the weak , became I as weak , that I might gain the weak . I am made all things to all men , that I might by all means save some . 3. For the gaining of Sinners the Lord hath given particular directions : How some are to be won with sweetness , love and meekness ; others with fear and terrour . s Of some have Compassion , making a difference ; and others save with fear●… pulling them out of the fire . 4. The Act of winning Souls is an high and excellent point of skil , most-desirable . t He that winneth souls , is wise : spiritually , savingly wise indeed : for himself and others , for this and the world to come . 5. How much good doth this bring to the Parties converted ! u Their eyes are opened , they are turned from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins , and inheritance among them which are sanctified by faith which is in Christ. And Iames saith ; x Brethren , if any of you do err from the Truth , and one convert him : Let him know , That he which converteth the Sinner from the error of his way , shal save a Soul from Death , ( and one y Soul is better worth then all the treasure of this world , ) and shall hide a multitude of sins . 6. Finally , How advantagious will the Conversion of Sinners prove to the instruments of their Conversion ! Hereby they shall sweetly resemble the compassionating God , who presently upon Adams fall held forth his golden Scepter to him , His sweet Promise of Recovery . And it s no small happiness to be like unto the most Happy God. Hereby also they shall treasure up for themselves a great reward for a better world . For , z They that be wise shall shine as the brightness of the firmament : and they that turn many unto righteousness , as the Stars , for ever and ever . Thus ; Immediately upon Adams fall , God revealed a gracious Promise touching mans Recovery . This the First Aphorism . APHORISM . II. HEnce , This Promise of Mans Recovery was revealed very imperfectly and obscurely . For clearing of this , Consider three things , viz. 1. That this Promise of Mans Recovery was revealed very imperfectly and obscurely , is plain divers ways . 1. In that this Promise is not here fully and wholly expressed , but in part onely implied . viz. In the a Enmity of the woman and her seed against the Serpent and his Seed , explicitly threatned : the Reconcilement and amity of the woman and her seed with God , is contrariwise implicitly promised . And that which is not plainly expressed , but only implied , is imperfectly and obscurely revealed . 2. In that , this Promise so far as it is expressed , is laid down very generally and remotely ; b The womans Seed shall bruise thine head , said the Lord to the Serpent . This is all that 's expressed . Now though this for the materiality of it be a Promise , That the womans Seed should ruine the Serpent , who had deceived the woman : yet for the Formality or manner of it , being uttered and directed only to the Serpent , it is only a Threatning of his Destruction by the womans Seed . And what is here Promised , is propounded very remotely and generally . For it is not declared particularly & distinctly , ( 1 ) What this womans seed shall be , for person and office . ( 2 ) When this Seed of the woman should bruise the Serpents Head. Nor ( 3 ) How this Seed should bruise the Serpents Head. But only in the General , The Seed of the woman shall bruise the Serpents Head. Now all Generals are very imperfect and obscure . 3. In that this Discovery of the Promise of Mans Recovery , comes far short of all following discoveries thereof , if they be Compared together . As in the opening of them hereafter will more fully appear . 2. Why was this Promise of mans Recovery thus obscurely and imperfectly revealed ? Answ. 1. Because , This Promise was the First Promise , the first day-break of Salvation , and the very First Gospel that ever was preached unto Sinners . Therefore it was the obscurest and imperfectest of all the Promises . When God at First created the world , he proceeded from the most obscure and imperfect state of the Creature , to the more clear and perfect , till at last he came to the perfectest . At first he c created the confused Mass or lump , and the Earth was without form and void , darkness being upon the face of the deep ; Then he created things without life ; as light , the firmament , Dry land , and Seas . 3 ▪ After these he created things that had life , but no sense ; as grass , herbs and trees . After these , things that had life and Sense , but no Reason ; as fowls , fishes , beasts and creeping things . Last of all he created them that had life , Sense , and Reason ; as Man and woman , that were perfectest of all . In like sort when God Re-Created the lapsed world of mankind , and Revealed this new work of his by Covenant and Promise , He laid open this mysterie in his Promises and Covenant , not all at once but by degrees . This first degree being darkest : the last clearest of all . As the first model of a building : The first lineaments of a Picture ; The first draught of Covenants and Articles of Agreements , &c. are still most rude , imperfect and obscure . 2. Because , This Promise was the remotest and at greatest distance of all other from the Performance and accomplishment thereof in the actual exhibition of the womans Seed . d Betwixt this Promise , & Christs Death whereby he specially bruised the Serpents head , there were almost four thousand years . Adam and the fathers of the old world through this longest Promissory Prospective looked at Christ a great way off : and therefore they beheld him more dimly and obscurely . Every object , the greater distance it is off , the more darkly and imperfectly it is beheld : the nearer , the clearer . 3. Because , when this Promise was revealed , Gods Church was ( to say the best ) but in its primordial foundation , in its extream infancy , yea but an Embryo ; This very promise being the first foundation-stone whereon it was built in Christ. Consequently the Capacity and apprehension of the Church , most weak , imperfect and obscure . God therefore suits them with the most imperfect and obscure Discovery of the promised Recovery : Gives them the first Elements . The A B C of the Gospel : as they were e able to receive it . God reveals not what himself is able to Reveal ; but ( such is his indulgence , and condescension ) what his people are able to Receive from time to time . 4. Because , From this first Promise , till the actual Performance of mans Recoverie in the Recovering Seed of the woman , God intended still a clearer and clearer Manifestation of this Mysterie from age to age , till at last the full noon-tide or perfect day of the New Testament should be discovered most brightly and gloriously . By this gradual discovery , The Churches faith and hope are more & more nourished and encouraged against fainting : The worth and desirableness of the promised Seed is more and more displayed day by day : And the glory of divine Wisdom , Grace , Mercy and Goodness is still afresh magnified with greater and greater degrees of exaltation . Therefore , this first discovery is most dark and imperfect : that so there might be a more excellent and observable progress , from the darkest to the brightest , from the lowest to the highest Revelation of Mans Recovery in Christ. e Pareus also gives divers Causes of the obscurity of this First Promise . See them in the margin . 3. Corollaries resulting hence , are these . viz. 1. Hence , The wisdom and goodness of God in his Gospel-dispensations is very observable . He Reveals not the mysterie of Christ , and of Sinners Recovery by him , all at once , nor in full clearness and perfection at first ; but most obscurely . Otherwise , ( 1 ) The f glory of a full discovery would have dashed and dazled his people's weak apprehensions in those days of the Churches extreamest infancy . ( 2 ) The Faith and hope of his Church would not have so increased and grown by degrees from dimness to clearness . ( 3 ) Nor the desirableness of Christ have been more and more desirable from age to age , according to the sweet and comly order of Gods discovery . In these regards the wisdom & goodness of God is the more notable in this way of discovery . 2. Hence , The Gospel at first had very weak and small beginnings . This obscure and imperfect Revelation of mans recovery was the first out-breaking of it . Though afterwards it hath increased to wonderful perfection . Hence , Christ compares it to g a little leaven , which at last leaveneth the whole l●…mp , and to a small grain of mustard seed , which groweth at length to such a tree that the fouls lodge in the branches of it . And Christ is compared to a little h stone cut out of the Mountain without hands , that became a great Mountain , and filled the whole earth . As the greatest River at first ariseth from a small spring ▪ Or as the i waters of the Sanctuary that at last became impassable , were at first but up to the Ancles . Who then would despise the day of small things ? who would not greatly prize the least beginnings or discoveries of the Gospel ? The whole Gospel ( which now hath filled all the world ) was at first wrapped up in the narrow womb of this Mother-Promise . 3. Hence , The Church and people of God after the fall , in the beginning of the world were very darkly and obscurely instructed in the mysterie of Christ. They did but grope after him , as in the dawning of the day : They did but dimly discover him afar off ; and yet sufficiently for their salvation in those times , if they believed ; and for their condemnation , if they believed not . How much better hath God provided for us under the New Testament , upon whom the ends of the world are come , having most clearly , fully and with open face displayed Jesus Christ and the glad tidings of Sinners Recovery by him , as in the Noon-tide of clearest Evangelical glory ! Oh how faithful , obedient , and thankful should we be beyond them ? But k if we neglect so great Salvation , so clear Gospel-manifestations : How shall we escape ! where shall we appear ! APHORISM . III. HEnce , This first Promise of lapsed mans Recovery was revealed in Christ , the Womans Seed . For clearing of this , let us see : 1. That this First Promise was revealed in Christ , the woman's Seed . 2. What meant the Revealing of this Promise , in Christ , the womans Seed . 3. Why this First Promise was revealed in Christ , the Seed of the woman . 4. What Corollaries result hence . I. That this First Promise of lapsed mans Recovery was revealed in Christ , the Seed of the woman ; is evident For , 1. This Text declares expresly , that l the Seed of the woman shall bruise the Serpents Head. Now this is the principal Promise of this Scripture : comprising in it lapsed mans Recovery ; and this Promise is revealed in Christ the Seed of the woman . For , God doth not barely Promise , that the Serpents Head shall be bruised : but also , That the Serpents head shall be bruised by the Seed of the woman . At one and the same time that the bruising of the Serpents Head is promised , The Seed of the woman , Christ , is promised to bruise his Head : Consequently this first Promise of Mans Recovery is revealed in Christ the Seed of the woman . 2. This Seed of the woman that should bruise the Serpents Head , is no other then Christ. viz. Primarily , Christ Personal , God-man : Secondarily , Christ Mystical , his Church , his mystical body , they that are Christs . Not only the Person of the Mediator is stiled m Christ , in Scripture ; But also the mystical body of Christ ( in regard of her spiritual Oneness and sameness with him ) is denominated n Christ. As the body is one , and hath many members , and all the members of that one body , being many , are one body : so also is Christ , that is , Christ mystical . Now as the Seed of the Serpent is here taken Collectively , for all the wicked : so the Seed of the woman is to be taken Collectively , not only for the Eminent Seed , Christs Person , who is the Seed Recovering : but also for the Secondary Seed , Christs mystical body , which is the Seed Recovered . Both bruise the Serpents Head : Christ personal Primitively by his own power ; Christ mystical Derivatively by the power of Jesus Christ the Head , as after shall appear . Consequently this Promise of Sinners Recovery by bruising the Serpents Head , is revealed in Christ , Primarily , peculiarly , and especially in Christ personal , God-man . II. What meant the Revealing of this First Promise in Christ , the seed of the woman ? Answ. The Revealing of this first Promise in Christ the Seed of the woman , seems to have intended these four things . viz. 1. That this Promise was grounded on Christ , and led to him , as the bruiser of the Serpents head , the Recoverer of lapsed sinners . 2. That Christ in Order to this bruising the Serpents head , and Recovering of lapsed sinners , should in future time be incarnate and take flesh of a Woman . 3. That Christ the bruiser of the Serpents head , should not only be the incarnate Seed of the woman , but beyond that , the Omnipotent God. 4. That those Sinners who in and by Christ , should bruise the Serpents Head , should become a joynt-Seed with Christ , contradistinct from the Seed of the Serpent . 1. That , this First Promise was grounded on Christ , and led to him , as the bruiser of the Serpents Head , the Recoverer of lapsed Sinners . The words of the text speak this plainly , saying , o I will put Enmity between thee and the woman , and between thy Seed , and her Seed : It shall bruise thine head . All the Promises of God have their foundation and Confirmation in Christ the Mediatour : being p in him yea , and in him Amen . And so this Primitive Promise , this Ancient gray-headed Promise , was founded and setled on him . Before man's fall , the Promise of the Covenant of works was grounded and setled on man himself : Since the fall , the Promise of the Covenant of Faith is founded only upon Christ. It s a new kind of Promise ; and hath a New foundation . As Gods Covenant made to Abraham q was confirmed in Christ , or ( as the Greek implies ) confirmed towards Christ ; that is , stablished upon him , and leading unto him ; So this first Promise was confirmed in Christ also . This Promise is like that r Star in the East , that directed the wise men unto Christ. This Promise is as the shell ; Christ as the kernel in it . This Promise the precious Cabinet ; but Christ the most precious jewel in this Cabinet . 2. That , Christ in order to this bruising of the Serpents head , and recovering of lapsed Sinners , should in future time be incarnate , and take flesh of a woman . He therefore that 's here promised to bruise the Serpents head , and Consequently to rescue Sinners from the Serpent , is stiled the Seed of the woman . Not the Seed of the woman , for present ; but for future . If Christ the Seed of the woman should bruise the Serpents Head ; Then Christ was presupposed and implyed , first to become the Seed of the woman , by being made flesh ; and then , being incarnate , to bruise the Serpents Head. Doubt . Then , the Serpents Head was not bruised , Satan not destroyed , Nor lapsed Sinners recovered , till the fulness of time , which was above three thousand nine hundred years after the worlds Creation , and mans Corruption ; for till about that time ( as s Scripture and divers t Chronologers evidence ) Christ became not the Seed of the woman , was not made flesh . What became then of all mankind before Christ ? did they perish ? or could they be saved by the Seed of the woman , before the Seed of the woman was ? Ans. 1. Christ the eternal Son of God became the Seed of the woman divers ways . viz. by decree , by promise , & by performance . By Gods Decree eternally determining it before the foundation of the world . Hence u the scattered Jews are said to be redeemed by the precious blood of Christ , as of a lamb without blemish , and without spot , who verily was foreordained before the foundation of the world , but manifest in these last times . By Gods Promise in beginning of time declaring it . x The Seed of the woman shall bruise the serpents head . And By Gods Performance of his Purpose and Promise , actually exhibiting y Christ in our flesh in fulness of time . Now Gods Decree of Christs Incarnation before all time , and his Promise hereof in beginning of time , were as sure as his actual Performance in fulness of time . Therefore in all these respects he became the womans Seed . 2. Christ the Seed of the woman , did proportionably bruise the Serpents Head , Intentionally , Virtually , and Actually . Intentionally , according to Gods decree , Christ being intended and ordained to that end . Virtually , according to Gods Promise , The vertue of Christs victory over Satan extending it self to all the Elect from the very foundation of the world . z Iesus Christ being the same yesterday , and to day , and for ever . Hence , he is called , a The Lamb slain from the foundation of the world ; for this Reason among others , because the vertue of his blood shed in fulness of time extended it self even to the Elect from the worlds first Foundation , as the Sun at mid-day extends his light and influence backwards towards the East , and forwards towards the West , as well as to the very place where he is . And in this Sense , That of our Saviours to the Jews may be interpreted ; b Before Abraham was , I am . As if Christ had said ; I am , not only in mine eternal Divinity , but also in the vertue and Efficacy of my Mediatourship , long before Abraham . As c Calvin well expounds the place . And by this vertue of Christs office was Satan destroyed from the beginning of the world . Actually Christ. d bruised the Serpents Head by his Actual incarnation and officiating in our flesh ; As after will more fully appear . 3. All mankind therefore before Christs actual incarnation did not perish . All the Elect were saved by the same Jesus Christ from the foundation of the world . By faith they reallized Christ promised unto them as present and performed . e Abraham rejoyced to see his day by faith , and he saw it , and was glad . 3. That , Christ the bruiser of the Serpents Head , should not be only the incarnate Seed of the woman ; but beyond that , the omnipotent God. Otherwise , as meer man he could not have fully bruised the Serpents Head , and have perfected the Recovery of Sinners . Because lapsed man was now wholly enthralled under the Dominion of Satan . 4. That , Those Sinners , who in and by Christ should bruise the Serpents Head , should become a joynt Seed with Christ , contradistinct from the Seed of the Serpent . Therefore he saith not , Seeds , in the plural ; but , Seed , in the Singular number : and it , not they , shall bruise the Serpents Head. Referring this victory over , and destruction of the Serpent , to the womans Seed ; that is , Principally , to Christ who bruiseth him by his own power : Less principally , to them that are Christs , who bruise him by Christs power . None can actually share with Christ in bruising the Serpents Head , till they conform to Christ , ceasing to be the serpents brood , and becoming the womans Seed . III. Why was this First Promise of Sinners Recovery thus Revealed in Christ , as the womans Seed ? Answ. For these Causes especially . 1. Because Lapsed man , without reference and respect to Christ , this Seed of the woman , is wholly uncapable of any Promise of Mercy from God. And this , whether we consider Mans Sin ; Gods Truth : or Gods Iustice. 1. Mans sin in falling from God , was an Offence against an infinite Majesty , an infinite Glory : and therefore in it self deserved a kind of infinite punishment , Even f Eternal Death . This is the most proper adequate wages of Sin. Now where Sin hath deserved infinite punishment : The Sinner in himself considered , must needs be incapable of all Promise of Mercy . 2. God ▪ Truth g threatned man with certain Death in case of Disobedience , against the Covenant of works : Man falling from his Obedience , the threatned judgement must needs be inflicted according to the inviolable Truth of God , h who cannot lye nor alter , had not God provided 〈◊〉 Surety to undertake for him . 3. Gods justice is so infinite and exact , that it must needs i render to every one according to his works , without respect of persons ; unless full Satisfaction be made to offended Justice , which is infinite . Finite lapsed man Considered without any respect to Christ , can never make Satisfaction to infinite justice ; therefore no promise of mercy can have place towards lapsed man without reference to Christ. That therefore lapsed man might be rendered Capable of Gods Promise and Mercy , The Promise of his Recovery is revealed in Christ the Womans Seed . 2. Because , there is no other way in the whole world for lapsed Sinners Recovery but by Iesus Christ the Seed of the woman . k Neither is there Salvation in any other : for there is none other name under Heaven given among men , whereby we must be saved . Besides him , without him , All the Creatures on Earth , all the Saints and Angels in Heaven , are not able to save one Soul , or to expiate one Sin. Therefore the Promise of Sinners Recovery , that it might be sufficiently revealed , was revealed in Jesus Christ the womans Seed . 3. Because , God ( from eternity foreseeing mans Fall ) had eternally decreed lapsed Sinners Recovery by Iesus Christ the Seed of the woman . Thus Peter saith ; l Ye were not redeemed with corruptible things , as silver and gold , from your vain Conversation , — but with the precious blood of Christ , as of a Lamb without blemish and without spot . Who verily was fore-ordained before the foundation of the world , but was manifest in these last times for you . Hereupon Peter calls them , m Elect according to the foreknowledge of God the Father , through sanctification of the Spirit unto obedience , and sprinkling of the blood of Iesus Christ. By which passages its clear , That God eternally fore-ordained the redemption of lapsed Sinners by Christs spotless blood : which blood he had , not as the Eternal Son of God , but as the Seed of the woman . Therefore proportionably this First Promise of Sinners recovery was revealed in Christ as the Seed of the woman , in order to the accomplishment of this Decree . 4. Because , God peculiarly intended , in the Recovery of lapsed mankind , to glorifie his Son Iesus Christ the Seed of the woman , most Eminently . And this especially , 1. In his n Person ; 2. In his o Office ; 3. In the p States wherein he executed his office ; And 4. In the q Effects of his office . In all which , Christ God-man incomparably surpasseth all Men , all Saints , all Angels , and all Creatures in the whole world . Hereupon God revealed this First Promise of Sinners Recovery in Christ the Seed of the woman , as the first inlet and inchoation of Christs intended Glory . IV. Corollaries hence resulting . Seeing , This First Promise of lapsed mans Recovery was Revealed in Christ the womans Seed ; Then , 1. Lapsed mans Recovery from his State of Sin and Death , is not from within , but from without himself : even from Christ the Seed of the woman . Man could ruine himself : but being ruined , could not repair himself . Man could fall : but being , fallen could not raise himself again . Man that was wholly upright , could become a Sinner : but being a Sinner , could not possibly make himself righteous . Man that was perfect , yielded himself to be bruised by the Serpent : but being so bruised , had no power to bruise the Serpents head , nor to rescue himself from his Tyranny . No less , no other , then Christ , the supereminent Seed of the woman , could possibly effect lapsed Mans Recovery . Christ therefore is here Promised for that end . But God would never have promised Christ for lapsed mans Recovery , could lapsed man have possibly wrought his own Recovery . Now lapsed man could never have Recovered himself from Sin and Death ; 1. Because , Lapsed man hath neither Skill , nor Power , nor Will to Recover himself . Not Skill ; for his r Minde and heart is blinded by Sin and Satan the God of this world , so that he neither s knoweth , nor can know the things of God , but counts them foolishness . Yea he is meer t darkness , and cannot comprehend Gods light Not Power : for lapsed man is u without strength , without all acceptable saving strength to Spirituals . x He is not of himself sufficient to think any thing as of himself . He is y Dead in trespasses and sins . z In the gall of bitterness and bond of iniquity . a Taken Captive by the Devil at his will. Nor Finally hath lapsed man any will or true desire to recover himself . b Every imagination of the thoughts of his heart being only evil , and that Continually . c — Having his Conversation in the lusts of his flesh , and fulfilling the desires ( Gr. the wils ) of the flesh and of the mind . 2. Because , Lapsed man could never fulfil the broken Covenant of works , so as to be sufficient for his own Recovery . For he could neither fulfil it in an Active , nor in a Passive way . Not in an Active way : being wholly unable to yield unto it d perfect and perpetual personal Obedience ; Partly because he hath already broken it : Partly because he hath no principle of ability left in him at all whereby he might for the future keep it . Nor in a Passive way : for lapsed man could not , by any manner of sufferings , for Quantity , or Quality , for kind or degree , in Soul or Body , ever satisfie Gods infinite justice offended : Infinite justice offended , requiring infinite satisfaction for such offence : now no meer finite person can give infinite satisfaction , nay a finite Sinner can give no satisfaction at all . Now without compleat fulfilling of the Covenant of works Passively and Actively , there is no possibility of recovering lapsed Sinners . For , this broken Covenant must be repaired : or the penalty of it must be endured . 3. Because , Lapsed man is wholly opposite to his own Recovery , and wilfully set upon his own ruine . e The wisdom of the flesh is Enmity against God : for it is not subject to the Law of God , neither indeed can be . The Lord Christ , the Recoverer of Sinners , f came unto his own , but his own received him not . And he saith of the Jews , g Ye will not come unto me that ye might have life . And to Jerusalem , h How often would I have gathered thy children together , even as an Hen gathereth her Chickens under her wings : and ye would not ! yea the Iews said of Christ ; i we will not have this man to raign over us . And God by the Prophet lamentingly expostulates with them for their wilful disposition to their own destruction ; k Why will ye die O house of Israel ? 4. Because , Lapsed man cannot of himself accept Recovery already wrought by Christ , and tendered in Christ : much less can he work out his own Recovery . l Christ is accepted by Faith : and faith is not of our selves , it is the gift of God. And Christ saith : m No man can come unto me , except the Father which hath sent me draw him . 5. Finally , Because lapsed man could never have devised nor imagined his Recovery by Christ according to the Covenant of Faith , which is a meer supernatural mysterie made known only by divine Revelation : much less could he have effected or brought about his own Recovery . How do these considerations dash asunder those fond opinions of Universal Grace , Of Carnal mans ability and Free will in Spirituals ! How may these things abase carnal man to the dust ; annihilate all his excellencies in reference to his happiness , drive him to despair in himself , and enforce him to seek beyond and above himself for Salvation ! 2. The same Iesus Christ , God-man , who saves sinners now in the End of the world , was the sole saviour of Sinners in and from the beginning of the world . The promise of bruising the Serpents head , and consequently of rescuing poor sinners from the Serpents thraldom , was established in the Seed of the woman : and Iesus Christ is primarily and eminently this Seed of the woman . That of the Apostle's is Emphatical ; n Iesus Christ the same yesterday , and to day , and for ever . Christ the same in office and substantial benefits or Effects of his office , yesterday , in all the time of the Old Testament from the beginning of the world till his Incarnation : To day , in all these times of the New Testament from Christ till the end of the world : and for ever , in the world to come . Though the same Christ was under the Old Testament represented as Promised : under the New Testament as Performed . Under the Old Testament darkly and typically : under the New , clearly and fully . Yet in both sufficiently for Salvation . 3. The Promise of Sinners Recovery since the Fall , hath a firmer foundation then the Promise of Sinners life and felicity before the Fall. Before the fall o the Promise of life and happiness was grounded upon mans mutable obedience : But since the Fall the Promise of Sinners Recovery is founded upon p Christ and his immutable Merit . That , upon mans finite righteousness ; This , upon Christs infinite righteousness . How sweet is the Gospel , beyond the Law ? How precious the Covenant of Faith , beyond the Covenant of works ? How glorious the grace of God as a Redeemer , beyond the bounty of God as a Creatour ? 4. Finally , Lapsed Sinners should peculiarly eye Christ , in this and all Gods Promises for their Recovery . For in them all Christ is the Promised Recoverer , the Kernel , the Marrow , and the Soul of the Promises . APHORISM . IV. HEnce , This First Promise in Christ , revealed lapsed Mans Recovery , In the Enmity threatned betwixt the Woman and the Serpent , betwixt her Seed and his Seed , and in the Events of that Enmity . This Aphorism comprizeth in it the Substance of this Text , and the chief mysterie of Sinners Recovery , as Revealed in this First-Promise . Therefore for the more Satisfactory clearing of it , Consider , 1. That , in Gods Explicit Threatnings against the Serpent , are contained Implicit Promises for Sinners Recovery . 2. What Degree of Sinners Recovery is Promised , under the Enmity betwixt the Serpent and woman , betwixt his Seed and her seed , threatned ? 3. What are the Events or Fruits of this Enmity ? and how far the Recovery of lapsed Sinners is therein further Revealed . 4. What Corollaries or Consectaries may flow from all ? I. That , In Gods Explicit threatnings against the Serpent , are Contained his Implicit Promises for Sinners Recovery , may be evinced , 1. From the mutual Relation and reference , betwixt Promises and Threats . They are in the Nature of Relatives ; The one being Expressed , the other are proportionably implyed . Relatives mutually place , and displace one another . God q expresly threatned Death in case of disobedience ; and therein implicitly promised life in case of obedience . So here ; He expresly threatned judgements to the Serpent deceiving man : and implicitly promised mercies to man deceived by the Serpent . 2. From the Procuring Cause of these Threatnings . The Procuring Cause that moved God to thunder out these threatnings against the Serpent , was his Seducing and overthrowing of Mankind . r The woman said , The Serpent beguiled me and I did eat . And the LORD God said unto the Serpent , Because thou hast done this , thou art cursed above all Cattel , &c. The Serpent then being expresly threatned for ruining man ; God seems implicitly to Promise the restoring of man. As mans ruine provoked Gods indignation against the Serpent ruining : so mans ruine as it were moved Gods Commiseration towards Sinners ruined . But if these two Arguments be less Cogent ; the third that here follows is more clear and convincing . 3. From the Particulars of Gods threatnings against the Serpent ; this is most clear . These passages in the text , are Formally Threatnings , as directed to the Serpent ; but Materially they are Promises , as intended for mankind . May we not at least obscurely read , In the Serpents Curse , Mans Blessing ? In the Serpents Debasement , Mans Advancement ? In the Enmity of the woman and her Seed against the Serpent , their consequent Enmity against Sin and contrary Amity with God ? And in the bruising of the Serpents head by the womans Seed , The full deliverance of the woman and her Seed from the Serpent and all his mischief ; And if so , Then the Explicit Threatnings of the Sepents Ruine for deceiving man , have in them Implicit Promises of lapsed mans Recovery from the Serpents deceivings . II. What degree of Sinners Recovery is implicitly Promised , under the Enmity betwixt the Serpent and Woman , betwixt his Seed and her Seed , explicitly threatned ? Answer , Not to insist upon Mercies implyed in the s two First threatnings : In this Enmity of the woman and her Seed against the Serpent and his Seed expresly threatned , these steps or degrees of lapsed mans Recovery seem to be Implicitly Promised . viz. 1. An Enmity of the woman and her Seed against Sin , t the work of the old Serpent . 2. A Contrary Reconcilement and Amity of the woman and her Seed , to and with God. View a little the Enmity threatned , And then the Degrees of Recovery implyed . 1. The Enmity expresly threatned is twofold . viz. 1. Corporeal , betwixt the Corporeal Serpent and the woman with her Seed , serpents having a natural Antipathy against mankind : and mankind against Serpents , so as to endeavour mutually one anothers corporal ruine . 2. Spiritual , of the woman and her Seed , viz. Christ and his Members ; against the old Serpent the Devil and his Seed , viz. all the wicked of the world . This Spiritual Enmity consists especially in their Contrariety of Natures , Affections , and Actions . ( 1 ) They have Contrary Natures . They are u from above : these are x from beneath . y They are not of this world , but by Christ chosen out of the world : these are of this world . They are supernaturally z holy and righteous : these naturally a unholy and unrighteous . Thus their Natures are Contrary : And hence flows all other Contrariety . a They have contrary affections . b They love God , godliness , the godly , and the light manifesting these from their contraries : c These hate God , godliness , the godly , and the light discovering their deeds and ways of wickedness . 3. They have Contrary Actions . d They walk in sobriety , righteousness and holiness , oppugning the Contrary intemperance , unrighteousness and impiety in Satan and his Seed ▪ e These do walk in all impiety against God , unrighteousness , cruelty and persecution against Christ and the godly , and intemperance in themselves . This their Spiritual Enmity against each other reciprocally . Now God is not the Author of this Sinful Enmity of Satan and his Seed , against the woman and her Seed ▪ that proceeds originally from themselves . But God is the Author of the Iudicial Enmity of the woman and her Seed , Christ and his members against the Serpent and his Seed . Notwithstanding God is the most wise orderer , over-ruler and disposer of them both . 2. The degrees of Sinners Recovery implicitly promised under this threatned Enmity , are chiefly two . viz. 1. An Enmity of the woman and her Seed f against Sin , the work of the Old Serpent the Devil . For , if they are set in Enmity against Satan and his Seed the wicked , not as Creatures , but as wicked , Consequently they must much more have Enmity against Sin and wickedness , called g the Deeds and lusts of the Devil . They cannot have Enmity against Sin , but by having principles of grace and holiness infused , Contrary unto Sin. This implies the New-creation and Renovation of their Natures , the principling of them with Faith and Repentance especially , whereby sin is more peculiarly opposed . And these are sweet degrees of Sinners Recovery . 2. A Contrary Reconcilement and Amity of the woman and her Seed with God. For , how can there be an Enmity against Satan , and against his Seed , and against Sin , all which are most Contrary to God : but there must be Contrariwise , a Reconcilement and Amity with God , implyed ? They cannot be at Enmity against Satan , his Seed & Sin : but only by contrary natures & principles bestowed upon them from God. And God never bestows truly gracious Principles , opposite to Sin , Satan , and his Seed : but only upon such as he Reconciles to himself and actually accepts in Iesus Christ by effectual Calling and Conversion . Put all these together ; Enmity against Satan and his Seed , Enmity against Sin , by Principles Contrary both to Sin and Satan ; And Amity with God : How excellent degrees are these of lapsed Mans Recovery ! III. What are the Events or fruits of this Enmity ? and how far the Recovery of lapsed Sinners is therein further Revealed ? Answ. The events or fruits of this Enmity here mentioned are only two . viz. 1. The bruising of the Serpents Head by the Seed of the woman . 2. The bruising of the Heel of the womans Seed , by the Serpent . h It shall bruise thine Head , and thou shalt bruise his Heel . But yet in these two , the Recovery of Sinners is very notably Discovered and Promised . 1. The bruising of the Serpents Head by the Seed of the woman , denotes the destruction of Satan the old Serpent , together with all his Mischief , Power and Policy by i Temptations , k Sin , l Death and all the harbingers of Death , Afflictions whereby he opposeth the Elect of God. These are the Serpents Head , wherein all his mischief and danger lies , and these shall be wholly ruined by the Seed of the woman : viz. Primarily , by Christ , the Eminent Seed . Secondarily , by all that are Christs , through Christs power and victory . 1. Christ bruiseth the Serpents Head in his own Person for his Elect. 2. Christ bruiseth the Serpents Head in the Persons of his Elect : and by them , through his power . ( 1 ) Christ bruiseth the Serpents Head , ( viz. Temptations , Sin , Death and Afflictions , ) in his own person , for his Elect : and that divers ways . I. By his Incarnation and taking humane flesh . Hereby he m became our neer kinsman , our Brother , that so the right of our Redemption might be his , and he become actually capable of destroying Satan , as the Seeed of the woman . n In fulness of time , he was made of a woman , made under the Law , to redeem them that were under the Law. — o For this End was the Son of God manifested , that he might destroy the works of the Devil . And it is observed by some , That when Christ was 〈◊〉 , All the Devils false and lying Oracles , cried up in the world , did 〈◊〉 . II. By his Life and Conversation on Earth . Herein Christ overcame the Devils Capital p Temptations , By his innocency , by Scripture , by his Divine power and wisdom : that in his Conquests , his Members might be more then Conquerours . He also overcame all the malice , reproaches , calumnies , penalties and perfec●…tions of Satans instruments , by his spotless Purity , Holiness , Patience , and other Divine accomplishments . III. By his Death , and the vertue , efficacy , and merit thereof . Hereby Christ bruised the Serpents head meritoriously and mysteriously . For , 1. He destroyed Sin q by becoming Sin for us . By being made a Sacrifice for Sin , he condemned Sin in the flesh : that the righteousness of the Law might be fulfilled in us . 2. He crucified the Cross , by being crucified on the Cross ; r He destroy'd death , by dying ; and he buried the very Grave , by being buried in the Grave . Why ? Because he was Crucified , dyed , and was buried , as an alsufficient Surety for Sinners , for his Elect. Therefore he fully discharging our debt , wholly cancelled our Bonds , and crossed the Debt-book which was against us . s Christ hath redeemed us from the Curse of the Law , by becoming a Curse for us . 3. He also by death t Destroyed him that had the Power of Death , that is the Devil . — And having spoyled Principalities and Powers , he made a she●… of them openly , triumphing over them in it . So then , Christ by Dying destroyed the Devil , Spoyled him , triumphed openly over him : forasmuch as by Death he hath refo●…ed us from Satans power , and redeemed us to himself . Hereupon said O●…gen : u Two ●…re understood to be fixed to the Cross ; visibly Christ , of his own will , for a time ; Invisibly the Devil against his will , for evermore . Therefore the Eye of F●…th ( saith x Davenant ) beholds Christ on the top of the Cross , as it were sitting in his Triumphant Charet : But the Devil at the lower part thereof , fast chained to the Cross , and trampled under Christs feet . IV. By his Resurrection the third day from the Dead . By Death , Christ conquered and crushed the Serpents head : by his resurrection he evidently declared and demonstrated the truth of this his Conquest . y Having lo●…ed the 〈◊〉 of Death , because it was not possible that he should be holden of it . Herein Christ shewed himself a true Sampso●… indeed ; z For as he ●…ose at midnight and carried away both ga●…es ; posts and bars of the City wherein he was imprisoned ; a So Christ about midnight , early in the morning arose carrying away as it were the gates and ●…ars of the Grave wherewith he was imprisoned ▪ V. By his Ascension into Heaven . For , b when Christ ascended upon high , he led Captivity Captive , that is , Satan and every enemy that captivated his people , he then led Captive . He chained them all to his triumphant charet as his subdued slaves , and victoriously gloried over them . And after his Ascension , he sent forth his c Spirit to Con●…nce the world of righteousness , because he went to the Father ; and of judgement , because the Prince of this world is judged . VI. By his glorious Session at Gods righ hand in highest heavenly Majesty . For , hereby God hath exalted him , d Far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come . And hath put all things under his feet , and gave him to be the head over all things to the Church . So that hereby Christ the Head of the Church , is become head over all things to the Church : even over the Devil , and all his Churches Enemies . They are all put under his feet : and brought under his Subjection . VII . Finally , By his coming to judge the world at the last day , Christ shall compleatly and perfectly bruise the head of the Old Serpent the Devil for Evermore . For , the Devil and his Angels which are e reserved in chains of darkness , till the judgement of the great day , f shall then be cast into the lake of fire and brimst●…ne , prepared for them by God , where they with all the wicked whose names are not written in the book of life , shall be tormented day and night for ever and ever . Thus by these seven degrees Christ the Eminent Seed of the woman in his own person bruiseth the Serpents head , till at last he hath obtained over him a total and final victory for us . ( 2 ) Christ bruiseth the Serpents Head in the Persons of his Elect , and by them , through his own power and victoriousness Communicated to them . And this he doth in them by divers Degrees . viz. I. By Calling and Converting them Effectually , g from darkness to light , and from the Power of Satan unto God , through the preaching of the Gospel . Even the Elect of Christ , whilest in their Carnal state , h are wholly under the raign and dominion of Satan , taken Captive by him at his will. Yea Satan keeps them in his power , as a strong man armed keepeth his palace and Goods in peace : till Christ a stronger then Satan comes , disarms him , and despoyls him . So that of Our Saviours in Luke seems intended ; i When a strong man ●…med keepeth his palace , his goods are in peace . But when a stronger then he shall come upon him , and evercome him , he taketh from him all his 〈◊〉 〈◊〉 wherein he trusted , and divideth his spoils . Satans first practice against mankind was k to turn them away from God by unbelief , &c. the returning of lapsed man again to God by Faith and Repen●…ce in Conversion , is his first blow that he gives to the bruising of the Serpents Head. Then l they are deliuered by God from the power of 〈◊〉 〈◊〉 i●…to the kingdom of the Son of his love . II. By m 〈◊〉 them throughout in Soul and Spirit and body . Christ is n made of God , Sanctification to them . He o gives them 〈◊〉 Spirit : furnishing them with the ●…ly Ha●…its of all saving gra●… . By which gracious Principles infused , they are mortified to Sin , but 〈◊〉 to holiness and righteousness . So that they walk not any longer as formerly . p according to the Course of this world , ac●…ding to the Prince of the power of the air , the Spirit that now worketh in ●…e ●…ldren of disobedience : but they begin q to walk ●…s Christ ●…lked , who destroyed the works of the Devil . By this S●…tion , the Saints bruise the old Serpents Head ; whilest Satans black image is obliterated out of the Soul , and the beauteous image of God implanted instead thereof . Whilest the Soul , which was a Den of Devils and cage of all filthiness , becomes a spiritual Temple for the Holy-ghost . III. By Adopting them into Gods family and houshold . Lapsed man naturally r hath the Devil for his father ; and therefore is of the Devils family , yea is s the Devils palace : but he supernaturally becomes a t fellow-citizen with the Saints , & of the Houshold of God , by the Spirit of Adoption . This is an eminent degree of Sinners Recovery , and consequently of bruising the Serpents Head. IV. By u Iustifying them freely , sprinkling his blood upon their Consciences by faith : so that all their sins are remitted , and their persons accounted as righteous as if sin had not been committed by them . He is made unto them x Righteousness ; yea , the LORD their righteousness . He having for them more Righteousness , then they have unrighteousness : more Pardons , then they have debts : fully acquits them in the Court of Heaven , from Death and damnation : y There being no Condemnation to them that are in Christ. Hereby then z they are delivered from Death , and from him that ( as an Executioner ) had the power of Death , the Devil : and may triumph with the Apostle ; a Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth ; who is he that Condemneth ? It is Christ that dyed . Their justification , is virtually Satans Condemnation . V. By assisting them powerfully in their sharpest Conflicts with Satan , so that they victoriously prevail . Satan fights against Christs members two ways . By Temptations , and By Tribulations . 1. By Temptations , and herein he hath his b Devices , c Depths , extream d subtilities , and e indefatigableness : endeavouring one while to draw them from the Faith & Truth of the Gospel to errour ; another while from a good Conscience unto unconscionable & sinful courses . Against the former of these the Apostle notably intimates the Lords potent Assistance , saying ; f I beseech you brethren , mark them which Cause Divisions and Offences , contrary to the Doctrine which ye have learned , and avoid them . — And the God of peace shall bruise Satan under your feet shortly . That is , God shall bruise under your feet Satan , who is the principal author of Schisms , Errours and Offences , against the Truth . Against the latter of these , The Lord among other parts of the Spiritual Armour , doth especially afford us g The sword of the Spirit , the word of God ; whereby Christ so utterly spoiled Satan in his most Capital Temptations ; and h Faith , his peculiar gift , which is a shield whereby we quench all the fiery darts of the wicked . For Faith carries the tempted to the Promises , and to Christ , and there cools and quenches the burning poyson of Satans Temptations . ●… . By Tribulations , Satan also fights against Christs members . But they are still sufficiently assisted therein , being either preserved from them , supported under them , delivered out of them , or advantaged by them . Christ saith to the Angel of the Church in Smyrna ; i Fear none of those things which thou shalt suffer : Behold the Devil shall cast some of you into prison , that ye may be tryed and ye shall have tribulation ten days : Be thou faithfuful unto death , and I will give thee a crown of life . Christ overcame Satan Every way , but especially by his Blood and Death : Christs members shall also proportionably overcome the Serpent and bruise his head Every way , but peculiarly by their sufferings and tribulations . When they seem most Conquered by Satan , they shall be the greatest conquerours of Satan . VI. Finally , Christ in his members shall bruise the Serpents Head , By advancing them triumphantly above the old Serpent , the Devil , and all his Angels , at the day of iudgement . Then they shall totally and finally trample him under foot for ever , so as never to be molested with him more . And this especially three ways . viz. 1. By their victorious Resurrection from the Dead . Then k all that sleep in Jesus , shall awake out of the Dust , and put on incorruption , power , spiritualness and glory : quite shaking off all bonds of Death , and fetters of the grave . l Then shall be brought to pass the saying that is written , Death is swallowed up in victory . O Death , where is thy sting ? O grave , where is thy victory ? consequently , as then they shall have full victory over Death and Grave , so they shall have victory over him that had power of Death and Grave , the Devil . This bloody executioner shall no more kill them by Death ; this cruel Iaylor shall no more imprison them in the grave . 2. By their Glorious Iudging of the world ; yea even the Devil and his Angels shall be doomed by them . m Do ye not know , that the Saints shall judge the world ? — Know ye not that we shall judge Angels ? How shall this be ! Christ shall judge as Supream : Saints as subordinate , or as Assessors . Christ by his Mediatory Authority : Saints by acclamation to , and approbation of Christs Sentence . What ? shall the Devil and his Angels : the old Serpent and his Seed , be at last judged and doomed by the Saints , and hear from them , Go ye Cursed ? How shall they then bruise the Serpents Head in pieces ? 3. By their celestial co-habitation with Christ for evermore . After Christ hath said , n Come ye blessed , &c. they shall ascend with Christ triumpantly into Heaven , and so be ever with the Lord. They in Heaven : Satan in Hell. They in joys unspeakable : Satan in woes and torments intolerable . They far above all : Satans malice and darts of temptation : Satan far below all hopes of help or Consolation . Thus , the Seed of the woman , Christ shall bruise the Serpents Head. Christ Personal , by his own power : Christ mystical by Christs power . 2. The bruising of the Heel of the womans Seed by the Serpent , Comes next to be considered : o And thou shalt bruise his heel . That is , Thou ●…orporeal Serpent , shalt ( from thine Enmity against the woman and her natural Seed , ) bruise and offend , not their princial part , Head or Heart ; but their less principal part , the Heel . And thou Incorpreal Serpent , Satan , shalt ( from thine Enmity against the woman and her Spiritual Seed , Christ and his Elect , ) bruise and offend , not the Principal , but less Principal and lowest part of Christ and his Elect , the Heel . If the Heel only be crushed , there 's less danger , it s far from the Heart , it may be healed again , and the party live : But if the Head or heart be crushed and bruised , that will be capital and mortal . So great is the disparity betwixt these parties here at Enmity ; as † Mercerus well noteth . They shall both Conflict and fight against one another : yet with this difference , the Serpent can only reach and bruise the Heel of the womans Seed , but the womans Seed shall crush the very head of the Serpent . The disadvantage therefore shall wholly lie on the Serpent's side . Thus Generally . More Particularly this Metaphor of the Serpents bruising the Heel of the womans Seed , looks , 1. Primarily at Christ the Eminent Seed . 2. Secondarily , at them that are Christs : both shall be bruised by him . ( 1 ) Primarily , this hath reference to Christ , the most Eminent Seed of the woman . The Serpent should bruise his Heel . In the Serpents bruising of the Heel of Christ , who should bruise the Serpents Head , we may note three things especially . viz. 1. Gods Permission of this bruising . 2 Gods Limitation of it . 3. Gods Ordination of it . I. Gods Permission of this bruising of Christs Heel , by the old Serpent , the Devil and Satan Could not the p Devil touch one of the Gadarens Swine , without Christs Permission ? How then should he touch or bruise Christs Heel , without Gods Permission ? Those words ; q And thou shalt bruise his Heel : As they are Directed to the Serpent , are not Preceptive , but only Permissive . And as they have reference to the Seed of the woman , they are Prophetical and Promissory , rather then Minatory : The Serpents bruising Christs Heel , being Christs way to the bruising of the Serpents Head. Q. But How did the Serpent ( God permitting it ) bruise the Heel of Christ , in his own Person ? Ans. Satan the old Sepent , bruised Christs Heel many ways : These ways especially . 1. ●…y his audacious and impudent r Temptations , frequently troubling Christ : though not tainting or Corrupting Christ at all . They afflicted Christ. They infected him not . The blasphemousness and wickedness of them could not chuse but grieve Christs Spirit : but they neither did nor coud defile Christs Spirit . 2. By multiplied Tribulations and afflictions raised up against Christ , all his life long , through Satans instigation . Assoon as he was born , s Herod Ascalonita sought to kill him , and least he should miss him , murdered all the infants in Bethlehem two years old and under , so that Christs mother was forced to fly with him into Egypt , till Herods Death . As soon as he appeared in his publike Ministry in order to the accomplishment of his Mediatorship , t his own people the Jews Received him not : u but rejected him ; x hated him ; y despised him ; z opposed him ; a reviled , reproached and blasphemed him , stiling him b A Sinner ; c A Sabbath breaker ; d A Blasphemer ; e A Samaritan that had a Devil , f mad : g A gluttonous man , and a wine-bibber , and a friend of publicans and Sinners : h A caster out of Devils through Beel-zebub the Prince of Devils , &c. yea i they plotted against him how they might entangle him , apprehend him , and destroy him : k They sent officers to take him , who were so taken with him , they were not able to lay hands on him : and at last l they gave Iudas thirty pieces of Mony to betray him unto them , that they might put him to death . To All these villanies , the Devil instigated them : Hence Christ saith of them , m Ye do that which ye have seen with your Father . And — ye are of your father the Devil , and the lusts of your father ye will do ▪ he was a murderer from the beginning , &c. Were not all these tribulations raised up by Satan against Christ , as so many bruisings of his Heel ? 3. Finally , By a n grievous , painful , shameful , causeless and Cursed Death of Christ upon the Cross , extreamly embittered and aggravated to him , by passages Antecedent , Concomitant , and Consequent thereunto . This was the greatest blow or bruise upon Christs Heel by Satan . o Satan put it into Judas his Heart to betray him to this end and to that purpose strongly entred into Judas . And Christ saith to the Jews acting this Horrid Tragedy ; p This is your hour , and the power of darkness . Thus Satan bruised Christs Heel by Gods Permission . II. Gods Limitation of Satans bruising of Christ the womans Seed . He should bruise his Heel ▪ his meanest and lowest part ; but , only his Heel . He must not bruise nor touch his Head , his Heart , his breast ; or other his superiour and more principal parts , wherein his Life , Sense , Wisdom , Power , &c were radically seated . He should only annoy his meaner inferiour outward part , his Heel . More Particularly , The Serpent could not touch The Godhead of Christ ; The Personal union betwixt his Godhead and Manhood : The Essence and Immortality of his Humane Soul : The Incorruptibility of his Humane body . The Spotless purity and innocency of his Person : Nor the Sufficiency and Efficacy of his Mediatory Office. 1. The Serpent could not bruise or touch Christs Godhead . For the Godhead is impassible ; cannot suffer or dye at all ; being a meer Act altogether q Eternal and r unchangeable , infinitely above the reach or activity of all created beings of infernal Devils whatsoever . 2. The Serpent could not bruise The Personal union betwixt the Godhead and Manhood of Christ. For , from the first moment of Christs Conception according to his Humanity , it was indivisibly and personally united to the second person in Trinity : and never after 〈◊〉 no not i●… Death it self . By Death Christs body was separated from his Soul , but his Divinity neither from his Body nor Soul. For ; ( 1 ) Then , during Christs Death , he should have had an Actual Subsistence in his Humanity ; viz. His soul in s Paradise , his Body in the t Sepulcher , distinct from his Deity : which cannot be , seeing Christ united not to his Deity any Humane person distinctly of it self subsisting , but onely the true and perfect humane Nature never subsisting but in personal union with Christs Godhead . As the Miscelto is united to the Aple-tree , into one tree : that Miscelto never subsisting distinctly of it self , but only in the Apple-Tree ( 2 ) Then also , Christ should have ceased to be u Immanuel , God-man , God with us ; and Consequently , for so long , he should have ceased to be our Mediatour , and have been totally Conquered for a time by Sin , Death and Satan . ( 3 ) And Then , this would have been the Serpents bruising not only of his Heel , but also of his Head. 3. The Serpent could not bruise the Essence , and Immortality of Christs Humane Soul. His Soul was x surrounded with sorrow for our Sins to the Death : but was not bruised y to Death , as his Body was . When his Dead body was in Grave : his living Soul z was in Paradise . That was mortal , and dyed : this immortal and could not dy . 4. The Serpent could not bruise and destroy the incorruptibility of Christs Humane Body . a God left not his Soul in Hell , ( that is , his person or life , in the state of the Dead , ) nor suffered his Holy one to See Corruption . His body was brought into the Grave : but not at all Corrupted or putrified in the grave . 5. The Serpent could not bruise or destroy the spot less purity and innocency of his Person . The Serpent could b Tempt him ; but could not taint him : could afflict him with many sufferings ; could not infect him with any Sin : could bring him to yield up his Spirit ; but not at all to yield up the least degree of his Spiritualness ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deterr him from good , or draw him to Evil , By all his Serpentine Subtilties : but he still remained both in Conception , Birth , Conversation and Death , c holy , harmless , undefiled , and separate from Sinners . His innocency always triumphed over the Serpents iniquity . 6. Finally , The Serpent could not bruise , or at all prejudice the Sufficiency or Efficiency of Christs Mediatory Office. Notwithstanding all the bruises which he had from the Serpent in his heel through Temptations , Tribulations , and Death ▪ yet he did once in his d state of Humiliation , and doth still in his e state of Exaltation , faithfully discharge and fulfil his Mediatory office in all the parts ▪ and functions of it , f Prophetick , g Priestly , and h Kingly To the full i pleasing and satisfying of God , k Redeeming and Recovery of his Elect , l Ruine and destruction of all his and their Enemies . Yea Satans bruising his Heel by Temptations , Tribulations and Death , through Gods over-ruling hand helped forward the Execution of his Office as in the next branch will appear . Thus Satan bruised but Christs Heel , and that through Gods restraint and limitation of him . III. Gods Ordination and over ruling Dispos●…l of Satans bruising Christs Heel , comes in the last place to be considered : and it is very mysterious . For , By Satans bruising Christs Heel , Christ bruiseth Satans Head. Jesus Christ m was Tempted by Satan ; that he might Conquer his Temptations , and fortifie us against them . Christ was exercised with manifold afflictions and sufferings from Satan : That he might n overcome all sufferings : o Be touched with the feeling of our infirmities , in that he was in all points tempted like as we are , yet without Sin : And p that he might be a merciful and faithful High-priest in things pertaining to God , to make reconciliation for the sins of the People : For in that himself hath suffered being tempted , he is able to succour them that are tempted . Yea Christ was ( through Satans subtilty ) put to death , and buried in the grave : That so he might be the Death of Death : the plague of the Grave : q that through death he might destroy him that had the power of Death , that is the Devil : and deliver them who through fear of Death , were all their life time subject to bondage . Thus mysteriously and wonderfully hath the Lord over-ruled , ordained , and disposed all the bruisings of Christs Heel , to be the bruises of the Serpents Head. The Serpent hurts Christ , but thereby kils himself ; He is slain with his own weapon , as Goliah was beheaded with his own sword . Christ tramples upon Temptations , by being Tempted : triumphs over sufferings , by sufferings : afflicts afflictions , by being afflicted : crucifies the Cross by being crucified ; Curseth the very Curse , by becoming a Curse : Deadens Death , by Dying ; Buries the Grave by being buried in the Grave ; And in all these Destructively bruiseth the Serpents Head , while the Serpent only afflictingly bruiseth his Heel . O the Depth of the wisdom and dispensations of God! Thus of the Serpents bruising the Heel of the womans Seed , as it hath reference to Christ , the Eminent Seed , Primarily . ( 2 ) Secondarily , this hath reference to them that are Christs . As Christs Heel was bruised , so their Heel shall be bruised by the Serpent also proportionably . The members must be conform to the Head , and drink of the same Cup with Christ. They are the womans Seed also , as opposite to the Serpents Seed . Christ the Primary , they the Secondary Seed . As Christ had the Primary , so they shall have the Secondary bruise in the Heel by the Serpent . This their Bruise is , 1. Permitted , ● . Limitted , and 3. Over-ruled by God. I. Permitted . God Permits Satan the old Serpent to bruise the Heel of Christs members , by Temptations , Afflictions , and Death . 1. By Temptations . r Satan desires to have them , to sift them as wheat : desiring to find them , or make them , not wheat , but chaff . s David was tempted by Satan to number the people . Paul himself , t who was caught up into the third Heaven , into Paradise , u had a thorn in the flesh , the messenger of Satan to buffet him . And Satan hath his x Depths , His y Devices , His z Serpentine Subtilties , sometimes a transforming himself into an Angel of light that he may deceive , sometimes as b a roaring Lyon , walking about , seeking whom he may devour , always c watching and d Compassing the Earth to and fro , to do mischief . 2. By Afflictions . e Satan the old Serpent raiseth many a storm against Christians , against the godly . Satan ( through Gods permission ) brought a terrible tempest , yea a whirl-wind of afflictions upon Iob. And saith Christ to the Church in Smyrna , f The Devil shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten days . g The Dragon , the Devil , persecuted the woman which brought forth the man-childe ; viz. the Primitive Church , which brought forth Christ mystical : and the woman flying into the wilderness , the Serpent cast out of his mouth water as a flood , after the woman , — and went to make war with the remnant of her Seed , which keep the Commandments of God , and have the testimony of Iesus Christ. 3. By Death ▪ Satan hath been h a murderer from the beginning , for he brought death upon all mankind . Yea a murderer of Saints from the beginning ; for , i Cain was of that wicked one , and slew his brother , because his own deeds were wicked , and his brothers righteous . What massacres and butcheries were ever executed upon the Saints , but the Devil k ( who had the power of Death ) was the prime agent therein ? l The Beast , that bare the woman , the scarlet-whore of Babylon , drunken with the blood of the Saints , and with the blood of the martyrs of Iesus , ascended out of the bottomless pit , and received his power , and seat , and authority from the Dragon , the Devil . II. Limited . Satan shall bruise them that are Christs ; not wherein he pleaseth , but wherein God permitteth , onely in their Heel . Their Heel he shall bruise : beyond their Heel he shall not bruise . God that bounded the Sea , saying ; m Thus far shalt thou go , and no further , and here shall thy proud waves be stayed : hath bounded Satan also , intimating ; Thus far shalt thou bruise , and no further , and here shall thy proud rage be stopped . He may bruise them so as To tempt them , to afflict them , and perhaps To kill their Bodies : but when he hath done his worst , he shall never be able to bruise them , so as , ( 1 ) To tempt , afflict , or kill them at his pleasure ; ( 2 ) To kill their immortal Souls at all ; ( 3 ) To detain their dead Bodies perpetually in the Grave ; ( 4 ) To Destroy Gods image in them ; ( 5 ) To separate them from the Love of God which is in Christ Iesus our Lord : Or ( 6 ) To deprive them of their eternal inheritance in Heaven . 1. Satan cannot tempt , afflict , or kill them at his pleasure . For , that they are tempted , afflicted or slain , is only by divine permission . And God ( that n numbers the very hairs of their head , o tels their wandrings , and puts all their tears in his bottle ) limits all Circumstances , whether of time , place , person , manner , &c. p The Devil shall cast some of you ( not all ) into prison , ( not into grave , or Hel ) that ye may be tried , ( not destroyed : ) and ye shall have tribulation ten days , ( not ten moneths , ten years , or for ever . ) In Iobs case , Satan might q touch all that he had , but not himself : and afterwards , Iob himself was permitted to be under Satans hand , but not his life . 2. Satan shall not kill their immortal Souls , though he may afflict and kill their mortal Bodies . Its r Gods sole prerogative to be able to kill both Body and Soul , and cast them into Hell. And when they are dissolved by Death , the body returns to the Earth as it was , and the s Spirit to God that gave it . 3. Satan shall not detain their bodies perpetually in the grave . For , ( 1 ) God t will redeem their soul from the power of the grave , for he shall receive them . ( 2 ) God is their God : u therefore they all live to him and shall rise again . ( 3 ) Christ their Head x is risen , As a last Adam , As the first-fruits from the Dead ; therefore they that are Christs shall rise by vertue of his Resurrection . ( 4 ) If y we believe that Iesus dyed , and rose again ; even so them also which sleep in Iesus , will God bring with him . They do but sleep in Iesus ; therefore they shall awake in Iesus . And when they that are Christs shall rise again at Christs Coming , then z Death and grave shall be swallowed up in victory , the risen Saints triumphing , O death where is thy sting , O grave where is thy victory ? — Thanks be to God who giveth us the victory through our Lord Iesus Christ. 4. Satan shall never so bruise them , as to destroy Gods image in them . The a Natural image of God in man , Concreated with man , he quickly destroyed ; but the b supernatural image of God , new created in the Elect , he shall never destroy . ( 1 ) This is c a Seed remaining in them , so that they cannot sin ; viz. as the unregenerate sin . ( 2 ) This is d everlasting life , viz. the beginning , principle and foundation of everlasting life , and therefore it can never perish . Everlasting life hath no end . ( 3 ) Whom God e Calls , he justifies , and whom he justifies , he glorifies . Satan may through temptations obscure , darken and enfeeble Gods image in them , may shake , wound and weaken their graces , but shall never finally or totally overthrow them . 5. Satan shall never so bruise them , as to separate them from the love and favour of God in Christ , or f pluck them out of his hand by Temptations , Tribulations or Death . He may separate them from their dear friends : but never from their dearest Christ. He may separate their Heads from their Bodies , their Bodies from their Souls : but shall never separate Either soul or body from the Lord. g Who shall separate us from the love of Christ ? shall tribulation , or distress , or persecution , or famine , or nakedness , or peril ▪ or sword ? — Nay in all these things we are more then Conquerours , through him that loved us . For I am perswaded that neither death , nor life , nor Angels , nor principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature shall be able to separate us from the Love of God , which is in Christ Iesus our Lord. 6. Finally , Satan shall never so bruise their Heel , as to deprive them of their eternal inheritance in Heaven . He may perhaps dim their Evidences for their inheritance , that they may suspect and question their title ; but shall not destroy their title , or deprive them of their inheritance . For , ( ● ) This inheritance , or kingdom h was prepared for them from the foundation of the world yea before the foundation of the world . ( 2 ) God that cannot lye , i hath promised them eternal life before times of ages . ( 3 ) Christ is ascended up into heaven k to prepare a place for them , and will come again to receive them to himself . ( 4 ) The inheritance l incorruptible and undefiled , and that fadeth not away , is reserved in heaven for them . ( ●… ) And m they are begotten again unto a lively hope of this inheritance , being kept ( Gr. kept as in garrison ) by the power of God through faith unto Salvation . Thus Satan ( though permitted to bruise the Heel of Christians , yet ) is Limited in his bruising . He shall bruise but their Heel . III. Over-ruled . Satan as he is Permitted to bruise ; and Limited in bruising ; So in this his bruising them he is Over-ruled by God , Ordering and most wisely disposing all the Temptations , Tribulations and Corporal death , where with their Heel is bruised , to their great advantage ; but to Satans disadvantage , even the bruising of his Head. 1. Their Temptations by Satan God over powers and Orders for their Good , and Satans Ruine . For , ( 1 ) Hereby , they are so buffeted that they are preserved from Spiritual pride , n least they should be exalted above measure with the abundance of spiritual dignities and priviledges conferred upon them . ( 2 ) Hereby , they are driven to fly to God for Succour by Prayer , and to wrastle more fervently with the Lord for deliverance . o For this ( saith Paul ) I besought the Lord thrice , that it might depart from me , that is , I besought him often : A definite number being put for an indefinite . Violent Temptations awaken to vehement Supplications : whilest they discover Satans power and subtilty , together with our own weakness and simplicity to withstand him . ( 3 ) Hereby , they come to have such experience of the p al-sufficiency of Divine Grace against all Satans Temptations , & of Gods perfecting his strength in their weakness ; that they glory in their infirmities , afflictions , and temptations , that upon this occasion the power of Christ may rest upon them the more conspicuously . ( 4 ) Hereby , they have many Opportunities both of exercising their q Compleat-Armour , their Graces , in this Conflict against Satan : ( Armour is wont to rust in times of peace ) and of exalting their Comfortable Experiences and thankful triumphs upon their Conquest of Satan . r The shield of Faith quenches all the fiery darts of the wicked . And if they s resist the devil , they have this Promise , that he shall fly from them , and that God t will shortly tread him under their feet . .2 Their tribulations and afflictions raised up against them by Satan , the Lord over-powers , and orders for their benefit , but Satans prejudice . For , By their afflictions ( 1 ) Their sins u are scoured off , and destroyed . As rust is rubbed off by a sharp file , or as dross is purged out by a vehement fire . ( 2 ) Their wanderings from God are reclaimed , and they reduced from stray-Courses . x Before I was afflicted , I went astray ; but now have I kept thy word . ( 3 ) Their Spiritual State and Graces are y proved and tried ; that they may be discovered to be gold and not dross , by coming out of the furnace and fining pot , refined and purified . The fire makes the mettles more shining and precious , & afflictions makes the Saints graces more orient and glorious ▪ z Iobs faith , Patience , and uprightness were rendred much more illustrious by his great distresses : as the Sun shews largest face in lowest state . ( 4 ) Their Graces and Duties are improved and increased . The Pomander smels the better for rubbing ▪ the Camomile sents the more fragrantly for treading upon , the musical instrument makes sweet melody when strucken with a skilful hand , and some trees by beating become doubly fruitful : So afflictions better our Graces and Obedience . a He for our profit , that we might be partakers of his Holiness . b — We glory in tribulation ; knowing that tribulation worketh patience , and patience experience , and experience hope , and hope maketh not ashamed . When did David breath out more ardent love , zeal and affections to God , or perform more accurate spiritual obedience to God , or pour out more servent heaven-piercing prayers to him ; then when under his greatest afflictions ? As Israel , the more they were c afflicted , the more they grew : The Palm tree , the more it s pressed downward , the more it contends upwards or as the Birds in the Spring , tune their notes most sweetly , when it rains most sadly . ( 5 ) Their filial Relation to God is strengthened and confirmed ; whilest God doth d correct and chastise them as children , not neglect and despise them as Bastards . ( 6 ) Their Condemnation with the wicked is prevented . e When we are judged , we are chastened of the Lord , that we might not be condemned with the world . The cattel destined to slaughter are put into the fatrest meadows : whilest they that are reserved for use , must bite on the bare Commons . f The men of this world have their portion in this life ▪ and g receive their good things here , because they shall be tormented hereafter : but the people of God here receive their evil things , because hereafter they shall be comforted . ( 7 ) Finally , Their eternal glory and happiness in Heaven shall be promoted and increased by their present Tribulations . h Our light affliction , which is but for a moment , ( Gr. the moment any lightness of our affliction , ) worketh for us a far more exceeding and eternal weight of Glory . ( Gr. worketh for us an eternal weight of glory from Hyperbole to Hyperbole . ) The Greek here transcends the Emphasis of our English tongue . i The greater the Cross now , Christianly managed ▪ the greater shall their Crown be for ever when Christianity comes to be rewarded . 3. Their Corporal Death , finally , the Lord over-rules and orders for the healing of their Bruise , but for the bruising of the Serpents Head. Forasmuch as , ( 1 ) By Death , they are fully freed and delivered from k all their Sins , the works of the Devil , from which they could not fully be released while life lasted . Death delivers the Saints , but devours their Sins : As the Red-Sea delivered Israel , but drowned and swallowed up the Egyptians . ( 2 ) By Death they are set far above the Gun-shot of all Satans Temptations . As they are freed from Sin : so they are freed from all Temptations unto Sin. ( 3 ) By Death they are set free from all their labours , sorrows and miseries in this vain vexing world . l Blessed are the Dead that dy in the Lord , — that they may rest from their labours . Their heads shall no more ache ; their eyes be dim ; their ears deaf ; their heart sad ; their spirits faint ; nor their limbs feeble , &c. m They shall hunger no more , neither thirst any more , neither shall the Sun light on them , nor any heat . ( They shall be freed from both Privative and Positive miseries . ) For the Lamb , which is in the midst of the throne , shall feed them , and shall lead them unto living fountains of waters , and God shall wipe away all tears from their eyes . ( 4 ) By Death they shall make an happy change , viz. Of visibles , for invisibles : of Shaddows , for Substances : of terrestrials , for celestials : of Temporals , for eternals . They shall exchange sorrows , for joys : troubles and conflicts , for triumphs : Faith , for fruition : Baseness , for glory : Society with Sinners , for the fellowship of glorious Saints and Angels : and Earth , for Heaven itself . ( 5 ) Finally , By Death they shall presently come to n See God ; o to be with Christ , and to enjoy God in Christ immediately face to face , which is far best of all . They shall see him ; admire him ; love him ; delight in him ; and be ravisht with him for evermore , as being the reward of rewards , the fulness of joy , the jubilee of gladness , the Heaven of Heaven , and the very Glory of Glory . Thus , the Serpents bruising of the Heel of Gods people , is wonderfully over-poured and disposed by God , for their best , but for the bruising of the Serpents Head. Hither to of the Enmity betwixt the Serpent and the woman , his Seed and her Seed : and of the Fruits of that Enmity ▪ viz. The bruising of the Serpents Head by the Seed of the woman Christ and his members , and the bruising of the Heel of the womans Seed by the Serpent , Explicitly Threatned : And therein of lapsed Sinners Recovery Implicitly Promised . IV. Corollaries hence resulting are divers . Did this First Promise in Christ reveal lapsed mans Recovery in the Enmity threatned betwixt the woman and the Serpent , betwixt her Seed and his Seed , and in the Events or Fruits of that Enmity ? Then , 1. Gods threatnings are not to be slighted , or neglected by lapsed Sinners , no nor by Gods own redeemed people themselves : but to be duly weighed and considered . For , besides that Gods Threatnings may have a manifold and good use upon them , 1. Cautioning them p against sin , 2. Quickning them , q to Duty , 3. Discovering r Gods justice and truth , and 4. Preserving thèm s from threatned judgements ; 5. There may be sweet and precious Promises wrapped up in the bowels of the Threatnings . As here t in the Threatning of Satans Destruction expressed , The very First Promise of lapsed mans Restitution is implyed , ( These words are pronounced against the Serpent , only in a Minatory way : But are intended for the benefit of mankind , in a Promissory way . Therefore let us , when threatnings are before us , intentively view them on every side . We may finde sweetest Roses and Lillies amongst these thorns : Honey-combs in the bellies of these Lyons : precious stones in the heads of these Serpents . Let 's therefore dive into them narrowly : and not fly from them as once u Moses from his rod becoming a Serpent ▪ but rather let us take these Serpents by the tail , and handle them ; they may become an useful and Comfortable rod in our hands . 2. Behold here the riches of Gods love , bowels of mercy , and Commiserating Grace to lapsed man ; in that before he came to Sentence man for his fall , he Revealed the mysterie of mans Recovery from his fall . According to their order of Sinning ; x first the Serpent , then the woman , and last of all the man offended : So God proportioned his order of Sentencing and judging them for Sin ; y first dooming the Serpent , z then the woman , and lastly a the man. Now before God comes to pronounce sentence upon woman or man , whilest he was now judging the Serpent , he reveals b Mans Blessing in the Serpents Curse ; Mans Advancement , in the Serpents Debasement ; Mans Amity with God , in the Serpents mutual Enmity with man ; Mans bruising the Serpents Head , in the Serpents bruising of his Heel ; Mans Restitution and Salvation , in the Serpents Condemnation and Destruction . Oh what haste did God make to be gracious ! How did his bowels yern and roul within him most Compassionately , over lapsed man , till he had published this Gospel , this glad-tidings of his Recovery ! Man hasted to his ruine by Sin : God hasted to his Recovery by the womans Seed . Man hasted to break the old Covenant of works : God hasted to stablish a New Covenant of Faith that should never be broken . Who can behold this c heigth and depth and length and breadth of divine love to Loveless man , to loathsome Sinners , and not admire it , and adore it ! 3. How notably is the depth of lapsed mans misery hereby intimated ! In the Remedy , we may read the malady : In the Recovery , the Ruine . What is the Remedy here propounded for mans Recovery ? d The Enmity of the woman and her Seed , against the Serpent and his : and the womans Seed's bruising the Serpents head , as the Serpent bruiseth its Heel . What and how great is the misery of lapsed man herein implyed ? viz. 1. His Amity with the Serpent , the Devil , and with the Deeds of the Devil . Naturally carnal man is the Serpents Seed , and e of his father the Devil , and the lusts of his father he will do . This miserable and damnable Amity which is the very worst in the world , God cures by planting a supernaturall Enmity in man against Satan and Sin. 2. His Enmity against God and all his ways . f The carnal mind is Enmity against God , and is not subject to the Law of God , nor indeed can be . So then , they that are in the flesh , cannot please God. This Enmity against God , the ●…ord removes by destroying the Cause of this Enmity with God , viz. Amity with Satan and Sin. And this Amity with Satan and Sin is destroyed by the Seed of the woman , bruised in his heel by the Serpent , but bruising the head of the Serpent . 3. His extream thraldom and bondage under Satan , Sin , and the wages of Sin , Death , the Serpents Head : from which he could not be delivered but by bruising the very Head of the Serpent , ( which is especially Sin and Death , ) by Christ the Seed of the woman . 4. His Actual estrangement from Christ and from all saving interest in him : till he cease to be the Serpents Seed and become the womans Seed in and with Christ. Oh how complexive is this Misery of Carnal man Compounded of these four deadly poysons , Amity with Sin and Satan , Enmity against God , Bondage under Satan and Sin , and Estrangement from Christ the only Remedy aganst them all ! Sit down in the dust O Carnal man , break thine heart with Sighs and sobs at this thine undone Condition . Rest not contented in thy Carnal state , lest thou beest undone for evermore . 4. This First Promise though very dark and obscure , yet comprehended in it much Gospel in a few words . It is a Compendious Abstract or Epitome of the Gospel . The First sweet Glimps of Evangelical Glory . Come and See : Herein are disclosed these glad-tidings . viz. ( 1 ) That lapsed man should not still continue lapsed , but in time be most graciously Recovered . ( 2 ) From what Evils and Miseries lapsed man should be recovered . viz. From Amity with Satan and Sin , From Enmity against God and his ways , and From the Serpents Head : that is , his tyranny , power , mischief and subtilty , especially by Sin , Death and Hell. ( 3 ) How and by whom lapsed man should be Recovered from these evils . Not Immediatly by himself or his own power , which was quite lost : But Mediately by an intervening Mediatour , The Seed of the woman . For Gods Truth and Justice must be fulfilled and satisfied , which lapsed man could never have effected . ( 4 ) What this Mediatour , this Recoverer of lapsed man , must be for Person . viz. The Seed of the woman : therefore he must be true and perfect Man. And yet he must be stronger then the Serpent , then Satan , able to bruise his very Head : therefore he must be g the mighty God. h God-man , Immanuel ; in one person . ( 5 ) In what way this Mediatour , Christ God-man should effect lapsed mans Recovery . Namely , By discharging his Mediatory office . Two eminent branches of which office are here notably insinuated . 1. His Priestly function in Suffering for Sinners : The Serpent bruising his Heel . 2 His Kingly office , in Subduing his and their Spiritual Enemies , Satan , Sin , Death and Hell : He bruising the Serpents Head , thereby crushing and overthrowing all his policy , power and kingdom . ( 6 ) Who they are that shall partake of this Recovery . Not all lapsed mankind universally without exception : but only the woman and her Seed , as contradistinct to the Serpent and his Seed . viz. i All the Elect of God in Christ , through faith unto Salvation . All that in this Sense become the joynt Seed of the woman with him , shall joyntly with him bruise the Serpents Head. But as for the Serpent and his Seed , k Christ would not so much as pray for them , much less would be bruised for them . ( 7 ) Finally , How they that shall be Recovered by this Christ , the Eminent Seed of the woman , shall become actual partakers of him , and of Recovery by him : viz. by meer Grace , on Gods part ; and by Faith , on theirs . This Recovery of them by Christ , is offered them by God of meer Grace , without respect to any worth in them , or merit by them , which is none at all : yea quite contrary to their desert , being wholly in their lapsed state , and having deserved only Death by their Fall. And being a Recovery without them of meer Grace , How can it become theirs but by the appropriating and applying act of Faith ? These Evangelical mysteries seem to be sweetly couched and comprized in this Primitive Promise . O it is a pregnant , teeming Promise : The Mother-Promise of the Gospel : yea , the Great Grand-mother Promise of all the Promises of God in the whole Scripture . Well spake that learned Mercerus of it ; † O excellent Promise , and more then necessary to our First parents , without which they could never have endured to have lived , but their Conscience accusing them , they would a thousand times have been guilty of their own Death , when they should see themselves as authors to derive so many and great Evils to all their Posterity . And as this golden Promise preserved our first Parents from despair under their dreadful fall : So the faithful Fathers in the First age of the world lived upon this Promise especially , if not only : and drew waters of Consolation out of this Well of Salvation , for the first 1536. years of the world . 5. Then lapsed Sinners are actually in a State of Recovery , when this Enmity against the Serpent and his Seed , together with the fruits of this Enmity : ( viz. Bruising the Serpents Head , and having only their . Hee l bruised by the Serpent , ) are effectually implanted in them , wrought by them , or belonging to them . For , God expli●…ly threatning these three things to the Serpent , therein implicitly Promised and Revealed the Recovery of Sinners , as hath been explained : Consequently when these three things are Actually fulfilled and verified in any lapsed Sinners , they are actually Partakers of their Promised Recovery . But How may we know , 1. That we have true Enmity against the Serpent : 2. That we have bruised and do bruise the Serpents Head : and 3. That the Serpent doth but Bruise our Heel , when he doth his worst against us ? Answ. These three things will be very comfortable indeed to be known . And they may be discovered severally by these Evidences ensuing . viz. 1. That we have true Enmity against the Serpent implanted in us , May be Convincingly and Comfortably cleared to us , 1. By the Causes of this Enmity : 2. By the Effects thereof ; And 3. By Amity with them that are Contrary to Satan . ( 1 ) By the Causes , grounds or foundations of this Enmity . If they be in us : this Enmity against Satan the old Serpent is in us . The Cause being put and present , the Effect is put and present also . Now the Grounds whence our Enmity against the Serpent principally ariseth , are especially these three . Transmutation of our State : Dissimilitude to the Serpent , thereupon : and Enmity against Sin , flowing from both . 1. Transmutation of our State. When we , who are Naturally the Seed of the Serpent , and l of our Father the Devil , become supernaturally the Seed of the woman , as opposite and contradistinct to the Seed of the Serpent , and m Children of our heavenly Father the Lord God : then the foundation is laid of our Enmity against Satan . For , whilest we are wholly Satans , we love Satan and his lusts : But when our State and Condition is quite changed , and we become Gods people , we cannot chuse but have enmity against Satan , who is so Contrary both unto God and all godliness . 2. Dissimilitude to the Serpent , upon our transmutation of State. Our State and Condition being changed , from n Carnal to spiritual , from o Natural to supernatural , from p Sinful to sanctified , from q dead in sin to alive in Grace , from r Diabolical to Divine , &c. we thereupon become extreamly unlike to the Serpent , who were before like unto him . He s the father of the lyes : we the children of Truth . He t the prince of darkness : we light in the Lord and children of the light . He an u unclean Spirit : we clean through the word , and sanctified by the Spirit . He x the God of this world : we not of this world , as Christ is not of this world , but chosen by him out of the world , &c. Here is great dissimilitude . Now as similitude & likeness is the foundation of Love & Amity , like wil love his like : so dissimilitude & unlikeness is the ground of Hatred and Enmity . Are we spiritually become unlike to the Serpent ? then we have Enmity against the Serpent . 3. Enmity against sin , flows from both the former . If we be changed from our carnal to a gracious state , and thereby are become quite unlike to Satan the old Serpent : Consequently he●…ce inevitably resulteth in us an Enmitie against S●…n . y The flesh lusteth against the Spirit , and the spirit against the flesh : and these are Contrary the one to the other . If then we have a true Contrariety and Enmitie in us against Sin , ( that is , ( 1 ) Against Sin as it is Sin Especially and principally : ( 2 ) Against all Sin , Consequently , without partiality : ( 3 ) Against our own sins most of all : ) we have in us also a true Enmity against the Serpent , and consequently have actual part in this precious Promise , and in Recovery from our sinful state here promised . ( 2 ) By the Effects or Fruits of this Enmity . If they are in us : Enmity against the Serpent is in us . Where the proper Effect is , there the Cause is producing that Effect . These fruits are three . viz. Hatred of the Serpent . Resisting his Dominion . Conflicting against him . 1. Hatred of the ●…erpent is an effect of Enmity against the Serpent . Hating is an act or fruit of Enmity . Hence Christ saith in the Parable , z those that hated him , were his Enemies . And David , a Do not I hate them that hate thee ? I hate them with a perfect hatred , I count them mine Enemies . Proportionably to hate the Serpent the Devil , as a Serpent , as a Devil , for his wicked works , &c. ariseth from enmity , and argues Enmity against him . 2. Resisting his Dominion . We cannot endure to be under his Dominion and reign , whom we hate , if we can help our selves . Christs b Citizens , that hated him , said We will not have this man to reign over us ▪ In resisting his Dominion , they express their hatred against him . Thus if we truly resist Satans reign over us , not enduring that he should c take us Captive at his will , nor that he should act and sway in us , as d he worketh in the children of disobedience : then we have Enmity against Satan . 3. Conflicting against him , and his Temptations . Enmity breeds Opposition : Contrariety of Natures causeth mutual and destructive Conflicts . Fire and water fight one with another , because they are contrary each to other : So Christs Members being contrary to Satan , through the Divine nature in them , do as spiritual e well-armed souldiers and enemies fight and war against him , as also f Christ their chief-Captain did fight against him . And herein they discover their Enmity against Satan . ( 3 ) By our Amity with God , his wayes and people , which are contrary to Satan ; we discover our Enmity against Satan . They that truely g love God and his wayes , cannot chuse but hate the Devil and his works . They that truly h love Gods people , as his Seed : cannot chuse but hate the wicked , as the Serpents Seed . To love both at once , or to hate both at once , is impossible . And by the Rule of Contraries , the loving of one implyes the hating of that which is Contrary thereunto . 2. That we have , and do bruise the Serpents Head ; we may comfortably conclude on these and like grounds . viz. ( 1 ) When through the power of the Gospel and Spirit of Christ we are rescued i from the power of Satan , in our effectual Conversion . Then Satan's power is broken , k his armour wherein he trusted is taken from him , and we are no longer l taken Captive by him at his will. This is our First degree of bruising the Serpents Head , through Christ plucking us out of his hand . ( 2. ) When we are compleatly armed with the Panoply or whole armour of God. Then we bruise the Serpents Head fundamentally . For then God furnisheth us with principles and foundations of strength , viz. the Habits of victorious graces , m whereby we are enabled , not only to wrastle against flesh and blood , but also against principalities , against powers , against the rulers of the darkness of this world , against spiritual wickedness in high places , yea to withstand in the Evil day : yea , to quench all the fiery darts of the wicked , and having done all to stand . This is our second degree of bruising the Serpents head , when we are sufficiently principled by Grace against him . ( 3. ) When we actually n resist the Devil , so that he flyes from us . Then we actually Bruise his head ▪ crushing him in his politique and potent Temptations . A flying Enemy , is a foyled Enemy . Now we resist Satan , 1. By rejecting and slighting his Temptations , not revolving them or meditating upon them in our thoughts . It s hard to touch pitch , and not to be defiled : to ponder upon Satans Temptations , and not to be polluted with his Temptations . As Satan o darts them at us : so must we fling them away out of our thoughts presently , as a poysoned gloss . To rowl them in our mind , is to open a door to Satan to enter into our hearts . 2. By repelling them ( if violent , impetuous , and reiterated ) by p the whole Armour of God , according to the peculiar property of every peice . As Temptations to Error , Heresie or Hypocrisie : by the Girdle of Truth . To looseness or unrighteousness in Heart or Life ; by the breast-plate of righteousness . To discouragements , Apostacy , &c. by reason of the rough ways of tribulation , &c. by the shooes of the preparation of the Gospel of peace . All fiery darting temptations : by the shield of Faith. All temptations to doubt or despair of Gods love , or our own salvation : by the Helmet of Hope . All temptations , in a word , to any sin , or from any duty : by the sword of the Spirit , the Word ; and by Prayer . We fight on foot with Satan , by the shooes of the Gospel , &c. We fight on Horse-back with him , by Prayer : We fight as engarrisoned in a Castle , by Faith and Hope . 3. By occasional improvement of Satans Temptations , to act the Contrary Graces and Duties so much the more vigorously . As , when he tempts to diffidence : we strive more earnestly to believe . When he tempts to pride : we strive to be so much the more humble , &c. thus we undermine Satan in his own works , and Countermine his Mines . ( 4. ) When Sin is pardoned and subdued ; Then we bruise the Serpents Head indeed . Our Sins are his q works . r His armour wherein he trusts . His s strong-holds , by all which he hath naturally power over us . When our sins therefore are pardoned to us and subdued in us : His works are destroyed , His armour taken from him , and his strong-holds cast down , and sleighted . ( 5. ) Finally , when the Curse and terrour of Death are removed from us , then Satan's Head is bruised by us . For , t Satan as an Executioner , hath the power of death , in reference to the Serpents Seed , keeping them still in bondage through fear of Death , yea of the utmost u curse of Death . But both curse and terrour of Death are removed from them that are Christs ; virtually , by the x Merit of Christs Death and Resurrection : Actually , by y the Spirit of Grace and Sanctification , changing their cursed into a blessed state , and suppressing their fears by the predominancy of Faith , Love , and Christian Magnanimity . 3. That Satan the old Serpent doth but bruise our Heel , when he doth his worst against us ; may be comfortably clear to us ▪ ( 1 ) Whilest our Head is safeguarded by the Hope of Salvation . The z Hope of Salvation is compared to an Helmet . An Helmet guards the Head , the principal part of the body , wherein the Senses outward and inward , the Animal spirits and rational soul it self are especially seated . A wound or blow there , is very dangerous . So the Hope of salvation , guards as it were a Christians Head and spiritual Senses . Whilst he keeps up his Hope of Salvation , the main is safe : he shall not despair . ( 2 ) Whilst the Heart is defended by a the breast-plate of Righteousness , Faith , and Love. The Heart is another principal part : the seat of the vital Spirits ; the first that lives , the last that dies in a man : the brest-plate defends the Heart . Thus a good conscience , integrity , Faith in God , and love to him , defend the Heart of Christians in Comfort and peace with God , against all Satan's suggestions ▪ accusations and Temptations . b Iobs Faith and uprightness held up his Heart from fainting under all his trials and sorrows . ( 3 ) Whilst all our Christian vitals are preserved safe , c by the Girdle of Truth , Shield of Faith , and Sword of the Spirit . If Satan bruise not , touch not the vitals : he only bruiseth our Heel . The Girdle of Truth preserves from Errour and Hypocrisie : The Shield of Faith , preserves from diffidence , unbelief , and all Satans fiery darts : And the sword of the Spirit , not only defends the whole of a Christian but also offends Satan , and every enemy to a Christian. All 's well if we be thus preserved . ( 4 ) When the Serpents Temptations rather afflict us , then infect us ▪ rather distress us , then defile us ; rather correct us , then corrupt us : then Satan bruiseth but our Heel . d Satan's temptations troubled Christ , but did not taint him at all . The more we are troubled at them , the less we are tainted with them , and the more we are conform to Christ , whose Heel alone was bruised by them . ( 5 ) Finally , When both the Temptations and Tribulations , which Satan raiseth up against us , become e our advantages , rather then our disadvantages , ( as hath formerly been explained ) ; then he only bruiseth our Heel . He shakes our Tops ; but our roots fix the faster . He casts us into a furnace : but the dross being consumed , our gold becomes the purer . He treads us under foot , but our Heavenly Spices and Graces smel the sweeter . By these things we may discover whether we are actually brought into a state of Recovery by Jesus Christ. 6. These Threatnings were not so terrible to the Serpent and his Seed : But they were as Comfortable to the Woman and her Seed . To the Serpent and his Seed they express nothing but Destruction : To the woman and her Seed ( implying Promises in them ) they intend nothing but Recovery from Destruction . What a Ground of manifold Comfort is this Scripture to poor lapsed sinners ? As 1. That , the Serpent f for seducing and overthrowing mankind , should be Cursed , debased , opposed by the Enmity of the woman and her seed against him , and bruised in his Head by the Womans Seed . Thus the Deceiver is Deceived : the Destroyer is Destroyed . 2. That , in the Enmity of the woman and her Seed , against the Serpent and his Seed , should so notably be implied their Enmity also against Sin , g the work of the Devil ; but their Amity and reconcilement with God , the Enemy of the Devil 3. That the Seed of the Woman , ( Christ Primarily by his own power , They that are Christs Secundarily by Christs power , should bruise the very Head of the Serpent : that is , utterly and irrecoverably destroy Satan , Sin , Death and Hell , even all the powers of darkness . 4. That the old Serpent the Devil and Satan , when he should do his worst against Christ and them that are his , by Temptations , Tribulations , or Corporal Death , should but bruise their lowest and meanest part , their Heel . 5. That Satan's bruising of their Heel afflictingly , should be the very way for the womans Seed to bruise Satans head destructively . Oh here is a very fountain of Comfort overflowing ! various Comfort ; mysterious Comfort ; saving Comfort . 7. This First Promise , Revealing such Grace and Mercy to lapsed Sinners , did and doth oblige poor Sinners to all possible gratitude . Here the h Day of Salvation did first dawn upon the world ; and the Day-spring from on high did first visit us . Here the sluce of Commiserating Grace was first opened ; & the streams of Mercy began first to flow out to Sinners . Here the i everlasting Gospel was first preached ; the alsufficient Mediatour and Redeemer was first tendered ; and lapsed Sinners Recovery in him was first Revealed , Here Life is promised to Sinners , before Death was pronounced upon them for Sin ; and the Heavenly Paradise is set open for them , before the earthly Paradise was shut against them . Here , here , therefore is no ordinary matter of thankfulness offered unto Sinners . If k the morning-stars sang together , and all the sins of God shouted for joy , at the worlds Creation : How much more should lapsed Sinners , and with them Heaven and Earth , Sing and shout together for joy , at their own Restauration ? As for us , if 〈◊〉 have any part in this Primitive Promise , let us abound in thankfulness to the God of this promise : and thus , By punctual Recognition and Notice-taking of this Mercy in all its Proportions , Dimensions , and Amplifications . By singular Estimation of this Mercy according to its Excellency . By suitable Retribution , or l rendering to the Lord again according to this Benefit . 1. Believing this Promise without staggering , that it shall compleatly be performed . 2. Loving the Lord with all endeared affections who hath thus m loved ●… first from ( the foundation of the world . 3. Maintaining an irreconcileable Enmity against the Serpent and his Seed , till we Bruise his Head , and be n more then Conquerours through Christ that loves ●…s . Thus , This First Promise in Christ revealed lapsed mans Recovery , in the Enmity threatned betwixt the women and the Serpent , betwixt her ●…eed and his Seed , and in the fruits or Effects of that Enmity . APHORISM . V. HEnce , This First Promise revealed in Christ the Seed of the Woman , though it had not the Name and compleat Formality of a Covenant ; yet had it the Nature , Substance and Reality of a Covenant , and that the Covenant of Faith. This Aphorism is very Evident by what hath been said already of this famous and Primitive o Promise : and may be yet further cleared , and that briefly , by a distinct Consideration of 1. The Author , 2. Parties . 3. Matter , and 4. Form of this Promise , which are for Substance the same with those of the Covenant of Faith , though very dimly and obscurely revealed in this First Promise . I. The Author , or Efficient Cause of the Covenant of Faith , is only God , and that of his meer Mercy and Commiserating Grace , as p hath been showed : And the same God , of meer commiserating Grace and mercy was the Efficient cause , or Author of this Promise . For , q The LORD God said unto the Serpent , Because thou hast done this , thou art cursed — and I will put Enmity between thee and the woman , &c. So then , the Lord God immediately revealed this Promise . And nothing but meer Mercy and riches of Commiserating Grace to lapsed Sinners could be imagined to move him hereunto . They being wholly deprived of all acceptableness , amiableness , and moral goodness : and involved in the bondage of Sin and Death . II. The Parties to the Covenant of Faith , ( as r hath been proved , ) are , God blessed for Ever , on the one hand ; And Jesus Christ the last Adam , with all his Elect Seed on the other hand : And these self-same are the parties to this Promise . For , 1. God is the s Party Promising , to put Enmity , &c. 2. Christ and his Elect Seed , ( who with Christ the Eminent seed , are collectively Comprized under this phrase , t The Seed of the woman , as Contradistinct from , and opposite to the Seed of the Serpent , ) are the Party restipulating , to accept these promised Mercies by Faith , and to walk worthy of them ; as after will more appear . This Promise was not setled upon Adam , as the u first Covenant and Promise was : It was not so much as directed to Adam , but to the Serpent ; and to the Serpent , not under the form of a Promise , but of a Threatning . But it was Setled upon the Womans Seed : that is , on Christ and on them that are Christs according to the Election . The Seed of the woman shall bruise thine head , and thou shalt bruise his Heel . That Question which is moved by some , may here Receive a brief Solution . viz. Whether All and singular the children and posterity of Adam , which should after the Fall be brought into the world , were with Adam comprehended in this First Promise , in this First Dispensation of the Covenant of Faith : As they were x all comprized in and with him in the First Covenant of Works standing and Falling with him . Resol . This Query may be resolved , I. Concedendo , By way of Concession . It is granted , That not only Adam , but all and singular persons that should ever descend from him by natural propagation , were comprized with him in the Covenant of Works . So that he standing they stood : he lapsing , they fell . As y hath formerly been sufficiently cleared . II. Denegando , By way of Negation . It is utterly denyed , That all and every one of Adam's posterity were comprehended with him in this First Promise or Dispensation of the Covenant of Faith since the Fall : as they were comprehended with him in the Covenant of works before the Fall. For , 1. The Covenant of works God made with Adam immediately , as with a publique person , founding it upon Adam's natural integrity and ability to keep it : and therefore if Adam had persisted in his integrity and kept the Covenant , all his posterity had persevered and kept Covenant with him , partaking the blessings of the Covenant : But God made not this First Promise , to the First Adam immediately , as to a publique person ; no z nor directed it to him at all in the promulgation of it . For , before God came to sentence the man or woman , while he was now dooming the Serpent , and directing his Speech only to him ; He publisheth this Excellent Promise of mans Recovery by Christ , the Seed of the woman , to the terrour and Confusion of the Serpent . This Promise then was founded , not upon the First Adam at all , but immediately only upon Jesus Christ the Seed of the woman , as a last Adam : and in him it is mediately extended to all his Spiritual posterity . 2. This First Promise makes a plain a Distinction betwixt two contrary Seeds , viz. The Seed of the Serpent , and the Seed of the woman ; and of an hereditary Enmity betwixt them . And it speaks Destruction to the Serpents Seed : Victory and Restauration to the womans Seed . Therefore , though these two Contrary Seeds might be under the outward Administration of this Promise , as b Cai●… and Abel were : yet could they not both be under the inward efficacy , Grace and Consolation thereof . The Womans Seed , Christ and they that are Christs , are all comprized within this Promise in this sort●… but the Serpents Seed , who c are of their father the Devil , and will do his lusts , devilish reprobates , are not the womans Seed , nor thus comprized in the promise with them . 3. Many thousands and Millions in the world , if they never come to enjoy so much as the Outward Administration of this Promise , or of any other Evangelical dispensation , Pagans , Turks , &c. how shall they be comprized under this Promise in respect of the inward Efficacy , Grace , or Consolation thereof ? 4. These two Covenants of Works , and Faith are most different . That was in a sort Natural to man ; this meerly Supernatural : That founded immediately upon Adam himself without a Mediatour ; this founded not upon man , but upon Jesus Christ the Mediatour : That conditioning for perfect and perpetual obedience in Adam's own person , this conditioning for true Faith in Christs person and obedience . Therefore though all Adam's posterity were comprized with him under that Covenant , it doth not follow that they must be comprehended under this : but rather the contrary . III. The Matter of the Covenant of Faith , is either Promised or Restipulated . Promised on Gods Part , viz. The recovery of lapsed man out of the State of Sin and Death , to a state of righteousness and life by Jesus Christ. Restipulated on the Part of Christ and his Seed ; viz. Christs accepting and undertaking of a Mediatory office to effect this Recovery ; and his Seed's accepting Christ and these promised mercies by Faith , with resolution to walk worthy of them according to the Gospel . In like sort the Matter of this Eminent Primordial Promise is either Promised on Gods part , or Restipulated on the part of the Woman's Seed . 1. The Matter Promised explicitly on Gods part , is , 1. That a Spiritual d Enmity should be put betwixt the Woman and her Seed , The Serpent and his Seed . And Consequently , that the Woman and her Seed should have Enmity against in , and Amity with God : which could not be without Conformity to God , and Contrariety to Sin , by Supernatural Grace ; nor without renouncing and departing from Sin by true Repentance . 2. That e the Seed of the Woman should bruise the very Head of the Serpent , that is , utterly destroy the old Serpent the Devil and Satan with all his Policy , Dominion , and Deeds , whether Sin or Death . Consequently that lapsed Sinners in and by Christ should be recovered from the State of Sin and Death , and become Conquerers of the Serpent himself that had implunged them in that estate : and that Jesus Christ for the obtaining of this victory for them , should with them become true and perfect man , the Seed of the woman ; and not only perfect man , but should above them be the mighty God , above the Serpent , and so able to bruise the Serpents Head. 3. That , in order to Christs bruising the Serpents Head , f the Serpent should bruise his Heel . Christ should be g consecrated through sufferings and Death , that he might destroy him that had the power of Death the Devil . Consequently , herein God Promised , That Christ should be a Priest , in suffering bruises in his Heel : And a King , in inflicting bruises on the Serpents Head. Now in these Matters and Mercies Promised , Sinners Recovery from the state of Sin and Death to the State of Righteousness and life by Jesus Christ is promised . 2. The Matter Restipulated implicitly on the part of the Womans Seed , is , either on the part of Christ , or of his Elect Seed and members . I. On the part of Christ : 1. That , he would submit to that low state of Incarnation and h become the woman's Seed . His Incarnation was deep Humiliation . 2. That he would , as the womans Seed , abase himself to be bruised in his Heel , by the Serpent , viz. even i to sufferings , and death : that hereby he might bruise the Serpents Head , and recover his Elect out of his Dominion . 3. That all his Elect should become a joynt Seed of the woman with himself , opposite to the Seed of the Serpent , that with him , and and by vertue of his bruises , they might bruise the Serpents Head also . II. On the part of Christs Seed and members ; 1. That they would accept Christ , and these promised Mercies in him , by Faith. This Faith they implicitly restipulated : For , ( 1 ) without Faith k neither Christ , nor any benefit promised by him , can be received . ( 2 ) Without Faith they could not bruise the Serpents Head , l quench his fiery darts , m Conquer sin , and n overcome the world . ( 3 ) The Fathers of the old world acted Faith , and by their Faith were accepted of God , which could not have been without this mutual agreement betwixt God and them touching Faith. o By Faith the Elders obtained a good report . By Faith Adam after the Promise p named his wife Eve , living , in hope of life to him , and his , Promised . q By faith Abel offered unto God , a more excellent Sacrifice then Cain , by which he obtained witness that he was righteous , God testifying of his gifts . — r By faith Enoch was translated that he should not see death , and was not found , because God had translated him : for before his translation he had this testimony , that he pleased God. But without Faith it is impossible to please him . These Testimonies may evince , that these ancient Saints knew how necessarily Faith was required of them by this First Promise . Yea ( 4 ) They , offered Sacrifices , and that by Gods appointment , otherwise God would not have s accepted them : And these Sacrifices being types of Christ , testified their Faith in Christ. 2. That they would walk worthy of Christ and these promised Mercies to all well-pleasing , according to Evangelical Rule . For ( 1 ) Faith being required in them , love and-good-works were also required : t Faith working by love , and being naturally u fruitful in good works , as the way to heaven : though not the cause of Heaven . ( 2 ) Their course and good-works are highly commended , As Godly ; Enoch and Noah x walked with God , Noah was a just man and perfect in his generations ; As y accepted of God , and well-pleasing before him , which could not be , had not God required them of them ; and consequently they implicitly restipulated them . IV. Finally , The Covenant of Faith hath its Form ; viz. Inward , The mutual Compact or Agreement of the Foederates : Outward , the various Manners of Administrations . So here this Primitive Promise had its Inward , and Outward Form also . 1. The Inward Form of it , was the mutual Agreement betwixt the Foederates or Parties to the Covenant touching Matters Promised , and Restipulated , which Agreement was partly expressed ; partly implyed : As hath been noted . 2. The Outward Form of it , was that visible Form , way , or Manner of Gods Administring this Promise , and of the affairs of his Church and People under this Promise , in the First notable Period of time from Adam till Noah : In all which Form or Manner of Administration there are evident characters and intimations of the Covenant of Faith in Iesus Christ. And this may be briefly thus represented . Man having broken the Covenant of Works , And God having promised lapsed Sinners Recovery by Christ the Seed of the woman , after this Promise thus dealt with him and his Posterity ; viz. 1. He pronounced an heavy Sentence z upon both the Woman and the Man , for their First Sin , whereby they brake the Covenant of Works . That so he might more experimentally convince them of the Sinfulness of that Sin , more deeply bruise and humble them for it , and contrariwise more eminently display the glory and sweetness of the First Promise revealing their Recovery both from Sin and misery . 2. He not only a drove them out of the Garden of Eden , but also Guarded the Tree of Life therein from them , with Cherubims and a flaming sword , which turned every way to keep the way of the tree of life . Why ? Not , that God envyed them Eternal life : for he had now but newly b Promised it them in Christ. Nor , that the tree of life could have made them live for ever , if they had tasted it : for the Covenant of works being broken , the Sacraments or tokens thereof were evacuated and of no force . But , that hereby God might teach them , not to delude and deceive themselves with vain hopes of life from the Covenant of works or the external use of the tokens thereof , whilst they had already broken that Covenant irreparably : but wholly now to apply themselves for life and happiness to the c Promise , or Covenant of Faith , in Christ , the womans Seed . 3. He d clothed Adam and Eve his wife with coats of the skins of dead beasts . This he did ; 1. Partly to cover their nakedness and shame , the fruit of their Sin. 2. Partly to make them yet more sensible of the shame and beastliness of their Sin and apostacy , that so both their nakedness and their cloathing might tend to remember them of , and humble them for their Sin ; as e Calvin well noteth . 3. Partly to instruct them touching the necessity of being cloathed spiritually with Christ to be crucified , and his righteousness ; for covering their deformity from the pure eye of God. 4. Partly to remember them daily of their f mortality contracted by Sin. That under those dead skins , they had dying bodies . 4. He instituted and ordained Sacrifices , under this first Dispensation of his Promise and Covenant in this first Period of time from Adam till Noah . That Sacrifices were then of Gods Institution and appointment , we have just cause to think ; For , 1. God g clothed Adam and his wife with coats of skins . Of what skins ? h Iustin Martyr is of opinion , that God did not kill beasts , and cloth them with their skins : but rather immediately created skins by his word of Command , and so clothed them . Yet this opinion seemeth scarce probable ; because its strange to think that God should create beasts-skins without the beasts , nor find we any colour for any such act in the whole Scripture . i Calvin thinks , that God imposed this task upon Adam and Eve , that they should make themselves coats of skins . Some conceit that these skins were skins of beasts created before Adam's fall ; and that after his fall God flew some of those beasts , k cloathing them with their skins , by his commanding word : and that he taught them to offer the dead bodies of those beasts in Sacrifice . For , God doubtless would not have the bodies of those beasts lost and useless . And seeing the l eating of flesh was not permitted till after the flood , what other use can we imagine their bodies to be put unto , besides that of Sacrificing ? This also is the more probable , because in the story of Genesis , presently after mans expulsion from Eden , there is mention of Adam's two first sons , and of their m sacrificing , ( and this without any intervening Command expressed ; ) wicked Cain bringing his offering to God , as well as righteous Abel . 2. Abel is said n by Faith to offer unto God a more excellent Sacrifice then Cain . He could not have offered any Sacrifice by Faith , unless the Lord had appointed that Sacrifice : Gods appointment and institution of his worship , being the ground of our faith , in worshipping . 3. God accepted in those days the sacrifices of righteous persons . o He had respect to Abel , and to his offering : but to Cain and his offering he had not respect . And when Noah offered burnt-offerings p the LORD smelled a sweet savour ▪ Heb. A savour of rest . Now had their Sacrifices been of Humane invention , and not of Divine Institution ; they had been will-worship , and God would never have accepted them , but have abhorred them . But to what end and use did God appoint Sacrifices under this First dispensation of the Promise ? Answ. For divers excellent ends , viz. 1. For the more clear convincing of lapsed Sinners of their Sin and Misery . Of their Sin : because , q in their Sacrifices there was a remembrance of Sin , which needed such Sacrifices , frequently renewed . Every Sacrifice for Sin , being an implicit Arraignment and condemnation of the Sinner . Of their misery by sin : the Death of those Sacrifices implying that the due r wages of their sins were Death , unless divine Justice had full satisfaction . 2. For the familiar instructing of lapsed Sinners touching the Remedy against Sin and Death . s The Death therefore of those Sacrifices typified the Death of Christ the true Sacrifice , the true t Lamb of God taking away the Sins of the world . These Sacrifices were Types , instructing them in the mysterie of Christ the Anti-type . 3. For ratifying the First Promise in Christs blood , as it were Sacramentally ; they being in the Nature of visible Signs , Pledges and Tokens annexed to the Promise . The bruising of the Heel of the womans Seed , denoted Christs blood , stablishing the Promise Meritoriously : the Sacrifices , typifying Christs blood , stablished the Promise Sacramentally . In these Sacrifices Christ and his Death being typified , Christ may be said to be the u Lamb slain from the foundation of the world . 4. For a visible Means and way of Divine worship , whereby they testifie their Faith , Devotion , Homage and Obedience unto God , as his own people . 5. He Confirmed and further strengthened this First Grand Promise , by 1 Promises , 2 Mercies , 3 Threatnings , and 4 Iudgements . By Promises , x encouraging Faith , obedience , &c. according to the Grand Promise . By Mercies heaped , as rewards , upon Believers and Well-doers , walking uprightly . Thus God y testified his acceptance of the person and Sacrifice of righteous Abel . z Enoch walking with God ; God took him , that is , translated him that he should not see death . a Noah being just and upright in his Generations , and walking with God , was preserved in the Ark by water , when the whole world was drowned . By Threatnings denounced against all unbelievers and Evil-doers contrary to this First Promise . Thus , wicked Cain is threatned with imminent judgement for Sin ; b If thou dost not well , sin lieth at the door ; with the Earths barrenness , with a vagabond life , &c. c The wicked world also , and for their Sins every creature breathing therein is threatned after 120. years to be destroyed , except those that were preserved with Noah in the Ark. By righteous judgements upon the unbelievers and ungodly of that first age . Thus God d cursed Cain from the Earth , and set a dreadful mark upon him ; probably thought to be a continual , miserable and horrid quaking of his body for murdering his brother Abel . 6. He for a long time contended and strove with the wicked world to bring them to Faith , Repentance and Reformation of their Evil wayes : that so in Christ the seed of the woman they might have bruised the Serpents Head : e And the LORD said , My spirit shall not alwayes strive with man ; for that he also is flesh : yet his dayes shall be an hundred and twenty years : Gods Spirit strove with them three ways especially ; 1. By the great f Patience and long-suffering of God , leading them to repentance ; yea after God had determined in the time of Noah to destroy the world , yet g his long suffering waited for their return 120 years . 2. By h Preaching to them ( which are now spirits in prison ) by the Patriarchs of the old world , especially by Enoch the 〈◊〉 from Adam , ( whose Prophesie i Iude recites ) : and by k Noah the 8th person ( the 8th saved in the Arkobut the 10th from Adam ) a Preacher of righteousness ; So called , because He preached , both by his Doctrine , and by his Practice in building the Ark , Gods righteous 〈◊〉 〈◊〉 would come upon the world , and the righteousness of Christ by 〈◊〉 , whereby they might escape Gods judgements . 3. By his secret illuminations , convictions , Motions and stirrings in the hearts of many , 〈◊〉 them to make a saving use of Gods patience , and the Patriarchs preaching unto them . 7. Finally , When the world generally neglected and despised Gods precious promise of lapsed Sinners Recovery in Christ the Seed of the woman , and l were swallowed up with violence and all manner of wickedness incorrigibly : then m the Lord brought in the Flood upon the world of the ungodly , in the midst of their n impiety and Security , and destroyed them all . Thus this First Administration of the Covenant began at the worlds First Corruption by Sin , and ended at the worlds First general Destruction by the Flood . Thus this First Promise , though it had not the Name and Compleat Formality of a Covenant : yet if the Authour , Parties , Matter and Form thereof be duly considered , it had the Nature and Reality of a Covenant . Hitherto of Gods Covenants of Promise , as Discovered and Administred in the first not able Period of time , From Adam till Noah . viz. Till about the o 480th year of Noah's age , ( for about that time God renewed the Covenant with Noah ; ) which was about the 1536th year from the worlds Creation , and the First Promises publication . CHAP. II. Of the Discovery and Administration of the Covenants of Promise , in the second Period of time ; From Noah , till Abraham . THE second remarkable Period of time wherein the Lord God pleased to renew the Covenant of Faith , in reference to Christ Promised , was From Noah till Abraham , viz. from the a 480th year of Noah's life , or thereabouts , being the 1536th year from the worlds Creation : till about the 71st year of Abrams life , when the b Promise of Christ was first made to Abram , ( as the c Authour of Sacred Chronologie clears it ) which was in the 2079th year of the world . This Period was very short , being but about 542 years : yet it was enlarged somewhat , by the repetition of this Covenant when Abram was d 99 years old ; and so it was extended to 571 years . As this Period of the Covenants Administration was very short : so I shall proportionably contract my self in opening of it with all Convenient brevity . And for clearness sake I shall insist upon these three Aphorisms especially , viz. 1. That , The Lord God , having determined to destroy the old world for its extream wickedness , established his Covenant with righteous Noah , to save him , his family , and a seed of the Creatures in the Ark , from the Common destruction . 2. That , God having destroyed the wicked old world by a flood of waters , not only Resolved with himself , but also established his Covenant with Noah , with his Seed , and with the Creatures , Never to destroy the Earth any more by a flood . Annexing the Rainbow as a token of the Covenant . 3. That , These Covenants of God with Noah , were a renewed discovery of the Covenant of Faith , touching Sinners Salvation by Iesus Christ. Some writers , who purposely handle the Subject of Gods Covenants of Promise , yet omit this period of the Covenants Discovery . Why , I know not : unless upon opinion , that this Covenant of God with Noah was not the Covenant of Faith. This therefore I shall in this third Aphorism endeavour to evince : after I have first briefly opened the two Former Aphorisms to make way thereunto . APHORISM . I. THe Lord God , having determined to destroy the old world for its extream wickedness , established his Covenant with righteous Noah , to save him , his family , and a Seed of living Creatures in the Ark , from the common destruction . This Aphorism may be briefly , 1. Confirmed ; 2. Explained ; and 3. Applyed in certain Corollaries or Inferences thence resulting . I. For Confirmation , It is clear , that thus the Lord Covenanted with Noah , from the Historical Narrative that Moses made hereof ; e And God said unto Noah , The end of all flesh is come before me : for the Earth is filled with violence through them ; and behold I will destroy them with the Earth . Make thee an Ark of Gopher wood , &c. And behold , I , even I do bring a flood of waters upon the Earth , to destroy all flesh wherein is the breath of life , &c. But with thee will I establish my Covenant : and thou shalt come into the Ark ; thou , and thy sons , and thy wife , and thy sons wives with thee : and of every living thing of all flesh , two of every sort shalt thou bring into the Ark , to keep them alive with thee : they shall be male and female . These words clearly and fully prove the truth of the whole Aphorism . And this is the very First place wherein the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith , or , Covenant , is used in the whole Bible . Let us the more heedfully mind the meaning of it . II. For Explication of this Foederal Transaction of God with Noah ; Consider , 1. What this word Covenant meaneth . 2. How God stablished his Covenant with Noah . 3. Who were the Parties to this Covenant . 4. What were the matters Covenanted betwixt them . 5. What the Occasion and end of this Covenant . 1. What this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith , or , Covenant , meaneth ; hath been f formerly at large explained in opening the General Nature of the Covenant . Here therefore no more needs to be super-added . 2. How God stablished his Covenant with Noah : seeing he saith , g With thee will I establish my Covenant ? Here he only promised to establish his Covenant with Noah : but When , or How did he perform this promise ? Answ. 1. The Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hakimothi Eth-Berithi , that is , I will stablish ( or , make firm ; or , make firmly to stand , ) my Covenant , is very emphatical . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will establish , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Koom , which signifies either To rise up , or , Firmly to stand . According to the former Signification , it may be rendred , I will lift up my Covenant : or , I will make my Covenant rise up ; that is , I will make a Covenant with thee . An allusion to the customary manner of Covenanting , wherein h a statue , or a stone , or Heap of stones , &c. was wont to be lifted up by the parties Covenanting , to testifie their agreement , as i Oleaster hath observed . According to the later signification , it may be translated k I will firmly-stablish my Covenant ; or , I will firmly ensure my Covenant , or make it stand sure . For when a Covenant is kept , it is said to Stand : when it is broken , it is said to Fall. This latter signification is herein thought more apposite and fit : denoting the firmness , sureness and faithfulness of Gods Covenant . 2. Though God promised to Noah , I will establsh my Covenant with thee : yet this Promise of God was his establishment of his Covenant . Here ( saith that learned l Rivet ) the Hebrews enquire , How God saith he would stablish his Covenant , which he had not yet made . But both are in one and the same moment ; for when it is entered into , it is established . So then Gods publishing his Covenant to Noah , was his establishing his Covenant with him . 3. Who were the Parties to this Covenant ? The Text , and the Aphorism express them , viz. God and Noah . God was the m Author of this Covenant , and the Party promising and Covenanting with Noah , to save him , when the whole world should be drowned . And God Revealed this Covenant Expresly , and Formally , stiling it a Covenant : Not only Implicitly . Nor did he Express and declare this Covenant to Noah , Mediately by the Ministry of Man , Angel or Creature : but Immediately by his own lively voyce ; and this of meer n Grace . So that this Covenant was Divine , in regard of the foundation of it : Eminent , excellent and sure , in respect of the publication of it . Noah was the Party restipulating certain duties to God : as God promised certain benefits to him . Noah's o Restipulation was partly Explicit : partly Implicit , as after will appear . Consider a little , who this Noah was , whom God thus Honoured with his Covenant . I. For his Pedigree , or Natural descent ; He was the p son of Lamech , &c. the 10th from Adam , in a direct line : and q by Noah's three sons , Sem , Ham , and Japhet , was the whole earth overspread and planted . II. For his Name ; Noah signifies Rest proceeding from Comfort , or Comforter , or Restorer . His Father Lamech gave him this Name , saying ; r This same shall comfort us concerning our work and toil of our hands , because of the ground which the Lord hath cursed . A Prophetical s denomination of him , who was to be a Type of Christ the true Noah , in building the Ark , and offering Sacrifices : whereupon t the Lord smelled a savour of Rest , and promised no more to curse the Earth for man's sake . In this Name given to his son , Lamech's Faith is observable , not only touching the Comfortable restoring of the drowned world by Noah , but also touching the restoring of ruined mankind by Jesus Christ the Seed of the woman . III. For his Religion ▪ God himself gives him high and ample Commendation , both in Old and New Testament . For , 1. He was a u just and righteous person before God in his Generations . A righteous man in the midst of the unrighteous world , yea x an heir of righteousness which is by Faith. The Scripture names y Three persons , Eminent for righteousness , and Noah was one of those three , yea the first of them three , no●… only righteous in himself , but also z A Pr●…acher of righteousness to the world . 2. He a was a perfect and upright man , without h●… pocrisie , guil or deceit in his Religion . Had the power as well as the form of godliness in him . 3. He b walked with God. His habitual Course of life and Conversation was with his God , when the world walked in wickedness . God was his God Reconciled in Jesus Christ. For c can two walk together unless they be agreed ? The Guid of his Actions ; The Center of his Motions : The Load-stone of his affections ; The Companion of his life ; And the chief end of all his aims and undertakings . Blessed Noah thus walking with God , thus having sweet Communion with God in a wicked world , had an Heaven on Earth , yea as it were an Heaven in Hell. 4. He excelled in Faith , d believing things revealed of God , though unseen . 5. He had an holy aw and e fear of God and his judgements . 6. He was notably f obedient to all Gods Commands , though against greatest difficulties and discouragements , especially in that stupendious Act of Making the Ark. IV. For his privi●…edges ; God invested him with many , and those most remarkable . For , 1. He was singularly g preserved by divine grace from the general Corruption that in his times had over-run the whole world . 2. He alone with his family was saved in the Ark which he made at Gods appointment : when the h the whole world besides was universally drowned with a deluge of Waters . 3. He alone is i accepted in Covenant with God touching his and his families salvation from the Flood , 120 years before the Flood came . 4. He was the Period of the Old world , and the Beginner of the New world ; the Omega of that , the Alpha of this : k having lived before the flood , 600 years , and living 350 years after the flood : so that he was compared to Ianus with two faces . And in respect of this New world , replenished by him and his family , he was as another Adam : All mankind being reduced to him , and flowing from him . 5. He , in making the Ark , and therein saving his family with himself from the dreadful flood , which destroyed the world of the ungodly , was a special Type of Christ ; as after shall appear . 6. Finally , l Of him according to the flesh Iesus Christ came , who is over all , God blessed for ever . Amen . This was that Noah , with whom God established his Covenant . 4. What were the Matters , or Things Covenanted betwixt God and Noah ? Answ. The Subject-Matter of this Covenant , is twofold . 1. Promised , on Gods part . 2. Restipulated , on Noah's part . On Gods part the Matter promised , was ; m The Preservation and Salvation of Noah and his family with a Seed of living Creatures in the Ark , from the destructive Flood of waters , wherewith the whole world should be drowned . This God promised : and this he punctually performed to Noah , and to them that were with him in the Ark , acccording to his Covenant . On Noah's part the Matters restipulated by him , and which God required of him , were ; 1. Faith n , to believe God , warning him of things not seen as yet . viz. That God would destroy the whole world with a flood , at the end of 120 years . That God notwithstanding would save him , his family and a seed of the Creatures in an Ark , for replenishing the world anew . The Apostle ascribes this to his Faith. And without both the Assenting , and Applying act of Faith , Noah could never have entertained or depended upon this divine Revelation : nor have done what God prescribed . 2. Obedience , to Gods will and warning ; viz. ( 1 ) In o Preparing an Ark for the saving of his House . A strange , a difficult , a chargeable , a wearisome and tedious work for 120 years together . ( 2 ) In p Providing and laying up food in the Ark for himself , and for all in the Ark with him , for the space of a whole year : for so long time they were in the Ark. ( 3 ) In q Entring into the Ark , He , His House , and the Creatures , as God had commanded him . ( 4 ) In r Persisting in his Righteousness , Integrity , and walking with God : for which God so s commended him , and rewarded him . Gods Commending and rewarding him for these excellencies , was an implicit Commanding and indenting with him to continue therein : Nor can it be reasonably thought , but that Noah thus understood the Lord , and implicitly resolved and contracted with him , to persevere in these acceptable vertues and practises . 5. What was the Occasion and End of the Lords making this Covenant with Noah ? The Occasion of Gods establishing this Covenant with Noah , was double ; viz. I. The extream t wickedness of the old world , for which God determined to destroy it with a flood . Hereupon God took occasion to reveal his Covenant to Noah . The wickedness of the old world was extream . For , 1. Piety and true Religion was overgrown with u wickedness and great ungodliness . The x Preaching of Enoch and Noah , The Patience and long-suffering of God , and the striving of Gods Spirit with them , little or nothing availing to bring them to Repentance and Reformation . 2. Equity and righteousness to man was swallowed up with tyranny , y violence , and oppression . Giants became great Tyrants , and the Earth was filled with violence . 3. Sobriety and Temperance were overthrown , Partly by their intemperate z Eating and drinking to excess , not for necessity . Partly by their intemperate and disordered Marriages , for satisfaction of their lusts , rather then for procreation of an holy Seed . a The sons of God saw the daughters of men , that they were fair ; and they took them wives of all which they chose . The godly families in the Church , matched promiscuously with the wicked posterity of Cain out of the Church ; for b Cain departed from the presence of the Lord. This brought a wicked Confusion into godly families . 4. All this Sinfulness of the old world was exceedingly heightned by these haynous Aggravations . ( 1 ) viz. The Extensiveness and Universallty thereof . Not only Cain's family had degenerated : but c the whole Earth was Corrupt , all flesh had corrupted his way upon the Earth . ( 2 ) The I●…tensiveness of this general corruption , wholly and continually depraving all their inward principles . d God saw that the wickedness of man was great in the Earth , And that every imagination , ( Heb. figment ) of the thoughts of his heart was only evill continually , ( Heb. every day , ) What ? Not only works and words , but the very thoughts of mans heart : yea the figment or imagination of his thoughts : yea , every imagination ; was Evill ; Only evill : Continually Evill . How emphatically ! Again ▪ e The Earth was filled with violence . ( 3 ) Their deep Security in all their wickedness ; f till the very day that Noah entred into the Ark , and they knew not untill the flood came and took them all away . ( 4 ) Their Final impenitency ; g Gods patience and long-suffering , the Preaching of Noah , and the striving of Gods Spirit with them , nothing at all prevailing with them to reclaim them ; but they were then drowned , and now remain Spirits in prison . II. The h singular godliness of Noah in the midst of all the worlds wickedness ; This was the other Occasion of Gods Covenanting with him to save him , when the world should be destroyd . The End or intent of God , in making this Covenant with Noah , seems especially to be fourfold , viz. 1. Thereby to signifie his i peculiar love , grace , and Mercy to righteous Noah , and that familiarly in a Covenant way : when his justice , severity and wrath should be so dreadfully revealed from Heaven against the unrighteous world . 2. Thereby to encourage Noah the more effectually to undertake and accomplish that chargeable , difficult , dangerous , and tedious task of framing the Ark : seeing in that Ark God assured him , and his , of preservation , as k Calvin well observeth . 3. Thereby , to instruct Noah and his Family in the Mystery of the Covenant of Faith , touching the salvation of Gods Elect Family by the true Noah , I C. and by the streams of his blood : as we shall see afterward . 4. Thereby , to let all in after ages see , that God l knoweth how to deliver the righteous , but to reserve the unjust to exemplary punishment . III. ●…orollaties , or Inferences hence resulting . Hence , 1. The Sin of the old world was exceeding great , and reached up to Heaven : seeing that it was plagued with so great a judgement . The earth was filled with Violence : and it was filled with vengeance . The Sin was universall , and the judgement universall . All flesh had corrupted his way on earth : and all flesh is swept away from off the earth . O heavy punishment ! Oh hainous sinfulness ! 2. The fruit of sin is bitter , wofull and deadly : though the acting of sin seem never so sweet and delightfull . The eating of the forbidden fruit was m pleasing to Adam and Eve : but the n curse that followed upon them , all mankinde , and the whole Creation , was gall and wormwood . The old worlds impiety , unrighteousness , intemperance , mixt Marriages , Security , &c. were delightfully acted : but when the flood took them all away for these things , the dead carkases of man and beast being spread like dung upon the face of all the habited earth , they were dismally plagued . Beware of the first and smallest beginnings of sin : it will be bitterness in the end . 3. The wrath of God , after Means of Grace and long waiting of his patience without fruit , is most severe against the ungodly . To the old world Enoch prophesied , Noah preached righteousness , and Gods long-suffering waited 120 years in his time for the worlds reformation , but all were utterly disappointed and ineffectuall : therefore God swallowed them up at once with a flood , Husbands and wives , Parents and children , Masters and servants , young and old , male and female , bond and free , Man and fowl and beast , they were all drowned together , not one of them was left , but those with Noah in the Ark. Had not Noah preached , and God waited so long for them , their judgements had been more tolerable ; but when they despised all means of grace , and tyred out all Gods patience , then the wrath of God came upon them to the uttermost . Oh o it is a fearfull thing to fall into the hands of the living God , in this Case ! The greater Gods patience , and means of Grace on earth , if fruitless , the greater will be the damnation and torments of the wicked in Hel. The longer God is in drawing his Bow of patience , the deeper will be the wounds of the arrows of his vengeance . Though he hath leaden Heels : yet he hath iron hands . When he is long before he strike ; he strikes home when the blow comes . p It shall be more tolerable for Tyre and Sidon , then for thee Chorazin , and Bethsaida : for Sodom and Gomorrah then for Capernaum ( that was lifted up to heaven in the means of Grace , ) at the day of judgement . Why , because they had more Means of Grace , then these . VVhat city was honoured like Ierusalem with Means of Salvation ? and what city was ever laid so low in judgements for despising those meanes ? If England abuse all Gods patience , be incurable under all Gods means and medicines ; where shall England appear ? 4. Oh how precious treasures are Piety and integrity that preserve from publique judgements and common calamities . Upright Noah is alive and safe in the Ark , when the wicked are rolling , gasping and dying in the merciless waves . The Giants of those times with all their power , greatness , violence , tyranny and wealth , could not save themselves from drowning : but Noah's q righteousness delivered him from Death . Who would not be in love with piety and integrity ! These will bring us into Gods Ark , these will preserve us : when the transgression of the ungodly shall destroy them . 5. The Lord knows how to preserve the righteous when the wicked are destroyed . He had an r Ark for Noah : when the old world is choaked in the flood . He had a s Zoar for Lot : when Sodom and Gommorrha are consumed with fire and brimstone . He had a safe refuge for Ieremiah , even in t Prison , when Ierusalem is taken . Let us therefore sincerely walk with him , and depend upon him in greatest extremities ; for u none can deliver in this sort . 6. The Lord preserves his people by means ordinarily ▪ Noah , by an Ark. Lot by ●…light from Sodom , &c. Yet sometimes those means are strange meanes . Noah saved from drowning , by the same x waters that drowned the world . Israel preserved from the Egyptians , by the same y waves that overwhelmed the Egyptians . Ionah is z delivered from the belly of the Sea , by being swallowed up by the belly of the Whale . Therefore use we meanes : but trust we God. To depend upon God without use of meanes ; is to tempt God , and endanger our selves : to depend upon meanes , and not upon God ; is to despise God , and idolize means . 7. Gods Covenant is his peoples evidence or security for their Salvation . By the fal of Adam we have forfeited all , both Temporals and Spirituals . Without a new Contract or Agreement with God , we are out lawes , and can claim nothing . God , by Covenant , interresseth us in Christ ; and through Christ , in a all things . Noah himself had no Security for his salvation from the flood , till God secured him by Covenant : Nor have Noah's posterity any protection from a second Deluge but by Gods b other Covenant with him and them . Nay , without Gods Covenant , what evidence or security could lapsed sinners have for their spirituall Recovery or Eternall salvation ? Gods Covenant then is the great Charter of our Salvation . By this we have and hold All. How should we then study and value Gods Covenant : and labour to be foederate-Parties with God therein ? APHORISM II. THe Lord God having destroyed the wicked old world by a flood of waters , not only resolved wit●… himself , but also Covenanted with Noah , with his seed , and with the creatures , Never to destroy the earth any more by a flood : annexing the Rainbow for a Token of the Covenant . This was Gods second Covenant with Noah ; His Additionall Covenant , super-added to the former . For clearing of it , This Aphorism ( as the former ) shall be 1 Confirmed ; 2 Opened ; and 3 Applyed . I. Confirmed this Aphorism may be , in the Principall branches of it , by evident Scripture-Testimonies . As , 1. That God resolved and determined with himself , after the worlds destruction by the flood , never to destroy it again by a flood of waters . c And Noah went forth of the Ark , — And Noah builded an Altar unto the LORD , and took of every clean beast , and of every clean fowl , and offered Burnt-offerings on the Altar . And the LORD smelled a sweet savour , and the LORD said in his heart , ( there 's his Determination with himself , ) I will not again curse the ground any more for man's sake , ( though the imagination of mans heart be evill from his youth ; ) Neither will I again smite any more every thing living , as I have done . Henceforth all the dayes of the Earth , Seed-time and Harvest , and Cold and Heat , and Summer and Winter , and Day and Night shall not cease . 2. That God Covenanted this with Noah , with his Seed , and with all living creatures . d And God spake to Noah , and to his sons with him , saying ; And I , behold I , establish my Covenant with you , and with your seed after you , and with every living creature that is with you , of the fowl , of the cattell , and of every beast of the earth with you , from all that go out of the Ark , to every beast of the earth . And I will establish my Covenant with you ; Neither shall all flesh be cut off any more by the waters of a flood , neither shall there any more be a flood to destroy the earth . 3. That God also annexed the Rainbow as a sign or token to this Covenant , e And God said , this is the Token of the Covenant , which I make between me and you , and every living creature that is with you , for perpetuall generations ; I do set my bow in the cloud , And it shall be for a token of the Covenant between me and the earth . And it shall come to pass , when I bring a cloud over the earth , that the bow shall be seen in the cloud : And I will remember my Covenant , which is between me and you , and every living creature of all flesh , and the waters shall no more become a flood to destroy all flesh . And the Bow shall be in the cloud ; and I will look upon it , that I may remember the everlasting Covenant between God and every living Creature of all flesh that is upon the earth . And God said unto Noah , This is the Token of the Covenant , which I have established between me and all flesh that is upon the earth . By this heap of words and variety of expressions touching the Tokens of Gods Covenant with Noah , we may perceive , Both what need Noah and his sons had to be comforted against a future flood , the deluge now newly past leaving such prints of astonishment and amazement upon their Spirits ; and also how solicitous the Lord was by those reiterated phrases to raise up their faith and confidence for future , above their present fears and despondencies . And in the last clause he summarily and emphatically recapitulates the whole , This is the token of the Covenant which I have established , &c. Yea ( as f Mercerus noteth ) some among the Iews think , that at these words , God demonstrated a Rainbow in the cloud to Noah , for the strengthening of his Faith. II. Explained , and Opened this Aphorism may be also , by inquiring into , and unfolding of these Particulars , viz. 1. The Causes and Occasion of this Covenant . 2. The Parties Covenanting . 3. The Matters Covenanted . 4. The Token of this Covenant , the Bow in the Cloud . 1. The Causes and Occasion of this Covenant may be thus declared . 1. The Efficient Cause , or Author of it , was God. g God spake to Noah , saying ; And I , behold I establish my Covenant with you . 2. The Inward impulsive or Moving Cause , can be imagined to have been none other , but his own Meer Grace and Commiserating Mercies to Noah , and the small remnant with him surviving the flood . 3. The Outward impulsive or Moving Cause , was twofold . ( ●… ) Less Principall and Typicall ; viz. Noah's h Altar and Burnt-offerings offered thereon to God , In which God smelled a sweet Savour , and whereupon he took occasion to Resolve and Covenant never more to destroy the world with a flood . ( 2 ) More Principall and Anti-typicall , or Typified : viz. Jesus Christ and his offering himself up a sacrifice for sin to God upon the Altar of his Godhead , wherein he was i an Odour of a sweet smell to God. And this was the Outvvard Moving Cause , of Gods Covenanting both his Elect's Recovery and , the worlds Restitution and Preservation in reference thereunto ; As shall after more appear . 4. The Finall Cause , or end intended in this Covenant , was ( 1 ) Partly to assure Noah and his Posterity of his great Mercy intended to the world , k notwithstanding mans sin , in that it should never more be destroyed by a Flood of waters . ( 2 ) Partly to instruct him and his Seed , that as sin brought destruction upon the creature : so Christ satisfying Gods justice for sin , should bring Restitution and Preservation to the Creature . ( 3 ) Partly to glorifie the riches of Gods Grace , Mercy and loving-kindness in both . 2. The Parties Covenanting are 1. God , on the one hand . God as l appeased ▪ and smelling a s●…vour of rest , upon Noah's Sacrifices in this notion God establisheth this Covenant . 2. m Noah and his sons , and their Seed , and all living Creatures , on the other hand . Here ( as n Calvin notes ) there are three degrees of foederates with God mentioned , or ( as o Pareus ) four viz. ( 1 ) Noah himself . The Parent and common Father of the New world : The second Adam . VVith whom the LORD had established his Covenant towards the period of the old world . God honoured this righteous sincere and heavenly man with the first place . ( 2 ) Noah's sons , Sem , Ham , Iaphet , who were saved with Noah in the Ark. The females are implyed and included in the males . ( 3 ) Their p seed after them , viz. All the Posterity of Noah , and of his sons , till the end of the world , for perpetuall Generations . In this branch we are comprehended , and all mankinde . God Covenants not onely with his people , but q with their Seed , and with their Seed's Seed , that keep Covenant with him , even to all Generations . This Covenant therefore in some sort concerns all the world . Oh the infinite Bounty of the Lord in his foederall Administrations ! ( 4 ) All living Creatures , ●…owls , beasts , and creeping things . Them also being created for man , God takes into Covenant with man. Noah was confederate with God herein : And the other three sorts were as Subfoederates under him . But here some Doubts may arise , and are to be removed . Doubt 1. Seeing God established his Covenant not onely with Noah , but with his sons , and their seed also , God seems to admit into Covenant with himself the wicked as well as the righteous : For r Cham was ungodly , and cursed by his own Father ; and more of the posterity of these three sons of Noah were wicked than godly . Consequently , s God Covenants not onely with Christ and his Seed , but also with the seed of the Serpent . And Godliness alone hath not the Promise of this and the life to come . Resol . This is a Materiall Doubt . Thus Conceive , 1. God never Covenants with the Seed of the Serpent , formally as such ; nor makes Promises to the ungodly in that notion as they are ungodly . For then God should approve them in their evill ; and equalize them to his Elect : both which it is impossible for God to do . 2. Since the Fall , The Covenant of Faith and all the t Promises of it , are ( as hath been shewed ) setled upon Christ , and in him upon them that are his , and that are godly , in one respect or another : or at least upon others , with reference to the godly , and for the benefit of Christs members . Thus Promises were made to wicked u Cyrus , with reference to his Church ; God intending him to be a noble instrument of her good , &c. Now people may be said to be godly , or to be Christ's divers wayes , viz. Actually , Virtually , Professedly . ( 1 ) Actually , when they are truly implanted into Christ already by their effectuall x Calling , and are really sanctified . Of these there is no doubt , but Gods Covenant and Promise are actually and formally theirs . y As called and sanctified , they are within Covenant . Such an one was Noah , here first named in this Covenant with God. And probably such were Shem and Iaphet , his sons . ( 2 ) Virtually and potentially , when they are in a Capacity or possibility of becoming Christs . Thus all that are z Elected , though many of them be as yet unborn , are Christs virtually according to Election ; and God establishing his Covenant with those that are his , and with their Seed , must needs intend all such before they are in being . Thus God takes in here not onely Noah and his sons , but their seed also , ( 3 ) Professedly men may be said to be Christs , and godly , when they make a true Profession of Christ , and of godliness ; and this either in themselves , a as adulti grovvn up to years of discretion , or in their Christian Parents , as Infants which by reason of being so born are counted federally b Holy , and in Covenant with their Parents . And thus , God entred into Covenant not onely vvith Noah , Shem and Iaphet , but also vvith Cham. He at that time professing godliness vvith his pious father and family : and c not discovering his levvdness till after this Covenant vvas made . Yea he entred into Covenant vvith their Seed as vvell as vvith themselves , their seed professing godliness implicitly and fundamentally in their Parents . If then the Lord admit both Root and Branches , Parents and their seed into his Covenant joyntly : hovv unvvarrantable and dangerous are the Acts of Anabaptists vvho forbid Infants of such Parents to partake of the initiating signe and Token of the Covenant ? 3. In Gods Covenants vve must further distinguish betvvixt The Outward Administration and Common benefits thereof vvhich come short of Salvation : and the Inward Efficacy and special benefits thereof vvhich reach unto Salvation . In the former sense all the seed of Noah and of his sons vvere comprehended in this Covenant , and thereby secured against any other universall deluge of vvaters : but in the latter sense onely the Elect of their seed are comprized in this Covenant , as tending to secure them from eternall perdition in Christ. Doubt 2. But hovv and in vvhat sense can God be said to establish his Covenant vvith the bruit creatures , fovvls , beasts and creeping things , that can neither understand Gods Promises , nor restipulate any performances ? Resol . 1. Some say , that this Covenant here made vvith Noah , &c. was absolute , and required no conditions on the Creatures part : and such an absolute Covenant may be made even vvith bruit creatures , though they neither understand it nor restipulate . But every Covenant consists in mutual agreement . Explicit or Implicit . Promises may be absolute vvithout restipulation : but not Covenants . And in this Covenant vve shall finde some things restipulated . 2. Others resolve better , vvho say ; God Covenanted here vvith these bruit Creatures , Not Properly and Directly for themselves , but improperly , indirectly and relatively , vvith reference and relation to mankinde , that they should not any more be generally destroyed vvith a flood . For as at first these d Creatures were all made for mans use and service , And vvere aftervvards drovvned in the flood , not for their ovvn sakes , but e for man's sin , : So now while man should continue in this world , God covenanteth that these Creatures should continue also for his service and Benefit . 3. The Matters Covenanted in this Covenant are , either on Gods part , or on the part of Noah , his sons and their seed . God on his part Covenanted , f that he would never more destroy the earth and the living Creatures therein with an universall deluge , as he had done ▪ but that the Natural Courses and Revolutions of Times and Seasons , should successively continue till the worlds end . Herein therefore God hath given notable Security and Assurance that the whole Earth shall no more be drowned with a General flood . Yet this hinders not , but that ; 1. Particular persons and places may be destroyed with floods of waters , and out-breaking of the unruly Sea , as hath come to pass both in England and in forreign Countries . Particulars and individuals may be destroyed by Waters : but not the whole universe . 2. The whole world , ( though it shall not be destroyed by a flood and streams of waters , yet ) may be destroyed with streams of Fire . g For the Heavens shall pass away with a great noise , and the Elements shall melt with fervent heat , the Earth also and the works that are therein shall be burnt up . Noah , his sons , and their Seed on their part , at least Implicitly restipulate with God ; 1. To believe this Promise of God , That the Earth and the living Creatures therein shall no more be destroy'd generally with the waters of a flood . 2. To believe in Christ the true Sacrifice appeasing Gods wrath against the world , and restoring stability to the perishing Creature , and so becoming the foundation of this and of all Gods Covenants and Promises . 3. To make use of the Rainbow appearing , as a Sign or Token of this Covenant , for strengthening their Faith therein . 4. The Token of the Covenant , is Gods h Bow in the Cloud , as hath formerly been expressed from the text . For better understanding of this token , Consider , 1 What Bow this is . 2 When this Bow was set in the cloud . 3 What manner of Sign or Token it was , and is , in respect of this Covenant . ( 1 ) What Bow this is , which is added as a Token of this Covenant , may be concluded from that phrase , i I will set my Bow in the cloud . That is , The Rain-Bow ; Which is the most Beautiful of all the Meteors , and most admirable both in its generation and figure . k Hence the Poets call it filiam Thaumantis , that is , The daughter of that God which is most wonderful . It is called a Bow , because it resembles a bended bow in the figure of it : A Bow in the Cloud , because there only it appears : The Rain-Bow , because it naturally signifies Rain : Iris , in Latine from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to foretell , Because it still foretels some Natural , or Supernatural thing . The Rainbow is an image or representation of a Bow or Semicircle of many colours arising in a moist waterish cloud from the various reflexion and refraction of the Sun-beams thereupon . The chief colours of the Rainbow are three : viz. A reddish colour uppermost . A greenish colour middlemost . A waterish colour lowest . Sometimes appears a yellowish colour , from the commixture of the Red and Green. Further discourse about the Natural Mysteries in the Rainbow , I leave to the Natural Philosopher , as not so pertinent to my present purpose . ( 2 ) When this Rainbow was set in the cloud , is variously disputed . Some think it was first set in the cloud at that very time when God made this Covenant with Noah . l Mercerus saith , Rasi was of this opinion , and that presently as God spake these words to Noah , he brought a dewy cloud into the Air with a Rainbow in it , shewing it to Noah , saying , This is the token of the Covenant , &c. m Others rather conclude , that whether at that time God show'd the Bow to Noah or not , the Rainbow did appear in the clouds long before that time : There being the self same Natural causes to produce this Natural effect of the Rainbow , before , as well as since the flood : and no impediment hindering such production . The Rainbow might be before the flood , from the begining , as a Natural effect of Natural Causes : But till after the flood when God made this Covenant , it never was a Sign or Token of a Supernatural Covenant . ( 3 ) What Manner of Sign or Token of the Covenant the Rainbow was , we may thus conceive . Signs or Tokens are things that Signifie and betoken some other thing to the mind , besides what they represent unto the Sense . Signs are either Natural , or Voluntary and Instituted . I. Natural Signs are they which of themselves , and in their own Nature Signifie something Present or Future . 1. Present , as Smoak is a Sign of fire : Paleness of some disease , &c. such signs are meerly Significative . 2. Future , as n the Red Evening fore-signifies a fair day ▪ the o Red Morning a fowl day : The Rainbow signifies Rain shortly to come , &c. II. Voluntary or Instituted Signs are such as signifie , not of their own Nature , but only according to the will or pleasure of the Author or Institutor thereof . Thus the p Passeover signified Christ : q Bread his Body : Wine his Blood ▪ and here the Rainbow signifies Security , that the world shall no more be generally drowned with a flood . So then the Rainbow which Physically and Naturally denotes Rain , Theologically , supernaturally and by Institution signifies Fair weather and Security from Rain and a Flood . It 's not a Natural , but an r Instituted Sign . When we look upon it , we are not so much to take notice of its Natural , as of its Supernatural and instituted Signification , and of Gods great favour in resolving never to drown the world again , remembred thereby . Thus God sometimes makes use of Contrary Means , for our good . The Rainbow then confirming and Sealing the Certainty of Gods Covenant , and our assurance thereof , not by Natural signification , but by supernatural Institution ; those Conjectures of some are more witty then solid and weighty , who thus interpret the Natural Colours of the Rainbow viz. The waterish colour , which is lowest , to signifie the flood past : The Greenish colour , which is in the midst , to signifie the Mercy present , and Security against another general Flood : And the fierie colour , which is highest , to signifie the future destruction of the world by fire , as s Peter inti mates . III. Applyed this Aphorism may be in these brief ensuing Corollaries . viz. Hence , 1. Noah was singularly honoured and favoured of God ; In that God established his Covenant twice with him ; viz. t Before the Flood , to assure him that himself and family should not perish with the wicked world : u After the Flood , to assure him that he would never bring such another Flood upon the World. 2. The Greatness of Gods commiserating Grace and Mercy to mankind is to be observed and admired in this Dispensation . Especially in that , 1. Gods judgement upon the old world is closed up with Mercy to the New , though as Sinful as the Old. 2. This Mercy is tendered in a Covenant , and that a Covenant upon divine Record . 3. This Covenanted mercy is assured by a Sacrament ; the Rainbow . 4. This Mercy , so far as temporal , is extended to all : to the wicked , as well as to the Godly ; yea to Creatures irrational , neither understanding the Nature nor Obligation of the Covenant , as well as to rational Creatures . 3. There shall never be another x General Flood to drown the world ; Nor shall the Natural Revolution and Course y of Seed-time and Harvest , cold and heat , Summer and Winter , Day and Night cease by any general judgement , while this Earth Continues . 4. When we See Gods bow in the clowd , we should heedfully remember Gods Severity in drowning the world for Sin , and Gods Goodness assuring the New world that it shall never be drowned with a general Flood any more . APHORISM . III. THese two Covenants of God , established with Noah , Before and After the Flood , For saving Noah and his family in the Ark by water from perishing with the wicked world , and for preserving the world from future destruction by a General Flood ; were a renewed discovery and administration of the Covenant of Faith , touching Sinners Salvation by Iesus Christ. The two former Aphorisms I have briefly opened , for the better clearing of this . In them Gods Covenant with Noah hath been explained in reference to the Temporal Benefits therein expressed : In this Gods Covenant with Noah is to be unfolded in reference to Spiritual benefits and mysteries under those temporals implyed . In the two former Aphorisms we have seen the outside of these Covenants : In this we shall behold the inside also . For more full satisfaction herein , Consider , 1. That these Covenants of God with Noah , were a renewed discovery and Administration of the Covenant of Faith touching Sinners Recovery and Salvation by Iesus Christ. 2. What was the Spiritualness , or Spiritual meaning of this Covenant . 3. What Additionals are annexed to this foederal Administration , more then to the First from Adam till Noah . And consequently what differences and agreements there were betwixt these two Dispensations . 4. Corollaries or Inferences from the whole . I. That these two Covenants of God with Noah , before and after the General Flood were a renewed Administration of the Covenant of Faith , touching Sinners Recovery and Salvation by Iesus Christ , may be evinced by these ensuing Arguments , viz. 1. All Gods Covenants and Promises since Mans fall were founded , stablished and principally accomplished in Jesus Christ the Sinners Saviour . z For all the Promises of God in him ( that is , in Jesus Christ ) are Yea , and in him Am●… , unto the glory of God : As hath been formerly explained . The same Christ for substance being tendered in them all : in several ages , severally . Why then shall Jesus Christ , and the mysterie of Sinners salvation by him , be excluded from these Covenants and promises to Noah ? It 's granted that Christ was revealed in these Covenants with Noah , very dimly , obscurely , and but implicitly ▪ and it cannot be denyed , but that in all the several Administrations of the Covenants of Promise before Christs Coming in the flesh , Christ was represented very obscurely , especially in the First Administrations , when Divine Grace in him began but to dawn and break forth to the world . Yet in the a First Promise , which is darkest of all , we have found Christ and Sinners Recovery by hi●… intended and implyed ; 1. In the Seed of the woman . 2. In the Enmity betwixt the Seed of the woman and the Serpent . 3. In the bruising of the Serpents Head by the womans Seed , And 4. In the Serpents bruising of his Heel . Why then should it seem a thing incredible or impossible to find out Christ , and Sinners salvation by him ; 1. In Noahs and his families Salvation in the Ark by water from destruction , 2. In his Sacrifices offered , 3. In Gods promises of his and the worlds preservation from all such floods for future , and 4. In the Rainbow confirming the same ? Surely there were some glimmerings of Christ , in Noah , The Ark , The Waters , Salvation thereby , The Altar , Sacrifices , Rainbow , &c. as after may more distinctly appear . 2. Noah by his Faith , being moved with fear at Gods Warning and making his Ark , became heir of the righteousness which is by Faith. b By Faith Noah being warned of God of things not seen as yet , moved with fear , prepared an Ark , to the saving of his House , by the which he condemned the world , and became heir of the righteousness which is by faith . In which words note I. The foundation of Noahs Faith ; viz. Gods warning him of things unseen as yet . Gods will and warning by his Word is the ground of our Faith. II. The Commendation of Noahs Faith ; by the excellent effects , fruits or advantages thereof , notably flowing from one another , viz. 1. A reverential aw , and respect to God , and to his warning revealed ; being moved with fear . 2. Hereupon an obediential preparation of an Ark , ( 1 ) Primarily , for the saving of his own house . ( 2 ) Secondarily , for the condemning of the world . In his building of which Ark he condemned the world two wayes ; Pan●…ly , by his Faith and Obedience in building it ; hereby he condemned the Unbelieving and Disobedient world . Partly , by his Preaching to the old world whilst he did build it : Every knock upon the Ark for 120 years together , being as a Penitential Sermon to the world of the ungodly . Hereby he condemned the obstinate and impenitent world . 3. Consequently from both , a true Title to , and heirship of the Righteousness which is by faith ▪ Even as an Heir hath right and title to his inheritance . This c righteousness by Faith is that Perfect Righteousness of Jesus Christ , which God of his meer Grace imputeth to them that by Faith accept and receive the same , having renounced all self-righteousness , and all other wayes of Sinners justification whatsoever . It 's called d Gods righteousness ; Because it is a righteousness whereof God is authour , which alone God will accept , and which consists in the perfect obedience of him who is God as well as man. It 's stiled e the Righteousness by Faith , or of Faith ; because it is instrumentally apprehended and applyed only by Faith. It is f opposed to the Righteousness of the Law , called our own righteousness , which consists g in our own perfect and perpetual personal fulfilling of the Law : This being not our own , h but Christs righteousness , perfectly fulfilling the Law , and undergoing the Curse thereof for us , a●…d making his righteousness ours by i Faith. Of this Righteousness of Christ , Noah became heir , whilst by Faith he reverenced Gods warning touching the flood , and prepared an Ark according to Gods Covenant with him , for his families Salvation . Hence therefore it is evident , that Noah , in all this foederal transaction betwixt God & him , had a special eye to Christ by Faith : and that beyond the temporal salvation of his House in the Ark by waters from the general deluge , he beheld and apprehended the Spiritual Salvation of Christs House the Church , and peculiarly of himself from the wrath of God by Jesus Christ and his blood ; otherwise how could this Act of his Faith have made him heir of Christs righteousness ? None can inherit Christs righteousness , but by Faith in Christ. Consequently this Covenant of God with Noah , touching his Salvation in the Ark by Water , principally intended the great Salvation by Christ : and so was an Administration of the Covenant of Faith. 3. Noah , was a singular Type of Christ ; The Ark , a figure of the Church ; and the temporal saving of his House with himself in the the Ark by water , a special type of the salvation of Christs Elect in the Church by Jesus Christ. Consequently Gods Covenant with Noah touching the saving of him and his family in the Ark by water from the Common destruction upon the wicked world , intended herein to signifie the Elects salvation by Christ through Faith : and so this Covenant was the Covenant of Faith renewed with Noah touching Sinners Recovery and Salvation by Christ. The Consequence is clear . The Antecedent , consisting of three distinct branches , may be thus evidenced also in order . ( 1. ) Noah was a singular Type of Christ. The k Scriptures not obscurely intimate this : and learned l writers both ancient and modern affirm it . Parallel them a little , and then see how notably Noah adumbrated and resembled Jesus Christ. I. Of Noah it was foretold , that he should m comfort his family concerning their work and toyl , and the curse of the ground . Whereupon he was named Noah , that is , Resting , Comforting , or Restoring ; as before was noted . Of Christ also it was foretold ; that n he should save his people from their sins : whereupon he was called Iesus , A Saviour , that o he should preach good tidings unto the meek ; should bind up the broken-hearted ; should proclaim liberty to the Captives , and the opening of the prison to them that are bound ; should proclaim the acceptable year of the LORD ; should comfort all that mourn ; should give unto the Mourners in Sion Beauty for Ashes , the oyl of joy for mourning , the garment of praise for the spirit of heaviness . And how sweetly doth Christ allure distressed Souls to himself ! p Come unto me all ye that labour and are Heavy-laden , and I will give you Rest ; take my yoak upon you , — and ye shall find rest unto your souls . II. When q all flesh had corrupted his wayes , and the whole world was over-flowed with extream wickedness , yet r Noah was a just , and upright man , walking with God , and found grace in the eyes of the LORD . So Jesus Christ , in the Corruptest times wherein he lived , was s perfectly just , t did nothing amiss ; u had no guil in his mouth ; was x holy , harmless , undefiled , and separate from Sinners . y Increased in favour with God and man. And was z the Son of his Fathers love . III. Noah was a Priest , a Prophet , and a King. 1 A Priest ; for a he builded an Altar unto the LORD ; and took of every clean beast , and of every clean fowl , and offered Burnt-offerings upon the Altar . 2. A Prophet , for he was b a Preacher of righteousness to the old world . And 3. A King ; for the flood having drowned the whole world except himself , and his family , Noah was the sole Monarch of the whole Earth : c and by his three sons , Shem , Ham , and Japheth was the whole earth over-spread ; and all creatures subdued under them . So Christ was , 1. A Priest , yea our d great High Priest , Both e making satisfaction to Gods justice for our sins by offering up his Manhood once upon the Altar of his Godhead ; And by f Making continual intercession in Heaven for us . 2. A Prophet , g Revealing unto Sinners Gods will touching their Salvation : and h opening their understandings to discern the same . 3. A King. i Conquering and Subduing us to himself ; k Applying his benefits to us Purchased and Revealed ; l Governing , and m Guarding us ; And n crushing all his and our Enemies under his foot . IV. Noah o builded a Material Ark , for the saving of his Natural Posterity therein from the general deluge of waters , according to Gods Covenant . So Jesus Christ p builds a Spiritual Ark , his Church , for the saving of all his Elect , his supernatural Posterity therein , from the deluge of Gods wrath . V. Noah Sacrificing q Burnt-offerings to God , God smelled a savour of Rest , and took Occasion hereby to Promise and Covenant with Noah never to destroy the world with a Flood of waters , making his Bow in the Cloud a Sign or Token of the Covenant . So Jesus Christ r by the eternal Spirit offering up himself without spot to God , s and giving himself for us an Offering and a Sacrifice to God for a Sweet smelling savour ; The Lord hereupon hath established t A New and Everlasting Covenant with them that are Christs , never to destroy them for their sins by the deluge of his wrath , but to be merciful to their iniquities , and remember their sins no more ; yea to be their God , and that they shall be his people : adding u Baptism and the x Lords Supper , as Tokens and Seals of this Covenant . VI. The dreadful storm of the Flood being over , y Noah sent forth out of the Ark a Dove , which returned to them into the Ark with an Olive branch ( an Embleme of Peace and comfort ) in her mouth , signifying that the waters were abated . So Jesus Christ , the terrible Storm and Tempest of his Passion and Death for our sin being over , z sends forth his holy Spirit ( sometimes a appearing in the form of a Dove ) the b Authour of Comfort Peace and Joy in the hearts of his people , c witnessing with their Spirits that they are Gods children , that their sins are pardoned , their peace with God is concluded , and the Flood of his wrath is for ever turned away . VII . Finally , Noah was a Restorer of the world ruined by the Flood of waters ; d his sons over-spread the whole Earth ; and the Creatures , which he preserved and provided for in the Ark , replenished the world . So , and much more eminently . Jesus Christ is the restorer of the whole world , dissipated , scattered , broken , cursed and ruined for mans sin by the flood of God ▪ wrath : Redeeming , Preserving and propagating his Church throughout the whole world , Restoring and ordering all Creatures for the good of his Church . e In the dispensation of the fulness of times , God hath gathered together in one all things in Christ , both which are in heaven , and which are in earth , even in him . — And hath put all things under his feet : and gave him to be head over all things to the Church . And of Christ it is said , f He is before all things , and by him all things consist . And He is the Head of the body , the Church : who is the beginning , the first-born from the dead , that in all things he might have the preheminence . For it pleased the Father that in him should all fulness dwell . And ( having made peace through the blood of his Cross ) by him to reconcile all things unto himself by him , I say , whether they be things in earth , or things in Heaven . Thus Noah , in reference to this foederall Transaction of God with him , notably resembled Jesus Christ. And therefore how can vve but conclude , that Gods Covenants vvith Noah were intended for an Administration of the Covenant of Faith , touching sinners Recovery by Jesus Christ ? ( 2 ) The Ark of Noah was a Notable Type of the Church of Christ. The Apostle g Peter intimates so much , in the judgement of Hierome . Both h Augustine , i Hierom , k Cyprian , and other l later writers hold ▪ that Noah's Ark was a Type of Christs Church : yet in the accommodation of the resemblance , they run out into some Niceties and curiosities which will hardly abide a strict ▪ examination . Pitch we upon those things which seem more solide herein . Now the Ark of Noah did notably adumbrate and resemble the Church of Christ , ( especially the Church visible ) in these particular respects . viz. I. The Ark was built by m Noah as the Master-builder , ordering all things therein according to Gods Covenant and Command , having inferiour workmen under him . The Church , the House of the living God , n was builded by Jesus Christ ; Hence it is called his own House . And particular Churches are stiled o the Churches of Christ. And Jesus Christ hath his inferiour Master-builders under him , viz. p Apostles , Prophets , Evangelists , Pastours and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ ; Some of these Christ constituted as q Master-builders to lay the foundation , as the Extraordinary Officers , Apostles , &c. Others as under-builders to build upon their foundation laid , r Iesus Christ himself being the chief corner stone . II. The materiall Ark was a long time in building by Noah . viz. From Gods first establishing his Covenant with Noah , till the end of the old world , s which was 120. years . The Spirituall Ark the Church is a longer time in building by Christ , even from Gods t First Promise established on the ●…eed of the Woman , till the end of the world that now is , and Christs second Coming ; For u till then the Gospel-Ordinances , and Officers , are to cont●…nue for the gathering and building of his Church . And the received opinion of the Jews is , as it was created in six dayes , so it will continue 6000. years . III. The Ark was builded of x Gopher wood , a wood well senting and lasting ; The planks thereof closed fast together , and pitched within and without with pitch , that neither rain from above , nor floods from below might enter , or sink the same . The Church also is builded of lasting and well senting Gopher-wood , viz. y Trees of righteousness , z Saints by calling , really or apparently such ; a knit and joyned together in love ; with this ( as b Augustine hath it ) they are pitcht within and without , c maintaining the unity of the Spirit in the Bond of peace , whereby they are kept from sinking under Temptations or Tribulations . d Ieru salem is as a City that is Compact together . e In Christ all the building fitly framed ( or compacted ) together , groweth unto an holy Temple in the Lord. IIII. The materiall Ark had f a window to let in light to them that were therein . The Spirituall Ark the Church hath her window , her spirituall light : Even Jesus Christ the light of the world : who by his Word and Spirit illuminates all his House . g Iesus said , I am the Light of the world : he that followeth me , shall not walk in darkness , but shall have the light of life . V. The Ark had but h one Doore to go in and out at . The Church also hath but one Doore for the Elect sheep of Christ to enter in at for Salvation . This Door is Christ alone . i I am the door of the sheep , ( saith Christ ) by me if any man enter in , he shall be saved ; and shall go in and out and finde pasture . k No man cometh unto the Father but by Christ. l Neither is there salvation in any other : for there is no other name under heaven given among men whereby we can be saved . Yea there is a Door unto this Door Christ : for ( as Augustine noteth ) m The fide and heart of Christ pierced and opened by the spear , the wound in Christs fide , is the way into Christ ; for hence the Sacraments did flow , whereby Believers are initiated . VI. The Ark was made n with lower , second and third stories , for the variety of Creatures . o So in the Church there are severall stories and degrees . All not in a levell of equality . Some are p Governours , Rulers , Officers : Some are Governed , Ruled , and without speciall office . Again , among officers , some were extraordinary , and to continue but for a time , as Apostles , Prophets , Evangelists , q Are all Apostles , are all Prophets ? &c. Some Ordinary , and to continue to the end , as Pastors , and Teachers , Elders , Deacons . r As the naturall Body hath severall members : and severall offices for all these members . And amongst the Community of the faithfull , s some are babes in Christ : some are grown men , having their senses exercised to discern between good and evill t Some are weak in the faith : some are strong , and comparatively u perfect in regard of others . And as the God of order hath thus ranked his people in the Church , in their severall places , functions and stories as it were : so they should know and keep their places re spectively . Yea in Heaven it self , wherein the Church shall be triumphant , there x are many mansions ; and as here degrees of Grace ; so there degrees of glory ; y some shall shine as the brightness of the Firmament , some as the stars for ever and ever . For , the z Lord will render to every one according to his works , both for kinde and degree . VII . The Ark had in it all variety of creatures , a both clean and unclean : wolf and lamb , sheep and goats , &c. Yea in it was b a cursed Cham , as well as an holy Noah and a blessed Shem. So the visible Church , the spiritual Ark c hath in it people of all Nations , tongues and languages , of all sexes , ages , conditions and degrees : Jews and Gentiles ; Noble and ignoble ; rich and poor ; wise and foolish ; bond and free ; male and female ; young and old . In this d field , also are tares as well as wheate ; in this e Net , bad , as well as good fish ; in this f House , foolish , as well as wise Virgins ; in this Ark , hypocrites and reprobates , as well as the sincere and Elect. Hereupon said Hierom ; g As in the Ark were kinds of all creatures : so in the Church are men of all nations and manners . As there the leopard and the Kids , the wolf and the Lambs : so here the righteous and sinners , that is , golden and silver vessels remain with wooden and earthen vessels . In the visible Church , Gods House , are as well h vessels to dishonour , as vessels to honour ; as well vessels of wrath , as vessels of Mercy . VIII . Finally , The Ark with them that were therein , was exposed to storms and tempests , winds and waves , Rain and floods , such as the world never saw since nor before , by which it was extremely endangered to be split in a thousand pieces upon rocks or Mountains , or to be overturned and overwhelmed in the deep , all the world being nothing but one intire Sea. Thus the Church on earth with all the people of God therein are liable to the most rugged tempests of afflictions and persecutions of all sorts and degrees . i Time is come that judgement must begin at the house of God. — k In this world ( saith Christ to his Disciples ) ye shall have tribulat● on — . l Many are the afflictions of the righteous , saith David . — m Yea and all that will live godly in Christ Iesus , shall suffer persecution . — And , n through much tribulation we must enter into the kingdom of God. Hereupon said Hierome , o The Ark was endangered in the flood : The Church is endangered in the world . And before him Cyprian said p The Ark did bear a figure of the Church ; and the tossing of the Ark to and fro with windes and billows , a figure of Persecution . The Ark could have no rest , till it came to Mount Ararat : nor shall the Church and people of God have any perfect rest , till they come to the celestiall Ararat , those mountains of spices . Thus the Ark ( to mention no more particulars ) did notably resemble the visible Church of Christ. And therefore in Gods Covenant with Noah touching this Ark , explicitly : why may we not understand Gods Covenant of Faith , in Christ touching his Church Implicitly ? 3. Finally , The saving of Noah , his family and the living Creatures in the Ark by waters , from perishing by the flood , was a remarkable Type or figure of the Salvation of the Houshold of God in the Ark of his Church by Iesus Christ from perishing by the deluge of Divine wrath . The words of Peter are most clear for this ; q The long-suffering of God waited in the dayes of Noah , while the Ark was a preparing , wherein few , that is , eight souls were saved by water . The like figure whereunto , even Baptism doth also now save us ( note the putting away of the filth of the flesh , but the answer of a good conscience towards God , ) by the Resurrection of Iesus Christ. Thus parallel and accommodate the Type to the Antitype ; The figure to the thing prefigured . I. They onely that were in the Ark with Noah , were saved from the flood of waters , r when all the world besides , without the Ark , were drowned . So , They onely that are within the Church with Jesus Christ are saved from the wrath of God , when all the world without the Church are swallowed up by Divine vengeance for their sins . The Known Maxime is , s Without the Church is no Salvation . Ordinarily it is so ; I Dispute not what God may do extraordinarily . But the Apostle informes us ; that such as are t aliens to the Commonwealth of Israel , are without Christ , strangers from the Covenants of Promise , having no Hope , and without God in the world . And therefore as such , they are in a sad incapacity of Salvation . Hereupon said Augustine , u Whosoever he be , and what manner of person soever he is , a Christian he is not , that is not in the Church . And again elswhere he saith ; x Firmly hold , and nothing doubt , that not onely all Pagans , but also all Iews hereticks and scismaticks , who finish this present life without the Catholick Church , shall go into everlasting fire prepared for the Devil and his Angels . II. They that were saved in the Ark y were saved by water . They were saved by water , from water : By the flood , from the flood . For the water ters lifted up the Ark and them therein above the perill of drowning . So the Church is saved , 1 Sacramentally by water , viz. by the wa-of z Baptism , which in regard of its signification and end , is salvifical : a He that believes and is baptized , shall be saved . 2. Spiritually by the b Blood of Christ justifying : and by the c Spirit of Christ Sanctifying ; both signified by water . Christs blood washeth away the guilt , Christs Spirit washeth off the filth of sin . Thus we are d saved by the flood of Christs blood and water , from the flood of Gods wrath . Yea as Augustine noteth , e They in the Ark were saved by wood and water : So we in a sort in Christ are saved by wood and water , viz. by his Death , Who himself bare our sins in his own Body on the tree , and out of whose side , pierced with the spear , gushed both blood and water for the cleansing away of our sins . What doth it signifie that Noe was delivered by water and wood ? Water signifies Baptism : wood the Cross : As Noah was delivered by water & wood : So also the Church is delivered by Baptism and the signall of his Passion . III. They that were saved in the Ark by water and wood , were saved by being lifted up above the Earth . So they that are saved by Christs blood , are saved by being lifted up above the earth by his Resurrection and Ascension also . — f The like figure whereunto , even Baptism doth also now save us , by the Resurrection of Iesus Christ : who is gone into Heaven , and is on the right hand of God. When Christ meritoriously and effectually wrought our Salvation , he by his Resurrection came out of the earth , and by his Ascension went far above the earth , even into Heaven : when Christ actually applyes his Salvation to us , Christ g risen makes us rise with him : Christ ascended , makes us ascend after him ; Christ sitting in Heaven , makes us set our affections above , not on things on the earth , and our h conversations are in Heaven also . IIII. They that were saved in the Ark were saved therein with Noah , who forsook his own Habitation to dwell with them in the Ark and with them to be tossed up and down with windes and waves that they might be saved with him . So they that are saved in the Ark of the Church , are saved by Christs gracious and powerfull presence , therefore Christ himself left his Heavenly Throne for a while , and entred solemnly into the Church by i Baptism : and therein dwelt with us , exposing himself to all storms and Tempests , waves and billows , rocks and dangers of affliction and persecution , &c. to save us from them . k He carried our griefs and bare our sorrows , that our griefs and sorrows might be turned into joy . He was content to undergo our storms with us : that we might enjoy his calms with him . He was tossed with us on our Sea : that we might anchor with him in his Haven . He l was afflicted with us in all our afflictions : that we might be affected with him in all his Consolations . He m was involved in our Curse ; that he might impart to us his blessedness . He was n wounded and bruised for our iniquities ; that we might be healed by his stripes . He was condemned for our crimes , that we might be cleared by his condemnations . He was imprisoned in our chains and fetters , that we might be set at liberty by his imprisonment . He was crowned with our thorns ; that we might be crowned with his triumphs . He dyed with us : that we might live with him . He was buried with us : that we might rise with him . He o became sin with us : that we might be the righteousness of God in him . Thus Christ endangers himself with us , for our safety . While Christ is in the ship , in the Ark , all is safe , though ( as once the Apostles ) in greatest storms and hazards . The ship of the Church had long ere this day been split , sunk , wrackt and broken in pieces , had not Christ been in the ship to rebuke the waves and Tempests . V. They that were saved in the Ark from the flood , were saved by Gods speciall Providence , guiding and ordering the Ark. For it was heavy-laden , yet had neither Anchor nor Cable , Mast , Helm , Sayles nor Tackling , neither Pilot , Mariner nor skilfull Steersman : yet at last it landed safe on p Mountains of Ararat , which signifies , Take-away-fear . So they that are saved in the Church by Christ from Divine wrath , are saved by Gods singular Providence , most eminently acting in Providing Christ for them , In Tendering and Applying Christ to them , and in q preserving them in Christ unto the end . VI. They that were saved in the Ark , were saved according to r Gods Covenant . So they that are saved by Christ , are saved according to Gods Covenant and Promises in him , both under Old and N. Testament . Gods Truth & faithfulnes herein , is their shield and buckler , and their Tower of Salvation . VII . They that were saved in the Ark were s but few , viz. Eight souls , when the whole world besides was drowned . So they that are saved by Christ ( though in themselves a t multitude , which none can number , yet ) in comparison of them that perish , are exceeding u few . Christs flock is but x a little flock . y Many are called , few are chosen , &c. VIII . Finally , They that were saved from the flood of waters , were assured from God after their deliverance was compleated , that there should be never more any z such flood to drown the earth . So they that are saved by Christ , after the accomplishment and compleating of their Salvation , are assured a there shall be no more Sea : no more sea of affliction . But that b God shall wipe away all tears from their eyes : and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain . Thus the saving of Noah and his family in the Ark by water from the flood , was an observable type of our salvation by Christ from Divine wrath . Therefore Gods Covenant with Noah thus to save him and his , in the Ark , by water , was for substance the Covenant of Faith for saving sinners by Jesus Christ. And under that Temporall and Typicall , this Spirituall and Eternall Salvation was intended . Seeing then , Noah was a Type of Christ herein ; The Ark a Type of the Church ; And the saving of his house , &c. with Noah in the Ark by waters from perishing in the flood , a Type of the saving of Gods people in the Church by Christ from perishing by Gods wrath : It is clear that Gods Covenant with Noah was a renewed Administration of the Covenant of Faith. Thus of this third Argument . 4. Gods c Covenant with Noah and his family , not to curse the ground any more for mans sake , by destroying the earth with a general Flood of waters , notwithstanding the imagination of mans heart remained evill from his youth , doth notably point out Gods Covenant of faith in Christ , by whom alone the curse due for sin is removed , though sin in his people be not wholly extinguished and obliterated . d Christ hath redeemed us from the curse of the Law , being made a curse for us ; for it is written , Cursed is every one that hangeth on a Tree . To this effect saith one very appositly , touching this place of Genesis ; e This taking away of the curse ( notwithstanding mans corrupt heart remaining ) is a notable testimony of Gods rich mercy in Christ , by whom we are freed from the curse . Gal. 3. 13. Rev. 22. 3. Zech. 14. 11. For the Covenant now made concerning the waters with Noe , was a figure of that spirituall and eternall Covenant of Peace with us in Christ , as is shewed in Isa. 54. 8 , 9 , 10. So he . And I adde , That Gods Covenanting to curse the ground no more with a generall Flood for ever , though mans heart remained corrupt , the more clearly signifies to us Gods Covenant of Faith in Christ , touching sinners Recovery and Salvation ▪ because God took occasion to make this Covenant , upon Noah's f sacrificing of Burnt-offerings upon an Altar to him , whereupon God smelled a sweet savour of rest , and sayd in his heart , I will not ●…ain curse the ground any more , &c. God made this Covenant , being pacified with Noah's burnt-offerings . How could Noahs burnt-offerings pacifie God , or afford any sweet savour to God ? Not in , and of themselves : for the bodies of beasts burnt , of themselves send forth an offensive savour . Not from any merit of Noah : for though he was righteo●… , yet g his righteousness was of Faith , not of works ; and he was subject to h sinful frailties . How then ? onely as Types of Christs death for our sins , that Sacrifice of sacrifices which was the Substance , End and Scope of all the sacrifices under the Old Testament . This was i The Sacrifice to God for a sweet smelling savour . This was the true cause of appeasing Gods wrath , of removing the curse , and of Gods gracious Covenanting with Noah no more to drown the world with a flood . Consequently this Covenant in the secret and spiritual intendments of it , was a renewed Discovery of the Covenant of Faith touching Sinners Recovery in Christ Jesus . 5. As the Rainbow is made a k Token of this Covenant of God with Noah , a sign and pledge of Divine favour , Mercy and Peace : So J. C. our Lord is represented in Scripture , sometimes as l sitting upon a Throne , there being a Rainbow round about the Throne , in sight like to an Emerald ; Sometimes as m a Mighty Angel descending from Heaven , clothed with a cloud , and a Rainbow upon his head , &c. In both which places , ( as that learned n Rivet wel notes ) There is mention of a Rainbow ( which God hath made a token of mercy & peace ) that we may acknowledg Christs Ihrone to be compassed about with Mercy , and that he shows this Mercy in his Countenance , when he manifests himself unto his people . But especially , we have that Rainbow in his face , whereby we are certain , not onely that the waters shall no more universally overflow the earth ; but also and chiefly that we are not to fear the flood of Gods wrath , since Christ hath pacified the Father , whom whilest God beholds , he remembers his mercy and promises , which in him are Yea , and Amen . Therefore Christ appears crowned with a Rainbow , as the Messenger of Grace and Peace . For he is The Prince of Peace , and our Peace , Isa. 9. 6. Eph. 2. 14. So he . The Rainbow then , which as a Token of Mercy was annexed to Noah's Covenant , is thence used to signifie Divine Mercy to Sinners in Christ Iesus , whereby we are given to understand , That the Rainbow was not onely given as a confirmatory Token against an universal flood of waters : but also as a Consolatory Token in Christ against the Flood of Gods wrath . And so the Rainbow leads us even to Christ himself , and to the Covenant of Faith in him . Hence saith another , o As the Covenant made with Noah concerning the Waters , is applyed to the Spiritual Covenant made with us in Christ , Isa. 54. 9 , 10. So the Rainbow , ( the sign of that Covenant ) is also applyed for the sign of Grace from God to his Church , Rev. 4. 3. and 10. 1. Ezek. 1. 28. And Augustine saith ; p What is signisied by this Rainbow but the Reconci liation of the world , which is known to be done by the Dispensation of the incarnate Word ? &c. 6. Finally , divers judicious Writers account this Covenant of God with Noah before and after the Flood , the Covenant of Grace and Faith in Christ , and think , that under this Temporall Salvation from the Flood expressed , the Spirituall and Eternall Salvation of Gods Elect from the deluge of Gods wrath is implyed . This therefore is no new or singular Opinion , though those that purposely treat of Gods Covenant , do omit this graduall discovery and distinct administration of the Covenant of Faith to Noah . Learned and judicius Rivet saith of this Covenant ; Et quamvis Foedus illud tantum spectare videatur praesentem vitam , &c. q And though that Covenant seem onely to respect this present life ; yet we must ascend higher , to the thing signified . For it is the Covenant of Grace , which looks at some other thing then the use of temporal life for a few years . That learned and laborious r Pareus saith thus ; Quaestio hîc est , an idem hoc foedus sit , an aliud ab eo , quod cum Deo nunc habemus ? Respondeo , est idem & diversum , &c. viz. A Question here ariseth , Whether this Covenant be the same with that which we have now with God , or another different from it ? I answer , It is the same , and Diverse . It is the same in respect of Eternall Grace by Christ , and in respect of the obligation of Moral Obedience . For , this Substance of the Covenant , that is , of the Mutual stipulation of God and the Elect , is the same , and perpetual in both Testaments : Promulged in Paradise ; The Seed of the woman , &c. Repeated to Noah here , and in chap. 9. Tyed to the family of Abraham , chap. 15. 18. & chap. 17. 2. Repeated to Moses and the Israelites , Exod. 24. At last most fully declared and confirmed by the Ministry and blood of Christ. Therefore Christ is Mediatour of the Everlasting Covenant , Heb. 13. 20. The same both now and of old is the way of Salvation by Christ , Heb. 13. 18. Act. 15. 11. But this Covenant differs in Circumstances and Manner of Administration . God propounded this gratuitous Covenant in one sort to the Fathers , in another to us . 1. To the Fathers he added certain external Promises : As , of preservation in the Flood , to Noah ; of giving the Land of Canaan to Abraham ; Not so to us . 2. To them he gave other Signs and burdens : Before the Flood , Sacrifices ; After the Flood , the Rainbow to Noah ; Circumcision to Abraham ; The Passeover to Moses and the Israelites ; yea , Sacrifices , Ceremonies , Festivals , and innumerable other Laws , wherein as in a cloud or dark garment the Promise of Grace was involved . For all the Legal shadows did shew Christ : but more obscurely , as when the Sun is seen through the clouds . To us he hath given other signs , clearer and fewer , the shadows disappearing at Christs Coming . By reason of this diversity , the Covenant , which is but one in Substance , is said to be twofold , Old and New. And the Old is abolished : because the Promise of Grace hath put off its legal robe , wherewith it was covered of old as with a cloud . But the New is everlasting , both in Substance and Administration , because another change of Rites and Sacraments is not to be expected before the last Day : for asmuch as we are commanded to break the Lords bread , and shew forth the Lords Death , untill he come . How fully and clearly hath he expressed himself in this matter ! That learned and accurate Textual , Mr. Ainsworth , thus expresseth himself ; s And thou shalt Enter , &c. ] This explaineth the Covenant made on Gods part , That he would save Noah and his Household from Death by the Ark ; And on Noah's part , That he should through Faith and Obedience make and Enter into the Ark , so committing himself to Gods preservation , Heb. 11. 7. And under this , The Covenant or Testament of Eternal Salvation by Christ , was also implyed ; the Apostle testifying , that the ( Antitype , or ) like figure hereunto , even Baptism , doth now also save us , 1 Pet. 3. 21. which Baptism is a Seal of our Salvation , Mar. 16. 16. That pious , judicious and industrious Perkins ( who did more good service to the Church of God with his t left hand , then many do with both ; like a spiritual Ehud stabbing the Romish Eglon with his left-handed pen , ) saith ; u Thus we have seen in some sort ; How the Ark saved Noah and his houshold , and what this his houshold was . Now besides this End and Use of the Ark , we are further to know ; That where as this saving of them was but a Corporal deliverance from a temporal Death , this Ark hath also a Spiritual use , which we may not omit : For as many of Noahs familie as were true believers , it was a means to save them another way , even to save their souls . For it taught them many things . 1. It was an assurance of Gods love unto their Souls . For if he were so careful to save their bodies from the flood , they thereby assured themselves he would be as good unto their souls , which they knew to be far more precious and excellent . 2. It shew'd them how to be saved . For as they saw no safety , nothing but present Death , out of the Ark : So it taught them , that out of Gods Church , and out of Gods favour , no salvation could be expected ; and so it taught them to labour to be in Gods favour , and members of his true Church . 3. They saw they were saved from the Flood by Faith and Obedience . For , first Noah believed Gods Word that the flood should come ; then he obeyed Gods Commandment , and made the Ark as he was commanded . And thus he and his by believing and obeying were saved through the Ark : and without these the Ark could not have saved them . This taught them more particularly how to be saved , namely , by believing God , and obeying God , and else no salvation . For when they saw their bodies could not be saved without them ; it assured them much less could their Souls be saved without Faith and Obedience . 4. Lastly , this deliverance by the Ark , was a pawn unto them from God , assuring them of Salvation , if they believed in the Messias . For seeing God so fully performed his promise unto them for their bodily deliverance upon their believing : they thereby might assure themselves , he would perform his Promise of Salvation unto them upon their Faith and true Obedience . So he . In his judgement therefore , the temporal Salvation of their bodies in the Ark by water , did instruct them touching the Spiritual and Eternal salvation of their Souls in the Church by Christ. Whence it is clear , that Gods Covenant with Noah in the temporal salvation expressed , intended the spiritual and eternal Salvation implyed . Thus , In Noah , we have found Christ. In the Ark , the Family or Church of Christ. In the saving of Noah's family in the Ark by waters from perishing in the flood , the saving of the Church and Elect of God by Jesus Christ , and his death , from perishing in the deluge of Gods wrath . In Noah's Altar and burnt-offerings affording a Savour of rest to God , The true Altar and Sacrifice Jesus Christ , who offered up himself for our sins , x an Odour of a sweet smell to God. In the Rainbow , the token of mercy and peace , The mercy favour love and peace of God towards us in the face of Christ. And consequently , In that Covenant of God with Noah for corporal preservation , we have found the Covenant of Faith dispensed to him in Christ touching Sinners Spiritual Recovery and Eternal Salvation . And so the First thing is cleared , That Gods Covenants with Noah before and after the Flood , were a renewed discovery and administration of the Covenant of Faith touching Sinners Salvation by Iesus Christ. The next thing to be inquired into , is , The Spiritualness of these Covenants of God with Noah , as they are a renewed Administration of the Covenant of Faith touching Sinners Eternal Salvation by Jesus Christ. For it is already cleared by sundry Arguments , That under Temporals explicitly Covenanted , Spirituals were implicitly intended and comprized . II. What the Spiritualness , or Spiritual Meaning of these Covenants of God with Noah , as a renew'd Administration of the Covenant of Faith , is ; hath partly been discovered by the Arguments formerly produced to prove the Thing ; and may further appear , by Considering briefly , 1. The Authour , 2. Parties , 3. Matter , and 4. Form of these Covenants , as a Covenant of Faith in Christ , touching Sinners Salvation . I. The Authour of these Covenants with Noah , &c. as a Covenant of Faith , was y God. God was Authour of them , immediately by lively voyce Revealing them to Noah , as a z gracious Preserver , Deliverer and Merciful Saviour of a Remnant of mankind from deserved destruction . In this Notion God was Authour hereof , The Impulsive Cause moving him hereunto , was Inward , and Outward . 1. Inward ; His own meer a Grace and commiserating favour to Noah and his family . 2. Outward ; the satisfactory and sweet-smelling b Sacrifice of Jesus Christ , typified in Noah's Sacrifices which were a savour of rest to God , and an Occasion of Gods Covenant with him . II. The Parties to these Covenants , as a Covenant of Faith , were chiefly two , viz. 1. On the one hand , as the Party Covenanting , God ; as a gracious compassionate and merciful Saviour of a Remnant of lost mankind in Christ. 2. On the other hand , as the Party Restipulating , in Noah and his family , Christ , ( as a true Noah , a true Comforter , and Authour of Rest and Peace , to cursed and tyred Sinners , ) and his Family , his Spiritual Houshold in him . Typically Noah and his family : Antitypically or Spiritually Christ and his family , the Church , his Spiritual Seed , are here Foederates with God. III. Matters Covenanted in these two Covenants , as a distinct Administration of the Covenant of Faith , are 1. On Gods Part. 2. On Christs part ( as the true Noah ) and his Seed's . 1. God on his part graciously Covenanted and Promised , ( 1 ) That the Spiritual Houshold of Christ the true Noah , ( though very few in comparison of the world , ) should be spiritually and eternally saved from the deluge of Gods wrath , when the whole world besides should utterly perish therein . For under the Temporal and Corporal c salvation of Noah's Family from the Flood of waters , we are to understand the Spiritual and Eternal Salvation of Christ and his family from the flood of Gods wrath . ( 2 ) That they who should be Spiritually and Eternally saved from the Deluge of Gods wrath and vengeance , should be saved only in the Ark of Gods Church with and by Jesus Christ the true Noah . No living Creature on earth was saved without the Ark , all dyed in the flood , except they that were with Noah in the Ark : So all d without the Church eternally perish ; they only that are with Christ in his Church are eternally saved — e And the Lord added to the Church daily such as should be saved . But first they were added to the Church : then saved . Yea therefore added to the Church , that they might be saved . To this purpose said Cyprian notably of the Church of Christ ; f By her fructifyng we are brought forth ; by her Milk we are nourished : by her Spirit we are animated . The Spouse of Christ cannot be defiled with adultery , She is incorrupt and chaste : she knows one House , most chastely preserves the sanctity of one chamber . She keeps us to God , she assigns the sons which she hath begotten to a Kingdom . Whosoever segregated from the Church , is joyned to an adulteress , he is separated from the Promises of the Church . Nor shall he come to Christs rewards , who relinquisheth Christs Church . He is an alien , he is profane , he is an Enemy . He cannot have God , a Father ; that hath not the Church , a Mother . If any could escape who was without the Ark of Noah : Then may he escape that is without the Church . So here , without the Ark , none scaped drowning : without the Church none scape damning . And as all that shall be saved , shall be saved only in the Church : so they are to be saved only with and by Christ therein . Peter saith , g Eight persons were saved in the Ark , but by water : so we must be saved in the Church , but by Christ , figured by water . Christ is the only h way to the Father ; the only saving i door of the Sheep ; the only k Mediatour betwixt God and man ; the l only name given whereby we can be saved . So then , in this Covenant , under the Type of Noah , Christ as a comforting Saviour of his House from Gods wrath , is most sweetly Promised of God. ( 3 ) That they who should be saved by this true Noah Jesus Christ in the Ark of his Church , should be saved by vertue of his Death and Resurrection . This Peter intimates in his accommodation of the Type to the Antitype . — m While the Ark was a preparing , wherein few , that is , eight Souls were saved . The like figure whereunto , even Baptism doth also now save us , by the Resurrection of Iesus Christ , who is gone into Heaven , and is on the right hand of God. When Christ purchased and wrought out our Salvation , he effected it chiefly two wayes ; 1. By his Death and Humiliation . n Dying for our sins , and bearing the curse of our sins in his own body on the tree , o for the full satisfying and pacifying of divine justice : So that now there needs no more Sacrifice for sin . 2. By his Resurrection from the dead , and Exaltation . Hereby p he justified himself to be the Son of God , a righteous person , and a triumphant Conquerour of Sin , Death , Grave , and all the powers of darkness : and this for our justification , that we might be Over these enemies joynt Conquerours with him . Proportionably when Christ applies unto us Salvation purchased , he doth it two wayes ; 1. By q Mortifying and burying our Old man with him , that sin should no longer live and Raign in us . 2. By r vivifying and raising up the new man with him ; That as Christ rose from the dead , so we should walk in newness of life . Both these are signified by Baptism . ( 1 ) Our Death with Christ , by our going into the water , or being in or under the water in Baptism . Hence these phrases , s we are baptized into his Death : we are buried with him by baptism into Death ; we are planted together in the likeness of his Death . ( 2 ) Our Life and Resurrection with Christ , by our coming out of , or from under the water of Baptism . Hence we are said to be t buried with him by baptism into Death , that like as Christ was raised up from the Dead , — so we also should walk in newness of life . And it is stiled , u Our planting in the likeness of his Resurrection . Thus ( as x Peter intimates ) we are saved Meritoriously by Christs Death and Resurrection ; Actually , by the effectual application of both these to us ; Sacramentally by Baptism signifying and Sealing both these to us . Now of both these the saving of Noah's family in the Ark by water , was a Type ; For , ( 1. ) Noah's entring into the Ark and his House with him , was a kind of Typical Death and buryal ; As Mr. Perkins hath well observed , y They went into the Ark as dead men into a Grave . They were buried in the Ark , and the Ark in the waters : they were deprived of humane Society , fresh air , glad some light , and of the comfort of earthly Creatures . Yet this was Gods way to save them from Death and Grave , as it were by Death and Grave . If Noah's family will be saved alive with him , they must goe into the Grave with him . So if Christs family wll be eternally saved by him , they must go into the grave with him , being spiritually mortifi'd , crucifi'd and buried with him . ( 2 ) Noah's coming out of the Ark alive and his family with him , when all the world was drownd and dead , was a kind of Typical Reviving and Resurrection from the dead . They came out of the Ark as out of the Grave ; and that into a New world . If Noah's family will be saved with him , they must also come out of the Ark with him . Had they not come out at last , they had perished there . So if Christs Family will be saved with him eternally , they must be quickned and rise again with him . As they must dye with him to sin : so they must live with him to righteousness . Thus in this Covenant with Noah , God typically represented Sinners Salvation by Christs Death and Resurrection : in their Entring into , and Coming out of the Ark. And this is one high point , and a principal Mysterie of the Gospel . ( 4 ) That Christs family and elect saved by him once from the flood of Gods wrath , should never eternally perish by the deluge of his wrath : As Noah and his family saved from the flood of waters , receive z a Covenant from God , that neither they nor the living Creatures on Earth should ever any more be destroy'd by a flood of waters . ( 5 ) Finally , That they who are spiritually and eternally saved by Christ , shal have all necessary Temporal Blessings superadded to them in Christ. a Seek first the Kingdome of God , and his righteousness , and all these things shall be added unto you . Thus in the Type , b Noah's family was not only saved in the Ark with Noah ; but also for their sakes , A seed of the living Creatures were saved in the Ark with them for their after use and service ; The free use of the Creatures is granted to them , the Earth and Creatures being put under their power in subjection ; and the continued course and revolution of Times and Seasons , without danger of being destroy'd any more , by an universal flood of waters , is assured to them . So in Christ c all are ours , the world , and life , and death , and things present , and things to come , all are ours ; and we are Christs ; and Christ is Gods. These things God Covenanted and Promised on his part . 2. Christ ( the true Noah ) and his family ; on their part restipulated respectively divers things , viz. ( 1. ) That Jesus Christ would prepare and d build a Spiritual Ark , his Church , wherein his elect family should be saved from wrath to come : whereby the world of the ungodly should be destroy'd . ( 2. ) That the Elect of Christ should come into this Ark , should Enter into this Church with Jesus Christ , and therein abide with him , for their Salvation . Christ entred into his Church by e Baptism , that with himself he might save all his Elect in his Church . That his Elect may actually partake Salvation by Christ , they must enter Christs Ark , and remain therein with Christ. These things Christ and his family restipulated , under the type of Noah and his family , on their part . IV. The Form of these Covenants of God with Noah , as a renewed Administration of the Covenant of Faith in Christ , was twofold , viz. 1. Inward , The reciprocal and mutual obligation of the Foederate Parties to each other . 2. Outward , The way and manner of this Covenants Administration . This Covenant of Faith from Noah till Abraham , was Revealed , Dispensed and Administred in this sort . 1. It was explicitly stiled f A Covenant ; g A Covenant for Perpetual Generations , Heb. For Generations of eternity ; h An Everlasting Covenant , Heb. A Covenant of Eternity . This was the first express mention and denomination of a Covenant betwixt God and man. And this Covenant Everlasting ; in that hereby God assured Noah , that the world should never again be destroyed by a general Flood . Proportionably hereunto God in his i Covenant of peace hath assured his people , That he would not be wroth with them , but have mercy on them with everlasting kindness . 2. It was made by k Gods immediate 〈◊〉 to Noah ▪ Clearly therefore a Divine Covenant . 3. It was limited to l Noah and his Family as the Type : To Christ and his Church visible as the Antitype . All others were m aliens from the Covenants of Promise . 4. It was revealed and represented under the visible temporal Preservation of Noah and his family in a Material Ark from the Flood of waters ; and their Certioration , or assuring of them and their Seed , that the Earth should no more be destroyed with a general flood of waters . Under which the Elect of Christ are assured of their Spiritual and Eternal n Salvation in the Church by Jesus Christ , through his Death and Re●…urrection , &c. from the Deluge of Gods wrath and vengeance for sin and iniquity . 5. It was confirmed strongly two waies . 1. By Gods sacred and inviolable Oath . o For this is as the waters of Noah ●…nto me : For , As I have sworn that the waters of Noah should no more go over the Earth ; so have I sworn that I would not be wrath with thee , nor rebuke thee , &c. 2. By Gods eminent and visible Sacrament , the p Rainbow in the cloud : the Solemn ratifying Sign and Seal of this Covenant . So that this Covenant as Dispensed to Noah was most firm , sure and inviolable . 6. Finally , This Covenant-administration had many Temporal Blessings annexed thereunto . As 1. The Continued Revolution of q Seed time and Harvest , Cold and Heat , &c. while the Earth remaineth . 2. The r fruitfulness of mankind on Earth . 3. Dominion s over the Creatures . 4. Enlarged liberty to have not only Herbs , but the t flesh of the Creatures for food , &c. So true is that of our Saviour , u Seek first the Kingdom of God and his righteousness , and all these things shall be added unto you . And that of Paul's ; x Godliness hath the Promise of the life that now is , and of that which is to come . Thus of the Spiritual meaning of these Covenants of God with Noah . III. What Additionals were annexed to this Second Foederal Administration from Noah till Abraham , more then were to the First Dispensation of the Promise from Adam till Noah ; may now appear by what hath already been declared . And Consequently what Agreement and Difference there was betwixt these two Dispensations . I. Additionals to this Foederal Dispensation , beyond the former , were these . 1. The express Name of y A COVENANT : this being the first time that the transaction betwixt God and his people , is called A Covenant in the whole Scripture . 2. The Express Mention of the z Parties with whom God made this Covenant , viz. of the Parties restipulating with God : Noah , his sons , and their Seed . 3. A New and more clear representation of Sinners Recovery and Salvation by Christ , under the Type of Noah's a saving his family in the Ark by water , from perishing with the world of the ungodly . 4. A notable establishment and Confirmation of this Covenant ; 1. By Gods Sacred b Oath . 2. By Gods Sacramental Token c the Rainbow . That by these two Noah and his sons , and we in them , might have strong Consolation , in hope and assurance of Divine performance . 5. An express declaration of this Covenant's d Perpetuity , till the End of the world . 6. Certain e accessory Promises of divers Temporal blessings . II. Agreement and Difference betwixt this Foederal dispensation , and the First Promissory Administration , stands thus : 1. They agree in Substance , Both of them having 1. The same Authour , f God. 2. The same Parties Covenanting , viz. God on the one hand : Christ and his Elect seed taken from among lapsed mankind , on the other hand . 3. The same Foundation , viz. Gods Meer Grace , in Christ. 4. The same Matter Promised and Covenanted , viz. Recovery of Sinners from state of Sin and Death to righteousness and life by Jesus Christ. 5. The same End , The Assuring and Securing of Sinners of their Salvation and Recovery , if by Faith they will accept Christ according to Gods Covenant . Herein they agree for Substance . 2. They differ in Circumstance , and in some accidental Considerations . For , 1. That was laid down but as g A Promise : This , as a Formal and Compleat Covenant . 2. Of that God was Authour h as a Destroyer of lapsed Mans Enemy the Serpent : of this God was Authour , as lapsed mans Preserver , Deliverer and Saviour from Death and Destruction . 3. That mentioned no Parties restipulating with God , i being neither directed expresly to Adam , nor to his Wife , but to the Serpent ; though the Promised benefit thereof was intended to them ; not to the Serpent : But this expresly mentions Parties restipulating with God , viz. Noah , his sons , and their Seed , and under them we are also principally to understand , Jesus Christ , the true Noah , and his Seed . 4. That led to Christ more Generally , as k the Seed of the woman , intimating that Christ should come of some woman that should be in the world , but neither expressing nor excluding any Nation , Family , or Person : But this led to Christ more particularly , as to descend of Noahs family , l by which the whole earth was overspread , excluding all other families and women from this Priviledge of bringing forth Christ into the world , that were not in a direct line from Adam till Noah . 5. That represented Christ as m the Seed of the woman at enmity with the Serpents Seed , bruised in his Heel by the Serpent , but bruising the Head of the Serpent , that old Serpent the Devil and Satan , who had bruised and undone mankind : This represented Christ as the Antitype of Noah , a true Comforter and Saviour of his Elect family , in his Ark of the Church , by his own Death and Humiliation , Resurrection and Exaltation . So that Christ is here more clearly revealed as the Sinners Recoverer , then in the First Promise . 6. That was established n without any oath of God , or Sacramental token ; only o Sacrifices were added thereunto , which had as it were a Sacramental confirming Nature : But this was established , both by Gods Sacred inviolable p Oath , wherein it was impossible for God to lye ; and also by his Eminent Sacramental token ; q the Rainbow in the cloud . Hereby God sweetly provided for the stronger Consolation of his people . 7. That was not stiled r Everlasting , or Perpetual : But this was named An everlasting Covenant , for perpetual Generations . Though for Substance they were both equally everlasting in respect of Christ and mans spiritual recovery by him . 8. Finally , This superadded more Temporal Blessings and Promises , then that , and more clearly . That implicitly signified and promised s the womans Conception and bringing forth of children , in the curse pronounced upon her ; and the mans eating of bread all his daies by his labour , in the curse propounded upon him , ( which words some do very well interpret to be both , a Command , a Threatning , and a Promise to man ) : But this explicitely declared divers notable t Promises and temporal blessings , as hath been formerly declared . In these things these two First Foederal Dispensations do principally Agree and Differ . IV. Corollaries from the whole , are briefly these : 1. Gods Covenants with Noah before and after the Flood , revealed not only a Corporal and Temporal , but also a Spiritual and an Eternal Salvation . That corporal and temporal salvation in the Ark from the flood of waters , with security to the world for ever after from such a General Flood , typically resembling and representing the Spiritual and Eternal Salvation of lapsed Sinners in the Church by Christ from the Flood of Gods wrath and vengeance . Doubt . But seeing Gods later Covenant with Noah extended to the whole world , to save all mankind from any such general Flood for future : doth not this typically favour the Doctrine and opinion of universal Redemption by Christ ? Resol . No. For , 1. It hath u already been cleared , that in the former dispensation of the First Promise , there was no footing for the Opinion of Universal Redemption : nor proportionably was there in this , which for Substance is one and the same with that . 2. If this Covenant should in this regard favour universal Redemption , because the Corporal Benefit thereof is extended to all mankind in the whole world : then by the ●…ame Argument , Spiritual Redemption should by this Covenant belong to bruit beasts and other living Creatures , for even they reap the benefit of this Covenant , and God is said to make it with them , as well as with mankind . But this were most absurd to imagine . 3. These Covenants with Noah revealed a double Salvation , an Outward Corporal and Temporal Salvation , and an Inward Spiritual and Eternal Salvation principally intended and typified thereby . This later belongs only to the Elect family of the true Noah , Jesus Christ , and to the New world planted and replenished by him Spiritually . The former Salvation which is but outward and Corporal , from all such future Floods , is ( in and for the benefit of Christs Elect , and saved family ) extended even to all the wicked in the world , and to bruit Creatures themselves . 2. They who treat of Gods Covenants with man in Christ purposely , and yet totally omit this excellent Foederal Dispensation to Noah , seem too much to neglect the gradual order and Method of Gods Foederal Administrations , and to bury in too much Silence this Eminent Transaction of God with Noah , which was the very First in the world expresly stiled x a Covenant . And that it was A Covenant of Faith in Christ , hath been already proved . Here I ingenuously Confess , I durst not make so large a leap over this , Foederal Transaction , as some have done : but have diligently examined and enquired into the Mysterie of it ; 1. Lest I should darken or Eclipse the glory of Gods grace , goodness , mercy , and wisdome herein , by an unthankful silence . 2. Lest I should disturb the Order , and deface the beauty of Gods Dispensations of grace , which he hath purposely revealed in certain gradual Discoveries . 3. Left I should prejudice and prevent my self or others of that spiritual benefit and edification , which ( I hope ) through Gods blessing may be reaped by the opening of this Covenant in order . 3. This Foederal Dispensation is much fuller and clearer then the first : as hath been evidenced in many Particulars . Such is Gods Grace , Wisdom and Goodness to his Church and people , that as her Capacity of Receiving groweth , so his Dispensations and discoveries of Mercy grow towards her . 4. Finally , Gods Covenant with Noah , &c. being a Covenant of Faith in Christ , it may be both a●… useful and Comfortable Subject even for our Meditation and Contemplation . The Substance of it , being the same with this under the New Testament . And both the Temporal blessings expressed , and the Spirituals implyed , reaching to every one of us and our Families , as well as to Noah and his Family . How many Lectures may we read to our selves , Of Christ , in Noah : Of the Church , in the Ark : Of the Salvation of Christs family in his Spiritual Ark by his Death and streams of his blood , in the saving of Noah's family in the Ark from perishing by water : Of the acceptableness of Christs Death and Sacrifice of himself to God , in the gratefulness of Noah's Sacrifice to him : and in a word , of that divine Mercy , Grace and favour towards Sinners , that encompasseth his throne , and shines in his face abundantly , in the Rainbow , that token of Divine Grace and commiseration ? Sometimes let us converse with Noah , who y walked with God. Le ts mark his Faith and Patience in building his Ark : Christs more in building his Church . Let 's consider his Entring into , and coming out of the Ark , to save his family : but much more Christs entring into and coming out of the Grave , to save his people . Yea as they of old were buried with Noah in the Ark , and as it were drowned in the Ark in the waters ; that they might not be buried and drowned with the wicked world : So let us dye , and be buried with Christ Spiritually , that we may not dye and be buried eternally . Let 's make sure we are of Christs Elect Family , and get we into his Spirituall Ark indeed : that so we may be saved from the flood of Gods indignation , which will swallow up all the wicked of the world for evermore . Hitherto of Gods Covenants of Promise , as dispensed in the second eminent Period of time , from Noah till Abram . viz. from the 480th year of Noah , An. Mund. 1536. till the 70. or 71th year of Abram , An. Mund. 2079. the time of Gods first Promise to Abram . Which was precisely 430. years before Israels going out of Egypt , and the giving of the Law. CHAP. III. Of the Discovery and Administration of the Covenants of Promise , in the third noted Period of time ; From Abraham till Moses . THe third observable Period of time , wherein the LORD God was pleased to renew and revive the Covenant of Faith , in reference to Christ Promised , for sinners Salvation , was From Abraham till Moses . viz. From a about the 70. or 71. year of Abraham's life , when Christ was first Promised to him , till Israels departure out of Egypt , and the giving of the Law by Moses , which was b precisely 430. years . A very short , but an exceeding observable Period , for singular Divine Providences to the Church , and an excellent Foederall Administration to Abraham and his Seed . The two former Foederal Administrations , From Adam till Noah , and From Noah till Abraham , were but the Day-break , or Day-dawning of the Covenant : But this , From Abraham till Moses , was as the bright Sun-rise of Gods Covenant and Promise in Christ. Let us therefore stir up our selves so much the more intentively to look into it with all diligence and delight : For the Substance of it concerns us as well as Abraham , if we be the Spirituall Seed of Abraham . For the more full , clear and Methodicall unfolding of Gods admirable Covenant with Abraham , I shall ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Explain , 1. The nature and kinde of this Covenant ; 2. The Foederate Parties to it ; 3. The Matter and Substance of it ; 4. The Form of it ; 5. The End and Scope of it ; 6. And finally such Generall inferences , as by way of Corrollary result from the whole . And all these I shall summarily comprize in these VI : distinct Aphorisms and their respective explanations , viz. I. God having called Abraham from his own kindred , and Native Countrey , Uz of the Chaldees , into the Land of Canaan ; established the Covenant of Faith with him in Christ. This is the Nature and kind of this Covenant . II. God not onely established his Covenant with Abraham , but also with his Seed after him in their Generations . These are the foederate Parties : viz. 1. God ; 2. Abraham and his Seed . III. The Substance or Matter of Gods Covenant with Abraham and his Seed , consisted of many eminent Mercies promised on Gods part to Abraham and his Seed ; And of Divers notable Duties required of them , and restipulated on their part to God. IIII. The Form of Gods Covenant with Abraham and his Seed , consisted ; Inwardly , In the mutuall Covenant-Obligation betwixt the foederates , viz. God on the one Part , Abraham and his Seed on the other : Outwardly , 1. In the manner of this Covenants administration ; 2. especially in its manifold Confirmation . V. The End , or intended Scope of Gods making and establishing this Covenant with Abraham and his Seed in Christ , was , Ultimately , His own Glory ; Subordinately , The true Happiness of Abraham and his Seed , Iewish and Gentilish , both in this , and in the world to come . VI. Hence , from the whole , 1. This Covenants Properties or Perfections ; 2. Additionall Excellencies ; 3. Agreement with , and Disagreement from , the former Covenants ; 4. Gods infinite wisdom therein ; 5. Abrahams great advantage thereupon ; 6. The peculiar Happiness of Abraham and his Seed thereby ; 7. The Sameness of the Gospel , of the Messiah , and of Salvation by Faith in him , in those former , aswell as in these later ages of the world : Are , in this Foederall dispensation , most eminently observable . In these six Aphorisms , we have a Synopsis of this Covenant-Expressure , and a Compendious Delineation of the Mysteries thereof : In the Explanations of these Aphorisms , we shall have a more full view and Representation of all . APHORISM I. GOd having called Abraham from his own kindred and Native Country , Ur of the Chaldees , into the land of Canaan , established the Covenant of Faith with him in Christ. This Aphorism hath in it three principal Branches , which may be resolved into so many distinct Propositions : viz. 1. That , God called Abram from his own kindred and Native Country , Ur of the Chaldees , into the Land of Ca●…aan . 2. That , When God thus called him , he established a Covenant with him . 3. That , This Covenant was the Covenant of Faith touching sinners Recovery in Christ. I. Proposition . God called Abram from his own kindred and Native Country , Ur of the Chaldees , into the land of Canaan . This is evident by divers Scriptures compared together . viz. 1. By the Historicall Narration of it in Genesis ; c Now the LORD had said unto Abram , Get thee out of thy Country , and from thy kindred , and from thy fathers house , into a land that I will shew thee . His own Country was d Ur of the Chaldees . The land which God did shew him , and into which Abram came , e was the land of Canaan . 2. By the following allegations of this History . God said to him afterwards ; f I am the LORD , that brought thee out of Ur of the Chaldees , to give thee this land ●…o inherit it . The Levites in Nehemiah said , g Thou art the LORD the God , who didst choose Abraham , and broughtest him forth out of Ur of the Chaldees , &c. Steven said , h The God of glory appeared unto our father Abraham , when he was in Mesopotamia , before he dwelt in Charran , and said unto him , Get thee out of thy Countrey , and from thy kindred , and come into the land which I shall shew thee . Then came he out of the land of the Chaldeans , and dwelt in Charran , and from thence when his father was dead , he removed him into this land wherein ye now dwell . This Proposition is of singular Consequence for evidencing the riches of Gods Grace testified towards Abram in this Covenant : and therefore I shall herein explain briefly , 1. Who this Abram was , whom God did call . 2. What this his Native Country , Ur of the Chaldees was : whence God called him . 3. What the land of Canaan was whereunto he was called . 4. VVhat manner of calling this was . 5. VVhen God did thus call him . 1. Who this Abram was , whom God called , to bring him into Covenant with himself . Abram may be considered , 1. Before his Calling . 2. After his Calling . Here it will be most proper , to take notice who and what manner of Person he was Before his Calling . View him a little in respect of his Descent , Name and Religion . 1. For his Descent , He was i the son of Terah , of Nahor , &c. descending in a direct line from them , the son of Noah ( as k Broughton notes ) The Tenth from Noah , as Noah was the Tenth from Adam . And as in Noah's dayes , he being the Tenth from Adam , Gods justice over all flesh was extended : So in Abram , he being the Tenth from Noah , Gods mercy to all the world is pronounced . I add ; As God renewed his Covenant in Christ , the promised Seed , to Noah the Tenth from Adam : So God renewed his Covenant in the same Christ , to Abram the Tenth from Noah . 2. For his Name , Abram ; It is compounded of two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab-ram , that is , High-Father . His Father Terah being an idolater , might perhaps thus name him , guessing or desiring , like a worldly man , that his son Abram might be rich and great , having many under him . But Gods Providence over-ruled this idolater herein , as after may appear : God making him an High-Father indeed , by Covenant , both to Naturall and Spirituall children . 3. For his Religion , Scripture intimates ; ( 1 ) That he was ungodly , before God called him , and justified him . Thus Paul discoursing of Abram's justification upon his Calling , stiles him ungodly . l — To him that worketh not , but believeth him that justifieth the ungodly , his Faith is counted for righteousness . God justified him not as he was ungodly ; but as he , upon his Calling believed : but he justified him who before was ungodly , by his Calling and justification , making him godly and righteous . ( 2 ) That he was an idolater . For God saith ; m Your Fathers on the other side of the flood in old time ; even Terah the Father of Abraham and the Father of Nahor : and they served other Gods. They ] what they ? viz. ( As the n late Annotations well ) Abraham , Nahor and Terah , who were all alike gross idolaters●… ; Abraham as well as the rest , of whom this is to be understood , and not of the more remote Ancestors , as Noah and Shem , &c. who were no idolaters . His family had degenerated to idolatry , and Abraham was descended of an idolater , and miserably corrupted with idolatrous education . Yea his idolatry was the worst sort of idolatry of all . He served not the true God , falsly , against the second Commandement ; but he served a false god , yea , false gods , against the first Commandement . Idolaters are special Haters of God , severely threatned in the second Commandement . Thus Abram , before God called him , to make his Covenant with him , was an ungodly man , and a gross idolater ; in which idolatrous and ungodly state he had lived about seventy , or seventy one years ; for at that age God called him , and not before . This is that Abram . God found nothing in him worthy of any favour or Mercy . 2. VVhat his Native Countrey , Ur of the Chaldees was . Ur was not the name of a City , as the Chaldee Paraphrast misunderstood it , but of a o Land or Countrey , which lay on the east side of Mesopotamia , and therefore by Steven called in a large sense , p Mesopotamia . It lay q eastward from Canaan , beyond the River Euphrates : and lay between two Rivers , as Topographers testifie . It is called Ur of the Chaldees , from the Chaldeans who dwelt therein . The Chaldeans were not onely gross idolaters , but notoriously addicted to Astrology : hence in tract of time r Astrologers were called Chaldeans , and these terms became Synonima's . s Some think it was called Ur , that is , Light or Fire : the idolatrous Chaldeans probably denominating it of , and dedicating it to Fire , which they had seen to descend from Heaven upon the Fathers Sacrifices there . In this country so corrupted with idolatry and Astrology ● , it is very likely , that Abram , ( before God called him thence ) was tainted too much with both these abominations . This was Ahram's Native Country . 3. VVhat the Land of Canaan was , whereunto Abram was called . Because in this Covenant of God with Abram , the Land of Canaan is one Eminent Blessing Promised , upon which the Covenant frequently runs ; It may be very useful briefly to describe it , by the 1 Situation , 2 Denominations , 3 Scripture commendations , and 4 Mysticall signification thereof . I. The Situation of Canaan is in Asia Minor. The t bounds and borders of it are purposely described in Numbers , and reached from the Western Sea , to the great River Euphrates Eastward , ( saith u Pareus ) and from Mount Libanus on the North to the desert of Arabia and Idumea Southward . x Broughton saith , it was about 160 miles from North to South , and 60 , miles from East to VVest . The Confines of it were but narrow , but the Treasures in it were large and abundant . II. The Denominations of this Land in Scripture are many , and most of them excellent . It is called , 1. y The Land of Canaan ; From Canaan ( the son of Cham , the son of Noah ) who with his sons possessed it after the flood . z Canaan is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canangh , which signifies to humble , bow , press-down , debase , &c. agreeably to Noah's propheticall curse of Canaan and his Posterity , a cursed be Canaan , a servant of servants shall he be unto his brethren . But the Canaanites God cast out , yea b the land it self spewed them out , for their extreme wickednesse . 2. c That good Land , which the Lord gave Israel for an inheritance : So called by Moses , from the plenty of all good things therein . 3. The d land of Promise ; Because God frequently promised it to Abram and to his Seed for their inheritance for ever . 4. The e Land of their Pilgrimage , wherein they were strangers . In reference to Abraham , Isaac and Iacob , who , even after the Promise , lived therein as Pilgrims and strangers on earth ; looking for a better Country , that is an heavenly . 5. f The Rest of Gods people ; or Gods rest . In reference to all the former unsetledness and unfixedness of Israel's condition , Till God brought them thither , and there fixing them gave them rest from all their enemies . 6. g The Holy Land. In respect of the most holy God that had chosen that Land above all Lands for his Habitation . Thereupon it is also stiled the h Habitation of his Holiness . It was also the Inheritance of Gods Holy and peculiar People . 7. i IEHOVAH's Land , or the LORD's Land. Originally the Land , as all the Earth , was his : but this Land his peculiarly , k The Mountain of his inheritance . 8. l The Land of Immanuel , That is , of Christ , God-with-us ; because in that Land , Jesus Christ ( 1 ) was m Promised to be Immanuell ; ( 2 ) was actually n performed , and became Immanuell by his Incarnation , and Conversation therein with his people , and dying for his people . ( 3. ) Had his royal o Throne and seat of his Kingdom , his Church : and sat on Davids throne . In that land Jesus Christ was Born , lived , Preached , Wrought Miracles , Dyed , was Buried . And thence ascended into Heaven . III. Scripture-Commendations of this Land are many and Magnifical . Especially it is Commended in four respects . 1. ●…n respect of Gods peculiar choice of that Land , among and above all lands in the world , for himself and his people Israel . Hence God calls it p A land which he had espied for them . God that beholds all the earth at once , called and singled this land out from them all upon speciall diligence and most accurate observation . 2. In respect of Gods speciall eye , care and more immediate Providence over it . q The land whither thou goest in to possess it , is not as the land of Egypt , from whence yet came out , where thou sowedst thy seed , and wateredst it with thy foot , as a garden of Herbs : But the land whither ye go to possess it , is a land of Hills and valleys , and drinketh water of the rain of Heaven : A Land which the LORD thy God careth for ; The eyes of the LORD thy God are always upon it , from the beginning of the year , even unto the end of the year . 3. In respect of the singular wealth plenty and fruitfulness of it . Moses tels Israel ; r The LORD thy God bringeth thee into a Good Land , a land of brooks of water , of fountains and depths that spring out of valleys and hills , a land of wheat , and barley , and vines , and fig-trees , and pomegranats , a land of oyl-olive , and honey , A Land wherein thou shalt eat bread without scarceness ; thou shalt not lack any thing in it ; a land whose stones are ixon , and out of whose hills thou mayst dig brass . And God by Ezekiel stiles it s A land flowing with milk and honey , which is the Glory of all lands . 4. In respect of Gods speciall presence therein , it was most dignified and Honoured above all the corners of the earth . For , there he planted t his own peculiar people , dwelling in the midst of them . There was the u holy City , Ierusalem , the joy of the whole earth , wherein x Gods Temple was erected , the holy place of the habitacles of the most High. This was the y place where God chose to put his Name there . Here were z the Ark and all the sacred Utensils , The Priests , Sacrifices , and solemn Ordinances of God. And here the Lord dwelt between the Cherubims , vouchsafing his people sweet Communion with himself in all spiritualls . a He dealt not so with any Nation . IIII. Finally , The Mysticall signification of this Land was excellent . b This Earthly Country was a notable Type of a better , that is , an Heavenly Country . The Canaan below , of the Canaan above . So that when Israel came to live in Canaan , they came to live in a Typicall heaven , in an Heaven on earth : and when they dyed thence , they that dyed in Faith were but translated from one Heaven unto another . Wherein Canaan was a Type of Heaven , shall be evidenced hereafter . This was the Land of Canaan unto which God called Abram when he stablished his Covenant with him . 4. What manner of calling this was whereby God called Abram from his Country and kindred into the Land of Canaan . Gods Calling of Man is , in respect of the Condition or Imployment whereto they are called , either Ordinary , or Extraordinary . I. His Ordinary Calling is twofold . viz. 1. More Generall , whereby he generally calls and invites all men in the Church to a state of Christianity , to accept Christ by Faith , Repentance , &c. Thus c many are called : few chosen . 2. More Particular , when by his Providence he cals particular Persons to particular Functions , Imployments , &c. Some to be Masters , some Servants , some Magistrates , some Ministers , &c. Of this saith Paul , d Let every man abide in the same calling wherein he is called , &c. II. His Extraordinary Calling , whereby he cals some special Person , to some special extraordinary task or imployment , whereto he calls not others . Thus Christ called the young man , for his tryall , e to sell all that he had , &c. Now here though Abraham seem clearly to be called with this speciall extraordinary calling , in a singular case , to leave his kindred and native Countrey , and to come into Canaan : Yet Gods Generall calling of Abraham to Christianity and true Piety may not here be excluded . It is most probable that when Abram was called from his native Country to Canaan , He was also called effectually from his idolatry in serving false gods , to the true worship of the true God ; yea from his carnall and sinfull state by nature , to a spirituall and righteous state by Grace in Christ. For , 1. Abram before this Call , when he was beyond the river , and without Gods special Territories in Canaan , f served other gods , so did his Father and family : But after this Call g he onely served the true God the LORD . 2. This Call Abram h accepted by true Faith , and was singularly obedient thereunto ; though he went out , not knowing whither he went. Such Faith and Obedience he could not have had , without effectuall Calling . Gods Call therefore wrought true Faith and Obedience in him , whereby he was enabled thus to close with Gods Call. 5. When God did thus call Abram ; is diversly apprehended of by Writers . i Some think this Call of Abram was first , when Abram was now 75. years old , from that place in Genesis ; k And Abram was seventy and five years old when he departed out of Haran . And that then the Promise was first made to him . But this seems to be a plain mistake . For , 1. This Context in Genesis speaks not of Gods calling Abram , and of his Promise to him , as then made when Abram was 75. years old : But as things done before . l Now the LORD had said unto Abram , Get thee out of thy Country , &c. This Text onely intimates that Abram was 75. years old , when he departed out of Haran , or Charran , ( which was his way from Ur to Canaan ) not when he departed out of Ur. And Steven truly reciting this Story , saith , m The God of glory appeared unto our Father Abraham when he was in Mesopotamia , before he dwelt in Charran , and said unto him , Get thee out of thy Country , and from thy kindred , &c. So then the LORD called him , and made his Promise to him , before he dwelt in Charran ▪ And this is the more confirmed , In that before this time , n Terah Abram's Father is said to go forth of Ur of the Chaldees with Abram , Sarai , and Lot , to go into the Land of Canaan , and that they came to Haran , and dwelt there , and there Terah died . Doubtless Abram had been called before this , and acquainted his father with Gods call and Promise , who repenting of his idolatry was willing to go with his son Abram . 2. The due Computation of the time of Gods First Promise to Abram , will fix the time of Abram's Call , about the 70. or 71. year of his age . o Gods first Promise to Abram being annexed at the same time to his Call of Abram , to move and perswade him the more effectually to accept and obey Gods Call. Now Gods First Promise to Abram was full p 430. years before Israels going out of Egypt , and Gods giving of the Law to Israel . Therefore these 430. years carry the Promise backward to Abram's 70th or 71th year , there being exactly 430. years from Abram's 70th year , till the Giving of the Law. viz. q 400. years Abram's Seed ( that is , Isaac and his posterity ) did sojourn as Pilgrims and strangers in a land that was not theirs . This term of their sojourning began when Isaac was born , r Abraham being then 100. years old ; and ended when Israel s came out of Egypt . The odd 30. years therefore end at Abraham's 100th year , and begin at Abraham's 70th year . This is the time when God made his First Promise to Abram : and also when God called Abram . They went both together . Thus of the first Proposition , That God called Abram from his own kindred and Native Country , Ur of the Chaldees , into the Land of Canaan . II. Proposition . God having thus called Abram from his kindred and Native Country , into the Land of Canaan , Established a Covenant with him . Here Consider , 1. That God thus dealt with Abram . 2. Why. 1. That God having called Abram from his kindred and native Country into the Land of Canaan , established a Covenant with him , isevident , ( 1 ) By that Confession of the Levites ; t Thou art the Lord the God , who didst choose Abram , and broughtst him forth out of Ur of the Chaldees , and gavest him the name of Abraham , and foundest his heart Faithful before thee , and madest a Covenant with him to give the Land of the Canaanites , &c. to his Seed . ( 2 ) And this is yet more clear by the Historical Narrative of Gods dealing and dispensation with Abram herein . Whence it is plain , that after God had thus called Abram , He made Promises to Abram seven severall times . viz. 1. In u Ur of the Chaldees , called Mesopotamia , before he dwelt in Charran . 2. In x Sichem in the plain of Moreh . 3. In y the Land of Canaan , after that Lot was departed from Abram . 4. After the z battell of the Kings , and Abram's rescue of Lot who was taken Captive by them , whereupon Abram was blessed by Melchizedeck , King of Salem . 5. When a Abram was 99. years old , Then God revealed to him most Eminent Promises . 6. In b the plains of Mamre , when three Angels appeared to Abraham , a little before the overthrow of Sodom and Gomorrah . Then God the second time promised Isaac , of Sarah . 7. Finally , c when God had tempted Abraham to offer up Isaac for a burnt offering , and Abraham in a sort offered him up . These seven times God renewed his Promises to Abraham ; and all these were at , and after Gods calling of Abram . Before God called Abram , we read not of one Promise at all made to him by God. Now three times of these seven , God established and renewed his Covenant with Abram . viz. 1. Immediatly upon and at his Calling of Abram out of his Country , &c. d Then God made Promises to Abraham : And these promises the Apostle cals , e The Covenant which was confirmed of God 430. years before the Law. No other Promises , but these at Abram's Calling , were 430. years before the Law , as hath been manifested . 2. After Abram had rescued Lot , and Melchisedeck had blessed Abram , f God made a Covenant with Abram by Sacrifices , divided in twain , promising to give Canaan to his Seed , bounding the Land. 3. When g Abram was 99. years old , God established his Covenant most eminently with Abram and his Seed touching manifold blessings . 2. Why did God thus Establish his Covenant with Abram ; having first called him from his kindred and native Country , Ur of the Chaldees , into the land of Canaan ; and not before ? I answer . ( 1 ) Because , Abram before he was Called , was incapable of Gods Covenant and Promises . Gods h Covenant , since Adam's Fall is established and Confirmed onely in Christ. And all i Gods Promises both for the life that now is , and for that which is to come , are peculiarly appropriated to , and intailed upon , Godliness : being k Yea and Amen onely in Christ. Now Abram uncalled , was ungodly ; a gross Idolater , serving other gods ; without Christ , without God , and without hope in the world , as hath been shewed . He was , as such , uncapable of Covenant and Promises . God therefore cals him out of his Carnal state , as well as from his Carnal Friends and native Countrey : and in calling him , Principling him with Grace , Fits him for both Covenant and Promises . ( 2 ) Because , Abram being so called of God , had great need of Gods Covenant and Promises , as Encouragements to accept and obey Gods Call. Consider , Whence , Whither , and by whom , Abram was called ; and then it will appear that Abram had need of Singular Encouragement to accept such a Call. 1. Whence was he called ? l From his Country , and from his kindred , and from his fathers House . What ? From his Native Country ? That was grievous . A man hath a kinde of Native love to his Native Country . Yea , the very smoak of a mans Native Country is sweet to him . From his kindred ? that was more grievous . Kindred and acquaintance by their society are the comforts of our life on Earth . From his Fathers House also ? this was most grievous of all . To forsake Father and Mother , Brethren and Sisters , &c. this touched the quick : This is as the tearing of a limb out of the body . An hard task for flesh and blood . Yet Abram must forsake all . 2. Whither was Abram called ? m Into a land that God would shew him . Abram is called to follow God , n he knew not whither . God told him not whither , at First : for the further discovery of his Faith and Obedience . This might seem against Reason , Wisdom , Profit , Comfort , yea against Natural affection : yet Abram is put upon it . 3. Who called Abram , who put him upon this imployment ? o The LORD , The LORD , whom he knew not , whom he consequently loved not , served not , feared not , &c. he called him that was ungodly , an idolater , a server of false gods , to forsake kindred and Country , to go he knew not whither . Abram might have had many doubts , disputes , demurs , and reluctancies within himself , against all this . But God at the very time when he first called Abram , spreads before him his Covenant and Promises , to encourage him to break through all these lets and discouragements . And in his First Covenant , and Knot of Promises , God promiseth to Abram , for his Encouragement , p seven remarkable Benefits , viz. ( 1 ) An ample and numerous Posterity : And I will make of thee a great Nation . ( 2 ) A Divine benediction : And I will bless thee . In the bosome of Gods Benediction are comprized all necessary Temporal , and Spiritual mercies . ( 3 ) Eminency of Name and Fame in the world . And I will make thy name great . His name was great among the Iews : Hence , they said to Christ , q Art thou greater then our Father Abraham ? Great among the Heathen , as r Historians relate , and Great among us : we counting it an honour to be children of Abraham . ( 4 ) That He should be a Blessing : not only Passively in himself ; but also Actively to others . He should be so blessed , that he should invite and instruct others to the same blessedness with himself ; yea men wishing happiness to themselves or others , should wish the blessing of Abraham to fall upon them . ( 5 ) Divine Amity to his friends . And I will bless them that bless thee . ( 6 ) Divine Enmity against his Enemies . And I will curse him that curseth thee . ( 7 ) Finally , A Diffusion of the spiritual and everlasting blessing to all the families of the Earth , from Abram by Christ that according to the flesh was to descend of Abram . And in thee shall all families of the Earth be blessed . And this last is the Head and Glory of all these Promises . These were Gods Encouragements to Abram to hearken to his Call. ( 3 ) Because , Self-denial is a Necessary Preparative to Christ , and to true Communion with God in him . God was pleased to think thoughts of grace and mercy to Abraham ▪ intending to reveal Christ to him , and himself in Christ most eminently ; not only for his own salvation , but for the salvation of his Seed also . To prepare him hereunto , he called him from his own idolatrous kindred , from his profane , ungodly and idolatrous Country , an Embleme of this wicked world : to Canaan a Country of Gods choosing , and a special type of Heaven . Abram could not at once both serve God , and idols : both enjoy Christ , and his carnal sinful superstitious Condition . Therefore God cals him forth . Thus the Spirit speaks to the Church , inviting her to Christ ; s Hearken , O daughter , and Consider , and incline thine Ear ; forget also thine own people , and thy Fathers House . So shall the King ( that is , Christ , ) greatly desire thy beauty : for he is thy Lord , and worship thou him . Thus Christ exhorteth ; t If any man will come after me , let him deny himself , and take up his Cross daily , and follow me . — And u If any man come to me , and hate not father , and mother , and wife , and children , and brethren ; and sisters , yea and his own life also , he cannot be my disciple . And this Self-Denyal he notably presseth afterwards by two Parables . Paul to this effect said elegantly to his Corinthians , disswading them from Communion in that neer marriage Relation with infidel idolaters ; x What fellowship hath righteousness with unrighteousness ? and what Communion hath light with darkness ? and what concord hath Christ with Belial ? or what part hath he that believeth with an Infidel ? and what agreement hath the Temple of God with idols ? For ye are the Temple of the living God ; as God hath said , I will dwell in them , and walk in them , and will be their God , and they shall be my people . Wherefore come out from among them , and be separate saith the Lord , and touch not the unclean thing ; and I will receive you , and will be a Father unto you , and ye shall be my sons and daughters ; saith the Lord Almighty . The Lord God is infinite in y purity , most z glorious in holiness ; and therefore a will be sanctified in all that draw near unto him . They must renounce native impurities , that approach nigh unto him . Thus it is clear , That God having called Abram from his kindred and Country to come into Canaan , established A Covenant with him : And why . Next to the last and and principal Proposition , viz. III. Proposition . The Covenant which God established with Abram , having called him from his kindred and native Country to the land of Cahaan , was the Covenant of Faith touching Sinners Recovery by Iesus Christ. This may be evidenced by many Arguments . For ▪ 1. The very first revealing of this Covenant to Abram , which was at the time when God called Abram , is stiled The Preaching of the Gospel unto Abram . b The Scripture foreseeing that God would justifie the Heathen through faith , preached before the Gospel unto Abraham , saying , In thee shall all Nations be blessed . And what is the Gospel , but the Glad tidings of Sinners salvation by Christ ? Now that 's the Doctrine and Substance of the Covenant of Faith. 2. This first knot of Promises disclosed to Abram , when God called him , is called c The Covenant which was Confirmed of God in Christ , 430 years before the Law , as hath been manifested . Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Christ , or Towards Christ. Whereby is intimated ( saith d Beza ) that Gods Covenant graciously begun with Abram , was carried to One Christ , in whom alone that Seed of Abraham in Christ , both of Jews and Gentiles , is gathered together . So then whether we understand this Covenant , as having it's establishment in Christ , or its tendency towards Christ : It is clearly the Covenant of Fait●… 〈◊〉 him . 3. The Benefits and Mercies Promised of God in this Covenant , are peculiar benefits of the Covenant of Faith , and directly lead Abram unto Christ , and to salvation by him through Faith. As , Abram's covenanted Fatherhood . e My Covenant is with thee , and thou shalt be a Father of many Nations . — Thy Name shall be Abraham ; for , a Father of Many Nations have I made thee . Here God Covenanted with Abram to make him A publique Father , not only of that one Nation of the Iews , but of many Nations , viz. of the Gentiles as well as of the Iews , f who as children should walk in the steps of the faith of Abraham . So then Abraham's fatherhood in reference to many Nations , was not according to the Flesh , but according to the Faith. And his Faith had peculiar reference to the g promised Seed : h especially to Christ the eminent Seed , in whom alone all believers become the Seed of Abraham , and he their Father . Thus Abram's Covenanted fatherhood led him to Christ , and to salvation by him through Faith. Abram's Covenanted Seed , led him to Christ , and to salvation by him through Faith. i To Abraham and his Seed were the Promises made . He saith not , And to seeds , as of Many ; But as of one , And to thy Seed , which is Christ. — And if ye be Christs , then are ye Abrahams Seed , and heirs according to the Promise . — k They which are of Faith , the same are the children of Abraham . The Covenanted l Blessing upon all the Nations and Families of the Earth , in Abraham and his Seed , led Abraham to Jesus Christ the Purchaser and bestower of that blessing . For ( 1 ) Christ Meritoriously purchased and obtained this blessing , by becoming a Curse for us : As it is written ; m Christ hath redeemed us from the Curse of the Law , being made a curse for us : — That the blessing of Abraham might come on the Gentiles through Iesus Christ : That we might receive the promise of the Spirit through Faith. 2. Christ efficaciously bestows and applies this blessing by Conversion and effectual Calling . Hence Peter said to the Iews ; n Ye are the children of the Prophets , and of the Covenant which God made with our Fathers , saying unto Abraham , And in thy Seed shall all the Kindreds of the Earth be blessed . Unto you first , God having raised up his Son Iesus , sent him to bless you , in Turning away every one of you from his iniquities . 3. And this blessing is not through the works of the Law , but the Faith of the Gospel . o The Scripture foreseeing that God would justifie the Heathen through Faith , preached before the Gospel unto Abraham , saying , In thee shall all Nations be blessed . So then they which be of Faith , are blessed with faithful Abraham . The p Covenanted inheritance of Canaan , did lead Abraham and his posterity to Jesus Christ , and to salvation by him through Faith. For , 1. The Land of Canaan is stiled ( as hath been already noted ) q The Land of Immanuel , That is , The land of Christ the Mediatour , God-man . 2. Canaan , the Land of Rest , was a special Type of Heaven , the eternal rest , as after will appear . And , as Ioshuah ( whom the Apostle cals r Iesus , he being herein the Type of the true Iesus Christ ) brought the Israelites that believed into Canaan's Rest , they that believed not being unable to enter in : So Jesus Christ s brings the believing Israelites into Heavens rest , all unbelievers being excluded . Finally , That supereminent and fundamental Covenanted Mercy , That t God would be a God to Abraham and to his Seed after him , led him and his Seed to Christ , and to salvation in him by Faith. For , since Adam's Fall , and the breach of the Covenant of works thereby , God becomes not a God in Covenant to any Sinner , but only in and through Jesus Christ , u by whom God reconciled the world unto himself , not imputing their trespasses unto them . Hence , while Carnal man is x without Christ , he is a stranger to the Covenants of Promise , and without God in the world . 4. The Conditions which God required of Abraham , and which he restipulated and performed to God in this Covenant , show clearly that this was the Covenant of Faith , touching Sinners recovery by Christ. These Conditions were besides others , Faith and Worthy walking . Both which are the Conditions of the Covenant of Faith : as hath y formerly been shewed . 1. Faith God implicitly required of Abraham , for the receiving of his Promises , which without Faith were of no consequence at all to Abraham . And Abraham not only implicitly restipulated to believe , but he z actually believed in the LORD , that his Seed should be numerous as the Stars . This a Act of his Faith the Apostle most highly Commends . No one person in Scripture is more frequently and eminently commended for Faith , then Abraham : b faithful Abraham : c The Father of all Believers , &c. Now this Faith of his in God touching his Seed Promised , peculiarly respected his d Spiritual Seed , the faithful : but principally Christ , the blessed Seed . Hence e Abraham rejoycing and laughing at the Promise and performance of Isaac , a type of Christ , is said to f rejoyce to see Christs day , and he saw it , and was glad . How did he See it ? only by Faith : Expecting Christ to come of Isaac , for the blessing of all Nations . 2. Worthy walking God required in Abraham in all uprightness of Obedience . g I am God Almighty , walk thou before me , and be thou perfect . And I will make my Covenant between mee and thee , &c. Now Abraham walked most obediently to God , Especially h In forsaking his own kindred and Country , for Canaan : having for his Encouragement , Christ promised . And i In Sacrificing of Isaac in a sort , whereby Jesus Christ and his Death , yea his Resurrection also , were prefigured . His Death , in that Isaac k bound and laid upon the Altar , was slain in Abraham's intention , and there wanted but one Act to compleat his Execution : His Resurrection from the dead , in that Isaac rose up from the Altar alive , whereupon the Apostle saith he was l received from the dead in a figure . Thus God led Abraham to Christ , both by his Faith and Obedience . By his Faith , Abraham saw Christ born , in Isaac's Birth : and by both faith and obedience he saw Christ sacrificed , in Isaac's being offered up . 5. The Recompence which God bestowed upon Abraham for his accepting Gods Promises and Covenant by believing , clearly evinceth that Gods Covenant with Abraham was no other but the Covenant of Faith in Christ. What was this Recompence ? A meer Evangelical recompence : viz. Iustification by Faith ; For , m Abraham believed in the LORD ; and he counted it to him for righteousness . Abraham then was not justified by Working , according to the Covenant of works , but by believing , according to the Covenant of Faith. Now this justification by believing is pure Gospel . n And this is the righteousness of God by Faith of Iesus Christ. 6. Finally , Gods Confirmation of this Covenant with Abraham was such , that it declared it plainly to be the Covenant of Faith in Christ. This is very observable , That , as God renewed his Promises seven several times with Abraham , three of those being expresly stiled Covenants , as was before noted : So those three Covenants , which were all one for Substance , were every one of them Established and confirmed in Christ. For , 1. Of that Covenant , which was revealed first of all to Abraham in Ur of the Chaldees , the Apostle saith ; o That the Covenant that was confirmed before of God in Christ , the Law which was four hundred and thirty years after , cannot disannul , that it should make the promise of none effect . And this Covenant had its accomplishment in the p Exhibition of Christ , as Peter in his Sermon shewed . 2. That Covenant which God renewed with Abraham after Melchizedeck had blessed him , was confirmed by q Sacrifices cut in twain , a smoaking furnace , and a lamp of fire passing between those pieces . These , as all corporal Sacrifices appointed by God before Christs coming , r were Types and Figures of Christ the true Sacrifice : by s whose death and blood the New Covenant or Testament is confirmed . And the Smoaking furnace , and lamp of fire , passing between the parts of these divided Sacrifices , seem to point out ( according to the t usuall solemnity of Covenanting ) the Parties Covenanting , viz. on the one hand , Abraham's Seed , resembled by a A smoaking furnace , in reference to their u great afflictions in Egypt before they should come to Canaan ; On the other hand , God in Christ , represented by A lamp of fire , who should lighten their darkness , and deliver them out of all their affliction and misery , and bring them into Canaan . x God and y Christ in Scripture are compared to fire . This in my judgement , seems the most apposite interpretation of this vision of Abraham . And thus it notably points at Christ crucified , as the Establishment of his Covenant ; as the Redeemer and Deliverer of his people . 3. That Covenant which God renew'd with Abraham when he was 99 years old , z was Confirmed by the Sacramental token of Circumcision . Now , a Circumcision was a Seal to Abraham of the righteousness of Faith , and that 's Christs righteousness . And it was a Type of Christ and his death , whereby our sins are destroyed , mortifi'd and put off . b In whom also ye are circumcised with the Circumcision made without hands , in putting off the body of the sins of the flesh , by the Circumcision of Christ. By all these it is clear , That Gods Covenant established with Abraham , after he had called him from his Country , Kindred , and Fathers House to come into the land of Canaan , was the Covenant of Faith touching Sinners Recovery in Christ Iesus . Corollaries , or Inferences resulting from the whole Aphorism , are divers . As , 1. God's Call first invites to Self-Denial . This is the very first clause of Gods Call of Abraham : c Get thee Out of thy Country , and from thy kindred , and from thy fathers House . Herein God called him to deny himself in his Natural Relations , and to forsake Country , Kindred and Family , to follow God , yea to forsake his idolatry , and all the ungodliness of his carnal Condition , for his sake . Thus Gods Spirit first cals those to Self-Denial , that should be the Church and Spouse of Christ ; d Forget thine own people and Fathers House , so shall the King greatly desire thy beauty . Thus Christ first invites all that intend to be his disciples , e To deny themselves : and then to come and follow him . And this is one of the first fundamental Rules which the Grace of God , the Gospel of his Grace , teacheth ; f To deny ungodliness and worldly lusts : and then live piously , righteously , and soberly , in this present world . To g cease to do evil : then to teach them to do well . To h come out from among Infidels , and be separate : and then God will receive us , &c. So that God's Call first invites to Self-Denial . Why ? 1. Because , we are i naturally apt to dote upon our selves , to idolize our selves . We idolize our Self-wisdom , Self-will , Self-righteousness , Self-excellencies , &c. In this posture we are too self-ful , self-proud , self-happy , to accept of God , or Christ , or happiness by him . When God therefore cals us to Christ , he takes us off our own bottom , empties us of our selves , &c. makes us see that our wisdom , is but folly ; our righteousness , but filthy rags ; our merit , misery ; our light , darkness ; our strength , weakness ; our perfections , imperfections ; our all , nothing . Thus he k evacuates us , that there may be room in our hearts for him , and his Christ. 〈◊〉 2. Because , Since the fall Every man naturally is involved in such a Condition under Sin , Satan , &c. as is wholly incompatible and inconsistent with that state in Christ whereunto God cals . l Carnal men are wholly under the raign and Dominion of Sin and Satan : His children , his servants , his slaves , taken Captive by him at his will , &c. when God cals a carnal man to a spiritual state in Christ , he cals him to be Christs m servant and subject . Christ must be his sole Lord and King ; every thought must be brought into Captivity to the obedience of Christ , &c. So that Sin and Grace , Satan and Christ are most Contrary Masters ; they n cannot be both lov'd at once , serv'd at once . Consequently Sin and Satan must be renounced by Self-Denial , that Christ may be accepted and closed with , by believing . This is the first Lesson in Christianity , This a Christians ABC . If thou art not yet entred upon the practice of this self-emptying Lesson of Self-Denial , thou art not experimentally acquainted with Gods call . 2. Gods Call , though never so contrary to flesh and blood , is very prevailing . How prevalent was it over Abraham ? Abraham an idolater o , a server of strange gods , is called by the LORD , the only true God , whom he knew not ; to p come out of his native Country , Kindred , and Fathers House ; to go into a land which God would shew him , that is , to go he q knew not whither . Here was a strange call , seemed altogether against flesh and blood , sense and reason : yet it was a strong call , it prevailed over Abraham , and made him obedient . Thus God called r the theif on the Cross , and His call so prevailed , that of a reviler of Christ , he becomes a Confessor of Christ ; and that of Christ crucified , bleeding , dying , when Iews and Gentiles , and as it were all the world deny'd him , and were asham'd of him . Christ from heaven s called Saul : and his Call strangely prevailed over him , though at that time breathing out threatnings and slaughter against the Disciples of the Lord , and being in his Career of Persecution by the High-Priests Commission . For he not only ceas'd all his malice and madness against Christ and his members : but of an Enemy he became a friend ; of a t Woolf , a Lamb ; of a Persecutor , he became presently a Preacher of Christ and his Gospel . And of one of the worst children of Nature , he became one of the best children of Grace . So mightily doth Gods call prevail . It Convinces a man : It silences all objections and reasonings : It binds a man hand and foot : It makes a man any thing that God will have him . And no wonder ; For , 1. Gods call is a most u alluring and perswasive Call : 2. Not only alluring , but x drawing : 3 Not only drawing , but even y Compelling , that a man cannot chuse but submit thereto : 4. Nor only Compelling , but z Enabling the Soul sweetly to follow Gods Allurement , Drawing , and Compulsion . 3. God's call exceedingly improves and betters the Condition of them that are called . Hereby Abraham's condition was bettered four ways . 1. In that he was called from Chaldea , to Canaan , a far more excellent Country , the very a glory of all lands . 2. In that he was called from his natural kindred and fathers House , to a spiritual and supernatural kindred of Gods people in Christ , and to the Heavenly Fathers House , the Church , which is b the Temple of the living God. 3. In that he was called from serving other gods , which was grossest Idolatry : To serve and worship the only true God the LORD . 4. In that he was called from his Carnal Condition wherein he was overwhelm'd with sin and misery unspeakable , into a gracious state , wherein he was invested with Holiness , Righteousness and Happiness in Christ unutterable . Thus Abraham was a great gainer by Gods call . And who ever lost thereby ? They that are effectually called by God , Loose c Sin , gain Grace : Loose spiritual guilt and filthiness , gain a spiritual purity and cleansing : Loose Carnals , gain Spirituals : Loose Death and Damnation , gain life and salvation : Loose Hell and Satan , gain Heaven and God himself blessed for ever , Amen . Hence Jesus himself assures us ; d There is no man that ( in obedience to his call ) hath left House , and Brethren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for my sake and the Gospels ; But he shall receive an hundred fold now in this time , Houses and Brethren , and Sisters , and Mothers , and Children , and Lands , with Persecutions , and in the world to come Eternal life . Who would not now chearfully resolve to embrace Gods Call ? 4 Gods Call is an Excellent preparative to his Covenant . Hereby Abraham was prepared for Covenant with God. Hereby Noah , David , the Iews , The Gentiles , all that were , or are taken into Covenant with God , are prepared also for Gods Covenant . With none of them God established his Covenant , till first he had called them . That passage is notable ; e The Promise is to you and to your children , ( that is , to you Iews , that are called already , ) and to all that are afar off , ( that is , to the Gentiles , ) Even as many as the Lord our God shall call . So then Gods Call goes before his Covenant in Order of Nature , and Prepares thereunto . They then that are strangers to Gods Call , are Strangers to Gods Covenant . But How doth Gods call prepare for Gods Covenant ? Answ. Gods Call is either , 1. Only Outward and ineffectual f , Consisting only in the Outward tender of the Gospel , and in the accepting of that tender meerly in shew and Profession . And this Outward call prepares for the Outward Priviledges of the Covenant , as visible Membership in the Church , outward injoyment of the Ordinances , &c. Thus Ananius and Saphira his wife , Simon Magus , &c. were only outwardly called , and outwardly prepared for Gods Covenant , so that they partook of Baptism g the Seal of the Covenant . 2. Both h Outward and Inward , which is stiled Effectual Calling , consisting not only in the outward Gospel tender , but also in the inward effectual operation of Gods Spirit , perswading the heart not only in shew , but also in Truth sincerely to accept that tender ; Thus Abraham here was effectually called , and prepared for the inward saving Benefits of Gods Covenant , as well as for the Outward . Now Gods effectual Call singularly prepares us for the Covenant of God , and all the Benefits thereof , Outward and Inward , ( 1 ) By Convincing us both of our i Misery and undone state by Nature whilst without Christ , and of the k Necessity , and l sufficiency of Christ to Restore us out of that misery . ( 2 ) By emptying us of all imaginary m self-excellencies and self-perfections whatsoever by Self-denyal , that being Self-emptied there may be room in our hearts for Christ and his grace . This Self-denial being one of the first things that Gods call works us unto . ( ●… ) By drawing us n nigh unto God , who were afar off ; and making us like unto God through his o divine Nature and p image given into us , who were before quite contrary to him . And when we are thus brought nigh to God , and made like him by effectual Calling , God condescends to us to deal familiarly with us by way of Covenant . He doth q manifest himself to his called ones otherwise then to the world : not only by his gracious presence with , and residence in them , but also by his familiar condescending to a Covenant way with them . 5. Gods Covenant in Christ proposed , doth mightily Encourage to accept Gods call imposed . Therefore God having r called Abraham , he propounds presently his Covenant and Promises , to encourage him to embrace his Call. His Call was an hard task : but his ●…romises and Covenant were strong motives . The sweetness and attractiveness of these , did bear him up above the difficulty and harshness of that . And this is Gods way all along the Scripture , to annex his s Covenant and Promises to his Call , the more successfully to allure and draw us thereunto : And by this God hath wonderfully prevailed . See that glorious instance to this effect , in Peters Sermon , t He cals them to faith and repentance : To move them hereunto he propounds the Promise and Covenant to them and their children : And the same day were added to the Church three thousand Souls . ●…nd no wonder that Gods Covenant in Christ proposed , doth so mightily move to accept Gods call imposed : For , 1. Gods Covenant in Christ , tenders more real sweetness , satisfaction and happiness to them that are called , then ever they enjoyed or could enjoy in their carnal state . Yea le ts a man see , that all that he counts happiness in his carnal condition , is nothing else but a delusion , a shadow , and real misery . Now the greatest happiness once apprehended , is most attractive . 2. Gods Covenant in Christ propounds recompences to them that are called , far surmounting all the difficulties and discouragements of their Call. As here to Abraham , &c. Now great recompences , raise up wonderfully magnanimous resolutions and mighty undertakings . If the promise of the Spoil of a City , makes Souldiers cheerfully embrace the Command of Scaling the wals , though to the peril of their lives : How much more may Gods promises of all Temporals , Spirituals , and Eternals , both in earth and heaven , make them readily accept his call against all impediments ? 6. Gods Call and Covenant Spring meerly from the riches of his free Grace . Why ? or whence was it else , that God called Abraham and established his Covenant with him in Christ ? Not any thing in his Country , or kindred , or family , or in Abraham's own person could move or incline the Lord hereunto . For , 1. His Country was Chaldea . That was not the Country of Gods choice . Yea it was a Country extreamly addicted to abominable idolatry , and atheistical Astrology . 2. His kindred such , as he must forsake them , to follow God. 3. His fathers house had made defection from the true God , to the u serving of strange Gods. 4. Himself was x Idolatrous , Ungodly , and in his Carnal Condition . And his idolatry was the worst kind of Idolatry . Not a false serving of the true God : but a serving of false Gods. That was Ieroboams Idolatry , for which God gave him that infamous stile , y Jeroboam the son of Nebat who made Israel to sin . This was Ahabs idolatry , for which he is taxed to do z worse then Ieroboam and then all that were before him . Abraham by reason of his idolatry was an enemy to God , an hater of God : God counting idolaters a haters of him , and threatning to visit their iniquity upon them to the third and fourth generation . Yet this Abraham , thus despicable and unworthy in himself , God cals and takes him into Covenant with himself . 5. God called him into Canaan , b a land flowing with milk and honey , The glory of all lands , which God had peculiarly espied out for him . And not only so , but he called him to the service of the true God ; and into a Condition of true Grace in Christ. 6. At the self-same time God stablished c a Covenant with him , stored with seven several Eminent Benefits , Jesus Christ himself , the Blessed Seed , being the Crown and glory of them all . Who can duly consider this gratuitous dispensation without astonishing admiration ? Free-grace was the inward Impulsive or moving Cause of Gods Call of , and Covenant with Abraham . 7. Finally , God stablished this Covenant with Abraham of meer Grace through faith , that it might be a sure Covenant to all Abraham's believing Seed whether Iews or Gentiles . d Therefore it was of faith , that it might be by grace , to the End the Promise might be sure to all the Seed , &c. Here 's free-grace indeed , Riches of free-grace , yea the Glory of the riches of Gods free Grace , to Abraham , in his Call and Covenant . 7. Iesus Christ and Sinners salvation by him was Revealed and applyed to Abraham . Christ was preached to Abraham of old , and Embraced of Abraham through Faith , by Gods Call and Covenant . Christ and Sinners salvation by him is no late , but an ancient mystery . The Iews ignorantly said to Christ , e Thou art not yet fifty years old , and hast thou seen Abraham ? Christ is as ancient as Abraham , and far more ancient too , in respect of the tender and efficacy of his Mediatourship , which began in Paradise . Before Abraham was , I am . How comfortable is this to us ! He that was Abrahams Christ , is our Christ : he that was Abrahams Saviour , is our Saviour . Thus of the first Aphorism ; — That , God having called Abraham from his own Family , kindred and Native Country , Ur of the Chaldees , into the land of Canaan , established the Covenant of Faith with him in Christ. APHORISM II. GOd not onely established his Covenant with Abraham , but also with his Seed aftet him in their Generations . In the former Aphorism we have seen , that God and Abraham were the Foederate Parties : In this second Aphorism we shall see , That Abrahams Seed were Subfoederates , ( as some do stile them ) Or , that Abrahams Seed , with himself , are constituted and accepted of God as one joynt-Party in Covenant with God. This is a point of singular Consequence to all Gods people , as after will appear . For clearing of it , I shall show , 1. That God established his Covenant of Faith not onely with Abraham , but with his Seed also . 2. What this seed of Abraham was , with which also God established his Covenant . 3. How he established his Covenant with his Seed . 4. Why God extended his Covenant to Abrahams seed . 5. What Corollaries , or Inferences may result from the whole . I. That God established this his Covenant of Faith , not onely with Abraham , but with his seed also in their Generations , is evident divers wayes . viz. 1. By Gods directing of his Foederall Promises not onely to Abraham , but also to his Seed . f And the LORD said unto Abram , after Lot was separated from him , Lift up now thine eyes , and look from the place where thou art , &c. For , all the land which thou seest , to thee will I give it , and to thy seed for ever . Again upon Abrahams offering up of Isaac , the LORD said ; g That in blessing I will bless thee , and in multiplying I will multiplie thy seed as the starres of heaven , and as the sand which is upon the sea-shore ; and thy seed shall possess the gate of his enemies : And in thy seed shall all the nations of the earth be blessed . And Paul saith ; h Now to Abraham and his seed were the Promises made . The blessed Virgin Mary also , in her song of Praise , after she was conceived with Christ , said by the Spirit ; i He hath holpen his servant Israel , in remembrance of his mercy , As he spake to our Fathers , to Abraham , and to his seed for ever . Now God directing his Foederall Promises to Abrahams Seed , as well as to Abraham ; joyned them both in his Promises and Covenant . 2. By Gods Expressing and mentioning not onely of Abraham , but of his Seed also as Parties , in every renewing of his Covenant with Abraham . His Promises he renewed seven times with Abraham : His Covenant thrice , as hath been noted . Now in all those his renewings of Covenant with Abraham , his seed is expresly Mentioned . In the first , which was a Covenant confirmed 430. years before the Law , God said ; k And in thee shall all Families of the earth be blessed ; which Covenant Peter alledging in his Sermon , recites it thus ; l And in thy seed shall all the kindreds ( or , families ) of the earth be blessed . That Scripture saith , In thee : This , In thy seed . So then , both Abraham and his Seed were expresly mentioned as Parties in this first renewing of Covenant . In the seccond Renewing of Covenant , it is said ; m In that same day the LORD made a Covenant with Abram saying , unto thy Seed have I given this land . In the third Renewing of Gods Covenant with Abram , his Seed is most eminently expressed as a joynt party with Abraham to Gods Covenant . n And I will establish my Covenant between me and thee , and thy Seed after thee , in their Generations ; To be a God unto thee , and to thy Seed after thee , and I will give unto thee , and to thy Seed after thee , the land wherein thou art a stranger , all the Land of Canaan , for an everlasting possession ; And I will be their God. 3. By 〈◊〉 〈◊〉 of the Seal of this Covenant , Circumcision , not onely upon Abraham , but also upon his Seed : yea , and upon the stranger in his house . o And God said unto Abraham , Thoū shalt keep my Covenant therefore , thou , and thy seed after thee , in their generations . This is my Covenant , which ye shall k●…ep between me and you , and thy seed after thee ; Every man-childe among you shall be circumcised . And ye shall circumcise the flesh of your foreskin , and it shall be a Token of the Covenant betwixt me and you . And he that is eight dayes old shall be circumcised among you , &c. Thus God imposed circumcision , the Token of the Covenant upon , Abraham and his Seed : Consequently both Abraham and his Seed were accepted by God as a joynt-party in Covenant with him ; Admission to the token or Seal of the Covenant , alwayes presupposing an interest and part in the Covenant : Otherwise the Token and Seal should signifie nothing , but onely Seal a Blank . II. What this Seed of Abraham was , with which God entred into Covenant , as well as with Abraham : is next to be explained . Here 1. VVe must distinguish . 2. Determine . 1. Abrahams seed is in the first place to be Distinguished : and it is chiefly of three Sorts . viz. 1 Onely Naturall . 2 Onely Spirituall , 3 Both Naturall and Spirituall . I. His Seed meerly Naturall , were all those that Naturally according to the flesh descended of Abraham by Propagation , but walked not in the steps of his Faith by Imitation . Thus p Ishmael begotten by Abraham of Hagar the Bondwoman , was Abraham's Seed : and so all the Ishmaelites . Thus all q Carnall Israelites were Abrahams Seed also ; That is , His Naturall Seed onely : the Seed of his Flesh onely in Isaac : not the Seed of his Faith. II. His Seed meerly Spirituall , were and are all those that spiritually walk in the steps of Abrahams Faith , as children after a Father by Imitation , though they descended not at all from Abraham by Propagation , or Natural Generation . Thus all the r Believing Gentiles , are the Seed of Abraham , the children of Abraham . So the Apostle tels the Galatians , who were Gentiles ; s And if ye be Christs , then are ye Abrahams Seed , and heirs according to the Promise . All Believing Gentiles are reckoned by Scripture for Abraham's Seed , in three respects . 1. In respect of a singular Spirituall Generation . For Abraham did in a sort analogically beget them , by a kinde of Spirituall Generation , by believing that promise of a Seed , t A Father of many Nations have I made thee : — Thou shalt be a Father of multitudes of Nations . That is , not onely of the Iews , which was but one Nation : but also of the Gentiles . Hence the Gentiles are called u The Seed which is of the Faith of Abraham , who is the Father of us all . 2. In regard of Imitation . For as children tread in the Fathers steps , and imitate them naturally : So believing Gentiles x walk in the steps of that Faith of Father Abraham Spiritually : and do the works of Abraham . Abraham is their Patern and Example : and they follow him in Believing , and well-doing . 3. In respect of Succession . 〈◊〉 Gentiles succeed Abraham , as children a Father , both in his 〈◊〉 , and in his Inheritance . ( 1 ) In his Blessing . y The Scripture foreseeing that God would justifie the Heathen through Faith , preached before the Gospel unto Abraham , saying , In thee shall all nations be blessed . So then , they which be of Faith are blessed with faithfull Abraham . ( 2 ) In his Inheritance . Children succeed their Parents in their Inheritance , lands , and Possessions : so believing Gentiles succeed Abraham in his inheritance . z The Promise that he should be the Heir of the world , was not to Abraham , or to his seed , through the Law , but through the righteousness of Faith. Therefore it is of Faith , that it might be by grace ; to the end the Promise might be sure to all the Seed , not to that onely which is of the Law , but to that also which is of the faith of Abraham , who is the Father of us all . III. His Seed both Naturall and Spirituall was twofold , viz. 1. Ordinary . So all ●…he believing Iews , that Naturally were of Abraham's Flesh , and supernaturally followed Abrahams Faith , ( e ) were Abrahams Naturall and Spirituall Seed . 2. Extraordinary . So onely that supereminent Seed of Seeds Jesus Christ is the extraordinary and superlative b Seed of Abraham : extraordinarily descending from him according to the flesh , being c conceived by the holy Ghost of a Virgin of Abrahams line ; and being d extraordinarily Promised to Abraham , according to the Spirit , not onely for the blessing of Abraham , his family , and the Iews , but of all the Nations and families of the Earth . Thus Christ is Abrahams Seed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Primary blessed Seed indeed . These now are the sorts of Abrahams Seed . 2. This distinction of Abrahams Seed premised , come we next to Determine , with which of these Seeds of Abraham God established his Covenant , as well as with Abraham . The Scripture clearly determines this point for us , both Negatively and Affirmatively . I. Negatively , That the meer Natural Seed of Abraham by Hagar , whether Ishmael , or Ishmaelites , are not the Seed of Abraham wherewith God established his Covenant and Promises . For. 1. Abrahams carnall Seed , meerly after the flesh , are e set in a plain contradistinct opposition to the promised Seed , with which God established his Covenant . 2. The carnall Seed of Abraham , viz. Ishmael , was cast out of Abrahams house , by Gods special direction ; that it might not inherit with the Seed by Promise . f Cast out the bond-woman , and her son ; for the son of the bondwoman shall not be heir with the son of the free woman . Now that Seed which was excluded from the Covenanted-Inheritance , is excluded from the Covenant also . 3. The meer carnall Seed of Abraham were so far from having Gods Covenant established with them , that they are not counted children ; that is , the children of God in Covenant . For , g They are not all Israel which are of Israel : Neither because they are the Seed of Abraham , are they all children ; but in Isaac shall thy seed be called . That is , they which are the children of the flesh , these are not the children of God : but the children of the Promise are counted for the Seed . Doubt . But if Abrahams meer carnall Seed , were not the Covenant Seed ; if with them God established not his Covenant at all , but onely with Isaac , and with them that descended of him , &c. How came it to pass , that Ishmael , the son of Abraham by the bond-woman , h who was born after the flesh , was i circumcised , and that by Gods appointment ? could he partake of Circumcision , the Token of the Covenant , and not have Gods Covenant established with him ? Answ. 1. Some do here distinguish of mens being in Covenant with God , which is Either in respect of the Outward Administration onely , Or in respect of the inward Efficacy and saving operation also . Ishmael was ( say they ) admitted into Covenant with God ; according to the outward Administration , not according to the inward Efficacy . 2. Some say , that Ishmael was admitted to the Temporall , but not to the Spirituall benefits of the Covenant . But neither of these Resolutions seem fully to satisfie the Doubt . Nor was Ishmael admitted to all the temporal benefits of the Covenant . Canaan was not conferred upon him or his posterity . 3. They resolve best , who say ; That Gods Covenant was established and setled upon Isaac and upon his posterity , as heirs of the promised blessings ; and as the Root of whom the Eminent Seed of Abraham Jesus Christ should spring according to the flesh . Yet so , as that neither Ishmael nor Gentilish strangers , that would joyn themselves to Isaac in Abrahams Family , should be excluded , till they excluded themselves by unbelief . Hence Ishmael , and all other males born in Abrahams house , or bought with his money , and Esau , &c. were circumcised , and reputed as Abrahams Additionall Seed , and under Covenant , till they fell away , and discovenanted themselves . And they utterly falling away from the Faith , their Seed are not counted the Covenant Seed ; no not according to the outward Administration . To this effect k Calvin l Pareus , and others resolve this doubt . Consult them . II. Affirmatively , the Scriptures resolves , 1. That God first and immediatly settled and established this Covenant upon Isaac , Abrahams naturall son by the free woman , according to the Promise . And therefore , though m God promised divers eminent temporall blessings to Ishmael , because he was Abrahams Seed ; As , To blesse him , To make him fruitfull , To multiply him exceedingly , that he should beget twelve Princes , and To make him a great Nation . Yet God , as to the point of the Covenant , said plainly , But my Covenant will I establish with Isaac , whom Sarah shall bear unto thee . — And 〈◊〉 ; n In Isaac shall thy seed be called , that is , Thy Covenant Seed shall be onely in him : and not in Ishmael , further then as he joyns with Isaac . 2. That in Isaac God established his Covenant also with all his Ordinary Naturall Seed , that ordinarily descended from him according to the flesh ; viz. with the whole Nation of the Iews descending from Isaac and Iacob . o And God said , Sarah thy wife shall bear thee a son indeed ; and thou shalt call his name Isaac : and I will establish my Covenant with him for an everlasting Covenant , and with his Seed after him . So that the whole body of the Jewish Nation , being Isaac's ordinary Naturall Seed according to the flesh , were reputed Gods Covenant-people , and Abrahams Seed , till the time of Reformation after Christs coming ; when the Iews broke themselves off by unbelief , and the Gentiles were grafted in . All that whole Nation , till then , were Gods Covenant-People according to the Outward Administration , and many of them according to the inward Efficacy of the Covenant . Hence Christ confesses p that the wicked Iews , who were not Abrahams Seed indeed savingly , yet were his Seed foederally according to the outward Dispensation . And the Apostle tels the Iews who put Christ to death ; q Ye are the children of the Prophets , and of the Covenant which God made with our Fathers , saying unto Abraham , And in thy seed shall all the kindreds of the earth be blessed . Isaac's naturall Seed may be considered , ( ● ) As meerly naturall and carnall , descending from him according to the flesh , as the carnall Iews . And these , even the whole Jewish Nation , were in Covenant with him , according to the Outward Administration , had the Oracles , Promises , Sacraments and Ordinances dispensed to them , and were brought into Canaan . ( 2 ) As both Naturall and Spirituall , as believing Iews . And these were in Covenant with Isaac according to the inward saying Efficacy . 3. That God established his Covenant with Abrahams extraordinary Naturall and Spirituall Seed , Jesus Christ. r Now to Abraham and his seed were the Promises made . He saith not , and to Seeds , as of many , but as of one , and to thy seed , which is Christ. And afterwards s The Covenant with Abraham is said to be Confirmed of God in Christ. And Christ is stiled t The Seed unto whom the Promise was made . 4. Finally , That Gods Covenant was established , not onely with them that were Abrahams Seed both Naturally and Spiritually , but also with those that were his meer Spiritual Seed , viz. The believing Gentiles . u The Scripture foreseeing that God would justifie the Heathen through Faith , preached before the Gospel unto Abraham , saying , In thee shall all Nations be blessed . So then they which be of Faith , are blessed with faithfull Abraham . And x Christ hath redeemed us from the curse of the Law , that the blessing of Abraham might come on the Gentiles through Iesus Christ. y — And if ye be Christs , then are ye Abrahams Seed , and heirs according to Promise . Hence z Gods Promise to Abraham is said to be sure , not onely to the faithfull Iews , but to the believing Gentiles also . This is Abrahams Seed with whom God stablished his Covenant . III. How Gods Covenant was established with this seed of Abraham , requires in the next place a little Explication . For here some difficulty discovers it self . In that God saith , a But my Covenant will I establish with Isaac : and the Apostle saith ; b The Promise is sure to all the Seed , both Jews and Gentiles . Who , c if they be Christs , then are they Abrahams seed , and heirs according to Promise . And yet elsewhere all this seems to be contradicted , by those words ; d To Abraham and his seed were the Promises made . He saith not , And to Seeds as of many ; but as of one , and to thy seed , which is Christ. Therefore Gods Covenant and Promises to Abraham seem not to be established with many Seeds , as with Isaac , and the Iews descending of him ; and with the believing Gentiles : but onely with one seed , viz. Christ. How shall these things be reconciled ? These Scriptures seemingly opposite , may be clearly reconciled , and the harmonious agreement of them evidenced , by considering How and in what sort God established his Covenant with Abrahams seed . I offer it in these few Particular Positions . viz. 1. God established his Covenant with Abrahams seed as with one , and not as with many . I grant that Abrahams Covenant-seed was in it self manifold , viz. Natural Iews , believing Iews , believing Gentiles , and Christ : as hath been distinguished . Yet with these God established his Covenant , not in the notion of multiplicity , but in the notion of unity : not as they were many Seeds ; but as they were all one seed . e To Abraham and his Seed were the Promises made . He saith not , And to Seeds , as of many : but as of one , And to thy Seed . 2. This one Seed of Abraham to whom God made his Promises , and with whom he stablished his Covenant , was onely CHRIST . f He saith not , And to Seeds , as of many ; but as of one , And to thy Seed , which is Christ. Here under the word CHRIST , The Apostle comprehends all Abrahams Covenant-seed , to whom thefoederal Promises were made : viz. both believing Iews , believing Gentiles , and the Lord Iesus himself . All these are but One Christ , and God looked upon them all as One Christ , when he established his Covenant with them . This is a Mystery which very few do aright observe . Yet it need not seem strange to us , if we intentively consider , 1. That Christ the last Adam recollects and gathers together in one all things , as the first Adam broke , scattered and dissipated all things . g That in , the dispensation of the fulness of times he might gather together in one all things in Christ , both which are in heaven , and which are in earth , even in him . Here the Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) translated , mightgather-together-in-one ; is very Emphaticall . And hath as h Beza notes , a double Etymon . One as it alludes to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An head , and so it signifies , To-recollect-to-one-head ; that is , to Christ the Son of God , Head of the Church . The other , as it hath respect to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which denotes A brief collection of many parts into one whole , As when an Oratour recapitulates briefly his Arguments : or as an Arithmetician , brings many Sums into one Totall . Thus the whole Church of believing Jews and believing Gentiles , are recollected as it were into one Mass , and digested into one Body under and with Christ the Head. Christ and this Church do coalesce and grow together in one . 2. That , this recollection of the Church in Christ , and union thereof to Christ , is so neer and intimate , that both Head and body are expressed under this one Word CHRIST . i For as the body is one , and hath many members , and all the members of that one body being many , are one body : So also is Christ. Here the word Christ is a collective term , and comprehends both head and body : The head and body are one Christ. Hence ; The Church , which is his Body , is called k The fulness of him that filleth all in all . And hence , l Iew and Greek , bond and free , male and female are said to be all one in Christ. In like manner the word Christ , is a collective term , in that phrase ; m But as of one , And to thy Seed which is Christ. And it comprehends ( as Mr. Perkins hath rightly noted ) First and principally Iesus Christ the Mediator and Head of his Church : and then secondly all Iews and Gentiles believing , that are set and grafted into Christ by their faith . 3. That since the fall , none are or can be accepted of God , but as they are in Christ , and one with him ; either Intentionally by eternall n Election , or Actually by , effectuall o Vocation . Jesus Christ is p the son of Gods love , infinitely dear to the Father for his own sake . q This is my beloved son in whom I am well pleased . And all that are Christs , become accepted of God , and are dear unto him , onely in Christ , and for Christs sake . r He hath made us accepted in the beloved . Whilest therefore we are without Christ , God looks upon us as s enemies , not as friends : As t abhorred and abominable , not as acceptable : and as strangers from the Covenants of Promise , not as Parties to Gods Covenant . u That at that time ye were without Christ , aliens from the Commonwealth of Israel , and strangers from the Covenants of Promise . 3. This CHRIST , the seed of Abraham , with whom God established his Covenant and Promises , is Primarily Iesus Christ the Mediator and Head of the Church ; Secondarily all Iews and Gentiles incorporated into him , as his mysticall body by believing . First God establishes his Covenant and Promises on Christ the last Adam ; He is the Foundation and Complement thereof : x Fo●… in him all the promises of God are Yea , and they are in him Amen . ( Of the blessed transaction betwixt God the Father and Jesus Christ in this respect , hath y formerly been treated at large . ) Then , in Christ he establisheth his Covenant on them that are Christs , for his sake , whether they be Jews or Gentiles believing on him . The z Iews had the first dispensations of Gods Covenant committed to them , before Christs coming in the flesh : The a Gentiles the next Dispensations after Christ : yet so , as Gentilish Proselytes believing , were incorporated into the Jewish Church then ; and Iewish Proselytes believing are incorporated into the Gentilish Church now . 4. With this seed of Abraham ( Christ Mysticall , Head and body , ) God b establisheth his Covenant for ever . That is , not onely with Jesus Christ the Mediator for ever ; but with his body , and all his believing Members , and with their believing Seed , and with their Seed's Seed for ever , to all Generations : till they break themselves off from Christ and his Covenant by unbelief . Nor can there be one instance given in all the holy Scripture , that God did ever cast off and forsake any of the Seed of the Faithfull from Generation to Generation , till first they cast God , Christ , and Covenant off by unbelief . c As for me , this is my Covenant with them , saith the LORD , My Spirit that is upon thee , and my words which I have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy seed , nor out of the mouth of thy seeds seed , saith the LORD , from henceforth and for ever . Thus and in this sort God established his Covenant with Abrahams Seed . IIII. Why hath God thus extended his Covenant not onely to Abraham , but to his seed also ? I answer ; God established his Covenant with Abrahams Seed , as well as with Abraham himself : 1. From the superabundant riches of his Grace , love , and bounty to Abraham . Abraham was very dear to God , and precious in his sight , and was peculiarly stiled , d The Friend of God. The Lord honoured him with many blessings , and priviledges . And so great was his kindness to him , that it was not confined and limited onely to Abrahams Person , but overflowed also even to Abrahams posterity . Love is most liberall and bountifull to dear friends ; our love and kindness to such reacheth forth also even to their children for their sakes : Gods Love is most liberall , it is liberality and bounty it self ; and thereupon he admitts not onely Abraham , but his Seed into Covenant with him . Gods jealousie or Zeal is infinite : There 's the e Zeal of his wrath , and the Zeal of his love . In the f Zeal of his Wrath he punisheth the iniquity of the Fathers upon the children , to the third and fourth generation of them that hate him : But in the Zeal of his love he sheweth mercy to thousands of generations of them that love , and obey him . 2. For his own special honour and Glory . In this and every Dispensation of the Covenant of Faith the LORD singularly intended his own Glory . It is an honour to Masters of Families , Nobles and Princes , that they have many Servants , many Subjects : and those not facti , made such ; but n●…ti , born such . This was part of Abrahams honour , g that he had 318. trained servants born in his own house . And this was part of K. Solomons ▪ visible Glory , that he had not onely subjects born in his own kingdom ; but also h servants born in his own House . And it were a great reproach and indignity to any Prince , to have any persons born in his Kingdom , to which , not himself , but a forraign Prince , yea an enemy , hath legall and visible claim , and can challenge them as his Subjects . In like sort the LORD God for his own Glory did not onely take Abraham , but all his Seed in Isaac into Covenant with himself . All that shall be born of them , shall visibly be at least his Covenant-people by their very Birth , and shall have the visible token of his Covenant upon them . So that though Gods grand Enemy Satan hath visibly all without the Church as his Subjects and vassals : Yet shall he not lay visible claim to any of the children of those that are the Covenant-people of the Most-high . 3. Because Sundry of the Benefits and Mercies which God Covenanted and promised to Abraham , were not to be performed actually to Abrahams person , but to his Seed : therefore God Covenanted both with Abraham and his Seed . Thus God Covenanted i to bring Abrahams Seed out of Egypt after 400. years servitude , and that they should come out with great substance . k To make his seed as the dust , and as the starres for multitude . And , l To give unto them all the Land of Canaan for their inheritance . All these Benefits were to be performed long after Abrahams Death : therefore God Covenanted them to his Seed , as well as to himself . 4. Because Iesus Christ , in and upon whom Gods Covenant and Promises were chiefly bottomed , founded , and established , m was to descend of Abraham according to the flesh , as Abrahams Eminent Seed , as his Seed of Seeds , in whom all the Nations of the earth should be blessed . Hereupon God extends his Covenant to Abrahams Seed , therein having principal respect to Christ the blessed Seed , the glory of Abrahams house , the Center of the Covenant , and the Pillar of all the Promises : V. Corollaries or Inferences hence are divers . Did God establish his Covenant not onely with Abraham , but also with his Seed after him in their Generations ? Then I. All Abrahams Seed were ioint Parties with Abraham in this Covenant which God established with him . God was the Party Promising , on the one hand : Abraham and all his Seed were the joynt-Party Restipulating , on the other hand . These were the Feederate Parties to this Covenant . But how , and in what particular Notion , were God , Abraham , and his Seed , the Foederates or parties to this Covenant ? I answer ; In this Notion especially , viz. 1. God Covenanted with Abraham as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n An Almighty , or All-sufficient God , As an All-sufficient Fountain of Benediction , and Protection , and Remuneration ; Promising eminently to o bless Abraham and all the Nations of the earth in him ; being also his shield and exceeding great Reward , &c. And the LORD told Moses , that he revealed himself in this Notion , and by this Name of God Almighty , or God Alsufficient to Abraham , and to his Seed . p I appeared unto Abraham , unto Isaac , and unto Jacob , by the name of God Almighty : but by my name IEHOVAH was I not known to them . And I have also established my Covenant with them , to give them the land of Canaan , &c. that is , I dealt with Abraham and his Seed by Covenant as an Almighty God , able to do enough for them , and promising Canaan and other benefits , but I dealt not with them as IEHOVAH , giving actual beeing and Subsistence to my Promises , I performed not my Promises to them . That I reserved for this time , and for this Generation . 2. Abraham received Gods Covenant and promises , restipulating with God ; 1. Not only as a Type of Christ the true q father of the faithful ; 2 Nor only as an Example to his Seed , who should walk in the imitable r steps of his Faith and Obedience 3. But as an Ordinance for conveyance of the same Covenant to all the Confederates with God therein . That so all who should receive this Covenant from God in Christ afterwards , must also draw and derive it by Faith through Abraham , to whom the promise was made . To this effect God said to him ; s Behold my Covenant is with thee : and thou shalt be a father of many Nations . Whereupon the Apostle stiles him t the father of all the Faithful . ( In what sense , shall after be declared in opening the Matter of this Covenant . ) And u all the faithful are called and counted the children of Abraham , and the Covenant-seed of Abraham . 3. The Seed of Abraham are also taken with Abraham into Covenant with God , as the Seed of Abraham come under the Notion of CHRIST . x To Abraham , and his Seed were the Promises made . He saith not , And to Seeds , as of many ; but as of one , And to thy Seed , which is Christ. Here , this word CHRIST is a Collective word , and signifies both Head and Body with all the members . Gods Covenant then was made with Abrahams Seed , as they were one Christ , viz. I. With Abraham's Eminent seed , Iesus Christ the Mediatour : The true root , stock , Head , and elder brother of all Abrahams Seed . To and with him was Gods Covenant and Promises chiefly and principally made . To Jesus Christ I say , ( 1 ) Not only as Maker and Contriver of the Covenant and Promises together with the Father . y All the works of the Trinity without , being individed , and belonging to all the three Persons . ( 2 ) Nor only as the Meritor of Gods Covenant and Promises , by satisfying of divine wrath for the breach of the first Covenant , the Covenant of works . ( 3 ) Nor only as Ratifier of Gods Covenant & Promises by his own death and blood . ( 4 ) Nor only as having the chief part and principal intererest in the Covenant and Promises , as the Eminent-Seed of Abraham , and head of the Church . ( 5 ) But also as the very Magazine , Common Receptacle , and publique Treasurer of all Gods Promises for his Church , for the whole Seed of Abraham . For , z all the Promises of God in him are yea , and Amen , to the glory of God. So that , as all that went down into Egypt for corn , were to go to Ioseph for it , who was the Treasurer of the Corn : So all that want Gods Covenant and promises , and the Comforts thereof , must go to Christ , the Lord-Treasurer of all Gods Promises . II. With Abrahams invisible spiritual Seed , viz. all true a believers , whether Jews or Gentiles . These all are Abraham's Covenant-Seed . And these only in Christ partake the Inward spiritual saving benefits and efficacy of Gods Covenant , together with the Outward Administration . For all these are invisibly and spiritually b one with Christ by true Faith : and so true coheirs with Christ. III. Lastly , Gods Covenant was made also with Abraham's visible and formal Seed , whether Jews or Gentiles , that had a visible Relation to Abraham . As , 1. With all the whole c Nation and body of the Iews , descending of Isaac , Iews by birth , and Circumcised in flesh ; though many of them were not Iews indeed , and circumcised in Heart . 2. With all d Proselytes that visibly joyned themselves to Abraham's Seed , professing his faith and Covenant , and receiving Circumcision , though in heart they remained uncircumcised . 3. With all e visible Christians , who profess Abraham's Faith , and adhere to the outward administration of Gods Covenant ; though in heart they remain unbelievers . All these three sorts are taken in by Gods Covenant : but yet they share only in the visible and Outward , not in the invisible and inward benefits of the Covenant ; Being only outward and visible members of Christ , the Head of the Covenant , by profession of Faith. These now are the Parties to this Covenant . II. Gods Covenant established with Abraham a●…d with his Seed , is the Inheritance of Abraham and of his Seed . Gods Covenant was not made with Abraham alone , but with Abraham and his Seed . The Promises and Covenant were to him and to his heirs in Isaac . Therefore whatsoever they held of God by Covenant , they held in Fee , to them and theirs . It was not a Lease-hold , determinable at the end of so many years : nor a Copy-hold , to expire after four or five lives : but a Free-hold , and inheritance of the best Soccage Tenure . Abraham and his Seed in their generations had all entailed upon them , they yeilding and paying True ▪ Faith and Obedience as A Chief-Rent unto the LORD , the Supream Landlord and Proprietary of Heaven and Earth . And whatsoever Benefits , Emoluments , or Advantages were Comprized in Gods Covenant with Abraham , whether Temporals , Spirituals , or Eternals , both Abraham and his Seed had true right and title to them by Covenant , and might lay claim and challenge to them as their peculiar inheritance respectively ; yea and all Abrahams Christian seed among the Gentiles , which now are , or hereafter shall be on Earth till Christs Second Coming , may proportionably challenge and claim the same Covenant-inheritance . Oh how bountiful and liberal is the Lord in his Provisions and Dispensations ! He not only takes care for Abraham , but also for his Seed in their Generations . He provides for his people , and their posterity , from age to age . How happy in this regard are all Gods Covenant-people ! They and theirs are provided for , by Gods Covenant . f Oh blessed is that people whose God is the LORD ! Therefore O all ye Christians , and true believers , look into this Covenant of God with Abraham and his Seed , Consider well the rich benefits therein contained , Admire them , and Apply them . They belonged not only to Abraham , Isaac , Iacob , and the Iewish Seed : but to you , and to all believing Gentiles , and to your Seed to this day . g For , if ye be Christs , then are ye Abrahams Seed , and heirs according to the Promise . Therefore do you study this Covenant , and claim your right and part therein . It 's your Covenant as well as Abrahams : they are your priviledges as well as his . For the Covenant was to Abraham's Seed , as well as to Abraham : And you , together with your children , are Abrahams Seed . For clearing this Sweet Covenant-Inheritance setled upon Abraham and his Seed in their Generations , And for preventing of certain doubts and scruples which may arise in the hearts of Abraham's Christian 〈◊〉 touching this Inheritance ; These three Questions had need to 〈◊〉 resolved , viz. 1. What are the Hereditary Benefits and Priviledges of this Covenant-Inheritance ? 2. Whether Abraham and all his Seed both among Jews and Gentiles had and have equal share in these Benefits and Priviledges ? 3. To how many Generations of Abraham's Seed , whether among Jews or Gentiles , the benefits and priviledges of this Covenant-Inheritance may be extended ? By Resolving of these Questions , we may see what God hath done for us in making us Abrahams Seed ; and what we gain , as Abraham's Seed , from and by this Covenant of God with Abraham . Quest. I. What are the Hereditary Benefits and Priviledges of this Covenant-Inheritance , setled on Abraham and his Seed ? Answ. These Benefits and Priviledges shall be more fully and purposely unfolded in Opening the Matter of this Covenant . At present therefore it shall suffice to give only a brief tast thereof more Generally . And they are these . 1. A Covenant-State and Condition . God accepting Abraham and his Seed in their Generations in an Everlasting Covenant with himself , brought Abraham and his Seed into a Covenant-State , and into a Covenant-Relation to God. This is the first foederal Benefit in Order of Nature , and is as the ground and foundation of the rest : to be brought into a Covenant-State . We can claim nothing by Covenant , till we be first in Covenant-State : and then we may claim all things Covenanted . Abraham was in Covenant-State with God Actually , And Abraham's Seed virtually in him , assoon as God made this Covenant with Abraham , though as then none of his Seed were born , no h not Isaac himself , in whom i his Seed should be called . And all that become Abraham's seed Actually ; they by becoming Abraham's Seed are instantly in Covenant-State , and that Actually also , from Generation to generation . This Covenant-State with God is an Eminent Priviledge , which Abraham left to his Seed ; and his Seed to their succeeding posterity , whether Iews or Gentiles . For hence it is that God avoucheth them to be his special people , his peculiar people , and a peculiar treasure unto him above all the people of the Earth : and God accounts them Holy ; An holy people ; An holy Nation ; A Kingdom of Priests , &c. k The LORD hath avouched thee this day to be his peculiar people , — And to make thee high above all Nations which he hath made , in praise , and in name , and in honour , and that thou mayst be an holy people unto the LORD thy God. l Thou art an holy people unto the LORD thy God : the LORD thy God hath chosen thee to be a special people unto himself , above all people that are upon the face of the Earth . — m Now therefore if ye will obey my voice indeed , and keep my Covenant , then ye shall be a peculiar treasure unto me above all people : for all the Earth is mine . And ye shall be unto me a Kingdom of Priests , and an holy Nation . This is also the language of the New Testament touching 〈◊〉 's Seed , whether of Iews or Gentiles . The Apostle giving 〈◊〉 why the Iews should again be called , saith ; n If the first fruit be holy , the lump is also holy : and if the root be holy , so are the branches . That is , Abraham and their fathers were holy , by Covenant : and so their children the Iews are with them holy by Covenant ; and therefore after their blindness and unbelief , they shall again be taken in . Peter saith to the dispersed Iews , that became Christians ; o Ye are a chosen generation , a royal Priesthood , an holy Nation , a peculiar people , to shew forth the praises of him that hath called you out o●… darkness into his marvellous light : which in time past were not a people , but are now the people of God : which had not obtained Mercy , but now have obtained mercy . And Paul saith to the believing Gentiles ; p The unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband : else were your children unclean , but now are they holy . In all which places we are not to understand by Holiness , A qualitative holiness of Person : but a Relative holiness of kind , which some call Foederal holiness , because by vertue of Gods Covenant it is derived and propagated from parents to posterity , from Abraham to all his Seed . This is an high priviledge and a discriminating Mercy , viz. A Covenant-State . 2. Covenant-Promises of both Corporal and Spiritual blessings . Assoon as any were ( nati aut facti ) born or made Abraham's Seed , they were ipso facto thereupon instantly in Covenant-State : And being in Covenant-State , all the Covenant-Promises with the blessings promised were theirs , as well as Abraham's . The Covenant-Promises to Abraham and his Seed , were chiefly these . viz. Of 1. Multiplying q his Seed , and making of him a great Nation 2. Divine r Benediction of him . 3. The s Magnifying of his Name . 4 Making him a Blessing to posterity . 5. Divine Benediction upon his Blessers . 6. Divine Malediction upon his Cursers . 7. Divine t protection of Abraham . 8. Divine Remuneration of him . 9. The u giving of all the land of Canaan to his Seed for an everlasting inheritance . 10. The Making Abraham x a Father of many Nations . 11. Constituting Abraham and his Seed , y heirs of the world . 12. Descent of z Kings from Abraham . 13. Victoriousness of Abrahams Seed . a Thy Seed shall possess the gates of his enemies . 14. The LORD 's b being A God to him and his Seed after him . 15. Finally , c The Blessing of all the Nations and Families of the Earth in Abhaham and in his Seed . These are the Principal Covenant-Promises made expresly to Abraham and his Seed : under which many others are tacitly and consequentially implyed . And to these and every of these , Abraham and his seed may lay claim , by vertue of this Covenant , as to their inheritance . 3. A Covenant-inauguration , whereby d Abraham and his Seed were solemnly installed and established in this Covenant-●…tate , and in these Covenant-Promises . viz. By the Sacramental e Token , f Seal and g Covenant of Circumcision . God was not contented only to plant Abraham and his Seed in a Covenant-State , and to crown them with great and precious Covenant-Promises : But he will also have them visibly and solemnly installed thereinto by the Sacrament of Circumcision . By this Circumcision he would Confirm their Faith touching all the Priviledges promised on Gods ▪ part ; Engage their Obedience in all the Duties restipulated on their part ; Characterize them out as his peculiar Covenant-people , discriminating them from all other people in the world . So great account God made of Abraham and his Seed : That both he and his Seed must be installed and initiated by Circumcision . Yea every male-child of theirs of eight days old must be circumcised . The Infant-babes must have this Covenant-badge : they being in Covenant with their Parents . This honor and favour God put upon Abraham's Seed . And both his Iewish , and Christian Seed , and with them their infants share therein . As Abrahams Jewish Seed and their Infants were to be Circumcised : So Abrahams Christian Seed and their Infants are to be Baptized . For , 1. The New-Covenant under which Abraham's Christian Seed are , is for Substance one and the same with this Covenant under , which Abrahams Iewish Seed were . Therefore as infants of his Iewish Seed were Circumcised : so infants of his Christian Seed should be baptized . 2. The infants of Abrahams Christian Seed h are in Covenant with their parents now : as well as the infants of Abraham's Iewish Seed were in Covenant with their parents then . If therefore Iewish infants were to be Sacramentally initiated , because they were within Covenant , Consequently Christian infants are to be Sacramentally installed , because they are within Covenant . And this is i Peters Argument for Baptizing of the children of both believing Iews and Gentiles . 3. This Sacramental inauguration of the infants of Abraham's Seed k God established and Commanded under the Old Testament , and hath never forbidden it under the New Testament : therefore though the Sacrament be changed , yet the Sacramental inauguration and visible admission of the infants of Abraham's Seed into the body of the Church , is still to be continued . 4. Baptism hath Succeeded in the room and stead of Circumcision , as the Apostle clearly testifies . l Ye are compleat in him , which is the Head of all principality and power . In whom also ye are circumcised with the Circumcision made without hands , in putting off the body of the Sins of the flesh , by the Circumcision of Christ : being buried with him in Baptism , wherein also you are risen with him , &c. Here the Apostle disswades his Colossians from the Iewish Circumcision ; Partly , because they have now a better Circumcision , even Christs Circumcision made without hands , the Spiritual putting off of the sins of the flesh . The type was now fulfilled and accomplished in Christ , and therefore : was to vanish away . Partly because in Christ they had now obtained a new initiating Sacrament , viz. Baptism , more clearly signifying the same putting off , and mortification of Sin that Circumcision did : and therefore succeeding in its stead . Hence consequently as the infants of Abraham's Iewish Seed were to be Circumcised : so the Infants of Abraham's Christian Seed are to be baptized . 5. The Foederal Grace and Priviledges of Abraham's Christian Seed under the New Testament are as large and larger then those of Abraham's Iewish Seed under the Old Testament : therefore if the infants of his Iewish Seed were Circumcised then , much more the infants of his Christian Seed should be baptized now . Nor parents , nor their infants , have lost , but gained , by becoming Christians . 6. The infants of Abraham's Christian Seed now , are every way as Capable of Baptism ; As the infants of Iewish●…eed ●…eed then , could be capable of Circumcision . Neither of them had Actual Faith , Actual repentance , or actual understanding of Christ , Covenant , Sacrament , or of any divine mysterie : both of them were meerly passive in this Administration . And as the one sort w●…re only sensible of the sharpness of the Knife : So the other sort were only sensible of the coldness of the water . 7. No Objection can be made against the baptizing of the infants of Abraham's Christian Seed : but the same Objections will militate and may be urged as strongly every way against the Circumcising of the infants of Abraham's Iewish Seed . But enough of this Subject . For herein I intend not a Polemical disputation , but only a Consolatory argumentation for clearing these Foederal Priviledges , viz. A Covenant-State , Covenant-Promises , and Covenant-inauguration , as the Comfortable inheritance of Abraham and his Seed , whether Iewish or Christian , by vertue of this Covenant . Thus of the first Question . Quest. II. Whether Abraham and his Seed both among Jews and Gentiles had and have equal share in all these Covenant-Benefits and Priviledges ? Answ. This Question may be resolved 1. More Generally . 2. More Particularly : and both very briefly . 1. More Generally , thus . If we Consider Abraham , and his Seed ; whether Primary , Jesus Christ ; or Secondary , his Iewish , or Christian Seed ; whether really , or apparently such : we may resolve , That Abraham and his Seed being joynt-Parties to the Covenant , are joynt-sharers in the Covenant and Covenanted Priviledges , yet are they not equally and all alike sharers in all and singular those Priviledges Covenanted , forasmuch as they are not all alike interessed in the Covenant . For Abraham was as a publike Ordinance from whom in Christ the Covenant and its benefits were to-be convey'd to his Seed . Christ was the Primary and most Eminent Seed , m on whom the Covenant and the priviledges thereof were founded and setled for all the other Seed . Iews were concern'd in the Covenant , as Abrahams Natural Seed : Christians , as Abraham's Spiritual Seed . The Real Seed of Abraham indeed , whether Iewish or Christian , had not only a visible , but an invisible and saving interest in the Covenant : The apparent and visible Seed of Abraham , that were his Seed by meer outward 〈◊〉 , had and have only a visible interest in the Covenant . And therefore all these do not equally share in all the Covenant-priviledges : but differently and respectively according to their several Covenant-interests and foederal capacities . 2. More Particularly , thus . ( 1 ) Some of these Covenant-Priviledges tend to , and terminate in , Jesus Christ alone the Head of the Covenant , as only accomplishable ●…n him . As , those promises n In thee shall all families of the Earth be blessed . o All the Nations of the Earth shall be blessed in him . p And in thy Seed shall all the Nations of the Earth be blessed . These Promises were directed to Abraham : but only q fulfilled in Abrahams Primary Seed , Jesus Christ , as the New Testament abundantly witnesseth . ( 2 ) Some of these Covenant-Priviledges seem peculiarly applicable to Abraham . As , r The Eminency and greatness of his Name : That he should be a blessing : That he should be a Father of many Nations , &c. ( 3 ) Some of these Priviledges belonged more especially to Abrahams Iewish Seed , and not to his Christian Seed . As , s The inheritance of Canaan . The Token of Circumcision . ( 4 ) Some of these Priviledges belonged both to Abraham , and to Abrahm's Iewish and Christian Seed . As , all the Temporals of Common Concernment ; t Divine Benediction , Protection , Remuneration , &c. And all the Spirituals , As u The LORD 's being a God to them ; The blessing in Iesus Christ , &c. ( 5 ) Finally , The Outside , the visible advantage only of the Covenant-State , Covenant-Promises , Covenant-inauguration , and other Covenant-Administrations , belong to the meer visible Seed of Abraham , that are his meerly by Profession : But the Inside , the Invisible advantages and saving efficacy of all these , as well as the Outside , belong to the true believing and gracious Seed of Abraham , whether Iewish , or Christian , respectively . Thus of the second Question . Quest. III. Seeing God established his Covenant with Abraham , and his Seed after him , in their Generations : To how many Generations of Abraham's Seed , whether Jewish or Christian , may this Covenant-Inheritance and the Benefits thereof be Scripturally extended ? Answ. This Covenant setled on Abraham and his Seed , is stiled , An Everlasting Covenant . x I will establish my Covenant between me and thee , and thy Seed after thee , in their Generations , for an Everlasting Covenant , to be a God unto thee and to thy Seed after thee . And in reference to Isaac , God said ; Thou shalt call his name Isaac : and I will establish my Covenant with him for an Everlasting Covenant , and with his Seed after him . Mary also , being conceived with Christ , said by the Spirit of God , y He hath holpen his servant Israel , in remembrance of his Mercy , As he spake to our fathers , To Abraham , and to his Seed for ever . This Covenant-inheritance then , is everlasting , and for ever . In Scripture these phrases , for ever , and Everlasting , are used variously . 1. Of the time past ; denoting things ancient , that have been of old . As z The Boundary , or land-mark everlasting . a Years Everlasting . b Everlasting deserts . c Everlasting hils , &c. 2. Of time to come ; signifying , ( 1 ) Sometimes that which never shall determine . As , d Everlasting torments . Everlasting life , &c. ( 2 ) Sometimes that which shall continue long , but at last determine , either at a mans death , or at the year of Jubilee , or at the coming of Christ , &c. e I will praise the LORD for ever and ever , viz. till Death . f The children of strangers shall be your bondmen for ever , that is , till Death . The Hebrew servant , — g shall serve thee for ever , that is , till the year of Iubilee . The Covenant of Circumcision , and of the 7th-day-Sabbath , h is stiled Everlasting , that is , till the time of the New Testament after Christ. i The Earth abideth for ever , that is , till the end of the world , when the Earth and the works therein shall be burnt up . These things premised , we may resolve the better , in what sense This Covenant-inheritance is Everlasting , and consequently to how many Generations of Abraham's Seed it may be extended . Thus conceive ; 1. The Covenant-inheritance established on Abrahams Seed , is Everlasting in several regards or notions . 1. In regard of the saving Spiritual Benefits of it , it is Everlasting two wayes , viz. It is very Ancient . Hath continued hitherto from Abraham's time : yea and for Substance these Covenanted benefits have been k from Adam's Creation , within a few hours in all probability . And it shall be perpetuall ; in as much as these saving benefits shall never determine or end either in this , or in the world to come . 2. In regard of the temporall benefits of it , it is everlasting : that is , long-lasting . The Covenanted inheritance of Canaan was to continue to Abrahams Jewish Seed , till the times of the New Testament ; and the Covenanted l Heirship of the world , m so far as for their good , is to continue to Abrahams Christian Seed , whether Gentiles or Jews that shall again be grafted in , till the end of this world . 3. In regard of the outward form of Administration of it , it is also everlasting , that is , It should be dispensed from Abrahams time , n till Christs coming in the flesh to save the world , by Circumcision , Sacrifices , &c. From Christs coming in the flesh , o till his second coming to judge the world , by New Testament Ordinances , the Word Preached , Baptism , The Lords Supper , &c. 2. The Covenant-inheritance may be extended to these Generations of Abrahams Seed , as followeth , and that according to Scripture . ( 1 ) To Abrahams Seed Collectively considered , as comprehending his whole Seed reall or apparent , both Iewish and Christian , the Covenant-Inheritance both in respect of its outward and visible Dispensation , and of its inward invisible and saving Efficacy , shall be extended till the end of the world . For , Abrahams Seed shall so long continue on earth without utter interruption . His p Iewish Seed till Christ. His Christian Seed among the Gentiles , q till the Jews calling to Christianity : Thence his Christian Seed both of Gentiles and Jews till the worlds end . So that of one , or the other , or of both , Abrahams Seed will continue , and the Covenant-Inheritance consequently to his Seed , while this world shall continue . ( 2 ) To Abrahams Seed distributively considered as Iewish , The Covenant-Inheritance both Temporall , as of Canaan , &c. and Spirituall , was extended to all generations till Christs coming in the flesh without interruption . viz. For fourty two generations , according to Christs legall and Kingly line , as r Matthew computes it : but for fifty four generations inclusively , according to Christs Naturall Line , as s Luke recites it . The t Covenant-Inheritance being principally settled on Christ , Abrahams Eminent Seed , u Heir of all things ; and Christ with his saving Benefits being the x chief of all the Covenanted blessings : Abrahams naturall Seed must needs be continued in Covenant till Jesus Christ was revealed in the flesh . ( 3 ) To Abrahams Seed distributively considered as Christian , both reall and apparent , whether Gentili●…h or Jewish , The Covenant-Inheritance both Spirituall ▪ and Temporall , so far as good for them , shall be extended from the Conversion of the Gentiles , and calling of the Iews , respectively to the end of the world . For , y till the end of the world Abrahams Christian Seed of Gentiles or Iews , or both , shall continue : and consequently the Inheritance of the Covenant . ( 4 ) To Abrahams Seed more singularly considerd , ( 1 ) As onely apparent , Or ( 2 ) As Reall ; The Covenant-inheritance is differently to be extended in respect of their Generations . 1. To his Seed onely apparent by Profession of Abrahams Faith : The Covenant Inheritance shall be extended in respect of the Outward Dispensation in this world onely , for so many Generations as continue in the visible profession of true Faith , and owning of Gods Covenant . Hereby they shall in this world not onely enjoy many Temporall Benefits Covenanted , but also partake of all the visible Ordinances and Priviledges Spirituall . But they shall have no part of the Covenanted-inheritance for the world to come . 2. To his Seed Reall by Truth of Faith. The Covenant-Inheritance both in Temporalls and Spiritualls shall be extended for so many generations as successively follow one another in the Truth of Faith , in this world , and in Eternalls , to them all in the world to come . And though saving grace be not derived by Naturall Propagation , but by supernaturall regeneration : yet usually God is pleased to honour truly gracious and godly parents with a godly Seed , with a gracious posterity , for many generations together ; As both Scriptures and Experience do abundantly testifie . The z Elect Lady , had of her children walking in the Truth . There 's two generations pious . And Paul said to Timothy , a I call to remembrance the unfained . Faith that is in thee , which dwelt first in thy grandmother Lois , and thy mother Eunice ; and I am perswaded that in thee also . There 's three generations pious and truly believing Christ said to the unbelieving Jews ; b Ye shall see Abraham and Isaac and Jacob in the Kingdom of God. And c Ioseph ( besides others of his godly brethren the Patriarchs , ) feared God. There 's four generations truly pious . But why do I instance in such small numbers ? It is piously believed ( nor can there any cogent reason from Scripture be alledged to the contrary ) that all the Generations in the direct Naturall line of Christ , not onely from David till Christ , nor onely from Abraham till Christ , but even from Adam till Christ , d which were about 74. generations , were truly godly , bebelieved in Christ , and were saved by him . And surely the posterity descending of pious parents in Covenant with God , are in Gods onely ordinary way of true Grace , and eternall Salvation : being by their Foederall state Partakers both of Gods publick Ordinances , and foederal Administrations ; and also of their Parents godly nurture , example and education . O how happy a priviledge it is to descend of such Parents ! And what hopefull thoughts should we have of such Parents children , that first or last they shall be partakers of the saving Efficacy and Grace of the Covenant ! Thus , Gods Covenant established with Abraham and his Seed , is the Inheritance of Abraham and his Seed . III. Seeing Gods Covenant was not onely established with Abraham , but with his Seed ; They that can make it appear to themselves that they are Abrahams Seed , may conclude , that Gods Covenant with Abraham , with all the benefits thereof of common concernment , are theirs as well as Abrahams . As , That God is their God , as well as Abrahams God ▪ That they are blessed in Christ , as well as Abraham ; That they are heirs of the world , as well as Abraham , &c. And all Abrahams true Christian Seed may challenge this Priviledge , as well as any of Abrahams Jewish Seed . This greatly concerns us Gentiles . Let us search and try whether we be Abrahams Seed indeed , his Spirituall Seed : And if so , Gods Covenant with Abraham is with us ; The God of Abraham is our God ; The Saviour of Abraham is our Saviour ; The Blessing of Ahraham is our Blessing ; the Inheritance of Abraham is our Inheritance ; all 's ours . But how may we know that we are Abrahams Spirituall Seed , that we are Abrahams children ? Answ. We may discern our selves to be Abrahams children ; 1. By our being Christs . 2. By our walking in the steps of Abrahams Faith : 3. By doing the works of Abraham . 1. By our being Christs . So the Apostle argues ; e And if ye be Christs , then are ye Abrahams Seed , and heirs according to the Promise . Christ is the Eminent Seed of Abraham above all other ▪ and all become Abrahams Seed , by becoming f one with Christ Spiritually . Are we Christs ? Are we one with him ? It is not enough that we are Christs nominally , having the names of Christians ; that we are Christs formally , having onely a form or profession of Christianity ; or that we are with Agrippa , almost Christians , Almost Christs : for all this may be , and yet we remain altogether carnall , Christless , Covenantless ; As to the saving interest in the Covenant . But we must be indeed and in Truth , really , sincerely ; and altogether Christs , if we ●…e Abrahams true Spirituall Seed , and heirs by Promise of Eternall Salvation . Now hereby we may discover whether we be Christs or no. 1 ▪ Have we g Christs Spirit dwelling in us ? 2. Are we new h Creatures ? 3. Are we i one with Christ ? 4. Have we k crucified the flesh with the affections and lusts ? 5. Do we l walk after the Spirit , not after the flesh ? These things will evidence , whether we be Christs . But these shall be more particularly explained in the IIII. Book , in opening the New-Covenant . 2. By our walking in the steps of Abrahams Faith : we may discover our selves to be Abrahams Seed . Abraham was the m Father of all them that believe , whether Jews or Gentiles , who walk in the steps of that Faith of Abraham . Consequently all the Believers are the Covenant Seed , and children of Abraham . n Abraham believe 〈◊〉 God , and 〈◊〉 was counted to him unto righteousness . Know ye therefore , that they ( which are of Faith , the same are the children of Abraham . Hereby therefore examine thy self . Hast thou Abrahams Faith ? Dost thou as a childe walk in the steps of Father Abrahams Faith ? Dost thou imitate Abraham in Believing ? 1. Abraham believed God , o that his eminent Seed Christ , ( in whom his Spiritual Seed should be innumerable like the starres , and in whom all the Nations and families of the earth should be blessed ) should be raised up according to the flesh , from his own dead body , and Sarahs dead womb . Christ in descending from Abraham , was typically raised from the Dead . Dost thou in like sort , imitating Abrahams Faith , p Believe on him that raised up Iesus our Lord from the dead ; who was delivered for our offences , and was raised again for our justification . As Abraham by that Act , so thou by this Act of Faith shalt be justified . 2. Abrahams Faith was bottomed on Gods Promise . This was the Objectum quo ; The immediate Object of his Faith , whereby he was induced to believe God , concerning Christ : not any humane , but a Divine Record , Gods own Word of Promise . There●…re the Apostle saith , q He believed that he might become the Father of many Nations : according to that which was spoken , so shall thy Seed be . Is thy Faith thus bottomed upon Gods word of Promise , touching Christ , and not upon humane testimonies , or other insufficient foundations , that can breed onely Conjecture or Opinion , but not true Faith ? Is thy Faith in God and Christ , according to that which is spoken by God in his written Word ? 3. Abraham believed Gods Promise of Christ , r against hope , in hope . Against hope of Nature , in hope of Gods Promise . Against hope , which course of Nature could afford : In hope , which Gods Power and Faithfull Promise did breed in him . God promised not onely to make him a Father of many children , but also s a Father of many Nations : that is , A Father of all the Nations of believing Gentiles , who in Jesus Christ should become his Seed , as well as of the Nation of the Jews . But the course of Nature contradicted all this . For t his body was now dead , and unfit for Naturall generation : and besides Sarahs barrenness , u it ceased to be with her after the manner of woman . How could Abraham , according to naturall probability , be Father of Isaac , and in him of one Nation of the Jews : or Father of Iesus Christ : and in him of the many Nations of believing Gentiles ? Here were divers naturall causes of despair , none of hope ; Yet Gods Promise , Truth and Power raised up his hope above Nature ; and therefore he fully believed it . Canst thou thus against hope believe Gods Promise , x of pardoning thy sins , though many , hainous , fearfully aggravated , often reiterated : in hope of Gods infinite grace , mercy and faithfulness in his Promises ; and of the infinite acceptableness of Christs death , & transcendency of his merit ? Canst thou against hope believe that God y will subdue all thine iniquities , and cast them into the depths of the Sea : That God z will conquer all thy spirituall enemies , and tread even Satan himself under thy feet shortly : That God will supply thee with all necessary Graces and consolations : That he will never suffer thee to want any good thing : and that he b will turn all things for good unto thee : and all this in hope of his immense goodness , faithfulness and Omnipotency ? In thus doing thou notably treadest in the exemplary steps of Abrahams Faith. 4. Abraham considered not at all , but wholly sleighted , neglected , overlooked all natural impediments , obstructions and lets to the performance of Gods Promises . c He considered not his own body now dead , when he was about 100. years old , neither yet the deadness of Sarahs womb . He looked upon Gods Power ; not upon his own , or Sarahs weakness . He wholly eyed and minded Faiths encouragements , not at all its discouragements . Dost thou thus act in believing , when thou hast Gods Promise for any mercy Spirituall or corporall , though never so strange or unlikely to be performed ? Canst thou eye God and his Promises , not considering any lets or impediments to the contrary ? we are apt to pore upon difficulties , improbabilities and hindrances to the Promises performance : and this is one of the first steps to unbelief , incident not onely to the carnall , but also to Gods own people . When God by Elisha d promised in the extremity of Samaria's siege & famine , extraordinary plenty on the morrow ; A Lord on whose hand the king leaned , said , If the LORD would make windows in heaven , might this thing be ? Yea Gods dear Servants are prone to this failing : As e Sarah , when Isaac was promised , considered her own and Abrahams age and infirmity , and doubted ; So also f Moses , when God promised flesh for Israel for a whole moneth together ; And g Zechariah , when God promised him Iohn , who was stiled the Baptist. These all , considering the Naturall impediments to the performance of the Promise , doubted of the Promise . But so far as we distrustfully consider such impediments , we tread awry from the steps of Abrahams Faith : and therein we approve our selves not to be his children , though in other regards we may . 5. Abraham doubted not , h staggered not at the Promise through unbelief : He disputed not , questioned not the fidelity of the Promise . Do not thou doubt or stagger at Gods Promises through unbelief , that thou mayest be like Abraham . For though Faith and Doubting may meet in the same subject , in the same person , yet doubting is not of the Nature of Faith , but contrary and destructive to it . 6. Abraham being strengthened in Faith gave glory to God glory . i But he was strong ( Gr. properly , he was strengthened ) in faith or giving glory to God. He was strengthened in Faith by Divine grace , power , and by the Promises , which are as Props , yea as Cordials to a fainting Faith. And he gave glory to God : that is , he by believing , confessed and acknowledged the glory of Gods free grace , Truth and Power in making and performing his Promises . We give singular glory to God , when we believe him upon his word . Are we thus strengthened in Faith ! Do we thus give glory to God ? 7. Finally , Abraham was fully perswaded of the sufficiency of Gods Power for performance of his Promises against all improbabilities . k And being fully perswaded , that what he had promised , he was able also to perform The Truth of Gods Promises , and his power of performing , are the two eminent Pillars of Faith. We seldom stagger through unbelief at the Promises , but when we suspect or call in Question one of these . What made l Sarah , m Moses , n Zechariah , stagger at Gods Promises : but their Questioning of Gods power ? Abraham contrariwise divers times stablished his Faith , by retaining a clear apprehension of the o sufficiency of Gods power for performance . Are we clear in our thoughts of Gods Power ? Are we fully perswaded of Gods compleat ability to perform all his Promises ? Then we tread in the steps of Abrahams Faith. Or rather do we not say ; How can these things be ? Can God give bread , can he furnish a Table in the wilderness ? &c. Do we not limit his power , by our weakness , by natural difficulties , improbabilities ? &c. Thus did not Abraham . 3. By our doing the works of Abraham , we may discover whether we be the children of Abraham . Christ tells the wicked Iews , who sought to kill him , that though they descended of Abraham after the flesh , yet they were not Abrahams true Seed , but degenerate . p Iesus saith unto them , if ye were Abrahams children , ye would do the works of Abraham . But now ye seek to kill me , a man that hath told you the Truth , which I have heard of God : This did not Abraham . That is , They were Abrahams seed by naturall Propagation , not by Spiritual Imitation . But do we the works of Abraham , imitate we him therein ; So shall we approve our selves to be Abrahams children . But what were those works of Abraham ; wherein all his true Spirituall children are to imitate him ? I answer , By the works of Abraham , we are especially to understand the fruits or effects of Abrahams Faith ; his Pious , Just , and Consciencious works . viz. 1. His ready Obedience to Gods q call , contrary to all exceptions or objections that flesh and blood , Carnall friends or Relations , might possibly suggest to the contrary . God calling him wrought faith in him : and Faith wrought this obedience in him , to Gods call . So that he not only forsook his Country , kindred and Fathers house : r but also his Idolatry , and ungodly state . Do we thus hearken to Gods call ; forsaking our carnall condition , our sinfull course of life , following God , not consulting with flesh and blood ? Or remain we not in our sinfull Chaldea still , unconverted , unwrought-upon , by Gods many calls ? Or if we have hearkened to Gods call , is it not meerly in outward Profession , not at all in inward Alteration and renovation of our spirits ? 2. His submission to , and compliance with Gods Ordinances , notwithstanding all exceptions and reasonings he might have had against them . Thus when God s ordained and appointed both him and all his males , yea though but eight dayes old , to be Circumcised ; he punctually submitted to the Ordinance of Circumcision . And yet he might have made many objections against it , as t Calvin well observes ; Why must I be circumcised who have hitherto endeavoured to walk uprightly before the Lord ? Why in mine old age , and not before ? Shall I not hereby make my self a laughing stock to all the world ? How shall my . Family endure , hoc molestum & pudendum vulnus , this painfull and shamefull wound ; and not rise up against me , and deride me ? How shall my children of eight dayes old bear this pain , which may be with some hazard of life , &c. Thus he might have reasoned : but did not . He silences all cavils and disputes ; he delayes not the duty , But he u Circumcised himself and his Family , the self-same day . Do we manifest like subjection to Gods Ordinances , without disputes and reasonings against them ? Do we duely sanctifie his Sabbaths , Hear his word , Receive his Sacraments , Pray in Publick and Private , Obey them that are over us in the Lord , &c. as God hath ordained ? Then we are right Abrahamites . But how many in these dayes , who count themselves children of Abraham , oppose and withstand , debase and cry down the Ordinances of God ? Some cry down the Morality and Sanctification of the Sabbath ; Some the Preaching of the Word publickly onely by Ministers in office ; Some deny Baptism to the Covenant-Infants of Believers ; Some sleight the Lords Supper as of no use or advantage to the Saints ; Some decry the publick and private Singing of Psalms ; Some deny Christs Church-Offers , and the honour due unto them ; Some degrade and fling away the Scriptures and their Divine Authority ; In a word , Some , to make compendious work , deny and reject all the Ordinances of Christ under the N. Testament , seeking for they know not what further , and higher Revelations . Heaven and Earth may stand amazed at this exrremity of spirituall madness ! Thus did not Abraham . These carnall and wretched practises against Gods Ordinances , will never prove their Authors to be children of Abraham . 3. His rejoycing to see Christs day by Faith. Christ said to the Iews ; Your ▪ x Father Abraham rejoyced to see my day , and he saw it , and was glad . He saw Christs day , Christs Incarnation for the blessing of all Nations , in the Promises of the blessed Seed , and in the birth of Isaac typically by Faith. By this Spiritual Prospective , Abraham saw Christ afar off . Seeing him he rejoyced and was glad : he was double joyfull : His heart was singularly affected because Isaac was Abrahams Laughter ; but Christ was Abrahams Ioy. We by the New Testament See Christs Day , not as future , but as past already . Are we affected with joy and gladness thereat , like Abraham ? Do our hearts and affections leap within us for joy , in reading the History of Christ crucified : in hearing the Mysterie of Christ crucified opened and made bare unto us ? Are our hearts warm , do they burn within us ( as once the y hearts of the two Disciples ) when we converse with Christ , when we hear of Christ , when we meditate and think of the Lord Jesus ? It was a savoury Speech of an z Indian of two years profession , being wished by one to think much of the satisfaction of Christ : who replyed ; I thank him kindly for his good Counsel , It doth my heart good to hear any man speak of Christ. 4. His true and real brotherly-Love . He loved not only in word and in tongue : but in deed and in Truth . Lot , that righteous person , Abraham's Nephew and Brother ; His Nephew by Natural , his Brother by Spiritual alliance : He was taken prisoner in the Battel of the four Kings against five . a Abraham hearing of his brothers Captivity , armed his 318 trained servants , and with the hazard of his life , pursued the Conquerours , and rescued Lot. Thus he discovered the integrity of his brotherly-lo●…e , in adventuring his life for his brother . Do we with like integrity and reality love the brethren , the righteous , the children of God ? Can we ( if need require ) hazzard our selves for them ? This Iohn urgeth from Christs example ; b Hereby perceive we the love of God , because he laid down his life for us : and we ought to lay down our lives for the brethren . In what cases we should do this for the brethren ; And also how we may discover the Truth of our brotherly-love : I have c elsewhere explained . 5. His religious care , nurture and Government of his family . Abraham was not only a good man : but also a good Master of a family . He not only took care to serve God during his time : but that his children and houshold after him should do it . God thus testified of him ; d I know him , that he will command his children and houshold after him , and they shall keep the way of the LORD , to do justice and judgement . Here God gives a Reason why he would acquaint Abraham with his intended judgement against wicked odom and her Sister Cities ; because Abraham would rightly improve this proceeding of Gods justice , for the good of his children and houshold after him ; charging them to take heed of such Sins , so plagued ; and to walkin the way of God with all righteousness . This the main intent of the words more generally . In particular here note ; 1. The Act of Abraham's pious family-Government . He will command . Not only in●…reat , request , or allure by fair words and good example : but Command . He would command , as a Husband , as a Father , as a Master , all under him , with all Authority . 2. The Object of Abraham's Family-government ; His children and houshold after : him ▪ Even all within his family . He would improve his Commands to them , that when he should sleep with his fathers , yet they might have true piety and religion still surviving in them . This duty God afterwards e imposed on Masters of Families under Old and New Testament . 3. The Subject-Matter of Abraham's Family-charge : laid down , ( 1 ) More Generally ; That they should keep the way of the LORD , that is , The way of Gods true Religion : His way of Faith and Obedience , Love , Fear , &c. which he hath prescribed for his people to walk in . This in Scripture-sense is f the way of the LORD . ( 2 ) More particularly ; To do justice and judgement . This is one of the wayes of the Lord ; to walk righteously towards man in all acts of equity , giving to every one his due . Doing justice , seems to imply just and upright dealing and well-doing towards all , without injury , fraud , or wrong to any . Doing judgement , more peculiarly ( thinks g Calvin ) respects the poor , weak , miserable , and oppressed : when care is taken to assist , protect , succour and stand by them , in all just causes . Do we herein as children imitate father Abraham in like religious care , nurture and government of our Families ? Do we train up h our children and houshold in the way of the LORD , in the way of Christ : commanding them after us to keep that way ? Are we careful to transmit true Religion to our posterity as their inheritance : that Christ may live in them , when we are dead ? Thus did i Iacob , k Iob , l Ioshuah , m David , n The Centurion , with may other pious Housholders . It s the Character of Heathen-Families , that o they call not on the Lords name , they are strangers to this Family-Religion . But alas , How many among us herein degenerate from Abraham , never charging their children and houshold after them to keep the way of the LORD : never or seldom training them up in Reading and understanding the Scriptures , Catechising , Conference , Prayer , and other religious exercises . They are called Christians : but live as Pagans . Not God and Christ ; but the Devil and Sin dwell and rule in such Families . p The very Indians in America lately converted to Christ , shall rise up in judgement against this generation and condemn them . 6. Finally , His Eminent and admirable act of Obedience to God , in q Sacrificing of Isaac in a sort for a burnt-offering . This was a stupendious undertaking indeed . What r Faith : What love of God : What s fear of the Lord : What Self-denial did shine forth in this obedient act ! Behold , Abraham must kill , cut in pieces , and offer for a Burnt-offering , his own son , his only son Isaac ; whom he long expected , whom he dearly loved ; The son of his old age ; The son of the Promise , In whom his Covenant-Seed should be called . How many reasonings and objections against this , might have risen up in Abraham's Heart ? Must I kill and Sacrifice mine Isaac ? How shall a fathers hand be imbrued in such a childs blood ? What will Sarah say ; how will she weep , wring her hands , and refuse to be comforted , when she shall know it ? What will all the Enemies of God say , when they shall hear of this Fact ? This is Abraham : This is his Religion ; he hath murdered his own child . What will become of Gods Covenant and Promises ? Shall I not , in killing , and Sacrificing Isaac , cut the throat of all the Promises ? &c. But no such thoughts could obstruct Abrahams Obedience . He lets not Sarah know any thing , lest she should hinder him ; t He gets up early ; He goes three dayes journey to the place appointed ; He builds an Altar , orders the wood , binds Isaac , laies him on the Altar , stretched forth his hand and took the knife to slay his son ; And he had actually slain him , had not Gods voyce from Heaven intercepted him . Oh Mirrour of Faith , Love , Fear , Obedience and Self-denial , towards God! when u Sarah desired him but to cast out the bondwoman and her son , it was very grievous in his sight : but when God Commands him to kill and Sacrifice his Isaac , Abraham never gainsaid or whimpered at it , but went about it readily . x This fact of Abraham , ( as Augustine notes ) God commanding it , was obedience : if God had not commanded it , what had it been else but madness ? And as the same Augustine elsewhere hath it ; y This was a new kind of Precept to man , To give a Law of wickedness : and to count him religious , if he will act that which was impious . Abraham , if he commits parricide , he is just : if not , he is indevote . — Behold , betwixt the piety of a Father , and the devotion of God , To kill a son was wickedness , but not to obey God greater wickedness . Perfect righteousness is put in a strait . — What is this ? He commands child-killing , who forbids man-killing . He is commanded to sacrifice his son , the solace of his fathers old age , and the only pledge of posterity , who was so much sweeter , by how much he was later : and so much the dearer , as he was his only son . Yet Abraham had nothing too dearfor God. He could offer up Isaac ; he could do any thing at his command . Can we proportionably at Gods Command , offer up our Isaac ; part with , and z deny Father , Mother , Brethren , Sisters , Wife , Children , Lands , Livings , and whatsoever else is neer and deer unto us , yea our own liberties and lives ( if called thereunto ) for Christs ●…ake and the Gospel ? This will evidence us the obedient children of Obedient Abraham . Thus of this third Corollary . IV. Was Gods Covenant established not only with Abraham , but also with his Seed in their Generations , as hath been explained ? Then , What a strong Obligation and Engagement of Duty doth hereupon rest upon all Abraham's Covenant-Seed whether Iewish or Christian , both in respect of themselves , and of their Posterity ? 1. In respect of themselves , To walk as those that are in Covenant with God , as well as blessed Abraham . To walk worthy of God , and of his Covenant in all well-pleasing . More particularly ; 1. To be enlarged in thankfulness to God for the Covenant-Inherirance and benefits , viz. Covenant-State , Covenant-Promises , and Covenant-Inauguration , conferred upon them . Especially when Thousands and Millions in the world remain utter strangers to Gods Covenant . 2. To love the Lord with endeared Foederal affections , who hath of meer Grace and infinite ▪ Love accepted them in Foederal Relation . 3. To perform faithfully all Foederal Restipulations of Faith , Obedience , &c. to the Lord. 4. To devote and give up themselves entirely to God , in all they are , have , can do , or endure : seeing they are much more his then their own by this Foederal transaction . 2. In respect of their Posterity and children after them , 1. To educate and bring them up , not to themselves , not to the world , not to sin and the Devil ; but unto God , whose they are by Covenant , and to whose family , Church and Kingdom they peculiarly appertain . They are but as Nursing fathers , nursing mothers , Tutors and Guardians , to whom God hath committed those his Covenant-children of trust , to a bring them up in the Nurture and Admonition of the Lord. Therefore they should , like Abraham , b Command their children after them to keep the way of the Lord. 2. To instruct them especially in this saving mysterie of Gods Covenant in Jesus Christ. That they may know , both their Covenant-Priviledges assured to them ; and their Covenant-duties to be performed by them , and by their Seed after them in their Generations . V. Finally , What singular Comfort may this afford to all Abraham's Seed , that the Covenant was established not only with Abraham , but his Seed in their Generations ! For ; Hereby God hath richly provided not only for them , but for their children after them , from generation to generation . They may fail and dye , leaving their children behind them . But however , they shall leave their children , at least visibly well provided for . God ever lives : His Covenant never fails . Upon this God they may cast them : under the wing of his care and Covenant they may shroud and shelter themselves and theirs . If themselves be Abraham's true Seed , though they cannot leave their children , Honours , Mannours , Lordships , Lands , Livings , Gold and Silver , &c. yet may they leave them exceeding great and precious promises , A rich and faithful Covenant , and an Al-sufficient God in Covenant , for their inheritance . And this is the best inheritance . Such shall not be beggers , if we may rely upon all Davids experience : c I have been young , and now am old : yet have I not seen the Righteous forsaken , nor his Seed begging bread . How sweet may this be to all such parents , as are the true children of Abraham , when they are on their Death beds , and their children lamenting about them ! Thus they may say every one of them to their posterity ; I am dying ; I must now leave this world , and you my dear children in the world , you shall shortly have me to be no longer a father : but I leave you to a better Father . The God of Abraham , hath mad●… me the Seed of Abraham , and accepted me in Covenant : and with me you all are accepted in the same Covenant . He can provide for you ten thousand times better then I can : His Covenant and the benefits thereof are your inheritance . Keep this Covenant inviolably by faith and obedience , do not discovenant your selves by unbelief or Apostacy : and you shall never want . Gods Covenant makes you d heirs of the world : will not that content you ? e Heirs of Heaven ▪ doth not that refresh you ? What then shall I adde further ? Gods Covenant assures you , That f Iesus Christ is yours ; That the g Lord is your God ; and therefore that h all things are yours : may not this ravish you ? Farewel sweet children ; This God , this Christ , this Covenant , bring you all to meet me in Heaven with Abraham , Isaac , and Jacob : Then , we shall meet together , and never part ; we shall dwell together , and never be dispersed ; we shall live together , and never dy ▪ we shall see God and Iesus Christ together face to face , being ravished with that vision , and swallowed up with that fruition for ever and ever . Thus of the second Aphorism , That God established his Covenant not only with Abraham , but also with his Seed after him in their Generations . APHORISM III. THe Substance , or Matter of Gods Covenant with Abraham and his Seed , consisted of many Eminent Mercies promised on Gods part to Abraham and his Seed ; and of divers notable Duties required of them , and restipulated on their part to God. Having viewed the Author of this Covenant , and the Foederate Parties thereto , in the two former Aphorisms , In this we shall consider the Matter of this Covenant of God with Abraham and his Seed . The Matter of this Covenant is , 1. Eminent Mercies Promised on Gods part . 2. Notable duties required and restipulated on the part of Abraham and his Seed . In these two , the Substance , Marrow , and sweetness of Gods Covenant with Abraham is chiefly comprized . I shall unfold them at large in two distinct Sections . SECTION I. I. THE COVENANT-MERCIES PROMISED ON GOD's PART , to Abraham and his Seed , are many and those very Eminent . God promised them not all at once , but at seven several times and Occasions . And they are chiefly contained in these seven several Paragraphs of Scripture . ( 1 ) The LORD had said to Abraham , i Get thee out of thy Country , &c And I will make of thee a Great Nation ; And I will bless thee ; And make thy name great ; and thou shalt be a blessing . And I will bless them that bless thee ; And curse him that curseth thee ; And in thee shall families of the Earth be blessed . ( 2 ) And k the LORD appeared unto Abram , and said ; un to thy Seed will I give this land . ( 3 ) And l the LORD said unto Abram , after that Lot was separated from him ; Lift up now thine eyes , and look from the place where thou art , Northward , and Southward , and Eastward , and Westward . For all the land which thou ●…eest , to thee will I give it , and to thy Seed for ever . And I will make thy Seed as the dust of the Earth : So that if a man can number the dust of the Earth , then shall thy Seed also be numbred . Arise , walk thorough the land , in the length of it , and in the breadth of it : for I will give it unto thee . ( 4 ) After m these things , the Word of the LORD came unto Abram in a vision , saying ; Fear not Abram , I am thy shield , and thine exceeding great reward . — And behold , the Word of the LORD came unto him , saying , This shall not be thine heir , but he that shall come forth out of thine own bowels shall be thine heir . And he brought him forth abroad , and said , Look now towards Heaven , and tell the Stars , if thou be able to number them : And he said unto him ; So shall thy Seed be . — And he said unto Abram , Know of a surety , That thy Seed shall be a stranger in a land that is not theirs , and shall serve them , and they shall afflict them 400 years : and also that Nation whom they shall serve , will I judge : and afterwards shall they come out with great Substance . And thou shalt go to thy fathers in peace ; thou shalt be buried in a good old age . But in the fourth Generation they shall come hither again . — In that same day the LORD made a Covenant with Abram , saying , Unto thy Seed have I given this land , from the river of Egypt , to the great river , the river Euphrates : the Kenites , &c. ( 5 ) And n when Abram was ninety years old and nine , The LORD appeared to Abram , and said unto him ; I am the Almighty God , walk before me , and be thou perfect . And I will make my Covenant between me and thee ; and will multiply thee exceedingly . And Abram fell on his face : And God talked with him , saying ; As for me , behold , my Covenant is with thee , And thou shalt be a father of many Nations : Neither shall thy name any more be called Abram , but thy name shall be Abraham for a father of many Nations have I made thee . And I will make thee exceeding fruitful ; And I will make Nations of thee ; And Kings shall come out of thee . And I will establish my Covenant between me , and thee , and thy Seed after thee in their Generations , for an Everlasting Covenant : To be a God unto thee , and to thy Seed after thee . And I will give unto thee , and to thy Seed after thee , the land wherein thou art a stranger , all the land of ; Canaan , for an Everlasting p●…ssession ; And I will be their God. — And God said to Abraham , As for Sarai thy wife , thou shalt not call her name Sarai , but Sarah shall her name be . And I will bless her , and give thee a son also of her , and she shall be a mother of Nations ; Kings of peòple ▪ shall be of her . — And God said , Sarah thy wife shall bear thee a son indeed , and thou shalt call his name ISAAC : and I will establish my Covenant with him for an Everlasting Covenant , and with his Seed after him . — But my Covenant will I stablish with Isaac , whom Sarah shall bear unto thee at this set time in the next year . ( 6 ) And o he said ; I will certainly return unto thee according to the time of life ; and lo , Sarah thy wife shall have a son . And a little after this Promise is again repeated . — And the LORD said , shall I hide from Abraham that thing which I do ; Seeing that Abraham shall surely become a great and mighty Nation , and all the Nations of the Earth shall be blessed in him ? ( 7 ) And p the Angel of the LORD called unto Abraham out of Heaven the second time , And said , By my self have I sworn , saith the LORD , for because thou hast done this thing , and hast not withheld thy son , thine only son : That in blessing I will bless thee ; And in Multiplying I will multiply thy Seed as the Stars of the Heaven , and as the Sand which is upon the Sea shore ; And thy Seed shall possess the Gate of his Enemies ; And in thy Seed shall all the Nations of the Earth be blessed , because thou hast obey'd my voice . These are the Covenant-Mercies Promised on Gods part to Abraham and his Seed . And in this Order God published these Promises to Abraham , according as they are laid down in these seven Contexts , or Paragraphs of Scripture . Here 's great Variety , and Eminency of Mercies indeed . Let 's pause a while , and ponder upon them . Let 's sit down a little upon the sweet Rose-beds of these Promises : and oh how fragrant and refreshing will they be to our Spiritual Senses ! Come hither all ye the Seed of Abraham , view well these Mercies on every side ; and let your Souls delight themselves therewith as with Marrow and fatness . Now forasmuch as in these Scriptures the same Mercies for Substance are divers times repeated , and several wayes expressed ; and seeing they are not meerly Temporal , nor purely Spiritual ; but most of them of a mixt nature , under Temporals representing Spirituals : Therefore I shall not handle them in the Order wherein they are revealed , but for brevity and clearness sake reduce them to these distinct Heads following , viz. God by Covenant Promised to Abraham , 1. Divine Benediction . 2. An exceeding numerous Seed . 3. A mighty Name . 4. His Seeds victoriousness over their enemies . 5. The Inheritance of Canaan to him and to his Seed . 6. The closing up of his days in a good old age , in peace . 7. To be his Shield . 8. To be his exceeding great Reward . 9. To be a God to him , and to his Seed after him , by an Everlasting Covenant . Or , we may thus marshal these Promised Mercies . God Promised to Abraham , 1. What he will do for Abraham and his Seed . He will 1. Bless them . 2. Multiply him and his Seed exceedingly . 3. Make his name Great . 4. Make his Seed victorious . 5. Give them Canaan for an everlasting possession . 6. Close up Abraham's days in a good old age in peace . 2. What he will be to Abraham , and his Seed . He will be 1. His Shield . 2. His exceeding Great Reward . 3. A God to him , and to his Seed after him , by an everlasting Covenant . All the Covenant-Mercies promised by God to Abraham , may be referred to these particulars , How bounteous was God , in Making such Promises to Abraham ! How blessed was Abraham in receiving such Promises from God! All the Nations of the Earth , both Iews and Gentiles , shall fare the better for these Promises to Abraham , till the end of this world . First , Of those Covenant-Mercies which God will bestow upon Abraham and his Seed , viz. I. Divine Benediction , or , Gods Blessing of Abraham . This Mercy is the second as it is related in the text : but I rank it first , because in Order of Nature it is before all the rest , yea the cause and foundation of all the rest . Gods Blessing promised to Abraham is an Eminent and glorious Mercy : A well-head and fountain of Mercies . And it is laid down in four several Branches , or Degrees , viz. 1. That , God will bless Abraham , and Sarah his wife . 2. That , Abraham shall be a blessing . 3. That , God will bless his Blessers , and curse his Cursers . 4. That , in Abraham and his Seed all the families and Nations of the Earth shall be blessed . 1. God promised To bless Abraham , and Sarah his wife . q The LORD hath said to Abram , I will bless thee . Again , The Lord sware he would bless him ; r By my self have I sworn , ( saith the LORD , ) for because thou hast done this thing , and hast not withhold thy son , thine only son : That in blessing I will bless thee , that is , I will certainly , undoubtedly bless thee ▪ I will abundantly , plenteously bless thee ; I will heap blessings upon thee . Yea , s And God said to Abraham , As for Sarai thy wife , — I will bless her , and give thee a son of her ; yea I will bless her , and she shall be a Mother of Nations . Thus Gods Covenant with Abraham , brought Gods Blessing upon Abraham : and upon Sarai that was one flesh with Abraham . And those t whom God blesseth , shall be blessed indeed for ever . For clearing Gods blessing of Abraham , two Questions are to be resolved ▪ 1. What the Word [ Bless ] doth signifie ? 2. Wherein God Blessed Abraham ? Quest. 1. What the word [ Bless ] doth Signifie ? Answ. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barak signifies , u To bless , salute , offer a gift , Praise , Bow the Knee for honour sake : or , as Mercerus in Pagnin notes , Pleasantly to bend the knee or speech : as it were , To speak to one with bending the knee ; as is used in Prayer , Salutations , Gratulations , Valedictions . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eulogein , answering to this Hebrew word , signifies properly , To speak well of any person or thing . To Bless , in Scripture Phrase , is used chiefly in four severall senses . It signifies , I. To Praise , Commend , celebrate , give thanks , &c. with some confession or acknowledgement of excellency in , or Beneficence from that which we so bless . Thus we x bless God and his Name : when we extoll him , praise him , confess unto him his Excellencies or kindnesses . II. To wish well to any ; or to pray for the welfare and good of any . Thus 1. Parents bless their children , and families : wishing and praying for all good to them . As , y Noah blessed Shem and Iaphet : z Isaac blessed Iacob . a Iacob blessed his sons the twelve Patriarchs , and also the sons of Ioseph . 2. Pastors and Ministers thus bless the flock of God and his people , wishing and praying for all good to them . As b Melchizedeck blessed Abraham . c Aaron and the Priests blessed the people by vertue and obligation of their office . 3. People in this sort bless , with their Prayers and well-wishes their friends and Benefactors . As d Iacob blessed Pharaoh , who had been kinde to his son Ioseph , &c. e Rebecka's kindred blessed her . 4. Thus in a word we are to f bless our enemies that curse us and persecute us : we are to pray for them , &c. so shall we by imitation , be the children of our heavenly Father . III. To sanctifie , consecrate , or set apart to holy use . Thus g God blessed the seventh Day ; that is , sanctified it . Thus Christ h blessed the Bread and Cup in the Lords Supper . IIII. Finally , To bless signifies To bestow gifts or blessings , To do good to any , &c. Thus Jesus Christ is said i to bless the Jews , by turning them away from their iniquities . And the Gentiles are said k to be blessed , by receiving the Promise of the Spirit through Faith. In this sense God is said often l to bless the Creatures , to bless his people ; when of his bounty or free favour and Mercy , he bestows any blessings , benefits , or any manner of good things upon them . And thus here God blessed Abraham and Sarah by bestowing variety of Benefits and good things upon them . Dei benedicere , ( saith m one ) est benefacere . Gods blessing of us , is his well-doing to us . Men may wish and pray for all good to us , but are not able effectually to confer that good upon us : but actually and effectually God doth all good to us ; This is Gods way of blessing . Quest. 2. Wherein did God bless Abraham ? Answ. Wherein did not God bless Abraham ? What necessary Benefits and favours did God withhold from Abraham ? For , I. God blessed Abraham with a confluence of Temporall Benefits and mercies heaped upon him . As , 1. Great riches , n Abram was very rich in cattell , in silver and in gold . Hereupon Abrahams servant expressed it very well ; o The LORD hath blessed my Master greatly , and he is become great : and he hath given him flocks and herds , and silver and gold , and Menservants , and Maidservants , and Camels and Asses . 2. Singular dignity and Honour . Abraham was p a great man. The children of Heth , among whom he sojourned , acknowledged this , saying , q Hear us , my Lord ; Thou art d Mighty Prince amongst us . Hebr. Thou art a Prince of God amongst us . That is , An exceeding great and renowned Prince . And God promised him , r To make his Name great . 3. Prosperous success in his affairs . That expedition of his for the rescuing of his Nephew Lot , is a pregnant instance . For , s Abraham with 318. of his trained servants , pursued four Kings and their Armies , after they had subdued five Kings , and plundered Sodom and Gomorrah of all their goods and victuals , and among them had taken Lot and his goods . And Abraham scattered them , rescued Lot and other Prisoners , and recovered all his goods , and the goods of Sodom and Gomorrah . 4. A numerous posterity . God , not onely giving him t Ishmael by Hagar the bondwoman , who begat twelve Princes , and became a great Nation ; not onely giving him u other children by Ket●…rah after Sarahs death : but also giving him x Isaac by Sarah , when they were both past age of fruitfulness according to the course of Nature ; y in which Isaac , Abrahams Seed was called , of whom the Iewish Nation descended , and Christ according to the flesh came , and z with whom Gods Covenant was established . Herein God blessed Sarah as well as Abraham ; For , a Through Faith Sarah her self received strength to conceive Seed , and was delivered of a childe when she was past age , because she judged him faithfull who had promised . Therefore sprang there even of one , and him as good as dead , so many as the stars of the skie in multitude , and as the sand which is by the sea shore innumerable . 5. All necessary outward Benefits . For , b The LORD blessed Abraham in all th●…ngs . II. God blessed Abraham c with all Spirituall blessings in heavenly things in Christ , having eminently furnished him , 1. With Eminent d Faith. 2. With e Justification by Faith ; God imputing his Believing to him for righteousness . e And he believed in the LORD , ( that is , Abraham believed in the LORD , promising him a Seed numerous like the stars , wherein God had principal respect unto Christ , in whom both Iews & Gentiles became Abrahams true Seed ) and he , ( viz. the LORD ) imputed that to him unto righteousness . This Justification by Faith is one of the great Mysteries intended to be revealed in this Foederall Dispensation , most necessary to Salvation . Of this I shall hereafter speak at large in Aphorism V. of this Chapter , touching the end and Scope of this Covenant-Expressure . 3. With admirable f Hope . 4. With Singular g Obedience to God , and to his Commands . 5. With wonderfull h Self-deniall . 6. With a i Spirit of Supplication . 7. With a religious disposition of Soul , for the pious k Governing of his family in the way of the Lord. 8. And in a word , With a Blessed l Covenant , assuring him , That Christ should be his blessed Seed , and the LORD would be his God. And consequently that in and with them , all things should be his . Thus the Lord God ▪ blessed Abraham and Sarah , efficaciously and abundantly : by accumulating upon them all Mercies Temporall and Spirituall . Hence , 1. See how punctuall and plentifull the Lord is in performance of his Covenant and Promise . He promised to blesse Abraham : and he blessed him really , he blessed him abundantly ; He m will not , he n cannot suffer his faithfulness to fail . With what confidence may we clasp and cling unto his Promises , if we be the heirs of Promise ! 2. Behold here what a vast difference there is betwixt Gods blessing and mans blessing . Man blesseth by well-wishing ; God blesseth by well-doing to us . Man blesseth by praying for blessings wanted : God blesseth by performing blessings promised , and prayed for . Man blesseth ineffectually : God blesseth efficaciously . 3. Gods Blessing is a rich Inheritance . It brings all things into his peoples bosomes : both Temporals and Spirituals . It every way enriched Abraham : and will every way enrich all Abrahams faithfull posterity . And what they have as the fruits of Gods blessing , is double sweet . In this respect , o A little that the righteous hath , is better than the much Mammon of many wicked . What they have is not onely with Gods leave , but with his love . The same things for substance wicked men may have , but with Gods Curse . God may give them in his anger , and take them away in his wrath . This the first branch of Gods Benediction promised . 2. God Promised , That Abraham should be a blessing . Saying , p And thou shalt be a Blessing . This is diversly interpreted by Expositors . 1. Some take it exegetically to be an Amplification of the former Branch , I will bless thee : And thou shalt be a blessing . That is , Thou shalt be eminently blessed : The abstract being put for the concrete , for the greater Emphasis and Augmentation of the Promise . As , a very honest man , is stiled Honesty it self : A very learned man , is called Learning it self : So here Abraham should be such a singularly blessed man , that he ▪ should be even a Blessing it self . But this interpretation seems somewhat too much to diminish the force and intent of the Phrase . Thou shalt be a blessing , is more then thou shalt have a blessing . 2. Some understand it Actively , That Gods blessing should not limit , terminate and confine it self onely to Abrahams person , but it should be from Abraham q extended to all his Seed , whether among Jews or Gentiles , through Christ that was then in Abrahams loynes . Abraham as Progenitor of Jesus Christ the blessed Seed , should be a special means of blessing all that should be blessed . But this Exposition , though in it self it be pio●…s , and have a Truth in it , yet seems not so suitable here : because the fourth Branch of this Divine blessing promised to Abraham , peculiarly sets forth the diffusion of blessing and blessedness from Abraham and his Seed to all families and Nations : as after will appear . This also r Calvin hath well noted . 3. Some s Expound it Abstractly and exemplarily ; That Abraham should be so singularly and eminently blessed , even to all mens Admiration , That they shall take Abrahams person for a Pattern or example of blessing themselves or others ; wishing that they may be blessed with Abraham , that Abrahams blessing may come upon them and theirs ; that they may be blessed with Abrahams Blessing , as the eminent desirable blessing : To this effect Calvin and Pareus , yea and the Iews themselves expound it , as Pareus notes . And thus Isaac blessed Iacob going to Padan-Aram ; t God Almighty bless thee , and give thee the blessing of Abraham , to thee , and to thy Seed after thee . 4. Finally , u some had rather understand this Phrase Concretely , but so as herein the efficacy and constancy of Gods blessing upon Abraham is shewed . I will bless thee , And thou shalt be a Blessing : As if he should say ; I will bless thee , and thou shalt be blessed , in thee shall the ●…lessing be established , and perpetuated , never to be revoked , repealed or taken away . Thus that form of Phrase is used in Iacobs blessing , x I have blessed him ( said Isaac ) and he shall be blessed . That is , his blessing cannot be retracted or recalled : Isaac y would not repent , or alter his minde , about this blessing of Iacob , though Esau sought it carefully with tears . And in this sense it is not onely a Ratification , but a notable Amplification of Abrahams blessing . These two last interpretations are preferred before the two former . The judicious Reader may take his choice . In my judgement the fourth seems most apposite and genuine . Chrysostome also inclines this way , saying , z Here 's a great weight of the Promise . I will make thee saith he , a great Nation , and I will bless thee , and I will make thy name great . I will not onely make thee a great Nation , and extoll thy name : but I will bless thee : and thou shalt be blessed . Beloved , think it not to be a Tautology , and the same thing to be spoke twice , when it is said ; I will bless thee , and thou shalt be blessed . For , saith he ; I will vouchsafe thee such a blessing , as shall be extended to all ages . For thou shalt be blessed , so that every one shall count it matter of great honour to have familiarity with thee . So he . Hence : 1. How blessed was Abraham ! Not onely Divinely blessed , but double-blessed , firmly and fixedly blessed . Happy they , that as children of Abraham shall share with him in his blessing . 2. How peremptory and immovable is God in his blessing ! a With him is no alteration , or shadow of turning . b Whom or what he blesseth , shall be blessed for evermore . This the second Branch of Gods blessing promised . 3. God promised to Abraham , c To bless his blessers , and to curse his cursers . As great Princes sometimes make leagues Defensive , and Offensive , Coven●…nting to have the same friends and foes : So here God strikes alike league and Covenant with Abraham ; God and Abraham will have the same friends and foes . O wonderfull familiarity , benevolence and condescension of God towards Abraham ! d Children ( as Chrysostome well notes ) scarce shew such respect to their Parents , as to have the same friends and foes with them : but here God stoops so far to Abraham as to bless his blessers , and curse his ●…ursers . Here ▪ are in these words two things observable in reference to Abraham ; the one Imply'd , the other Expressed . 1. It 's imply'd , That as Abraham should have friends in the world , so he should have foes : As some would bless him , so some would curse him . Yet ( as e Pareus notes hence ) he should have more friends then foes : More to bless him then to curse him . Inasmuch as it is said plurally , I will bless thy blessers , : but singularly , and curse thy curser . Abraham himself could not have all men to bless him , speak well of him , love him : nor should Abraham have all men to curse him , speak ill of him , revile him , hate him . He should have his share and lot in both . Blessers to encourage him , Cursers to exercise him . Friends for his Comfort : Foes for his Caution . 2. It 's express'd and promis'd , That God will bless his blessers , and curse his curser : God will side with Abraham , will take his part still . By blessing his Blessers , he will encourage many to love , bless , and befriend Abraham : and By Cursing his Curser , he will deterr many from hating , cursing and opposing Abraham . Men perhaps might curse Abraham , and yet their curse not hurt Abraham : but God will curse them , his curse shall hit and hurt them . See this fulfilled ; f Pharaoh takes Sarai , Abrams wife from him ; but God plagued Pharaoh and his house with great plagues , because of Sarai Abram's wife . g Abimelech also King of Gerar , in like sort took Sarah Abrahams wife , but had not come neer her . Yet God said to Abimelech in a dream , Thou art a dead man for the woman which thou hast taken , for she is married to an husband . Besides , — The LORD had fast closed up all the wombes of the house of Abimelech , because of Sarah Abrahams wife . Thus the Lord sided with Abraham , and became a foe to his foes . Nor is this Promise to be restrained onely to Abrahams Person ; but to be extended also to Abrahams Seed and Posterity , whether Jewish or Christian. We may hence ( thinks h Calvin ) collect a common Doctrine ; That God will bless his peoples friends ; curse and take vengeance of their foes . Abrahams Seed as well as Abraham , shall have not onely friends , but foes also in the world . But God will be a friend to their friends , a foe to their foes . Here consider 1. That this is so . 2. Why this is so . 3. What inferences may hence result . That this is so , is clear by the experience of Abrahams Seed in all ages . For. 1. Abrahams Naturall Seed the Iews have found God thus taking their parts ; as a friend to their friends , as a foe to their foes ; holy Scriptures abound with Instances . How did God bless i 〈◊〉 for entertaining Iacob ! k Potiphar , for his kinde using and 〈◊〉 of Ioseph ! l The Egyptian Midwives , for saving the 〈◊〉 ●…enchildren alive , though King Pharaoh had commanded them to kill them ▪ &c. Contrariwise , How did God curse and plague m 〈◊〉 and the Egyptians with many sore ▪ judgements , at last killing all their First-born , and overwhelming Pharaoh and his whole host in the Red-Sea , for their oppression and cruelty to Israel , killing of their Male-children , and refusing to let Israel go ? How did God fight ag●…inst n Amalek , o Sihon King of the Amorites , p Og the King of Bashan , q Midian , and against r all the Kings and Kingdomes of Canaan , for fighting against Israel ? How did the Lord set himself as an enemy against the s Assyrians , t Babylonians , and u Edomites , for their enmity and cruelty against Gods people of Israel and Iudah ? Though their enemies were x as four horns , pushing and scattering Judah , Israel and Jerusalem : yet God had his four Carpenters to break these horns and fray them away . 2. Abrahams Christian Seed , whether of Iews or Gentiles after Christ , have the Lord also with them , blessing their blessers , cursing their cursers : a friend to their friends , an enemy to their enemies . y Christ takes all kindnesses to his Disciples and righteous members , as done unto himself ; and promises to reward them as if they had been done to his own person . And contrariwise , z God will avenge his own Elect of their Adversaries speedily : and a It is a righteous thing with God to recompence tribulation to them that trouble his people . When Saul was persecuting the Primitive Church , Christ takes it as done unto himself : and cals to him from heaven , saying , b Saul , Saul , why persecutest thou me ? I am Iesus whom thou persecutest . All c neglects of Christs Members , Christ counts neglects of himself , and will accordingly reward them at the great day . Especially he will set himself against the bloody Romish Babylon , for her bloodiness against his Saints and Martyrs . d She hath b●…en drunk with the blood of the Saints , andwith the blood of the Martyrs of Iesus , e And in her was found the blood of Prophets , and of Saints , and of all that were slain upon the earth . Therefore her sentence from Christ is ; f Reward her even as she rewarded you , and double unto her double according to her works ; in the cup which she hath filled , fill to her double . Why this is so ; viz. Why the Lord will be a Friend to his peoples friends , and a foe to their foes , may be thus cleared . This comes to pass , 1. From the Truth and faithfulness of Gods Covenant and Promises to this Effect ▪ God g hath here covenanted this to Abraham . And elswhere he hath made many like Promises to Abrahams Seed , even to all Gods people : whether Iewish or Christian. This is h promised to Iacob , in Isaacs propheticall blessing . Balaam being hired to curse Israel after they came out of Egypt , contrary to his desire thus prophecied of their blessing ; i Blessed he that blesseth thee , and cursed he that curseth thee : Thus the Promise runs in reference to Iudah and erusalem ; k Behold I will make Jerusalem a Cup of trembling unto all the people round about , when they shall be in the siege both against Judah and against Ierusalem . And in that day will I make Ierusalem a barden●…ome stòne for all people ; all that burden themselves with it shall be cut in pieces , though all the people of the earth be gathered together against it , &c. l And this shall be the plague wherewith the LORD will ●…mite ▪ all the people that have fought against Ierusalem : Their flesh shall consume away while they stand upon their feet , and their eyes shall 〈◊〉 away in their holes , and their tongue shall consume away in their mouth . m Scripture abounds with promises of like Nature . Now God that promiseth , is an eternal and unchangeable Truth , and n cannot lye . 2. From the justice and righteousness of God. Gods people side with God against all : Are friends to his lovers , and foes to his haters : as o David : and others . Yea p for Gods sake , they suffer many indignities and persecutions from the wicked world . Consequently it is just with God , in a way of retaliation and remuneration according to his promise , ( promittendo , se fecit debitorem , ) to side with his people . q It is a righteous thing with God to recompence tribulation to them that trouble you . 3. From the neer Relation whereinto they are brought with God and Iesus Christ. The Lord is their God , and they are his people . s He is their Father ; and they are his sons and daughters , his first-born . t He is their husband ; and they are espoused to him . Jesus Christ is their u Head ; and they his mystical body and members . As therefore the Father sympathizeth with his children , the Husband with his wife , the head with the members : So God and Jesus Christ as it were sympathize with the Saints , in reference to friends or enemies . Friends or foes to them , are friends or foes to God and Christ. Hence the LORD told Pharaoh by Moses , x Israel is my son , my first-born . And I say unto thee , Let my son go , that he may serve me : but if thou refuse to let him go ; behold , I will slay thy son , thy first-born . Hence Christ the Head in Heaven being persecuted in his members on Earth by Saul , cals to him ; y Saul , Saul , why persecutest thou me ? — I am Iesus whom thou perfecutest . Hence , at last day Christ z will reward the friends and foes of his brethren , his members , as if they were his own friends or Enemies : even from the neerness of their Relation to him . 4. From the dearness of affection which the God of love bears unto them . He peculiarly loves , tenders , pities and esteems his people above all the people of the world . No a father can so pity his children , no mother can have such Compassion upon her tender sucking babe : as the Lord hath over his people . They are his b peculiar treasure : his c jewels : as d the apple of his eye . Hence it is that the Lord is very jealous over his people , sensible of their wrongs , makes their Quarrels his own , their Enemies his Enemies , &c. saying , e He that toucheth you , toucheth the apple of mine eye . And that is a most tender part , impatient of the least injury . Elsewhere ; — f I gave Egypt for thy ransome , Ethiopia and Seba for thee . Since thou wast precious in my sight , thou hast been honourable , and I have loved thee : therefore will I give men for thee , and people for thy life . Inferences hence . Will the Lord be a friend to his peoples friends , and a foe to their foes ? Will he bless their blessers , and curse their Cursers ? Then , I. Surely g God is Good to Israel , to all that are upright in Heart . He smiles upon their friends , he frowns upon their foes . He blesseth their blessers , he curseth their cursers . He loves their lovers , he hateth their haters . He takes their part , he pleads their cause , He imbarks himself in their Quarrels , He maintains League with them both Defensive and Offensive . Hereby he increaseth their friends , and diminisheth their Enemies : whilst he suffers none that do them wrong , to scape unpunished ; nor suffers any that show them kindness , to go unrewarded . Now if he be such a friend to his peoples friends : what a friend is he to his people themselves ? II. How dangeronsly do they act , that by word or deed set themselves against Gods people ! Many there are that h hate , revile , curse , persecute , and do all manner of evill against them , for Gods sake , for Christs sake : As i Ishmael , k Cain , l Esaù , &c. But let such tremble ; They in so doing fight not against them only , but against God also , who is on their side . Nay they set themselves chiefly against God and Jesus Christ : if against them , because they are Gods. They m kick against the pricks . They dash themselves as potsheards against a rock , that will grind them to powder . They revile and curse the godly : but God curses them . They curse n causelesly , and their curse comes not , yea God turns it ( as o once Balaam's ) into a blessing : but God curseth them justly , and they shall be cursed . What madness is this ! they are foes to Gods people ; and so engage the dreadful and Almighty God to be a foe to them . There 's p no escaping of his wisdome , no q withstanding of his power , no r enduring of his wrath . III. How prudently do they provide for their own welfare , that become friends to Gods people ! Hereby they become best friends to themselves , whilst they engage God to be their friend . Not the least good word , not the least kindness , though but a Cup of cold water , towards Gods people , because his people , shall lose his reward . Oh what Promises are made to them that t Consider Gods poor afflicted weaklings , such as David sometimes was . u Be wise therefore , O ye great ones of the world . Do not curse , but bless ; do not hate , but love ; do not harm , but help the Lords dear ones , because his . Then the Lord will count all as done to himself , and will much more remunerate your kindnesses into your own bosomes . IV. What sing●…lar Comfort and encouragement is this to all the Lords people , against all that hate , curse , oppose , or any way persecute them ! x The Lord is on their side , why should they fear what flesh can do unto them ? He will hate their haters , curse their cursers , persecute their persecutors . Are they many ? As the Prophet said , y There are 〈◊〉 with us then with them ▪ Are they crafty ? The Lord z can infatuate all their Counsels . Are they raging and terrible ? The Lord is the terrour of the world : Heaven and Earth tremble at his presence . Are they mighty ? a The Lord on high is mightier then the noyse of many 〈◊〉 yea then the mighty waves of the Sea. b Who art thou that thou shouldst be afraid of a man that shall dye , and of the son of ma●… that shall be ▪ made as grass , and forgettest the Lord thy maker , c thy shield , thy tower of defence , thy deliverer , thy glory , and thine eternal excellency ? This the third branch of Gods blessing promised . 4. Finally , God Covenanted with Abraham , and promised , d That in him and in his Seed all the Nations and Families of the Earth should be blessed . This is the fourth branch of the Divine Benediction assured to Abraham : the Glory and Excellency of all the rest . It surpasseth them chiefly two ways , viz. 1. In the Extent thereof . The three former seem to be more peculiarly directed and limited to Abraham's person : but this is extended to all the Nations and Families of the Earth . 2. In the Foundation of it . Those three are promised to Abraham , but no foundation , or Mean of Conveyance , is at all mentioned , whereby Abraham should come to enjoy them : But this branch of the blessing is founded and bottomed upon Abraham and his Seed ; that is , e upon Iesus Christ Abraham's Eminent Seed ; He the glorious Mean , through and by whom this blessing shall be effectually conveyed to all the Nations and Kindreds of the Earth . For though it be sometimes said of Abraham ; f And in thee shall all families of the earth be blessed . And again ; g All the Nations of the Earth shall be blessed in him . Yet in other places it is said ; And in thy ▪ Seed shall all the Nations of the Earth be blessed : And thus both to h Abraham , Isaac , and k Iacob . And this to let us See that Abraham's Seed should make all Nations & Families of the Earth blessed , and not Abraham's person otherwise then in and for his Seed Jesus Christ then in his loyns , and in fulness of time to descend of him according to the flesh . And thus the New Testament plainly expounds it of his Seed , and that l Seed Iesus Christ. And this is that m Gospel , which , the Holy Ghost tels us , was preached to Abraham . So then , All the Nations and Families of the Earth shall be blessed in Abraham and in his Seed . For clearing of this , Consider ; 1. What this Blessing , or Blessedness is , which is here promised . 2. In or through whom this blessing is to be performed . 3. How all the Nations and families of the Earth shall share in this Blessing . ( 1 ) What this blessing , or Blessedness is , which is here Promised . For understanding this , Remember what was formerly spoken touching the Sense and several Acceptations of the word n Bless : and note that here Blessing is to be taken in the fourth ▪ and last sense ; Gods blessing of any , is Gods well-doing to them . Here then this Blessing or Blessedness in the General denotes All that good , all those Benefits , Mercies , Favours , &c. which God in Christ will bestow upon the Nations and Families of the Earth . More Particularly this Blessing or Blessedness comprehends All Spirituals , and All Temporals . I. All Spirituals ; concerning Grace , or Glory . o God the Father of our Lord Iesus Christ hath blessed us ( saith Paul ) with all Spiritual Blessings in heavenly places , ( or , heavenly things ) in Christ. And Peter saith ; p According as his divine power hath given unto us all things that pertain to life and godliness : that is , to godliness here , and eternal life hereafter . Now the Scripture notably informs us what these Heavenly , Spiritual Blessings are which the Nations and Families of the Earth obtain in ●…braham's Seed Jesus Christ , viz. 1. Redemption from the Curse of the Law due for mans sin , by Christs becoming a curse for us . q Christ hath redeemed us from the curse of the Law , being made a Curse for us ; for it is written , Cursed is every on that hangeth on a Tree : That the blessing of Abraham might come one the Gentiles through Iesus Christ. And again ; r When the fulness of time was come , God sent forth his Son made of a woman , made under the Law , to redeem them that were under the Law. The first Adam by Sinning involved all under the Curse : The last Adam by suffering and becoming a Curse for sin , hath redeemed us from the Curse , and made us blessed . 2. The Participation of the Spirit of God long ago promised in Christ. s Christ hath redeemed us from the Curse of the Law , being made a Curse for us : — That the blessing of Abraham might come on the Gentiles through Iesus Christ : That we might receive the Promise of the Spirit through Faith. This place is obscure . And Interpreters by their divers senses darken it . To me this seems to be the Apostles Meaning , as to our present purpose , Christs Redemption of us from the Curse , is here described , Partly By the manner of it , viz. Christ being made a Curse for us . Partly by the effects , or fruits of it : More General , That the blessing of Abraham might come on the Gentiles through Iesus Christ ; More Particular , That we might receive the Promise of the Spirit through Faith. The Promise of the Spirit being an Eminent branch of the Blessing of Abraham . By Spirit , I understand not only the extraordinary miraculous gifts of the Spirit , which many in the Primitive times received : but also and especially the ordinary and filial fruits of the Spirit , as Grace , Adoption ; &c. By the Promise of the Spirit I understand not Spiritual Promises , as t Pareus expounds it : But rather , by a kind of Hebraism , I understand with u Beza , The Promised Spirit , which is elsewhere stiled Metonymically , x The promise of the Father ; that is , the father's singular Promised blessing , the Spirit . And , y The Promise of the Holy Ghost , which Christ , being by the right hand of God exalted , had received of the Father . This Spirit was z frequently promised under the Old Testament : but most fully accomplished under the New. Under the Old Testament the same spirit was bestowed upon Gods elect , but not so plenteously and clearly , as under the New. 3. Conversion from Sin and Satan , unto God. The same in Substance with Effectual Calling , Regeneration , Renovation , and Sanctification . This a special branch of Abraham's blessing in Christ. Hence Peter said to the men of Israel ; a Ye are the children of the ▪ Prophets , and of the Covenant which God made with our Fathers , saying unto Abraham , And in thy Seed shall all the kindreds of the Earth be blessed . Unto you first , God having raised up his son Iesus , sent him to bless you , in TURNING away every one of you from his iniquities . Where its clear , That the blessing promised in Abrahams Seed , had its accomplishment in Christ : And that the Actual efficacy of this blessing consisted in Conversion of Jews first , and Gentiles afterwards from their iniquities . 4. Adoption into the family of God. In Christ Abraham's Seed , we become Gods children . Christ redeemed us from Bondage and slavery , to liberty and Sonship . b When the fulness of time was come , God sent forth his Son made of a woman , made under the Law , To redeem them that were under the Law , that we might receive the Adoption of Sons . Iohn highly admires this priviledge , and Gods love therein ; c Behold what manner of love the Father hath bestowed upon us , that we should be called the Sons of God. Nor can it be enough admired : Seeing with this Adoption , we receive Christs filial Spirit of Supplication , d crying Abba Father ; and e witnessing with our Spirits that we are the sons of God. And Seeing with this Sonship f we have heirship and Coheirship with Christ. 5. Justification through Faith. This is an high degree of Abraham's blessedness promised to the Nations . g The Scripture foreseeing that God would justifie the Heathen through Faith , preached before the Gospel unto Abraham , saying , In thee shall all Nations be blessed . So then they which be of Faith , are blessed with Faithful Abraham . Hence it is evident , That the Gentiles justification by faith , is part of the blessedness promised the Nations in Abraham and in his Seed . They that have their sins pardoned , and their persons accepted as righteous , are Blessed indeed . David speaks emphatically ; h Oh the blessednesses of him whose transgression is forgiven , whose sin is covered ! Oh the blessednesses of the man unto whom the LORD imputeth not iniquity . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashre , implyes thus much . 6. Foederal Relation to , and Communion with God. Abraham had the LORD to be i his God in Covenant , and Communion with him thereupon : In like sort all Abraham's Seed of what Nations or families soever throughout the earth , shall have the k same Relation to God , and Communion with him . And both Abraham and all his Seed throughout the world , are blessed in having this Covenant-Relation to God , and Communion with God. For , l Happy is that people whose God is the LORD . 7. Finally , Glorification in the Highest Heavens for evermore . Abraham is glorified in Heaven already : And his Seed out of all nations m from the East , and from the West , and from the North , and from the South shall sit down with Abraham in the Kingdom of God ; shall be received into n Abraham's bosome . And then shall the Happiness of Abraham , and of all his seed , whether of Iews or Gentiles , be fully compleated , in the immediate o vision and fruition of God face to face for evermore . And this their Glorification is a degree of Happiness flowing from all the Former . And thus , this blessedness comprehendeth all Spirituals . II. All Temporals ; which are annexed as Appurtenances and Additionals unto Spirituals . p Take no thought , saying , what shall we eat ? or what shall we drink ? or wherewith shall we be clothed ? ( for after all these things do the Gentiles seek ) For your heavenly Father knoweth that ye have need of all these things : But Seek ye first the Kingdom of God , and his righteousness , and all these things shall be added unto you ; shall be added as surplusage , overplus and vantage into the main bargain or Agreement betwixt God and us . Jesus Christ is the best of all blessings , and the fountain of all mercies : When God gives him , he will stick at nothing , They that want not Christ , shall never want any Heavenly or Earthly blessing , so far as God sees it q good for them . r He that spared not his own son , but delivered him up for us all , how shall he not with him also freely give us all things ? To this effect the Apostle testifieth , that s Godliness is profitable to all things , having Promise of the life that now is , and of that which is to come . All temporal mercies are reached out to Gods Covenant-people in the hand of a Mediatour , and swim to them in the blood of Jesus Christ. This is the Blessing , or Blessedness here Promised . ( 2 ) In , or through whom this blessing is to be performed , may be thus in brief resolved . Some texts say , t In Abraham : but others , u In Abraham's Seed : that is , Both in Abraham and His Seed , shall this Blessing be performed . In Abraham for his Seeds sake , then in his loyns : But in Abraham's Seed , Jesus Christ , for his own sake , and through the influence of his own merit and grace . And therefore it is very observable , That this Promise , x In thee shall all the families of the Earth be blessed , is aftewards explained by other words , y In thy Seed shall all the Nations of the Earth be blessed ; and is in the New Testament thus alleadged and expounded , z And in thy Seed shall all the kindreds of the Earth be blessed ; And elsewhere , a In thee shall all Nations be blessed . From which passage it is clear , That by [ Abraham ] we are chiefly to understand Abraham's Seed , Iesus Christ : And by [ all the families of the Earth ] we are to understand , all the Nations of the Earth . They all shall be blessed in Christ : that is , through Christ , or for Christ. Or , in Christ ; that is , All Nations being implanted into Christ Abraham's Seed by Faith , shall in him by Faith partake the blessing . They must first have unio●… to Christ by Faith , and then Communion with him in the blessing : b They must first by faith become his Seed , and then be blessed as his Seed , as the Apostle intimates . So then the blessing of Abraham comes on the Gentiles through Jesus Christ , Meritoriously and Efficaciously ; and through Faith in him , instrumentally . ( 3 ) How all the Nations and Families of the Earth may be understood to share in this Blessing of Abraham through Christ by Faith , needs explication . For , if all Nations and Families be blessed in Christ : then it may seem , they are all redeemed ▪ by him , and shall all be actually saved by him . But this is contrary to many Scriptures . This may be cleared 1. Negatively , and 2. Affirmatively . Negatively , thus . 1. By [ all the families and Nations of the Earth , ] we are not to understand all Families and Nations before Christs Incarnation . For till then , the Gospel was not preached to any Nation besides that one Nation of the Iews . All others Nations till then were passed by , neglected and suffered to perish in their ignorance and unbelief : except some few Proselytes of the Gentiles that came and joyned themselves in Religion to Abrahams people the Jews . 2. By [ all families and nations of the earth ] We cannot understand that they all even after Christs Incarnation should joyntly at one and the same time receive the blessing of Abraham in Christ. For , the Gentiles have been called and converted by degrees successivley , and in severall times and ages . Some of those that were converted , and became thereby blessed , in the Apostolicall times , are now swallowed up with Judaism , Turcism or Paganism . And who knows but that yet there remain some Nations and Families to be called , as Indians , &c. which perhaps were never converted ? 3. Nor can we [ by all families of the earth ] understand in a restrained sense all Housholds even of those Nations that are called to the outward imbracing and profession of the Faith : Much less all and singular individual persons in those families . For both Scripture and all Experience is repugnant thereunto . There being many Housholds within Christian nations , wherein no one person for many ages together hath given any good testimony of Faith or Godliness . And the most religious Families having some in them irreligious , unbelieving , in their naturall cursedness , without all supernatural blessedness . As of old , there was a c Cain in Adams family ; A d Cham in Noahs family ; an e Ishmael in Abrahams ; an f Esau in Isaac's ; an g Absalom , h Adonijah , &c. in Davids ; a i Iudas in Christs family : Even so it is with the best Christian Families to this day . Affirmatively , thus , 1. By [ all the families of the earth ] understand All the Nations of the earth . For , thus this is expounded , both in k Old , and l New Testament . And this need not seem strange , by Families to understand Nations : because by particular persons and families of old , Nations were planted and replenished ; as is clear in the m sons of Noah and their families , by whom the lands and nations were divided and denominated . And of the sons of Iapheth it is said , n By these were the Isles of the Gentiles divided in their lands ; every one after his tongue , after their families , in their Nations . And of all the families of Noahs three sons , it is said , o These are the families of the sons of Noah , after their generations , in their Nations , And by these were the Nations divided in the earth after the flood . No wonder therefore that in the next Chapter save one in the History of Genesis , p God promised blessedness to the Nations of the earth , under the Notion of Families , Families being little Nations : and Nations being great Families . 2. All these Nations of the Earth come to share in Abrahams Blessing in these last ages of the world from Christs Incarnation till the judgement day , q by Faith in Jesus Christ the blessed Seed , revealed to them through the preaching of the Gospel . For , after Christ , r the Gospel is to be preached to all Nations , before the end come . And s the fulness of the Gentiles must come in , before the Jews be called to Christ , and then all Israel shall be saved . As therefore any of the Gentilish Nations receive the Gospel , and therein Christ by Faith : So in and with Christ they receive the blessing of Abraham in all Temporals and Spirituals . 3. Though divers whole Nations do visibly receive and profess Christ tendered in the Gospel , and in that regard become Abrahams Seed visibly : Yet very few of them do really and truly receive Christ by saving Faith ; t many beeing called , but few chosen . And therefore how few of those Christian Nations do really partake the full blessing of Abraham to Salvation ; though visibly they do enjoy not onely many temporal , but divers Spiritual Priviledges among Abraham ; true children ! Notwithstanding such Nations are said to be blessed with Abraham , because many in them are the true Seed of Abraham . The better , though the lesser part , denominates : As a glass of liquor , wherein is le●…s wine than water , is called a glass of Wine . These things duly considered , The blessedness of all Nations of the Earth in Abrahams Seed Jesus Christ , doth not at all countenance that opinion of their universall Redemption , or universall Salvation . ( 4 ) Inferences hence . Did God Promise , That all the Nations of the Earth should thus be blessed in Abraham , that is , In his Seed Iesus Christ ? Then , I. How great honour and dignity was hereby cast upon Abraham ? All the Nations of the earth should be beholding to him , should fare the better for him , should be blessed in him and in his Seed . That Christ should come of Abraham naturally , was great honour : That in Christ his eminent Seed all Nations should be blessed supernaturally , was double Honour . This honour God u promised to Abraham of meer grace ; and yet he made this an honorificall and grat●…itous x remuneration of his Faith and obedience . Who ever lost by his Faith and obedience ? II. Promises of Spirituals and Eternals were made to the Fathers under the Old Testament , as well as of Temporals . Here God promiseth not onely to bless Abraham , but all Nations in him , and that through his Seed Christ. Is Christ a temporall blessing ? Is the blessing of the Gentiles through Christ a meer Temporall blessing ? Temporals are included in the blessing , but Spirituals and Eternals are the head and chief glory of the blessing , as hath been formerly explained . They then that appropriate all the Spiritual Promises onely to the New Testament , and think that God promised to the Fathers of old neither the Eternal inheritance , nor the donation of the Spirit , &c. but onely some earthly mercies pertaining to this present life ; do greatly err . The y Faith of Abraham and the Patriarchs of old looked beyond this world , and all the glory of it , to Spiritual and eternal injoyments . And this promise of Blessing made to Abraham was as it were the foundation of all the Promises which are accomplished under the New Testament , ( as z Rivet well observes ) For , therefore a Christ hath redeemed us from the curse , &c. That the blessing of Abraham might come on the Gentiles through Iesus Christ. The same Spirituals for Substance were promised under the Old Testament , that are under the New ; though not with the same fulness and clearness . III. The Gospel was anciently preached even unto Abraham . The Gospel is the Doctrine of Gods saving lapsed Sinners by Iesus Christ. This is not a novell , but an Ancient , an b everlasting Gospel . c 430. years elder then the Law at Mount Sinai . d The Scripture foreseeing that God would justifie the heathen through Faith , preached before the Gospel unto Abraham , saying , In thee shall all Nations be blessed . Those persons then that reject the Old Testament , do most ignorantly and profanely reject the Gospel of God. For the old Testament is full of Gospel : Reveals e the first Gospel that ever was preached to sinners : and after the Fall , is all Gospel , if rightly understood . IIII. The riches of Gods grace and loving kindness to lost man are wonderfull . When all mankinde were lost in Adam , it had been glorious mercy and grace , if the Lord had saved but one Nation , yea , but one Family , of all those lost creatures : but that he extended his Blessing and Salvation to all the Nations of the earth in Jesus Christ , here 's Mercy upon Mercy , here 's Grace upon Grace . V. One great Cause why so many Nations of the Gentiles , and ours among the rest , are partakers of Iesus Christ , and in him of the blessing of Abraham by the Gospel , is Gods Promise to Abraham , and to other the Fathers of Old. God that promised , f cannot lye : is fully g able to perform whatsoever he promiseth ; Yea such his Truth and faithfulness , he cannot chuse but make them good . No length of time can make them void . England and all Christian Nations at this day may confess this . Their present happiness in Abrahams Seed , flows from the faithfulness of this old Promise to Abraham . Oh therefore let us clasp fast the Promises of God in the armes of Faith , not staggering through unbelief : For his Promises shall never fail . All the Nations of the Gentiles by vertue of this and like Promises , shall first or last be called and converted to Christ , and be blessed in Christ. Pray we that they may be accomplished in his time : and i bless we the Lord for fulfilling them upon England , or other Nations . VI. The Happiness of all the Nations of the earth is founded upon Abrahams Seed Iesus Christ , and their enjoyment of him . They shall be blessed in him , not out of him : with him , not without him . It is not multitude of people , confluence of wealth and honour , strength of fortifications by land or sea , depth of wisdom or counsel , valour or resolution of Armies , leagues or confederacies with neighbouring Princes or Nations , nor all the accumulations of worldly glory and greatness that can make a Nation happy , without Jesus Christ this blessed Seed of Abraham : But Jesus Christ himself alone , without all these sublunary and earthly shadows , without all these magnifi'd and adored nothings , makes Nations and peoples truly and eternally blessed , both in this and the world to come . This is most evident upon these ensuing Considerations . For , 1. The Jewish Nation , ( which , till Christs Incarnation , was the onely happy Nation in the world ) was principally happy in this ; k That they had the Ordinances and Oracles of God peculiarly committed to them , wherein Jesus Christ was tendered to them by Covenants , Promises , Sacraments and Types , till the fulness of time came ; And that when the fulness of time was come , and Christ actually took flesh of them ; l Unto them first , God having raised up his son Iesus , sent him to bless them , in turning away every one of them from their iniquities . So that Christ Promised , and Christ Exhibited to the Iews was their Happiness , and m their Glory . 2. The Jewish Nation n by rejecting and murdering the Lord Iesus , and by persecuting his Prophets and Apostles , have the wrath of God come upon them to the uttermost . They have lost the Gospel and Kingdom of God , are rooted out of their own Land , and miserably scattered up and down the world as an Headless vagabond hated and cursed people , above all the people of the earth . 3. All the Nations of the Gentiles are in most miserable condition whilest destitute of Christ Jesus . For whilest they are o Christless ▪ they have no Church , no Covenants of Promise , no hope , and are without God in the world . Yea , whatever they are , or have , in other regards , yet in Gods account , whilest they have not Christ , p they are not a people , have not obtained mercy . All mercies are as no Mercy , till Christ be enjoyed that Mercy of Mercies . 4. The Nations and people of the Gentiles , though in themselves never so miserable , yet when they are enabled by Faith to receive Jesus Christ preached and tendered to them in the Gospel , q they in and through Iesus Christ receive the blessing of Abraham , as well as the Iews of old . Then r They that were afar off are made nigh by the blood of Iesus . They that were foraigners and 〈◊〉 , are now fellow-citizens with the Saints ; and of the houshold of God. They s that were not a people , are now the people of God. They that had not obtained Mercy , now have obtained Mercy . And are become a chosen generation , a royall priesthood , an holy Nation , a peculiar people . And as t they are blessed in all Spirituals in heavenly things in Christ : So u all temporals are added unto them . 5. All Nations and people that either reject or set themselves against Iesus Christ , they do but forsake their own Mercy and Felicity , and involve themselves in ruine and destruction . Christ saith of such ; x Bring them hither , and slay them before me . He y will break them with a rod of iron , and dash them in pieces like a potters vessell . Upon this account Jesus Christ z that stone cut out of the Mountain without hands shall break in pieces the image , even the four grand Monarchies of the world , and utterly destroy a the whore , the beast ; and salfe Prophet . And how are the Nations that have Apostatized from Christ , swallowed up with all ruine and desolation . Oh that England and the annexed Dominions would at last be wise and consider , that Happiness or Misery , weal or wo will be their assured portion , according to their Owning or Disowning of Jesus Christ his Truth and Wayes . Wo , wo , unto us , if Iesus Christ once depart away from us . VII . Finally , Seeing all Nations of the Earth shall be blessed in Abrahams Seed , It 's clear , That all Nations of the G●…ntiles throughout the whole world shall have the Gospel preached to them , and be converted to Iesus Christ. They cann●…t be blessed but in Abrahams Seed Iesus Christ. They can have no happiness in Christ , but by enjoying him through Faith. They can ordinarily b have no Faith in him , but by being converted to him through the Preaching of the Gospel . Therefore sooner or later , before the end of the world , all the Gentilish Nations shall be called to Christ by the Gospel : according to the c glorious Promises of the Prophets of Old. This is for most part fulfilled already since Christ , and is still in fulfilling t●…ll the fulness of the Gentiles be come in . d perswade●…aphet ●…aphet to dwell in the Tents of Shem. This the Fourth Brnach of Gods Blessing promised . Thus of the first Covenant-Mercy which God promised to Abraham , Divine Benediction . II. An exceeding numerous Seed . This is another Covenant-Mercy which God e promised to Abraham : And it is a great Mercy . For , f Children are an heritage of the LORD ; and the fruit of the womb is his reward . As arrows are in the hand of a Mighty man : so are children of the youth . Happy is the man that hath his quiver full of them : they shall not be ashamed , but they shall speak with the enemies in the gate . — g Thy wife shall be as a fruitfull vine by the sides of thy house . Thy children like Olive plants round about thy Table . Behold , that thus shall the man be blessed that feareth the LORD . — Yea thou shalt see thy childrens children . The eminency of this Mercy will be the more conspicuous , if we branch it out into some few particulars . God herein promised Abraham , 1. To give him a son to be his heir , which should come out of his own bowels . 2. To multiplie his Seed exceedingly . 3. To Propagate even Kings of people from him . 4. To make him a great and mighty Nation . 5. To make Nations of him . 6. To make him a Father of many Nations . In token whereof he changed his name . 7. Finally , To give Iesus Christ as a Primary and most blessed Seed to descend of him according to the flesh : In whom especially Abrahams Seed should be so exceedingly multiplied and blessed in all the world . 1. God promised to give Abraham a h son to be his heir , which should come out of his own bowels . Even a son by Sarah : and his name should be called 〈◊〉 . How Emphatically was this promised ? 1. A son out of his own bowels . A naturall son , not a son of the house , viz. a servant ; nor an adopted son , taken out of a strange Family . At this time Abraham was 100 years old , and therefore he admired and rejoyced at the Promise . i Then Abraham fell upon his face and laughed , and said in his heart , Shall a childe be born unto him that is an hundred years old ? k His Body was now dead , to Generation : yet God quickned and raised up Isaac from his dead loyns . 2. A son by l Sarah . Sarah was now 90. years old , and it ceased to be with her after the manner of women . The Apostle saith , m She was past age , that is , Past age of childe-bearing according to course of Nature . A son by Sarah was the greater Mercy : a miraculous Mercy . 3. A son whose name should be Isaac : that is , Laughter . At the Promise of his birth n Abraham la●…ghed . At his birth , o Sarah laughed , and said , God hath made me to laugh , so that all that hear will laugh with me . Isaac occasioned a double laughter and rejoycing in Abraham ; viz. A naturall Laughter , and rejoycing in him as a childe of their old age : A Spirituall Laughter , as he was a Type of Christ , in whom p Abraham saw Christs day and rejoyced . 4. A son that should be his heir . Abraham was rich , but had never an heir to inherit his wealth . He looked upon q Eliezer of Damascus , his servant , as his heir apparent : therefore he regarded no more wealth . But God that gave him inheritance , assures him of an heir to injoy it . This was blessing upon Blessing . How punctually was all this performed in the r birth of Isaac ? Gods Promise was fruitfull : Though Abraham s as good as dead , and Sarah past age . Abraham laughed , Sarah distrusted , Nature contradicted Gods Pomise : and yet his Promise was exactly performed . Hence , 1. Nothing is t too hard for the LORD . He brings youth out of old age , fruit out of barrenness , life out of deadness . We greatly dishonour God when we measure his power by our weakness , or limit his Actions by our shallow conceptions . 2. Gods Promises shall certainly be performed agaisnt greatest seeming improbabilities . God promsied Abraham a Son by Sarah , and this against many difficulties , and seeming impossibilities : yet he exactly performed his word to Abraham . Such is his Divine Truth and faithfulness , that he u cannot lye ; and such his Divine Omnipotency , that whatsoever he promiseth he is fully x able to perform . 3. Isaac might well be called Abrahams y son by Promise : for , Not the strength of Nature in Abraham or Sarah , but the strength of the Promise , through the power of God , brought him forth . The Promise was as it were his Father that begat him : and Faith as it were his Mother that conceived him , and brought him forth . Without these , Abraham was a dead Father : and Sarah a more dead Mother . 2. God promised , To z multiply him and his Seed exceedingly : To a make him exceeding fruitfull , and b In multiplying to multiplie his Seed . To give Abraham and Sarah A naturall Seed was a great Mercy : but to give them a Numerous Seed was a multiplied Mercy . This is notably assured to Abraham by Gods Promise in three eminent Adages or Proverbial Similitudes , whereby greatest multitudes , even innumerable numbers are wont to be set forth . God promiseth to make his Seed , 1 As the Dust of the earth . c And I will make thy seed as the dust of the earth : so that if a man can number the dust of the earth , then shall thy Seed also be numbred . 2 As the stars of heaven . f And he brought him forth abroad ; and said , Look now towards Heaven , and tell the stars , if thou be able to number them : And he said unto him , So shall thy Seed be . 3. As the Sand on the Sea-shore . g In multiplying I will multiply thy Seed , as the Stars of the Heaven ; And as the Sand which is upon the Sea-shore . This Promise is renew'd to h Isaac under the similitude of the Stars of Heaven : and to Iacob under the Similitude of the dust of the Earth . Writers express divers glosses and notions about these Smilitudes . k Some , by dust of the Earth , understand all reprobate Iews , vile as dust : by stars of the Heaven , all elect Iews . Some , by dust of the Earth , understand the Humiliation of Abraham's Seed : by Stars of Hea●…en , their exaltation . l Some by dust of the Earth , think 〈◊〉 Natural Seed may be signified : by Stars of Heaven , his Spiritual and heavenly Seed . As the Apostle teacheth us two sorts of Abraham's children , Rom. 9. 7 , 8. Gal. 4. 22 , 24 , &c. Hereupon the Israelites are in Iosephs dream , and in Daniels Vision , called Stars , and the Host of Heaven , Gen. 37. 9 , 10. Dan. 8. 10. But these seem to be curious Subtilties without solidity . I easily subscribe to them , who by all these Proverbial and Hyperbolical expressions do plainly understand only the great and even innumerable multitude of Abraham's Posterity promised . For , not the Quality , and Nature ; but the Quantity and Number , of Dust , Stars , and Sands , is here clearly intended . And thus these Adages are used even among m prophane Authors . Tot mala sum passus , quot in aethere sydera lucent , Parvaque quot siccus corpora pulvis habet . Ovid. de Trist. l. 1. Eleg. 4. Now this Promise of Abraham's numberless Seed was faithfully performed two wayes , viz. 1. Immediately in Abrahams Natural Seed the Iews , which were wonderously multiply'd in Egypt and the wilderness : So that Moses said , n The LORD your God hath multiply'd you , and behold , you are this day as the Stars of Heaven for multitude . And in reference to this Proverbial speech , Balaam said of the multitude of the people of Israel ; o Who can count the dust of Jacob , and the number of the fourth part of Israel ? The Apostle also shews the exact performance of this promise , saying ; p Therefore sprang there of one , and him as good as dead , so many as the stars of the sky in multitude , and as the sand which is by the Sea-shore innumerable . In Egypt Israel groaned under many oppressions and cruel afflictions , which visibly tended to destroy them : but such was Gods blessing upon them in order to his promise , That the more they were afflicted , the more they grew . 2. Mediately , in Abraham's Spiritual Seed in Christ , even all believers throughout all the Nations of the Earth . For these far surpassed Abraham's Natural Seed in number . Hence the Prophet thus comforteth the Gentiles ; s Sing O ●…arren , thou that didst not bear ; — for more are the children of the desolate , ( that is , of the Gentiles , ) then the children of the married wife , ( that is , the Iews , ) saith the LORD . And wheeras t the number of Gods Sealed ones , after 12000 of each tribe , was but an hundred and forty and four thousand , of all the tribes of the children of Israel : yet it was a great multitude , which no man could number , of all Nations , and kindreds , and people , and tongues . In Abraham's Spiritual Seed therefore , this Promise of an innumerable Seed to Abraham , had its fullest and compleatest accomplishment . Hence , 1. Gods blessing is most efficacious . The multiplying of Abraham's Seed like the Dust , the Stars , the Sands , being a special fruit of his blessing . His blessing is not only verbal , but also real . Stands not in wishing good : but in working good to and for his people . 2. Gods power is wonderful , that could so quickly create such a multitude of issue both Natural and Spiritual unto Abraham : and this beyond the very course of Nature . 3. How vigorous is Gods Promise to this day ! for it is still begetting Spiritual Seed to Abraham , in Converting Gentiles upon Gentiles , that his Seed may be as innumerable as the Dust of the Earth ▪ the Stars of Heaven , and Sands of the Sea-shore . 4. How comfortable may this be to the Church and people of God , in any age , against the smalness of the Church , and fewness of the genuine members thereof ! Be Gods people but a little flock ; As gleanings after the vintage , as here and there a berry upon a tree , as Beacons upon the Hils : yet that God that increased old and dead Abraham to such multitudes , can easily increase ▪ his decayed Church , and innumerably multiply his little remnant of people . Upon this very ground God comforts his Church of the 〈◊〉 when very desolate and low . x Look unto Abraham your father , and unto Sarah that bare you ; for I called him alone , ( that is , when he was childless , ) and blessed him , and increased him . For the LORD shall comfort Sion : he will comfort all her wast places , and he will make her Wilderness like Eden , and her desert like the garden of the LORD ; joy and gladness shall be found therein , thanksgiving and the voice of melody . And elsewhere in that knot of glorious Promises touching the Churches Enlargement ; y A little one shall become a thousand : And a small one a strong Nation . I 〈◊〉 〈◊〉 will hasten it in his time . 3. God Promised , To propagate even z 〈◊〉 of people from Abraham , and Sarah . He should not only have a Natural Seed , A numerous Seed , but a Royal and Princely Seed . This amplifies the promised Mercy of his Posterity . a Kings are the Supream Potentates on Earth : enthroned in highest worldly Glory , dignity , power and Authority . It s no small priviledge to be a favourite of Kings : what is it then to be a father of Kings ? Abraham shall be a Father , and Sarah a Mother of Kings and Princes . This was Gods promise . But how was this performed ? Abundantly . For , besides those b 12 Princes which descended of Ishmae●… Abraham's son by Hagar ; and besides those Princes and Dukes which 〈◊〉 of c Esau , Abraham's grandchild by Sarah , which reigned in Edom , before there ra●…gned any King over the children of Israel : All the Kings of Israel and Iudah before the captivity , from Saul , to Zedekiah ; and after the Captivity all the Governours of the Iews were of Abraham's race , even untill Christ ; who Spiritually restored the decayd and ruined Kingdom of David , and changed it from temporal to d spiritual and eternal . Thus multitudes of Kings , of Eminent Kings came of Abraham and Sarah : and at last , Jesus Christ , e The Lord of Lords , and King of Kings . Hence , 1. Note here again , The faithfulness and power of God in performing Covenant and Promise to Abraham and his Seed . 2. Consider , That Abraham's family was a noble , honourable , and royal family . Such honour can God easily crown his servants withall , when he pleaseth . This made Abraham , among other things , a great man , a man of renown . 4. God promised , to f make Abraham a great and mighty Nation . This is a degree of Mercy higher then all the former . He shall not only have Natural Seed , Numerous Seed , Royal Seed , but his Seed shall swell up to a great and mighty Nation . The Lord here useth the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goi , for the Nation that should come of Abraham . This some note against the Iews , who count that word a term of disgrace , which they would apply only to the Gentiles : but here they forget how themselves are peculiarly intended by it . This was fulfilled peculiarly in the Iewish Nation which sprung of Abraham , Isaac and Iacob . For though the Ishmaelitish , Idumean , and other Nations came of Abraham : yet the most considerable of them all was the Israelitish Nation . This was a great and Mighty Nation indeed : and that divers wayes , viz. 1. In multitude and number . They were like the g Dust of the Earth , h Stars of Heaven , and i Sands of the Sea-shore for multitude . When they were first numbred in the Wilderness of Sinai , there were k from 20 years old and upward Males able to go forth to war , in al the Tribes , besides Levi's , six hundred tho●…d ▪ and three thousand and five hundred and fifty . And there were o●… ●…evites , l Males from a month old and upwards , Twenty and two tho●… 〈◊〉 ● To these if we adde all the females , and all under twenty years old of the Tribes , both which very probably amounted to twice so many moe , what a vast multitude of people was there in that Nation at that time ? How numerous then were they afterwards in the land of Canaan ? 2. In fortitude and valour . How did they subdue and tread underfoot all the Kings and Kingdoms of the Canaanites , &c. none were able to stand before them . m Happy art thou , O Israel : who is like unto thee , O people saved by the LORD , the shield of thy help , and who is the sword of thine excellency ! And thine enemies shall be found lyars ( or , shall feignedly submit ) unto thee , and thou shalt tread upon their high places ▪ 3. Especially , This Nation was great and mighty , In neerness of Relation to , and Communion with God ; And that both in his saving Ordinances , and Singular Providences : to them above all the Nations of the Earth . n For , what Nation is there so great , who hath God so nigh unto them ▪ as the LORD our God is in all things that we call upon him for ? And what Nation is there so great , that hath statutes and judgements so righteous , as all this Law which I set before you this day ? Or did God ever manifest such strange and wonderful Providences for any Nation under heaven , as o for Israel ? In bringing them out of Egypt , Leading them through the Red-Sea , Covenanting with them in Horeb , Conducting and providing for them through the Wilderness forty years together , Bringing them through Iordan , Driving out the Canaanites before , etling them in their Promised Habitations , and p Restoring them from their Babylonish Captivity beyond all expectation . Hence , 1. How wonderfully can God advance a Nation to Might and Greatness from smallest beginnings ! Even from Abraham's old , decay'd , and dead body . 2. The Iewish Nation in its Chief height and Greatness , was but Abraham's family enlarged and multiply d. Hence the Iews are so frequently stiled q the Seed of Abraham . 3. The numerous increase and glory of the Jewish Nation , was the singular fruit of Gods Promise to Abraham , to make him a great and mighty Nation . 5. God Promised , To make r Nations of Abraham . Israel was but one Nation : but here are Nations , more then one promised to him . By these Nations ▪ I understand Nations descending of Abraham according to the flesh . This God fulfilled , in raising up not only the Israelitish Nation of s Israel , that is , Iacob : but also the Ishmaelitish Nation of t Ishmael , Abrahams son by Hagar ; The Idumean Nation of u Edom , that is , Esau , Abraham's grand-child ; and the Midianitish Nation of x Midian , Abrahams son by Keturah . Hence , 1. Not only the Iewish Nation , but also divers of the Gentilish Nations descended of Abraham according to the flesh . All besides the Iews , were counted Gentiles . So that the Ishmaelites , Edomites , and Midianites , were of the Gentiles . Abraham was the Natural Father of many Gentilish Nations which believed not : but the Spiritual Father of all the Gentilish Nations that believe . 2. The faithfulness of Gods promise , and greatness of his power , are hereby rendered yet more illustrious : that from such deadness and barrenness raised up , not one but divers Nations . 6. God Promised , To make him a Father of many Nations . And for Confirmation hereof , changed his Name , by adding thereunto : And as it were y engraved the Promise upon his very Name , Abraham . That as oft as he did hear , or think of his name , so oft he might remember Gods Promise , which was set in his name , like a Diamond in a Ring , to be worn therein continually . z God talked with Abram , saying ; As for me , behold , my Covenant is with thee . And thou shalt be a Father of a multitude of Nations . Neither shall thy name any more be called Abram , but thy name shall be ABRAHAM : for , a father of a multitude of Nations have I given thee . Or , as the Greek , a have I put thee . As we render it , have I made thee . His name before was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abram ; compounded of two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab , Father ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ram ; High : that is , An-high-Father . But now henceforward his name must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham . Which is made up of three words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab , Father ; Ram , High ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamon , A multitude : the first Letter , or first Syllable of this last word being added to his name . And so it was Abramham ; but the middle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out for the better sound , and so it became Abraham . That is , An-high-fatherof-a-multitude : Or , A-father-of-an-high-multitude . For , God made him a father of a multitude of Nations . This being Gods own Etymon of his name , other Curiosities about it are to be rejected . Nor did God only change his name : but his wives also , upon the self-same ground and occasion . b And God said to Abraham , As for Sarai thy wife , Thou shalt not call her name Sarai , but SARAH shall her name be . And I will bless her , and give thee a son also of her : yea I will bless her , and she shall be a mother of Nations , &c. Her old name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarai signifies , either A Princess ; if the last letter ' do form her name : Or , My Princess ; if the last letter ' be a Pronoune affixed . In which latter sense I take it . Her new name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarah , hath instead of ' the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. the first letter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hamon , that is , A multitude : and so it signifies , A-Princess-of-a-multitude . Because , as Abraham should be A father , so she should be A mother , of a multitude of Nations . Thus God wrote his Covenant and Promise in their Names , that they might not forget his Covenant , if they did not forget their names : but upon every mention of their names , Gods cordial Covenant and precious Promise might sweetly sound in their ears , and more sweetly sink into their Hearts . Abraham was the first man , and Sarah the first woman , in the world , whose names God himself changed . His renewing and increasing of their Names , denoted the renewing and increasing of Promises , Mercies and Priviledges upon them . Hence this change of Abrahams name , is c mentioned , as one of Gods favours to Abraham . Thus in respect of New blessings and Mercies Promised , God d changed Iacobs name , to Israel : cals his Church by a New name , e Hephzi-bah , that is , My-delight-in-her : stiles the New City , IEHOVAH-SHAMMAH , that is , The LORD is there . And gives to every Christian that over-comes , g a white stone ; and in the stone a new name written . But contrary-wise , when God threatens the lessening of mercies , and inflicting of Judgements , he is wont to lessen , shorten and diminish mens Names : Thus h Ieconiah , is called Coniah , Idumea ▪ is called Dumah . But How was Abraham to be a Father , an High Father of multitude of Nations ? I Answer ; Abraham's High Fatherhood , not in respect of many children , nor in respect of Many Families , but in respect of many Nations , is the priviledge here promised . Scripture speaks much of this his Fatherhood : And no meer man , besides Abraham , had ever the like Fatherhood setled upon him by Divine Covenant or Promise . We may briefly thus conceive of it , viz. I. This his Fatherhood to multitude of Nations was not Natural ; but Spiritual . It 's true , Abraham was Naturally a Father of many Nations , viz. Of the Ishmaelitish , Idumean , Midianitish , and Israelitish Nations , which descended of his flesh . And this natural Fatherhood was intended in the former branch of the Promise , of Nations of him . But in this Promise God intended a further Mysterie , even a spiritual Fatherhood of Abraham to many , yea to all Nations that should believe , viz. Not only to the Iewish Nation , but also to all the Nations of the Gentiles , that should walk in the steps of Father Abrahams Faith and good Works , as children imitating and following their Father , though they descend not of him by Natural propagation . And thus k the Apostle interprets his Fatherhood : As that judicious l Calvin hath well observed . And he hereupon concludes , Abraham is not therefore called a Father of many Nations , because his Seed was to be divided into divers Nations : but rather because the variety of Nations was to be united and gathered together unto him . II. This spiritual Fatherhood of Abraham to the Nations of the Gentiles , then begins , and actually takes place ; when the People and Nations of the Earth are joyned to Abraham's Seed Iesus Christ by Faith. Hence the Apostle saith ; m If ye be Christs , then are ye Abraham's Seed , and heirs according to Promise . And n They which are of Faith , the same are the children of Abraham . When the People and Nations are Converted to God , and accept Jesus Christ as their Saviour by believing ; then they are incorporated and adopted into the family of Abraham Spiritually , and he becomes o the Father of them all . This p was first fulfilled notably when ( the Iews rejecting the Gospel ) Jesus Christ began to be preached to , and believed in , by the Gentiles . And as the Gentilish Nations were and are daily called ; so this was and will be more and more fulfilled , till the fulness of the Gentiles be come in . III. Abrahams Spiritual Fatherhood to the multitude of Nations , hath in the Nature and Foundation of it , notable resemblance to Gods Spiritual Fatherhood to his Elect in Christ. God is a q Father to his people in Christ ; and they are sons and daughters of the Almighty : So Abraham is a r Father to all the Faithful Nations , and they are the children of Abraham . The resemblance seems to stand thus ▪ 1. God the Father s Spiritually begets his children in Jesus Christ by his Spirit and the Seed of his Word . So Abraham in a sort begat the multitude of Nations his spiritual and believing Seed , by his believing of Gods promise to that effect . Hence the believing Gentiles are stiled , t That Seed which is of the Faith of Abraham , who is the Father of us all . Yet here 's a vast difference in this generation of God , and of Abraham . God the Father begets his Spiritual children effectively , and properly ; he effectually works and breeds u Faith and all the Divine Nature in them , whereby they become his children : Abraham begets his Spirituall children , not effectively , by breeding Faith in them ; but onely analogically and improperly in a kinde of proportion and resemblance , inasmuch as he Father-like propagates the righteousness of Faith and true blessedness to all the Faithfull , by his Doctrine , Example and Covenant . All that enjoy these Priviledges after Abraham , must thus in a sort have them derived & propagated from Abraham 2. God begets children x like to himself in wisdom , holiness , righteousness , mercifulness , perfectness , and in other excellencies of the Divine Nature and Image of God. So Abraham analogically begets children also y like to himself , both in Faith and good works . 3. God the Father pours forth his Fatherly blessing abundantly upon all his children . z Blessed be the God and Father of our Lord Iesus Christ , who hath blessed us with all Spirituall Blessings in heavenly things in Christ. So Abraham hath his blessing which is communicated to all the believing Nations in Christ ; according to that ancient Gospel preached to Abraham , a In thee shall all Nations be blessed . So then they which be of Faith , are blessed with faithfull Abraham . And afterwards ; b Christ hath redeemed us from the curse of the Law. — That the blessing of Abraham might come on the Gentiles through Iesus Christ. But here 's the difference ; God blesseth efficiently : Abraham onely Instrumentally , as an Ordinance and mean by whom God conveyes in some sort the blessing upon the Gentiles . 4. Finally , God the Father hath an Inheritance for all his children . c All the sons of God are heirs of God through Christ. — d If children , then heirs , heirs of God , and joynt-heirs with Christ. If so be that we suffer with him , that we may be also glorified together . And what 's the Inheritance ●… Gods heirs ? Peter tels us . e The Father of our Lord Iesus Christ hath begotten us again unto a lively hope , by the resurrection of Iesus Christ from the dead , To an Inheritance incorruptible , and undefiled , and that fadeth not away , reserved in heaven for us . Thus Abraham hath an Inheritance for all his Seed ; both he and they are now by Promise f heirs of the world through the righteousness of Faith ▪ And shall at last through Christ , g sit down with Abraham , and with him inherit the kingdom prepared for them from the foundation of the world . Hence , 1. What superlative honour did God put upon Abraham , in conferring such an high Fatherhood upon him ! It was his great honour to be a Naturall Father to the whole Nation of the Jews , that peculiar Nation of God , beyond all the Nations . But it was his greater honour to be an High Spirituall Father of multitude of Nations ; even of all the Nations in the earth , whether in Europe , Asia , Africa , or America , that after him should believe till the end of the world . All believing Kings , Princes , and Potentates , must acknowledge Abraham their Father ; and it 's more Honour to them that they are Abrahams children , then that as Kings and Potentates , themselves are Fathers of greatest Kingdoms and Nations . As a Father is above all his children : So Abraham is Honoured above all Christian Nations , and the Potentates thereof in this world . And at last Abraham may say at the Resurrection of the just : Lord , here am I , and all these my Spirituall children which thou hast given me . 2. The Calling and Conversion of all the Nations of the Gentiles unto God in Christ , was notably promised to Abraham . For how else was he to be a Father of multitude of Nations : but by the Gentiles becoming his children in Christ by believing ? This Conversion of the Gentiles the h Prophets most triumphantly foretold : and the i Apostle most singularly magnified , as an eminent Mystery of Christ. This Mystery God revealed in his Promise to Abraham : and engraved it for the greater certainty upon the name of ABRAHAM . 3. By Abrahams Fatherhood to the Multitude of Nations , God provided for Abraham an innumerable Seed , like the stars of Heaven , dust of the earth , and sands on the sea shore . These Promises were not so compleatly fulfilled in his natural Jewish Seed , though they were very numerous : as in his Spirituall Gentilish Seed , which became k innumerably numerous . 4. When the Nations and Gentiles by Conversion are added to Abrahams people , and have Abraham to their Father , they may as his children , lay free and assured claim to Abrahams Blessing , Inheritance , Covenant , Promises , and all his Priviledges , so far as of common concernment to his faithfull posterity . This is an eminent advantage to all and every of the faithful . Make it but clear ye are Abrahams children , and he your Father , according to l former evidences , and all is yours . 5. All Christian and believing Nations are brought into a state of spiritual brotherhood , having one Father Abraham . And therefore they should bear all brotherly affections , and express all brotherly Actions and carriages one towards another , especially in Spirituals . They should m love as brethren , be pitifull , be courteous . And not be as n Ishmael towards Isaac , mockers , persecutors , and enemies towards each other . The Apostles charge to the Ephesians , may be well extended to all Abrahamites throughout the world ; o Let all bitterness , and wrath , and anger , and clamour , and evil-speaking be put away from you , with all malice . And be ye kinde one to another , tender-hearted , forgiving one another , even as God for Christs sake hath forgiven you . 7. Finally , God in a special manner intended and implicitly promised to Abraham , That Primary and emment Seed Jesus Christ. For , 1. In p promising Isaac to Abraham , He promised Jesus Christ ; Isaac being a singular Type of Christ , ( 1 ) In his Birth , ( 2 ) In his Circumcision , ( 3 ) In his sufferings , ( 4 ) In his being offered , ( 5 ) in his Deliverance , and ( 6 ) In his marriage , as q some have well noted . Hereupon we may well conceive that Abraham in seeing Isaac's day , who was the Type , r saw Christs day , who was the Antitype . And though he rejoyced and was glad , because of Isaac : yet he chiefly rejoyced because of Christ. 2. In promising to Abraham such an innumerable Seed , like the Dust , Stars , and Sands : God especially promised Iesus Christ , in s whom all the believing Gentiles should become his Spirituall Seed , as in Isaac the Iews became his Naturall Seed . 3. In promising t Kings to come of Abraham and Sarah , God especially promised Iesus Christ to come of them , according to the flesh , who is u Lord of Lords , and King of Kings . 4. In promising to settle an universall x fatherhood upon Abraham , in respect of the multitude of Nations ; God promised Iesus Christ to Abraham , in and upon whom through Faith Abrahams Fatherhood is peculiarly founded and established . And therefore from all these particulars it is clear , That in this Numerous Seed promised to Abraham , Iesus Christ , that Seed of Seeds was especially promised to descend of him : As y Iustin Martyr notably shews against the Iews . And in z Christs birth this was eminently fulfilled , as the line of Christ doth infallibly demonstrate . For as Ioseph his supposed Father , was Abrahams natural son , according to Matthew : So Mary Christs real Mother , was Abrahams natural Daughter according to Luke . Hence , 1. Iesus Christ the son of God , Became also the son of Abraham . So he was promised : so he was a performed . The son of God by eternall generation , becomes the son of Abraham by Naturall Propagation . How admirable this Mysterie ! Behold I shew you a Paradox . Abrahams Father became Abrahams son , Abrahams maker is made Abrahams childe . As man he became Abrahams son : who as God was Abrahams Father . 2. Abraham was dignified with honour upon honour . He must be a father of many Nations , A Father of Kings , yea , a Father of Iesus Christ the King of Kings . This was the chief glory and excellency of his high Fatherhood indeed . Was it so much to be a Fahter of Christians ? What was it then to be a b Father of Christ ? Yet as Mary was more happy in bearing Christ in her heart , then in her womb : So Abraham was more honoured in being a Member of Christ by believing in him , then in being a Father of Christ descending of him . 3. All Abrahams children are Christs brethren . The Iews his Natural , the believing Gentiles his Spiritual brethren : For naturally or Spiritually Abraham is the Father of them all . And though many persons when they are grown rich and great , are ashamed of their poor kindred , will scarce own them : yet Jesus Christ c is not ashamed to call them brethren ; though he be d the brightness of his heavenly Fathers glory , and the express character of his person . This honour have all the true children of Abraham : Jesus Christ is their e Elder Brother . Yea God in Christ is become their Father . Jesus Christ became the Son of Abraham with us : that we might become the sons of God with him . Hence Christ risen said to Mary , f Go unto my brethren , and say unto them , I ascendunto my Father and your Father ; and to my God , and your God. Thus of the second Covenant-Mercy promised Abraham , viz. A numerous Seed . III. Eminency of Name . This a third Covenant-Mercy which God Promised to Abraham . g And I will make thy name great . Hebr. And I will greaten thy name , or , I will magnifie thy name . By Abrahams Name , understand any thing in Abraham that made him known to others , or distinguished him from others ; As his denominations , commendations given him in Scripture , Graces , Duties , or other excellencies . For , by these a man is known and distinguished , as by his Name . By Gods greatning his Name , understand his putting honour ▪ fame , renown , celebrity and dignity upon his name , that it should spread and be illustrious far and near throughout the world . God then , in promising to Greaten his Name , promised him great honour , dignity , splendour , fame , renown and glory in the world . Here inquire we , 1. Wherein true greatness of Name consists . 2. How this Promise was Performed to Abraham . 3. What may be hence inferred . 1. True greatness of Name , True Fame and Renown may be considered ; Negatively , and Affirmatively . Negatively . True Renown or greatness of Name consists not in these things , viz. 1. Not in self-opinionatness , self-Admiration , or self-flattery . A man may be puft up with Self-conceit meerly through Self-ignorance and Self-deceit . He may be very high in his own eyes , when he is very low in the eyes of God and man. h The Pharisee crack'd and brag'd much of himself : but was never a jot the better man. This was not his credit and renown : but his vain-glory , his blott , his infamy : i For , not he that commendeth himself is approved : but whom the Lord commendeth . How k unsavoury is a mans praise from his own mouth ! 2. Not in popular applause , or acclamations of the people . That 's a notable Item of the Apostles ; l — whose praise is not of men , but of God. They that are cry'd up of the people , are not therefore presently renowned . For , ( 1 ) People are generally very ignorant , and know not wherein true fame and dignity stands . And hence they oft commend , what they should condemn : And cry up to the Heavens , what God cryes down to hel . m That which is oftimes highly esteem'd among men , is abomination in the sight of God. ( 2 ) People are for most part very corrupt , and hence are apt to magnifie what suits with their lusts and corrupt humours , but to deny the contrary . The People cryed up wicked Herod as n a God : whom God instantly destroyed , and he was eaten up of worms . o The world loves his own : while Christians are p everywhere spoken against . Tertullus cals that unjust and rotten ▪ hearted Felix , q most noble : but blessed Paul , A pestilent fellow ; Greek , a very pestilence . The Iews cryed , r Let Iesus be crucified : but Barabbas released . True honour s cannot stand in corrupt mens applause . Yea its wofull to have all mens good word . t Wo unto you when all men shall speak well of you , for so did their Fathers to the false Prophets . ( 3 ) People are very various , unstable and mutable , they cry up to day what they cry down to morrow . The Barbarians seeing a viper fastning on Pauls hand , u said , he was a Murderer : but perceiving Paul to shake off the viper without harm , they said , He was a God Yea the Iews themselves one day cry , x Hosannah to the son of David : and within a few dayes , y Crucifie him , crucifie him . No stable renown can be bottomed upon such unstable Principles . 3. Not in highest worldly enjoyments , or carnall priviledges . As nobleness of descent , greatness of power and authority , wisdom , riches , strength , beauty , &c. z God doth not call and honour many wise , rich , noble , &c. but rather the foolish , poor , base , and things that are not . a Thus saith the LORD , Let not the wise man glory in his wisdom , neither let the mighty man glory in his might ; let not the rich man glory in his riches . So that ( nec bona animi , Corporis , nec fortunae ) neither natural accomplishments of minde , body , or state , are matter of true glorying , and renown in Gods account . 4. Finally , True renown and greatness of name consists not in the meer externals of Religion . Not in the bare enjoying of Gods Gospel , Ordinances , and Officers : nor in naked professions of Christianity , Forms of godliness , or endowments of formall hypocrites , though seemingly never so specious Saint-like or Angelical . For all these may be the lot of b hypocrites and Reprobates , c who shall be never truly renowned . Affirmatively . True Renown , and Greatness of Name indeed consists , 1. In saving relations to , and interest in God , through Iesus Christ. All people are counted as d No people , till they become the people of God : But then they are the onely people in the world . When man in the first Adam fell from God , the stript himself of all his Glory : when man in Christ the last Adam regains God , he is reinvested with the supream Glory . What greater shame and misery , then to be e without God in the world ? What greater Glory and Felicity , then to have f the LORD to be our God ? God is the matchless g Glory of his people , in the sight of all the Nations : And Christ is h the glory of his people Israel . Hereby the Church is made i An eternall Excellency , a joy of many Generations : So that God saith to her ; k Thou shalt call thy wals salvation , and thy Gates praise . The Sun shall be no more thy light by day , neither for brightness shall the Moon give light unto thee : But the LORD shall be unto thee an everlasting light , and thy God thy Glory . 2. In Truth of Grace , and power of godliness . For , this is an Orient spark of l the Divine Nature : This is the bright Character and m Image of God. To be sanctified , is in part to be n Glorified . And to increase in sanctification , and the perfections thereof , is o to be changed into the same image of the Lord , from Glory to Glory . Grace is Glory begun . Glory is Grace consummate . This is true renown in Gods account . p He is a Iew which is one inwardly , and circumcision is that of the heart , in the Spirit , and not in the Letter , whose praise is not of men but of God. 3. In sincere well-doing . It 's great renown to be adorned with true Grace : It 's double renown to exercise true Grace sincerely in all acts of Faith and Obedience . By the Actings of Faith q the Elders have obtained a good report , a great name . By that blessed exercise of r walking with God , Enoch and Noah obtained great and true renown . Noah singularly acted s righteousness , and uprightness ; Abraham t Self-denial , Faith and Obedience ; Iacob u Zeal , Fervency , and Faith in his Prayers and wrastlings with God ; Moses Meekness , Iob Faith , Patience and Constancy under greatest afflictions ; David heavenly and Seraphicall Devotions ; Hezekiah and Iosiah Zeal in Reformation of the House and Church of God , &c. And in all these gracious acts and Exercises , they have gained a great name in the Book of God , and are propounded as Patterns herein respectively to all Gods people . 4. Finally , True Renown and greatness of name consists , In upright valiant and constant sufferings for well-doing . It is not onely a Priveledge to believe in Christ , but also to suffer for Christ. x For unto you it is given in the behalf of Christ , not onely to believe on him , but also to suffer for his sake . As if it were some further dignity to suffer for him , then to believe in him . It 's great y shame to suffer as an evill ▪ do●…r : but to suffer as a Christian , is not shame , but singular glory . Hence Peter ; z If ye be reproached for the name of Christ , happy are ye ; for the Spirit of Glory and of God resteth upon you : on their part he is il-spoken of , but on your part he is glorified . By the Spirit of glory and of God , The Syr●…ack version understands , The glorious Spirit of God : And Beza much approves it . But doth not the Article ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) here twice expressed , hint some further thing : viz. the eminent glory and dignity of the sufferer : against the infamy and ignominy of suffering ? You are reproached for Christ : but the Spirit of glory ( the Eminency of glory ) rests upon you ; and not onely so , but the Spirit of God also . And no wonder . For to suffer uprightly for well-doing ; ( 1 ) Is to suffer a for Christ , for righteousness , for conscience to God , &c. And that 's a glorious Cause . ( 2 ) Is to suffer b with Christ : and that 's a glorious Companion . ( 3 ) Is to prepare for c raigning with Christ : and that 's a glorious Crown . Hereupon d the Apostles rejoyced , that they were thought worthy to suffer shame for Christ. Paul e gloried in tribulation ; and triumphed in his chains , prison , and in the marks of the Lord Iesus upon his body . Hence B. Cyprian so extolls the dignity and glory of the persecuted Church ; f O blessed our Church , which the honour of Divine favour doth so illuminate , which in our times the glorious blood of Martyrs doth so illustrate ! It was formerly white by the works of the brethren ; now it is Purple by the blood of Martyrs . To her flowers are wanting , nor Lillies , nor Roses . Now let all strive after the most ample Dignity of one of these honours ; that they may either receive white Crowns for well-doing , or purple Crowns for suffering for well-doing . And elswhere he thus extols and encourageth the Martyrs ; g How great dignity , and how great security is it , to depart hence joyous ; to depart among pressures and straits , glorious ? to shut your eyes in a moment , wherewith the world and men were seen , and presently to open them again , that God and Christ may be seen ? So he . In these four things stands true honour and greatness of name indeed . 2. This Promise of Greatning Abrahams Name , and crowning him with true renown , was notably performed to Abraham . For , I. Abraham was invested with true Renown and Glory in the parts and perfections thereof . 1. He had saving relation to , and interest in God through Jesus Christ , which is the true foundation of all true Renown . The Lord had Covenanted h to be a God to him and to his Seed . And since the Fall God is not a God to any by Covenant but onely in Jesus Christ. 2. He had Truth of Grace , and power of godliness . For , he i submitted self ▪ denyingly to Gods effectual call . He truly k believed Gods Promises , though never so improbable to be performed : He was l justified by Faith , believing Gods Promise , and chiefly eying and accepting Christ in the Promise : He was sincerely and universally m obedient to God in all his Commands , though never so repugnant to flesh and blood , and carnall reason : and he was truly consciencious in the n religious ordering of his Family , commanding them to keep the way of the Lord , &c. By all which the truth and power of his grace was abundantly testified . 3. He was sincere in well-doing ; as all these his former gracious acts demonstrate . And therefore ( to speak nothing of his worldly greatness , Prince-like Family , wealth , valour , victoriousness , and such other inferiour accomplishments which procured him temporal renown in the sight of men ) by these heavenly accomplishments he obtained true Spiritual renown and greatness of Name in the sight of God. II. Abrahams Name was great before God , and Man. 1. Before God. For , he was called , o The Friend of God , thrice in Scripture . Yea , Abraham was the first man in the world , and ( I think ) the onely man in Scripture that is plainly and particularly stiled , The Friend of God. Such a Friend , as to whom God himself would impart his p secret Counsels and purposes before they came to pass , and to whose friends he would be a friend indeed ; what renown was this to a mortall man , to be counted the friend of God , before all other in the world ? 2. Before men , Abrahams Name also became exceeding great ; and this chiefly in regard of his Spiritual excellencies and glory in sight of Iews , Heathens , and Christians . For , ( 1 ) The Iews , for 3000. years and upwards to this day , count none greater then Abraham the Father of their Nation . Hence , they gloried much in being the natural q children of Abraham : and they ask Jesus Christ himself ; r Art thou greater then our Father Abraham ? ( 2 ) The Heathens and forreign Nations also had high esteem of Abraham . His Name was great among them . They counted him s A Prince of God : A mighty Potentate ; as t divers writers testifie . ( 3 ) Finally Abraham's Name is so renowned among the Christian Gentiles , since their first Conversion in the Apostles time to this day , that all of them account it their true Spiritual Honour and Happiness to become the Spiritual u children of Abraham in Jesus Christ by Faith. 3. Inferences hence , I. How eminently did God Dignifie and Magnifie Abraham ! He was naturally very mean and low ; but supernaturally God set him up on high . He was a Chaldean , and son of a Chaldean , x ungodly , and probably a gross y Idolater : but God made him a Father of all Israel , a pious and pure worshipper of the true God. His name at first was but Abram ; but God z gave him the name of Abraham . At first he was very obscure : but afterwards the Lord wonderfully crowned him with true glory and honour indeed . And who more renowned then Abraham ? This was the Lords great favour to him : and his happiness in the Lords favour . How easily can the Lord lift up from ignominy , to glory : from the dust , to the Throne ! II. True Renown and Greatness ▪ of name is a divine blessing , and very desirable . God is the peculiar Author of it , and of all the precious ingredients that make it up : therefore it is divine . And it is promised among other Covenant-Mercies and blessings to Abraham : and therefore it 's a desirable blessing and mercy : Worldly renown , bottomed upon Self-opinion , Popular Applause , Highest carnal accomplishments in this world , or meer externals of religion , is as despicable : as true spiritual renown , setled upon his right Base , is desirable . If ignorant Pagans have toyled , attempted , adventured , hazzarded so much , to make their names great and renowned in vain-glory : How much more should we Christians give all diligence to make our names great in true Glory ? Get Abraham's renown : you have true renown . Labour , 1. That the Lord may be your God in Christ ; 2. That true Grace may make you a all glorious within ; 3. That sincere well-doing may make you renowned without , your clothing of wrought gold ; And , if need require , 4. That true suffering for well-doing , may be as a Crownet , upon your Crown : and then you are truly honoured indeed , and have Names far surpassing those of Kings and Princes . To this end consider ; ( 1 ) Such a Name and renown transcends all earthly treasures ; b Is better then precious Oyntment , & rather to be chosen their great riches , yea c better then of sons and of daughters : even an everlasting name that shall not be cut off ▪ Augustine said well ; d A good fame is a good odour , which whosoever hath by the works of goodlife , whilst he follows Christs steps , he , as it were perfumes his feet with most precious smell . Strive thou to bathe as it were Christs feet continually with this fragrant Oyntment . ( 2 ) Such renown and greatness of name God hath frequently promised to his people : and therefore it should be desired and endeavoured . e Them that honour me ( said God , ) I will honour . f The wise shall inherit glory . g If any man serve me , ( said Christ , ) him will my Father honour . h The memory of the just shall be blessed : but the name of the wicked shall ●…ot . i The righteous shall be in everlasting remembrance . ( 3 ) Such renown and Name God commands us to provide for in the sight of all men , by all means and wayes truly honorable . k Provide things honest in the sight of all men . l Finally , brethren , whatsoever things are true , whatsoever things are Honest , ( or , venerable , ) whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report : if there be any vertue , and if there be any praise , think on these things . ( 4 ) Finally , Such Name and renown is necessary to Gods people in regard of others : for m adorning the Gospel , and ingratiating the ways of godliness unto all sorts . Especially it is necessary to the n officers in the Church , for the better promoting of the spiritual good of the Church : for they are to be examples and patterns for the imitation of others . Augustine said well to this purpose ; o Whosoever keeps his life from hainous crimes , doth well to himself : but he that preserves his fame , is merciful to others also . For our life is necessary to us , our fame to others . And elsewhere ; p For our own sake our Conscience sufficeth us : for your sakes our fame ought not to be stained , but to excel amongst you . Hold what I say , and distinguish . There are two things , Conscience and Fame . Conscience is necessary to thy self , fame to thy neighbour . He who trusting to his Conscience , neglects his fame , is cruel : especially being set in that place , of which the Apostle writing to his disciple saith , In all things shewing thy self a pattern of good works , Tit. 2. 7. Thus of the third Covenant-Mercy promised to Abraham , viz. Eminency of Name . IV. His Seed's victoriousness over their Enemies . This a fourth Covenant-Mercy which God promised to Abraham . q And thy Seed shall possess the Gate of his enemies , 1. What is here promised , but the prevalency and victoriousness of Abraham's Seed over their Enemies ? For , 1. In their gates were the r Elders and chief Rulers of their Cities wont to sit : and there they exercised judgement , and consulted about publique safety and prosperity of the people . 2. In their gates were the chief Defences , Munitions , and Fortifications of their Cities against Enemies . Hence those phrases of , s War in the Gates ; Going down to the gates ; Speaking with the enemy in the gates ; &c. Hereupon by [ The Gates of his Enemies , ] is meant all the Policy , Authority , Power and Dominion of the Enemies . In allusion whereunto , Christ useth that phrase , to show the impregnableness of his Church ; t upon this rock I build my Church , and the gates of Hell shall not prevail against it . And by [ his Seed's possessing the Gates of his Enemies , ] is meant their victoriousness , prevalency and u Dominion over their Enemies , so as to deprive them of all their Authority , power , munition , &c. and to possess them themselves together with all their Cities , Habitations and Inheritances , giving laws unto them . 2. This Covenant-Mercy was performed frequently to Abraham's Seed , God making them triumph over most potent and numerous enemies from time to time . But had its most eminent accomplishment in Ioshuah , David , and Iesus Christ. 1. In Ioshuah , who conducting Israel into the promised rest of Canaan , x possessed the gates of 31 Kings , and took all their Cities and Countries : and none was able to stand before him all his days ▪ 2. In David the King , whom the Lord y prospered in all his atchievements . So that He subdued z Moab , Ammon , The Philistines , Amalek , Hadadezer King of Zobah , and Edom. Yea David subdued Ierusalem , and a took the strong Fort of the Iebusites there , the Fort of Zion ; and called it the City of David . Though in Ioshuahs time the children of Israel b could not drive out the Iebusites from Ierusalem ▪ 3. In Iesus Christ the King of Kings , the victoriousness of Abraham's Seed was most eminent . For he by sufferings , death , &c. conquered all his and our Spiritual enemies , c Sin , Death , Grave , Hell ▪ the Devil , with all Principalities and powers of darkness , leading even Captivity it self captive , and triumphing over them . All which glorious conquests he wrought in performance of this Covenant-Mercy to Abraham and his Seed . d The Lord God of Israel — hath raised up an horn of Salvation for us in the house of his servant David ; — that we should be saved from our enemies , and from the hand of all that hate us . To perform the Mercy promised to our Fathers ▪ and to remember his holy Covenant : The Oath which he sivore to our Father Abraham , that he would grant unto us , That we being delivered out of the hands of our enemies , might serve him without fear ▪ In holiness and righteousness before him all the days of our life . So that Jesus Christ is the e true Ioshuah , and the true f David : and his victories , the true victories . They were but Types of him : and their victories shadows of his . He possesses and spoils the Gates of all our Spiritual enemies : he subdues them utterly : he seizes the whole power ▪ of Sin , Death , Hell and Satan , so that they shall never prevail against him and his Elect. 3. Hence , 1. How sure and strong are Gods Promises ! If God promise to Abraham , that his Seed shall possess the Gates of his Enemies : ●…o numerousness , power or policy of enemies shall be able to withstand his Seed . No multitude of warlike Nations , no munitions of Rocks or Mountains , no City-wals though as it were reaching up to Heaven , no Divinations or Inchantments , nay no power of Sin , Death , darkness or infernal Devils , shall be able to defeat or prevent the accomplishments of Gods Promises . They were strong : but Gods Truth and Promises were stronger then all . Gods Promise in this particular obtained against all difficulties , oppositions , improbabilities and seeming impossibilities . When difficulties make us doubt of the performance of any promise : remember we this promise of Abraham's Seeds possessing the gates of their enemies , and how punctually and abundantly it was performed in the Judges , Kings and other Governours of Israel of Abrahams race , but especially in Ioshuah , David and Iesus Christ himself . 2. Victoriousness over their enemies is a singular Mercy to Abrahams Seed . Their enemies are many , mighty , malicious and desperate ▪ their very tender mercies are cruelties . To fall into their hands , especially into the hands of their Spiritual Enemies , is most dangerous . To be delivered from them is joyous ; but to possess their gates , and have dominion over them and all their authority , force and power , is glorious . This honour and glory have Abrahams Seed , not only over their Spiritual , but also ( so far as good and safe for them ) over their Corporal enemies : and that by vertue of this Promise to Abraham . 3. What mysteries were wrapped up in Gods transactions and dealings with Abraham and the Fathers of old . Their Histories are full of mysteries . Go no further then Abraham . God promised , that his Seed should possess the gates of his enemies . At first reading , who would extend this further then to his Natural Seed the Iews against their corporal enemies ? But the New Testament g teacheth us to extend it especially to his eminent Seed Jesus Christ , and his dominion over all Spiritual enemies : yea and consequently in Christ to all Abrahams Spiritual Seed , who h over all their afflictions and adversaries , the World , Sin and Satan , are more then Conquerours through him that loved them . In like sort ; i Abraham's two sons , Ishmael by Hagar , and Isaac by Sarah , are , in an Allegory , The two Covenants . Isaac in his birth , Sacrificing , and Deliverance from the Altar ; A type of Christs Birth , Death and Resurrection . Hereupon notably said Augustine ; k God had such men , and in that time he made such Preachers to his Son which was to come , that not only in those things which they spake , but also in those things which they did , and in those things that fell out , Christ might be sought , Christ might be found , Christ might be understood . Whatsoever Scripture speaks of Abraham , it is both a Fact , and a Prophecy . Thus of the fourth Covenant-Mercy promised to Abraham , viz. His Seeds victoriousness over their Enemies . V. The Inheritance of Canaan to him and to his Seed , may be a fifth Covenant-Mercy promised to Abraham . This is a Mercy which the Lord much insists upon , and often mentions both to Abraham and his Seed . What manner of land Canaan was , and how excellent , l hath been formerly described . Therefore insist we upon it somewhat the more . And whilst we pause here a little , let us consider , 1. How God revealed his Promise of Canaan to Abraham . 2. How God performed his Promise touching Canaan . 3. Whether under Canaan promised , some further Mysteries were not intended to Abraham and his Seed : And what those mysteries may be . 4. Inferences resulting from all . 1. How God revealed his Promise of Canaan to Abraham . Gods way of revealing and making promise of Canaan to Abraham , is very observable . For , ( 1 ) God made this Promise of Canaan to Abraham often . Four several times at least , viz. 1. When Abraham was newly come from Chaldea m into Canaan , according to Gods call and command . — Unto thy Seed will I give this land . 2. When Abraham and Lot had separated themselves one from another , for peace sake betwixt them and their servants . — n And the LORD said unto Abram , after that Lot was separated from him , Lift up now thine eyes , and look from the place where thou art , Northward , and Southward ▪ and Eastward , and Westward . For , all the land which thou seest , to thee will I give it , and to thy Seed for ever . — Arise , walk through the land , in the length of it , and in the breadth of it : For I will give it unto thee . 3. After Abrahams victory , and Melchizedeck's blessing of Abraham . — o The LORD made a Covenant with Abram , saying , unto thy Seed have I given this land , from the River of Egypt , unto the great River , the River Euphrates , &c. At this time God ( 1 ) Covenanted to give him the land . ( 2 ▪ ) Said , for sureness sake , he had given it his Seed already . ( 3 ) Bounded the Land. ( 4 ) And described it to be the present possession of ten Nations particularly named ▪ 4. When Abraham was 99 years old , God most solemnly renews Covenant with him , one clause whereof was the Promise of Canaan . — p And I will give unto thee , and to thy Seed after thee , the land wherein thou art a stranger , all the land of Canaan , for an Everlasting possession . In the two first Canaan was promised : but in these two last Covenanted . 5. After Abraham had offered up Isaac ▪ The Lord Promised , that , q His Seed should possess the gate of his enemies , which was an implicit promise of Canaan ▪ and fulfilled in part in Ioshuahs conquests of Canaan . Surely there was more then ordinary in this Promise of Canaan ▪ that the Lord so often repeats it and propounds it . Hereafter we shall inquire into the mysterie . ( 2 ) God r appeared to Abraham in the land of Canaan , when first he revealed to him this promise of Canaan . Abraham is the first man in the world , to whom Scripture testifies that God appeared . God is said to appear to Abraham at least four several times , viz. when he was s in Chaldea , whence God called him , when he was newly t come into Canaan . When he u was 99 years old . And , x In the plains of Mamre . How God appeared to him , is a more subtile inquiry . I love not to wade into Curiosities . Yet here I think we are to distinguish betwixt Visions and Apparitions . Visions have a larger notion then Apparitions . Every Apparition is a Vision : but not every Vision an Apparition . A vision is commonly taken for some image , form or similitude representing to the Sight of of Body or Soul the thing to be seen : whether it be an outward image , subject to bodily eyes ; or imaginary , represented to the imagination ; or intellectual , represented by intelligible Species to the understanding . But an Apparition is usually understood of some Outward visible form represented to one awake . When God is said absolutely to Appear ; and it is not added by vision , or dreams , &c. explanatorily : Then we are to understand it of Gods manifesting or representing himself in some visible form or shape to the corporal eye . And thus probably he here appeared to Abraham . But whether in the form of a man , or otherwise : we may not safely speak , where Scripture is silent . However this was an High favour of God to Abraham , and a familiar condescension , that the invisible God should represent himself to him in visible shape . They were eminent favourites of God to whom he appeared : As y Abraham , z Isaac , a Iacob , b Moses , c Gideon , d Samuel , e David , f Solomon . Hence it is brought in as a great aggravation of Solomons backsliding , g That his heart was turned from the LORD God of Israel , which had appeared unto him twice . ( 3 ) God promised the inheritance of Canaan to Abraham and his Seed , h when as yet he had no child at all . So that at once he promised him both Heirs , and Inheritance . So bountiful is God to his people . ( 4 ) God promised Canaan to Abraham , i when the Canaanite was now in the land , and nine other Nations of strong and warlike people , besides the Canaanites , were actual possessors . The whole k Earth is the Lords : and it is his Prerogative to dispossess , and possess ; to pluck up , and plant Nations and People therein , where and when he pleaseth . He l changeth Times and Seasons . All these ten Nations in possession , could not hinder Gods promise , nor Abraham's Faith touching the Reversion to his Seed . The Promise of God , and the Faith of the Godly , is above all impediments . ( 5 ) God promised Canaan to Abraham and his Seed m after their 400 years sojourning , servitude and affliction in a land not theirs , Canaan in Egypt : and that in the fourth Generation his Seed should come thither . God can promise , and Faith can believe at any distance : For all things are present with God , and n Faith is the subsistence of things not seen . Mercies long expected , are double welcome when they come : And sharp afflictions are excellent Preparatories to them . Canaan was the sweeter to Israel after their hardship in Egypt and the Wilderness : and Heaven will be the sweeter to us , after Earths many distresses and tribulations : but gr●…dge we not at o much tribulation in the way , whilst the Kingdom of God will be the journeys end . How wisely did the Lord order this Promise for the long time of accomplishment ! For till then , p the iniquity of the Ammorites and Canaanites was not full : nor Abraham's Seed sufficiently multiplyed to dispossess by force those mighty Nations . ( 6 ) God promised Canaan to Abraham and his Seed , q for an everlasting possession . That they should enjoy it , not for so many years or lives , but for ever . In what sense this is to be understood , will appear in the next branch . Thus the Lord promised Canaan to Abraham . 2. How the Lord performed this Promise of Canaan to Abraham and his Seed : we may see in these ensuing particulars . ( 1 ) God gave all the land of Canaan , that very numerical land of Canaan in kind , to Abraham's Seed , as he had promised . Sometimes God performs his promises , not in kind , but in equivalency : gives not the very r numerical blessing promised , but as good or better . But here he gave the self-same Mercy , the land of Canaan , which he promised to Abrahams Seed . This the History of Ioshuah abundantly testifieth , describing how the land was obtained ▪ Divided to the twelve Tribes , and possessed by them . And at last all is summed up in these words ; s And the Lord gave unto Israel all the land which he sware to give unto their Fathers , and they possessed it , and dwelt therein . — There failed not ought of any good thing , which the LORD had spoken unto the House of Israel : all came to pass . This is often declared in the t Book of Psalms . And this is solemnly acknowledged after the Babylonish Captivity , by the u Levites in a day of publique Humiliation . And this God did in remembrance of his Covenant and promise to Abraham ; x For he remembered his holy promise , and Abraham his servant . And he brought forth his people with joy , and his chosen with gladness . And gave them the lands of the Heathen , and they inherited the labour of the people . ( 2 ) God punctually Performed his promise of Canaan to Abraham's Seed , in regard of time . He had promised , That y Abraham's Seed should be a stranger in a land not theirs , and should serve them , and they should afflict them 400 years . — But in the fourth Generation they should come hither again : that is , to the land of Canaan to possess it . This place is involved in divers difficulties . For , It is questionable , 1. What land is here meant , wherein Abrahams Seed should sojourn 400 years . Seeing it is evident by the Scripture Chronology touching those times , that his Seed lived not in all z 220 years in Egypt : and great part of that time they lived . in much prosperity till Iosephs death when their afflictions seem to begin . 2. What should be meant by this fourth Generation : Seeing Abrahams Seed came not again into Canaan till the seventh Generation from Abraham . For , a Eleazar the Priest , ( son of Aaron , of Amram , of Kohath , of Levi , of Israel , of Isaac , of Abraham ) the seventh from Abraham exclusively , was one of the neerest generations to Abraham that came into Canaan to possess it , and b he was one that divided the land by lot unto the Tribes . To the first of these Questions , I answer ; 1. That the land of the sojourning , servitude , and affliction of Abraham's Seed 400 years , was partly Canaan the land of promise , which was not as yet actually theirs : partly ▪ Egypt . 2. That , the time of this 400 years beginning was at the birth of Isaac , ( who c as Chronologers observe ) was born precisely 30 years after the promise was made first to Abraham : and the end of these 400 years from Isaac s birth , and 430 years from the first Promise to Abraham , was joyntly in the d self●…ame night that Israel went out of Egypt . 3. That , ( though e some interpret Israels servitude and affliction under the Egyptians 400 years , to be meant , not of the whole 400 years from the begining to the end , but only of the latter end of those 400 years , ) yet I see not but in some sense we may say that the affliction of Abraham's seed by the Egyptians , not only concluded , but also began those 400 years . For , Ishmael the son of Hagar the Egyptian , is said presently after Isaacs birth and weaning to f mock Isaac : that is , g He that was born-after the flesh persecuted him that was born after the Spirit , as the Apostle expounds it . Broughton hath well noted this , saying ; h Here begin the first manifest afflictions of Abraham's Seed by Ishmael the Egyptian by Hagar 400 years before the coming from Egypt , Gen. 15. 13. & Act. 7. 6. To the second Question , I Answer ; Some , by the fourth Generation , understand the fourth hundred year : taking every hundred of years for a generation . But this interpretation seems too much to force the phrase of the fourth Generation ; and where doth Scripture stile 100 years a Generation ? Besides , according to this interpretation the promise was not exactly performed ; for Israel came not into Canaan till 40 years after the term of the 400 years was expired . I like therefore their resolution better , who , by the fourth Generation , understand properly the fourth generation or descent of persons : not counted immediately from Abraham , but rather from Israels going down into Egypt . And so the promise was punctually performed in the fourth Generation from that time Israel came to take possession of Canaan as their own . For Eleazer , i who divided the land to the Tribes , was k the fourth from Kohath , who was one l that went down into Egypt . To this effect saith Ainsworth ; m This promise was verified , when Eleazar the son of Aaron , the son of Amram , the son of Kohath came out of Egypt and parted the land of Canaan to Israel , Iosh. 14. 1. Kohath being one that went into Egypt with Jacob , Gen. 46. 11. 26. 1 Chron. 6. 2 , 3. And before him Broughton ; n 400. years Abrahams Seed was to sojourn in a land not theirs , that is , not , Egypt onely , but also first Canaan , unto which in the fourth age , Israel should return to hold it their own . These four are , 1. Kohath , 2. Amram , 3. Aaron , 4. Eleazar , who parted the land , Josh. 14. Kohath was one of the 70. Gen. 46. ( 3 ) God gave the land of Canaan to Abrahams Seed , according to his Promise , notwithstanding all difficulties and impediments intervening betwixt the Promise and Performance . So powerfull is God , so faithfull his Promise : that all difficulties give way to the fulfilling thereof . These seven impediments were observable , 1. Israels o servitude and rigorous bondage under the cruell Egyptians , who would not let them depart out of Egypt . This impediment p God removed by inflicting 10 sore and miraculous plagues upon Egypt , so that at last they were glad to thrust them out . 2. Their strait at the Red Sea , after they were got out of Egypt . q The Red Sea being before them , Pharaoh and his Egyptian Army behinde them , and the Mountains on each hand of them so that nothing but imminent and present destruction could probably be expected . This Impediment r God removed by a Miracle , causing the Red Sea to open her womb that Israel might pass through it dryshod , which the Egyptians attempting to do were drowned . The sea was Israels deliverance ; the Egyptians destruction : Israels Harbour ; The Egyptians Grave . 3. Their many s wilderness wants , Temptations and afflictions , extremely discouraging them in their journey to Canaan . But God supplied their wants , and relieved their afflictions . He t gave them bread from heaven , Mannah , u Water out of the Rock ; Rayment , x their garments waxed not old ; Health , their foot did not swell , for fourty years together . He y shewed them their way , by his Pillar of fire and cloud by night and day : and z healed the bitings of fiery serpents by the brazen Serpent . 4. Divers enemies in the Wilderness in the way to Canaan : viz. a Amalek , Sihon King of the Amorites , Og King of Bashan , and the Midianites : But the Lord discomfited them all before Israel . 5. The many b murmurings of Israel in the wilderness with their c unbelief , d disobedience , e tempting of God , f idolatry and other provocations were a great impediment to their coming to Canaan . For g the Lord was for these sins resolving to destroy them , sware in his wrath they should not enter into his rest , and made them linger in the wilderness fourty years till all that evill and provoking generation , except Caleb and Ioshua , were fallen and dead in the wilderness . But h Moses interceded for them , and the Lord in his riches of compassion forgave them , and brought the following generations into the promised possession ▪ 6. The j River Iordan after all these impediments were removed hindred them from entring Canaan ▪ But Iordan k was miraculously driven back at the Presence of the Lord , and Israel went thorough Iordans channel on foot to take possession . 7. Fnally , The smalness of Abrahams Seed , and greatness of their enemies . For , when Canaan was first promised , l Abraham had no childe at all . And when his Seed went to sojourn in Egypt , m they were but seventy souls . How should these either withstand their enemies in their way , or drive out the Canaanites at their journeys end , which were many strong & warlike Nations ▪ But this impediment God removed partly , by multiplying Israel extraordinarily , so that when they were first numbred in the wilderness of Sinai , n they were from 20 years old and upwards males able to go forth to war 603550. besides women and children under 20. and besides all the Tribe of Levi. Partly by sending an o Hornet of fear and terrour upon the Canaanites before hand . So that their hearts did even melt for fear of Israel . And Partly by p Gods fighting for Israel , and delivering all their enemies into their hands . Thus Gods Promise was stronger then all Impediments to the performance thereof . Stronger then Pharaoh and all his Egyptians ; Stronger then all the waves of the Red-Sea ; Stronger then all the distresses of the wilderness ; Stronger then all their enemies in their way ; Stronger then all Israels sins in then journey ; Stronger then all the proud streams of Iordan ; and stronger then all the walled Cities and warlike Nations of the Canaanites . O blessed and puissant Promises of the Lord ! who would not believe them , and rely upon them ! ( ●… ) God gave the land of Canaan to Abraham and his Seed q for ever , as their everlasting possession . He gave it to Abraham onely by Promise . To his Seed by actual Performance . Hence Abraham , Isaac , and Iacob are stiled not Heirs of Canaan , but r Heirs of the promise . They inherited the Promise one after another : though that none of them actually inherited Canaan in then own persons , but in their Seed . They were content to wait Gods time of performance ; and therefore in their generations by Faith s they so●…ourned in the land of Promise , as in a strange Country . Obi. But experience testifies that the Event hath not answered Gods Promise , in ▪ regard of the perpetuity of this Possession to Abrahams Seed . For Abraham ▪ s Seed the Iews are at this day , and have been long dispossessed of Canaan , and dispersed up and down the world : The Turks and Mahumetans possessing the same . Doth Gods Promise fail ? Answ. Gods Promise is Truth , and cannot fail . It is always seasonably performed according to the intendment of God therein . And in this particular touching the everlasting Inheritance of Canaan to Abrahams Seed ▪ It hath been faithfully fulfilled . For , 1. Canaan was an everlasting possession ; That is properly perpetual without end or determination , in respect of the Truth & Mystery signified by Canaan . viz. Heaven , s the Everlasting ●…st of Gods people . Canaans Country , typified the Heavenly Country ; as after we shal see . And thereupon that perpetuity which belonged to the Truth ; is ascribed to the Type . Doubtless the Faithful Seed of Abraham , in Canaan chiefly eyed and enjoyed Heaven . z. Canaan was an everlasting , that is , a long-lasting possession to Abrahams Seed . After they were seized of it , it continued theirs more or less till Christs coming , and somewhat after . Now as u hath been formerly showed , The word Everlasting , or , For ever , doth not alwayes denote that which shall be perpetuall without all end , but sometimes that which shall be of long continuance though at last determinable . And thus Canaan litterally taken , was an Everlasting Possession ▪ that is ; long-lasting ; x till a new Constitution of Church-affairs and state in the Kingdom of Christ. As other types , so this typicall Possession vanished the coming of Christ. 3. Gods Promise of Canaan for an Everlasting Possession , was Conditionall , not absolute . Israel failing in performance of the condition , viz. y Covenant-keeping with God , was justly cast out of the Land of Canaan , and yet the Truth of Gods Promise not at all violated . And though this condition be not so plainly expressed in Gods foederall dispensation to Abraham , yet in the next Administration under Moses , it is evidently specified . ( 5 ) Finally , God gave the Land of Canaan to Abrahams Seed upon excellent grounds and considerations . Especially , The Efficient , Impulsive , Occasionall , and Finall Causes of Gods giving Canaan to Israel , are observable . 1. The Efficient Cause of their possessing and inheriting it ▪ was not the wisdom or Power of Israel ; but Gods singular Power and Providence , working and ordering all for them . Hence , z It 's wholly deny'd to them as their atchievment ; and solely ascribed to God alone . He brought them out of Egypt : He carried them through the wilderness : He sent an Hornet of fear and terrour before them upon the Canaanites : He cast them out by fighting for Israel : And he alone planted Israel therein . 2. The Impulsive , or Moving Cause , as it were inclining the Lord to give them actuall possession of Canaan , was either Inward or Outward . ( 1 ) Inward , The Lords a meer Grace , Favour Mercy and Loving-kindness to Abrahams Seed . This Scripture insists much upon , and magnifies it . ( 2 ) Outward , Not any merit or desert of Israel , but b his own Covenant and Promise which he had made with Abraham , Isaac , and Iacob , that he might perform it . Hence , c Moses recites their sinfull miscarriages against God , to beat them off from all confidence in themselves . 3. The Occasion of Gods bringing Israel to Canaan , was d not their righteousness ; but the wickedness of the Canaanites , Amorites , &c. which was grown to that height , that their land did even spew them out . 4. Finally , The end which the Lord intended in giving Canaan to Israel , was , not that they might live there as they listed , &c. but that they might be so much the more carefull to believe , love , fear , serve and obey him . e That they might observe his Statutes , and keep his Lawes . Thus the Lord performed Canaan to Abrahams Seed . 3. Whether under Canaan Promised , some further Mysteries were not imply'd and intended to Abraham and his Seed : And what those Mysteries were ; may deserve a little further consideration . And here though I prescribe not peremptorily to any mans judgement , yet let me freely propound mine own touching this matter : and then let the learned consider . Under the Inheritance of Canaan Promised to Abraham and his Seed , two further things seem plainly to be intended , viz. 1. The Heirship of the world , Synechdochically . 2. The Heirship of Heaven Typically . ( 1 ) ●…he Heirship of the World. This by a Synechdoche of the part for the whole , seems to be promised , in and under the Inheritance of Canaan to Abraham and his Seed . My ground for this , is that of the Apostle ; f For the Promise that he should be the HEIR Of THE WORLD , was not to Abraham , or to his Seed through the Law , but through the righteousness of Faith. Where read we in all the Old Testament that it was promised to Abraham or his Seed , that they should be Heirs of the World ? Onely in those Promises of the Inheritance of Canaan made to them . Canaan is not the world properly , but is put for the world figuratively , and Synechdochically . By World here , g Some understand the World of all the Elect and faithful throughout all the Nations of the earth . Of these all Abraham is Father , and Jesu , Christ his chief Seed is Heir and possessor , Some understand onely Heaven . h Some understand the whole Creation , both Heaven and Earth , and all the Creatures therein , with whatsoever Heaven or Earth can afford , to render Abraham and his Seed happy . And that in token , and as a pledge , handsel , or earnest hereof , Canaan was given them by Promise , as being one of the most fruitful and most pleasant parts of the world , and the glory of all lands : yea a very Type of Heaven it self , as after we shall see . To this last , I subscribe as the best Interpretation of this Text ; The plain Connexion of the Context , and genuine force of the words and phrases inclining me hereunto ; considering also that the Apostle testifies , l Godliness is profitable to all things , having Promise of the life that now is ▪ and of that which is to come . And elswhere ; k All things are yours , whether Paul , or Apollo , or Cephas , or the world , or life ▪ or Death , or things present , or things to come , all are yours , and ye are Christs , and Christ is Gods. So then by Covenant and Promise Abraham and his Seed had a right to all the Comforts and good things of the world , as well as to Canaan : and by vertue of this Promise of Canaan they actually enjoy'd all necessary blessings and Comforts of the world , not onely when they came to possess Canaan , but before that , even whilest they sojourned in Canaan , Egypt and in the wilderness . Friends and foes , men endbeasts , land and sea , Heaven and Earth , serving them and furnishing them with varieties of enjoyments according to their emergent necessities to the admiration of the world . ( 2 ) The Heirship of Heaven it self . Not onely the whole world was Synechdochically promised under the Inheritance of Canaan , but more especially and principally , Heaven it self . Typically , as the most excellent and glorious part of the world . For better clearing of this , two things are to be evidenced , viz. 1. That Canaan was a Type of Heaven . 2. Wherein it was such a Type of Heaven . I. That Canaan was a Type of Heaven ; is hinted by many Writers , but not ●…o demonstrated , as might be desired . These Arguments may evince that Canaan was a Type of Heaven : and consequently that in the Promise of Canaan Heaven it self was promised . For 1. The Land of Canaan is stiled by the Apostle , l Gods Rest ; into which they that believed not , could not enter . And yet he speaks of another Rest remaining to the people of God , different from both the Sabbaths Rest , and Canaans Rest : viz. Such a rest , which Iesus , that is , Ioshuah hath not given Gods people , namely , The Heavenly Rest ; wherein Gods people perfectly m rest from all their works and labours of sin and sorrow . n For if Iesus had given them Rest , then would he not afterwards have spoken of another day . There remaineth therefore a Rest to the people of God. For he that is entred into his Rest , he also hath ceased from his own works , as God from his . Let us labour therefore to enter into that Rest , lest any man fall after the same example of unbelief . Canaan theresore the Temporal Rest , typified and shadowed out Heaven the Eternal Rest. 2. Abraham , Isaac , and Iacob , are said o By Faith to sojourn in Canaan the land of Promise as in a strange Country : confessing themselves to be strangers and Pilgrims on earth . Why ? Because they looked for a City which hath foundations , whose builder and maker is God. Seeking and desiring a better Country , that is , An Heavenly . Therefore their eye of Faith looked at the Promise of Heaven , in the Promise of Canaan : and thereupon they were contented to live in Canaans Country as Pilgrims , in hopes that they might live in the Heavenly Country as Denizons and Citizens . Now their Faith could not have acted from Canaan to Heaven judiciously , unless Canaan had been proposed and Promised to them as a Type of Heaven . 3. The City Ierusalem ▪ and Mount Sion in the Land of Canaan , were Types of Heaven : much more Canaan it self . As p sojourning in Gods Tabernacle , denoted the moving unsettled militant state of the Church on earth ; so dwelling in Gods holy Hill , that is , Sion , near which the Temple was built , represented the fixed triumphant condition of Gods Church in Heaven . And we have mention of q The Heavenly Ierusalem , that is , not onely the Spiritual Church under the New Testament on earth , but also the Celestial Church of the glorified in Heaven : as the Citizens of that Ierusalem there mentioned , The innumerable company of Angels , and Spirits of just men made perfect , do not obscurely intimate . II ▪ ●…herein ▪ or in what respect Can̄aan was a Type of Heaven . The correspondence betwixt the Type and Antitype , Canaan and Heaven , consists chiefly in these three things . viz. 1. The People possessing both . 2. The way and manner how they are brought into these possessions . 3. The Nature of the Possessions themselves , In these Regards there 's much resemblance betwixt Canaan and heaven . The People possessing Canaan and Heaven have these mutuall resemblances . 1. Both of them must be the Seed of Abraham . Possessors of Canaan his Natural Seed : Possessors of Heaven his Spiritual Seed . r And if ye be Christs ; then are ye Abrahams Seed , and heirs according to Promise . 2. Both of them must be circumcised Israel could not possess Canaan s till they were circumcised in their flesh : The Spiritual Israel of God cannot possess Heaven t till they be Circumcised in Heart . 3. Both of them must be warriours and Conquerours over all their enemies , both in their way , and at their journeys end . Those that went to Canaan , u warred with Amaleck , Sihon , Og , Midian , and all the powers of Canaan ; and overcame them all : Those that go to Heaven , must fight with the Flesh , and all its lusts , The World , and all its snares in Prosperity and Adversity , The Devil , and all the powers of darkness , Death and all its terrours , and overcome them all : The Promise still runs x to him that overcomes . And y in all these we are more then conquerours : even Triumphers through him that loved us . 4. Both must be Believers ▪ They that believed entred into Canaan : whilest z others could not enter in because of unbelief : So ▪ a he that believes shall enter into Heaven and be saved , but he that beileves not shall be damned , yea he is damned already , and the wrath of God abideth upon him . The way and manner of coming to possess Canaan and Heaven , gave great similitude . For , 1. Canaan was b Promised by God , long before it was possessed ▪ So Heaven is c promised long before it be enjoyed . 2. Israel must d first be delivered from Egypts bondage and miserable slavery , come into Covenant at Mount Sinai , and so●…ourn a long time in the wilderness , encountring with many enemies and afflictions , before they could come into Canaan : So Gods Elect must e first be delivered by effectuall Calling out of their Spiritual bondage and slavery under sin and Satan ▪ come into Covenant with God at M. Sion , and sojourn a long time , even all their life time , in the wilderness of this world , conflicting with many Adversaries , Temptations and Tribulations , before they can enter into the Kingdom of Heaven . 3. They that went to Canaan were f baptized in the cloud and in the sea ; and all the way nourished with Mannah , bread from Heaven , and water out of the Rock : So they that go to Heaven , must in their journey thither make use of Gods g Ordinances , especially they must be h baptized with the blood and Spirit of Christ , and be i nourished with the true bread and water of life , Jesus Christ that came down from the Heaven of Heavens , those Mysteries Exhibited in Gods Ordinances . 4. Israel was k brought to the borders of Canaan by Moses , but Ioshuah brought them into their Possessions as thier chief Captain , subd●…ing all their enemies before them , so that not one good thing promised did fail : So Gods Elect are brought to the borders of Heavenby Moses and the Law , l The Law being the Schoolmaster to bring them unto Christ ; but Jesus-Christ onely the true Ioshua , is m the chief Captain of their Salvation , who n subdues and treads all his and their enemies under their feet , making o all Gods Promises in himself yea and Amen , and at last p possessing them of heaven it self . 5. Israel was brought to Canaan notwithstanding all difficulties , impediments and impossibilities . God in performance of his Promises made them all give way to Israel , yea become contributary and serviceable to them . q The Red-Sea shal be dry'd , r the Rock of flint shal run floods of water , s Heaven shall rain bread , t The Cloud shall still skreen and cover them from the parching heat , u Iordan shal be driven back , x Sun & Moon shall stand still till they be avenged of their enemies , y walls of Iericho shall fall down to the ground , yea all things shall conspire to bring them into Canaan . So Gods Israel shall be brought to Heaven notwithstanding all imaginable dangers , difficulties , impediments or impossibilities . z Not sin , nor sorrow , nor Death , nor Devil , nor things present or to come can shut them out of Heaven . God in Performance of his Promise will remove all rubs and obstructions : yea make a all things work together for their good , for their best . 6. Ioshua b gave every Tribe his particular Inheritance in Canaan , not according to desert or merit , but by line and lot , himself inheriting among them . In Canaan there was room for them all . So Jesus Christ gives all his Elect Inheritance with himself in Heaven , not after their desert , but the riches of his c meer grace . They d raign as coheirs with Christ : they are glorify'd together . e In my Fathers house are many mansions , ( said Christ ) — I go to prepare a place for you , — that where I am , there may ye be also . 7. When Israel came to eat the fruit and corn of Canaan , f Mannah ceased . The water out of the Rock , the pillar of fire and cloud , &c. all these ceased . So when Gods Elect shall come to heaven , when once they shall taste of those blessed and best provisions of that heavenly Country , g then Mannah shall cease , then all the Ordinances , Administrations and Dispensations of the Gospel shall cease . Then ( as Ierome hath it ▪ h All Book-learning shal cease . Then ( as Paul saith ) i Prophecies shall fail , tongues shall cease , knowledge shall vanish . — When that which is perfect is come , then that which is in part shall be done away . Then there shall need no more Sermons , Sacraments , weekly Sabbaths , &c. For Christ will be an endless Sermon , Sacrament , Sabbath , &c. to his members . k And I saw no Temple therein ( that is , in the new Ierusalem ) For the Lord God Almighty and the Lamb are the Temple of it . And the City had no need of the Sun , neither of the Moon to shine in it . For the glory of God lightneth it , and the Lamb is the light thereof . Yea then l Christ shall deliver up his Mediatory Kingdom , in regard of all manner of present Administrations , to God even the Father , that God may be all in all ▪ 8. Multitudes came out of Egypt , and went towards Canaan , even almost to the borders of the Land ▪ m who yet were never able to enter in , but perished in the wilderness . So , n Many shall seek to enter in at the strait gate of heaven , but shall not ●…e able to enter . Many shall seem to come out of the Egypt of their carnal bondage , and to make great progress towards Heaven ; as Herod o did many things ; Agrippa p almost , within a little , perswaded to be a Christian ; the Scribe q not far from the Kingdom of God ; Those backsliders in the Hebrews ▪ r tasting of the heavenly gift , and of the powers of the world to come ; and the s foolish Virgins even knocking at Heavens gates ; and yet all shut out as workers of iniquity . The Nature of the Possessions themselves is very suitable . For , 1. The wicked Canaanites , &c. t were cast out of Canaan before Israel was possessed thereof : So the wicked apostate Angels were u cast out of Heaven , before any of the elect sons of men were received into Heaven . 2. Canaan was a land of Temporal Rest , x Gods Rest , provided for his people : wherein he gave them rest from all their Pilgrimages , and Enemies on every side : Heaven is Gods eternal y Rest , wherein he gives his people rest and tranquillity from all their Sins , Sorrows , Labours , Temptations and Enemies whatsoever . 3. Canaan was a z land flowing with Milk and Honey , with Commodities and Comforts , Profits and Pleasures . So Heaven a flows , and overflows , with joys , fulness of joys & pleasures , at Gods right hand for evermore . 4. Canaan was the b glory of all lands , of all the Earth . So c Heaven is the Glory of all the world . All the spendour and beauty of the Earth in its utmost perfection , is but darkness and deformity to Heaven's transcendent and surpassing brightness . If the d New Jerusalem coming down from God out of Heaven be so eminently glorious : then Heaven it self must needs be much more superemmently glorious . 5. In Canaan was Gods Special Presence of Grace , so as it was not in any other land on Earth . e In Salem was his Tabernacle , his dwelling place in Sion . There f he dwelt between the Cherubims : and thence he conferred with his people . But in Heaven is Gods Special g presence of Glory , more then in all the world besides . There he Manifests himself fully , familiarly , ravishingly , and eternally , with open face to all his Saints and Angels . There we shall See God without imperfection , Enjoy God without interruption , & in that vision and fruition of God be ravished to admiration . In him we shall have all varieties of felicities for all our Faculties , for all our affections , for all our senses . Heaven is the glory of the world ; but God the Glory of Heaven : whose glorious presence makes heaven glorious . Whatsoever Happiness Heaven , Saints , or Angels can afford ▪ it is all con-centered in God boundlesly : In them are but drops , in him the Ocean of all fulness . He will be the Head of Saints , the Lord of Angels , the jubilee of joy , the strength of felicity , the length of eternity , the life of immortality , the Heaven of Heaven , and the very Glory of glory . 4. Inferences hence resulting . Did God Promise Canaans inheritance to Abraham and his Seed , and in Canaan , the world , and Heaven it self ? Then , ( 1 ) The Change of Times and States , the disposal of Kingdoms , Countries , and Nations , belongs to God as his Prerogative . Here God by promise gave , and by Providence afterwards performed , all the Nations and Kingdoms of Canaan to Abraham and his Seed . As he formerly gave Israel the treasures of Egypt , at their departure thence : so he afterwards gave Israel the lands and all the wealth of Canaan for their inheritance . Nor did the Lord herein wrong to any . He gave nothing , but what was his own : and h may he not freely do what he will with his own ? i The Earth is the Lords , and the fulness thereof ; the round-world , and they that dwell therein . The Egyptians had forfeited their wealth , and the Canaanites their Country , by their sins : The Lord takes advantage of the forfeiture , and gives them to his own people . And who shall controle his proceedings ? k He changeth the Times and the Seasons ; He removeth Kings , and setteth up Kings . — l The most High ruleth in the Kingdom of men , and giveth it to whomsoever he will. — m Whose dominion is an everlasting dominion , and his kingdom from generation to generation . And all the inhabitants of the Earth are reputed as nothing : And he doth according to his will in the Army of Heaven , and among the inhabitants of the Earth ▪ and none can stay his hand , or say unto him , What dost thou ? How strange and wonderful have been his providential dispensations to these Islands of great Brittain and Ireland , even in these our days ! Who could have imagined such great and sudden alterations in the whole frame of Civil Government ! It becomes us to look beyond instruments herein to the Supream over-ruling hand of Heaven , admiring his greatness , adoring his wisedom , and trembling at his judgements . ( 2 ) Gods Promises to Abraham and his Seed were very mysterious . Besides the Literal Mercy expected , there were spiritual mysteries intended in most of Gods promises . Under Israel , Christ : under multitudes of Nations of Abraham , the plenteous Conversion of the Gentiles : under Abraham's blessing , the blessedness of all the Elect , With all spiritual blessings in Heavenly things in-Christ : and here , under Canaan , Heaven was promised to Abraham and his Seed . By visibles , God did lead them to invisibles ; by terrestrials , to caelestials ; by corporals , to spirituals ; by temporals , to eternals . When we read these antient promises , we must intentively dive and pry into the mysteries of the promises , lest we lose the very Marrow and Kernel of them . ( 3 ) Not only Carnals and Temporals , but also Spirituals and Eternals were propounded in Gods Covenants and Promises to the Fathers under the Old Testament , and apprehended by them ▪ In Canaan God assured Abraham and his Seed of Heaven . And both Abraham and his Seed so understood and applyed the Promise ; whence else did they deny their own n Native Country , having opportunity of returning : sojourn in Tents in the land of Promise as pilgrims and strangers in a strange land : and look for a City that hath foundations , whose maker and builder is God ; expecting a better Country , that is , an heavenly ? Their Hopes and Heart were above the skies , therefore they so easily trampled all Canaan's enjoyments and excellencies under foot . They then who fancy that God fed Abraham and the fathers only with the Husks of Earthly mercies , promising to them no further then visibles in Canaan : do not only proclaim their own ignorance and folly , but bely the fathers happiness , and blaspheme the Lords heavenly dispensations towards them . ( 4 ) No length of time , nor multitudes of interposing impediments can prevent , evacuate , or disappoint Gods Promises , that they should not be performed . We need go no further , for demonstrating this , then to Gods promise of Canaan to Abraham and his Seed . Canaan was o promised to Abraham 400 years , yea 430 years before it was performed ; besides the 40 years pilgrimage in the Wilderness . Yet all this length of time did not blot Gods promise out of his mind , but he punctually remembered his Covenant and Promise to Abraham and his Seed in the appointed Season . Impediments hindering Abraham and his Seed from possessing Canaan promised , were many , great , and to humane sense invincible . As , 1. Abraham's p childlesness , and Sarah's barrenness . 2. The fewness and weakness of Abrahams Seed , after God had miraculously given him Isaac . But q 70 Souls went into Egypt . What could 70 Souls do in dispossessing the many strong Nations of the Canaanites ? 3. The r extremity of the Egyptian pressures and bondage , out of which they had no visible hopes of deliverance . Especially their Miseries and bondage being deeply aggravated , by Moses coming to deliver them . 4. The s Egyptian Army pursuing them at the Heels , and ready in rage and revenge to cut them off ; assoon as the Lord had by strong hand and many wonders brought them out of Egypt . 5. Their inextricable t strait at the Red-Sea : The Sea being before them , Egyptians behind them , and Mountains on each side of them , that there was no way of escape from imminent destruction . If they march forward , they are drowned in the Sea : if they retreat backward , they run upon the sword of the Egyptians : other ways they could not go because of the Mountains . 6. Their many u Enemies in their way to Canaan , Amalek , Sion , Og , and Midian . 7. Their x many invincible distresses , dangers and difficulties in the parching , dry , desolate , howling Wilderness . Wherein Nature had provided neither food to eat , nor water to drink , nor rayment to put on , nor Medicines to Heal their diseases , nor shelter to defend them from heat or cold , &c. Nor way for them regularly to walk in . 8. Their y many sins and provocations in the Wilderness , frequently exasperating Gods wrath against them to destroy them and cast them off for ever . 9. The destruction of z all that Generation which murmured against God , whose carkasses fell in the Wilderness except Caleb and Ioshuah . 10. The a Death of Moses upon Mount Nebo , neer the very borders of Canaan , within veiw of the land , who was their chief Captain and Conductor from Egypt thither , and with whom God had manifested himself wonderfully . Hereupon Israel might look on themselves as on a ship brought almost to shore , but splitting and wracking in the very Harbour . 11. The b unpassableness of the proud River Iordan , beyond which Canaan lay . 12. The c great strength of Canaan by reason of many warlike Nations , sons of Gyants , and strong fortified Cities , all which they were to conflict with and Conquer before they could take possession , after they had passed Iordan . O what Armies of impediments were here against the accomplishment of this one Promise of Canaan ! Yet at last the Promise overcame all these difficulties , removed every one of these impediments , and brought the Seed of Abraham into Canaans possession . All the oppressions and bondage of Egypt could not keep Gods Promise prisoner ; All the Host of the Egyptians could not cut it off ; All the waters in Iordan and the Red-Sea could not drown it ; All the wants and miseries of the Wilderness could not starve it to death ; All the high wals of Canaan could not keep it out ; nor could all the Nations of the Canaanites defeat or overthrow it . O Potent and victorious Promises of God! who would not rest up on them , and trust to them , against all imaginable Impediments ? O Christian , God hath promised thee , not Canaan , but in Canaan Heaven it self . Why dost thou doubt of Gods performance ? Whatever be the difficulties betwixt his Promise and performance of Heaven , they shall all be clearly taken out of the way . Fear not this worlds wilderness-troubles , fear not the Iordan or Red-Sea of any persecutions , nor be afraid of any spiritual Egyptians or Canaanites , those powers of darkness . That God who for his promise sake cleared Israels way to Canaan , will clear thy way to Heaven . ( 5 ) Abraham's true Seed are the richest Heirs in this world . Experience indeed tels us , that for most part Gods people have least actual share in the treasures of this world : but this Promise of Canaan , under which the world and Heaven were also promised to Abraham's Seed , imports them the greatest Heirs . How rich heirs were Abrahams true Jewish Seed , by this Promise ! They were Heirs of Canaan , d the glory of all lands , according to the letter of the Promise . And consequently they that believed among them , were in Canaan , ( which was e Situate in midst of the Nations , ) Heirs of the world , and of Heaven it self , as hath been shew'd according to the mysterie of the Promise How rich heirs also were Abraham's true Christian Seed ! For , though they are not Heirs of the Earthly Canaan , as the Iews were : yet are they Heirs of the world , and of Heaven ; and this their Heirship is pleadable from this promise of Canaan , as well as from other Promises . f And if ye be Christs ; then are ye Abraham's Seed , and Heirs according to the Promise . What Promise ? viz. according to the Promise which God made with Abraham , especially touching the inheritance of Canaan . Mark also what the Scripture saith elsewhere ; g All things are yours , whether Paul , or Apollo , or Cephas , or the world , or life , or death , or things present , or things to come , all are yours : and ye are Christs , and Christ is Gods. And again ; h Godliness is profitable to all things , having promise of the life that now is , and of that which is to come . Christ is i Heir of all things , as Mediatour , and Head of his Church : And all his members k are coheirs with him , and that to an inheritance incorruptible , and undefiled , and that fadeth not away reserved in Heaven for us . So then , all true believers , the Spiritual children of Abraham are heirs of the world , and especially of Heaven the Glory of the whole world : and of all the blessings , priviledges and comforts , necessary to their happiness and Salvation , which Heaven , or Earth , or the whole world can afford them . Obiect . Bur if true believers , Abraham's true Christian Seed , be such Heirs , how comes it to pass that they enjoy so little of this world : whilst wicked men and unbelievers so flow and overflow withall sublunary enjoyments ? Experience shows they are not such Heirs , as Scripture seems to imply . Answ. To this I say ; 1. True believers are the greatest and only Heirs in this world by Covenant and Promise , though they have not the actual use and enjoyment of many things , which wicked men do plenteously possess . Want of things promised in actual use and possession , hinders not their Property , right and title by Covenant . l The heir is in Right and Title , Lord of all : though in his Minority he differs nothing from a Servant . Jesus Christ was m Heir of all things : though he was actually very poor , and had not where to lay his Head. So Christians may have all things in Promise : when they have little or nothing in possession . Contrariwise unbelievers have nothing at all by Covenant and Promise , though they have never so much in actual possession . Though in Civil States , they have an humane right to , and property in the things they enjoy : yet in regard of true Spiritual foederal right , they are but meer usurpers , being n strangers to Gods Covenant . The earth they tread on , the air they breath in , the Heavens they look on , the food they eat , the water they drink , the rayment they wear , the Houses they dwell in , the beds they lie on , and their other possessions which they use , are none of theirs in this sense : much less the felicities of a better life . In a word , here that Paradox is true , Believers are o as having nothing : and yet possessing all things : Unbelievers as possessing all things , and yet having nothing . 2. The little pittance of the world which Gods people do enjoy , far surpasseth all the enjoyments of unbelievers . p A little that the righteous man hath ▪ is better then the riches of many wicked ones . Better in regard of , ( 1 ) His Title . His little he hath , Partly by special q fatherly Providence : Partly , by r Covenant and Promise : Partly , as s coheir with Christ. ( 2 ) His acquisition , or obtaining of them . He acquires them , More justly and Conscientiously , 1 Sam. 12. 3 , 4. More orderly , first seeking the Kingdom of God , and his righteousness , Mat. 6. 33. Psal. 4. 7 , 8. with Mat. 19. 23. More moderately and self-denyingly , Prov. 30. 8 , 9. with 1 Tim. 6. 9 , 10. ( 3 ) His use of the little he hath . For he useth it , More thankfully , Iob 1. 22. with Hab. 1. 16. More Self-denyingly , 1 Cor. 7. 30. 31 , &c. with Iam. 4. 4. More Contentedly and comfortably , Phil. 4. 11 , 12 , 13. 2 Cor. 6. 9 , 10. More charitably , Psal. 37. 21 , 26. with Mat. 25. 35. to 46. More happily , prosperously and successfully . Gods blessing being promised to be upon him and all that he hath , Deut. 28. 1. to 15. Psal. 37. 17 , 18 , &c. Prov. 10. 20. But his curse being threatned to the wicked and all that belongs to him , Deut. 28. 15. to the end . Hag. 1. 5 , 6 , &c. ( 4 ) Better shall be the righteous mans little in regard of his account for the same at the day of judgement , Mat. 25. 35. to the end . with Iam. 5. 1 , 2 , &c. In these regards I dare say , the righteous mans little , is incomparably better then all unrighteous mens mickle . His poverty , is far richer then their plenty . He hath far more when he hath almost nothing at all , then they when they have most of all . 3. Believers , Abraham's true Seed , have a rich Compensation of all their Temporal wants , by Spiritual enjoyments . If they have not gold , they have grace : if they have not riches , they have righteousness : if they have not outward possessions , they have inward Comforts and contentments : and these are t an hundred fold better now in this present time . 4. In Heaven believers shall have such u full fruition of unmixed felicities for ever , as shall utterly surpass all earthly enjoyments in their highest perfection . As x the afflictions , so the possessions of this present life are not worthy to be compared to the glory that shall be revealed in us . 5. If the Lord keep his people short in regard of their earthly allowance , it is in much wisdom and faithfulness for their good , viz. ( 1 ) To chastize them for their frailties . ( 2 ) To prevent the abuse of his blessings . ( 3 ) To exercise the more their faith and graces . Or ( 4 ) To pitch their affections more resolvedly on things above . All these things Considered , Abraham's true Seed are greatest Heirs of all by Promise , &c. though their pittance be very small in actual possession . ( 6 ) How Comfortable this Promise of Canaan to Abraham's Seed , both Iewish and Christian. To his Jewish Seed ; That , after all their Pilgrimages , they should have an heritage on Earth : after all their bondage in Egypt , and afflictions in the Wilderness , they should enjoy liberty and prosperity in a land that should be theirs : after all their toil , travel and conflicts with many adversaries , they should at last enjoy a land of Rest ; Gods Rest , wherein they should rest from their enemies round about : after all their patience and expectations of Faith and Hope , they should at last inherit the promised Canaan . And in Canaan have handsel of the whole world , and of Heaven it self ▪ Certainly Canaan had never been so welcome to Israel , if they had not first been in Egypt and the Wilderness . Egypts brick , clay ; and iron-furnace , together with the wilderness wants and afflictions , made Canaans milk and honey double sweet and delightful . Contraries set off one the other with the more grateful lustre . Liberty is sweet to all , but double sweet to them that have been inthralled . Rest is sweet to all , but double sweet to them that have been tyred and turmoiled . And Mercy after misery , is double Mercy . To his Christian Seed . Canaans Inheritance reached but to the Jews : but the Heirship of the world , and of Heaven it self , wrapped up mysteriously in Canaan , extendeth even to Christian Gentiles also . So far as any worldly comfort or possession shall be necessary and y good for them , they shall be sure to have it . However , they shall not miss of the Heavenly Canaan when they dye . ( 7 ) Finally , Let all Gods people , Abrahams true Christian Seed , be hence instructed in reference to the Promised Canaan above , to demean themselves on Earth , as Heirs of the Heavenly Canaan . viz. 1. To get out of their naturall Egypt fully . They were once wholly inthralled in the Egyptian , and more then Egyptian bondage , z under sin and Satan by Nature . Satan the cruell Pharaoh , sin , lusts , and temptations the rigorous taskmasters . They are delivered in part from their Dominion : yet stil there remains a a Law in their Members , rebelling against the Law of their mind , and captivating them to the Law of sin . Let them strive to destroy this Law in their Members , all the remains and reliques of sin in them unmortified : Let them not leave an hoofe behinde . 2. To bear the hardship of this wilderness patiently . This world is the Christians wilderness . In this world they shall meet with many wilderness wants , troubles , temptations and distresses . Let them not murmure like unbelieving Israel of old , against divine dispensations : but wisely consider , this is Gods high way to Canaan . b Christ himself first suffered : and then entred into his glory . And proportionably Christs Members c must through much tribulation enter into the Kingdom of God. Let them bear a while patiently : Heaven will make a rich amends for all . And no wilderness afflictions can keep them out of their heavenly Canaans possession . 3. To conflict with all their Spirituall enemies valiantly that oppose their coming into their Heavenly Canaan . Israel had not so many corporall , but Christians have more Spiritual Adversaries . d The world with all its ensnatements , e the flesh with all its corruptions , f the Devil and his Angels with all their Temptations . Yet , as those Corporal enemies were not able to stand before Israel : no more shall these Spirituall enemies be able to stand before thee . Thou art sure of victory : yea thou fightest with foes foiled already Christ hath g overcome the world , h condemned sin in the flesh ; and i spoiled Principalities and powers , triumphing over them openly upon his cross , and leading Captivity captive in his Ascension : and all this for us . Fear we not , gird we on k the compleat Armour of God , and quit we our selves like men : there are more with us then against us . 4. To follow their chief Captain Iesus Christ constantly . Ioshuah l followed the Lord fully , and they that followed him were conducted by him into the Earthly Rest : Jesus Christ the true Ioshuah m followed the Lord more fully ; and they n that follow him in his Doctrine , and Example of well-doing , and suffering for well doing sincerely , shall with him enter into the heavenly and eternall Rest. If o we walk as Christ walked , and suffer with him ; we shall also raign with him , and be glorified together . 5. To manage every condition on earth p contentedly . What though the Sun of prosperity one while shine : and the storm of Adversity another while blow ? What though the Lord lift us up and cast us down ? Yet be we silent , and contented in all tossings and changes of state . The wilderness of this world hath many vexations , but Heaven hath many more contentations . The Heir is contented to wrastle through all the troubles of his Minority , in hopes of his Inheritance ; and why should not we contentedly digest all conditions on Earth , in Hopes of Heaven ? How q contentedly did Paul live , r after he had been in the third Heavens for a while in a rapture ? How contentedly should all live that shall come to the third Heavens both in soul and body for ever ? 6. Finally , To breath and long after their heavenly Country . The travellers thoughts are not so much on his way , as on his journeys end . The Pilgrim mindes home , much more then his Pilgrimage . Israel had small cause to be in love with the wilderness : but to be longing for Canaan . Yea Abraham , Isaac , and Iacob lived in Canaan , but much more minded heaven . s They contented themselves as Pilgrims with moving Tents , and professed themselves strangers on earth , because they looked for a City that hath foundations ; expecting a better Country , that is , An Heavenly . Let us tread in their steps . Though our bodies be on Earth : yet let our hearts be in Heaven . Though our condition and actions be below ; yet let our t conversations and affections be above . Let us oft break out with good old Iacob on his dying bed . u O Lord , I have waited for thy Salvation ; and with David ; x My heart and my flesh cryeth out for the living God. If David so fervently panted after Gods Presence in this world : how much more should we pant after the immediate vision , and full fruition of him in the world to come . The Church cryeth ; y Make haste , O my beloved , and be thou like to a Roe or to a young Hart , upon the Mountains of spi●…es . And let every Believer Echo out , with strong cryes and groans , z Even so come Lord Iesus , Amen . Thus of the fifth Covenant-Mercy promised to Abraham and his Seed ; viz. The Inheritance of Canaan . VI. The closing up of Abrahams dayes in a good old age in peace ; may be the next and last Covenant-Mercy which the Lord promised to do for Abraham . a And thou shalt go to thy fathers in peace ; Thou shalt be buried in a good old age . In that same day the LORD made a Covenant with Abram , &c. This Promise was one Branch of Gods Covenant with Abraham : and it contains a Covenant-Mercy more peculiar to Abraham . Note here the sense , Accomplishment and life of it . 1. The sense of the Promise , seems to be this . 1. Abraham's going to his Fathers , denotes his b Death , or Natural dissolution . The body , or c dust returning to the Earth as it was : and the Spirit to God that gave it . With God d the Spirits of just men made perfect , are at rest . The phrase , of going to his fathers , imports then the Immortality of Souls , living with God. The souls of the faithful Patriarchs deceased before Abraham , were the Fathers to whom God promiseth that Abraham should go when he died : that with their Spirits made perfect , his might be perfect also . Sometimes it is stiled , e gathering to his people , or f Gathering to his Fathers . 2. Abraham's going to his Fathers in peace , signifies His Dying in a prosperous successful and flourishing State. For by [ Peace ] the Hebrew phrase frequently intends all manner of Prosperity , and outward welfare , as g Scriptures abundantly testifie . Peace is not only opposed to war , more strictly ; but also to all manner of affliction and misery , in a larger acceptation . And thus it is intended here in this Promise . 3. Being buried in a good old age ; Heb. in a good Hoary-age ; intimates , that Abraham should extend his days on Earth unto fulness , maturity or ripeness of age . He should not be cut off in midst of his days ▪ nor before , as is h threatned to the ungodly : but he should fulfill the course of Nature , even till hoary-age evidence him ripe for the grave . Eliphaz expresseth it well to Iob ; i Thou shalt come to grave in a full-age : even as a shock of corn ascendeth in his Season . This the Mercy here Promised to Abraham : and that a Considerable mercy . Though Abraham should be a pilgrim on Earth , yet as he should not live a poor and despised life ; so he should not dye an unprosperous , over-hasty or untimely Death . His life should be crowned with length of daies ; that so he might have the larger time , ( 1 ) to walk with God ; ( 2 ) To Act his Faith and other graces ; ( 3 ) To observe the accomplishment of Gods Promises ; ( 4 ) And to Treasure up spiritual provisions for his better , viz. his heavenly Country . And his length of days should be Continued , and closed up with Peace and prosperity on every side . 2. The accomplishment of this Promise to Abraham , was punctual . k These are the days of the years of Abraham's life which he lived , 175 years . Then Abraham gave up the Ghost , and dyed in a good old age , an old man and full of years ; and was gathered to his people . 3. Hence these Corollaries or Inferences may be noted , viz. ( 1 ) The Dearest of Gods people are lyable to death . Abraham the special l friend of God , highly favoured , and many ways priviledged ; yet he must die and be buried . The eminentest of his posterity also , liable to Death as well as Abraham , Isaac , Iacob , Ioseph , Moses , Ioshuah , David , &c. were not exempted from Natures dissolution . m None of them were without sin : And were sin hath once entred ▪ Death n the wages of sin follows , and cannot ordinarily be excluded . Sin at their best in this life , o had in-being in them , though not dominion over them : and proportionably they are exposed to the condition of Death , though exempted from the curse of Death . Yea Jesus Christ himself , p who had no sin of his own inherent , but onely our sins imputed ; yet was subject to Death , and Buriall for our sins . The translation of Enoch and Elijah , that they should not see death , are extraordinary and exempt cases ; Yet their translation , and the last q Transmutation of the living at the day of judgement , are equivalent unto Death . Why then should any the children of Abraham , the Members of Christ , either think strange , or be afraid of Death or Buriall ? Nay it is well for Gods people that they may dye on earth , that they may live in Heaven . To be necessitated here to live always , in absence from the Lord , whom their souls love ; what were it else but a privation of their dearest life , and a continued dying ? ( 2 ) When God●… people dye , they go to their Fathers . Abraham dying went to his Fathers : and all Abrahams Seed dying , go and are gathered to their Fathers . Their r bodies are gathered to their Fathers dead dust in the earth : Their s spirits to the Spirits of just men made perfect in Heaven . Dying Saints may lose the society of sweet Relations Natural , o●… Father , Mother , Husband , Wife , Children , &c. yea of Christs dearest Members here on earth , with whom they had often wept , pray'd , worshipped , and taken sweet counsel together : But they presently gain Society with their Fathers in Heaven , even all the Spirits of just men made perfect from the foundation of the world . Thus , they not so much lose as change their Re lations and Societies : They are but Naturall allies , and imperfect Saints which they lose : they are Spirituall kindred , and perfect Saints which they gain ; Adam , Abel , Enoch , Noah , Abraham , all the Patriarchs , Prophets , Apostles , Saints and Martyrs . ( 3 ) To dye in peace , in a good old age , is a Mercy which sometimes the Lord affordeth unto his people . Here God promised it to Abraham ; and afterwards performed it to him . Length of dayes , till a good old age , is elswhere t often promised to Gods people : and in like manner performed to them ; as to u Iob , x Gideon ▪ y David &c. And how can we look at length of days thus promised & performed by God to his People , but as a singular blessing and Mercy ? For , 1 Long life is a long continued Testimony of Gods constant care and Providence over his People , preserving them from many dangers , distresses , and deaths ; ordering and over-ruling the worst of evils for good ; and furnishing them with all necessary enjoyment , sometimes strangely , alwayes seasonably . What rare experiences of Divine dispensations in this kinde , had Noah , Abraham , Isaac , Iacob , Ioseph , Moses , David , and others by means of their length of dayes ? 2. Long life , is a long opportunity wherein Gods people may more fully z observe the power , wisdom , and goodness of the Lord in providing so mysteriously for the peace of Ierusalem , and the prosperity of Israel . Probably King Hezekiah a so mourned at the Sentence of Death sent to him , and desired longer life , for the perfecting of Church-Reformation . Paul b was contented to abide in the flesh for the Churches benefit , though as to his own personal advantage , he desired to be dissolved and be with Christ , which was best of all . Good old Simeon c lived so long , as at last to see the Lords Christ , and to take that blessed babe in his Arms. Had he dyed young , he had missed that happy Opportunity . 3. Long life is the Saints large Seed-time for eternity . Therein they have the more ample Opportunity , For advancing of Gods glory ; For advantaging their own Salvation , By purging out of Sin , Growing in Grace , Making their calling and election sure , and by abounding in all well-doing ; yea for promoting and furthering the Gospels Glory , the Spiritual and Eternal good of children , friends , dear allies , and of all round about them . While life lasts all these may be endeavoured : but there 's no operation at all in the Grave . In these regards length of days is a great blessing : For these ends long life may be desired by Gods children . d The hoary Head is a crown of glory , if it be found in the way of righteousness . Thus we have seen , What the Lord will do for Abraham and his Seed . Next , of what the Lord will be to Abraham and his Seed , viz. 1. His Shield , 2. His Reward , 3. His God. His Shield , to protect him : His Reward , to enrich him : His God , to be All in all to him . His Shield against all evill : His Reward for all Good : His God , for all Happiness in this and the world to come . I. The Lord will be his Shield . e After these things the word of the LORD came unto Abram in a vision , saying ; Fear not Abram : I will be thy shield , Thy Reward great vehemently . These words God spake to Abraham , f when he was now returned from the slaughter of the Kings , having rescued Lot taken prisoner by them , and refused to accept any the goods or spoil recovered , though offered to him by the King of Sodom , as a just reward of his victory . Then the Lord said to Abraham ; I thy shield ; thine exceeding great Reward . As if he had said ; Abraham , Fear not that this act and atchievement of thine should create thee many and dangerous Enemies , I thy shield , I will protect thee against all thine adversaries : And though thou hast refused the King of Sodom's Reward of the Spoils thou hast recovered , yet thou shalt not go unrewarded , I will be thine exceeding great Reward . Oh how Abraham gained by his gallantry and nobleness of spirit ! He refuses the King of Sodom's Rewards , Abraham disdained it should ever be said , He had made Abraham rich : And he gain'd the King of Heaven's Rewards ; yea , The LORD himself will be his exceeding great Reward . And , as Augustine appositely ; g What sweeter Reward from God , then God himself ? These words our last English Translators took to be Assertory , affirming what God then was to Abraham at that present : rather then Promissory ; assuring what God would be to Abraham for the future . And therefore they thus render them ; I am thy shield , and thy exceeding Great Reward . But to my judgement they seem to be rather Promissory then Assertory . For , 1. Abraham understood them so , as appears by his immediate Answer to these words of the Lord. h And Abram , said , Lord GOD , what wilt thou give me , seeing I go childless , & c ? Mark , What wilt thou give me ? Abraham then apprehended that in the former words God promised something to him . And doubtless Abraham had the right sense of them . 2. Gods Reply to Abraham yet further confirms that those words were Promissory . For he tels Abraham what he would do for him , viz. i He would give him a son and heir out of his own bowels . He would multiply his Seed like the stars . He would give him and his Seed the land of Canaan for an Inheritance . 3. The words themselves are laid down imperfectly without any verb , or designation of any time at all past , present , or future . And are thus to be rendered word for word ; I a shield to thee , Thy Reward great vehemently . And therefore they will every way as well bear a Promissory sense , as an Assertory : Thus ; I will be a shield to thee , I will be thy reward great vehemently . And in this promissory Sense I shall briefly 1. Open , and 2. Apply them . 1. God Promising Abraham , That he would be a shield to him : promised him , I. More Generally . That he would be his Protection , Defence , safegard , Salvation , Against all enemies , dangers and evil occurrents whatsover . For , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magen , here used for A shield , is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ganan , which signifies properly , k To protect , To hide , To shut-in , To fence-about , to compass-about-for-defence , &c. Because A shield or Buckler is a warlike weapon which the Souldier holds forth in one hand against his enemy to bear off his thrusts or blows , Darts and Arrows , that no wound or harm come to his body . A shield skilfully held forth and wielded , receives all the blows , and safely protects the whole body , especially the Head , Heart , Pectorals , and principal parts . And there was much use of the shield in wars in ancient time , for defence . God will be a shield to Abraham : It s a Metaphorical expression , and intimates ; That God himself will be to Abraham against all evils and adversaries , what a shield is to the body in war , viz. His Protection , Defence , Safety , Preservation , Salvation , &c. This the phrase imports More Generally . II. More Particularly , In this Promise Consider these things , as Expressed , or Implied , viz. 1. Who it is that will be Abrahams shield . 2. What God will be to Abraham , in being his shield . 3. Against what he will be hsi shield . 4. How he will be such a shield unto him . ( 1. ) Who it is that will be Abraham's shield . 1. Not any Mighty man of war ; Not any Earthly Prince or Potentate ; Not the most puisant and victorious Army , or Armies on Earth ; ( these may sometimes instrumentally be great Helps and Succours , and yet sometimes they , being but flesh and blood , and their breath in their nostrils , may not be able to shield themselves ) Not some Mighty Angel of God onely ; Not all the Heavenly Host of Angels ; No nor all the Creatures in the world , which are but of finite being , and limited Activity . But beyond all these , the infinite and all-sufficient God : The Lord said , I will be a shield to thee . I , who want no wisdom to contrive , no will to desire , no power to effect thy safety and security ; I will be thy shield . 2. Again , God saith not , my Wisdom , my Power , my Providence , my Mercy , my Truth and Faithfulness , or any of my Attributes , or acts alone shall be thy shield : but he expresseth himself more comprehensively and comfortably , I will be thy shield , that is , whatsoever is in God , whatsoever can be done by God , all this shall be engaged for thy Protection , Defence and Salvation . All mine Attributes , All my Providences shall shield thee . How emphatically ! ( 2 ) What God will be to Abraham , in being his shield , viz. His all-sufficient Protection , safeguard , shelter , Defence , &c. against annoyances . God will interpose himself : God will stand betwixt him and harm . God will take care of his safety every way . A shield is not sufficiently defensive , unless , 1. The Matter of it be solid mettle ; brass , iron , or steel . A shield of glass , of paper , of straw , &c. is but a deceitfull defence . 2. The form of it be fit , viz. such as may competently guard the body , especially the principal parts ; and may be easily wielded . 3. The use of it be proper , pertinent , and skilfull . A shield is but a dead useless instrument , without a strong arm and skilful hand to guide it . But God is a shield of Proof , stronger then steel , stronger then all opposition . Ready in all dangers and difficulties . Yea a living and active shield compassing us about safely , when we can hardly lay hold upon him by Faith steadily . ( 3. ) Against what God will be Abrahams Shield . Gods shielding Protection is here without limitation , therefore to be extended universally according to the subject matter in hand , so far as for Abraham's Good , viz 1. Against all kinds of 1 Enemies , 2 Dangers , 3 Evil-occurrents whatsoever . 2. Against all degrees and aggravations of these in their utmost extremities . The Lord is a shield against all evils , to his people : An universal Protection . ( 4 ) How God will be such a shield to Abraham . As God hath show'd himself a shield and Protection to Abraham's Seed : so at least God promised and performed to be a shield to Abraham himself , according to his necessities of Divine Protection . He limits his Protection to no particular way or Method : therefore we are not to limit it , nor to exclude any way . He will be his Protection and defence any way , every way , that shall seem good to his Divine wisdom . More Particularly , The Lord hath been wont to Shield and Protect his people , Abrahams Seed , these wayes especially , against Evils and Enemies , viz. By destroying and subduing their Enemies . Thus the Lord protected King Hezekiah and Ierusalem against Senacheribs Army , l by destroying in one night 185000 of his Army . Thus he defended Israel at the Red-Sea from the Egyptian Army , m by drowning Pharaoh and all his hoast in the bottom of the Sea. Holy Scripture abounds with instances of this fort . By corroborating his people both in Spirit , and body against Evils and Enemies . Hereby they are enabled to withstand them , and make their party good against them : when God girds them with might , and fils them with a Spirit of fortitude . As n Sampson against the Philistines , who broke the cords wherewith they had bound him , and slew with the jaw-bone of an Ass 1000 men . o David against his adversaries . p Asa against Zerah the Ephiopian with his huge hoast . By Diverting and turning their Enemies and dangers some other way from them . David was often pursued by Saul , but in the Will derness of Maon Saul and his men had like to have encompassed him and taken him . q Whilst David was in this strait , News comes to Saul that the Philistines had invaded the land , whereby he was necessitated to cease pursuing David , and to go against the Philistines . By Anticipating and Preventing of the Evils long aforehand , which might annoy and afflict his people . r Whilst Iacob and his sons sojourned in Canaan , there came an extreme famine in the land , so that there they found no sustenance ; but God protected his people against destruction by this famine , by having sent a man into Egypt before , even Ioseph , to treasure up corn and provision for them that they should not perish . By Suspending and restraining the Dispositions and actions of both Evils and Enemies , that though Gods people fall into their hands and power , they shall do them no harm . Thus God s defended Sarah from being defiled by King Abimelech , withholding him from touching her . t Protected Iacob from his brother Esau's malice and old grudge , by restraining and turning Esau's heart to amicableness , at his meeting of Iacob . u Restrained Laban from hurting of Iacob , when he so hotly pursued after him . Thus the Lord protected Israel from being drowned in the Red-Sea , and Iordan : by x suspending the fluid Nature of the waves , congealing them on heaps . y Shielded the three Iews from the hot fiery furnace , and z Daniel from the cruel jaws of the hungry Lyons ; by suspending the activity of the fire that it should not burn them , though in the furnace , and by restraining the fierceness of the Lyons that they should not devour . By Redeeming his people wonderfully from Evils , enemies and dangers , that in the end would have destroyed and swallowed them up . Thus he defended Israel from Pharaoh , and his destructive devices , by a redeeming them out of Egypt with signs and wonders , with a mighty hand , and outstretched Arm. And afterwards he shielded the Iews , and saved them from Babylons Tyranny , by b turning their captivity wonderfully , stirring up the Spirit of Cyrus to let them go . By Ministration of Angels , and inferiour Creatures . Angels are c Ministring Spirits sent forth for the good of the Elect. God d gives his Angels peculiar charge over his Saints , to keep them in all their wayes , to bear them up in the hollow of their hands , lest they dash their foot against a stone . An e Angel shut the mouth of the lyons , for Daniels safety : An f Angel brought Peter out of prison , that Herod might not destroy him : An g host of Angels protected Elisha against the whole host of the Syrians , the Mountain being full of Horses and Chariots of Fire round about Elisha . Yea inferiour Creatures God sometimes inployes for his peoples safety and protection . The very h Ravens are purvayors for Elijah , and bring him bread and flesh twice a day , rather then he should be starved in the famine . The despicable i locusts , frogs , lice and flyes , take part with Israel to defend them against the Egyptians . k The Sun , Moon , and Stars have in a sort fought for Israel against their enemies . Yea all the four Elements have sided and taken part with them , to preserve them from their Adversaries . l Fire came twice down from Heaven for Elijahs protection , and consumed two Captains and their fifties that came to bring him down to wicked A●…ziah . Air , and winde ( which is air in commotion ) did blow the waves of the Red-Sea upon the Egyptians , for the deliverance of Israel . m Thou didst blow with thy winde , the Sea covered them , they sunk as lead in the mighty waters . n Water protected and saved N●…ah and his Family in the Ark from being swallowed up with the wicked world . The Red-Sea overwhelmed Pharaoh and all his Army , which pursued Israel . The River Kyson swept away them that fought with Gods people in the dayes of Deborah . Finally , The o Earth swallowed up the Egyptians , who thought to have swallowed up Israel . By turning Evils and Enemies to be Remedies against the Evils and Enemies that befall Gods people . This is one of Gods mysterious ways , and most delightfull to be observed . Thus , He p saved Noah in the Ark by waters , from the deluge of Waters . He q defended Israel by the raging waves of the Red-sea , from the raging wrath of Pharaoh and all his Host. He r protected Iehoshaphat against his Enemies Moah , Ammon , and Mount Seir , by those his Enemies mutuall destroying of one another . He s preserved Ionah from being swallowed up in the bowels of the Sea , by giving him to be swallowed up in the bowels of the Whale . He t shielded Ieremiah from the outrage in sacking of Ierusalem , by his being shut up in a prison in Ierusalem . Like instances are very numerous . Oh how admirable are his Counsels , and his wayes past finding out ! How oft had his people been swallowed up , if they had not been swallowed up ▪ How oft had they been undone , if they had not been undone ? Finally , By a continued Series , Moth●…d , and Chain of Divine Providences , God is wont to shield and guard his people . u He is a wall of fire round about them : not onely defending them , but offending their Adversaries on every side . He , x like the mountains round about Jerusalem , is round about his people for ever . He shielded Ioseph vigilantly , in his brethrens hands from ruine , in the pit from perishing , in Egypts prison from Death and Destruction . He was his continuall shield . He shielded Israel in Egypt from many Calamities , at Red-Sea from Pharaohs host , in wilderness from woes , wants , and enemies , at Iordan from its waves , in Canaan from all the Power and Malice of the Nations . Israel was shielded by Providence upon Providence continually . Like concatenation and continuation of defensive Providences safeguarded David , Paul , and other faithfull ones of the Lord. In these and such like wayes God is wont to shield his people . And in Covenanting to be Abrahams shield , he implicitly intends to be his shield every way , so far as he should see good and needfull for Abraham . Inferences . Did God Covenant to be a Shield to Abraham ? Then , 1. Gods Protection is an Eminent Mercy . God thought fit to insert it among the choice Covenant-Mercies which he promised to Abraham . And they are all great Matters , Eminent Mercies , which he promised to Abraham . The Lord by a common and more Generall Providence protects the wicked and all his Creatures : but by a more speciall and peculiar Providence he protects his own Covenant-people . That special protection is a singular Mercy . How y often did David glory in this , that the Lord was his shield and Buckler , his rock , fortress , strengh , horn of salvation , and high tower ? 2. Abrahams Protection and Shield was impregnable and incomparable . For , God was his Shield . Not dead rocks , not sensless wals , not mortall men , not finite Angels , nor onely any meer Creature : but he who is stronger then all Creatures or created powers in the whole world , z who made the world by his Command , who a upholdeth all things by the word of his power , who b tels the stars , calling them all by their names , who c spans the heavens with his fingers , who holdeth the waters of the Sea in the hollow of his hand , before whom all the inhabitants of the world are but as grashoppers , and the huge Mountains as a very little thing , &c. He , He it is , who was Abrahams Shield . All other Protections are but lyes and vanities , no safe trusting to them : but he is a Sure , Surrounding , Proved , Constant and All-sufficient Shield . What Enemies evils and dangers could hurtfully touch Abraham , while the Lord his Shield did interpose betwixt him and harm , encompassing him on every side ? 3. They that fought against Abraham , fought against God , who was a shield to Abraham . How should such prevail : nay how could they chuse but like potsheards dash themselves in pieces against that Rock ? 4. What cause had Abraham to cast himself wholly upon the Lord with confidence and comfort against all enemies , dangers and evill occurrents whatsoever ? The Lord was his Shield : whom or what should he fear ? Nothing in the world could oppose him , so strong , so great , so terrible as his Shield . Hence , God said , d Fear not Abram , I will be a Shield to thee . Upon like consideration how did David quiet himself against greatest perills , and even triumph against all commers ! e Thou O LORD art a shield for me , my glory , and the lifter up of mine head . — I will not be afraid of ten thousands of people that have set themselves against me round about . Thus the Lord promised to be Abrahams Shield . II. The Lord will be his exceeding great Reward , He will not onely be A Shield to Abraham , guarding him against all evill : But also his Exceeding great Reward , furnishing him with all Good. f Fear not Abram : I will be a shield to thee , Thine exceeding great Reward , or , Thy vehemently great Reward . Not onely A Shield , but a Reward : Not onely a Reward , but a Great Reward : Not onely a Great Reward , but a vehemently great Reward : Nor onely a vehemently great Reward from God , but a vehemently great Reward which is God. How Emphatically ? How comfortably ? Every word is a Sentence : and that a significative , a cordiall , a golden Sentence . If God be Abrahams Shield , He must needs be most safe and secure against all evils , enemies and dangers : If God be Abrahams exceeding great Reward , he must needs be most rich and happy in all Conditions . Here let us view a little , 1. What is meant by a reward . 2. How God may be said to be Abrahams vehemently great Reward . 3. What Inferences will hence flow . 1. What is meant by a Reward . Reward is used and taken in Scripture Properly , and Improperly . I. Properly , For any just Conpensation or Recompence of work , labour or office , deservedly due by Covenant-Promise or common law of Equity for such Work. Betwixt which work and Reward , betwixt which Merit and Compensation there is a mutuall Relation . g To him that worketh , is the Reward not reckoned of grace , but of debt . In this sense Reward is either Acceptable , or Unacceptable . 1. Reward Acceptable to the Receiver , is either Lawfull or Unlawfull . ( 1 ) Lawfull Reward , is that Recompence which is given or promised for some lawfull , honest or warrantable work or Imployment . So , h Laban gave Iacob Reward , or Wages for serving him . Pharaohs i daughter gave Moses his own Mother a Reward , or Wages for nursing up of Moses for her . And Christ saith , k The labourer is worthy of his hire . ( 2 ) Unlawfull Reward is that which is given or Promised for dishonest and unlawfull acts . Thus Balaam is said to l love the wages of unrighteousness , for his seeking to curse Israel for Balac's Reward . And Iudas is said to m purchase a field with the reward of iniquity , in that he bought a field with the 30. pieces , which were given him as a reward for his wicked and murtherous betraying of his Lord and Master Jesus Christ. 2. Reward unacceptable , or Penall Reward , is that Recompence of just punishment which is inflicted upon the ungodly for their evill-doing . n Let this be the Reward of mine adversaries from the LORD , said David . o These shall utterly perish in their own corruption , and shall receive the reward of unrighteousness , said Peter . p The wages of sin is Death , said Paul. Thus Reward is taken properly in Scripture : But in this sense God did not promise Himself to be Abrahams Reward . II. Improperly , Reward is taken , 1. For the end , fruit , and event , &c. of any work , intended or ensuing thereupon . Thus Paul q obtained his Reward ; that is , his intended End of true glorying and rejoycing , in Preaching the Gospel willingly , and chearfully , and freely to the Corinthians . The Pharisees r had their Reward , viz. The praise of men , which they desired and sought after , by doing their works to be seen of men . 2. For a gratuitous or free compensation or recompence of good works , or well-doing . Which Reward is not at all of debt or demerit , but of meer Grace . The Apostle intimates there 's s a Reward of Grace , as well as a Reward of Debt . And what t Luke cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace , Matthew cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward . Such Rewards are those wherewith the Lord freely recompences his peoples well-doings , according to his Promise both in this world , and in Heaven . According to those expressions , u In keeping of them , ( viz. Gods Statutes ) is great Reward . x — Great is your Reward in heaven . — Otherwise ye have no Reward of your Father which is in heaven . — y Cast not away therefore your confidence which hath great recompence of Reward . z Moses had respect to the recompence of the Reward . a — Behold I come quickly , and my Reward is with me , to give every man as his works shall be . Betwixt a Labourers reward properly so called , and Gods free Recompence of his peoples well-doing , there is some resemblance . A Labourer first does his Work , and when his work is finished he receives , as he expected , his Covenant-wages : So Gods people in this world first finish their heavenly Fathers work , and after they receive Heaven as their Recompence . Upon this resemblance Heavens Recompence may wel be stiled A Reward , being so like A Reward . God thus rewards his peoples good works , not of debt , but of grace : Not for any merit of theirs , but for his Christ , and Promise sake in him . 3. For any free Donation , Bounty , Gift , or Benefit . Thus b children are an heritage of the LORD , and the fruit of the womb is his Reward . viz. They are a singular blessing from God. And thus God assures Abraham here in these two last reasons that he will be c His exceeding great Reward , viz. He will be his wealth , his gain , his treasure , his portion , his inheritance , his happines . And he would be such an one to him , as from whose favour , fulness , bounty , and blessing he should receive all good . In this sense God promised to be Abrahams reward . 2. How God may be said to be Abrahams vehemently great Reward . The words are very full and comprehensive . We may conceive that God would be Abrahams vehemently great reward , 1. Effectively : 2. Objectively . 3. Exclusively . Effectively , in giving him Rewards . Objectively , in being his Reward . Exclusively , in being his onely Reward , his Reward paramount , wholly transcending and surpassing all other Rewards . ( 1 ) Effectively , The Lord was Abrahams vehemently great Reward , in effecting for him , bestowing and heaping upon him , exceeding great Rewards , Favours and Blessings . That this way God intended to be his exceeding great Reward , is evident both by Abrahams Question , and Gods Resolution thereupon . And Abraham said , Lord GOD , what wilt thou give me seeing I go childless , &c. As if he had said ; Lord , thou sayest , thou wilt be my Reward vehemently great ; but wherewith wilt thou reward me ? What possessions or enjoyments wilt thou give unto me , seeing I have neither child nor heir of mine own to inherit them ? The Lord answers him , e That he should have a son out of his own bowels to be his heir , And his Seed should be numerous as the stars , And to his Seed he had given all the land of Can●…an for an Inheritance . Thus he would be Abrahams exceeding great Reward Effectively , by being author and efficient cause of great and eminent blessings to him . And God rewarded Abraham with Benefits exceeding great . I. In this life . As , 1. Divine f Benediction upon him , upon his Blessers ; and upon all the Nations of the earth , in him , and in his eminent Seed Jesus Christ 2. A g naturall Seed to be his heir , when his body was now dead to generation , and Sarah past age of child-bearing . 3. A h numerous posterity , both Jewish and Christian , like the Dust of the earth , stars in Heaven , and Sands on the sea shore . 4. An i universal Fatherhood to all the Faithfull both of Jews and Gentiles , that should come after him . 5. Victoriousness k of his Seed both Natural and Spiritual , over all their Enemies , especially under Ioshua , David , and Iesus Christ. 6. The l Inheritance of Canaan , and Heirship of the world . Comprizing a confluence of all necessary earthly enjoyments . 7. True m Renown and greatness of Name , which excelled both among Jews and Gentiles . 8. Prolongation of his life n till a good old age , and then closing up his days in peace . 9. The Lord himself being all along o His Shield , Exceeding great Reward ; and God in Covenant . 10. And finally , p The Propagation of Jesus Christ , the Saviour of Sinners , from Abraham according to the flesh , for the blessing of him and all the world of the Elect , with all temporal and Spiritual blessings . II. In the life to come , God rewarded Abraham with heaven it self ; that true Canaan , That q City which hath foundations , whose builder and Maker is God , That better Country , which Abraham chiefly desired and expected : of which Abraham was long since actually possessed : and in which Abraham enjoyes all happiness and glory , yea immediatly God in Jesus Christ face to face , the Reward of all Rewards . And thus God was Abrahams exceeding great Reward , Effectively . ( 2 ) Objectively , The Lord became Abrahams vehemently great Reward , in being himself his Reward , The object , substance and Treasure rewarding Abraham . To be the Efficient and Author of his Rewards , was exceeding much : but to be the Object , and as it were the very Matter of his Reward himself , was much more . And if God himself become Abraham's Reward , his Reward must needs be vehemently great : for God himself is vehemently great . r O LORD my God , thou art very great , thou art clothed with honour and majesty . s — Who is so great a God as our God ? Now God himself became Abrahams Reward Objectively , by becoming his Treasure , Portion , Possession , Habitation , Heritage , Health , Wealth , Honour , Delight , Happiness , Comfort , Contentment , and All. When David would speak of God to this effect , he stiles him his Portion ; and under that comprehendeth all . t Thou art my refuge , and my portion in the land of the living . u — God is the strength , ( Heb. Rock ) of mine heart , and my portion for ever . And elsewhere he saith x The LORD is the portion of mine inheritance , and of my Cup : thou maintainest my lot . The lines are fallen unto me in pleasantnesses : yea I have a fair heritage . Admirable expressions ! All setting forth his full satisfaction , and perfect acquiescence in his one God alone . y All his good was from God , and in God alone . His Portion , Inheritance , Cup , Lot , Lines in pleasantnesses , or pleasant places , Fair Heritage . All was wrapped up in his enjoyment of God. In him he found the Sum and perfection of all good . One God to him was more then all the idols in the world , or all treasures in the world to others . He had so much in his God , he envyed no other mans condition whatever it was without God. Ieremy also stiles the Lord z The Portion of Jacob. God is all the Reward and wealth of his people . To this effect said Augustine appositely of our enjoyment of God in Heaven ; a Then God shall be All in All : nor shall there be any infelicity which shall exercise us , but meer felicity , which shall feed us . And our Feeder , shall be our God : Our drink , our God : Our Honour ; our God : our riches , our God. Whatsoever varieties you here seek , he alone will be all unto thee . And in like proportion ; though in inferiour degree , our enjoyment of God on Earth will answer all things . But more Particularly , God was Abraham's exceeding great Reward objectively , divers ways , viz. I. The exceeding great Reward of all his faculties and affections : suitably Fitting them , and plenarily filling them all . God was the light of his understanding : without whom , all the light therein was but darkness . God was the tranquillity of his Conscience : without whom all the peace thereof was but carnal Security or perplexity . God was the sweet Treasure of his Memory : without whom all the impressions therein were nothing but vanity . God was the Rule of his will : without whom all the straitness therein was meer crookedness and irregularity . God was the crown of his desires : without whom nothing in heaven and earth was desirable . God was the Loadstone of his love : without whom nothing was amiable . God was the very jubilee of his joy and delight : without whom he could not acquiesce or rest in any thing as fully delectable . II. The exceeding great Reward of all his Graces , and Gracious Actions . He is b the God of all Grace : and he is the Reward of all Grace . All Graces and gracious actions tend to God , as their ultimate End : Rest in God , as their satisfying Center . God was his Gain , Rewarding his Self-Denial : God his Life , Rewarding his Faith : God his Expectation , Rewarding his Hope : God his Honour , rewarding his Humility : God his Consolation , rewarding his Love ! God his Relief , rewarding his Prayers : God his Salvation , rewarding all his Obedience and acts of Sanctification . III. Finally , God was his exceeding great reward in all States and Conditions , after his Effectual Calling , in Prosperity , Adversity , Fears , Dangers , Losses , Wants , Temptations , Tribulations , weal and woe . Must Abraham c forsake his own Country , Kindred and Fathers house : and follow the Lord he knew not whether ? God was better to him then all these : and he installed d him and his Seed in Canaan , a better Country then Chaldea ; Related him to a better kindred , viz. the e spiritual kindred of Gods people , and adopted him into a better , that is , the heavenly Fathers House , the Church of God. Is he f childless ? God was unto him instead of many sons , yea beyond all children : and withall he gave him g a numerous Seed both Natural and Spiritual , like the Dust , Sands , and Stars for multitude . Is he in danger of losing his wi●…e Sarah , by Pharaoh , and Abimelech ? God was his Reward , and her deliverance in this danger : h preserving her , that she should not be defiled ; and plaguing them till she was restored to Abraham . Is his Nephew Lot i carryed away Captive by the Conquering Kings , so that Abraham must lose him , or rescue him by the sword ? God was his victory ; So that he Recovered Lot with the people and goods : and refusing the King of Sodom's Recompence of the Spoyls , he obtains the King of heaven to be his Reward . Must he k offer up his Isaac unto God for a Burnt-offering : and in him visibly Sacrifice Gods promises , and his own hopes ? God restores him Isaac as it were from the dead , exchanges him for a Ram strangely brought to his hand , and remunerates him with singular Promises under the Oath of God. In a word , must Abraham l sojourn all his days , not only in Egypt , but also in the land of Promise as in a strange Country ? God was his Heritage in his Pilgrimage . He raised up his m Faith to the City above , and to a better Country , that is , an heavenly . So that he liv'd by Faith in an Heaven on Earth : and God was not ashamed to be called his God. Thus God was Abraham's exceeding great Reward Objectively . ( 3 ) Exclusively , God was Abrahams vehemently great Reward , that is , He was so his Reward , as he was his sole Reward . Besides the Lord himself , Abraham had no such Reward in all the world . ( 1 ) None so Great . ( 2 ) None so Good. ( 3 ) None so satisfying . ( 4 ) None so Continuing . 1. None so great . Abraham had many great blessings and priviledges from God : But none so great as God. God was his Reward vehemently great . All other his Rewards and Benefits were but as drops out of Gods Ocean : they were but created fruit , bounded blessings : but God an uncreated , infinite , and boundless treasure . They at best were but vehemently small , in comparison of God thus vehemently Great . They were great : but God greatness it self , yea God the height and glory of all greatness . 2. None so Good , and suitable to all Abraham's Conditions and occasions . The blessings which Abraham had from God , were accidentally , derivatively , finitly , and respectively Good : but God himself Primitively , essentially , infinitely , absolutely and universally good . He is goodness it self : the supream goodness : All goodness : the only goodness . n There 's none good but one , that is God. None good , as he is good . To Abraham Honour was good to advance him ; riches good to furnish him ; servants good to minister to him , and fight for him ; Canaan good , as an Heritage in Reversion ; Sarah good , as a Comfortable yoak-fellow in possession ; Isaac good , as the son of his old age , of his love , and of Gods promise , to rejoyce him : They were good several ways , but God was good to him every way . God answered all his wants , occasions , straits , temptations , &c. God was a better reward to him then they all . 3. None so satisfying . Abraham had many Mercies , and those very eminent : yet in comparison of God very empty and unsatisfactory . His heart still aspired beyond them all towards God : and could part with them all for God. Therefore none fully satisfied him but God. He o could part with Chaldea his Native Country , with his kindred and fathers house , at Gods call : He p could part with Ishmael and Hagar , and cast them out of his family , at Gods command : He q could part with Isaac , lay him upon the Altar , and in a sort Sacrifice him , at Gods appointment : He could r part with Sarah , and bury her out of his sight , at Gods dispensation : yea He could s part with Canaan , sojourning therein as a pilgrim in a strange Country , upon consideration of Gods promise and pleasure so to have it : But though he could part with all for God , yet he could not part with God for any thing , or for all . Yea in that he could so self-denyingly let all go for God , its evident he could not let God go at all . He found more in one God , then in all . 4. None so continuing . All other his Rewards and blessings had their ebbings and flowings ; their time , season , and opportunity ; their youth and growth , and death ; their comming and going , &c. but God his great Reward was t still the same to him without variableness or shadow of turning ; the same in Chaldea , Canaan , Egypt , Heaven , &c. And that 's the great reward indeed , that 's the abiding Reward . God then being Abrahams Reward , so Great , so Good , so satisfying , so Continuing : He must needs be his Blessing of blessings , His Treasure of Treasures , His Reward Paramount , His Reward of Rewards . 3. Inferences hence resulting . Will God be Abrahams vehemently great Reward ? Then , ( 1 ) How Bountiful was God to Abraham ! He shall not go without Reward : His Reward shall be great : His Reward shall be vehemently great : yea God himself will be his Reward and Happiness . This was infinite bounty and liberality indeed , when the Great Rewarder himself becomes the vehemently great Reward . ( 2 ) How rich was Abraham ! He was rich in Possession : rich in reversion . He was rich in Temporals and Spirituals , and in hope of Eternals . u The LORD had blessed Abraham in all things : And his blessing maketh rich . Abraham's servant said ▪ x The LORD hath blessed my master greatly , and he is become great : and he hath given him stocks , and herds , and silver , and gold , and Men-servants , and Maid-servants , and Camels , and Asses . He related much of Abraham's wealth : but the one half was not told . He mentioned not the riches of his riches ; that God had given himself to Abraham as his Reward . His invisible , Spiritual , Heavenly Reward . Had Abraham wanted this Reward , he had been but a poor man , notwithstanding all his other riches : and having this Reward , was eminently rich , though he had wanted all other things which the world cals riches . ( 3 ) How easily might Abraham deny and despise all earthly rewards , having God himself to ●…e his Reward ▪ When he returned from the slaughter of the Kings , having recovered both the persons and spoyls of Sodom carryed away by them , the King of Sodom said to him ; y Give me the persons , and take the goods to thy self . And Abram said to the King of Sodom , I have lift up my hand unto the LORD , the most high God , the possessour of Heaven and Earth , That I will not take from a thread even to a shoo●…-latchet , and that I will not take any thing that is thine ▪ lest thou shouldst say , I have made Abram rich . How gallantly and magnanimously did he deny and despise the Reward of the King of Sodom ? He disdained to be made rich by the King of Sodom : who was made rich by the King of Heaven and Earth . What cares he for spoyl and p●…der , who had under God his Reward by Faith ? Yea and presently after , God was so pleased with this act of Abraham , that he tels him , z Fear not Abram , I will be a shield to thee , and thy vehemently great Reward . It 's no hard thing for him that abounds with gold and silver , to despise chips and straws : for him that abounds in pearls and precious stones , to trample upon pebles and the stones of the street . ( 4 ) What a Comfort was this to Abraham against all wants and losses whatsoever ! This vehemently great reward would easily make up with advantage , all his wants and losses . Finding God to be his great Reward , he finds all his losses restored , all his wants supplyed in God his Reward . This Reward , God ▪ is Food to the Hungry , Drink to the thirsty , P●…ayment to the naked , Health to the diseased , Liberty to the imprisoned , Honour to the reproached , An habitation to the harbourless , a Father to the fatherless , a Friend to the friendless , a Comfort to the comfortless . God his Reward is an overflowing fountain , that runs all sorts of supplyes against all sorts of wants . They that have this reward , may say with Paul , a As having nothing , and yet possessing all things . ( 5 ) Finally , Strive we to be true Abrahamites , and then the Lord will be our exceeding great Reward also . Approve we our selves to be Abrahams Seed : and Abraham's God will be our treasure and portion . As great , as good , as satisfying , as continuing to us , as ever to Abraham . God will be as bountiful to us ; We shall be as rich in God , we shall as easily despise all earthly rewards , we shall as abundantly be comforted against all wants and losses , as Abraham through this Reward . Let Abraham's God be our God : then Abraham's God will be our exceeding great Reward . Thus , the Lord promised to be Abraham's vehemently great Reward . III. The Lord will be a God in Covenant to Abraham and his Seed for ever . It was much that the Lord would be his Shield : More , that he would be his vehemently great Reward : most of all , that he would be A God to him , and to his Seed , by Covenant , for ever . In this shield , is full protection : In this Reward , is full possession : but in this God , is all fulness and felicity . Mark the LORD 's own words to Abraham ; b I will establish my Covenant between me , and thee , and thy Seed after thee , in their Generations , for an Everlasting Covenant ; to be a God unto thee and to thy Seed after thee . How emphatically ! 1. The LORD will not only be a Shield and Reward , But a God to Abraham : ●… . Nor only a God to Abraham alone , but to his Seed after him : 3 Not A God to Abraham and his Seed by meer Promise only , but by mutual Covenant also between the Lord on the one part : Abraham and his Seed after him in their Generations , in all generations , on the other part : 4. And this an Established Covenant ; established not by man , but by God. 5. Yea this not only a temporary or long-lasting , but an Everlasting Covenant . O blessed clause ! the top-excellency and glory of Gods Covenant with Abraham . This the first place in all the Holy Scriptures , wherein this excellent Article is inserted in Gods Covenant with his people : Though afterwards it be frequently repeated , viz. c To Israel , d David , e Iews in Babylon , and f To Gods people under the New Testament . Here therefore I shall a little insist upon it , and open it , once for all . g Formerly I have briefly glanced at it , in handling the Nature of the Covenant of Faith in General : and show'd , That of all the Foederal clauses in Gods Book , this is the 1. Highest , 2 Fullest , 3. Surest , and 4. Sweetest . But now I shall consider it somewhat more Particularly : Partly , because the Covenant-Mercy herein promised , is wholly transcendent , incomparable , infinite ; Even God himself , who is over all blessed for ever , Amen . Partly because the Parties to whom this Covenant-Mercy is here promised , are Abraham and his Seed : h whose Seed we are , if we be Christs , if we be true believers . 〈◊〉 Here let us Consider , 1. What is meant by the word , GOD. 2. VVhat this Phrase of Being a God to Abraham and to his Seed , imports . And what the LORD intended in Covenanting to be a GOD to him , and to his Seed after him by an everlasting Covenant . 3. VVhat Inferences will hence result . 1. What is meant by the word GOD. The Orig. Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim , in the plurall number , and may be translated , GODS . Some think the Mystery of the Trinity is hereby intimated . i Others rather ascribe it to the Custome of the Hebr. tongue , which is wont for Honour sake to use the plural number for the singular in words signifying Power and Dominion . It is sometimes also used in the singular number , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloah , God. The word seems properly to ●…ound & signifie A Iudge . Hence it is ascribed , 1. Primartly to the true k God , the Judge and Governour of all . 2. To the l Ark of the Covenants , Metonymically . As a speciall token of Gods Presence and power . 3. To m Angels , eminent in power for executing Gods judgements , when , where , and upon whom he pleaseth . 4. To men of Renown , worthy of admiration , especially to such as are in n Office and Authority set over others , as Iudges , Rulers , Magistrates , &c. These are often stiled Gods , because they are Gods Vicegerents here on earth , to execute Justice and Judgement amongst men as the cause shall require . 5. Most improperly to o false gods and idols , who are stiled gods , be cause their fond and foolish worshippers do ignorantly ascribe Deity and Divine Power unto them . These four last uses of the word are improper : the first most proper ; And in that sense it is here to be understood for the true God , the Judge of all , most high , and absolutely supream . 2. What this Phrase of His being a God to Abraham and to his Seed imports : And what the LORD intended in covenanting to be a God to him and to his Seed after him . This may be resolved two wayes . 1. More Generally . 2. More Particularly . More Generally . What good is not Covenanted and Promised , when the LORD promiseth himself to be a God to Abraham and his Seed ? God hath all good in him : God brings all good with him . p If God be theirs by Covenant , All 's theirs by Covenant also . Behold what manner of Promise this is . Is there a greater , or more eminent Promise in all the Bible ? Is not this the very greatest ? Can God promise or perform any thing so great as himself ? or can man receive any thing in Heaven or earth , equall to God ? This Promise is among the Promises , as the Sun among the Planets , the most glorious of them all . This Promise is so full of GOD , that it utterly transcends all words and thoughts . By this Foederal Clause Apprehension is dazled , Invention is astonished ▪ Expression is swallowed up . It s farre easier to tell what God is not , then what God is , and consequently its far easier to declare what is not promised , then what is promised , when God himself is promised . Not riches , not honours , not pleasures , not friends , not liberty , not life , not the whole world , not Heaven , not Heavens endless felicities , not any created Treasure ; but something infinitely beyond all these , viz God is promised . The Promiser is Promised . The Author of all Divine Promises is the Matter of this Promise . Yea , This Promise contains him whom Heaven and Earth cannot contain . Tertullian said once , q I adore the fulness of the Scripture , which showes me both the VVorker and his VVorks : But I say ; I adore and admire the fulness of this Promise which bestowes upon me both God , and all things in God. Let other Writers both Ancient and Modern here utter their Judgment upon this Promise of Promises . Learned Mercer . r To be a God to thee , &c. ] This is the form and condition on the Lords part , that by this Covenant the Lord promiseth himself to be a God , Iudge , Avenger , and Protector of Abraham and his Seed , and what not ? For the Name of GOD is Generall , and comprehends the reason of all superiority , protection , defence and tuition , &c. Iudicious Calvin ; s VVe may note that THIS IS THE CHIEF HEAD OF THE COVENANT , that he promiseth himself to be the God of Abrahams children , who is not the God of the dead but of the living . Ponderous Rivet , t He proves that in this Promise are included both Grace and Eternall Glory . Accurate Ainsworth , u A God ] or , For a God unto thee , that is , Thy God , as the Greek translateth it . Herein consisteth the power and life of the everlasting Covenant , whereby God himself , his power , wisdom , goodness , mercy , &c. is applyed unto man , for blessing and salvation : And we are by Adoption made the children of God , 2 Cor. 6. 16 , 18. For , blessed is the people whose God Iehovah is . Psal. 144. 15. They shall be delivered out of Miseries . Rev. 21. 3 , 4. Raised up from the Dead , Mat. 22. 31 , 32. And God hath prepared for them an Heavenly City . Heb. 11. 16. Grave and solid Pareus ; x To be a God to thee and thy Seed , &c ] That is , A God All-sufficient ▪ THIS IS THE SENSE OF THE COVENANT , and OF ALL THE PROMISES OF GOD. He had promised the same thing before ; I will be thy shield , thy vehemently great Reward . Also , I am God All-sufficient . But here he speaks more Emphatically , I will be to thee and to thy Seed for a God ; as if he had said ; VVhatsoever , how great soever I am , I will be yours ; To you I will communicate my self , my good things , my felicity . He had said before , I am God Al-sufficient : Now he promiseth himself to be to Abraham a God of Al-sufficiency , that is , to communicate most sufficiently to him his good things for righteousness , life , and eternal Salvation . Therefore it is a Promise of righteousness , Salvation and eternal Happiness , which greatest Benefit David preacheth , Blessed is the people that are in such a case : yea blessed is that people whose God the LORD is , Psal. 144. 15. Now this blessedness consists in free Remission of sins , as it is said , Psal. 32. 1 , 2. Blessed is he whose transgression is forgiven , whose sin is covered . But there 's no remission of sin without effusion of blood , and that of Christ the Mediator . For without him no man comes to God , none shall see God. This therefore is a clear Gospel-Promise touching everlasting grace , that is , Remission of sins , righteousness and life eternal , to be freely given to Abraham and his faithful Seed for Christ , which being at the beginning promulged to our Parents in Paradise , God would have perpetually to sound forth in the Family of the Fathers ; now he renews it more clearly to Abraham , Anon seals it with the pledge of Circumcision , Afterwards also adumbrates it variously with Types of Sacrifices till the fulfilling thereof . This , I say , is THAT PROMISE , THE SOUL AND KERNEL OF ALL SACRAMENTS , in which especially the Eternity of Gods Covenant is sealed . Pious and learned Peter Martyr ; y God promised to be the God of his people , that is , He will be present with them , to help them , deliver them , and by all wayes to adorn them with all kindes of good things . His people on the other hand betake themselves to have the Lord Iehovah for their God , to be believed , worshipped , and obeyed . And Christ intercedes betwixt both parties in the Covenant , as Mediator . And elswhere ; z Anciently THIS VVAS THE CHIEF HEAD OF THE COVENANT , That the true God would be a God to us truely . Eloquent Chrysostome ; a God said , I will not onely demonstrate my solicitude touching thee , but also touching thy Seed even even after thy departure . See how he refresheth the righteous mans soul , promising that he would have much provident care of his Seed . And what is THE POVVER of THE COVENANT ? That I may ( saith he ) be thy God , and of thy Seed after thee . For , THIS SHALL BE TO THEE THE SUMMARY HEAD OF GOOD THINGS , TO THEE , and TO THY SEED . Finally , excellent and elegant Augustine speaks sweetly to this effect ; b He will be the Reward of vertue who gave vertue , and who hath promised himself , then whom , nothing can be better and greater . For what else said he by the Prophet ? I will be their God , and they shall be my people : But I will be that whence they shall be satiated ; I will be all that may be honestly desired of all , both Life and Health , and Food , and Wealth , and Glory , and Honour , and Peace , and all good things ? For thus that is rightly understood , which the Apostle saith , That God may be All in All. He shall be the end of our desires , who without end shall be seen , without loathing shall be loved , without weariness shall be praised . More Particularly ; The Lord stablishing an Everlasting Covenant to be a God to Abraham and to his Seed , intimateth , 1. To whom he will be a God. viz. To Abraham & to his Seed . 2. VVhat the Lord will be to them . viz. He will be to them a God. 3. How he will be such a God to them . viz. By an Everlasting Covenant of Gods own establishing . ( I. ) To whom he will be a God. viz. To Abraham and to his Seed . Gods Covenant is very comprehensive . It comprizeth both root , and branches : Takes in , both parents , and children . Gods loving-kindness , and fatherly care is exceeding extensive and diffusive , Not only to Abrahams person , but to his posterity also : To him and to his Heirs ; To him , and to his Seed . To what Seed ? Not onely to his Jewish Seed according to the flesh , to whom the Lord hath often promised and professed to be their God : But also to his c Christian Seed according to the Faith , whom the Scripture counts heirs according to the promise , And d to whom the Lord hath also promised to be their God. So that this promise reacheth both to Iews and Gentiles , if they be Abraham's Seed , if they be true believers . And every one of us English men and women that truly believe in Iesus Christ , may as cleerly and fully lay claim to the Lord as our God by this Covenant , and to all benefits , priviledges , and advantages ensuing thereupon ; as Abraham , Isaac , Iacob themselves , or any of their natural Seed . This Promise is still of as much force and efficacy to us , as to them . Yea , the vertue of this promise will continue to all believers to the worlds end . ( II. ) What the Lord will be to them . viz. He will be to them , a GOD. Or , For a God ; that is , He will be their God. How fully and Emphatically ! He saith not , I will stablish my Covenant with thee and thy Seed , To be an Honour , A Portion , A Delight , A Buckler , A Strength , A Deliverer , A Salvation , A Sufficiency , An exceeding great Reward to you : Or , To be A Sun , A Shield , A Comforter , A Counsellor , A Protector , A Quickner , A Sanctifier , A Pardoner , A Saviour to you : Or , to be a Friend , A Father , An Husband unto you : though these were high and sweet expressions . But he saith that which incomparably transcends all these : e I will stablish my Covenant with thee and thy Seed , To be a God unto thee , and to thy Seed . Who can reach the height , or depth , or length , or breadth of this Promise ! VVhen He promiseth to be a GOD to Abraham and his Seed , He promiseth all that is Promiseable . What shall I say ? In Promising to be their God , He promiseth to them ; 1. VVhatsoever he is , As God. 2. VVhatsoever he hath , As God. 3. Whatsoever he can do , or is wont to do , As God for his people . All may be referred to these three steps , or degrees of this promise . 1. Whatsoever the Lord is , as God ; He promiseth , in Covenanting to be their God. That is , He will be their God , 1. According to all his Essential Properties . 2. According to all his Personal subsistences . ( 1 ) According to all his Essential Properties and Attributes , the Lord is their God. God is theirs : And all the Properties of his Essence are theirs . They may claim them all for their Good , so far as consists with their capacity and felicity . 1. As God , he is f Iehovah ; g Having being eternally , and independingly of himself , h Giving being to all things that are , and i giving actuall being and existence to all his Threats and Promises . In being their God , he is their JEHOVAH . 2. As God , he is most ( 1 ) Simple , k without all mixture or Composition . ( 2 ) All-sufficient , l without all want or imperfection . ( 3 ) Immutable , m without all variableness or shadow of alteration . ( 4 ) Infinite , n without all bounds or limitation ; either of understanding , being Incomprehensible : or of Place , being Omnipresent , or of time , being Eternal . Therefore being their God , he is their most Simple , All-sufficient , Immutable , Infinite , Incomprehensible , Omnipresent and Eternall God. 3. As God , he is o Most 1 True , 2 Good , 3 Gracious , 4 Loving-kind , 5 Mercifull , 6 Long-suffering , 7 Iust , and 8 Holy , in his 9 Life , 10 Understanding and 11 Will. Consequently being their God , his Divine Truth , Goodness , Graciousness , &c. is all theirs : He is every way such a God to them . 4. As God , He hath absolute p Power , and supreme Dominion over all : can do what he will , can do all things that imply Power . Being their God , he is their Omnipotent , All-ruling God. 5. Finally , as God , q He is most 1 Perfect , 2 Excellent , 3 Blessed , and 4 Glorious , in all his former Attributes and Properties . And thereupon he must needs be their most Perfect , Excellent , Blessed and most glorious God. All these are Gods Essence : If God be theirs , all these are theirs . His Truth theirs , his Goodness theirs , his Graciousness theirs , His Loving-kindness theirs , his Mercifulness theirs , &c. All in God is theirs , All God is theirs . Lord , what is man that thou art thus mindfull of him , or the son of man that thou thus visitest him ? As if all below thy self were too little for him , thou givest him thy self to fill and satisfie him : having nothing beyond thy self , or equall to thy self to bestow upon him , who can tell what thou art ? who can tell what thy people enjoy , that have thee to be their God ? ( 2 ) According to his Personall subsistences , which are three , he is their God. For the Lord as God , is Father , Son , and Holy Ghost ; viz. Three distinct persons in one Essence . r There are three that bear record in heaven , the Father , the Word , and the holy Ghost , and these three are one . The s Father alone eternally begetteth the Son ; the Son alone is eternally and ineffably begotten of the Father , and is , t the express Character of his person ; The holy Ghost onely u proceedeth from them both . Now the Lord being a God to them ; is Father , Word and holy Spirit to them . That is , the onely true God , which is Father , Word , and holy Ghost in one Essence , is their God. Of whom as Father , in whom as Son , and by whom as holy Ghost ; not onely all naturals , but also all supernaturals are derived to us , according to the order of their subsisting . Of , in , and By our God , Father , Son and Holy Ghost , we are Created , Redeemed , and Sanctified . 2. Whatsoever the Lord hath as God , he promised to Abraham and his Seed , in Covenanting to be their God. What God hath , is infinitely less then what God is●… ●… if then himself be ours , consequently all he hath is ours , so far as consisting with , and necessary for his own glory and our good . Now , what hath God ? Nay , What hath he not as his ? He hath life for our quickning , health for our curing , strength for our establishing . Honour to advance us , Wealth to enrich us , Pleasure to delight us , Liberty to enlarge us , Friends to bestead us , Righteousness to cloath us , Holiness to adorn us , Comforts to support us , Glory to crown us . He is the grand and sole Proprietary of the whole world . All Naturals and Supernaturals ; all Terrestrials and Celestials ; all Temporals , Spirituals and Eternals ; All things past present and future are his : and he gives them how , when , and to whom he pleaseth . Melchizedeck stiles the most high God , x Possessor of heaven and Earth . Moses told Israel , y Behold , the Heaven , and the Heaven of Heavens is the LORD 's thy God : The earth also with all that therein is . David testifieth , z The Earth is the LORD's , and the fulness thereof : the world , and they that dwell therein : And elswhere more fully ; a Thine , O LORD , is the greatness and the glory , and the victory , and the Majesty : For , All that is in the Heaven , and in the Earth is thine . Thine is the Kingdom , O Lord , and thou art exalted as head above all . Both riches and honour come of thee . — All this store that we have prepared to build thee an house for thine Holy Name , cometh of thine hand , and is all thine own . — And of thine own have we given thee . Paul saith , b He needeth not anything , seeing he giveth to all life and breath , and all things , &c. — For in him we live and move , and have our being . c — Who hath first given to him , and it shall be recompenced to him again ? For of him , and through him , and to him are all things : to whom be glory for ever , Amen . He is the d God of all Grace . e Grace and Glory are his to give . He is the f Father of Mercies , and the God of all Consolation . Yea , g Every good gift , and every perfect gift is from above , and cometh down from the Father of lights . So then , the Lord as God hath all things : And Covenanting to be the God of Abraham and his Seed , he with himself implicitly Covenanteth and promiseth all things . The Apostle argueth from the greater to the less ; h He that spared not his own Son , but delivered him up for us all : how shall he not freely with him give us all things ? And in like sort we may proportionably conclude , the Lord that Covenanteth to be a God to Abraham and his Seed : with himself Covenanteth all things . Yea , God and Christ being theirs , and they Christs , and in Christ Gods , i All things are theirs , whether the world , or life , or death , or things present , or things to come , all are theirs . God can deny them nothing , to whom he hath not denyed himself . God is infinitely better then All ; Is the owner of All ; is the Author of All. 3. VVhatsoever the Lord can do , or is wont to do for his people as God , he Covenanteth , in saying he will be their God. viz. He can , he promiseth , and is wont , as God , To k supply their wants ; To l suppress their fears ; To m prevent their dangers ; To n asswage their griefs ; To o keep them from , support them under , be with them in deliver them out of , or do them good by , all their distresses and afflictions ; To enrich them p with good : To protect them from evil ; To q prolong their lives ; To sweeten their Deaths . Yea , he is wont To forgive r them all their sins : To give s them his own Spirit : To t enrich them with all sorts and degrees of grace : To u call them effectually : to sanctifie them throughly : To adopt them Fatherly : To justifie them freely : To fill them with joy and peace in believing : To x shed abroad the love of God in their hearts : To y assure them by his Spirit of the things given them of God : To z comfort them with the Comforts of God over all their tribulations : To a make them more then Conquerours over all evils and enemies : To endear b them to himself by holy Communion : And at last To c glorifie them with himself compleatly in everlasting Habitations . These and like things the Lord as God can do , hath promised to do , and is wont to do for them , whose God he is in Covenant . All these things are theirs , if God be theirs . Yea , if need require , what cannot the Lord do , what hath he not done already for his people , whose God he is ? He d sav'd Noah by water from perishing in the flood : He e made the waters of the red Sea divide and stand up as wals for Israel ; He f dissolv'd the Rock of flint into floods of water : He g Rain'd down flesh and bread one of the clouds : He h stopp'd the course of Sun and Moon : He i brought the Sun back ten degrees : He k multiplied the Widows Meal and Oyl : He l stopped the mouths of the huge lyons : He m suspended the fury of devouring flames , &c. Such things the Lord can do , hath done , and if there were like necessity and occasion , will still do for them , whose Covenant God he is . More especially the Lord vouchsafes these singular Favours to those whose God he is , and that because he is their God. All which are ours , when once himself is ours , viz. ( 1 ) The supreme and onely true Happiness . n Blessed is the Nation whose God the LORD is : the people which he hath chosen for his own inheritance . God is the Supreme Happiness , The felicity of felicities . They that have God theirs , have the true Happiness indeed theirs . All confluence of worldly in joyments cannot render us so happy , as the true enjoyment of one God. o Happy is that people that is in such a case ( that is , flourishing with all worldly peace and prosperity ) but by way of Correction it is added ▪ Yea , happy is that people whose God the LORD is ▪ p Some take these words conjunctively , as proclaiming them happy , for whom the Lord 〈◊〉 their God and Father so prosperously provides , especially to whom I he gives himself , and enables them by these things to aspire to God himself the donour of them . But Augustine seems to understand them disjunctively , saying , q O vainspeakers , strange children ! They have called the people happy that are in such a case . — What saist thou David ? What saist thou O Body of Christ ? What say ye O Members of Christ ? What say ye O children of God ? Happy is that people whose God is the LORD . And elswhere he gives an excellent reason to this effect , r Wouldest thou be happy : that is , better then thy self ? That cannot be by any thing worse then thy self . Not by gold , silver , or any thing on earth . Whatsoever thou seekest for in earth , is worse then thy self : a God that made thee ; is better then thee . By him alone thou shalt be happy : by whom alone thou shalt be better . Blessed is the Nation whose God is the LORD . — These things he gives to the evill , as well as to thee : but he reserves something which he gives not but to thee ; Himself . ( 2 ) A new Spirit , Gods own Spirit s — And I will put a new Spirit within you , — and they shall be my people , and I will be their God. t — A new heart also will I give you , and a new Spirit will I put within you , — And I will put my Spirit within you , — and ye shall be my people , and I will be your God. Where God gives himself , he gives his Spirit ; which is the very Spring , fountain and root of all Grace and Comfort . And where God gives his Spirit , he gives a new heart , and puts a New Spirit within them . The old dark minde , the old corrupt judgement , the old rebellious will , the old hard heart and misguided affections , according to their carnalness and enmity against God , do u pass away , and all become new , A new man , A new Creature , that is , new principled , new qualified , &c. by Gods renewing Spirit . ( 3 ) Inscription of his Law in their hearts and inwards . x But this shall be the Covenant that I will make with the house of Israel , after those dayes , faith the LORD , I will put my Law in their inward parts , and write it in their hearts , and will be their God , and they shall be my people . When Gods Law is written within the heart of his people , they have a double Law to rule and guide them : A Law without them , in the Scripture ; A Law within them in their hearts . The Law within exactly answers to the Law without . The Law within is more vigorous , efficacious and sweetly compulsive then the Law without . The Law within makes a man a y Law unto himself . This law within the Lord writes in his peoples hearts as their God. ( 4 ) An heart to know God , that he is the LORD . z And I will give them an heart to know me , that I am the LORD ; and they shall be my people , and I will be their God. He will be their God , therefore they shall have an heart to know him to be the Lord. That is their heart and soul shall be so sanctify'd , that they shall know him to be the onely true God ; not onely the eternall Being of Beings : but also the Covenant-making , the Covenant-keeping , and Promise-performing . Iehovah with Abraham and his Seed : they shall know him truly , experimentally , affectively , penitentially , obedientially , savingly , they shall know him as theirs . Such knowledge none can have of God , that have not him for their God. ( 5 ) An heart of flesh . a I will take the st●…y heart out of their flesh , and I will give them an heart of flesh : that they may walk in my statutes , and keep my ordinances , and do them ; and they shall be my people , and I will be their God. The stony heart is an hard , inflexible , intractable heart , that will not bow , bend , yield , take any impression or inscription upon it from God : and this is the naturall temper of the heart ; this God will take away : The heart of flesh is a soft , supple , tender , broken , contrite , flexible , obedientiall heart , that will be acted , moved , engraven , &c. by the Lord , as he shall please . Such an heart the Lord , as their God , will give . Such an heart is b Gods Sacrifices : and God will never despise it . Yea c with such an heart God will dwell . ( 6 ) Entire and sincere Conversion to God. d I will give them an heart to know me , that I am the LORD , and they shall be my people , and I will be their God : for they shall return unto me with their whole heart . God becoming their God , will make them truly know him : they thus knowing God shall entirely return unto him . This the perfection of repentance , when we return from sin even unto God , with our whole heart ; when we have not a distracted , divided or dissembling heart : an heart for sin , and an heart for God : but when our whole heart in the bent , frame and disposition of it is from sin to God , without haltings and reserves . When God hath ( totum cor , & totum cordis ) the whole heart , and the All of the heart . ( 7 ) Free Pardon of their sins . e — I will be their God , and they shall be my people . — For I will forgive their iniquity , and I will remember their sin no more . Or as the Apostle alledgeth it , f I will be merciful to their unrighteousnesses , and their sins and transgressions will I remember no more . Mark , here are unrighteousnesses , sins and transgressions : that is , all sorts , degrees and aggravations of sinfulness , all shall be pardoned . Again , He will be mercifull to them , he will forgive them , he will remember them no more : that is , he will most freely , fully and eternally pardon all their sins . He will forgive and forget . He will pass an Act of Oblivion upon them , and blot them quite out of minde and Memory , as if they had never been . This is true g Happiness indeed . This is the rich fruit h of Christs satisfactory Death and perfect merit , That all their sins should be blotted out for ever . Christs blood is that i clean water which shall be sprinkled upon them , whose God the Lord is , that they may be clean from all their filthiness . Oh this pardon is a sweet mercy , where the guilt of sin hath first been a bitter misery . ( 8 ) Oneness of Heart and way to fear the Lord for ever . k And they shall be my people , and I will be their God. And I will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . Here the Lord , as their God , promiseth divers blessings to his people , for excellent ends . 1. The blessings or Mercies promised are , ( 1 ) Oneness of Heart . This may import , Partly , Their renewed and sanctified frame of heart and soul ; which for substance is one and the same in all the people of God. They partaking the same l Spirit of Christ , the same m Divine Nature , the same n image of God in knowledge , righteousness and true holiness . Partly , their Oneness and o sameness of judgement touching the things of Christ , and Christianity . Partly , their Unity and p sameness of heart and affection towards one another . In those Primitive believers , who were of one heart , and of one Soul , this Promise was performed . ( 2 ) Oneness of way . First Oneness of heart , then Oneness of way . Where peoples hearts are divided , their way will be divided : where their hearts are one , their way will be one . For , this is the fruit of that . The Actions without , will be conform to the Principles , and dispositions within . But what is this way ? This Metaphor of Way , q imports their habituall and usuall course of Religion , whether in Doctrine , Worship , Discipline or Practise , according to Gods Statutes and Ordinances respectively . They shall have one way in all these . This was notably performed in the purest Primitive times : but after ages have miserably degenerated from this Oneness both of heart and way . 2. The Ends why God promised these Mercies are two , viz. ( 1 ) Immediate ; That they , from this Oneness of Heart and way , might fear the Lord for ever . Divisions are destructive impediments and discouragements to Religion . Union and sameness is a most conservative encouragement thereunto . ( 2 ) Mediate ; resulting from their constant fear of God also . viz. The Good of them and of their children . God minds much the welfare both of his people and their posterity : Unity of Pa●…ents in Piety is an excellent foundation of well-fare and felicity to posterity . ( 9 ) Gods Presence with , and habitation in his people , as his Temple : walking and conversing with them . r And I will set my tabernacle amongst you : and my soul shall not abhor you : and I will walk among you , and I will be your God , and ye shall be my people . Yea his people themselves shall be his Temple , Sanctuary and Tabernacle , as the Apostle testifieth hereupon : Ye are the Temple of the living God ; as God hath said , I will dwell in them , and walk in them , and I will be their God , and they shall be my people . And in reference to the New Ierusalem coming down from God out of Heaven , it is promised by voyce from Heaven , s Behold the Tabernacle of God is with men , and he will dwell with them , and they shall be his people , and God himself shall be with them , and be their God. This gracious Presence of God among them , this his Spirituall habitation in them , this his walking and sweet Communion with them , ( which are the borders of Paradise , the suburbs of glory , and a very heaven on earth ) are all promised to his People , from the Lord as their God ; t Gods Habitation with them ( saith Rivet ) is the Communication of his Grace unto them . ( 10 ) The u Removal of all miseries from them , And the x Conferring of all temporall blessings upon them , the Lord as their God frequently promiseth to his people . Consult the Promises themselves here alledged . ( 11 ) The preparing for them a City Celestial and Eternall . y But now they desire a better Country , that is , an heavenly : Wherefore God is not ashamed to be called their God ; For he hath prepared for them a City . The Lord as their God hath prepared for his people a City that hath Foundations , far surpassing Ierusalem ; An heavenly Country , incomparably excelling Canaan . This City , this Country God hath prepared for them , 1. By his eternall decree , z Ordaining it for them before the foundation of the world . 2. By his Act of Creation in the beginning of time , a framing and building this everlasting City of Heaven for them . 3. By Christs effectuall and meritorious Mediation , b purchasing heaven and all happiness for them by his Death , and c taking actuall possession thereof for them and their use by his glorious Ascension into heaven after his Death . 4. By his Spirits actuall and effectual preparation of his people , through d effectual Calling , Sanctification and Purification of them , for Celestiall glory . ( 12 ) Life and Resurrection of his people from the dead . Gods people could not come to enjoy Gods heavenly City and Country , fully , unless their bodies should rise from the dead . The Lord , as their God , hath assured them of their Resurrection , as Christ himself argueth , saying ; e But as touching the resurrection from the dead , have you not read that which was spoken unto you by God , saying , I am the God of Abraham , and the God of Isaac , and the God of Jacob ? God is not the God of the dead , but the living . Hereupon saith Rivet . f From this that God saith , I am the God of Abraham , Isaac and Jacob , Christ inferres that they live and shall rise from the dead . Either the Lords inference was not Good , which were blasphemous even to think ; or life and immortality was contained in the Covenant wherein God said , he was the God of Abraham and his posterity . We may thus form our Saviours Argument ; All those who have the Lord for their God , must needs live . But Abraham , Isaac , and Iacob have the Lord for their God. Therefore they must needs live ; and consequently they must rise again , being corporally dead . The Minor Christ proves from Moses . The Major , and the consequence thereof , he confirms , Because God is not the God of the dead , but of the living . This Phrase of Gods being the God of any , implyes , 1. Gods accepting them as his with singular fatherly Favour for ever , delivering and defending them from all evill , furnishing them with all good , and making them at last fully happy , as the g Tenour of the Covenant intimates : 2. And withall their compleat sensibleness and apprehensiveness , in their whole man , soul and body , of this their felicity in Gods peculiar favour for ever ; whereof they cannot have full sense till their bodies rise again from the dead . ( 13 ) Finally , The Lord as their God , promiseth and performeth mutual Constancy in Covenant betwixt himself and his people . h And they shall be my people , and I will be their God. — And I will make an everlasting Covenant with them , that I will not turn away from after them , to do them good ; but I will put my fear in their hearts , that they shall not depart from me . He will not , they shall not recede from their Covenant : God undertakes for both sides , for them as well as for himself . And he promiseth them inward ability , whereby they shall perform Covenant with him . These things , the Lord , as their God , can do , hath promised and is wont to do , for his Covenant-people . Yea , what is it in this or the world to come that conduceth to his peoples happiness , but the Lord both can and will do it for them , as their God in Covenant ? Thus , when the Lord Covenanted to be a God to Abraham and his Seed , even to all believers , heirs and followers of his faith , He promised 1. Whatsoever he is , as God. 2. Whatsoever he hath , as God. 3. Whatsoever he can do , or is wont to do , as God , for his people . And what could God promise more ? Had he said ; Being , VVell-being , Life , Health , Food , Raiment , Honours , Riches , Pleasures , Friends , all the good things of this world should be theirs : Ordinances , Promises , Scripture , Covenant , Grace , Peace , Comfort , Calling , Adoption , Sanctification , Justification and Glorification shall be theirs . Heaven , Glory , Immortality , Endless joys , ineffable ravishments , blissful Society of all Saints , Martyrs and Angels in fulness of perfection , and all Seraphical extasies to the utmost of Humane Capacity , shall be theirs for ever ; Had the Lord thus said , and promised , he had promised great and glorious things . But this was infinitely more then all , that he promised himself to be their God. All the light of those small twinkling stars , and much more , is comprehended in this glorious Sun , this Promise of Promises . This Promise is as the Sea ; and all other Promises , as Springs and Rivers that come from this Sea and return thither again . It was Luther's saying ; i All flows from that great Ocean of the first Commandment , and flows back again into it . So that there hath not been heard , nor ever is to be heard , A Speech more full and fruitful in Comfort , nor on the other hand more hard and sever●… , then that Speech of the first Praecept : I am the LORD thy God. ( III. ) How the Lord will be such a GOD to Abraham and to his Seed . viz. By an Everlasting Covenant of Gods own establishing with them . k I will establish my Covenant between me and thee , and thy Seed after thee , in their generations , for an Everlasting Covenant ; To be A God unto thee , and to thy Seed after thee . Here then it is clear , That the Lord will be a God to Abraham and his Seed . 1. By Covenant . 2. By Covenant of his own establishing with them . 3. By an Everlasting Covenant . Thus and in this sort will the Lord be a GOD to Abraham and to his Seed . 1. He will be their God by Covenant . The Lord is said in Scripture to be A God to Things or Persons , three wayes . viz. 1. In regard of his absolute soveraignty and Dominion over them , as their Creator and Governour . And thus he is the God of all creatures Good or Bad , Rationall or Irrationall . Hence he is stiled , l The LORD God of heaven , m The God of the Earth , n The God of the whole Earth , and sometimes o The Lord of Heaven and Earth , and p the God of Heaven and Earth . Because he created , preserves and governs Heaven and Earth , and all things therein according to his pleasure . 2. In regard of his peculiar Covenant-Relation , and Fatherly affection to some select people , among all other people in the world . So he is stiled q The God of Abraham , Isaac , and Jacob , r The God of David , s The God of Daniel , t The God of this people of Israel , &c. 3. In regard of his singular Ordination to , and acceptation in , the Eminent office of Mediatorship betwixt God and Sinners . Thus he is called , u The God of our Lord Iesus Christ ; And Christ after his Resurrection said , x Go to my brethren , and say unto them , I ascend unto my Father , and your Father , and to my God and your God. In the first sense he is the God of all Creatures generally : In the second sense he is the God of a select people , More specially . In the third sense he is the God of Christ Jesus singularly and onely . Here we are to understand it in the second sense , That the Lord promiseth to be the God of Abraham and his Seed by Covenant , that is , not their God onely by absolute Soveraignity and Dominion ; nor at all their God by singular ordination to the Mediatory Office ; But their God by a distinctive familiar Covenant-Obligation , and Relation . He will then be the God of Abraham and his Seed by Covenant , This imports three things , viz. A Segregation of them from among all people . A familiar condescension to them . A foederall Relation and Obligation unto them in Christ. 1. A y Segregation of Abraham and his Seed to himself from among all people . They should be brought into Covenant with God , He would be their God by Covenant : All other people in the world should be left out of Covenant ▪ though he were their ▪ God by absolute Soveraignty and Dominion , yet would he not be their God by Covenant , as to Abraham and his Seed . Herein Abraham and his Seed had the Priviledge above all people on Earth , that the Lord would be a Covenant-God to them onely . Gods Covenant should be the discriminating and distinguishing Mark and Partition-wall betwixt them , and all other people in the world . Hereby they alone were peculiarly selected and separated to God from among all people , and God was peculiarly appropriated to them . All others remaining z strangers from the Covenants of Promise , having no hope , and without God in the world : They have no Covenant-interest at all in God ; nor can lay any Covenant-claim at all to God 2. A familiar Condescension to Abraham and his Seed . God might have dealt with them in a more resolute way ; He might have commanded all duty from them as their Lord and Creator : and in such sense onely have manifested himself to them ; He being an infinite , Eternal and Omnipotent God : they finite , mortal and impotent Creatures . But he deals more familiarly with them ; He as it were lays aside his Majesty , he condescends and stoops to their meanness . He Contracts and Covenants with them familiarly , as man with man , as man with his equall . He becomes their God in Covenant . O how familiarly doth God deal with the sons of men ! who can sufficiently admire such condescension ? 3. A foederall Relation and Obligation to Abraham and his Seed in Christ. This surpasseth both the former . It was much To select and distinguish Abraham and his Seed from all other people : It was more , To condescend and stoop to them in such a familiar way : But , It was most of all to fix a foederall Relation and Obligation betwixt God and them , and that in Christ. And yet this he did in establishing his Covenant with Abraham and his Seed , to be their God. For , ( ● ) If he be their God by Covenant ; They consequently must needs be his people by Covenant . This is here implyed , and elswhere oft expressed ; a I will be their God , and they shall be my people . Here 's their foederal relation . God is wholly theirs , and they wholly his : God is wholly theirs by Covenant , viz. All he is , All he hath ; all he can or is wont to do for his people , is wholly theirs . Consequently , they are wholly his , viz. All they are , Soul , Body , Faculties , Affections , Senses ▪ Members ; All they have , Honours , Riches , &c. All they can do in thought , word , or work for him ; Yea , All they can suffer in Soul , Body , Name , State for his sake , All must be his by Covenant . But this is onely here implyed , and therefore I shall not here inlarge further about , till we come to some other Covenant-Dispensation wherein it is expressed . ( 2 ) Again , If he be their Covenant-God , and they his people : then there is a mutuall obligation betwixt God and them , as joynt foederates in the same Covenant , together with a mutuall stipulation of Mercies from God , and of duties from them . Relation carries alwayes mutual obligation with it . ( 3 ) Yea , finally , This Foederall Relation and obligation is founded on Christ. He is their Covenant-God , and they his Covenant-people , onely in Christ the Mediator . The Lord is a creating , governing , and preserving God , without Christ : but he is a Covenant-God to none , since the Fall , but onely in Christ the Mediator . The Covenants and b Promises in all ages since the Fall , are made , and made good onely in Christ. They are first made to and with him , and then in him to and with all his Elect Seed and Spirituall Posterity , as c hath formerly been at large evidenced . He is the onely way for sinners unto God , disvesting them of their sins , and investing them with his own righteousness , that so they may be accepted . d Iesus said to Thomas , I am the Way , the Truth , and the Life ; No man cometh unto the Father , but by me . The Lord then Covenanting to be their God , promiseth Christ hereby unto them : For he never was , nor can be a Covenant-God to sinners , but onely in and through the merit of Jesus Christ the Mediator . Thus he will be the God of Abraham and his Seed by Covenant . 2. He will be their God by Covenant of his own establishing with them e I will establish my Covenant betwixt me and thee , &c. The Hebrew word signifies , To settle , to make stand , to establish , to confirm , &c. Paul expresseth it notably , calling Gods Covenant with Abraham , f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Covenant fore-confirmed , fore-authorized of God. For it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying , Authority , full authority . And it is there opposed g to disannulling , and making of none effect : Or , to dis-authorizing , and destroying . O what care hath God taken to assure Abraham and his Seed of this blessing of blessings , that he will be for a God to them ! He assures it by Covenant , by a Confirmed and established Covenant , by Gods own Covenant , by a Covenant of Gods establishment with them . A Covenant unestablished , unconfirmed , is weak : A covenant stablished by man , is mutable and variable : but a Covenant , stablished by God is sure and inviolable . By such a sure inviolable Covenant , God would have Abraham and his Seed know , That he was their God. How God established this his Covenant with Abraham , shall hereafter in a distinct Aphorism be evidenced . 3. Finally , He will be the God of Abraham and of his Seed by an everlasting Covenant , Hebr. h by a Covenant of Eternity . His Covenant was everlasting : and consequently his Covenant-Relation to them should be everlasting . This heightens the mercy exceedingly , that God would be theirs , and they should be his for ever . The greater the Mercies , whilest enjoyed : the deeper the miseries , when they are lost . The seven years famine in Egypt and Canaan , were so much the more terrible and intolerable , because after the seven years plenty . As it is the greatest Heaven , to gain the Lord to be our God : so it would be the greatest Hell , to lose this God. Therefore the Lord will be a God to Abraham and his Seed , not in one or a few generations , but indefinitely in their Generations , viz. in all their generations ; not for a year , or a few years , or a few ages , or for term of this present world onely , but beyond all this , even for ever . What ever they lose , yet they should not lose their God. He would be their Portion in wants . Their Honour in disgraces , Their Liberty in bondage , Their Strength in weakness , Their Health in sickness , Their Life in Death : He would be their God , their All , still . How eminent this F●…derall enjoyment ! God is the Supreme Mercy to be enjoyed : And Perpetuity is the best term for enjoying . Object . But how can we conceive the Lord to be the God of Abraham and his Seed for ever by an Everlasting Covenant , seeing Abrahams Jewish Seed are and have been long cast off by God : and many Gentilish Churches of his Christian Seed are utterly fallen away ? Answ. 1. We must distinguish of Abrahams Seed , whether Iewish or Christian. And it is ( 1 ) His i Faithfull and True believing Seed , viz. All true Believers , the true heirs of Abrahams Faith indeed . ( 2 ) His meer professed k Seed . viz. All those that ( wanting true Faith , yet ) visibly profess before men to be of the Faith of Abraham . 2. We must distinguish of Everlasting . It denotes ; ( 1 ) Properly , that which shall still continue without determination ; ( 2 ) Improperly , that which shall continue for a long time , shall be long-lasting , but shall at last expire and determine : As was l formerly cleared by the Scripture-use of this word . 3. We must also distinguish of the Lords being A God in Covenant to Abrahams Seed . Now he is their God in Covenant , ( 1 ) According to the meer visible Relation , and Outward Priviledges of the Covenant onely . So he is the God of all Abrahams meer visible Seed , that profess the Faith of Abraham , though they have not the Faith they do profess . Their visible profession enstates them in the Covenants visible Priviledges , and in visible foederall Relation to God. Thus the Lord is called , m The God of Israel , even of the whole body of the people of Israel brought out of Egypt : though great multitudes among them were not true Believers , not true heirs of Abrahams Faith , but n perished in the wilderness , yea , dyed probably for ever . ( 2 ) According to the invisible effectuall and saving Grace , Relations and Priviledges , as well as the outward Relation and advantages of the Covenant . And thus he is the God of Abrahams true sincere and reall Seed , the true heirs of his Faith : and of them onely . He is onely their God savingly , so as to o call them effectually , Adopt and justifie them freely , sanctifie them thoroughly , and glorifie them with himself eternally . 4. These things distinguished and premised , we may thus Resolve . ( 1 ) God is the Covenant-God of Abrahams true believing Seed , savingly and everlastingly . And of such Seed no one individuall Person ever was , is , or ever shall be rejected or cast off by God. He will be their Covenant-God for ever , in a most proper sense : And though the visible body of the Iewish people be for a time rejected , p till the fulness of the Gentiles be come in ; and though sundry Churches of the Gentiles have failed : yet not one of Iews or Gentiles , pertaining to Gods q Election , hath thereby failed or been rejected . ( 2 ) God is the Covenant-God of Abrahams meer professed Seed , in vouchsafing them a visible Relation to himself , and outward foederall priviledges from himself , for ever , in an improper sense : that is , For a long time . viz. Till their Death , or , till the Determination of the Old Testament-Dispensation , when the Iewish Church was dissolved ; or , r till they break themselves off from God and his Covenant by Apostacy and unbelief . Thus we see what the Lord intended , in establishing his Covenant with Abraham and his Seed , for an everlasting Covenant ? to be for a God to him , and to his Seed after him . In the last place consider , 3. What Inferences may hence result . Did the Lord establish an everlasting Covenant with Abraham and his Seed , to be a God unto them in their generations ? Then , 1. Gods Covenant Bounty to Abraham and to his Seed was most admirable . For , as if it had been a small Matter to Promise Divine Benediction , A numerous and victorious Seed , A renowned Name , The Inheritance of Canaan . The closing up of Abrahams dayes in a good old age in peace , and that God himself would be his shield , and exceeding great Reward : Over and beyond all these the Lord assures them , That he will be their GOD. The bounteous Lord went on in increasing and hightening his Promises , till he came to the very height of all Promisable Mercies , That himself should be A God for ever to Abraham , and to his Seed : And beyond himself what could God Covenant or Promise more ? Consider well , What is Covenanted ; To whom ; And how it is Covenanted : And then admire the Covenant-bounty of the Lord. 1. What is Covenanted ? That the Lord will be their God. If Heaven and Earth and all the created treasures and fulness of the world had been promised : All this had been as nothing to this that is promised . For what are the creatures to the Creator ; the finite world , to the infinite God ? Here 's his Covenant-bounty to Abraham and his Seed : God gives himself to them , beyond whom nothing can be given . He thinks not his Creatures enough for his Covenant-people ; beyond them there is some further happiness to be desired : therefore he bestows himself upon them , that they may have enough ; for beyond him nothing can be desired . He will be theirs . What ? Their Protection , Their Portion , Their Honour , Their Delight , Their Liberty , Their Life , Their Friend , Their King , Their Father , Their Husband ? &c. Yes , God will be all these to them : and farre more then all these , He will be their God. What is this , He will be their God ? It cannot be expressed , It cannot be conceived : Oh , let it be be admired . 2. To whom is this Promised and Covenanted ? To Abraham and his Seed after him in their generations . What , to Abraham and his heirs ? Then , God himself will be their Inheritance . Then , The Lord provides well , not onely for Abraham himself , but for his children : yea , as well for his Seed as for himself ; The Lord will be a Covenant-God to his Seed , as well as to him . Abraham should dye , and leave his Seed to the wide world : but the Lord , s who cannot dye , or change , will be better to his Seed then an Abraham could be . He will be their God. Who are these Seed ? t In Isaac shall thy Seed be called ; that is , the children of the flesh , these are not the children of God : but the children of Promise are counted for the Seed . Who are these children of Promise ? All the Faithfull , both of Iews and Gentiles . u Now we ( Gentiles ) brethren , as Isaac was , are the children of Promise . For , x they that are of Faith , they that are Christs , are Abraham's children , and heirs according to the promise . All the believing Jews , all the believing Gentiles , a●…l the believing English men and women , &c are the parties to whom the Lord promiseth to be their God , & the God of their seed . How extensive and diffusive is this Covenant-mercy ! It spreads over the whole world . 3. How is this Covenanted ? By an Established Covenant , by an everlasting Covenant ; yea , by Gods own established and everlasting Covenant : A most firm , durable , and Divine Covenant . Who can duly ponder upon these things , without admiration and astonishment at Gods Covenant Bounty ? Was ever bounty like this bounty : or Mercy like this Mercy ? O every faithful Soul ! Will the Lord thus be thy God by his own established and everlasting Covenant ? Hide this Promise of Promises in thine heart ; Bind it as a Crown and Diadem upon thine Head ; Let it be ever with thee . This Royall Promise , This Promise paramount , ( I will be to thee a God ) is in my Heart to live and dye with . I had rather lose the Sun out of the sky , then this Promise out of my Soul. 2. Abraham and his Seed are by Gods Covenant priviledged above all people in the world . Why ? Because the Lord is their God by Covenant , and theirs onely . None in all the world , besides Abraham and his Seed , can truly say , The Lord is our Covenant-God . What ever Blessings , Mercies , Benefits , Priviledges , Enjoyments they have ; yet they want this Mercy of Mercies , y without which all other are as no Mercies at all . Give me this one : Let the world take all the rest . What can they say of their enjoyments , but Abraham and every one of his Seed can say much more of theirs ? Can they boast , We have Princely dignities ; we have daily delights ; we have sumptuous Palaces ; we have Thrones , Crowns , and Scepters ; we have Kingdoms , Empires , and no end of our wealth ? Abraham and his Seed can say incomparably more ; WE HAVE THE LORD TO BE OUR COVENANT-GOD FOR EVER . viz. All that he is ; All that he hath ; All that he can do , or is wont to do for his people , As God ; All this is ours . God the Father is our z Father of mercies , and our God of all Consolation , &c. God the Son is a Our Redeemer , Out Mediatour , Priest , Prophet , and King ; Our Saviour , Our Elder brother , Our Husband , Our Head. He is our b Propitiatory or Mercy-seat , our Peace , our Prince of peace , our wisdom , righteousness , redemption and Sanctification , Our life and Resurrection ; yea , our All in All. His righteousness , obedience , Graces , Spirit , Merit , purchases , priviledges , victories , unsearchable riches ; yea , and all his mediatory fulness , &c. are all ours . God the Holy-Ghost is c our Guide into all truth , our Sanctifier , our Comforter abiding in us , our Spirit of Adoption and Supplication , our witness that we are the Sons of God , Our Seal and earnest of our everlasting inheritance ; yea , our Helper and relief against all our infirmities . All this is ours ; yea , and whatsoever can be conducible to our Good , is ours also : because the Lord is our Covenant-God . d When the Emperour , Charls V. in his challenge to Francis the first , King of France , commanded his Herald to proclaim him with all his Titles of Honor , viz. Emperour of Germany , King of Castile , Arragon , Naples , Sicilie , &c. Francis appointed his Herald to style him as often King of France , as Charls had Titles by all his Countries and Dominions ; Intimating , that one France was better then all the others Territories . In like sort , against all the brags of e the men of this world , who have their portion in this present life , who boast of their Honors , Riches , Pleasures , Houses , Mannors , Lordships , Kingdoms , Empires , Friends , Children , and of all their other Sublunary Glory ; Abraham and his true Seed , all believers , may triumph and glory in this one matchless felicity , That THE LORD IS THEIR GOD BY AN EVERLASTING COVENANT . This one is the f only supreme happiness of a People or Nation , incomparably surpassing all the worth of the whole world ; yea , of ten thousand worlds , if there were so many . Therefore , O ye Seed of Abraham ! Mark well what the Lord hath done for you , in becoming your Covenant-God . He hath exalted your Head on high , and hath raised up your Mountain far above the top of all the Mountains of the men of this world . Over-value not their imaginary glory ; neither under-value your own reall felicity . Envy not at their condition , nor murmur at your own : yours is far above their reach , theirs is far below your envy . Disdain the Husks of the world : Abhor the filthy sink and puddle of all sin : For the Lord is your Covenant-God . 3. Abraham and his true Seed are Gods Covenant-people . God hath as true an interest in them , as they in him . As he is their God , so they are his people . This g the Scripture frequently testifies . This , the Nature of the Covenant requires , which hath in it a mutual obligation of the Covenanters one to another . A Promise may be so propounded , as to oblige only the Promiser : but a Covenant being a mutual agreement betwixt divers parties , binds all those parties mutually one to another . As therefore in this Covenant God promiseth ▪ expresly to be A God to Abraham and his Seed : So Abraham and his Seed restipulate implicitly to be the people of this God. This the Rule of Relation requires . h Relatives Come , and go together ; Rise , and fall together . A man begins to be a Father , as soon as he hath a childe : He ceaseth to be a Father when he hath no childe left him . A Covenant-God , and a Covenant-people are Relatives . As soon as the Lord becomes a Covenant-God to Abraham and his seed , so soon they become his Covenant-people . Yea , and so long as He continnes theirs , they also shall continue his . Behold here , 1. What a Dignity ▪ 2. what an Advantage ; 3. what a Duty , is hereby devolved upon Abraham and his Seed . ( 1 ) What a Dignity , that they should be called the people of God , Gods peculiar Covenant-people above all other people in the earth ! i By nature they were dead in sins and trespasses , and children of wrath even as others ; k had not obtained mercy , were not a people . But God hath taken them into Covenant with himself , whilest others remain strangers to the Covenant ; hath distinguished them from all others , As sheep from goats ; As the people of God , from those that are not a people ; As those that have obtained mercy , from those that have not obtained mercy . Herein he hath highly honoured and exalted them , hath crowned them with glory and dignity , hath dignified them above carnal Princes and Potentates ; hath set them on his right-hand of grace , and will set them on his right-hand of glory . Thus shall it be done to Abraham and his Seed , whom the King of Heaven delighteth to Honour . O debase not your selves by any course or carriage unworthy of God , or of his Covenant , seeing God hath honoured you with himself , and with his Covenant . ( 2 ) What an Advantage , that they should be Gods Covenant-people ! Their benefit in this regard is much every way . 1. Hereby the reproach and l misery of their natural Covenantless , Christless , Hopeless and Godless state is rolled away from them . 2. Hereby they are brought m nigh unto God , into a Covenant-Relation , Union , and Communion with God : which is no less then a sweet Heaven on Earth . 3. Hereby Their Temporal , Spiritual , and Eternal welfare is richly provided for . God is theirs ; therefore much more Temporals , Spirituals , and Eternals are theirs . 4. Hereby they are impregnably secured against Apostasie and backsliding , either through outward temptations or inward infirmities . They are now not so much under their own , as under Gods peculiar care & custody : and n are kept-as in-garrison by the power of God through faith unto Salvation . As o God is their Covenant-God for ever , so they are his Covenant-people for ever , therefore they can never fall away . 5. Hereby God is theirs , with All that is , with All that he hath , and with all that he is wont to do as God for his people ; All this is theirs : and then what is not theirs ? 6. Hereby , the Covenant is their Grand Charter , and Fundamental Evidence , for all this Happy inheritance : and so long as Gods everlasting Covenant stands good , their Covenant-enjoyments shall stand good also . ( 3 ) What a Duty is hence incumbent upon Gods Covenant-people , to demean themselves towards God as his Covenant-people ! No wonder that strangers to Gods Covenant walk as Covenantless : but they that are Gods people by Covenant , should walk as Covenanters with God. Yea their Dignity and Advantage by being Gods people , obligeth them to the respective duty of Gods people . Every Benefit from God , imposeth on us an Office to God : Every Dignity , a Duty . Greatest Remunerations , bind in greatest obligations . What is the Duty of Gods people , as his people ? 1. To disclaim and deny Sin , The world , and Satan . They are not now Satan's , the World's , or Sin 's , as once they were ; but Gods people . They have accepted God as theirs : and given up themselves to God , as his ; therefore they must now no longer be for Sin ; the World or Satan : but for God. p I will be their God , and they shall be my people : wherefore come out from among them , and be ye separate , saith the Lord , and touch not the unclean thing , &c. — q Come out of her my people , and partake not of her sins . — 2. To know God more clearly and experimentally , then they can that are not his people . God hath promised , that his own Covenant-people r shall have an eminent knowledge of himself , from the greatest to the least of them . They should accordingly strive s to know him , whom to know is life eternall . 3. To endear their hearts and affections to their God , as his people most sincerely , intensively , and fervently . u Hear O Israel , The LORD our God is one LORD . And thou shalt love the LORD thy God with all thine heart , and with all thy Soul , and with all thy might . Thou art his , and he is thine : therefore love him with all that is within thee . 4. To fear him , serve him , cleave to him , walk after him , yea to observe and do all his Commandments uprightly and Evangelically . x Thou shalt fear the LORD thy God and serve him , and shalt swear by his name . To him shalt thou cleave . y Ye shall walk after the LORD your God , and fear him , and keep his Commandments , and obey his voyce . — And this is the Preface to the X. Commandments , z I am the LORD thy God , which brought thee out of the Land of Egypt , out of the House of bondage : this Preface the Lord purposely prefixed , as a bundle of strong Motives , to the observing of all his Commands . 5. To walk a with God in holy Communion . They have federal union to God , and should walk in federal Communion with God. b Can two walk together unless they be agreed ? But God and they are agreed in Covenant , therefore they may walk together . 6. To take Gods part against all opposers . The League and Covenant betwixt God and them is both Defensive and Offensive on both sides . God takes his peoples part , suffers none to do them wrong . His people should take Gods part , and suffer none to do him wrong , by blaspheming his Name , reproaching his Truth , ways and Ordinances , &c. 7. Finally , To advance and exalt his glory to the uttermost they can possible . They are c a chosen generation , a royal priesthood , an holy Nation , a peculiar people ; To what end ? that they should shew forth the vertues of him who hath called them out of darkness into his marvellous light : which in time past were not a people , but are now the people of God. Therefore seeing they are become Gods people , they should shew forth the vertues of him that hath called them , ( viz. ) d His wisdom , goodness , Free-grace , Mercy , Loving-kindness , Power , &c. in making them his people . e — Ye are not your own : For ye are bought with a Price . Therefore glorifie God , in your body , and in your spirit , which are God's . 4. Abraham and his Seed can want neither Promises nor Mercies : seeing the LORD promiseth to be their God by an Everlasting Covenant . For , 1. This Promise and Mercy are the Greatest of all Promises and Mercies . God himself f is the Sole supreme Good , the chief happiness , The Mercy of Mercies , The blessing of blessings , The onely infinite , eternal and incomparable Excellency , utterly surpassing all other enjoyments in the world ; which are in comparison of him , not so much as the least spark to the Sun , or the least drop to the Ocean , or as the small dust of the ballance to the whole globe of the Earth . Proportionably , God being the greatest Object and blessing promiseable , The Promise of God himself must needs be the Greatest Promise , the Paramount Promise , The Promise of Promises . And therefore if God withhold not his own blessed self from Abraham and his Seed , but promise to be their God by an Everlasting Covenant : How shall he not also with himself , the greatest Mercy , freely give all lesser Mercies , temporal , spiritual and Eternal ; and with the Promise of himself , give freely all lesser promises ? Will he do the greatest , and will he not do the less ? 2. This Promise is a radical Promise , and this Mercy a fundamental Mercy . God is g the Father of Mercies , h the Author of every good and perfect gift . i From him we have life , breath , being , wel-being , Grace , Glory , and all things . k Of him , and through him , and to him , are all things : to whom be glory for ever , Amen . Therefore if God , the Spring-head of all Mercies , become theirs : shall not all inferiour streams of mercies , thence flowing , be theirs also ? The Promise of God is a radical promise . All other Promises are but as stems and buds out of this Root , are but as so many branches out of this stock . Hence they all originally rise and spring . Therefore they that have this Promise , have all other Promises with it . 3. This Mercy is a most Comprehensive Mercy , this Promise A complexive promise . In God all vertues , all perfections , all good , all desirables , &c. do eminently meet , and are con-centered . He l is Simpleness , All-sufficiency , Immutability , Infiniteness ; He is Life , Light , Truth , Goodness , Graciousness , Love , Mercy , Long-suffering , Iustice , Holiness , Omnipotency , Perfection , Excellency , Blessedness , Gloriousness . He is Riches , Honour , Delight , Peace , Health , Salvation , All. In the Promise of God , the Promise of all good is vertually comprised . Therefore , what mercies can they want , that want not God ? They have all things that have him that hath all things . And what Promises can they want , that want not this grand Promise of God himself ? Oh how rich and happy herein are all Gods Covenant-people ? 5. They that neglect or despise Gods Covenant with Abraham and his Seed , therein they neglect and despise both God , and Iesus Christ , and all Happiness . They neglect & despise God ; for he is the chief Covenant-blessing promised . 2. They neglect and despise Iesus Christ ; for he is the foundation on whom the Covenant is established , and the Mediatory-Mean in whom the Lord becomes our Covenant-God . 3. They neglect and despise all happiness ; For God is the Author , Jesus Christ the Purchaser and Conveyer of all Happiness to Sinners ; and the Covenant is the Grand Charter or Deed of Conveyance , whereby all happiness and Salvation is tendered and secured to them . Now these and such like neglect or despise Gods Covenant with Abraham and with his Seed , viz. ( 1 ) Those who content themselves with their Carnall Condition , which is m a Covenantless , Christless , and Godless state . Who think themselves naturally happy enough , in state good enough , &c. not seeking after any true supernatural happiness , by effectual calling , conversion , regeneration , &c. These are not as yet sensible of their natural misery : therefore they must needs neglect their supernatural remedy . They see not themselves lost and undone in the first Adam , by breach of the Covenant of Works : and how should they seek for relief in the last Adam , by believing the Covenant of Faith ? These neglect and despise the Covenant with Abraham and his Seed , as needless , useless , no way concerning them , no way advantaging them . ( 2 ) Those who neglect and despise a true inward saving Covenant-state oft tendered to them . They have an outward and in-effectual Covenant-state , by their own visible profession , or by descending of visible Professors of Faith in Christ , and herein they rest : but they labour not after an inward effectual Covenant-state by true Faith in Christ indeed . They endeavour not to become the faithful Seed of Abraham indeed . And therefore they neglect and despise the very marrow of the Covenant . ( 3 ) Those who neglect and despise actual part and interest in Iesus Christ , the foundation and Mediatour of the Covenant . They n receive him not ; they o will not come unto him , or believe in him ; they are well enough without him ; they have other ways to heaven besides him . God is merciful , they have lov'd and serv'd him ever since they were born , they have as good hearts to God , and hope to come as soon to heaven as the best , &c. These despise Christ , and the mysterie of salvation by him . ( 4 ) Those who despise the preaching of the Gospel , and dispensation of the Sacraments . Some in a spiritual phrensie think themselves elevated to such an high pinacle of perfection , that they are above Preaching , Sacraments , and all Ordinances ; and therefore despise them as things too low and contemptible for them to stoop unto . Others from principles of profaness , Security and ignorance , look upon Word and Sacraments as slight and trivial things , of no great consequence , &c. and therefore are not diligent to attend upon them , but can dispense with them upon every vain and trifling occasion . Such , despising the Word and Sacraments , whereby Gods Covenant is published , applyed , and confirmed , despise the Covenant it self . ( 5 ) Finally , Those that despise , hate , oppose or persecute such as are Christs , and in true Covenant-state in him indeed . As p Ishmael dealt with Isaac , q Cain with Abel , &c. Such not onely despise Gods Covenant , but are enemies against his Covenant in an high degree . 6. They that are Abraham ' s true Covenant-Seed , have the Lord to be their Covenant-God : And on the other hand , they that have the Lord to be their Covenant-God , are Abraham ' s true Covenant-Seed . It will notably serve for our Examination and Tryal both wayes . And these are two priviledges well worth our knowing , and most diligent search into . They will mutually and convertibly clear one another . First , Are we Abraham's true Covenant-Seed ? Then the Lord is our Covenant-God . For , r he hath stablished his Covenant with Abraham and his Seed for an Everlasting Covenant , to be a God to them in their Generations . But , How may we know that we are Abraham's true Covenant-Seed . By these characters , viz. ( 1 ) By our being Christs . s And if ye be Christs , then are ye Abrahams Seed . ( 2 ) By our t walking in the steps of Abrahams faith . ( 3 ) By our u doing the works of Abraham . If ye were Abrahams children , ye would do the works of Abraham . These 3 Characters I have x formerly opened at large , with many subordinate notes and discoveries . There See. Thus we may discover whether we be Abraham's Covenant-Seed . And if we can finde our selves such indeed , then the Lord is our Covenant-God , as he was Abraham's God. Secondly , Is the Lord our Covenant-God ? Then we are Abraham's Seed , and instated in all Covenant-priviledges as well as Abraham . But , How may we know , that the Lord is our God in Covenant ? This may be discovered many ways , but especially these three ways . 1. By his federal Impressions and operations upon us . 2. By our Covenant-Relation unto him . 3. By our suitable deportment and carriage towards him as our God in Covenant . But these shall be more fully opened in the IV. Book . 7. Who would not strive to be Abraham ' s true Covenant-Seed , that they may enioy the Lord as their Covenant-God ? To have the Lord as our God in Covenant , and that an Established and Everlasting Covenant , is the Crown of all enjoyments , the Summe and Compendium of all Happinesse . To have all in Earth , All in heaven , All in the whole world ( if it were possible ) without God , is in effect to have nothing at all . Without God , as ours in Covenant ; What is the world , but a deformed Chaos ? What the Earth , but a woful wilderness ? Yea y what would Heaven it self be , but a very Hell ? I would refuse Heaven , if God were not there , if Christ were not there . Contrariwise , were it possible for Abraham's true faithful Seed to enjoy the Lord as their God face to face in Hell it self , the place of the Damned , this enjoyment would transform Torments into Triumphs , Sorrows into joys , Darkness into light , and Hell into Heaven . Thus to have the Lord as our God , is to have all that is to be had and enjoyed . This is Riches ; This is Honour ; This is Pleasure ; This is Grace ; This is Glory ; This is Life ; This is Eternity ; This is Paradise ; This is Heaven ; This is a whole world of Happiness ; This is All ! Now , who shall have the Lord as their Covenant-God ? Only Abraham and his true Covenant-Seed of believing Iews and Gentiles . All these , and these alone , are admitted to enjoy the Lord as their God in Covenant : To have a Covenant-claim to him , to have a Covenant-interest and happiness in him . Ever since God established his Covenant with Abraham and his Seed , All others in the world are utterly excluded as z forainers and strangers , both from the Covenant , and from God himself , and from all true Happiness consequently . They have no happiness theirs , that have not God theirs in Covenant : Since Abraham , None can have God thus theirs , but Abraham's true Covenant-Seed . Oh then , who would not strive to be Abraham's true Covenant-Seed , that Abraham's God may be their Covenant-God ? But how shall we strive to become Abraham ' s true Covenant-Seed indeed : and thereby to enjoy Abraham ' s God to be our God in Covenant ? Answ. Strive and endeavour to the uttermost ; 1. To become Christs . 2. To believe with Abraham . 3. To do the works of Abraham . This is the only sure and Compendious way to become Abraham's Seed indeed ; and to approve our selves to be such . First , Strive and endeavour to the uttermost of all possibility to become Christs . Christ is Abraham's a primary and most eminent Seed : All they , and they only , that are united and implanted into Christ , become Abraham's Secondary and subordinate Seed . Christ is the Receptacle , the Seed-Recipient or Receiving , that takes in all that come to him to be Abraham's Seed : All that come to Christ are the Seed-Received . And b if ye be Christs , then are ye Abrahams Seed , and heirs according to the Promise . Incitements or Motives unto this Striving to be Christs : As also what Progress a Carnal man may make towards Christ , but ordinarily neglecteth : Together with Signs of being Christs ; shall hereafter be more particularly explained in the IV. Book . There see . Secondly , Strive and endeavour to the uttermost to believe with Abraham . For ▪ they that c walk in the steps of his faith , are his true Seed . d They which are of Faith , the same are the children of Abraham . Imitate his Faith : tread in his believing steps , viz. ( 1 ) Believe on him e that raised up Iesus from the dead : As Abraham believed that God would raise him up Seed ( which Seed was principally a Christ ) from his dead body , and Sarah's dead womb . ( 2 ) Bottom thy Faith upon Gods b word of Promise , as Abraham did : not upon any false or unsound foundations . ( 3 ) Believe Gods Promises even c against hope in hope . ( 4 ) In believing Gods Promises d neglect and overlook all impediments and obstructions to the performance of the Promises . ( 5 ) Doubt not , e stagger not at Gods Promise through unbelief . Call not in question the Truth , Faithfulness and sureness thereof . ( 6 ) Be f strengthened in Faith , and give glory to God by believing . Give him the glory of his free grace , Truth and Power , both in making , and making good all his promises . ( 7 ) Finally , Be g fully perswaded , that whatsoever God hath promised , he is fully able and al-sufficient to perform to the uttermost , against all seeming improbabilities , and impossibilities . These were the chief steps of Abraham s Faith , as hath h formerly been more fully evidenced . In these steps of his Faith sincerely follow him , as spiritual children their spiritual father . You have all the Causes , Motives , and Encouragements to believing that Abraham himself had , viz. 1. The same Author of faith , Gods Spirit ; 2. The same object of faith , the most faithful and al-powerful God , and his infallible Word ; 3. The same subject matter of faith , Jesus Christ , the kernel of the Promises , and life by him ; 4. The same Nature of Faith in Christ Jesus ; 5. The same fruit of faith , Justification in the sight of God : Why therefore should you not believe , as Abraham believed ? Yea , in some sort you have greater encouragements to believe , then Abraham himself had . For , 1. The Spirit , the Author of faith , is now under the New Testament , more plentifully poured forth upon the Saints , then heretofore upon the faithful under the Old Testament . 2. The Object of Faith , God , is now more fully made known in all his properties and perfections ; and his Word and Promises , then only in part revealed and written , are now compleatly revealed , and for their more unquestionable certainty , fully committed to writing . 3. The Subject-matter of faith then was Jesus Christ , that was to come afterwards in fulness of time : now , is Jesus Christ that is come already , &c. Therefore if we believe not with Abraham , who have more encouragements of believing then Abraham himself , how intolerable and inexcusable will our unbelief appear ? Thirdly , Strive and endeavour to the uttermost , To do Abraham ' s works fully and sincerely . Then ye shall evidence your selves indeed to be Abraham's true children . i If ye were Abraham ' s children , ( said Christ to the Iews ) ye would do the works of Abraham . But now ye seek to kill me , a man that hath told you the truth , which I have heard of God : this did not Abraham . Good children tread in the good steps of their Fathers . Abraham hath broke the Ice , hath led the way , hath shewed himself an excellent pattern , not only of Faith , but also of Good-works . Follow this pattern of wel-doing . It 's far easier to follow a Pattern set ; then to set a pattern to be followed . Herein especially imitate his works , which have k heretofore been more fully described . viz. ( 1 ) Yield ready obedience to Gods call , notwithstanding all impediments or objections to the contrary . Thus did l Abraham . God cals thee , To repentance from dead works , To Self-Denial in all things inconsistent with Christ , To Faith in Jesus Christ for salvation , To Newness of Heart and life , &c. Thou stoppest thine ear against Gods call , as the deaf Adder ; Thou contentest thy self in thy carnal unregenerate state ; Thou hardnest thine heart in impenitency and unbelief ; thou wilt not come unto Christ that thou mayst have life ; Thou wilt do whatsoever is right in thine own eyes , and run on still to all excess of riot , &c. This did not Abraham . ( 2 ) Submit to all the Ordinances of God , and comply with them , against all exceptions and carnall reasonings that may be raised against them . As , to his Word preached , Sacraments , Prayer , Praises , Sabbaths , &c. If God ordain : do thou observe . Whatsoever he institutes and appoints , ( which is still in infinite wisdom , and faithfulness ) : do thou acknowledge , and obey ; that will be thy wisdom . Thus did m Abraham . If thou despisest , neglectest , disgracest , opposest , disputest against Gods Ordinances ; Thou art above them , they are matters too low and mean for thee ▪ thou castest them , or any of them behind thy back , &c. How art thou a child of Abraham ? This did not Abraham . ( 3 ) Rejoyce to see Christs day . Let thine heart be gladsomly affected with these Gospel-times under the New Testament . Triumph spiritually , That Jesus Christ is come already , and hath finished the work of our Redemption ; and is now sate down on the right hand of God , expecting till his foes become his footstool . That his Scriptures are compleated , That his Spirit is in ordinary more fully poured forth ; That his face is more clearly and gloriously manifested , without obscure Mosaical veils and types ; That the abundance of the Gentiles have come in unto him ; That in every place , without distinction , he is now to be worshipped in Spirit and Truth ; That Jesus Christ reigns in his Church ; and over all things for his Church ; and That he is hastening and preparing all things for his second coming . Thus n Abraham rejoyced to see Christs day ; though afar off , and at a great distance ; yea , though it was but as it were the break or crack of day , the first peering of the morning of Christs day : shouldst not thou much more rejoyce now at the bright Noontide of Christs perfect day ? And dost thou murmur and repine at Christs day ? Dost thou profess Judaism , Turcism , Papism , or Paganism , before Christianism ? Dost thou rage , meditate and machinate vain things against the Lord , and against his Christ ? Dost thou oppose and undermine his Kingdom , Gospel , and Church ? &c. And art thou a child of Abraham ? This did not Abraham . ( 4 ) Love o the brethren ( the true children of God ) really and fervently . Love them for their brotherhood , for the Grace and image of God in them , for God and Jesus Christ shining in them ; Love p All the Brethren , all the Saints , all the children of God , one as well as another : poor as well as rich , ignoble as well as noble , &c. True love to grace , as it is Grace , will be to all Grace where-ever it is . Love them most wherein most grace and godliness appears . And as Grace abounds in any more and more , so let love abound and increase towards them proportionably . q Love not in word and tongue , but in deed and truth . r Love purely and fervently . So love the brethren , as to do much for them ; s yea , ( if need require ) to hazard and endure much for them . Thus did t Abraham for Lot his righteous brother . But if thou lovest the brethren , Gods children , 1. Hypocritically , only in word and tongue ; or , 2. Carnally , not for Grace and piety , but for other carnal respects , as sweetness of Nature , pleasantness of Society , &c. or , 3. Partially , thou lovest the u rich , great , and honorable Saints , not the poor , low and despised ; or 4. Self-seekingly , Only for thine own sordid ends and advantages , to make a gain of them . Or 5. If in stead of loving them , thou hatest them , revilest them , and otherwise persecutest them for their piety and righteousness sake ; thou art a x scoffing Ishmaelite , and a y cruel Cainite , not a true child of Abraham . This did not Abraham . ( 5 ) Train up and govern thy family religiously in the way of the Lord. Walk with thy yoke-fellow z as joynt-heirs ▪ of the Grace of life ; a bring up thy children in the Nurture and admonition of the Lord , b having them in subjection with all gravity ; Teach thy servants c to serve the Lord Christ , and give unto them what is just ; Let thy family be a little d Church , and let Family-worship in all the parts and acts of it be conscientiously maintained . This was e Abraham's practise and Praise . But if thou hast no due Care of the Souls committed to thy charge ; Thou hast no family-worship among thy Houshold , No reading of Scriptures , no Catechizing , no Praying , no religious Conference ; No visible memorials of God , Jesus Christ , or Christianity , More then in the families of mere f Pagans and Infidels ; thou art quite degenerate from Abraham . What dost thou more for thine Houshold , then the very bruit beasts for their young , providing only for back , and belly , and this present life ? This did not Abraham . ( 6 ) Finally , Be obedient to God even in hardest tasks and duties imposed . Herein g follow the Lord fully , and cheerfully . Besides many acts of Abraham's obedience to God , that h touching his offering up of Isaac is most singularly renowned . Herein his exemplary Self-Denial , his Faith in God , his fear of him , and his love to him , did shine forth even to admiration . But alas , how many even in the visible Church walk contrary to God as children of disobedience , resolved in wickedness ? And others how hypocritically , negligently , grudgingly do they obey ? As if any careless , sleepy , sluggish performances would serve God. Malachi thus taxeth Israel in his days ; i Ye said also , Behold , what aweariness it is , and ye have snuffed at it , saith the LORD of hosts , and ye brought that which was torn , and the lame , and the sick : thus ye brought an offering : should I accept this of your hands , saith the LORD ? But cursed be the deceiver , which hath in his flock a male , and voweth and sacrificeth to the Lord a corrupt thing . — k Ye have said , It is vain to serve God : and what profit is it , that we have kept his Ordinances , and that we have walked mournfully before the LORD of hosts ? They thought all their obedience too much , every thing too good for God. This did not Abraham . 8. How Comfortable this Covenant to all Abraham ' s true Seed against all possible disconsolations ! Evidence it once solidly and clearly by former discoveries , or otherwise , That thou art Abraham ' s true Covenant-Seed : And then , this grand Covenant-Mercy is thine also . Then , The Lord is thy God ; The Lord is thy God in Covenant ; The Lord is thy God by a Covenant of his own establishment ; The Lord is thy God by an everlasting Covenant . All the former Mercies and Covenant-blessings which the Lord promised to Abraham and his Seed , were comfortable : but this is transcendently comfortable above them all . This is the Mercy of Mercies : and consequently , this is the Comfort of Comforts , to have the Lord to be our God in Covenant for ever . This is the Glory of all Honor. This is the Magazeen of all riches , This is the Quintessence of all sweetness , This is the Jubilee of all joy , This is the Life of all Cordials , This is the Rapture of all delights , This is the very height of all Rewards . All Cordials meet in this Cordial . All enjoyments are con-centred in this enjoyment . Without this Heaven it ▪ self could not be Heaven : with this ( if it were possible ) Hell it self could not be Hell : yea this creates an Heaven on Earth to all Gods true Covenant-people . l Many say , who will shew us good ? But they say , Lord , lift thou up the light of thy Countenance upon us . Every of them may burst forth with David , m Whom have I in Heaven , but thee ? And there is none on earth that I desire besides thee . My flesh and my heart faileth : but God is the rock of my heart , and my portion for ever . n — All my Springs are in thee . All our wel-springs are in the Church , in reference to God and Christ there . All the Springs of our peace , joy , comfort , delight , sweetness , Contentment , happiness , &c. all these springs are in God ; He is the fountain of all these springs to us , when once he becomes our God in Covenant . O ye faithful Seed of Abraham ! why walk ye droopingly or disconsolately , having the Lord to be your God in Covenant ? What can be the Malady , for which this is not a compleat Re medy ? What faintings or perplexities can seise upon your hearts and spirits , which this superlative cordial may not dispel ? Were not the Lord your Covenant-God , nothing could truly comfort you ▪ But being your Covenant-God ▪ what should discomfort you ? o Why are you cast down , and why are your souls disquieted within you ? Is it from any of these occasions , viz. 1. Reliques and remains of Corruption ; 2. Fears or dangers of Apostacy : 3. Outward , or inward wants : 4. Strong and violent Temptations : 5. Deep and dismaying disertions . 6. Sharp afflictions and Persecutions : or , 7. The very terrors of Death it self ? Nay , in all these we are more then Conquerors , having the Lord to be our Covenant-God . To this Covenant , to this Covenant-God , let all Abraham's Seed fly for refuge and refreshment against all such discomforts whatsoever . The comfortableness of having the Lord to be our God in Covenant , See more fully opened and explained in the IV. Book . Hitherto of the Substance and Matter of Gods Covenant with Abraham and his Seed , viz. The many eminent Mercies promised to them on Gods part . I. What God would do for them . He would 1. Bless them . 2. Multiply them exceedingly . 3. Make his name Great . 4. Make his Seed victorious . 5. Give them Canaan for an Everlasting Inheritance . 6. Close up ▪ Abraham ' s days in a good old age in peace : II. What God would be to Abraham and his Seed . He promised to be , 1. His shield . 2. His exceeding great Reward . 3. A God to him , and to his Seed after him , by an Everlasting Covenant . And beyond these , what could God promise more ? Happy Abraham ! Happy all the true Seed of Abraham — ; to be accepted in such a blessed Covenant with the Lord ! Now in the Next place , the other branch of the Matter of Gods Covenant , viz. Divers notable Duties Required of Abraham and his Seed , and on their part restipulated , come to be Considered . Those , ( especially the last of them , The Lords being their God , ) have been insisted upon more largely ; Partly , because they are most Excellent : Partly , because I propounded to handle them here ▪ where they are first mentioned , once for all ▪ that hither I may refer , when I meet with any of them in the successive Periods and Discoveries of Gods Covenant . But These shall be handled more compendiously . SECT . II. II. THE COVENANT-DUTIES REQUIRED and RESTIPULATED ON THE PART OF ABRAHAM AND HIS SEED , are divers and very considerable . The Lord himself ( 1 ) Partly expresseth them to Abraham , when he renewed his Covenant with him most clearly and compleatly : saying , p I am the Almighty God : Walk before me , and be thou Perfect . And I will make my Covenant between me and thee , &c. As if he had said ; Abram ; I am minded now to renew my Covenant with thee , and therein to Promise and assure both thee and thy Seed of Many Eminent Mercies to be performed to you on my part : But you must know , that Some things also are to be performed towards me , on your part ; Walk before me , and be Perfect . These are the Covenant-Duties which I require of you , and which you are to restipulate and perform to me . ( 2 ) Partly , the Lord implyes their Duty , viz. That as he would be to them a God ; So they should be to him a People . So that here are chiefly three Covenant-duties required Expresly , and restipulated Implicitly on the part of Abraham and his Seed , viz. 1. To Walk before God. 2. To be Perfect . 3. To be his People . q Few words : but much Sense . For unto these three Comprehensive duties , all other Covenant-obligations in the part of Abraham and his Seed may easily be referred . We may Comprize them all in this distinct Proposition ; The Covenant-Duties or Matter of the Covenant , required and restipulated on the part of Abraham and his Seed , are ▪ To walk before God , Be Perfect , And to be Gods People . Under these , All piety of Person and conversation . All sincerity of , that Piety , is comprehended . By these , Abraham and his Seed should be distinguished from all Godless Heathens without the Church ▪ and from all dissembling Hypocrites within the Church . I call them [ Covenant-Duties : ] because God requires and commands here the performance of them , in reference to his Covenant . I say ▪ they are restipulated on the part of Abraham and his Seed : ] that is , Abraham restipulated them , though not Explicitly , ver Implicitly ; whilest he accepted Gods Covenant , submiting to Gods commands in his conversation . Abraham's Seed also Implicitly restipulated them in Abraham , in whom the Covenant was made with them , whether Iews or Gentiles . As they share with Abraham in the Mercies and Benefits of the Covenant from God. So they are involv'd and obliged with Abraham in the Duties of the Covenant to God. Let us view and consider of them severally . I. Of Walking before God. Touching which I lay down this Thesis or Doctrinal Position , viz. Gods Covenant with Abraham and his Seed , obliged them to Walk before God. This their first Covenant-duty and Restipulation , required from them by God on their part . Walk before me , said God. For unfolding hereof , let us enquire , 1. What is meant by Walking before God ? 2. Why Abraham and his Seed were thus to walk before God in reference to Gods Covenant with them ? 3. Whether Abraham and his Seed did so walk before God ? 4. What Inferences may hence flow . 1. What is meant by Walking before God ? Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Walk-thou-diligently-constantly , ( or , make-thy self-walk-diligently ) before my face . The word being in Hithpael , which r Conjugation signifies , The vehemency , Causality , and reciprocation of the action , is here very emphatical : and denotes diligence , assiduity , carefulness in walking before Gods face ; that is , in his sight , in his presence , before him : as the manner of the Hebr. phrase is . So that here 's , 1. The Action required ; Walk , or walk-studiously , walk-constantly , &c. 2. The Specification of the Action ; before me . Walking in Scripture , is used 1. Sometimes Properly , and so it signifies , The moving of the body step by step , in a continued course from place to place . Thus God commanded Abram s to walk though the Land of Canaan in the length thereof , and in the breadth thereof . 2. Sometimes Improperly , and so it 's used to signifie ( 1 ) life , or living , simply ; because Walking is one Eminent action and evidence of life . Abram said , t I walk childless ; that is , I live childless . Christ said u I must walk to day , and to morrow , and the day following ; that is , I must live to day , and to morrow , &c. ( 2 ) A course of life and Conversation in this or that sort ordered . So , To x walk in the Counsel of ungodly ; is to live according to that Counsel . y To walk according to the tradition of the Elders , is to live and frame ones Conversation according to their traditions : z To walk according to this Rule , is to live according to Scripture Rule : To a walk as Christ walked , is to live as he lived , imitating his holy course of life , in all things imitable . So here , To walk before God , imports a framing of our course of life with reference and respect unto God and his Presence . Walking before God , in this last sense , is a phrase used in Scripture , More strictly , and More largely . 1. More strictly and specially , For Ministring before God in some special and peculiar office . Thus God tels Eli ; b I will raise me up a faithful Priest , — and I will build him a sure House , and he shall walk before mine Anointed for ever ; i. e. he shall Minister in the Priests office before his typical Anointed , and his true Anointed Christ especially . And somewhat to this effect , Iohn Baptist is said to c Go before Christ in the Spirit and power of Elias : i. e. To Minister before Christ as his Harbinger and fore runner , in the preaching of the Gospel . Thus we may in part understand those phrases of Enoch's and Noah's walking with God ; ( though some thing besides that , is also implyed thereby : ) viz. d Enoch walked with God ; that is , he ministred to him as a Prophet . Iude e mentions his Prophesie . And , f Noah walked with God ; that is , He ministred to God as a Preacher of Righteousness . But in this More strict sense we are not to take the phrase here . 2. More largely and generally , this phrase of Walking before God , is used for the whole frame and habitual Course of a godly and righteous Conversation , ordered eminently , sincerely , and pleasingly before God. Thus Enoch is said to g walk with God : which the Apostle interprets of his Pleasing God , or walking pleasingly before him . And what is done eminently and sincerely in matter of Religion , is said to be done h before God , or in his sight . Walking with God , seems for Substance the same with walking before God. A Metaphor from persons or friends well agreed to walk together in a journey . i Can two walk together , except they be agreed ? And it notes habitual communion with God in all holy Conversation and godliness . There are many phrases both in Old and New Testament somewhat like unto these . As , In the Old Testament , k Walking after the LORD . l Wholly following after the LORD . m Walking in all the ways of God , &c. In the New Testament also , n Walking worthy of God. o Walking worthy of the Lord unto all pleasing . p Walking in all the Commandments and ordinances of the Lord , blameless , &c. Now this phrase , of Walking before God , is here to be taken in the more large and general sense . The habitual Course of a godly and righteous life , is set forth here under the Metaphor of Walking before God , because there is great Analogy , proportion and resemblance betwixt such a Course and bodily Walking . As , 1. Bodily walking presupposeth life natural , and vital abilities for such walking : So a godly and righteous conversation presupposes life supernatural , viz. q The life of God , r The life of Christ , s The law of the Spirit of life in Christ , principling and enabling for such a Conversation . 2. Corporall walking imports a way to walk in : So this Spirituall walking hath a spiritual way : viz. The t way of faith and obedience . 3. Corporal walking meets with many By paths leading out of the way ▪ it not carefully shunned : So the godly and righteous life is exposed to many By-ways of u error , both Doctrinal and practical , if not watchfully avoyded . 4. Corporal walking hath not always fair ways and weather , but sometimes is evercised ▪ with deep and rugged ways , rainy and foul weather , besides dangers of theeves and robbers : So this Spiritual walk is liable to many rugged and difficult passages , to many tempestuous storms of x affliction and persecution , besides the dangerous enemies y Sin ▪ the World , and Satan , that way-lay us continually to rob and destroy us . 5. Corporal walking is much encouraged with honest Company : Spiritual walking is much more enlivened and advantaged by the z sweet society of the Saints , exhorting , admonishing , comforting and provoking one another in wel-doing . 6. Bodily walking needs renewed strength by meat , drink , and sleep : So spiritual walking needs renewing of strength and spirits daily from a Christ and his ordinances , for renewed motions . 7. Corperal walking makes a continual progress in the way : So spiritual walking hath its b growth and progress in all Spirituals . There must be no standing at a stay therein . 8. Finally , Corporal walking hath its journeys end or term , whereunto men go : So Spiritual walking hath its Spiritual term or period of a godly course , whereunto the Saints motions uncessantly tend , viz. c Their Fathers house in Heaven , wherein they shall fully enjoy not only the blisful Society of Saints and Angels , but the ravishing vision of God in Jesus Christ to all eternity . In these and like respects , A godly and righteous life is styled a Walking , A walking before God. But for the more full unfolding of this Federal Walking before God , I shall distinctly propound what Particulars are comprized under this Generall , of Walking before God , as it imports a pious course of life . And they are very many . The phrase is exceeding Comprehensive . But they may all be Reduced to two Eminent Heads , viz. Faith , and Love ; or Faith , and Obedience ; or Faith , and Good-works : ( which for Substance are the same . ) For , The habitual use , exercise , and life of piety , is styled in Scripture , d Walking by Faith , which Faith worketh by love . e Walking in the steps of that Faith of our Father Abraham . f Walking in Gods statutes , and keeping his commandments , and doing them . g Walking in all Gods ways , to love him , and serve him with all the heart , and all the soul , to keep his commandments and statutes . h Walking in all the commandments and ordinances of the Lord , blameless . i Walking in good-works , whereunto God hath created us as his workmanship in Christ , &c. This Walking in Faith and Good-works , in k Faith and Love , takes in the Sum and Substance of the duties of piety and Christianity : and therefore walking before God , which comprehends both Walking in Faith and Good-works , must needs be of large extent . And the more extensive it is , the more suitable it is in this place , to set forth the large compass of our Covenant-Duties restipulated to God , who hath in his Covenant promised most large extensive blessings unto us . Learned l Writers also judge that this Walking here before God , comprehends Walking before him , both 1. In Faith , and 2. Good-works . ( 1 ) Walking before God , In faith , is therefore One Eminent Covenant-Duty which God required of Abraham and his Seed , as part of their Restipulation . Faith I say , was not only required of Abraham , but also of his Seed . For , 1. Though the words be here directed to Abraham only in the singular number , m Walk thou before me , in this Summary proposing of the Covenant : Yet his Seed also are expresly n mentioned with him , in the large explaining of the Covenant ensuing , as both joynt-sharers in the Covenant-benefits , and joynt-parties to the Covenant-Duties . 2. Nor could Abraham or his Seed ever have accepted this Covenant and the Benefits thereof , or have pleasingly closed with God therein without Faith ; o VVithout Faith it being altogether impossible to please God. 3. Nay , without Faith they could not have walked before God in any acceptable Obedience or Good-works . For p Faith is the Fountain of wel-doing : Love keeps the whole Law : and Faith works by Love. The end of the Commandment is love , out of a pure heart , and good Conscience , and Faith unfained . This walking before God in Faith , hath much in it . It imports these things especially , viz. 1. Having of true Faith. 2. Acting true Faith , had . 3. Living by Faith , Had and Acted . 4. Progress in Faith unto perfection . 5. Perseverance in Faith unto the End. First , Having of true Faith. Walking before God in Faith , necessarily presupposeth the Having of true Faith. The Habit , or Grace of Faith must first be infused , before any Act of Faith can be Expressed . For the Habit is the Root or Principle whence the Act flows , and whereby we are enabled to Act. Abraham q had true Faith , before this time that God commanded him to walk before him : And Abraham's Seed must have true Faith , before they can walk in Faith before the Lord. Non Entis nulla sunt accidentia , A Non-Entity hath no Accidents . That which is not , Acts not ; It holds in Naturals , and Supernaturals . Secondly , The Acting of true Faith , had ; both towards God and his Covenant . Walking before God , implyes Action : Walking before him in Faith , intimates the Actings and Exercise of Faith before him , in reference to his Covenant . Faith is not a lazie , idle , sluggish Habit ; but an Active , stirring Grace . As it is a r Captain among the Graces : So it is s as a Spring , poyse , or Great wheel to their actions , and sets them all on going . The more observable Acts of Faith , walking on step by step before God , according to his Covenant , are these five , viz. 1. Knowing and discerning the Mysterie of Gods Covenant . Faith hath knowledge in it . It is not a blind , but a Seeing Grace . Hence it 's sometimes styled t knowledge . By Faith we understand [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] that the worlds were framed , &c. Sometimes , Seeing is ascribed to Faith , as the Eye of the Soul : By Faith Abraham u Saw Christs day , aad was glad : By Faith Abraham , Isaac and Iacob x Saw the Promises afar off : y By Faith Moses endured , as seeing him who is invisible . Hence Faith is partly seated in the understanding , as well as partly in the Heart . Here Faith must know and Discern , Who God is that covenanteth ; How infinite in Free Grace , Love , Mercy and Bounty in making this Covenant : How boundless in Power , Truth , Faithfulness , &c. in making it good . What are the Benefits and blessings Covenanted , Upon what terms , To whom , &c. Without such knowledge of Faith , there can be no walking , but rather stumbling before God , not seeing whither to go . 2. Assenting to what is known and revealed in Gods Covenant , that it is true , and shall faithfully be performed . This is the z receiving of the witness of God , which is greater then the witness of men : Believing God , and believing the Record that God gave of his Son. The Covenant of God since the Fall , from first to last , is principally Gods Record of his Son Jesus Christ , and of eternal life in him for poor lost sinners . This Assenting faith is by some styled Historical faith , because it believes the truth of the History , or of the Word of God revealed : though this denomination is not altogether so apposite . 3. Accepting and Applying to a mans self in particular , what is tendred in the Covenant , and Assented unto . This is that eminent appropriating Act of Faith , which some call The Receptive Act of Faith ; because as an Hand put forth , it a Receives the Promises and Promised Mercies to the believer , as his particularly . To this effect it is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , b The subsistence of things hoped for : in that it makes them actually subsist unto the believer , and makes them present , reallizing them to the Soul , though long after to be performed . Faith reallizeth things promised to the believer , and takes a spiritual livery and seisin of them as his own ; though never so absent or future . This Appropriating and applying act of Faith , Thomas put forth , when he said c My Lord , and My God : and Paul , saying of Jesus Christ ; d who loved me , and gave himself for me . I know e some confound this act of Applying with the former act of Assenting , as if they were both one : But without cause ; For there seems to be a palpable difference . Assent is more Generall , Applying is more Particular : Assent looks upon the Covenant and Promises as true in themselves , Applying looks on them as true to me : Assent-saith , Christ is such an one as he is revealed in the word , an only and al-sufficient Saviour of Sinners ; Application saith , he is such an one to me . Assent must go before Application . Application cannot go before Assent , &c. Therefore in the precise notion of these two Acts , there seems to be an Evident difference betwixt them . 4. Affiance , Confidence , or Trust in God for performance of his Covenant and Promises . This act of faith f Iacob put forth eminently in his great strait , occasioned by his Brother Esau's coming to meet him : and he bottoms his trust notably upon Gods Covenant with Abraham and Isaac , and his promise to himself , that he would do him good , and make his Seed as the Sand of the Sea , which cannot be numbred for multitude . Therefore he confidently prays that both himself and his maybe delivered from the hand of Esau. This trust or Affiance is peculiarly seated in the g heart : and it is styled sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , h A perswasion , or a Confident-perswasion ; Sometimes i Resting on the Lord , or Leaning upon him : Help us , O LORD our God , for we Rest on thèe ; Sometimes , k Rolling ones self , or way ▪ upon the Lord : He rolled on the Lord , &c. l Devolve , or Roll thy way upon the Lord , &c. As a man rols a burden too heavy for him , upon another that hath stronger shoulders . This act of trusting in God is useful at all times , especially in m straits : n What time I am afraid , I will trust in thee , said David . o Though he stay me , yet will I trust in him , said Iob. 5. Full-perswasion of Faith touching Gods Ability and fidelity in performing whatsoever he hath Covenanted and promised , though against greatest difficulties and improbabilities . This Act of Faith shuts out all doubting , wavering , or staggering through unbelief : Over looks all impediments , and seeming impossibilities , to the performance of Gods Covenant , wholly eying and being carried out to the promiser , God himself , as infinitely able and faithful . This Act Abraham put forth in reference to the promised Seed by Sarah , when both he and Sarah were past age for procreation of children : p being fully perswaded ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that what he had promised , he was able also to perform . This act of Faith is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , q The fullperswasion of Faith , or full-assurance of Faith. And it is the highest Act of Faith in this life attainable . Every true believer should aspire what he can towards it : though every one of Gods Children do not , as Abraham , attain unto it . These are the principal Acts of Faith , which gradually depend one upon another , wherein Gods Covenant-people are to walk before God : They have for their Object the whole Covenant , and all the Promises therein but especially they eye God and Jesus Christ , as the crown and glory of all Covenanted-Benefits . Thirdly , Living by Faith thus had and Acted . Walking by Faith , implyes living by Faith , an habitual course and exercise of Faith. Our r life is Radically and Fundamentally in Christ : s Instrumentally in Faith as uniting us unto Christ. I live , yet not I , but Christ in me : and the life that I now live in the flesh , I live by the Faith of the Son of God. Faith is the life of the soul ▪ Christ is the life of Faith. Faith imbraceth the Covenant , Promise , and whole Word of Christ , and especially Christ therein , as his own : and thereupon lives and subsists in this sort , viz. 1. Faith t closeth with Christ , feeds upon him , lives upon him , derives all vital influence from him , for Sanctification , Justification , Glorification , &c. 2. Faith abundantly calms and quiets the Soul , upon sense and apprehension of Justification and Salvation by Christ. u Being justified by faith , we have peace with God. 3. Faith not only expects Salvation and glory by Jesus Christ in the life to come ; but also depends upon God , according to his Covenant and promises , for all good things whatsoever , necessary to bring us thither , to be conferred upon us in Gods fittest season . Knowing that x he that spared not his own Son , but gave him up for us all , cannot choose but with him also freely give us all things . And though Spirituals or Temporals be delayed , yet it can wait Gods leisure , and live upon the Promises as if the blessings promised were actually performed . As y Abraham , Isaac , and Iacob did . 4. Faith perswades the Soul to make the Commands of the Word its Rule , as well as the Promises of the Word its Cordials : and consequently to walk cheerfully in all obedience after the Lord , against greatest difficulties , dangers and oppositions . z Faith works by love . Thus a many of those Worthies walked of old . 5. Faith supports the Soul with comfort under deepest afflictions , b though deliverance be long delayed : because at last it will come , and not fail . Yea , it makes a man c live in death it self , expecting eternal life , and a better Resurrection . Fourthly , Progress in Faith unto Perfection . Walking is a progress , a going forward , or going on , from one place to another : They that walk , stand not still in one place . So , walking in Faith , implyes a progress , going on , or growth in Faith , from one degree to another , till Faith come to its full perfection . Walking in Faith is not a standing still , or contenting ones self with this or that degree , but a continual pressing forward from the lowest to the highest degree attainable . Even from knowledge to full-Assurance . Faith in the best is but imperfect , as d knowledge and other Graces are : but it is of a growing Nature . e — Your Faith groweth exceedingly , and the charity of every one of you all towards each other aboundeth . To this effect is that phrase , f — For therein is the righteousness of God revealed from Faith to Faith. That is , not from one kind of Faith to another , but from one Measure or degree of Faith to another . As Faith increaseth and is more and more capable of discerning Gods righteousness : so more of his righteousness is still manifested unto it . Fifthly and lastly , Perseverance in Faith unto the end . Walking denotes a continued motion or course , till a man come to the period and end of his journey : so walking in Faith implyes a continuance , and constant perseverance in the way of Faith , till they fully receive g the end of their Faith , the salvation of their Souls . There is a Temporary Faith , whereby a man may h believe for a time , but at last fals away . That is not properly a walking before God in Faith , because there is not a continuance and perseverance therein . True faith perseveres , and fails not . i Peter's Faith somewhat fainted and faultred , but it did not fail : It was shaken , but not shaken down ; Christs prayer upheld it . True Faith makes k faithful to the Death . No difficulties , Temptations , Terrors , or Torments could destroy the Faith of those l Worthies , catalogued by the Apostle . Iob a glorious instance to this effect : who against all the rugged billows of his manifold afflictions thus triumphs ; m Though he slay me , yet will I trust in him . Let God do what he will with him , yet is he resolved to believe . If he must die , He will die believing . Death may kill his life , shall not kill his Faith. Thus Abraham and his Seed were to walk before God in Faith. They must Have true Faith , they must Act it in its proper Exercises ; They must live by it ; They must grow in it ; And they must Persevere in Faith unto the End. This the first branch of their Federal Duty of Walking before God , viz. Walking before him in true Faith. ( 2 ) Walking before God in Love , Obedience , and Good works , is the other branch of their Walking before God. And this branch follows upon the former : First , there must be a walking in Faith : then there must be , yea there will be , a walking in love , obedience , and good-works before God. For n Faith works by love , and love is the fulfilling of the Law : o Faith makes obedient : and Faith p abounds in good-works . So that , More generally , walking before God , in this regard , takes in the whole frame and course of an holy , religious , and righteous Conversation , sincerely ordered , as in his presence , and according to his holy will : Omitting and avoyding what he forbids ; Performing what he prescribes , in thought , word , and work ; and all from such Principles , in such Manner , and to such End as he requires . This Obedientiall Walking before God therefore is very large and Comprehensive . More particularly , Walking before God in Obedience and good works , suitably to this Covenant of Faith with Abraham , necessarily requires these particulars , viz. 1. Right Principles and Abilities for such walking in good-works . 2. Right Acts or steps of such walking . 3. Due way , or manner of putting forth those Acts. 4. The right End and Scope whereunto these Acts are to be directed . 5. Progress in such Abilities and Acts. 6. Perseverance therein unto the end . First , Right Principles and Abilities for walking in Good-works are necessarily pre-required before Actual walking in Good-works . As Having of Faith , must necessarily go before Walking in Faith : so having of Abilities for good-works , must needs go before Acting in Good-works . A man cannot run without limbs and strength ; A Carpenter cannot build a House without hands and skill : Nor can any man walk before God in good-works , till he be rightly principled and enabled for them . Men are rightly principled and enabled for Good-works , and walking therein , these six ways : viz. 1. By becoming Gods workmanship , created in Christ Jesus unto Good-works . q For ●… : are his workmanship , created in Christ Iesus unto Good-works , which God hath before ordained , that we should walk in them . No walking in Good-works , till first we be created in Christ unto good-works . Till we ●…come r ●…ew Creatures in Christ ; and that s according to the image of God , in Knowledge , Righteousness , and true holiness . Then we are Gods workmanship ; then we have active principles of Divine life infused into us , whereby we are able to act and walk : till then we were the Devils workmanship , and only fit for his imployment . 2. By Inscription of Gods Word and Law in our hearts , being thus new-created . God t Covenants to write his Law in their inwards , in their mind and heart . When this is done , Gods people have a Scripture in their Hearts , answering to the Scripture in the Bible , a sweet fixed disposition to do what the good Word requires , to forbear what it forbids , to believe what it reveals , &c. And all this delightfully . u I delight to do thy will , O my God. Why ? Thy Law is within my heart ; yea , it is in the midst of my bowels . 3. By Purity of Heart . The Heart is the wel-spring of Actions . A Pure heart issues out pure actions : An impure heart sends forth nothing but impurities . x The End of the Commandment is love , out of a pure heart ; that is , The End or Scope of Gods Commandments is to instruct us in love to God , and to our Brother . This love is the sum of all . But this Love must flow from a right principle , viz. from a pure heart . An heart is pure , when it 's so purified by Gods Spirit , that ( though reliques of sin be in it , yet ) it doth not mix with sin and impuity , it is not woven into the frame of the heart : but it resists it , and works it out , as honey the dross , and wine the dregs . It y regards not iniquity . It z allows not impurity : it would not do it , nor have it there . This pure heart is an excellent fountain for pure obedience , which God will accept . 4. By a Good Conscience . a The end of the Commandment is love out of a pure heart , and a Good Conscience . Obediential Love must flow from a good Conscience , as well as from a pure heart . Conscience is then Good ; not , when it is still and quiet , not vexing and afflicting a man : that may be its security , stupidity , or b senseless searedness : But , when by c Christs blood and Spirit it is purged from dead works to serve the living God ; when it is d without offence towards God , and towards man ; Then a man can e live in all good Conscience before God , as in his sight and presence , and that because God requires it . 5. By f Faith unfained . There 's a fained and Counterfeit Faith , a meer shadow of true Faith ; such as was in the g Hearer compared to the stony ground , in Simon Magus , &c. And there 's an unfained and true Faith , Assenting to Gods Record touching Christ Jesus , and eternal life in him , and accepting him to that end upon Gods own terms and conditions . This true Faith , as it is h Captain among the Graces ; so is it the i Root of all acceptable Obedience and Good-works , without which it is impossible to please God. Hence it 's joyned with A pure heart , and good Conscience . k The end of the Commandment is love , out of a pure heart , and a good Conscience , and Faith unfained . 6. Finally , By true Love. l Love is the f●…lling of the Law. Love is the Abstract or Epitome of both the Tables . Love doth all . And whatsoever it doth , it doth willingly , sweetly , cheerfully , without murmuring , grudging , &c. m Thinks not the Commandments grievous . Oh , this exceedingly pleaseth God , who is most delighted in Free-will offerings . Hence Christ so often presseth n Obedience to his Commandments from Love. And o Faith works by Love , as its eminent engine and instrument unto all pleasing Obedience . That 's the purest honey that drops from the honey ▪ comb , without forcing ; that 's the most generous wine that flows from the grapes with least pressing : So that 's the most grateful Obedience that freely streams from Love. These are the Right Principles enabling to walk before God in Good-works . Secondly , Right Acts or steps of walking before God in Good-works , is the Next thing herein considerable . Now the chief Acts or steps of this Obediential walking before God , are very many : but reducible to a few heads . Our Saviour comprizeth all in one word , p Love , viz. Love to God , and Love to our neighbour . True love is the compendious Epitome of the whole Law. Zacharias refers all to two Heads , viz. q Holiness , and Righteousness . That , towards God ; This , towards man. Paul ranks all to three Heads , viz. Piety , towards God ; Righteousness , towards man ; and Sobriety or Temperance towards our selves . r The Grace of God ( that is , the Gospel or Doctrine of Gods grace ) that bringeth salvation hath appeared to all men , teaching us , that denying ungodliness and worldly lusts , We should live soberly , righteously , and godly in this present world . Soberly ; So we do our selves right , and keep things in good order at home . Righteously ; So we do our neighbour right , and give him his Due . Godly ; So we do God right , and give him his Due . These are s Paul's three Excellent Adverbs , which joyntly comprize the whole duty of Christians , and of Obediential walking before God. They cannot safely be severed : For , Sobriety w●…thout Righteousness , is but Self-seeking ; Righteousness without Sobriety , is but vain-glory ; both of them without Godliness , are but painted Atheisme ; and Godliness without them both , is but odious Hypocrisie . Godliness hath in it all the Duties of the first Table of the Decalogue : Righteousness and Sobriety have in them all the Duties of the second Table . 〈◊〉 them , the whole of mans Obedience . Godly . Piety or Godliness ( not the mere t form , but the Power of it , ) is u The Life of God. The immediate Principle of this Life of God , is the x Godly Nature in us , whereof we are partakers by the Promises . The Exercise and Acts of this Godliness , are both Elicit , and Imperate : Inward , and Outward , according to all the Commandments of Piety in the first Table . Especially such as these ; viz. 1. Knowing y and acknowledging the Lord as the only true God ; that is , Father , Son and Holy Ghost , three distinct Persons , one Essence , having the self-same Essential Attributes and Perfections . God is then known truly , when he is known as he hath revealed himself , In his Works , In his Works , In his Christ. 2. Having z and enjoying this only true God as our God in Covenant through Christ ; and yeelding up our selves answerably to him , as his Covenant-people , to be acted , ordered , and wholly disposed of , by him , according to his good pleasure , in all things . 3. Worshipping a and serving this one God alone , inwardly in our hearts , and outwardly in our conversations , according to his own Will , in all the Acts of his Natural and Instituted worship : b Walking in all his Commands and Ordinances blameless , and abhorring all Humane Inventions , Will-worship , Superstition , and Idolatrous deviations from him . 4. Highly c exalting the Supreme glory of his Great Name , whereby he makes himself known unto us , far above every Name that is named in the whole world , to the utter most of our ability : not enduring any indignity or dishonor to be cast upon it . 5. Remembring d his Sabbaths to Sanctifie them , both by an Holy Rest from Secular imployments , and by a sacred Exercise in acts of Piety and Charity , publikely and privately , throughout the whole Sabbath . A gracious and godly Soul longs for these opportunities of Conversing with God , and enjoying sweet Communion with him in his Ordinances and worship , before they come : and when they are come , would be content to be e ravisht in Spirit , and rapt up to God all the day long . To this end it counts Sabbath-days The Souls Market-days , The Souls Harvest-times , The Queens of days ; yea , The very Types and Harbingers of that Endless Sabbath which the Elect shall celebrate with God in Heaven , face to face , with unwearied Halelujah's , Joys , Triumphs , Raptures and Ravishments in the full Enjoyment of God in Christ to all Eternity . 6. Growing f in Knowledge , and in all the Graces of the Spirit continually . That abounding therein , we may be enabled daily more and more To walk closely with God in all obedience , may come neerer to the mark of the high Calling , in the utmost perfection of it , and may be better fitted for heavenly glory . 7. Finally , g Having our Conversation in Heaven , whilest our condition is on Earth . Earth terminates not the endeavours of the Godly . Earth hath their bodies : but Heaven their hearts . They are on Earth : but they live in Heaven . Their affections , their actions , their designs , their endeavours are all for Heaven . They would improve Crosses , Comforts , Losses , Gains , &c. all for Heaven . They would extract Heaven out of Spirituals , out of Temporals , out of all things , as the Bee her honey out of every flower ▪ They would have Heaven in their thoughts by meditation , in their mouths by communication , in their works by a tendency and inclination thither . They endeavour to be heavenly and spiritual in society and solitariness , in prosperity and adversity , in divine and humane imployments ; on Gods days , and on their own ; while they live , and when they die . Righteously . Justice , or Righteousness ; ( taken in a more restrictive sense , as it relates to man , and comprizeth the Duties of the second Table , ) is a h Grace or fruit of the Spirit of God , i disposing us to perform all due offices to our neighbour . This Righteousness towards Man , flows from Piety towards God : for , Piety so exalts God over all , that it makes the pious heart obey his will and pleasure , even in things concerning the Creature . Insomuch that the neglect of Duty towards the Creature , is styled k Despising of God. Consequently , Nothing can be l just or due to man , which is impious towards God : And m True Religion to God cannot consist with the neglect of Justice , righteousness , and love to our neighbour ▪ but such neglect doth deservedly bring all a mans Piety and Religion towards God into suspicion of formality and hypocrisie ▪ Walking in righteousness , or living Righteously towards men , is the bond and support of all humane Society : without which mankind would be in as bad condition as the very bruit beasts of the Field , and fishes of the Sea , devouring and being devouted one of another . Righteousness puts forth it self in Acts almost innumerable towards our neighbour . For present it may suffice to mention some principal Acts and Exercises thereof : Some of a More General , some of a More particular concernment , viz. I. Righteousness puts forth it self in a way of Love to our neighbour , n with desire and respect to his Good. Hence all the acts of righteousness comprised in the second Table of the Decalogue , towards our neighbour , are summarily referred unto o Love of our neighbour . Thou shalt love thy neighbour as thy self . p And this Command have we from God , that he that loveth God , should love his brother also . From this brotherly love of our neighbour , we are obliged , 1. To q pray for his Good and welfare as our own . 2. To perswade him to Good , and disswade him from evill . By r Considering him , to provoke him to love and good works . By s admonishing him seasonably . By t exhorting him daily . By u Reproving him wisely and meekly . By x Comforting opportunely , &c. 3. To propound our selves as Patterns and imitable examples of good to our neighbour : that by our y good works they may more effectually be drawn to well-doing . Man naturally being more inclinable to follow examples and Presidents , then Precepts . 4. To exercise Distributive righteousness aright according to our places ; and this , In z Communicating to the relief of our neighbour's Necessities ; In a Rewarding of well-doing in well-doers ; And in punishing Evill-doing in Evill-doers , proportionably . 5. To exercise Communicative righteousness b uprightly in all matters of commerce , returning that to others which is equal to what we receive from others . Righteousness as it loves our neighbour , and desires his good , will put upon all these duties for his Good. II. Righteousness reduceth that Golden Rule of Christs into practise ; c Whatsoever ye would that men should do unto you , do ye even so unto them ; for this is the Law and the Prophets . The Light of Nature , The light of Scripture , both Law and Prophets , teach us , To do as we would be done by . We would not have others to wrong us , or do ill to us , in our Souls , Bodies , Names , States , or any other way , but rather to be doing good to us every way : Nor should we do any evill , but contrariwise all good to them . O how sweet would Humane Society be●… , if this Rule were righteously observed ! III. Righteousness inclines the righteous to d render to every neighbour all respective Due , according to the tenour of the second Table of the Decalogue ; And this , 1. By giving all Honour to his Neighbour which is due and belonging to him in respect of that Order and Degree , wherein God hath set him ; whether he be Superiour , Equal , or Inferiour , and that in any Society , In the Church , In the Common-wealth , or In the Family . 2. By Preserving his neighbours life both Natural and Spiritual , by all warrantable wayes and means ▪ in safety and tranquillity . And this , both By supplying him with what is Conservative ; and By withstanding what is destructive thereunto 3. By Maintaining his Neighbours purity and chastity ▪ both Virginal , in Single life ; and Conjugal , in married state ; and Vidual ▪ in widowhood . That he e may know how to possess his vessel in Sanctification and honour : not in the lust of concupiscence , even as the Gentiles which know not God. 4. By Conserving his neighbours possessions , goods , and outward estate which he lawfully enjoyeth , whensoever he is called thereunto : f not going beyond , nor defrauding his brother in any matter , though he hath facile and frequent opportunities of so doing . 5. By exercising veracity , speaking the truth , to , and of his neighbour , to his best apprehension in all witness-bearing , private or publike , with all faithfulness . 6. By Suppressing ( so far as is possible ) all irregular Motions and inordinate lustings of the heart against his neighbours good or wellfare in any regard , that they may not deliberately be consented unto , much less be put in actual execution . Acquiessing g contentedly in his own lot which the Lord hath apportioned unto him : and h rejoycing in his neighbours welfare and prosperity , as in his own . Soberly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sobriety is sometimes used in a more strict Sense , for one branch of Temperance , moderating and regulating the Sensitive appetite about meats and drinks , and so it is opposed to Gluttony and Drunkenness wherein is excess : Sometimes it s used in a more large Sense , for Temperance it self in its full latitude , as comprehending the whole of Temperance . Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here be rendered by Beza , Sapienter , wisely ; By the Vulgar , Sobrie , soberly ; and by Tremellius out of the Syriack , In Sobrietate , In sobriety : yet Calvin , and Scultetus render it , Temperanter , Temperately , and judge that here it ought to be so translated . In this sense the word is of very large extent , and of singular use in obediential walking with God. It is an excellent Antidote against all intoxication , drunkenness , and giddiness of Reason , Affection or Senses . It keeps a man in his wits : and Reason preserv'd , judgement upheld ; all exorbitant lusts and passions are the better suppressed . Hence i some give this Etymon of the word , and not without cause ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sobriety , Temperance , as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeping the mind ; or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , keeping the wisdom , or prudence of the mind : Sobriety is the guard of Wisdom . In this larger sense the word seems to be used here , because there is nothing in the Text or Context that restrains it . Now this Sobriety or Temperance puts forth it self in various Acts Subservient both to Godliness and Righteousness . For , 1. It tempers and moderates the Mind and judgement as to the Matter of Opinions in Religion , that it should not be intoxicated and drunk with brain sick giddiness , and infatuation to receive and believe Fables , lyes , and all sorts of Errors , as Truth , rejecting and apposing the Truth There 's a ryot and drunkenness in Opinions , as well as in wine and strong drink . And Temperance bounds and bridles this looseness , lightness , wantonness , giddiness , extravagancy , and madness of the mind about Opinions : inclining the mind to gravity , stayedness , moderation , and regularness therein . Festus told Paul , as he was relating his Calling and Apostolical Doctrine ; k Paul , Thou art besides thy self , much learning doth make thee mad . To whom Paul temperately reply'd ; I am not mad , most noble Festus , but speak forth the words of truth and soberness . Sobriety of mind keeps from that spiritual frenzy and madness in Opinions , and inclines to all Truth with gravity and seriousness . 2. It bounds and moderates a Mans thoughts and words in point of Self-Estimation and Self-applause . It will not suffer a man to be drunk with admiring and over-esteeming himself , or any self-excellencies ; nor like a selfbesotted creature to commend , magnifie or applaud himself beyond due bounds : but rather self-denyingly to l think others better then himself , and to be mean in his own eyes . This is Pauls Direction to every man among the Romans , In that elegant Paranomasia , m ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) not to think of himself more highly then he ought to think , but to think soberly , according as God hath dealt to every man the measure of Faith. n There 's more hope of a fool , then of a man wise in his own conceit . Then men are over-wise , and over-ween themselves , when they arrogate to themselves falsely what they have not , or brag proudly of what they have . Sobriety bounds this extravagancy . Paul counts himself o chief of Sinners ; but p less then the least of all the Saints . False-teachers foolishly q measuring themselves with themselves , and comparing themselves among themselves , commended themselves , boasting of other mens labours beyond their line ; but he would not commend himself , nor boast beyond his line and measure , in his Ministerial exercise . This was his Temperance . 3. It bounds and moderates a man both in his 1 Desires , 2 Endeavours after , 3 Use , and 4 loss of the things of this life , that he be not too much over-charged , over-whelmed , drowned , or swallowed up therewith in any of those respects . Lawful Comforts , as Friends , Honours , Wealth , Pleasures , &c. may be over-passionately desired , over-eagerly pursued , over-sensually enjoyed , over-grieveously parted with . There 's a drunkenness wherewith even Nazarites themselves may be overtaken . The cares of this world have ( as r Hierom observes ) an inebriating faculty , disturbing reason , and oppressing the Senses , as much as wine and strong drink . Hence Christ couples them together ; s Take heed — lest at any time your hearts be over-charged with surfeiting and drunkenness , and cares of this life ▪ Paul saith , t women living in pleasures , are dead while they live : dead to all goodness . Now Sobriety teaches a man to be Temperate in all things , and to be self-denyingly moderate in Desiring , Seeking , Using and Losing of all sublunary contentments ▪ In Desiring ; Agur prayed , u Give me neither poverty , nor riches ; feed me with food convenient for me . In seeking ; David said , x The LORD is my Shepheard . I shall not want . In using ; Paul saith , y The time is short ; It remaineth , that both they that have wives , b●… as though they had none : And they that weep , as though they wept not : and they that rejoyce , as though they rejoyced not : and they that buy , as though they possessed not : and they that use this world , as not abusing it : for the fashion of this world passeth away . And In losing or these Sublunaries ; For Iob having lost all , said ; z Naked came I out of my mothers womb , and naked shall I return thither : the LORD gave , and the LORD hath taken away ; Blessed be the name of the LORD : In all this Job sinned not , nor chargea God foolishly . And in all these Gods people were bounded and regulated by principles of Temperance and Sobriety , concurring with other gracious endowments . 4. It bounds and moderates the Appetite in reference to Meats and Drinks , preserving from excess in the Quality or Quantity of either : lest they make their a belly their God. In Quality ; Sobriety permits not to be over-curious , over costly , over-lavish and luxurious in Meats or Drinks Ordinarily . b Give strong drink to him that is ready to perish , and wine to those that be of heavy hearts . Paul allows Timothy to c Drink wine , but sparingly , A little : modice , moderately ; that is medice , medicinally . To cure , not to cause , Infirmities . In Quantity ; Sobriety restrains from exce●…s . d Be not drunk with wine , wherein is excess . e Take heed that your hearts be not overcharged with Surfeiting and Drunkenness . In Meats , Nature is content with little : Grace is content with less : Lust is content with nothing , Gluttony is insatiable . In Drinks there 's a threefold cup spoken of , viz. Poculum Necessitatis , The Cup of Necessity , for satisfying Natures wants , and Quenching thiru . Poculum Hilaritatis , or Jucunditatis , The Cup of cheerfulness or alacrity , upon occasions of thankfulness , or seasonable rejoycing with our friends , yet within due bounds . These two are allowed . Poculum Superfluitatis , the Cup of Superfluity , more then Nature will well bear , without being unfitted in some degree , for Duties of General or Particular Calling ; And whatsoever so indisposeth to Duties of General or Particular Calling , is sinful excess , and gross violation of Sobriety . These are the Principal Acts and exercises wherein walking before God consists : and this is the Gospel-way of walking with him . For its f the Grace of God , viz. The Gospel of his Grace , that teacheth us thus to walk . Thirdly , The Due way or Manner of putting forth and mannaging these Acts of Piety , Righteousnss and Sobritety , is also requisite to right walking before God in acceptable Covenant-Obedience . The Substance and Matter of Obedience may be good , while the Circumstance and Manner is nought : and thereupon the whole action rejected of God. We must not only do Bonum , that which is good : but we must do it Bene , Well . God delights to be served ( as one saith ) rather with Adverbs , then with Nouns or Verbs . Now all these and like Acts must be thus put forth , viz. 1. In Obedience to God the Supream Lawgiver , because he commands it . The thing commanded must be done , with all submissiveness and loyalty of heart to the Commander . And then that which is commanded by God , will be performed by a dutiful Soul : though it be difficult , etiam ad coecam obedientiam , though the reason of it be not understood , though it be contrary to flesh and blood . g Thus Noah , Thus Abraham obeyed God. A truly obedient heart , will observe Gods naked Command , for the authority of the Commander , though the Command be backed neither with Promise , nor Threatning ; though there were neither Heaven to Reward obedience , nor Hell to punish disobedience . 2. With universall respect to all the Commandments of God. He that respects the Commandment , h because Gods , will consequently respect every Commandment discovered to be Gods. As in David , i Then shall I not be ashamed , when I have respect to all thy Commandments . — Therefore I esteem all thy precepts concerning all things to be right : and I hate every false way . Upon this ground Iames testifieth , k Whosoever shall keep the whole Law , and yet offend in one point , is guilty of all . For he that said , Do not commit adultery , said also , Do not kill . One and the same Authority of the Law-giver established every precept , and therefore is to be respected in every precept . To have respect to the precepts of piety , but not to those of righteousness ; or to those of righteousness , but not to those of piety : to indent , omit , pick and choose , where to obey , where not , is shameful and palpable Hypocrisie . 3. With a childlike spirit of love , not with a servile spirit of fear . l God hath not given us the Spirit of fear ; but of power , of love , and of a sound mind . m Perfect love casts out such servile fear ; for fear hath torment , and there is no torment in love . Then obedience flows sweetly , when it runs in the smooth channel of love to God , to his authority , to his commands , to his wil , to vertue it self , &c. and not in the rugged channel of fear of wrath , Hell , &c. The Heathen could say ; n Good men hate to sin , for love of vertue : Bad men hate to sin , for fear of punishment . This love makes a man do all things willingly , cheerfully , delightfully ; without murmuring , grudging , repining , grievousness . o This is love , that we keep his Commandments , and his Commandments are not grievous . p — Thy people shall be willing in the day of thy power . q — I delight to do thy will , O my God , &c. This love is as oyl to the joynts , as wings to the bird , as sails to the ship , makes every task come off easily . Hence , in part it is , that r Christs yoke is easie , and his burden light . Hence that so willingly they resign and s yield up their members servants to righteousness , unto holiness . 4. Orderly and regularly , both in regard of Time , Place , Person and Means . Misordering of these Circumstances of actions , will utterly spoyl the Actions themselves . 1. Acts of obedience must be well-Timed , in their fit Season . As t every Creature which God makes , so every duty which he requires of us , is beautiful in his Season . To keep the weekly Sabbath on any other day , then on the first day of the week , is mis-timing of the Sabbath : and will-worship . To u fall to private prayer , when we should hear the Word with the Congregation ; To sing or read , when we should pray ; To meditate upon one subject , though never so heavenly or spirituall , when we should be bending our most intentive thougths upon another , in the use of ordinances , &c. is no better then a specious distraction , and offering up the Sacrifice of fools . 2. Acts of obedience must be well-placed , and well-ranked . Every place is not convenient for the Exercise of Devotions . The Pharises x are justly taxed by our Saviour for hypocritical ostentation , in that they prayed in the corners of the streets . And every private offence must not presently be told to the Church , and be punished with Excommunication : but herein Christs order must be observed . y First tell thy Brother his offence privately betwixt him and thee ; then , if he hear thee not , before two or three witnesses ; Last of all , if he hear not them , to the Church . 3. Acts of obedience must be well regulated in regard of Persons . Offenders are to be reproved : yet we are not to spend our reproofs upon known z scorners ; nor a to give holy things to Dogs , nor cast pearls before Swine . Christian liberry must be maintained , yet b the exercise of it should be suspended where it may offend a weak brother , &c. 4. Acts of obedience must be carryed on only by lawful means . We must preserve our own and our neighbours life ; but not by Art Magick , Sorcery , Spels , Charms , Perjury , Lyes , or any other unwarrantable medium's . We must be careful to provide for our selves and families : but not by Oppression , Extortion , Theft , Fraud , circumventing , &c. We should maintain Gods publike worship , but not by Sacriledge , robbery , or any devices of unrighteousness . We must c not do any evill , that good may come . For that were to do Gods work in the Devils way . We must do Gods-work in Gods way . 5. Heavenly and spiritually . If we worship the Lord , we should d worship him in Spirit . Not with a mere outward , carnal , corporal service , but also with a service of our inward hearts and spirits ; both under Old and New Testament . And if we love our Brethren , it e must not be only in word and tongue , but f with a pure heart fervently . Yea , in all exercises of Piety , Righteousness and Sobriety , our very Spirits should be spiritualized and pullized up to such an heavenly frame , that we may therein g have our conversation in Heaven . We should extract Heaven out of every thing , and express heavenliness even in Earthly negotiations . 6. Sincerely and uprightly . Integrity is the crown , but Hypocrisie the stain , of all Piety to God , and Righteousness to man. h God loves Truth in the inwards , abhors hypocrisie . And brotherly love ( in which are virtually all acts of righteousness comprized ) must be i in deed and in truth , k without dissimulation . Our God is l a God of truth ; and they who walk with him , must walk in truth , with a perfect heart . 7. Finally , All our acts of obediential walking before God , must be perfumed and sweetned with the most fragrant m Incense of Christs Intercession . By Christ only n we have access to God : and o through him alone our spiritual Sacrifices become acceptable to God. He is p the golden Altar that sanctifies all our gifts . His blood must be sprinkled both upon our Persons and Performances , to purge away the pollutions of both : and then q they shall be an odour of sweet smell to God. r All our obedience must be done in his name , and through Christ , viz. with confidence in him and his merits alone for acceptance . Fourthly , The right End and scope whereunto these Acts are to be directed , must be singularly lookt to . The End specificates the Action . A bad End corrupts the best Acts of obedience . Iehu s did that which God commanded him , but for self-ends , that he might stablish his own throne and glory , not for Gods glory : therefore God rejected all as Hypocrisie . The End of all our Obediential walking before God , should be twofold , Ultimate , and Subordinate thereunto . I. The ultimate end is Gods glory . t God made and orders all things to his own glory : In like sort u we should finish the work which he gives us to do , should bring forth much fruit , and should do all we have to do , to his glory . What ever be the Secundary ends , this Primary end must be intended over all . II. Subordinate ends are many : especially these : 1. The honour , credit , advantage , and x furtherance of the Gospel . y That it may run , and be glorified . That it z may spread and prevail : without being traduced , evil spoken of , or hindred . 2. The edification and welfare of the Church . That it a may be daily enlarged , protected , stablished , Perfected till the day of Christ , that at last it may be without spot and blemish or any such thing . Moses so desired the Churches happiness , that rather then it should be destroyed , b himself was willing to be blot out of the Book which God had written . Paul c transformed himself as it were into all lawful shapes , that he might gain the more . He became all things to all men , that by all means he might save some . Paul highly commends Timothy to the Philippick Church , upon this account , d I have no man like-minded , who will naturally care for your estate . For all seek their own , not the things that are Iesus Christs . 3. The happiness and prosperity of the families committed to us , not only in e Temporall Provisions , but also much more in spiritual enjoyments . When there are honest aims and endevours , not only in reference to their comfortable subsistence on Earth , but also to their glorious inheritance in heaven . f Abraham , g Ioshuah , h David , and other holy men , have singularly intended their families spiritual good ; whose steps we ought to follow . 4. Finally , Our own Salvation . i That when we have done all in walking before God that we can , we our selves be not cast-aways , losing all that we have wrought : but that we receive of free-grace , according to Gods promise , a great and glorious reward , and the end of our Faith , the Salvation of our souls . Not that we are to intend or aim at Justification of our persons by our best works in the sight of God. That is altogether impossible . For , 1. That Covenant which required perfect and perpetual Personal obedience in all good works for mans justification , is utterly broken , and rendred altogether k unable to justifie him any longer , By reason of Adam's disobedience , whereby all the world became Sinners before God. 2 All mans best works and obedience , since the Fall , are imperfect , and attended inseparably with much sin and frailty , are l filthy rags , m loss and dung , &c. and therefore are so far from justifying us , that they merit condemnation for us . 3. God hath ever since the Fall of man revealed and set up another way of Justification ; viz. n by Faith in Iesus Christ alone , without the works of the Law. And to this righteousness of God all must submit , that intend to be saved . What then ? Must good-works be neglected ? No , in no wise . They in their place are necessary , and to be performed with all possible exactness . For , 1. They do justifie o our Faith ; evincing that it is a lively fruit bearing and true Faith , not false , barren , and dead , that brings forth such fruits . Faith justifies our persons : Good-works justifie our Faith. 2. They justifie us p before men , though a fruit-bearing faith justifie us before God. 3. They are the way to Heaven ; q without holiness no man shall savingly and comfortably see the Lord : but not the procuring Cause of Heaven . Via regni , non causa regnandi . Only Jesus Christ by Faith apprehended , brings us thither . 4. They have not the Promise of Justification before God : but they have the gracious promises of r glorious remunerations in Heaven with God. Fifthly , Progress in such Abilities and Acts of Obedience , in such manner , and to such ends as hath been mentioned , is another thing implyed in Obediential walking before God. Walking obedientially , in the nature of the thing , imports growth and progress in these Obediential Abilities and Exercises . And this is s Growing in Grace , and in the knowledge of our Lord and Saviour Iesus Christ. t Abounding in love towards one another . u Adding to Faith , vertue ; and to vertue , knowledge ; and to knowledge , temperance ; and to temperance , patience ; and to patience , godliness ; and to godliness , brotherly-kindness ; and to brotherly-kindness , charity ; and Having these things , and abounding in them . x A running so as to obtain . y A forgetting of those things which are behind , and reaching forth unto those things which are before , and a Pressing towards the mark , for the prize of the high Calling of God in Christ Iesus . Sixthly , Perseverance in all Obedientialness unto the end . Walking in Obedience , denotes an habitual constant persevering course , without stop or stay , till a man have finished the course of his obedience before God. This is z Being faithfull to the Death . a Holding fast what we have , that no man take our crown . b Being stedfast , unmovable , always abounding in the work of the Lord. c Walking , and not being weary ; Running , and not fainting . d Finishing our Course : without e weariness in wel-doing . Many can be content to make some few steps in godliness : but are soon tired . f Put their hand to Gods plough ; but look back . Begin in the Spirit : but end in the flesh , &c. But they that are in Covenant with God as Abraham's Seed , must constantly walk on in all obedience with God : g serving him in Holiness and righteousness before him all the days of their lives . And , Thus the First thing propounded , is cleared , viz. What is meant by Walking before God ? It is , To walk with him , or before him , In Faith and Obedience . 2. Why Abraham and his Seed were thus to walk before God , in reference to his Covenant with them . There were many causes why Abraham and his Seed should thus walk before God in reference to Gods entring into Covenant with them ; viz. Because , 1. God required and commanded this their Walking before God , h when he renewed his Covenant with them . Before this was expresly required of them , he had made a Covenant with them : And at the same time that it was expressy enjoyned them by God , he i renewed his Covenant formerly made with them , and that with divers additional enlargements . Now Gods naked Command , was sufficient cause for their Obedience . And it 's Gods Prerogative , to impose what terms and federal Conditions he pleaseth , upon those whom he takes into Covenant with himself . His Authority over them being absolute ; and the Distance betwixt him and them , being infinite . Although men entring into Covenant , betwixt whom there is some proportion , cannot by command impose conditions upon one another : but they agree upon proportionable terms mutually proposed . 2. The Nature of Gods Covenant cals for this Walking before God , both from Abraham and his Seed . For , 1. Gods Covenant imports a mutual Agreement betwixt him and them . Therein God promiseth Mercies : They re-promise Duties , at least implicitly . For , can we imagin that God should oblige himself by Covenant to Abraham and his Seed , and leave them altogether free and unobliged ? A bare Promise may oblige only one party : but a Covenant obligeth all the federates . Herein a Covenant differs from a naked Promise . And if Abraham and his Seed be obliged by Gods Covenant of Faith , to some terms on their part ; what can th●…se terms be imagined to be , but walking before God in Faith and Obedience sincerely ? In Faith , as the Condition of the Covenant : In Obedience , as the Proper fruit of true Faith : In Integrity , as the necessary Qualification of both . The Lord summarily declaring the Nature of this his Covenant , wraps up all in this ; k I am God All-sufficient ; on my part : Walk before me , and be perfect ; on thy part . 2. This Covenant of Faith with Abraham and his Seed , singularly cals for Faith from Abraham and his Seed , in reference to Jesus Christ , the Eminent seed of Abraham , diversly though obscurely revealed in this Covenant : whom , without Faith , they could neither Discern nor Apply for Salvation . Jesus Christ the Saviour is the grand mysterie herein Revealed . 1. Christ is that blessed Seed promised to Abraham , in l whom all the Nations of the Earth should be blessed . 2. In Christ especially the Seed of Abraham was to be so wonderfully m multiplyed , not only among the Iews , but chiefly among the Gentiles . 3. In Christ chiefly the Name of Abraham became so renowned . Not only in that Christ descended of him according to the flesh : But also in that he became God's , and God his , through Jesus Christ. 4. Christ especially was to be his most victorious Seed , that should possess the gates of his Enemies , and n subdue them . Christ possessed the Gates of Sin , the Gates of Death , the Gates of Hell , and will at last tread all his foes under his feet . 5. Canaan promised , was the land of Christ , o the land of Immanuel : a Type of Christs better Country , viz. the Heavenly Country , where Christ sits on the right hand of the Majesty on high . 6. Isaac born by strength of Gods promise , beyond the course of Nature , was but a Type of Jesus Christ born p above the Course of Nature according to Gods promise . Isaac was Abraham's Heir : but Christ Gods Heir , the q Heir of all things . Isaac was Sacrificed and received again from Death , but both only in a Figure : But Jesus Christ r was Sacrificed indeed , and Rose again from the Dead indeed . 7. Abraham's Covenant-Token , viz. Circumcision of the flesh made with hands , was but a shadow of s Christs Circumcision of the heart-made without hands , &c. So that the whole Administration of this Covenant is full of Christ : and calls aloud for Faith to Apprehend and apply him . 3. The Covenant-benefits promised to Abraham and his Seed on Gods part , most highly deserve these Duties on their part . What hath the Lord promised , nay what hath he not promised to them ? He hath assured them of , 1 Divine Benediction , 2 Wonderful Multiplication , 3 Great Renown of Name , 4 Victoriousness over their Enemies , 5 The inheritance of all Canaan , and 6 The happy close of Abraham's days ; yea he hath promised them , 7 To be a Shield , 8 An exceeding great Reward , and 9 A God to them by an Everlasting Covenant . And what could God say more ? Do not all these freely promised Mercies highly deserve and challenge their walking before God in Faith and Obedience with all integrity ? All they are ; All they have ; All they can do ; All they can endure for God , is infinitely short of what God hath promised unto them . 4. God singularly accepts such walking before him , in reference to his Covenant of Faith , ever since he hath revealed his Covenant of Faith upon Adam's fall . t Enoch walked with God : And God was so pleased therewith , that he translated him , that he should not see death . u Noah walked with God : And God therefore saves him and his family in the Ark , when the whole world was drowned . Abraham x walked with God in Faith and Obedience : And God , not only highly commended , but greatly rewarded him for so doing , as after we shall see : y Caleb and Ioshua walked with God , followed the Lord fully : therefore they alone of that Generation had the priviledge to be brought into the land of Canaan , whereas all the residue of that Generation perished in the Wilderness . David walked with God , and z fulfilled all his will : therefore God stiles him , A man after his own heart , &c. So that , walking before God is most acceptable to God. And no wonder ; For , 1. Hereby , The reign and tyranny of the old Serpent , the Devil and Satan is cast off . 2. Hereby , The life and power of Jesus Christ , the Seed of the woman , the delight of God , is evidenced in them . 3. Hereby , Their Conformity to God , and resemblance of him is testified . 4. Hereby , Their gracious Separation from the corrupt and wicked world is declared . All which do wonderfully please God. How great cause therefore had Abraham and all his Seed to walk before God , for the pleasing of him ? Yea , what an encouragement is this to walk before God , when such walking before him shall be so accepted of him ? 5. The Lord would be peculiarly glorified by his Covenant-people , therefore he tyes them by his Covenant to this peculiar way of glorifying him , by walking before him . God glorifies himself a generally by all his Creatures ; More specially by his Intellectual creatures , Angels and Men ; but b more peculiarly by his Covenant-people within his Covenant of Faith since Adam's fall . By them , and their walking before him in Faith and Obedience , He singularly glorifies , 1. The freeness of his favour ; 2 The beauty of his Grace , 3 The power of his Christ in them , 4 The vertue and efficacy of his Spirit upon them , 5 The riches of his goodness and mercy to them , &c. both in enabling them , that were dead in sin , thus to walk before God ; and in accepting them therein . Now shall God honour them with such a Covenant , and with such Covenant-priviledges : and shall not they strive to honour him by walking before him according to his Covenant ? 6. Walking before God by Faith and Obedience is not only the Duty , but also the Dignity of Abraham and his Seed . For c To you it is given to believe . d We are his workmanship created in Christ Iesus unto good works . All have not this gift of Faith. All are not thus created to good works : but only Abraham's Seed . Therefore it s their Priviledge and Dignity above all others thus to walk with God. It s their Priviledge and Dignity divers wayes . For , 1. Their e Ability and inclination thus to walk with God , is a fruit of saving and discriminating grace , whereby they are distinguished from all carnal people in the world . 2. Their walking thus before God f is an evident demonstration that they are delivered by Jesus Christ out of the hands of all their spiritual enemies , and the fear of them , according to Gods holy Covenant and Oath to Abraham . Hence Zachariah in his Prophesie of Christ about six months before his birth , said ; g Blessed be the Lord God of Israel , for he hath visited and redeemed his people , And hath raised up an horn of Salvation for us , in the house of his servant David . — To perform the mercy promised , and to remember his holy Covenant : The Oath which he sware to our Father Abraham , that he would grant unto us , That we being delivered out of the hands of our enemies h without fear , might serve him in holiness and righteousness before him all the days of our life . 2. By being brought thus to walk before God , they are brought neer unto God in a holy agreement and sweet soul-refreshing Communion . i Can two walk together unless they be agreed ? And shall poor , weak , despised , sinful dust and ashes have such familiar Communion with the glorious God ? And is it a small matter to be made Companions for the blessed God ? This honour , these dignities they have that thus walk before God. What great cause therefore had Abraham and all his Seed to walk before God diligently and delightfully ? 7. Finally , Not to walk before God in Faith and Obedience would have been very prejudicial to Abraham and his Seed . For , 1. This would evidence them in grateful for Covenant-Mercies received , in that they walk not suitably thereunto . And k Ingratitude is an hainous sin , and most odious unto God. Ingratum dixeris , omnia dixeris . The brand of ingratitude is infamy enough . Contrariwise walking answerably to mercies received , is real gratitude for those mercies . To walk dutifully before God according to Covenant-Precept , is to walk thankfully for Benefits by Covenant-Promise . 2. This would render them incapable of Covenant-Benefits tendered . For , without Faith there 's no receiving either of Gods Covenant , or of any Covenant-Mercies . And l without good works there 's no evidencing of the truth of Faith. 3. This would evince them to be strangers to Gods Covenant it self . For they that walk not before God in Faith and Good Works , perform not the Condition of the Covenant on their parts . Nor do they express the power of the Covenant upon themselves , sweetly enabling and inclining them thus to walk . Upon these and like grounds both Abraham and his Seed were to walk before God in Faith and Obedience , in reference to Gods Covenant . 3. Whether Abraham and his Seed did thus walk before God by Faith and Obedience , in reference to his Covenant , is the next Question to be Resolved . And it is very clear , they did . See it , 1. In Abraham . 2. In his Seed . 1. That Abraham walked before God in Faith and Obedience in reference to Gods Covenant , is plain three wayes . 1. God highly commends him . 2. God richly rewards him . 3. God eminently propounds him as a Pattern to his Seed ; and all for his walking before God in Faith and Obedience . Besides that Abraham himself said , m The LORD before whom I walk will send his Angel with thee . ( 1 ) God highly Commends Abraham , for walking in Faith , and Obedience I. For walking in Faith , and that in several n steps thereof . As , 1. That , o By Faith he hearkned to Gods call at the first , to forsake his own Country , Kindred , and Fathers house ; to follow God into another land , not knowing whether he went. 2. That , p By Faith he sojourned in the Land of Promise ( whether God had conducted him , ) as in a strange Country , dwelling in Tabernacles : looking for a City that hath foundations , whose builder and maker is God ; — and desiring a better Country , that is , an heavenly . 3. That , q By Faith he was fully perswaded that God according to his Promise would raise him up a numerous Seed , from his own dead body and Sarah's dead womb , beyond the Course of Nature ; and especially , that the Eminent Seed Jesus Christ should come of him according to the flesh , in whom all the Nations of the Earth , as well as the Iews , should be blessed . This admirable step of his Faith God wonderfully extols by the Apostle to the Romans . Out of which place I have r formerly observed seven eminent Circumstances , advancing exceedingly this one Act or step of his Faith. There see at large . 4. That , s By Faith , Abraham , when he was tryed , offered up Isaac : and he that had received the Promises , offered up his only begotten son . — Accounting that God was able to raise him up even from the dead . This was a glorious act of his Faith indeed ; which prevailed Against his Natural Affections to his son , Against all rational Objections that might be made against that Fact , yea Against all spiritual Considerations of the Promise in his Son. Had Isaac been sacrificed : in all appearance the Promises and Covenant of God had been sacrificed , The happiness of all the Nations of the Earth had been Sacrificed with him . O glorious Faith of Abraham ! that could expect his Isaac again from the dead , rather then Gods promise should fail or dye with him . Thus God commends Abraham highly for walking before him in Faith. II. For walking before him in Obedience and good works , the genuine fruits of his Faith. As , 1. That , He t readily obeyed Gods call ; notwithstanding all discouraging impediments thereunto . 2. That , He u submitted to Gods Ordinances , without cavelling or reasoning against them . 3. That , He x rejoyced to see Christs day , was much affected with a Promised Saviour , as if he had been actually performed . 4. That , He y exercised true brotherly love , even to the peril of his own life . 5. That , He z religiously educated and governed his family in the way of the Lord. 6. That , He a obeyed God even to the offering up of his only begotten son , in a sort : not withholding his son , his only son , the son of his old age , the son whom he loved , yea the son of the promise , from God when he called for him . In these points his obedience is greatly commended by God. All which b have been formerly opened : and therefore here I only point at them . ( 2 ) God richly rewards Abraham , for his walking before God in Faith and Good-works ; and that in this present life . For his Faith , and walking before God therein ; God Rewards Abraham with these singular Benefits , all comprized in one text , viz. 1. With c Iustification by Faith. 2. With d Confirmation of that Righteousness of Faith by Circumcision . 3. With a e Spiritual Fatherhood to all beleiving Nations . And all of free-grace . First , God freely Rewarded Abraham's Faith with Iustification by Faith. This Priviledge , which Abraham received by his believing , is divers times mentioned in Scripture . As , By Moses ; f God brought Abraham forth abroad , and said , Look now towards heaven , and tell the stars , if thou be able to number them : And he said unto him , So shall thy seed be . And be believed in the LORD ; and he counted ( or imputed ) it to him for righteousness . By the Apostles also in the New Testament , g this is divers times recited . In these words are two things observeable . 1. The Condition of the Covenant on mans part , performed by Abraham , viz. Faith , or Believing in the LORD , or according to his promise of a numerous Seed in Christ , especially of Christ himself the eminent Seed , in whom they should be so numerous . 2. The gratuitous Remuneration of this Faith of Abraham on Gods part , with that excellent priviledge of Justification by Faith ; the Lord Counting [ or imputing ] it to him for righteousness . This is the first place in all the Bible , wherein Faith in the LORD , and Imputing of Faith to man for righteousness , is mentioned . And in the New Testament much use is made of it to prove the Doctrine of Justification by Faith alone without the works of the Law : in that , Abraham's Faith alone made him a Justified person in the sight of God , and the friend of God ; he having in this regard nothing to glory in before God from any works whatsoever . The Sense of this phrase is much controverted : but to the clearing of that , I intend to speak in the Inferences . Now this Justification was a rich recompence to Abraham's believing . For , 1. Hereby h all his sins were Remitted , Covered , and not Imputed to him : but to Jesus Christ. 2. Hereby , i His person was accepted as perfectly righteous before God , yea as the righteousness of God in Christ. 3. Hereby , wonderful happiness was cast upon him . k O the blessednesses of that man whose iniquities are pardoned , and whose sin is covered , &c. 4. Hereby , l He had peace with God , passing all understanding ; whereby he was enabled not only to joy in hope of the glory of God , but also to glory in tribulation . 5. Hereby , He had unquestionable Evidence of his Eternal glory and Salvation . m Whom God justified , them he also glorified . Secondly , God freely recompensed Abraham ' s believing , with Confirmation of that his righteousness of Faith by Circumcision . n Abraham believed , and was justified by believing in his Uncircumcision : And he received the Sign of Circumcision , A Seal of the Righteousness of the Faith , which he had yet being uncircumcised . God was not content only to justifie him upon his believing ; but also seals to him his justification , by a familiar Sensible token of Circumcifion in his flesh . That as often as he remembred or Considered his Circumcision : so often he might be unquestionably assured of his Justification . That as surely as his fore-skin was cut off from his body : so certainly all guilt of his sins was removed from his Soul. Thirdly , God freely rewarded his Faith with a Spiritual Fatherhood to all believing Nations , whether Iews or Gentiles . He o Received the Sign of Circumcision , a Seal of the righteousness of the Faith , which he had yet being uncircumcised : That he might be the Father of all them that believe , although they be not Circumcised , that righteousness might be imputed unto them also : ( There 's his Fatherhood to all believing Gentiles , grounded on his Faith had before Circumcision ; ) And the Father of Circumcision to them who are not of the Circumcision only , but also walk in the steps of that Faith of our Father Abraham , which he had being yet Uncircumcised . ( There 's his Fatherhood to all the believing Iews . ) And so in reference to all believers , Iew and Gentile , he is styled , p The Father of us all . This spiritual Fatherhood was a wonderful Honour put upon Abraham by God himself . The Nature of this Fatherhood , I have q formerly explained . There See. Thus the Lord of Free-grace rewarded Abraham's Faith. For his Obedience , and his Walking before God therein , The Lord graciously rewarded Abraham in divers regards . For , 1. God r assured him and his posterity of the Land of Canaan for an everlasting Inheritance : after he had Self-denyingly left his own Country , kindred , and Fathers house , at Gods command . And had put his Nephew Lot to his choyce of his place wherein to sojourn , for peace sake . 2. God promised s to be his shield ; and exceeding great Reward : upon his sincere brotherly-love in rescuing of Lot and his Family , &c. from the Kings that had spoyled Sodom , and carried them away Captives ; and upon his gallant and magnanimous refusal of rewards from the King of Sodom for this service . 3. God t imparted to him his secret Counsels and intendments about the destruction of Sodom and her Sister Cities ; herein made him as his Privy-Counsellour : and this because of Abraham's pious care and government of his Family . Himself and his shall keep the way of the LORD . 4. God u was so exceedingly pleased with that singular act of his obedience , in offering up Isaac to God at his command , that he pathetically Promised , and that with a solemn Oath by himself , 1. To Bless Abraham : 2. To Multiply his Seed exceedingly : 3. To make his Seed victorious over his Enemies , which hath chief respect to Christs Conquests of his and our Spiritual enemies . 4. And To make all the Nations of the Earth blessed in his Seed , viz. especially in Christ. And the reason of all is added , Because thou hast obeyed my voyce . Thus God richly rewarded his Obedience . ( 3 ) God eminently propounds Abraham as a Pattern of Faith and Obedience to all his Seed . x Accounting them the true children of Abraham , whether Iews or Gentiles , that walk in the steps of his Faith and Obedience ; and declaring them that walk otherwise to be no children of Abraham indeed in Gods account , though according to the flesh they descended of Abraham . Seeing then that Abraham's Faith and Obedience are by God himself So Commended , So Rewarded , and So propounded for Imitation : it 's clear beyond exception that Abraham himself did walk before God , according to his Covenant in Faith and Obedience . 2. That Abraham ' s Seed also thus walked before God , is apparent . For Iacob , that is , Israel , blessing Ioseph , said ; y God , before whom my Fathers Abraham and Isaac did walk , the God which fed me all my life long to this day , &c. So that Israel testifieth , that his Father Isaac walked before God as well as his Grand-father Abraham . The Faith and Good-works of Isaac , Iacob , and Ioseph , are also eminently commended together with those of Abraham , in the z Epistle to the Hebrews . Besides , many other pious acts of their walking with God , elsewhere recorded in the Scriptures . As for the true Seed of Abraham in after-times , both Iewish and Gentilish , under the Old and New Testament ; Their Walking with God by Faith and Obedience , is so frequently mentioned in Scriptures , that I need speak nothing farther of it . What God required in his Covenant , they Performed . And thus I have Doctrinally Opened and Explained the First Covenant-Condition required on the part of Abraham and his Seed , viz. WALKING BEFORE GOD ; Having showed , 1. What is Meant by Walking before God. 2. Why Abraham and his Seed were thus to walk before God , in reference to Gods Covenant . 3. That Abraham and his Seed did thus walk before God accordingly . The last thing remains , viz. Inferences hence to be considered , before we come to the second Covenant-Condition , of Being Perfect . 4. Inferences hence may be many . As , 1. Hence Gods Covenant with Abraham and his Seed , Required Conditions on their part , as well as Promised Benefits on Gods part . The federal obligation or tye is reciprocal . The Lord will be their Al sufficient God : But they must walk before him , or with him . When the glorious God so condescends to dust and ashes , as in a sort to be foederally bound to them by the golden chains of his Promises : Shall they think to be left at liberty from all foederal Duties ? Naked Promises may bind but one part , but Covenants bind both . Conditions on Mans part , are no way inconsistent with the Nature of Gods Covenants , so they be wisely and judiciously understood . To deny Gods Covenants to be Conditional , what is it less then to deny Gods Covenants to be Covenants ? God , in all sorts of Covenants with mankind , imposed Terms and Conditions upon man : but still those Conditions were homogeneal and suitable to their respective Covenants . Works were the Condition of the Covenant of Works ; viz. Perfect and perpetual Personal Obedience . Faith is the Condition of the Covenant of Faith , in all ages since it was first Revealed . Here God plainly imposed Conditions upon Abraham and his Seed , in reference to that Foederal Administration : Walking before God , viz. By Faith and Obedience ; and being Perfect . Faith , to lead them out of themselves , to Christ and his righteousness , for justification : Obedience , to evidence the truth of that Justifying Faith ; and to testifie their abundant thankfulness to God for Jesus Christ , and his love in him : and Integrity , as the acceptable Evangelical Qualification of both their Faith and Obedience in Christ , though they want legal exactness . Object . But , was not Gods Covenant with Abraham and his Seed , a Covenant of Free-grace ? How then could it admit of any Terms or Conditions ? Are not Conditions in man utterly inconsistent with Gods free-grace ? Answ. 1. Gods Covenant with Abraham and his Seed was a Covenant of Free-grace , and yet admits of Conditions on their part . Not of Legal Conditions ; Perfect and perpetual personal obedience : But of Evangelical-Conditions ; Faith , inchoate Obedience , and Integrity . The Legal condition a of Works , and of Free-grace are inconsistent ; but the Evangelical condition of Faith , and Free-grace are most consistent , and stand well together . Hence God conditioneth for Faith in this Covenant of Grace . 2. Yea , This Covenant , and the blessings therein promised , are therefore of Faith , that they might be by Grace . Grace and Faith are so far from destroying , that they preserve each other : and necessarily infer each other . b Therefore it ( viz. the Promise , or Covenant mentioned , vers . 13. ) is of Faith , that it might be by Grace , to the End the Promise might be sure to all the Seed . That it may be of Grace , it must be of Faith. Why ? Partly , because without Faith we cannot maintain and uphold the Glory of Gods Free-grace in point of our Justification and Salvation . But Faith leading us out of our selves to Christ for righteousness and life , exalts Grace wonderfully , exalts Grace only . Partly , because without Faith we cannot obtain Christ , or any fruits of Gods free-grace at all . If therefore we deny this Condition of Faith , we consequently destroy the Free-grace of this Covenant . They therefore who absolutely oppose all c Conditions in the Covenant of Grace , do greatly err , because they know not the Scriptures , nor duly Consider Gods admirable contrivance of his Covenant . 2. Hence , The Covenant-terms and Conditions imposed upon Abraham and his Seed were not impossibilities : but such as they were able to perform . For , What were these Conditions ? Walking before God in Faith and Obedience , and being Perfect . These Abraham was able to perform , and actually did perform them , not only after they were explicitly required of him , but also before , as the History evidenceth . Whence had Abraham this ability ? Not from himself , or any Natural principle : But from God when he first d called him , by revealing this Covenant unto him . Then the Covenant and Promises Instrumentally wrought Faith , Obedience , and Integrity in Abraham : which it required of Abraham afterwards . The like also is clear of Abraham's Seed , in the following Periods and Administrations of the Covenant . It never exacts Impossibilities of them : but only Possibilities , whereunto it instrumentally enableth them . And this is one remarkable excellency of the Covenant of Faith , beyond that of Works . They both agree in their General End propounded and Promised , viz. life , happiness , and Salvation . But they notably differ , 1. In their particular Conditions required . The Covenant of Works requires e perfect and perpetual Personal obedience , denouncing the curse upon the least failing . The Covenant of Faith requires Faith in Christ , and endeavours of obedience with integrity . 2. In their assistance to the performing of their Conditions respectively . The Covenant of Works requires Perfect and perpetual obedience in our own Persons : But Promiseth No ability at all to perform such Obedience , nor any pardon to failings and imperfections . The Covenant of Faith f so requires Faith , that it promiseth to work it in us ; yea , and instrumentally doth work it in us : So requires obedience , as it promiseth to put Gods Spirit , and Fear , and Law within us ; and to cause us to walk in his statutes , &c. Yea further it promiseth pardon of all our imperfections , and obliteration of all our transgresions . And offers us all these Promises g sealed up and ratified unreversably in Christs blood . So that the Covenant of Works since the Fall requires mere Impossibilities : The Covenant of Faith nothing but Possibilities . How happy therefore is a Believers condition in the Covenant of Faith with God : beyond every Carnal mans Condition Condition under the broken Covenant of Works . 3. Hence , Not only Covenant-Benefits promised to them , but also Covenant-Duties imposed upon them , are the Advantages of Abraham and his Seed . So that this Covenant is their great Advantage every way . The Advantage of Covenant-Benefits ( as hath been shewed ) is unspeakable : The Advantage also of Covenant-Duties is admirable , as will appear in this , That they must walk before God , and that by Faith and Obedience . Consider deliberately , 1. The way , wherein ; 2. The Company , wherewith ; 3. The terms , whereupon ; 4. The ability , whereby ; 5. And , The period whereunto they walk : and then see if this be not their Dignity , as well as Duty ; their Remuneration , as well as their Obligation . ( 1 ) The way , wherein they are to walk , is the best of all other wayes in this world , viz. The Way of Faith and Obedience . 1. This is Gods way , prescribed by him to his people in all ages , in reference to their eternal good : all other are the wayes of the flesh , of the world , of Satan . 2. This is the High-way of Holiness , h the beaten way of the Saints , ( wherein the unclean shall not walk , ) so straight and plain , that wayfairing men , though fools , shall not err therein : all other are blind , crooked by-ways , wherein is nothing but error , wandring and stumbling . 3. This is the secure way , safe from fear and danger of wilde-beasts , enemies , robbers , &c. i No Lyon shall be there , nor any ravenous beast shall go up thereon , it shall not be found there : but the redeemed shall walk there . They shall k walk there before the Lord in holiness and righteousness all the days of their life , being delivered from the hands of their enemies , without fear . All other ways of unbelief and Disobedience , are dangerous and destructive ways : full of fear , mischief and misery . 4. This is the comfortable way of peace , l wherein alone we can find rest unto our Souls . All others are wholly uncomfortable ways , ministring no true peace , rest , or refreshment to them that wander therein . 5. This is the m narrow way tending unto life , which few find . All others are the broad way of Death , and many , yea most do walk therein . 6. This is the n only way to Christ : as Christ is the only way to God. All other paths lead from Christ , not to him . 7. Finally , This is the only way bestrowed with o all the Promises and Priviledges recorded in Gods Book : All others are beset with all the Threats and Curses denounced in the Scripture against Sinners . ( 2 ) The Society and Company wherewith they are to walk in this way , is of all other absolutely the sweetest . Not only the Society of Saints , p the excellent on Earth : but of the King of Saints , the Lord God himself , who is the supreme excellency of Heaven . They must walk before him : They must walk with him . q Walking with him in white , shall be their glory in Heaven : Walking with him by Faith and Obedience must be their happiness on Earth . r To them it 's given , as a great priviledge , to believe in God , and to obey him . Society sweetens and shortens the worst way : But such Society as Gods , and in such a way , what is it but Sweetness it self ? To walk with God on Earth , is to walk in Heaven on Earth . s Enoch walked with God three hundred years together : And still walking with God , God translated him , that he should not see Death , and took him up into Heaven . Happy Enoch ! What a long Heaven had he on Earth ! and at last was translated from one Heaven to another : from an Heaven of Grace , to an Heaven of Glory . Consider , 1. They that walk with God , walk with light : for t God is light , the Father of lights , and in him is no darkness at all . They walk with life : for u God is life . They walk with Goodness : For God alone is the supreme , essential , eternal and infinite Goodness ; x There is none good but one , that is God. They walk in Love : For y God is Love. 2. They that walk with God , need fear none evil , though in greatest dangers . z Though I walk in the valley of the shadow of Death , ( said David ) I will fear none ill , thou art with me , thy rod and thy staff they comfort me . Gods presence is their Protection . He is their a Rock , Refuge , Fortress , High-tower , &c. Their present help in Trouble . They that walk with God , need fear neither Sin , nor Sorrow , nor Death ; neither Tribulation , nor Condemnation ; neither Men , nor Devils ; neither Grave , nor Hell : For they have more with them , then can be against them . 3. They that walk with God , can b want no good thing , in their walk with him . From him they have all things ; yea , in him they have all things , who is the only Goodness . Food , to relieve their hunger and thirst : Medicine , to heal their diseases : Shelter , to defend them from heat and cold , from stormy wind and tempest : Strength , against wearisomness and faintness ; c my strength and mine heart faileth me , but God is the Rock of mine heart , and my portion for ever . The d light of his countenance shines upon them ; Fresh supplyes of his Grace are instilled into them ; His e peace passing all understanding , keeps their Consciences ; His matchless f Love in Christ is shed abroad in their Hearts ; His sweet reviving g Comforts delight the Soul ; Himself in all his ravishing beauty , is familiarly h manifested to them ; His tenderest arms of mercy embrace them on Every side : And what shall I say ? Himself is i their portion for evermore , beyond whom there is nothing that can be desired in Heaven or Earth . ( 3 ) The Terms whereupon they walk before , or with God , are terms of happy Reconcilement to him , and agreement with him in Iesus Christ. k Can two walk together , except they be agreed ? Their walking before God , implyes their Agreement with God. Naturally Abraham and his Seed , as well as all others , were not only alienated from the life of God , but also l Enemies against God and Christ , by principles of sin and wicked works ; yea , m enmity it self against God and his Law : and God was an enemy to them . But this Enmity is removed , and they reconciled to God ; Meritoriously , n by the Death of Jesus Christ ; Instrumentally , by o the Word of Reconciliation tendred and pressed earnestly by the Ministers of Christ ; Efficaciously , p by the operation of his Spirit , effectually calling and converting them unto God. So that now , Gods frowns are turned into smiles : his displeasure into fatherly favour towards them : and all his estrangements from them , into dearest embraces of love . He owns them as his children , he kisses them with the kisses of his mouth , he tenders them as the apple of his eye , he loves them with fatherly affection , he counts them his peculiar treasure . Oh how delectable is it to walk with God upon such terms of saving Agreement ! Happy Abraham , Happy all his Seed : for they shall still walk in the light of his countenance , they shall still taste the influences of his Peace and Love , they shall familiarly converse with him and enjoy him . ( 4 ) The Ability , whereby they shall walk with God , is a Priviledge peculiar to Gods own Covenant-people , viz. Faith , Love , and other gracious habits of Sanctification . By q these they are enabled to acts of Faith and Obedience . According to these , they only are r created in Christ unto good works . It s s given to them only to believe . ( 5 ) Finally , The Period or Term whereunto they walk , that walk before God , is glorious . viz. 1. Perfection of Grace : they must walk with God t till they be compleat in Christ , attaining to the measure of the stature of the fulness of Christ. Grace is u glory begun : Perfection of Grace is the Suburbs of Glory consummate . If imperfect grace be so sweet and beauteous : how sweet and beauteous is perfect grace ! And every step of their walking with God brings them neerer and neerer to Perfection . 2. Fruition of glory . Walking with God on Earth , is walking to God in Heaven ; that they may rest with him for evermore . Paul walked before God , whilst x forgetting those things which were behind , and reaching forth to those things which were before , He pressed towards the mark , for the prize of the High-Calling of God in Christ Iesus . What prize ? The prize of Heavenly glory , for which we walk and y run in our holy Course . A Metaphorical allusion to running of a Race for a Prize . This is , That z great recompence of reward , That a Inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for them . That b crown , crown of righteousness , crown of life , crown of glory . That c far more exceeding and eternal weight of glory . That being d conform to Christ himself in glory That e Beatifical vision and fruition of God in Christ face to face , without interruption for ever , in those heavenly Mansions of Paradise : which vision and fruition shall be the ravishment of their Spirits , the fulness of their joy , and the Glory of their Glory . 4. Hence , God required of Abraham and his Seed such a Foederal Condition ; as was to Abraham , and should be to his Seed , the way and means of Iustification , ( though not precisely as a Foederal Condition . ) For , Faith and Obedience wherein they are charged to walk , & which are Conditioned ; are ( though not as Conditions , ) the Means of their Justification . By Faith they are justified causally , and Instrumentally , in the sight of God , as f Moses and Paul testifie of Abraham ; He believed in the LORD , and it was counted ( or imputed ) to him for righteousness . By Obedience or good-works they are justified declaratively ( as some distinguish ) before men , to whom their faith is shewed by their works : as Iames testifies of Abraham also ; g Was not Abraham our Father justified by works , when he had offered Isaac his son upon the Altar ? &c. Or rather , may we not say more agreeably to the intent of Paul and Iames in their disputes about Justification ; Abraham was justified , both by his Faith , and by his works internally before God : By his Faith , his Person was justified , and he accounted a righteous Person ; By his works , his Faith was justified , to be a true sincere living and saving Faith ? God accepts that Faith to justification , which is a fruit-bearing and working Faith : but accounts a workless Faith , to be a dead and worthless Faith. And as Abraham was , so his faithful Seed were to be justified ( in the same sense ) by Faith , and good-works ; both which are required of them , but differently as Covenant-Conditions on their part towards God. So that God required of them such a Foederal-Condition , as was , and should be the means of their Justification , though not as such a Foederal-Condition . Thus God implicitly required h Faith in Noah , as a Covenant-Condition , to believe his salvation in the Ark by water , a Type of Christ : and by this Faith conditioned , i Noah was justified , and became heir of the righteousness which is by Faith. Like may be said of all the Periods and administrations of the Covenant of Faith : The Primary Condition required in them all , is that which should be the Means of Justification , viz. Faith. And in the k Covenant of works before the Fall , The Foederal-Condition required , was the way of their Justification under that Covenant , viz. l Perfect and perpetual personal obedience . This then is Gods observable way in all Sorts of his Covenants with man , whether of Works , or Faith , to impose upon the Foederates such Condition , as under that Covenant should be their respective Justification . And thus the Lord dealt here with Abraham and his Seed , requiring such Condition of Faith from them ; as was , and should be ( though not as such a condition ) the means of Justification to them . And no wonder . For , 1. This is according to the Nature of the Covenant . The intent of Gods Covenants with men , is to reveal to them that righteousness whereby they shall be justified before God. In this Covenant with Abraham , The matter of their righteousness in Christ , is revealed in the Foederal-Promises on Gods part : The means of applying this righteousness is revealed in the Covenant-Condition on Abraham's part ; viz. Faith. 2. Hereby , Abraham and his Seed had a clear Justification laid before them touching the kind of Covenant which they were under . The Primary Condition of the Covenant declares it to be A Covenant of Faith , and not A Covenant of works . And therefore they are to demean themselves under it accordingly : Seeking for righteousness , not from within themselves by works , but wholly from without themselves by Faith. 3. Hereby Abraham and his Seed have great encouragement to cheerful performance of Covenant-duties and Conditions : which in some other respects should be the Means of their Justification before God. And Justification before God is a mighty Motive . 5. Hence , Those that walk not in Faith and Obedience before God , have no Sound Evidence in themselves that they are in Covenant with God. They may have many groundless thoughts , imaginations , and presumptions of their good Covenant-state with God : but without this walking before God , can have in themselves no solid evidence of any such Covenant-state ; Because they utterly fail in their Covenant-Duties on their part required : which should actually put them into Covenant-state and Relation with God. They must not think that God will be bound by Covenant-Promises on his part to them ; and they remain loose and unbound by Covenant-duties to God. The foederal bond is mutual and reciprocal . The Lord may upon terms tender himself to be a God in Covenant to them who are and remain meer strangers and enemies both to him and his Covenant : but he never actually becomes a God in Covenant to any , but he m enables them , through his Grace , Actually to walk with him in Faith and Obedience . Covenant-union betwixt the Lord and his , is still attended with Covenant-Communion . Now , such as these walk not in Faith and Obedience before God ; and consequently , remaining such , they can have no true Evidence in themselves that they are in Covenant with God , viz. Those , ( 1 ) That are not n Gods workmanship , created in Christ Iesus unto Faith and Good works , which God hath ordained that we should walk in them . Till Supernatural Habits of Faith and Obedience be created and wrought in us by God , we have no ability to walk with God : no more then a lame man can walk without limbs . Where there 's no New-Creation , there can be no new Course . ( 2 ) That are still in the state of Sin , o under sin ; that is , under the Power and Reign of it , as Naturally all are . All such are out of the way , quite out of Gods way : Destruction and misery are in their wayes ; And the way of peace have they not known ; There is no fear of God before their eyes . Now all such are under sin , yea under the full Dominion and Reign of Sin , as , 1. Willingly p obey it in the lusts thereof . Sinners lusts , are their Laws : by which they are acted and Commanded . 2. Readily take up Arms , yea q yeild their members as weapons , to defend and protect Sin. Their tongues shall speak for sin ; Their hands shall act , write , strike , &c. for Sin ; their feet shall walk and run for Sin ; Their faces shall frown against those that would any way discountenance sin , &c. In such sin reigns : and will not suffer them to walk with God. ( 3 ) That know neither God nor his wayes . r God is light , and in him is no darkness at all : they therefore that are nothing but mere darkness and ignorance cannot walk with this infinite light . s What fellowship hath light with darkness ? What agreement can there be betwixt midnight and mid-day ? They that are grosly ignorant of God , are wholly t alienated from the life of God through that ignorance , and walk in vanity of their mind . They that know not God and his wayes , they cannot walk with God in Faith or Obedience . Not in Faith : for Faith hath u knowledge in it , is a Knowing grace , knowledge is the leading Act in Faith. Not in obedience : for how shall they obey , whom they do not know ? The Apostle joyns together , ( x ) Them that know not God , and that obey not the Gospel of our Lord Iesus Christ. ( 4 ) That live y without Christ and God in the world : walking like Atheistical Heathens and Pagans , dishonestly , in rioting and drunkenness , in chambering and wantonness , in strife and envying ; working the will of the Gentiles , walking in lasciviousness , lusts , excess of wine , revellings , banquetings , and abominable idolatries ; running to excess of riot . Can it be imagined , that such impure beasts , rather then men , should walk with the most z Holy , Holy , Holy , Lord God , before whom the very Seraphims cover , not only their feet , but their faces ? ( 5 ) That are not upon terms of Reconcilement and Agreement with God in Jesus Christ , but rather remain still at a Enmity with him by reason of their carnal minds , and wicked works . Such cannot walk with God ; for b Can two walk together , except they be agreed ? ( 6 ) That walk Contrary unto God in all unbelief and Disobedience , with all perversness , frowardness , and stubborness therein , being neither warned by his threatnings and judgements , nor won by his Promises and streams of Mercies . Such walk contrary to God : and he will walk Contrary to them . c With the upright he will shew himself upright : but with the froward he will shew himself froward , or wry . ( 7 ) That prophanely despise God and his wayes , as once d profane Esau despised his birth-right , and Christ therein . e They say unto God , Depart from us : for we desire not the knowledge of thy ways . What is the Almighty , that we should serve him ? and what profit shall we have if we pray unto him ? Can they that have this cursed language in their lips or hearts , walk with God ? Nay , they contemn and defie God , and walking with him . Monsters are they , rather then Men : and Devils incarnate , rather then Christians . ( 8 ) That walk not with Gods people , have no delight in the Society and way of good men , who tread in the Narrow path of life : But f are most contentedly the companions of evil-doers , who walk in the broad way of destruction . How hard is it to dissemble contenting Society ! They that abhor the Society of the godly walking with God : how shall they themselves walk with God ? ( 9 ) Finally , They walk not with God , nor are in Covenant with him that persecure the way of God , and the walkers therein , by cruel words or deeds , like g mocking Ishmael , or h murdering Cain . Such miscreants , had they power according to their implacable hatred and malice , i would ( if it were possible ) extirpate Gods people and Religion from the face of the earth , that their remembrance might be blotted out for ever , and would pluck God himself out of his heavenly Throne . These and such like , nor do , not can ( so remaining ) walk with God in Faith or Obedience : and therefore can have no Evidence in themselves that they are in Covenant with God ; but remain Godless , Covenant-less wretches . 6. Hence , All they that walk before God in true Faith and Obedience , are in Covenant with God , and keep Covenant with him . Their Habitual Ability thus to walk with God , is a fruit of Gods taking them into Covenant with himself : and their Actual walking thus with God , according to that ability , is their actual performance of Covenant-Conditions to him . Now , All they walk before God in true Faith , according to Gods Covenant , ( as hath formerly been opened more at large ) ( 1 ) Who have true Faith , enabling and inciting them to walk with God. For where Faith is , it cannot choose but act towards God , the Object and Author of it . ( 2 ) Who Act and Exercise true Faith had ; especially , 1. In Knowing and discerning the mysterie of Gods Covenant . 2. In Assenting to what is revealed and known in Gods Covenant , that it is true , and shall most faithfully be performed in its season . 3. In Accepting and applying to themselves in particular , what is tendred by God in the Covenant to them , and by them known and Assented unto . 4. In Trusting and Relying confidently upon God for performance of his Covenant . 5. In full perswasion of Faith , touching Gods ability to perform whatsoever he hath Covenanted and promised against all seeming impediments and impossibilities . ( 3 ) Who live by Faith thus had and Acted . Fetching life from Jesus Christ , who is our life , by Faiths excellent attractive vertue . ( 4 ) Who make Progress in Faith , growing and pressing on from Faith to Faith , unto perfection . ( 5 ) Finally , Who persevere stedfast , constant , and unmovable in Faith , unto the End. All they also walk before God in Covenant-Obedience , ( as hath been show'd ) who , 1. Having right Principles and abilities for walking in good works , do act and exercise them in true Piety towards God , Righteousness towards others , and Sobriety towards themselves . 2. Mannage these Acts in a due way and manner . 3. Direct them to right ends . 4. Make due Progress in these Obediential Abilities and Exercises . 5. And constantly persevere in all Obedientialness unto the End. They that upon sincere Self-Examination can find that they thus walk before God , according to his Covenant , may comfortably conclude that they are in Covenant with God , and through his Covenant-grace do keep Covenant with him . 7. Hence Finally , All that would comfortably share in Covenant-Mercy from God , must sincerely perform their Covenant-Duty to God. The Lord will do much for Abraham , and will be a shield , an exceeding great Reward , and a God to Abraham : But Abraham must on his part walk before God , and be perfect . Notable is that passage of the Lords touching Abraham ; k I know him , that he will command his children and his houshold after him , and they shall keep the way of the LORD , to do justice and judgement ; that the LORD may bring upon Abraham Abraham's performances towards God , were not the procuring or meritorious causes of Gods making or performing his Covenants and promises to Abraham and his Seed , which were made of meer grace , and made good of meer Truth and faithfulness : but they were Covenant-Conditions required of Abraham , having a foederal Connexion with , and relation to , the accomplishment of promised Mercies . The way to , not the cause of , Gods performance of his Covenant-blessings . And should not Abraham have walked with God , and performed Covenant-Duty to him : how could he comfortably have expected Gods performance of his promises to him or his Seed ? Would we then , as children of Abraham , partake in Covenant-Mercies ? Let us sincerely walk with God in the way of Covenant-Duties . The Covenant Relations and Obligations are reciprocal . Directions , How to walk with God in Faith and Obedience , take from the former Explanations of Walking before God. And digest them into Rules of Practice . Motives encouraging thus to Walk with God , might be numerous . But let these few Considerations quicken us . ( 1 ) God calls for this in his Covenant , that his foederate people thus l walk before him , or with him , in Faith and Obedience . Shall God command it ; and shall not we endevour it ? Where then should we appear ? ( 2 ) Gods sincere Covenant-people , m Abraham and his Seed , have been careful thus to walk with God. And are they not propounded herein to us , as n exemplary patterns for our imitation ? ( 3 ) The Lord highly accepts his Covenant-peoples Walking before him , as appears by his singular Commendations , and Rich Remunerations of his Servant Abraham's so walking : as hath been formerly noted . And God Commending and Rewarding Abraham , the Father of the faithful , for so doing : Encourages all the faithful children of Abraham unto such acceptable walking with him . ( 4 ) To walk before God according to his Covenant-command , can in no degree of proportion advance Gods honour , like as the Lords Covenant-Benefits advance our Happiness . All that we can do for God , is nothing to what God doth for us . ( 5 ) Walking before , or with God according to his Covenant , is not only our duty , but our dignity . Non Onus , sed Honos . Not a burden , but a benefit , an honour to every true believer . To walk , 1. In such a Way , 2. With such a G●… , 3. Upon such Terms , 4. By such an Ability , 5. To such an End. How many , how great Advantages , Priviledges , and Comforts are they ! ( 6 ) They that are o without Covenant and Promises , can but Walk without God in the world , and contrary to him : but they that are in Covenant , and the children of the Promises , should walk with God , and in all well-pleasing before him . Shall not they that surpass all others in their Covenant-Condition , in like manner transcend all others in Covenant-Conversation ? ( 7 ) Finally , They that now sincerely walk before God according to his Covenant , shall hereafter etrnally p walk with him in white in heavenly glory , and be counted worthy . These shall not only q sojourn in his Tabernacle , his Church-Militant ; but shall also dwell in his holy Hill , his Church Triumphant . r Blessed are they that do his Commandments , that they may have right to the Tree of Life , and may enter in through the Gates into the City . Thus of the First branch of Covenant-Duty , required from Abraham and his Seed , viz. Walking before , or with God. Next of the other , viz. II. Of being Perfect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s And be then Perfect . Touching this ( for the more clear and orderly Opening of it ) I lay down this Thesis , or Docttinal Position ; viz. Gods Covenant with Abraham and his Seed obliged them to be Perfect . This the other branch of their Covenant-Duty and Restipulation required of them on their part , by God : And be thou Perfect ; ( said the Lord to Abraham ) And I will make my Covenant between me and thee , &c. This ( as the former Duty ) is immediately and expresly here directed to , and imposed upon Abraham alone : but mediately and implicitly to all , and upon all his Seed with him . For , 1. Gods Covenant was made and established t not only with Abraham , but also with his Seed after him in their Generations . Therefore Abraham and his Seed are Joynt-foederates with God , equally obliged by the Covenant to all foederal Duties . 2. The Covenant-Benefits u concerned Abraham's Seed as well as Abraham , being promised equally to them both : Consequently the Covenant-Duties concerned them both , and were equally imposed on both . Foederal obligations are mutual and reciprocal , betwixt God and all his Covenant-people , one as well as another . 3. Being Perfect , ( as well as Walking before God ) in the Nature of the thing it self , is every way as pertinent and necessary to Abraham's Seed , as to Abraham . Walking before God , denoted their true Religion : Being Perfect , their sincerity in their true Religion . True Religion , and Sincerity therein , as necessarily belonged to Abraham's Seed , as to Abraham . Here , for more distinct Discovery of this Covenant-Duty ; Consider , 1. What is meant by , Being Perfect . 2. Why Abraham and his Seed are obliged by Gods Covenant thus to be Perfect . 3. What Inferences may hence flow . 1. What is meant by , Being Perfect . This will best appear in Opening , 1. The word here used . 2. The thing thereby intended . 3. Some parallel Synonymous Expressions used in Scripture , to set forth the same thing unto us . Different words tending to declare the same thing for Substance . 1. The word here used , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tamim , that is , x Perfect , Compleat , Consummate , Immaculate or unspotted , unblameable in life and manners , Absolute in all points , and irreprehensible before God and man , having a good Conscience in all things . It is opposed y to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A restless wicked man , that because of his evil Conscience within can never be at quiet , but z is like the tumultuous Sea : A perfect man is quiet , composed , and at peace in himself . And a sometimes it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A perverse , crafty , deceitfull man. It 's ascribed to persons and things , but most frequently to manners . There are at least four other Original words used in the Old Testament for Perfection . As , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Shalem , Perfect , Compleat , Safe , Peaceable , or One-in-peace , Prosperous . In peace every thing tends to prosperity and perfection . b I have walked before th●… in truth with a perfect heart . A perfect stone , that is , A perfect weight . De●…ter . 25. 15. & 27. 6. This word , and that 〈◊〉 Text especially are variously rendred c by the Lxx. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gemir , Perfect , Consummate . A Chald. dialect . Esr. 7. 12. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minleh , Perfection , finishing , Iob 15. 29. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Calil , Perfect , Absolute , Whole , Consummate , &c. As , Perfect in beauty , Ezek. 28. 12. Lam. 2. 15. Not to mention any other . In the New Testament the Holy-Ghost useth divers words , which are translated , Perfect , whole , entire , &c. especially these , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfect , Properly that which is brought to an end , which is finished , compleated , consummated , &c. This word is used most frequently ; As , Matth. 5. 48. & 19. 21. Rom. 12. 2. 1 Cor. 2. 6. & 13. 10. & 14. 20. Ephes. 4. 13. Phil. 3. 15. Col. 1. 28. & 4. 12. Heb. 5. 14. & 9. 11. Iam. 1. 4 , 17 , 25. & 3. 2. 1 Ioh. 4. 18. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly-perfect , entire . And the God of peace Sanctifie you wholly-perfect , 2 Thes. 5. 23. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Entire . That ye may be perfect and entire , lacking nothing , Iam. 1. 4. 1 Thes. 5. 23. Properly it signifies , A whole-heir , compleat-inheritour , One that wholly possesses his portion allotted to him , &c. Thence it s used to signifie , Perfect , entire , one that hath what he should have . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfect , compleat . That the man of God may be perfect , 2 Tim. 3. 17. Properly this word is used and applyed to Even and equal numbers , divisible into equal parts , which equal number wants nothing . And thence its borrowed to signifie that which is perfect in all its parts or members requisite thereunto , having nothing redundant , nothing defective , nothing under or over . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( compounded of the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Perfect . Luk. 6. 40. But every one that is perfect shall be as his Master . This compound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is much used , and emphatically fignifies divers things . ( 1 ) Sometimes , To mend , repair , set in joynt a member dislocated or disjoynted , Matth. 4. 21. Mark. 1. 19. Gal. 6. 1. Restore such a one — , set him in joynt again . ( 2 ) Sometimes , fitly to fashion or frame , to fit in order and proportion , as Heb. 10. 5. & 11. 3. Rom. 9. 22. ( 3 ) Sometimes , To fulfil , accomplish , or furnish , Act. 21. 5. Luk. 6. 40. ( 4 ) Sometimes , closely to compact , joyn perfectly , or bind fast together , as 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Thes. 3. 10. Ephes. 4. 11 , 12. 1 Pet. 5. 10. Now , though in all these , there be great elegancy , and pleasant variety of notion and expression , yet the Substance of the sense is one and the same : But enough of the word . 2. The thing intended by this word , Perfect , is chiefly to be considered . There is a twofold Perfection , viz. Divine , and Humane . They are both in one text . d Be ye therefore Perfect , as your Father which is in Heaven is perfect . ( 1 ) Divine Perfection , or the Perfection of God , is that infinite compleatness and absoluteness of his Nature , e wherein nothing is redundant or supersluous , nothing is defective or wanting that properly belongs to Deity . He is so perfect f nothing can be added to him , to make him more perfect : Nothing can be taken from him , to make him less perfect then he is . He is the Highest perfection of Perfection . All Perfection is Originally from him only . And every Creature is more or less perfect , as it more or less approacheth to God , and hath resemblance of him . Here we are not to speak of this Perfection . ( 2 ) Humane Perfection , whereof Man is Capable , is that which here God requires of Abraham and his Seed . g Be Perfect . But Humane Perfection is twofold ; Natural , and Supernatural . I. Natural , is that Perfection which was concreated with , and in , the Humane Nature at first , in the First Adam . h God made man Perfect and Upright in his kind , and very good : especially in regard of that i peculiar image of God wherein man alone was created . There was no spot , or sin in him , no imperfection , no crookedness , no contrariety to God or his Law , but a perfect suitableness and conformity to God and his Law in every point ; But mutable . This is Legal Perfection ; Natural Perfection : Mans Perfection in the First Adam . But Adam by Sinning lost this perfection both to himself and all his Seed irrecoverably . Thus Abraham and his Seed could not be perfect . II. Supernatural , is that Perfection which is New-created in the Elect by Supernatural Grace in Iesus Christ the last Adam . The First Adam lost mans Old Natural Perfection : The last Adam restores to man a New Supernatural Perfection ; which is Evangelical , Mans Perfection in the last Adam . This Perfection though for Substance it be but one : yet it may be considered according to its several steps or degrees , 1. Positively . 2. Comparatively . 3. Superlatively . Positively Perfect . This is the least and lowest degree of Perfection , called an Integral Perfection , or Perfection of Parts . A man is Perfect in this Sense , two wayes . 1. In his inward Frame and Constitution of Soul and Body , when he hath from Christ all Integral parts of the k New man : when of all and every of the parts of Sanctification he hath Something , though the gradual compleatness of none . He hath some true Knowledge , some Faith , some Love , some Repentance , &c. Some Seeds and principles of every Grace , Something of every part of the New-creature : whereby he is disposed and enabled to do something in all the duties of Christianity : yea his whole man in l all the faculties of Soul and members of body , is in some measure renewed and sanctified , and set upon or directed towards God , as the Needle touched with the Loadstone to the Pole : that , though there be something of the flesh in every one of them , yet there is something of Christ and of his Spirit in every of them ; whereupon they still incline towards God ; if they be not hindered . As an infant that hath all its parts and members , is said to be a Perfect child , opposite to an m imperfect Embryo not yet compleatly fashioned in the womb . In this sense , Gods Servants , n Noah , o Iob , p David , q Hezekiah , r Asa , &c. are in Scripture said to be Perfect : although they had many failings , infirmities and imperfections which are particularly therein recorded . 2. Outward way and conversation , in doing Good ; and Avoiding evil . Thus an habitual course of life , having respect to the whole will of God and to all his wayes , without partiality , reservation , &c. is accounted perfect . Blessed are the perfect in the way , Psal. 119. 1 , 6. Likewise in eschewing evill , the evill to which he was most prone , David s showd his uprightness . Keep thy servant from presumptuouus sins , then shall I be perfect , Psal. 19. 13. Perfectness in this sense is opposed to that which is imperfect in integral parts , maimed , divided , double , disagreeing and at odds with it self , &c. Thus an t entire and whole heart , is a perfect heart : opposed to a divided , u double heart , an heart and an heart ; An heart for God , and an heart for the world and sin . Thus the x love which Christ cals for in his Disciples , must be both to friends and foes , and that 's integrally perfect , like Gods : Opposite to the Pharisees love , which was to friends only , not to enemies , and therefore imperfect . Thus integrity and perfectness is y opposed to perverseness . Solomon , in this regard is said z not to be so perfect with the Lord as David , because in his old age his heart was turned after other gods : and divers Kings , as a Amaziah , Uzziah , Iotham , are said to do that which was right in the sight of the LORD , but not with a perfect heart . They failed in their integrity , they had not a like respect unto all Gods commands and wayes ; they halted with God , they followed him not fully ; this was their imperfection . Comparatively Perfect . This is a further degree of Perfection : when a believer is so grown up in Graco , that he is Perfect , not simply and absolutely , but comparatively to what he once was , and to what others are which are beneath him . Yet not every growth , but a growth to full age , to some ripeness and maturity in Grace , makes a man comparatively b Perfect , viz. in comparison of Babes , as the Apostles shows . As a man grown up to full age and stature , is a perfect man in comparison of an infant or youth : he hath as it were obtained a New form , so much he differs from himself . Now this Comparative Perfection shews its self three wayes . viz. In the Eminent 1. Measure , 2. Exercise , and 3. Evidence of Grace . 1. In the Eminent measure or degree of Grace . Thus they that are so grown in knowledge , as that they can digest strong meat , more deep , difficult and perfect Doctrines , are called Perfect ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c But strong meat is of perfect ones : whereas those that can only digest milk , that is , the first principles of the Doctrine of Christ , are stiled babes . Thus , d The Law made nothing perfect : but the bringing in of a better hope did . Why ? Because the state of the Church under the Law was a state e of Non-age and Minority , and the Law was then as her first and imperfect rudiments : but now the state of the Church is in maturity , and full age under the Gospel or New Testament , whereby she is comparatively perfected . In this sense the Apostle saith ; f We speak wisdom among them that are perfect ; And , g Let us therefore , as many as be perfect , be thus minded ; that is , comparatively perfect in regard of the measure of knowledge and Faith. Thus a well-grown love is stiled , h Perfect love which casteth out fear . 2. In the Eminent exercise of Grace . When a man by long habitual use and practice ; hath attained to a dexterity , facility , and constancy in well-doing : such a man is counted Perfect ; And such gracious exercises or Practices , Perfect . Thus they are called Perfect , in regard of understanding , i who by reason of use have their senses exercised to discern both good and evill . Thus Iames saith , k If any man offend not in word , the same is a perfect man , and able also to bridle the whole body , that is , he that hath learned the right Government of the tongue , which is so necessary , and yet so difficult a work , he is a perfect man , that is , he is comparatively perfect in Christian practice and exercise , and able to govern his whole body , beyond many . Thus he exhorts ; l Let patience have her perfect work , that ye may be perfect and entire , wanting nothing ; that is , let patience have its full exercise in and upon you to the end , let it still persevere constant and invincible under all tryals and sufferings : the constant continuing patience is the perfect patience ; and they that therein hold out shall be perfect and entire Christians indeed . Thus Christ himself is said , to be m made perfect through sufferings . — And ; n Though he were a son , yet learned he obedience by the things which he suffered : and being made perfect , &c. that is , by his habitual exercise under sufferings , he experimentally learned the practice and exercise of obedience , and experimentally perfected himself therein . 3. In the Eminent Evidence and demonstration of Grace , it is said to be Perfected . Thus Iames saith touching Abraham ; o Faith wrought with his works , and by works was faith made perfect ; that is , by them as by fruits and effects faith was evidenced and demonstrated to be perfect and sincere . So Christ told Paul ; p My strength is made perfect in weakness . How ? Christs strength is not perfected in weakness as in the Subject , nor as by 〈◊〉 cause or effect : but evidentially , when it shows and declares it self most clearly and opportunely in our deepest plunges and extremities . Though Christs power in it self be not increased nor diminished , yet in our weakness it is perfected comparatively more then in our strength , that is , more fully manifested and demonstrated . Superlatively Perfect . This is the Highest degree of Perfection , when a Believer becomes so perfect , that all that was in part and imperfect is done away . q We know in part , and prophesie in part : but when that which is perfect is come , then that which is in part shall be done away . This Perfection is full and absolute , but not attainable in this world by the Saints , till they come to Heaven . And it is twofold ; 1. Incompleat , when only one part of them , viz. Their Souls are Perfected in glory at their Death , their bodies mean while sleeping in the dust . The Apostle mentions r The Spirits of just men made perfect . Their bodies not being perfected with their spirits , their Perfection was incompleat . 2. Compleat , when s both the Souls and Bodies of all the Saints together shall after the Resurrection at the last day be perfected in glory , and have full vision and fruition of God in Jesus Christ to all eternity . Then there shall be nothing Defective , nothing redundant or superfluous ; nothing too little , nothing too much ; No presence of any kind or degree of evill ; No absence of any kind or degree of Good ; but God himself shall be immediately All in All. These are the chief Sorts and Degrees of Perfection incident to Christs Members . Now , God requiring Abraham and his Seed to be Perfect , which of these intends he ? Especally the first : but Secondarily and Consequently the two last also . Without the First , viz. Positive integral Perfection , both of Constitution and Conversation , a man cannot be nor approve himself a true child of God. This therefore is absolutely necessary to truth of Sanctity , and to attainment of eternal Happiness . The second Comparative Perfection is necessary to the Saints wel-being in their Spiritual state here . And both Abraham and all his Seed were to t contend after it . Both these Perfections are but Imperfect when most perfect . Therefore Abraham and his Seed should earnestly long and breath after , and prepare themselves for the third and most absolute Perfection in Glory , far surpassing all that is attainable in this present world . Thus of the thing intended in the words , Be Perfect . 3. Some parallel Synonymous expressions are used in Scriptures , Equivalent for Substance to this Perfection , which may expound and set forth the Nature of it yet more fully and plainly to us . Especially these , 1. Truth . 2. Uprightness . 3. Purity . 4. Simplicity . 5. Sincerity . ( 1 ) Truth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioshuah exhorts Israel , u Serve the LORD in Perfection and Truth . David repenting , said , x Behold , thou desirest Truth in the inwards . And Hezekiah in his prayer said ; y Remember now , O LORD , I beseech thee , how I have walked before thee in Truth , with a perfect heart , &c. And the Apostle saith of Gods Image in his Saints , that it is z in righteousness and holiness of truth : that is , true Holiness . So that true holiness , is perfect Holiness : A true heart towards God , is a perfect heart , when there 's Truth in the inwards . True Service of God , is perfect Service : True walking is perfect walking : This is opposed to that which is false , feigned , counterfeit , deceitful , &c. such things are not perfect . Truth in the creature , in the General notion of it , is the Commensurateness and Conformity of any thing to its Rule and Measure . That which is correspondent and answerable to its Rule , is True. As , 1. Things are true , Creatures are true , and not counterfeit , when they are Conform and agreeable to their Rule , viz. that idea , or divine conception which God had in his mind eternally , and according to which they were created . As , that 's true water , which hath such a Nature in it , as God intended should be in water , &c. 2. The understanding is True and not erroneous , when its agreeable to its Rule , viz : The Object uuderstood , and the true discovery thereof , when it apprehends or judges of things , that they are such , as indeed they are in themselves , and truly revealed to be , and not as they seem to be : whether they be Naturals , or Supernaturals . When we apprehend , think , &c. of God , Christ , Religion , Articles of Faith , Duties of Religion , &c. as they are , and as Scriptures reveal them . 3. The Heart , will and affections are true , and not deceitful , when they have congruity and agreement to their Rule , viz. The understanding well guided by the Word and will of God. When we will or nill , love or hate , desire or detest , &c. that which our understandings and Consciences tell us God would have us will or nill , love or hate , &c. and in such sort and order as he requires . 4. Our words and professions are true , when they are congruous and agreeable to their Rule , viz. our mind and heart . When we thinking of things as they are , do speak of them as we think : then we a speak the truth from our heart . Also when we are in heart , what we profess in tongue : Christians in heart , Believers in heart , Saints in heart , &c. such within as we seem to be without . 5. In like sort , our works are true , when they agree with their Rule and principle , viz. Our well regulated minds and hearts within , guided by the Word . When we walk up to our light , act according to our Convictions , &c. then we b walk before the Lord in Truth . Otherwise we imprison and suppress the Truth , we c withhold the Truth in unrighteousness . Thus in matters of Religion , then our words , Profession and works agree with our hearts , minds , Consciences and wills , which are their Rule ; when our Hearts , viz. Minds , Consciences , wills and affections agree with one another , and with the mind and will of God revealed in his Word , which is their Rule : then there 's Truth in us ; d Truth in the inwards , and truth also in the outwards . ( 2 ) Uprightness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosher ; this is often joyned to integrity or perfectness . As , God said to Solomon ; e If thou wilt walk before me , as David thy father walked , in integrity of heart and in uprightness , to do according to all that I have commanded thee , &c. David praid ; f Let integrity and uprightness preserve me , &c. Thus also they are coupled together , in the Concret ; g Mark the perfect man , and behold the upright . Iob was h perfect and upright , and one that feared God , and eschewed evill . The word properly signifies , ( as i Mercerus hath noted , ) That man which is straight , plain , even , equal , declining to neither part : having a straight and equal judgement , a straight way and course , An un-byased man , that holds straight forward , turning neither to the right hand nor to the left , is not moved with threats or punishments , flatteries , Promises or rewards , to go out of his way ; ●…e seeks not his own ends and advantages , but Gods glory and his brothers good , this is an upright man , a straight man. The word is very emphatical . This uprightness , or straightness seems to imply , 1. A straightness of inward Principles . viz. A straight mind and judgement touching the things of God , without k many crooked inventions and devices . A straight will to God without crooked warping resolutions and inclinations : when a mans principles are even , and un-byased : equally and truly touched with the Load-stone of Grace . 2. A straightness of ends and aims . When a man intends directly Gods glory , his own Salvation , his brothers edification , &c. without collateral by-respects , squinting awry this way or that way . Herein Iehu failed while he did Gods work , he aimed not directly at Gods glory , but squinted aside at the establishment of his own throne especially ; therefore he was not straight and upright with God. 3. A straightness of way to those ends and aims , viz. Gods way which himself hath prescribed : The way of Holiness , Faith , Obedience , Self-Denyal , Repentance , &c. this is Gods plain straight way , called l the beaten-paths of righteousness ; m His High-way , wherein strangers , though fools , shall not err . This the way of the upright . Opposite to whom are they n who turn aside to their own crooked wayes . Thus Israel o turned-aside , or warped , like a deceitful bow , from Gods way unto Idolatrous practices . 4. A straightness of Rule to guide them in Gods straight way . A crooked , leaden , Lesbian Rule , a bended deceitful Rule will never bring a man on in Gods straight way : as the crooked Rule of carnal Reason , Policy , garb of the times , stream of the multitude , &c. As a false Compass makes the mariner err in sayling : a false guide makes a man err and wander in travelling . Now p the Law and Word of God is the Rule of the upright : a just and straight Rule . q As many as walk by this Rule , they are the upright Israel of God. Thus he is an upright or straight man , who doth not halt with God , &c. hath a straight principle within , A straight end to which this principle tends , a straight way leading him to this end , and a straight Rule guiding him in this way . All these must go together . ( 3 ) Purity or Pureness . The Greek hath here two words for Pureness or A Pure man , viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies chaste , or undefiled with women ; and thence is used more generally for all spiritual purity . r By pureness , by knowledge , &c. s — Be not partaker of other mens sins , keep thy self pure . t — Every one that hath this hope in himself , puryfieth himself as he is pure . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies such a purity as comes by cleansing , purging , purifying , &c. u Blessed are the pure in heart . x — And ye are clean ( or , pure ) but not all . y — The end of the Commandement is love out of a pure heart . z — Holding the mystery of the Faith in a pure Conscience . a — I thank God whom I serve from my fore-fathers with pure Conscience . A man that 's perfect and upright , he is also a Pure man : A man of a pure heart . Not only his hands , his actions , his profession , &c. are pure ; but his heart and Conscience are pure also . This Purity in the upright implyes three things , viz. 1. That he is purged , cleansed and purified from Sin. How ? By the b blood of Christ , meritoriously : By the c Spirit , and Graces of the Spirit of Christ efficaciously . By the d Word of Christ , instrumentally . Till a man be cleansed thus from the spot , impurity and defilement of Sin , he cannot in Gods account be pure , but remains sin-defiled . 2. That being thus cleansed from Sin and filthiness , he hath such a principle of purity inherent and remaining in him , as will not mixe with sin , will not incorporate with sin . The Spirit and the flesh will not mingle together , but e are contrary one to another . Sin and filthiness is not woven into the texture , frame and constitution of a pure heart . Sin may be there : but the heart doth not allow it , is not mingled with it , because its heterogeneal to the purified heart . Thus a pure heart is full of it self , without mixture with sin . As we call that pure gold , pure honey , pure water , pure ayr , &c. which is full of it self without embasing mixture . Contrariwise an impure heart is like Ezekiels f boyling pot , whose scum boyles into it , is concorporated and mingled with the liquor into one Body and Consistence . 3. That is still segregating , purging out , and cleansing away all the impure reliques of sin , from the heart and Soul. g Every one that hath this hope in himself , purifieth himself even as he is pure . h — Having therefore these promises , let us cleanse our selves from all filthiness of flesh and spirit , &c. Pure mettle separates from the dross , pure hony works out the waxe and Scum , &c. so a pure heart is still working out more and more the dregs , dross and filth of sin , though it be still apt to bubble up and rise there . ( 4 ) Simplicity , or Singleness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This word properly signifies , A plainness , ingenuity , candor , Singleness in a man , without doubting and deceit . A plain-hearted man without guile , an One-hearted man , not involved , not inwrapped with deceit , &c. Hence i Eustath . derives it from ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) which particle sometimes denotes Oneness : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sum , I am . As noting the Oneness , and singleness of such a man. Hereunto some allude also in the Latin word , Simplex , simplicis , quasi sine plicis , as it were , without pleits or folds , As if it were a Metaphor from garments unfolded and plain , without welt or guard , as we say . Of this Singleness the Scripture often speaks . k Our rejoycing is this , the testimony of our Conscience , that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in simplicity and godly sincerity , not with fleshly wisdome , but by the grace of God , we have had our conversation in the world . Here Simplicity is opposed to carnal wisdome and policy — l Servants , be obedient to your Masters — in singleness of heart , as unto Christ. — m not with Eye-service , as men-pleasers , but in singleness of heart , fearing God. Here singleness of heart is opposed to Eye-service and men-pleasing . Those are single-hearted servants , that in their serv●…ce to their earthly Masters , eye Christ and God , and are obedient as unto them from the heart , without dissimulation . n If therefore thine eye be single ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) thy whole body shall be full of light : but if thine eye be evil , thy whole body shall be full of darkness . Here a single-eye is opposed to an evil eye . Now this Simplicity or Singleness of heart , &c. implyes divers things : viz. 1. Oneness , Unity , or Sameness of the Heart , without Division or Distraction , in reference to its Object . A Single heart hath a single Object , viz. God alone , Christ alone ; his will , &c. is fixed and resolved thereupon . As Ioshuah , o As for me and my house , we will serve the LORD : we are resolved upon it , to have no other God. As David ; p Whom have I in heaven but thee ? And in earth there is none that I can desire with thee . And elsewhere , q — Many say , Who will shew us good ? but LORD lift thou up the light of thy Countenance upon us . The world is divided about its chief object , knows not where to pitch : but David and Gods people had fixed their hearts singly upon God alone . A man that 's double-hearted , is divided and distracted betwixt divers objects , betwixt God and Mammon , betwixt Christ and the world , betwixt godliness and sin ; as a traveller meeting with two ways , and knows not which to take . A double-hearted Servant is divided betwixt his Master and Himself ; he would please his Master , and therefore gives him eye-service ; he would please himself and his own idleness or unfaithfulness , and therefore gives him no more but eye-service . This is the first thing . 2. Plain-heartedness ; without subtilty , carnal policy , fraud , deceit , &c. Thus Paul r had his Conversation in the world , in simplicity and godly sincerity , not with fleshly wisdome . He did not walk cunningly and craftily , according to Rules of Carnal policy : but singly , plainly , honestly , according to Rules of Christianity . That man that makes his religion subservient to carnal policy , he is not perfect and sincere in Religion . ( 5 ) Sincerity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This word is frequently used . As , s In simplicity and godly sincerity , — We have had our Conversation in the world . t — Let us keep the Feast , not with old leven , neither with the leven of malice and wickedness : but with the unleavened bread of sincerity and Truth . u — We are not as many who corrupt the Word of God : but as of Sincerity , but as of God , in the sight of God speak we in Christ. x — That ye may be sincere , and without offence till the day of Christ. y — In both which I stir up your sincere mind , &c. This is an excellent and emphatical word ; It properly notes such things as will abide tryal by the clearest light and brightest beams of the Sun. It s derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the brightness and splendor of the Sun , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to discern , distinguish or judge . Some take it to be A Metaphor from the Eagles custom , which use , ( as Pliny and Aristotle report ) to bring their young out of the nest before they be full fledged , holding them forth against the bright beams of the Sun. Such as can with open eye endure to look full upon the Sun , they bring up as their own : Such as twinkle at the light , they cast off as a degenerate brood . Others take it to be a Metaphor From trying of cloth or other wares , whether they be sound , unmixed and genuine , by the clear light and brightness of the Sun. The English word Sincere , is from the Latine Syncerum , or Sincerum : Of which some give the Etymon thus , Sincerum , as it were Sine-cera , without wax ; An allusion to pure honey perfectly segregated and clarified from the wax and dross ; Others thus , Syncerum , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the wax , both honey and wax , the whole and entire profit of the Bee ; in reference to an entire and perfect performance of a bargain or Contract for that commodity . So that according to the genuine sense and Scripture use of the word Sincerity or Sincere , it imports these things in an upright man , viz. 1. That he is not leavened with corruption . The z old leaven , and the leaven of malice and wickedness , are not incorporated and mixed with his spirit : Some reliques thereof are there , but he is daily purging out the old leaven , that he may keep the true Paschal Feast of Christ under the Gospel with the unleavened bread of Sincerity . That which is sincere admits not of embasing mixture . Sincere honey is not mixed with wax , &c. 2. That his heart and way are in truth such as they seem to be , and are not sophisticated and varnished over with Politick guilful subtile specious pre●…ences . a In his spirit there is no guile . A Sincere man walks not according to the Dictates of carnal wisdom . Hence , b Sincerity and Truth are linked together , as inseparable companions . And , c Godly Sincerity , is opposed to carnal wisdom . 3. That , He is one that can abide the strictest tryal . He can endure tryal by the brightest Sun-beams ; yea he , in point of the truth and sincerity of his heart , can appeal to God that searcheth the reins and hearts , that knows him better then himself , because he still sets himsel●… as before the Lord , and in his sight . d But as of sincerity , but as of God , in the sight of God , speak we in Christ. A sincere Minister preaches incorruptly as in the sight of God ; A sincere Christian hears , prayes , communicates , gives alms , and endeavours to do all as in the sight of God. He still approves himself to his all-seeing eye . Peter said , e Lord , thou knowest all things , thou knowst that I love thee . As if he had said , Herein I appeal to thy self . David said ; f Search me , O God , and know mine heart : try me , and know my thoughts : And see if there be any wicked way in me , and lead me in the way everlasting . As if he had said , Lord , I am not conscious to my self that I deal falsely with thee , or allow my self in any ●…in : but herein I submit my self to thy strictest search and scrutiny , that no evill may be in me , but that I may be led by thee in the way everlasting . But hypocrites cannot endure Gods tryal : they make it their design to set themselves and wayes in mans sight , not in Gods. They are bleer-ey'd : cannot abide this Sun-beams . Their copper-religion will not abide his touch-stone : Their hypocritical paint will not endure his Fullers sope . They are not sincere . Thus of the Synonymous expressions in Scripture , for substance explaining this Covenant-Perfection required . We see now what 's meant by Perfection , and by Being Perfect . 2 , Why Abraham and his Seed are obliged by Gods Covenant thus to be Perfect , comes next to be Considered . And this is upon divers weighty grounds and Reasons . viz. Because , 1. God will not be their Covenant-God , that are not Perfect and upright . 2. Without Covenant-integrity none can be Gods Covenant-people . 3. All acceptable walking before God , according to his Covenant , inseparably and necessarily depends upon Covenant-Integrity . 4. Without Covenant-integrity no saving Covenant-benefits can be accomplished upon any , either in this or in the world to come . 1. Because , God will not be their Covenant-God , who are not Perfect and upright with him . For , 1. God is g Perfect and entire : and all his Covenant-people must resemble him in perfection and integrity . If they be not like him herein , how shall they approach so neer unto him ? 2. Again , when the Lord becomes our God in Covenant , he becomes h our God entirely , not by halfs ; All he is , All he hath , All he can do for us , becomes ours : So when we become his Covenant-people , All we are , all we have , all we can do , all we can endure , must be for God. Herein we must reciprocally answer God. If we become not wholly his people ; but are partly for sin , partly for the world , &c. we indeed become not Gods at all : and God will not be ours at all . 3. Furthermore , Gods Covenant with us , i knits , as it were , a Marriage-knot betwixt God and us ; yea it is the very Marriage-knot . If therefore we be not sincere and entire in our love and affection to God ; if our hearts are set more , or equally , upon other objects ; if we have other lovers , other Rivals with God ; then our hearts are whorish and adulterous : And God cannot endure to be an Husband to such adulteress-Souls ; he is a jealous God , he will have the whole heart or none , the chast virgin-love or none . 4. Finally , The Lords eyes are infinitely k pure and peircing , l He searcheth the reins and hearts , though never so deep and deceitful ; he discovers all doubling , dissembling and hypocrisie therein to the uttermost . And he cannot endure to be a Covenant-God to such as are hypocrites in heart . m They are abominable to him . He looks upon them as workers of iniquity : he will never own them , but say ; n Depa●…t from me ye workers of iniquity , I know you not . 2. Because , Without Covenant-Integrity none can be Gods Covenant-people . As without integrity he will not be a God to any : no more can any be his Covenant-people . It s altogether impossible . For , 1. Truth and integrity is an inseparable qualification of the Image of God new-created in us . It stands in o Righteousness and true Holiness , or Holiness of Truth . A false holiness , a false righteousness , counterfeit graces , will not , cannot make up the new-man ; and without this none can have saving interest in the Covenant . 2. Integrity and sincerity is the peculiar distinctive character betwixt the truly godly , and hypocrites . An hypocrite can notably counterfeit all imitable Perfections and Practices of Gods people : but in none of them is he sincere , he is not real but formal in them all . This is the eminent difference . Now an hypocrite cannot be one of Gods Covenant-people in reality , but only in formality . 3. Because , All acceptable Walking before God according to his Covenant doth necessarily and inseparably depend upon Covenant-integrity . Without this integrity its impossible for any to walk before God acceptably as his Covenant requires . To walk before God , is to walk still as in his sight , to set our selves still as in his presence and before his all-seeing eye : Now its only p sincerity that enables any so to do . To walk before God , implyes increase and growth , both in the inward Ability for walking , and in the outward exercise of walking with God , as hath been showd : but without integrity and truth of grace , there can be no growth in grace . He that 's not First Perfect and entire in Parts ; can never be perfect in Degrees . Growth adds not new parts , but only extends or intends the old . He that wants a limb or joynt , or any integral part when he is born , he can never grow it out all his life . Now that all acceptable walking before God , necessarily depends upon this Covenant-integrity , may fully appear upon these four Considerations , viz. That , 1. Most excellent works and services without Integrity are rejected . 2. Most weak and mean Performances with Integrity are accepted . 3. Where Integrity is , all failings and infirmities are graciously passed by and covered . 4. God not only covers , but in due time cures the infirmities and imperfections of the upright . ( 1 ) Most excellent works and services without integrity are rejected . God cares not for the most glorious acts of obedience , zeal , or Religion , if they be not crowned with integrity . Iehu was q commanded by God to root out all Ahabs idolatrous family , that so God might avenge the blood of all his Prophets and Servants upon Ahab's house , and extirpate the Baalitish idolatry out of Israel : Iehu accordingly r destroys all Ahabs family , and kils all the Priests of Baal , and utterly destroyed Baal out of Israel with great zeal : for which God s rewarded him with the continuance of the kingdom to his children to the fourth Generation . But because Iehu was not upright in all this eminent action , t he took not heed to walk in the Law of the LORD God of Israel with all his heart ; u he failed in the true end and manner thereof ; In the end , for he rooted not idolatry out , but changed it ; he destoy'd Baals idolatry , but continued still in Ieroboam's idolatry : In the manner , he in rooting out Ahabs house carryed himself not so much obedientially towards God , as cruelly and self-seekingly towards the establishing of his own throne ; Herein he was false-hearted , and therefore God counted him no better then a Murderer in that regard , and threatned to x avenge the blood of Jezreel , ( that is , the blood of Ahabs family shed in Iezreel ) upon the house of Jehu ; which after Iehu's fourth Generation was accordingly executed ; the Promise being once fulfilled , the threatning next took place upon his House . He did what God required , but not uprightly : therefore God rejected it , threatned it , punished it . y Lo how all his Graces are buried in the Grave of an unsound Heart . King Amaziah z did that which was right in the sight of the LORD , but not with a perfect heart . He did that for Substance and matter which was right , but not with an upright heart : this spoyled all he did . The Scribes and Pharisees a most zealous and religious generation in their way , a They prayd much , fasted often , gave much alms , Paid tithe of all that they possessed , abstained from gross notorious offences , &c. yet Christ abhors all their deeds , because done in Hypocrisie . All but magnified dung and gilded rottenness . ( 2 ) Most weak and mean Performances , with integrity are accepted . The Lord b desires truth in the inwards ; And , c Such as are upright in their way , are his delight : Hereupon their weakest , if upright , performances are in Christ accepted of him . Phineah's his upright act of executing judgement upon Zimri and Cozbi , d how did God accept it , and count it a righteous act , though according to the strictness of the Law it belonged not to him ( being a Priest , and not a Magistrate ) to do it ! The Publicans e prayer , though very short and imperfect , God be merciful to me a Sinner , because presented uprightly , Christ accepts and prefers it before the Pharisees more large prayer , which was uttered vain-gloriously and hypocritically . The f widows two mites cast into the Treasury , Christ accepts highly and prefers beyond all the far greater gifts of the rich : This poor widow hath cast in more then they all . Her hearts integrity raised the value of her mites : Though her mites weighed little , yet her heart weighed much . The honest and good heart that brings forth fruit with patience , with much difficulty and strugling , is accepted g as the best ground , the best kind of hearer . The h least liberality , when from a willing mind and true heart , is by God accepted , according to that a man hath . Yea i A cup of cold water only , given to drink to one of Christs little ones , in the name of a disciple , shall in no wise lose its rewards : and what 's less and cheaper then a meer cup of cold water ? ( 3 ) Where Integrity is , all failings and infirmities are graciously passed by and covered . Though Gods upright servants have many frailties and weaknesses , and he knows them all , yet he is pleased not to observe them , not to impute them to them , not to upbraid them therewith , &c. but to pass them by , as if there were no such frailties in them : because their hearts are in the main sincere and upright before him . As a loving husband passeth by of course the infirmities of his wife , whom he knows to be upright in her love to him . Or , as a tender father covers the invincible frailties of his children , whom he discerns to be upright in their duty towards him . The very frailties of Gods people are their burdens and afflictions , they fault themselves for them , and are much offended at them : and God layes them not unto their charge . 1. Iob in his deep afflictions discovered many infirmities ; k He cursed the day of his birth , He l impatiently wished for Death , He discontentedly m expostulated with God , and uttered many passionate and distempered expressions : yet because he n was perfect and upright , The Lord passed by all his frailties ; made no mention of them ; yea commended Iob beyond his three friends , o saying twice , Ye have not spoken of me the thing that is right as my servant Job hath ; p Sends them to Iob to pray for them , promising to accept him , and at last turned Iobs captivity , and doubled his prosperity . 2. David had many failings ; He q fained himself mad ; before Achish King of Gath ; He r cut off the skirt of King Sauls Garment in the Cave , for which his heart afterwards presently smote him , for offering though but so small an injury to the Lords anointed ; He rashly s vowed and resolved to destroy Nabal and his family for their churlish unkindness to him and his servants , though he afterwards blessed God that Abigail prevented him ; He t distrustfully said in his heart , I shall now perish one day by the hand of Saul , though God had already given him many deliverances from Saul and other enemies ; He u made a false Narrative of his invasions to Achish King of Gath ; He x resolved unwarrantably to go with his men to battel with King Achish and the Philistines against Israel , ( in which battel Saul and Ionathan were slain , and Israel was worsted , ) but Gods special Providence sent him back from such an horrid exploit ; He y took to himself divers wives and Concubines at once , living in Polygamy , though from the beginning it was not so ; He z ●…as indulgent to Absalom , though he had cruelly murdered his brother Amnon : And when Absalom was slain in his actual rebellion against David , yet he a excessively lamented the Death of Absalom ; He b carnally trusted and gloryed in the arm of flesh when he commanded Ioab to number the people , for which the plague of pestilence brake in upon them from the Lord , and slew 70000 men ▪ He was c sinfully indulgent to his son Adonijah , having not displeased him at any time , saying , why hast thou done so ? These , with some other failings of David are recorded in Scripture , yet because David was upright-hearted towards God , how are all these passed by and covered ! d David did that which was right in the eyes of the LORD , and turned not aside from any thing that he commanded him all the days of his life , save only in the matter of Uriah the Hittite . These things ( saith e one ) were his sins , yet his sincerity was a veil unto them . Because Sincerity was not shaken in his other sins , as in his murther and adultery : God that took some special notice of this last , would take none at all of the other . Peter Martyr observes here , f That God excepts only the matter of Uriah the Hittite , not that in other things he sinned not , but that this was more enormous and grievous then the rest . Being not one , but a manifold sin . Adultery , Murder , betraying of the Army , and in some sort translating of the victory to the Ammonites , &c. met together . In greatness this obscured his other sins , therefore this only is mentioned . 3. King Asa was a godly man , yet had divers failings ; He g took not away the High-places out of Israel , ( Israel is here put for Iudah , as some are of opinion . ) He h foolishly made a league with Benhadad King of Syria , relying on him rather then on the Lord his God ; He being i reproved for this by Hanani the Seer , was in a rage with him , and put him in a Prison-house because of this thing ; He k oppressed some of the people at the same time ; And being exceedingly diseased in his feet , he sought not to the LORD , but to the Physitians : These were Asa's infirmities , yet his integrity of heart covered them all , God accepted his person notwithstanding with this commendation ; l Nevertheless the heart of Asa was perfect all his dayes . Whereupon m one saith appositely ; Lo how all other his infirmities are covered with the mantle of Sincerity . — Great vertues , not sweetned with sincerity , are no Ornament unto us : And great infirmities , not 〈◊〉 with hypocrisie , are no great deformities . Those God acknowledges not : These God imputes not . ( 4 ) Finally , The Lord doth not only cover , but in due time cure , the infirmities and imperfections of the upright . He daily strengthens their integrity and other Graces , but weakens their frailties and corruptions . Nathaniel had but a very small knowledge of Christ , yet n being an Israelite indeed , in whom was no guil , Jesus revealed himself not only corporally but spiritually to him , promising him that he should see greater things then yet he had seen . The Ethiopian Eunuch o reading in his integrity the Holy Scriptures , yet not understanding what he read , had Philip the Evangelist sent to him to instruct him , and preach Jesus to him : whereupon he believed , confessed Christ , was baptized , and went on his way rejoycing . Cornelius the Centurion p being a devout man , fearing God , giving much alms , and praying to God alway , with an upright heart , though he had but small knowledge of Jesus Christ and his ways ; was assured by an Angel from Heaven , that his Prayers and Alms were come up for a memorial before God ; And the Apostle Peter was sent to him to instruct him in the way of Salvation , and preach Christ unto him and his Family , whereupon the Holy-ghost fell upon them , and they were baptized . David q having sincere respect to all Gods Commandments , and keeping them uprightly ; was in process of time advanced from the smallest beginnings of Knowledge and Grace , to such perfection therein , that he was r wiser then his enemies , had more understanding then all his teachers , yea understood more then the Ancients in the wayes of God. Nicodemus was an upright disciple of Christ. , but at first s extream weak and ignorant in the mysteries of Christ and salvation , he came to Iesus timorously and secretly by night at first , understood not the Doctrine of Regeneration at all : yet t at last was so strengthned and emboldned in his faith , that when Christ was crucified he boldly joyned with Ioseph of Arimathea in taking down the body of Jesus , and burying it honourably . Paul promiseth to them u that are wise unto that which is good , and simple concerning evill : That the God of peace shall bruise Satan under their feet shortly . They shall in due time have victory over Satan . Our Saviour in the parable x promiseth to the upright use of smallest Talents , great advantage and reward : why ? Because thou hast been faithful in a very little , have thou authority over ten Cities . The Lord y will shew himself upright , to them that are upright . Though the upright be in discomforts , weaknesses , fears , dangers , and happily know not what to do : yet to such z The LORD God is a Sun and a Shield , ( A Sun , to refresh and revive them ; A sheild , to protect and defend them : ) The LORD will give grace and glory : No good thing will he withhold from them that walk uprightly . Thus where uprightness is , by degrees the Lord cures their infirmities , and removes their imperfections : Their little stock of grace and spiritual strength is improved to great advantage , like the Sareptane widows handful of meal in the barrel , and oyl in the cruse . Such singular delight hath the Lord in the integrity of the upright . 4. Because , Without Covenant-integrity , No saving Covenant-benefits can be accomplished upon any , either in this or in the world to come . Some outward benefits and advantages of the Covenant may be conferred even upon hypocrites : as , Incorporation into the visible Body of the Church , Participation of Ordinances , and the visible fellowship of Saints , &c. Is●…mael , Iehu , Pharisees , the three bad grounds , &c. were so far priviledged . But without integrity no inward saving Covenant-benefits can be enjoyed : No true Grace , no saving Communion with God , no eternal glory . Without integrity . Faith is no Faith , but a fancy ; Love is no love , but carnality of affection ; Grace is no grace , but a shadow ; Christianity is no Christianity , but hypocrisie . Without truth and sincerity all seeming Graces are but meer vanities ; all seeming duties are but dissimulations and deceits . Integrity is so intrinsecal and essential to Christianity , that without it there is no possibility of being a true Christian. a The image of God , which makes a man a Christian , principally consists in true Holiness . And b without true Holiness now , no man shall ever see the Lord in true celestial happiness in Heaven . As c all unclean things , So all Lyars shall be shut out of New Ierusalem : And hypocrites are real and practical Lyars in their whole course ; In shew they are Saints , in deed they are Devils . They therefore that would actually share in the saving benefits of the Covenant , must have and act the integrity of the Covenant . 3. Inferences hence resulting are chiefly these three , viz. 1. All such as are truly perfect and sincere before God , are qualified according to the Covenant of God , to be Covenanters with God. 2. No dissembling Hypocrites , devoid of this Covenant-integrity , can walk in Covenant-duty , or be in Covenant-state . 3. All such as would approve themselves the true Seed of Abraham , and Covenant-people of God , They must be foederally perfect before God , both in Heart and Way , in Constitution and Conversation . 1. All such as are truly perfect and sincere before God , are Qualified according to the Covenant of God , to be Covenanters with God. Such are Gods true Covenant-people indeed : Such he will own , and accept , and delight in as his . Such walk before him aright . Such shall enjoy all Gods Covenanted benefits , before mentioned , nothing shall be too dear for them ; The Lord himself will be their Shield , their Reward , their God , and consequently their All. For , he in order to his Covenant requires them to be perfect : and they accordingly are perfect and sincere . Oh what a Spring of Consolation may this be to all the upright ! But who are those that are Perfect and sincere before God ? And , How shall a man know whether he be thus foederally Perfect ? By these Characters and Notes of integrity , ( besides those already mentioned , ) viz. ( 1 ) By the inward frame and Constitution of the Heart . An upright man hath a sincere , upright , and perfect frame of Heart . His Principles and inward disposition are upright : he is right within . This is his fundamental integrity ; whence all other integrity flows . The d Israel of God are of a clean heart ; Heb. clean of Heart ; cleansed and purified , and purifying themselves from Sin and filthiness . Hezekiah styles it , e An Entire , or Perfect heart . David calls it , f Truth in the inwards : And prays ; Create in me a clean heart , O God , and renew a right Spirit ( or a constant Spirit ) within me . The g Blessed man , whom God justifieth and pardoneth , is one , in whose Spirit there is no guil . As Nathaniel h was an Israelite indeed , in whom was no guil . There may be sin and infirmity in them ; but there is no guil , no subtil , crafty , deceitful principles in them in the point of Religion . Our Saviour styles it , i An Honest and good heart . He that hath such an inward , upright frame of Soul , he is an upright man. This upright frame of Heart doth especially import these things to us , viz. 1. Truth of grace infused into the heart . The New man consists k in true Holiness ; not in fained , false , counterfeit Holiness . In the l power of Godliness , not in the form . When this power of godliness , this true holiness is instilled into the heart , there 's truth in the inwards , there 's a true and sincere heart in the inward frame of it . 2. Entireness and integrall perfectness of grace in the heart . Where true grace is wrought , there all the Parts , Principles , lineaments and habits of grace are in some measure drawn in the Soul. There 's a m new man there , which consists in knowledge , righteousness , and true holiness . And these comprehend all the integral parts of Grace , as Faith , Love , Patience , &c. It cannot be a New man , unless it have all the integral parts of a New man. The upright heart hath something of every grace , though none perfect . Yea , n the whole Soul in Every faculty and affection , is sanctified and renewed in part : the mind enlightened , the conscience purged from dead works , the will rectified , the affections spiritualized , &c. An hypocrite hath not this inward intireness of Sanctification : He hath some graces , not all ; and those but in some faculties , not in every one ; and therefore he hath none in truth . 3. Cleanness and o pureness of Heart . Where habits of true Holiness are infused , they purifie the heart from inherent filth of sin : so that though some sin be there , yet the heart doth not mingle and incorporate with it , it p regards it not , it q allows it not , but hates it , r resists it , and fights against it , that by degrees it may work it out more and more . 4. Singleness s of heart . When the heart is even , plain , open , cleer , ingenuous , &c. without doubling , dissembling , carnal craftiness , &c. When it is not divided about its object , but pitcheth upon its right object singly , aiming at it with a single eye , with a single carriage and tendency thereunto : and in a word , when it acts singly in all its inclinations and motions , from right grounds , and to right ends . ( 2 ) By Antipathy opposition and Contrariety to Sin. An upright man is an adversary to iniquity : He hates it , shuns it , sets himself against it , both in heart and practise , in himself and others . Iob is said to be t perfect and upright , one that feared God , and eschewed evil : his uprightness evidenced it self in eschewing Evil. David opposeth uprightness of heart to turning aside to crooked wayes ; u Do good , O LORD , to those that are good , to those that are upright in their hearts . As for such as turn aside unto their crooked ways , &c. The upright turn not aside to crooked ways , but turn from them . x He that walketh in his integrity , is opposed to him that is perverse in his lips : An upright man avoyds perverse and sinful speeches . Now an upright man manifests his enmity and opposition to sin divers ways . 1. He is offended at Sin , both in himself , and y in all ; yea , he hates it in those that stand in neerest natural relation to him . Upright Asa z could not endure Idolatry in his mother Maachah , but destroyed her idol , and removed her from being Queen , because of her idolatry . Upright Iob a was jealous of his Childrens sinning against God , therefore he often sanctified them , and offered burnt-offerings for them . 2. He declines and shuns all iniquity in the intent and purpose of his heart : yea , even such as he may more peculiarly style his own , by reason of temptation or inclination to them . David having said , b Blessed are the perfect in the way , — that seek him with the whole heart : he discovers these perfect ones by this note ; They also do no iniquity , or Surely they do no iniquity . And elsewhere he thus evidenceth his own uprightness ; c I was also upright before him , and I kept my self from mine iniquity . Even from my sin , that hath most pleased me , or hath been most profitable to me , or whereunto I have been most tempted , or most strongly enclined , by reason of my natural constitution , or outward condition , or wherewith I have formerly been most overtaken : yet I have approved my self herein upright before God , that I have kept my self from this my iniquity . Herein contrariwise Iehu failed ; d he could destroy Baal , but not the two Calves , though all were idols : Why ? because he feared it might indanger his Kingdome , to let Israel go to worship at Ierusalem ; perhaps then Israel might revolt to their ancient Crown of Iudah . Herein his heart was rotten . A sincere heart will set against sin , though profitable and advantagious ; yea , when vice is like to be the gainer , and vertue the loser . 3. He desires that his heart and spirit may be fitted to the uttermost , that no iniquity may lurk there , but all may be removed thence . e Search me , O God , ( said upright-hearted David ) and know my heart ; try me , and know my thoughts . And see if there be any wicked way in me , and lead me in the way everlasting . 4. He ( if at any time sin overtake him ) is exceedingly heart-smitten for his iniquity , and humbles himself deeply for his miscarriages . When sincere David f had numbred the people , his heart smot him for his pride and carnal confidence in the arm of flesh . When g he had grosly failed in the matter of Uriah , how bitterly did he lament his sins , and how earnestly did he beg for purity and uprightness ! When upright Hezekiah's heart h had been lifted up , &c. he for that pride and unthankfulness did humble himself afterwards before the Lord. And when true-hearted Peter i had thrice denyed his Lord Christ , whom he dearly and sincerely loved , he quickly upon sight of his error went out and wept bitterly . ( 3 ) By doing and pursuing of that which is truly Good. An upright man doth not only eschew evil , but pursue good ; not only fly vice , but follow vertue David k describes them that are perfect in the way , by both these : 1. They do no iniquity : there 's their eschewing of evil . 2. They walk in the Law of the LORD , They keep his Testimonies , They seek him with the whole heart , They walk in his ways : there 's their doing of good . Thus Hezekiah pleads his integrity before God ; l Remember now , O LORD , I beseech thee , how I have walked before thee in truth , and with a perfect heart , and have done that which is good in thy sight . His doing that which is good in Gods sight , is urged as an argument of his integrity . But because an Hypocrite may do that which is good for Matter and Substance , as did Iehu , Pharises , the three bad grounds , &c. It will be requisite more accurately to delineate the well-doing of the upright , and wherein the sincerity thereof discovers it self . Take it in these few particulars . First , An upright man in all his well-doing hath a Special and principall eye to his God : He doth all , as Of God , Before God , and For or to God : Of God , as the Author ; Before God , as the Witness ; and To God , as the Object and End of his actions and undertakings . 1. He doth all as of God , the Author and Commander of his actions . The author also and fountain of all abilities for such actions . He desires to look up to God commanding him what to do , and giving him Commission thereunto , that he may not act without warrant : and he looks up to God Enabling , for ability , strength , assistance , &c. in doing what is commanded . God is the Spring , and great wheel , and the first mover of all his actions . If God Command , if God Enable , he can do any thing : otherwise he can do nothing . Thus Paul cleers his integrity in preaching , that he spake nothing but what was from God , and from his Commission ; he did not sophisticate , blend , or mingle the Word with any vanities of his own , as crafty Merchants or Vinters corrupt wine with water , &c. m For we 〈◊〉 no●… as many which corrupt the Word of God : but as of sincerity ; but as of God , — speak ●… in Christ. So in other things , an upright 〈◊〉 loves to see his authority and warrant from God for his a●…tions : and when he sees God going before , he can cheerfully follow after : 2. He doth all his works as before God , in his sight , in his presence ; as an All-seeing witness and judge of his actions and intentions ; who searcheth the reins and heart . He sets himself still as in his presence , and approves himself to him above all . Thus , n Noah was an upright man , and he walked with God. His course was still in Gods presence , this was his integrity . So God said to Abraham , o Walk before me , and be perfect : As if he had said , set thy self and actions as still in my sight and presence , and then thou canst not chuse but be perfect therein . Thus Paul ; p But as of sincerity , but as of God , in the sight of God , speak we in Christ. An hypocrite hath enough if he can approve himself to the eye of man : A sincere heart chiefly approves his ways to the eye of God. 3. He doth all his works to God , as the chief Object and End of his Obedience and actions . In his duties he aims at the fulfilling of his Command and pleasing him especially thereby ; yea though they be works of righteousness that more immediately concern man , yet he looks beyond man , to God , to Christ , and doth duty chiefly with respect to him . Thus Paul requires servants to show their integrity in their service , by so serving their Masters , as if they were serving Christ ; q Servants , be obedient to them that are your Masters according to the flesh , with fear and trembling , in singleness of your heart , as unto Christ. r — Not with eye-service as men-pleasers , but in singleness of heart , fearing God : and whatsoever ye do , do it heartily , as to the Lord , and not unto men : — for ye serve the Lord Christ. And he chiefly aims at honouring and exalting God , not at his own praise and glory among men : knowing that if he can uprightly please the Lord , The Lord himself will honour him , and s of free grace reward him , more then all the men in the world can . Secondly , An upright man hath universal respect to Gods whole Word , and to all his Commandements , as the full and adequate Rule of his well-doing . Though he may fail and come short in many things , yet the bent , propensity and inclination of his Soul is to all . Herein David discovered his uprightness , saying ; t The LORD rewarded me according to my righteousness , according to the cleanness of my hands hath he recompensed me . For I have kept the wayes of the LORD , and have not wickedly departed from my God. For all his judgements were before me : and as for his statutes , I did not depart from them . I was also upright before him , and have kept my self from mine iniquity . And elsewhere , having described the blessedness and properties of the upright , he saith , u Then shall I not be ashamed , when I have respect to all thy commandements . Hypocrisie in picking and chusing , indenting , reserving , excepting , &c. makes ashamed : but integrity makes not ashamed . To this effect David prayes that Solomon his son might have a perfect heart in universality of Obedience ; x Give unto Solomon my son a perfect heart to keep thy commandements , thy testimonies , and thy statutes , and to do all these things . In this Calebs integrity was conspicuous , that he y followed the LORD fully . Heb. he fulfilled after the LORD . An upright man is an universal man , a thorough-paced man. His obedience is extended to the compass of all Gods Laws , in the purpose of his heart . Thirdly , An upright man is disposed to universal obedience and service of God , though it be to his greatest cost , charge or hazzard . Though he must part with much , and suffer much for God and Christ , yet he is ready to put all to the hazzard . David prayd z that Solomons heart might be perfect , in being willing to be at all the cost that was requisite for the Temple , the place of Gods publike worship . To part with so much wealth for that end , was a great tryal of his integrity . Our Saviour tels the young man , a if he will be perfect , he must sell all , give to the poor , take up his cross and follow him . This Command Christ gave him , to try his integrity : he , not obeying , detected his hypocrisie . Fourthly , An upright man presseth after gradual perfection more and more . As Paul b pressed towards the mark , for the prize of the high Calling , &c. and he adds ; Let us therefore , as many as be perfect , be thus minded . Intimating that such as are perfect , will contend after more and more perfection . Integrity is growing , and aspires after compleatness . Fifthly , A Perfect and upright man is Constant in well doing . 1. In all places , at home and abroad , in publike and private , in society and solitariness , because the presence and all-seeing eye of God is everywhere ; as Paul , c He had his conversation in simplicity and godly sincerity in the world , and among the Corinthians . As David , d I will behave my self wisely in a perfect way . O when wilt thou come unto me ? I will walk within my House with a perfect heart . 2. In all conditions , prosperous and adverse , &c. Iob e was not only upright in his flourishing condition , when he Received good from the Lord : but also in his fading Condition , when he received evill from the Lord. He conformed himself to both , he blessed God in both , persisted in his integrity in both . His wealth and health were gone : but his integrity still remained . Ioseph f was upright in Potiphers house , in Prison , and when he became the Ruler of Egypt . David upright in his private Capacity , upright in King Sauls house , and upright in his Kingdom . 3. At all times . g Afa's heart was perfect all his days . He had his actual failings : but his habitual integrity covered all . h David did that which was right in the eyes of the LORD , and turned not aside from any thing that he commanded him all the days of his life , save only in the matter of Uriah the Hittite . He had many infirmities , and some gross miscarriages , as hath been noted : yet because his heart in the main was sound and upright with God , all his other Errours are passed by in silence , except that deliberate and complicated Sin in the matter of Uriah , which above all other did dangerously shake his integrity . Job i persisted still in his integrity , in blessing and justifying God , not only before , but under his many severe afflictions : and at last k humbled himself for his distempered passions and expressions . Noah l was an upright man , and he walked with God. This was his habitual and constant course : such was his integrity . Thus an upright man is not for moods , fits , spurts , flashes , &c. but he is constant , fixed , habitual and immovable in well-doing . ( 4 ) By certain eminent Companions of integrity . An upright man hath indeed the Principles and Habits of all Graces in himself : but among them there are some more noted Associates of uprightness then others ; by which his integrity may be discovered . As , 1. Conscientiousness , 2. Faith , 3. Love , 4. Fear , 5. Willing-heartedness . Conscientiousness in heart and way . A Good Conscience is the Companion of a Pure heart . m Now the end of the commandement is Love , out of a Pure heart , and a Good Conscience , and Faith unfeigned . Paul avouching his integrity , said , n Men and brethren , I have lived in all good Conscience , before God , untill this day . The Conscientiousness of his life and Course is here described , By the sincerity of it , it was before God , as in his sight and presence ; By the universality or Entireness of it , In all good Conscience ; By the Permanency of it , untill this day . And what he means by this good Conscience , he afterwards explains ; o And herein do I exercise my self to have alwayes a Conscience void of offence towards God and towards men . So that , An inoffensive Conscience towards God and men alwayes , that 's a good Conscience indeed . When Conscience , guided by Gods Word and Spirit , hath nothing against a man , whereupon it may justly condemn him for corrupt dealing or falsehood of carriage towards God. and man , then it is without offence . Faith unfeigned . This also accompanies p a Pure Heart and good Conscience ; yea Faith unfeigned hath a peculiar prerogative in q purifying of the heart : and that , 1 Instrumentally , by applying Christs sin-cleansing and heart-washing blood ; 2 Formally , as being part of that infused purity of Sanctification , and indeed the r Leading grace , the Captain-grace to all the rest . Feigned Counterfeit Faith still leaves a man in his carnal and hypocritical state , as s Simon Magus . Love. This Grace t flows from A pure heart , good Conscience , and Faith unfeigned ; where these go before , Love inseparably comes after . A man cannot be purified in heart and truly believe in God and Jesus Christ , but u he must needs love God and Jesus Christ , his members , his ordinances , &c. This spiritual looking breeds liking and loving . x The upright love thee , saith the Church to Christ : And , The virgins love thee . Pure , chaste , undefiled Souls , that are not contaminated with adulterous affections to other objects , inconsistent with Christ , these sincerely love Christ. Their love is rooted in their uprightness . The fear of the Lord. This also accompanies uprightness . y He that walketh in his uprightness , feareth the LORD . Iob is described to be a man z perfect and upright , one that feared God , and eschewed evil . An upright heart towards God hath a reverential childlike awe of God imprinted in it , whereby it is exceedingly afraid to offend or displease him , and is obedientially inclined to please him in all things . This filial fear dwels upon the heart habitually , reigns and rules therein powerfully , fortifies it against all the strongest temptations wonderfully is an effectual antidote and preservative against evil , and continual incitement unto all good , both in publike and in secret . a The fear of the LORD is to hate evil . And , b by the fear of the LORD men depart from evil . And on the other hand , c Fear God , and keep his Commandments . The fear of God puts upon keeping his Commandments . Willing-heartedness towards God and his ways . The perfect heart with God , is a willing heart towards God. It acts not perforce , by constraint , grudgingly , murmuringly , &c. but spontaneously , freely , willingly , readily , cheerfully , &c. in the service of the Lord. Gods upright people , d are a willing people . David intimates this to Solomon ; e And thou Solomon my Son , know thou the God of thy Father , and serve him with a perfect heart , and with a willing mind . By these things we may try and discover the truth and integrity of our spirits and ways : which Qualifies us for God , as his people , according to his Covenant . 2. No dissembling Hypocrites , devoid of this Covenant-integrity , can walk in Covenant-duty before God , or be in Covenant-state with God. All Gods Covenant-people must be persons of integrity : therefore Gods Covenant rejects and abhors hypocrisie . Hypocrites have no saving part or lot therein . They may perhaps enjoy and glory in some externals of the Covenant : but can have no inward saving state therein , nor can acceptably walk with God according to it . For , God will not be their God , They cannot be his people , They can do nothing fully acceptable to him in Christ ; Nor can they enjoy any saving benefit of the Covenant in this or the world to come : as hath been shew'd at large . There are many sorts of Hypocrites , especially these three ; 1. Gross hypocrites , which so grosly and notoriously dissemble with God , that their Hypocrisie is plainly obvious to the eye of the world , to the apprehensive eye of others . As , Ahab , f who humbled himself in Sackcloth , yet persisted in his Baalish idolatry , and other wickedness . Iehu g who pretended zeal for the Lord of hosts , in destroying Ahab's idolatrous family : but continued still in Ieroboam's Idolatry with the two Calves . Herod h who heard John Baptist gladly , and did many things : but still lived incestuously with Herodias his brother Philip ' s Wife . And such are all professed Christians , who live in open and gross scandals . 2. Close Hypocrites , who dissemble more cunningly , so as to blear the eye of the world , and to deceive men ; but yet they in their own Consciences know themselves to be false-hearted hypocrites and dissemblers . Most of the Scribes and Pharisees were such . Most of the Romish Priests and Jesuites are such . Many such self-condemned wretches are within the visible Church . Iudas was questionless , such an one . 3. Formal Hypocrites , the i temporary believers , stony-grounded hearers , that are qualified with many perfections of common grace , having great resemblance with peculiar saving grace these ; go beyond both the former , and think themselves to be alive , when indeed they are dead ; think themselves to be sincere , when they are false-hearted . These deceive themselves , their hypocrisie is spun of such an extreme fine thred : but God knows their hearts , him they cannot deceive . These come neerest Heaven , but yet shall never enter . Now all these are strangers to Covenant-integrity , and consequently to all saving Covenant-state , and to all acceptable Covenant-duty , Characters or Notes of Hypocrisie may be many . Take these especially : viz. In regard of , 1. Their inward frame of heart . 2. Their eschewing of evil . 3. Their doing of good . In all which Hypocrites do notably discover their great unfoundness . In the inward frame and temper of the heart . For , ( 1 ) An hypocrite hath not the Entireness of Gods image created in him . The k entire and compleat image of God consists in Knowledge , Holiness , and Righteousness . An hypocrite is still defective in some of these , or in some branches of these . He may have Knowledge , be illuminated in some sort : and yet want righteousness . The Pharisees knew much : but were full of unrighteousness , oppression , extortion , covetousness , devoured Widows houses . Iudas enlightened : but a thief , an unrighteous villain to his Lord and Master . He may have in some sort Knowledge and Righteousness , and yet want Holiness : being without Faith , Repentance , Self-denyal , Humility , &c. The Pharisees had knowing heads , and some common principles of Equity and righteousness to man , but their hearts were still rotten and corrupt before God , like opened graves , full of filthiness . Like the Egyptian Temples , having fair frontispieces , but within nothing but filthy Cats , Crocodiles , &c. worshipped , instead of Deities . The whole heart is not seasoned with grace , but only some part . Nor have they the whole New man created in them in all its integral parts , but only some imperfect limbs and parcels thereof . ( 2 ) An Hypocrite hath not the truth of Gods image in any grace enjoyd . He wants many things , and hath not the truth of any thing . Gods m image stands in true Holiness . But all he hath is false , seigned , counterfeit holiness . Counterfeit faith , but for a time : Counterfeit love , in word and tongue only , not in deed and truth : Counterfeit repentance , like Ahab's ; Counterfeit zeal , like Iehu's : Counterfeit joys and feelings , like those of the stonyground-hearer : All counterfeit , ●…opper work . Like a rotten stick , painted over : or like copper coyn , gilded or silver'd over : or like a festering sore , a canker , skinned over . ( 3 ) An Hypocrite overvalues himself , undervalues others . The Pharisee in the Parable said , n God I thank thee , I am not as other men are , Extortioners , unjust , adulterers , or even as this Publican . He trusted in himself ; that he was righteous , and despised others . This was his hypocrisie and pride . An hypocrite is full of pride , self-conceit , self-attributions , self-admiration , &c. he is blown up with excessive high thoughts of his own worth and excellency , beyond others . Come not neer , for I am holier then thou . He looks at himself through a Multiplying-glass . His mole-hils are mountains , others mountains are scarce mole-hils . But an upright Soul hath mean , humble , low thoughts of himself , but hath high esteem of others . Sincere Paul said of himself , o I am less then the least of all Saints , p I am chief of Sinners . In the eschewing and hating of evil . For , ( 1 ) An hypocrites hatred or eschewing of Sin is not general and universal . Some sins , yea many gross corruptions , he may avoyd , as q did the Pharisee ; He may r through the knowledge of Christ escape the pollutions of the world ; yea , he may become in offensive to the view of man , as Paul , while he was a carnal hypocritical Pharisee , was s touching the Law blameless : But notwithstanding the Hypocrite doth still allow himself in some beloved and profitable Sin or other wherein he must have elbow-room and liberty reserved . t Jehu departed from Ahab ' s idolatry in Baal : but he departed not from Jeroboam ' s idolatry in the two Calves . Herod u still allow'd himself in his incest with Herodias : Iudas forbore all scandalous courses , but yet x nourished in his bosom that secret viper of Covetousness , which was his ruine . Simon Magus could lay aside his witchcraft , but y not his wretched worldliness and dishonest gain . The Pharisees z could walk without gross offensiveness in many things : but inwardly they were full of covetousness and filthy excess . Saul , while a Pharisaical hypocrite , could be a blameless touching the Law , but yet was in his blind zeal and malice b a persecuter , and a blasphemer , and injurious against Christ and his members , contrary to the Gospel . An upright man declines from all sin : but an Hypocrite hath still his reserve for some darling bosom sin or other . He forsakes no sin at all aright , because of its sinfulness : for then he would eschew every Sin , one as well an another . ( 2 ) An hypocrite is wont to make a great Scruple at smaller sins , and yet readily to swallow down greater , without any quitch or remorse of Conscience . This argues notorious dissimulation indeed . The Pharisees were notorious in this point of hypocrisie ; c They strained at agnat , but swallowed a Camel. d They would not swear by the gold of the Temple , which was lesser : but would swear by the Temple it self which sanctified the g●…d , which was greater , and counted it nothing . They could without scruple swear by the Altar ; which was greater ; but made it an hainous matter to swear by the gift thereupon , sanctified by the Altar , which was less . They e would not omit payment of small , petty , trifling tithes , as of Mint , Annise , C●…mmin , &c. but they omitted the weightier matters of the Law , judgement , mercy , and faith . They f would by no means eat in vessels unpurified , but made a great stir in washing of cups , and pots , and vessels , which our Saviour cals their g making clean of the outside of the cup and platter : but the meats which they did eat in those vessels were defiled notoriously with oppression and injustice in their getting of them , and with riot , intemperance , and excess in their using of them . Hence our Saviour saith , that h within they were full of extortion and excess . They i made a great scruple of coming into the Judgment-Hall on the Preparation-day before the Passover , lest they should be defiled thereby , and so be rendred incapable of eating the Passover ; but they made no scruple at all of their cruel persecuting and murdering of the spotless Son of God , by unjust accusation and condemnation in the Judgement-Hall . They k made great scruple of puting Iudas his thirty pieces , which he brought back again , into the Temple-Treasury , because they were the price of blood ; but they made no bones of contracting the guilt of Christs blood upon their own souls , which should have been the Temples of the Holy-Ghost . Whereupon said Augustin , l What a counterfeiting of innocency was this , not to suffer the Price of blood to lie in a chest , and yet to permit blood it self to lie in the Conscience ? The m Priest and Levite seeing the wounded man lie half-dead , went on the other side of the way , lest they should contract Legal uncleanness ; but were not troubled at all to pass by their extreamly distressed neighbour , without the least bowels of mercy and compassion . Hypocritical King Saul n made it a horrid matter to eat the flesh of beasts with the blood ; but made it a matter of nothing to shed the blood of Jonathan his own Son , far better then himself , had not the people hindred him . Oh how notorious and abominable are such hypocritical dissimulations ! ( 3 ) An Hypocrite is wont to be more severe against others sins , then against his own . The Pharisees o were so quick-sighted towards others failings , that they could not endure to see a mote in their Brothers eye ; but they were so dul-sighted towards their own failings , that they could not see a beam in their own eyes . This our Saviour charges close upon them as their Hypocrisie . They p brought an adulterous woman to Christ , taken in the act , declaring their opinion , that according to Moses Law , she was to be stoned to death ; but they laid not to heart at all their own manifold guiltynesses in other respects , till Christ convicted them by the guilt of their Consciences . Iudah c hearing of Thamar's whoredome , ( whom himself had defiled , supposing her to have been a common Harlot ) adjudges her severely to be burnt ; but passes no sentence upon himself , that was deeper in that wickedness then she , and the cause of it . Herein he discovered too much partiality and hypocrisie . David himself d did herein bewray too much hypocrisie , in that he lay a great while in his gross sins , about the matter of Uriah , never judging himself for them in the sight of God ; and yet he could pass a severe sentence of Death for the same sin related as in the person of another in Nathan's parable . Though David was an upright man , yet this was far from an upright action . As it was noted of Anthony , that e he hated a tyrant , but not tyrannie it self : So it may be said of an Hypocrite that he rather hates Sinners , then sins . As Iehu hated Ahab the idolater , but not Ahabs idolatry : for then he would have hated Ieroboam's idolatry as well as Ahabs , one Idolatry as well as another . He that hates one Toad or Serpent , because such , hates every Toad , every Serpent . He that hates one sin , because sin , hates every sin in himself , or others . Yea most of all he hates his own sins , as Paul , f I am chief of Sinners : and casts the first stone at himself with greatest severity . ( 4 ) An Hypocrite is not content in eschewing of evill . After g he hath escaped the pollutions of the world , he is again intangled therein , and overcome . So that , The dog is turned to his own vomit again ; and the sow that was washed , to her wallowing in the mire . All hypocrites are Apostatical . If the h unclean Spirit be cast out in any measure , yet will he return again with seven worse spirits , and re-enter the hypocrital heart , and the latter end of such an one shall be worse then his beginning . As a Wolf or Tyger , if you knock out their teeth , pair their nails , chain them up , &c. for the while they will forbear ravening ; but set them at liberty , they will raven still ; their ravening Nature was not changed , but only chained up : So hypocrites are not changed , but chained up ; not renewed , but only restrained ; and therefore sooner or later they will return to their corrupt bias , retaining still their old corrupt Natures and principles . In the doing of good , Hypocrites notably bewray their Hypocrisie . For , ( 1 ) An Hypocrites doing of good is not from a right Principle , is not well-grounded . The right Principle and ground of all Well-doing , i is that Holy New-Creation in Jesus Christ ; and therein , k sincere love , out of a pure heart , good Conscience , and Faith unfeigned . Without these supernatural sanctifying Principles no actions can be truly acceptable to God. An Hypocrite is destitute of all these principles : and therefore can ground none of his actions thereupon , but upon false and insufficient foundations . As 1. Upon meer Light of Nature , and convictions of the natural Conscience . An Hypocrite in the Church may hence do many things . For , even l Pagans themselves , from light of Nature , and imperfect fragments of the Law remaining in their hearts , may do by nature many things contained in the Law. This is a false Principle , Nature , not Grace . 2. Upon Customary Education . Paul m was educated and trained up in Pharifaism , and thereupon did many things , and seemed to be furnished with much legal righteousness : but at last when Jesus Christ revealed himself effectually in him , he saw that all was but loss and dung . Many that have been religiously educated , do exercise themselves accordingly in religious duties and courses : and yet remain destitute of true saving grace , and at last most shamefully fall away . 3. Upon Common gifts unsanctified ▪ whether Ordinary , or Extraordinary : As the gifts of Knowledge , of Utterance , of Preaching , of Praying , of Tongues , of Miracles , &c. upon , and from these gifts many good-works may be done , yet not acceptable before God : because they flow not from special Graces , but from common gifts . Iudas doubtless upon this account did preach , pray , do miracles , give alms , &c. otherwise the Apostles would have suspected him before the last Passover . n Many at the day of judgement shall plead their good deeds arising only from gifts : but Christ will then reject them , as workers of iniquity . A temporary Faith will carry a man very far , being attended with divers other gifts and endowments of formal Hypocrites : but all 's from a rotten root , and will vanish away . 4. Upon slavish fear . Thus , o when God sent Lyons among the Samaritans , they feared the Lord , and did some things thereupon : but feignedly . So p when in Mordecaies days , the Iews got the upper hand of their adversaries , many of the people became Jews , embraced the Iewish Religion : for , the fear of the Jews fell upon them . The fear of Superiours , fear of punishment , fear of publike shame , yea slavish fear of Hell , may put many upon doing that which is good and religious : and yet all in dissimulation , for want of better Principles . ( 2 ) An Hypocrites doing Good is not universal , with respect to all Gods Commandments and wayes , but limited , reserved , and under such and such restrictions . Sometimes he will seem very pious towards God according to the first Table , but yet walk very unrighteously towards men contrary to the second Table . Sometimes he will seem very careful of righteousness towards men ; but wholly remain careless of religion towards God. The q Pharisees are notable instances in both cases : They taught men to offer liberally to their Corban , though to the neglect of maintaining their own Father and Mother in necessity ; They would make long prayers , but devoured widows Houses ; They would give much alms , but made void the Law of God by their Traditions , &c. Sometimes Hypocrites will do the lesser , but neglect the greater duty ; Or do the greater , neglecting the lesser ; Or do one thing , but neglect another . They r would love their neighbour , but hate their enemy . They s would be very careful to maintain legal and ceremonial purity●… but neglected the weighty things of the Law , Iudgement , Mercy , Faith ▪ Herod t did many things : not all , that Iohn Baptist required of him . Iehu did much : but u follow'd not the Lord fully and perfectly . King Saul x destroy'd the Amalekites , did part of that which was commanded him : but not every thing which was enjoyned him , for he spared King Agag , and the fat of the Cattell . King Agrippa y became almost , but not altogether a Christian. The Hypocrite hath still reserves , indentings , omissions , partiality in his obedience . ( 3 ) An Hypocrites doing of good is for false Ends. Not purely for Gods glory , and his own Salvation , &c. but for low , mean , base , fordid ends , as power , profit , credit , honour , praise of men , popular applause , &c. Iehu did all his service to God and his commands , principally to serve his own turn , and establish his throne . Iudas followed Christ , for the bag . Many carnal Hearers followed Christ , not for his Doctrine and Miracles : but z because they did eat of his loaves and were filled . The Pharisees a did all their works to be seen of men , to be cry'd up and applauded by the people for piety , charity , &c. ( 4 ) An Hypocrites doing of good is not constant , and lasting ; but at last vanishing and coming to naught . All his motions in well-doing are b forced and violent , not from a true inward principle , therefore are not lasting . As an arrow or stone may be violently cast up towards heaven by outward force , but by its inward principle of weight it will fall down again to the Earth . The c Faith of the stony-ground Hearers lasts but for a time , and in time of persecution and affliction for the Gospel it vanisheth away . d The House built upon the Earth or Sand without a firm foundation , when winds and waves beat upon it , fell , and the fall thereof was great . Iudas at last discovered his rotten and treacherous heart towards Jesus Christ. Hymeneus and Alexander at last e made shipwrack of Faith and a good Conscience : and grew so incorrigible , that Paul delivered them to Satan , that they might learn not to blasphe●…e . Fixed stars will remain : but comets and blazing stars will at last vanish away . True gold will abide the fire , and become purer : but dross will be burnt up and consumed . The Natural colour and complexion will abide : when artificial paint will wash away . By these Notes , Hypocrisie may singularly be detected . Such Hypocrites are destitute of Covenant-integrity : and therefore , remaining such , can neither walk in Covenant-duty before God , nor be in Covenant-State with God. Let all that would approve themselves in Covenant with God , beware of this Leaven of Hypocrisie . 3. All such , as would approve themselves the true Seed of Abraham , and Covenant-people of God , f must be federally perfect before God , both in Heart and way . The Perfect and upright shall be admitted into Covenant with God ; and shall enjoy him , and all the Covenanted benefits as theirs : but hypocrites shall not stand before him , they shall have no part nor lot in this business . Let all then that profess to be Gods Covenant-people , be sincere and perfect with God , both in Inward Constitution of heart , and in Outward Conversation of life . Let them clear up their Integrity upon good grounds , to their own hearts and Consciences , according to the Scriptures : and let them grow up therein more and more till they come to the highest degree of Perfection , being constant and persevering therein unto the end . To this effect , take 1. Some Helps and furtherances to integrity . 2. Some Motives and encouragements thereunto . Helps and furtherances to integrity . ( 1 ) Know the Lord God aright in Iesus Christ. Know the infinite purity and Perfection of his Nature : which cannot endure iniquity or Hypocrisie . Know his All-searching Omniscience , and Omnipresence : He is everywhere , knows all things , searcheth the reins and hearts , exactly detects every hypocritical action , expression , thought , and imagination , so that there can be no blinding of his eyes with most specious pretences or appearances . Know the exactness of his Scrutiny and judgement ; every secret thing shall he bring to judgement , without respect of persons , &c. Such true knowledge of God will incline mightily to integrity ; g And thou Solomon my son , know thou the God of thy Father , and serve him with a Perfect Heart , and with a willing mind : for , the LORD searcheth all hearts , and understandeth all the imaginations of the thoughts . It s a vain thing therefore to think to dissemble with him . First know him aright : Then serve him with a perfect heart . ( 2 ) Put h off the old man , and put on the New man daily more and more , which after God is created in righteousness and true holiness . In so doing we shall be more and more dis-vested of Hypocrisie , which is a limb of the old man : and invested with integrity , which is a member of the new man. Make progress in Sanctification , So you Mortifie Hypocrisie , and vivifie Sincerity . ( 3 ) Have saving Faith and Hope , and grow therein . Hypocrisie stands in mixtures , and inward Heart-defilements . But Faith i purifies the Heart , from dross and defilements of sin . k And every one that hath hope of Heavenly happiness , purifieth himself , even as he is pure . ( 4 ) Consider seriously Gods Promises of his Cohabitation , Neer Communion and endeared Relations to , and with his own people that come out and separate from the Corruptions of the world : And these will strongly put us upon all possible endeavours after Purity and Perfection . l Having therefore these Promises , let us cleanse our selves from all filthiness of the flesh and spirit , perfecting Holiness in the fear of God. The pure God cannot endure fellowship with impure hypocrites , nor afford them any neer Relation to him . ( 5 ) Set thy self always as in Gods fight and presence , as witness of all thy thoughts , words and wayes : This will make thee still approve thy self uprightly to him . m Walk before me , and be perfect . This made Paul deal sincerely in his Ministry : he set himself still before Gods eye ; n But as of sincerity , but as of God , in the sight of God , speak we in Christ. ( 6 ) Let the Word of God have room in thine heart , and bear sway in thy Soul. Keep it still fresh in mind , and make it thy Rule . This will disswade and deliver thee from Hypocrisie , but perswade and draw thee to integrity . Hereby o David kept himself upright ; I have kept the wayes of the LORD , and have not wickedly-departed from my God. For all his judgements were before me , and I did not put away his Statutes from me . I was also upright before him , and I kept my self from mine iniquity . Hereby Christs disciples were purified instrumentally , p Now ye are clean through the Word that I have spoken to you . Yea hereby young men ( whose lusts and corruptions are strong and impetuous ) may cleanse their course ; q Wherewith shall a young man cleanse his way ? By taking heed thereto according to thy Word . ( 7 ) Keep still a jealous eye over thine own deceitful heart . r Keep thine heart with all keeping . There hypocrisie and dissimulation takes its first rise . See thine heart be pure and perfect in its grounds whence , and ends whereto it moves , in all the wayes of Religion . There are many depths , deceits , windings , turnings , inventions , devices , &c. in our hearts : Trust them not too far ; but watch them , sift them , try them , &c. that they may be sound and sincere with God. ( 8 ) Remember often the strictness of the last account and judgement . For then , s God will judge the Secrets of men by Iesus Christ. t — God will bring every work into judgement , with every secret thing , whether it be good , or whether it be evill . Then no paint nor varnish of Hypocrisie shall cloke iniquity any longer . Then God will pluck off all hypocrites masks and vizors , and shew them in their own colours . Wouldst thou not be detected and judged for an Hypocrite at the last day ? walk uprightly now . For , Hypocrites that love not now to be , what they seem : shall then appear to be , what they are , through Gods righteous judgement . Notable is that of our Saviour , u Beware ye of the leaven of the Pharisees , which is Hypocrisie . For , there is nothing covered , that shall not be revealed ; neither hid , that shall not be known . ( 9 ) Finally , Forasmuch as integrity is not in mans power , but is Gods gift of grace , Beg it earnestly and uncessantly of the Lord. O God of truth , give me a perfect heart , and a perfect way . Adom my foul with righteousness and true Holiness . Make me according to thine own heart , &c. Pray with upright David ; x Let integrity and uprightness preserve me ; for I wait on thee . y — Let mine heart be sound in thy Statutes ; that I be not ashamed . z — Behold , thou desirest truth in the inwards . — Create in me a clean heart , O God ; and renew a right spirit within me . a — Search me , O God , and know mine heart : try me , and know my thoughts . And see if there be any wicked way in me , and lead me in the way Everlasting . Motives and Inducements to Integrity are many , and very cogent . As , ( 1 ) Christ Iesus our true Passover is already Sacrificed for us , And all these Gospel-times are this true Paschal Feast : Therefore as the Legal Passover was kept without corporal leaven of bread , So the Gospel-Passover should be celebrated without the Spiritual leaven of Sin and Hypocrisie . b For Christ our Passover is sacrificed for us . Therefore let us keep the Feast , not with old leaven , neither with the leaven of malice and wickedness : but with the unleavened bread of Sincerity and Truth . Without Sincerity and Truth we cannot feed and feast our souls upon Jesus Christ crucified . ( 2 ) Uprightness is most pleasing and delightful to God : and therefore Gods people should pursue that which is well-pleasing in his sight . David said c I know also my God , that thou tryest the heart , and hast pleasure in uprightness . And again , d Thou desirest truth in the inwards . Heb. thou hast pleasure or delight in truth , &c. And elsewhere , e The righteous LORD loveth righteousness ▪ his Countenance doth behold the upright . Solomon also testifieth , that f Such as are upright in their way , are his delight . Now the upright LORD hath such pleasure in uprightness , That , 1. He accepts and admits the Perfect and upright into Covenant with himself . g Be thou perfect , and I will make my Covenant between me and thee . 2. He is nigh unto the upright , and unto their prayer . h The LORD is nigh unto all them that call upon him , to all that call upon him in truth . i The Sacrifice of the wicked is abomination to the LORD , but the Prayer of the upright is his delight . 3. He highly prizeth and accepteth all , even the weakest Services of the upright : and covers , yea cures all their Infirmities , as hath been evidenced . 4. He is good , and doth good to the Sincere . k Yet God is good to Israel , to such as are clean of heart . He is good to them , though afflicted and Tempted , while the wicked flourish in all Prosperity . Hence also David prays , l Do good , O LORD , to them that are good , and that are upright in heart . 5. His way is strength to the upright . m The way of the LORD ( that is , either the way and dispensation wherein the Lord o walks towards them : or the way and course of life wherein the upright walk towards God , ) is strength to the upright , ( that is , It strengthens , corroborates , emboldens their hearts and spirits against all discouragements and oppositions . ) This secures them within better then a p wall of brass . 6. He defends and saves the upright from evils and enemies . q He is a buckler to them that walk uprightly . And they have a strong defence indeed , that have the Lord himself for their Buckler . No blows nor instruments of Death can prevail against this buckler . Sweetly said David , r My defence is of God ( Hebr. my buckler is upon God ) , which saveth the upright in heart . 7. Finally , Such is his Providential dispensation for the upright , that they close up their days in peace and happiness , after all the storms and troubles wherewith their lives have been exercised . s Mark the perfect man , and behold the upright ; for the end of that man is peace . ( 3 ) Hypocrisie is most odious and abominable to God , and to Iesus Christ , though never so t highly esteemed amongst men . And Gods people should abhor what God and Christ abominate . Hypocrisie and Hypocrites are so loathed of God , that , 1. He accounts them , u whited Sepulchers , beautiful outward , but within full of dead mens bones and all uncleanness ; x workers of iniquity ; y The children of Hell. 2. He rejects all their services and works , though for matter and substance never so good and excellent . As Iehu's z obedience : The Iews a religious exercises : b All the Pharisees Alms , Prayers , Fastings , &c. accounting them no better then their sins and iniquities . Nor shall they ever have any Eternal Reward thereof from God. 3. He thunders out many terrible woes against them . c Eight in one Chapter . 4. He will utterly disown and disclaim them at the day of Judgement , saying , d I know ye not , depart from me ye workers of iniquity . 5. He will implunge them in the deeper condemnation . e They shall have their portion with Hypocrites . This intimates that Hypocrites shall have a woful portion . They shall not only be in Prison , but in Little-ease . They shall be in the darkest nook of Hell , if there be one corner in Hell worse then other , Hypocrites shall be there . They knew their Masters will , and did it not , therefore they shall be beaten with many stripes . ( 4 ) Iob's integrity kept his heart from sinking in all that Sea of trouble , in which he was tossed : when his three friends challenged him grievously for Hypocrisie . f Till I dye , I will not remove my integrity from me . g — Let me be weighed in an even ballance , that God may know mine integrity , &c. This supported King Hezekiah against the very sentence of Death from God ; h Remember , O LORD , that I have walked before thee in Truth , with a perfect heart , and have done that which is good in thy sight . This was Paul's Cordial in all his perils and sufferings ; i Our rejoycing is this , the testimony of our Conscience , that in simplicity and godly sincerity , not with fleshly wisdom , but by the grace of God , we have had our Conversation in the world . David knew this full well when he so prayed ; k Let my heart be sound in thy Statutes , that I be not ashamed . Integrity may be blamed , but shall never be shamed . He shall hold up head and heart in worst of Evils with Confidence : when the hypocrites hope shall be as the Spiders web , or as the giving up of the ghost . ( 5 ) The Lord hath put a beauteous garland ; yea , a rich Diadem of Precious Promises upon the Head of the upright . Assuring him , 1. That , He shall dwell in the Earth , when the wicked shall be rooted out of it . l For , The upright shall dwell in the Land , and the perfect shall remain in it . But the wicked shall be cut off from the Earth , and the transgressors shall be rooted out of it . 2. That , He shall have Safe-guidance and Deliverance from mischiefs and dangers . m The integrity of the upright shall guide them . — The righteousness of the perfect shall direct ( Heb. rectifie ) his way . — The righteousness of the upright shall deliver them ; but transgressors shall be taken in their own naughtiness . And elsewhere , n Whoso walketh uprightly shall be saved : but he that is perverse in his ways shall fall at once . Hence the Prophet reproving King Asa for his carnal confidence in Benhadad King of Syria , said ; o The eys of the LORD run to and fro throughout the whole Earth , to shew himself strong in behalf of 〈◊〉 〈◊〉 heart is perfect towards him . 3. That , He shall have Security , and ●…fficient Supplyes of Necessaries in evil times . p He that walketh righteously , and speaketh uprightly , — He shall dwell on high , ( above the reach of danger ) : His place of defence shall be the Munitions of Rocks , ( A Rock is a sure defence ; Rocks surer ; Munitions of Rocks , Rocks within rocks , surest of all ) : Bread shall be given him , his waters shal be sure . q — The upright shall have good things in possession . r The LORD knoweth the days of the upright ; and their inheritance shall be for ever . They shall not be ashamed in the evil time ; and in the days of famin they shall be satisfied . 4. That , He shall have joy and gladness in the Lord notwithstanding all matter of trouble and grief that may befall him . s Behold , God will not cast away a perfect man , neither will he help the evil doers . Till he fill thy mouth with laughing , and thy lips with shouting-joy . And David said , t The righteous shall be glad in the LORD , and shall trust in him : And all the upright in heart shall glory . viz. When their adversaries the wicked shall be brought down by the hand of God , as the intent of the Psalm evinceth . So true is that , u Unto the upright there ariseth light in the darkness . And that , x Light is sown for the righteous , and gladness for the upright of heart . Though at present neither Ear nor bl●…e of light and joy appear to the upright , yet there 's a secret seed of joy sown for them ; and though it lye hid a while under the clods , in due time it will sprout , spring , grow up , and ripen ; so that the upright shall reap a whole crop of joy . 5. That , His Habitation shall Prosper , and his Tabernacle flourish ; y If thou wert pure and upright , surely now he would awake for thee , and make the habitation of thy righteousness prosperous . Though thy beginning was small , yet thy latter end should greatly increase . z — The House of the wicked shall be overthrown , but the Tabernacle of the upright shall flourish , viz. these and other temporal blessings promised , shall be performed to the upright , so far as shall be for their good . 6. That , He shall have sweet Reviving , Protection , Dignity , Advancement , and all Good , from God. a For the LORD will be a Sun and a Shield : The LORD will give grace and glory : no good thing will he withhold from them that walk uprightly . A Sun , to revive and refresh the upright , with the sweet aspect , beams and light of his Countenance : A Shield , to defend and protect them in their comfortable enjoyments against annoyances and injuries . Grace and Glory ; some say , He will give Spiritual Grace in this world , and Eternal Glory in the world to come . But b Calvin is afraid that distinction in this place is too subtil ; but thinks rather this to be the sense , After the Lord hath embraced the faithful with his favour , he will advance them to highest dignity , nor will cease to enrich them with his gifts , he will withhold no good thing from them that walk 〈◊〉 ; that is , his beneficence towards them shall never be drawn dry , but shall be flowing towards them continually . They shall want nothing that he sees and knows to be good for them . c Simeon de Muis also expounds it to the same effect . 7. That , The upright shall sojourn in Gods Tabernacle , as a true Member of his Church Militant on Earth ; and dwell in his Holy Hill , as a Member of his Church Triumphant in heaven for ever . d LORD , who shall sojourn in thy Tabernacle ? Who shall dwell in thine holy Hill ? He that walketh uprightly , and worketh righteousness , and speaketh the truth in his heart , &c. Integrity hath these sweet and e precious Promises . That these Promises may be ours , may be put as a Crown upon our Heads , yea , as Cordials into our hearts ; let us strive after uprightness , and grow up therein daily more and more . ( 6 ) Finally , Upright men are blessed men , in the account of God himself . f O the blessednesses of the Perfect in the way , who walk in the Law of the LORD ! O the blessednesses of them that keep his Testimonies , that seek him with the whole heart ! They surely do no iniquity , they walk in his ways . The upright have confluences of blessednesses meeting upon them ; they are blessed even to admiration . 1. Blessed in their Posterity and Generation ; g His Seed shall be mighty upon Earth : The Generation of the upright shall be blessed . Happiness shall be the inheritance of upright mens children . 2. Blessed in their Outward enjoyments ; h Wealth and riches shall be in his House . This shall be another branch of an upright mans blessedness . 3. Blessed in the Constancy of his righteousness ; i And his righteousness endureth for ever . 4. Blessed in Remission of his sins , and Justification of his person ; k Blessed is he whose transgression is forgiven , whose sin is covered . Blessed is the man unto whom the LORD imputeth not iniquity : and in whose spirit there is no guile . He that hath no guile in his spirit , but is sincere in heart , that man hath his sins pardoned , and is therein an happy Soul. 5. Blessed in reference to Eternal Glory in heaven , which belongs to them ; l Blessed are the pure in heart , for they shall see God. There 's a Corporall vision with bodily eyes , There 's a Spiritual vision by the eye of Faith , There 's a Glorious vision face to face . By the Corporal vision , Christ m was seen in his Humiliation on earth by many , and n shall be seen in his glorious Exaltation in Heaven for ever by all his members . By the Spiritual vision of Faith , believers in this world o See him that is invisible ; but as through a glass , darkly ; and yet greatly rejoyce in that imperfect , inchoate and remote vision . By the Glorious vision face to face , all the pure in heart p shall See God as he is , and know as they are known , in heavenly glory : Having immediate and full fruition of God so seen , and being ravished inconceivably with that vision and fruition beatifical to all eternity . Thus of the Second branch of Covenant-Duty , required by God from Abraham and his Seed . viz. Integrity , or Being Perfect . Now of the Last , viz. III. Of Being Gods People ; or , A People to God by Covenant . The Lord Covenanted To be q A God to Abraham , and to his Seed after him : and this expresly . Consequently God expected that Abraham and his Seed should be his Covenant-people : To this Duty , and reciprocal Relation to God , they were obliged implicitly . As God promised on his part , both what he would do for them , and what he would be to them , their Shield , Reward , and God. So he requires from them on their part , both that they do something for him ; viz. Walk before him , and be Perfect : And also that they be unto him A People . God will give Himself to them , and they must give Themselves reciprocally to God. This is the highest and most Comprehensive Covenant-Duty imposed upon Abraham and his Seed above all other : To be Gods People . This Great Covenant-Duty I have r heretofore somewhat opened in the General : And now should have proceeded to have handled it more fully and particularly , but that in this Covenant-Administration to Abraham , it is not Expressed , but only Implyed . Therefore the fuller unfolding of ( Being Gods People in Covenant ) shall be referred till we meet with such a Foederal Dispensation , wherein it shall be clearly Expressed . And that will be in s Gods Covenant with Israel from Mount Sinai . Hitherto of the third Aphorism , viz. That the Substance , or Matter of Gods Covenant with Abraham and his Seed , Consisted of many Eminent Mercies Promised on Gods part to them , and of divers notable Duties required and restipulated on their part to God. AP●…ORISM IV. THe Form of Gods Covenant with Abraham and his Seed consisted ; Inwardly , in the mutual Covenant-Obligation betwixt the Federates , viz. God on the one Part , Abraham and his Seed on the other : Outwardly , in the Manner of this Covenants Administration or Confirmation . I. The Inward Form , which is more Essential and Constitutive to this Covenant , is , the Mutual and Reciprocal Obligation of the Foederates to one another , viz. of God to Abraham and his Seed : Of Abraham and his Seed to God ; and both , upon certain terms and Conditions , Plainly Expressed , or Necessarily Implyed . 1. God on his part , of his Love and free-grace Promised ; 1. To do much for Abraham and his Seed . viz. 1. To Bless them . 2. To Multiply them exceedingly . 3. To make his Name Great . 4. To make his Seed victorious . 5. To give them Canaan for an everlasting possession . 6. To close up Abraham's dayes in a good old age in peace . Under which particular blessings , Many eminent Spiritual saving Mercies were implyed and primarily intended ; As. ( 1 ) Iesus Christ t to descend of Abraham according to the flesh as his eminent Seed , for saving all Abraham's elect and faithful Seed ; ( 2 ) The Donation u of the Spirit of Christ , as part of the blessing of Abraham ; ( 3 ) Effectual Calling and x Conversion of his Seed from their iniquities ; ( 4 ) Iustification y of him and his Seed of meer Grace through Faith ; ( 5 ) Sanctification z of them through his Spirit ; ( 6 ) Universal a victory over their Spiritual Enemies , Sin , Satan , &c. ( 7 ) Great increase of the Church b both among Jews and Gentiles ; And at last , ( 8 ) The Eternal c Rest and possession of Heaven it self , whereof Canaan was but an obscure shadow , &c. As hath already been declared at large . II. To be much to Abraham and his Seed , viz. 1. A shield . 2. An exceeding great Reward . 3. A God to them by an Everlasting Covenant . God on his part in a sense obliged himself to the Performance of these things to Abraham and his Seed . There 's the Bond and tye on his side . 2. Abraham and his Seed on their part of right and Duty Re-promise or Restipulate to God , requiring this of them , ( whereupon this Covenant is called , d A Law to Jacob , and a word commanded to a thousand generations ) 1. To Believe , or Walk before him in Faith. 2. To Obey , or to walk before him in Obedience . 3. To be perfect . 4. To be his Covenant-People . And all in Christ. They on their part obliged themselves to the performance of these things to God. There 's the Bond and tye on their side . And , in this mutual Obligation upon these respective terms and Conditions , the Inward essential Form of this Covenant consisted : without this it had been properly no Covenant at all . Object . But , How can God be Foederally-Obliged to Abraham and his Seed , God being infinite in Majesty , Dominion , Freedom , &c. And there being no proportion betwixt God and them ? Doth not this argue some imperfection in God , and limit his liberty , &c. that he cannot do what he pleaseth ? Answ. To this I reply ; 1. By way of Concession . That God is infinite in Majesty , Dominion , Freedom , &c. who enters into Covenant with Abraham and his Seed ; and therefore there can be no Proportion betwixt him and them ; betwixt Infinite and Finite . 2. By way of Negation . That it doth not therefore follow , that because God becomes in a sort foederally — obliged to Abraham and his Seed , therefore his dominion and freedom are hindred and restrained , or any imperfection in God implyed . For if God of his Dominion and liberty can give blessings to Abraham and his Seed , can he not of the same Power and Freedom Covenant and promise them ? Giving and Promising being acts of Dominion and liberty , they both are equally consistent with infinite Majesty . When man enters into Covenant with man , the Covenant-Obligation implyes in him some imperfection , and in some sort limits and restrains his liberty which he had before : But not so with God ; for Herein God doth not so much become obliged to his creatures , as to himself . They cannot claim things promised , by right of justice , as proper debt , but they believe , because e God cannot deny himself , and his Word . f God ( saith Aquinas ) is no debtor , because he is not ordered for other things , but all things for him . Hence it s said , g God renders debts , though indebted to none : He pays debts , though he pay nothing , that is , he pays them , because he hath promised them , not because they are any due debt of justice from him . For , h who hath first given to him , &c. To this effect said Augustine elegantly ; i In the things we now have , we praise God the Giver : In the things we yet have not , We hold God our Debtor . And God becomes our Debtor , not by Receiving any thing from us , but by promising what he pleased to us . 3. By way of explication . When God enters into Covenant with Abraham or any man , it is not as when men enter into Covenant that are equals , whereupon a debt of justice ariseth betwixt them , so that they may implead each other : but it is ( suitable to the greatness of his supream Majesty , ) A Gracious and compassionate Condescension on his part , to promise blessings to us unworthy worms , for confirming of our Faith and hope more strongly in him ; He obligeth himself to us by Loving and Promising ; But on our part there 's an obligation to him of Right , debt , and justice , forasmuch as we ow our selves and all that is ours unto him . Besides , From this inequality of Covenanters , there ariseth an unequal right in Covenanting . So that the Sole disposing of the Covenant with such and such terms , conditions , formalities , &c. is wholly Gods , not Abraham's or his Seed's . And hence it 's stiled Gods Covenant , not theirs . And , A Law to Iacob , and a word commanded to a thousand Generations , Psal. 105. 8 , 9 , 10 , 11. II. The Outward and More accidental Form of this Covenant , consisteth ; 1. In the Way and Manner of this Covenants Dispensation or Administration to Abraham and his Seed . 2. In the Manifold Confirmation of this Covenant to them . All may be reduced to these two Heads . First , Of the Way , Order , and Manner of this Covenants Dispensation or Administration . Much hath been spoken already for clearing of this ; especially in Gods gradual Revealing of this Covenant step by step . Here therefore take only a Summary delineation of Gods way and manner herein , indigitating the chief steps of his Grace and Providence in Covenanting with Abraham and his Seed . And this , 1. More Generally . 2. More Particularly . More Generally , these things are Observable in Gods Foederal Dealings both with Abraham and his Seed . viz. 1. That God k dealt with them all herein ( as also he had done formerly with Noah and Adam after the Fall , ) in their more private Capacity , as Particular Families . For , from the beginning , till Moses his days , The Church of God with His religious worship and service ( being then in their infancy ) were not in a Publique Politie or Commonwealth , but only in some Private Families , professing Gods true Religion . But more fully and clearly to Abrahams family then to Noah's or Adam's the Covenant was revealed . 2. That , God represented himself to Abraham and his more Immediate Seed in l visible Apparitions ; probably , in Humane shape . God in the person of the Son thus familiarly representing himself to them in the beginning of the world , who towards the latter end of the world should become Man indeed for accomplishing of mans Redemption . 3. That , God expressed his pleasure in his Covenants and Promises to them , only m by word of Mouth , by audible voice , Not at all by writing till Moses days . His Covenant and will being transmitted from Parents to their children from Generation to Generation . Whereupon it came to pass that oft-times Gods true Religion was forgotten ; and divers branches of their Families , as the Ishmaelites , Edomites , Syrians , &c. lamentably degenerated to irreligiousness and Paganism . 4. That , The LORD accepted of his rich grace and bounty , Not only the Parents , but also with them n their Seed , into Covenant with himself in Christ : And did accordingly deal with them as his Covenant-people , till they rejected Gods Covenant by unbelief and impiety . 5. That Gods Covenant with Abraham and his Natural Seed was much expressed in o Promises of temporal blessings , God condescending to the more dark , weak and imperfect state of his people therein . But withal , there were intermingled some pure Spiritual Promises and Priviledges ; as p the Lord 's being a Covenant God to them and to their Seed , q Iustification by Faith , &c. and under Temporal Blessings , were especially typifyed and promised Spiritual and Heavenly Blessings ; As under Deliverance from Egypt , Redemption from Spiritual bondage under Sin , Satan , &c. under the Type of Canaans Rest , the Eternal Heavenly Rest. And therefore they still concern the Seed of Abraham's Faith , as then the Seed of his Flesh. 6. That , All Gods Covenant-expressures Primarily tended to , and Centred upon , r Iesus Christ the Messiah , the Promised Seed that was to come afterwards . And this is to sway and predominate in the Interpretation of them . 7. That , All the Occurrents and Passages of Providence towards Abraham and his Seed , ordinary , or extraordinary , in way of Mercy or Iudgement , were in order to the Performance and accomplishment of Gods Covenants and Promises revealed to them . The beauty of these his proceedings is much to be noted and admired , Especially in their sojourning in Canaan , Egypt , and the wilderness . More Particularly , the way and Manner of Gods Covenant-Dispensation may be considered , 1. As with Abraham . 2. As with his Seed , viz. Isaac , Iacob , and Iacobs Posterity , after Abraham . I. As with Abraham . God made himself known to Abraham in a Covenant-way , at Sundry times , and in severall manners , according to Abraham's present state and condition when he made known his Covenant to him . This he did , not once , but often . And all in this Order , viz. 1. When Abraham s was in Ur of the Chaldees , ( an idolatrous Country , ) having Sarai to wife , but both childless . That t God confirmed his Covenant with him , in or towards Christ 430 years before the giving of the Law. Here note , 1. The Lords Preparing of Abram for this Covenant , u By appearing to him , and by calling him effectually , not only from his Country , Kindred and Fathers house to Canaan , but from their corruptions , and the state of sin . Uncalled persons , are unfit for Gods Covenant . 2. The Lords Proposing his Covenant to Abraham thus prepared , in x divers excellent Promises . As , 1. Of making him a great Nation ; 2. Of blessing him ; 3. Of greatning his name ; 4. Of blessing all the families of the Earth in him . 3. Abraham's Obedience to Gods Call , y departing from Caldea , and following the Lord he knew not whither , and at last coming into the land of Canaan , to Sichem , to the plain of Moreh : To take livery and seizin ( as it were ) of it . 2. When Abram was now come into Canaan , and the Canaanite then in the land , z the Lord enlarged his Covenant , by promising to give that land to his Seed . This Additional Promise is Amplyfied , 1. By the Antecedent thereof , viz. The LORD 's Appearing to Abraham . 2. By the Consequents thereof . viz. 1. Abraham's building an Altar there , and afterwards another between Bethel and Ai to the Lord : To testifie his Faith in his Promises , His thankfulness for them , and His Religion towards God. 2. Abraham's journeying up and down the land to survay it . Hereby strengthening his faith , Comfort and thankfulness , in reference to it . 3. Abraham's afflicted Pilgrimage therein ; Partly by famine , whereby he was forced to depart and sojourn in Egypt for a Season : Partly , by Discord and strife betwixt his herdmen , and the herdmen of his Nephew Lot , so that they were necessitated to part asunder . By which afflictions God would raise up Abraham's heart to look beyond that promised Earthly Country wherein he was a Pilgrim , a to a better and Heavenly Co●…ntry , wherein he should dwell for evermore . 3. When Lot was now separated from Abraham towards Sodom , b The LORD enlarged his Promises to him . Here note , 1. The Antecedent Occasion which God took for renewing his Promise to Abram , viz. Lot's being separated from him . Lot draws from him , and the LORD draws neerer to him . 2. The Promise renewed and enlarged , Partly , To give him and his Seed all the land of Canaan : Partly , To make his Seed as the Dust of the Earth , innumerable . 3. The Concomitant Command of God to Abram , Both To veiw the land every way , And to walk through it in the length and breadth of it . 4. The Consequent , ensuing , viz. Abram's removing his Tent to the plains of Mamre , which is Hebron , And his building an Altar there unto the LORD . To sacrifice thereon thankfully to the LORD , and to Sanctifie his promised inheritance now survayed . 4. After Abram's c return from the slaughter of the Kings , in the Quarrel of his Nephew Lot , taken away Captive by them when they spoyled Sodom , God greatly enlarged his Covenant to Abram . Here Consider , I. Antecedent passages , going before this enlargement , viz. ( 1. ) Abram's victory over the four Conquering Kings . A type ( think d some ) of the four Monarchies of the world , which should be destroy'd by Abraham's Seed Jesus Christ. Sed quaere . ( 2. ) Melchizedeck's meeting Abram with Bread and Wine , blessing him , and taking of him the tenths of the spoyls . Melchizedeck being King of righteousness ; King of Salem , that is , of Peace ; and Priest of the Most High God. An eminent Type of Jesus Christ , In his Person , and Mediatory Office , as King and Priest : who should Royally furnish Abraham and his Seed , with Righteousness and Peace , blessing them with all Spiritual blessings . Thus confirming Gods former Covenant of blessing Abraham . This Type shall be hereafter explained in the Confirmations of this Covenant . ( 3 ) The King of Sodom's offering Abram all the Spoyls which he had recovered , except the persons : And Abram's as magnanimous refusing it , lest it should be said that the King of Sodom ( not the King of Heaven ) had made Abraham rich . II. The Lords Promises propounded to Abram in a vision , viz. 1. That , Himself would be A shield to Abram , viz. against all Enemies , evils , and dangers that might arise . 2. That , Himself would be a Reward to him exceeding great . He having , through dependance upon God , disdained to be enriched by the King of Sodom . 3. That , Not Eliezer his Steward , but a Son out of his own bowels , should be his Heir . 4. That , His Seed should be as the Stars of Heaven , that cannot be numbred . 5. That , He , viz. in his Seed in the fourth Generation should inherit the land of Canaan , then possessed by ten sorts of people , from the River of Egypt to the great River Euphrates , After his Seed should have sojourned four hundred years in a land not theirs , in much affliction , &c. Thus the Promised inheritance was bounded . III. The Sanction or Ratification of this Covenant by the Solemn Killing of Sacrifices , Dividing them in twain , and passing between the parts thereof . The Mysterie hereof , See afterwards expounded in the Confirmations of this Covenant . IV. The Consequents and Events ensuing hereupon ; 1. Abraham's believing in the LORD , promising him a Seed as the Stars of Heaven for number . This had its principal accomplishment in Jesus Christ , by whom the faithful spiritual Seed of Abraham was so multiplyed among Iews and Gentiles . 2. The LORD 's imputing this believing to Abraham unto Righteousness . Here 's the First express mention of Iustification by Faith in all Scripture . This is an High fundamental priviledge . This point See largely handled hereafter e in the Ends of this Covenant . 3. The preproperous or over-hasty act of Sarah in giving her bond-maid Hagar the Egyptian to her husband to wife , after Abram's sojourning ten years in the land of Canaan . This she did ; Partly , Because God had restrained Sarai from child-bearing : Partly , Because God had promised Abraham an heir out of his own bowels , but as yet had not declared that the heir should be by Sarai . Hereupon Hagar conceived and brought forth Ishmael . But herein Sarai made too much haste : she exercised not her faith and patience sufficiently to wait upon the Lord , till his time of promise-performance should come : nor took she Gods way for the obtaining of the promised Seed . f He that believes , makes not haste . Hereupon barren Sarai , is despised by fruitful Hagar : thus the Lord chastised her diffidence and disorderly walking . g From the beginning it was not so . 5. When Abram was 99. years old , h God yet more eminently and illustriously enlarged his Covenant with him . In this famous Faederal Augmentation , are declared ; I. The Antecedents going before it ; viz. 1. The LORDS Apparition to Abram . 2. His Alsufficiency for him , and his . II. The Sum of the Covenant , 1. On Abraham's part : Consisting in Duties and Conditions imposed by God , and restipulated by him ; walking before God , and Being perfect . Formerly explained in Aphorism 3. 2. On Gods part : Consisting in Promises faederal , viz. ( 1 ) To multiply him abundantly ; ( 2 ) To make him a father of a multitude of Nations , yea of Kings ; ( 3 ) To be a God to him and to his Seed after him in their Generations by a firm everlasting Covenant ; ( 4 ) To give to him , and his Seed after him , all the Land of Canaan for an everlasting firm possession ; ( 5 ) To give him a son by Sarai , and to bless her that Nations and Kings should descend of her . And that this son ( from Abram's laughter at the Promise ) should be called Isaac , that is , Laughter ; and with him and his Seed the Covenant should be established . All this is formerly opened in Aphorism 3. at large . III. The confirmation of this Covenant and these Promises , 1. By changing their Names , viz. of Abram , An-High-Father ; to Abraham , An-high-father-of a-multitude ; of Sarat , My-princess ; to Sarah , A-Princess-of-a-multtiude . As hath formerly been noted . 2. By annexing the initiating Sacrament of Circumcision , as a Token , Sign and Seal of this Covenant . This See afterwards opened in Gods Confirmations of this Covenant . IV. The Consequents or events hereof . viz. First Abraham's laughter , upon the promise of Isaac . Herein he i rejoyced to see Christs day , and he saw it , typically in Isaac , and was glad . 2. Abrahams Circumcising himself and all the males in his family as God appointed . 6. When Abraham was in the Oaks or oak-grove of Mamre k The LORD renewed and augmented his Promise to him again . Here note , I. The Antecedents thereunto . viz. 1. The LORD'S Apparition to Abraham , in the form of three men . 2. Abrahams cheerful Hospitality towards them ▪ II. The Promise augmented , by the Particular defining of the time of Isaacs birth by Sarah , according to the time of life , &c. III. The Consequents , and Events hereupon ensuing . viz. 1. Sarahs distrustful laughter , for which she is reproved by the LORD . 2. The Lords imparting his purpose of destroying Sodom to Abraham ; there by giving Abraham occasion to intercede for those Cities , whose intercession obtained that righteous Lot should be delivered when those Cities were destroyed . 3. The LORD' 's singular preservation of Sarah from being defiled by Abimelech King of Gerar : she being to bring forth a promised son that should descend from the Loyns of Abraham . 4. Isaac's birth of Sarah at the LORD' 's set time , when Abraham was 100. yeers old : together with his Circumcision at eight days old . 5. Ishmaels mocking of Isaac , which the Apostle interprets his l Persecution of him . 6. The Casting of Hagar the bondwoman and her son Ishmael out of Abraham's family , that he might not inherit with Isaac : and this by Gods appointment . Now in these two sons of Abraham , viz Ishmael by Hagar the Bond-maid , and Isaac by Sarah the Free-woman , The Apostle m observes an Excellent Allegory , in reference to the two most noted Covenants that afterwards should be dispensed , namely , The Sinai-Covenant before Christ , and The New-Covenant after Christ ; To prove Justification and the Inheritance promised to be by Faith , and not by the works of the Law , As the ignorant and carnal observers of the Law of Moses imagined . Summarily the Allegory may be thus represented ; Hagar , 1. was a Bondmaid . 2. Brought forth a son to Abraham after the flesh to Bondage ; 3. which son persecuted the son of the Free-woman ; 4. And was cast out that he should not inherit with him . She Allegorically figureth , 1. The Old Testament , or more servile Covenant of the Law given on Mount Sinai in Arabia without the confines of the promised land , and the earthly Jerusalem , both of them being in a kind of spiritual bondage ; 2. which bring forth carnal children to bondage , seeking Justification and the Inheritance , in whole , or in part , by works of the Law ; 3. Persecuting those that seek righteousness and the inheritance by faith ; 4. And therefore are cast out , as those that shall neither be Justified , nor Inherit . Sarah , 1. was the Free-woman ; 2. Brought forth a son to Abraham after the Spirit by vertue of Promise , to liberty ; 3. who was persecuted by the Son of the Bondwoman ; 4. yet ( the bondmaid's son being cast out ) he enjoyed the inheritance . She Allegorically figured , 1. The New-Testament , or the Free New-Covenant in Christ , and the Heavenly Jerusalem the mother of us all , which is Free ; 2. which bring forth Spiritual children unto Liberty , seeking Justification and the Promised Inheritance by faith alone without the Deeds of the Law : 3. Persecuted by Legal Justitiaries ; 4. yet ( their persecutors being ejected ) obtaining the inheritance . Thus , in Abraham's two different sons by his two different wives the LORD tipycally and Prophetically represented to him the future different state of his Church , which should be 1. In a more servile condition under the Sinai-Covenant till Christ ; but 2. In a More free Condition under the new Covenant after Christ. 7. Finally , when God n tempted Abraham to offer up his son Isaac for a Burnt-offering , He notably augmented this Covenant-dispensation to him . Herein Consider , I. The Passages Antecedent thereunto . viz. 1. God's tempting of Abraham , commanding him to offer up Isaac for a Burnt-offering upon a Mount in the Land of Morijah , three days journey off . 2. Abraham's ready obedience through Faith. He rose early , took fire and a knife , laid the wood upon Isaac , and they both came to the place appointed ; Abraham there builds an Altar , binds Isaac , lays him upon the Altar , stretches out his hand to slay Isaac , And then the Lord staying his hand by the voice of an Angel , He offered up a Ram ( held there in a thicket by his horns ) instead of Isaac , o receiving him from Death as in a figure . Isaac p herein being a singular Type of Iesus Christ in Many regards . As ; ( 1 ) Isaac was the Son , the only Son of Abraham , whom he loved : So Christ q the Son of God , his only begotten son , the son of his love , in whom his soul delighted . ( 2 ) Isaac was born after the Spirit ; not so much by strength of Nature as by strength of the Promise through faith : Christ without Humane generation r was conceived in the virgins womb by the Holy-Ghost . ( 3 ) Isaac the son of the Promise : Much more Christ s the Promised Seed . ( 4 ) Isaac Circumcised the eighth day : So t Jesus Christ. ( 5 ) Isaac in his very infancy persecuted by Ishmael , mocking him . So Christ in his infancy , but now newly born , u was persecuted by Herod . ( 6 ) Abraham so loved God , that he would not spare his only begotten son whom he loved , from him . x God so loved the world that he spared not his own only begotten son of his love , Jesus Christ , but gave him up , for the life of all that should believe . Abraham yields up Isaac freely : God yields up Christ more freely . ( 7 ) Isaac must go three days journey , and not be offered up till the third day : So Christ said , y I must walk to day , and to morrow , and the third day I shall be perfected . ( 8 ) Isaac was led away as a lamb to the Altar without gainsaying : Christ was z led away as a lamb to the slaughter , and opened not his mouth . ( 9 ) Isaac carryed that wood on which he was to be offered up for a burnt-offering upon his shoulders , till he came to Moriah : Christ a carried his Cross , the tree on which he was to be crucified , to Mount Calvary . The wood was first laid upon both : and then both laid on the wood . ( 1 0 ) Isaac was to be offered on Mount Moriah , which bare Solomons Temple , that b Type of Christs body : Christ was offered c on Mount Calvary ( probably the skirt of Moriah , or very neer thereunto ) which bare Christs body it self . ( 1 1 ) Abraham the father carries in his hand fire and the Knife , against his son Isaac : d God the Father carried in his hand Justice and wrath against his son Christ for our sins . ( 1 2 ) Isaac is bound , and submits himself willingly to be sacrificed : Christ e was bound , yielded up himself willingly to his Executioners , laid down his life of himself , and was obedient to his father to the death , even the death upon the Cross. ( 1 3 ) Instead of Isaac A Ram caught by the Head in the thicket is sacrificed : But Christ himself , ( whose f head was crowned with thorns , ) was really crucified for us . ( 1 4 ) Isaac thus suffered at Gods Command : Christ thus suffered g at Gods Command also , and according to Gods determinate counsel and Decree . ( 1 5 ) Finally Isaac being dead three days in his Fathers heart and Resolution , at last on the third day was received from death as in a figure : So Jesus Christ h being dead and buried three days in the heart of the earth , on the third Revived and Rose again from the dead , for our justification . 3. The Lords singular Acceptation of this Act of Abraham twice testified by the voice of his Angel from Heaven . 4. Abraham's denomination of the place IEHOVAH-IIREH , that is , The LORD will See , or provide : from both , His prophecy , that God would provide a Lamb , and from his experience of Gods providing a sacrifice even in that strait when Isaac was upon the wood . And this peculiar providence of God for Abraham , is become a General Proverb for the comfort of Gods people , that God will provide for them in extremities of straits and distresses : Their extremity , shall be his Opportunity . Hence this Mountain is called more Contractly , Mori-jah , from the same Etymology . II. The LORD' 's Renewing of the Foederal Promise to Abraham hereupon with augmentation . viz. 1. To bless Abraham . 2. To multiply his Seed as the stars of Heaven , and sands by the Sea-shore . 3. That his Seed should possess the gate of his enemies . 4. That all the Nations of the earth should be blessed in his Seed . See all these i formerly expounded in the matter of the Covenant . III. The LORD'S Ratification of this Covenant and these Promises , by his own immutable Oath , wherein it is impossible for God to lye . k When God made promise to Abraham , because he could swear by no greater , he sware by himself , &c. This the way and manner of Gods Covenant-dispensation , As with Abraham . II. As with Abrahams Seed after him ; viz. 1. Isaac , 2. Iacob , And 3. Iacobs Posterity till the Sinai-Covenant , the Manner and Form of Gods Foederal dealing was various . 1. With Isaac Gods Foederal dealings were in this Manner . 1. He delaid to give Isaac Seed . 2. He gives him at once a double Seed , distinguishing the accepted Covenant-Seed from the other . 3. Having thus distinguished the Seeds , He Repeats the Foederal Promises to Isaac and his Seed with Augmentation . First , God delaid to give Isaac Seed . Not Ishmael , but Isaac was the Seed of the Promise : l In Isaac shall thy Seed be called . Consequently from Isaac was Abrahams Seed to be exceedingly multiplyed , according to the Promise . But Rebeckah Isaac's wife was childless after marriage for 20. years together . Sarah's barrenness seemed to hinder the performance of the Covenant to Abraham : Rebeckahs barreness also seemed to obstruct it to Isaac . This is Gods way , To raise the most numerous Seed from barren wombs : not from strength of Nature , but from the power of the Promise . The Promise was sure , though Performance suspended , for the exercise of Isaacs Faith , Patience and Prayer . Secondly , God at last , after 20. years delay , gives him a double Seed , Twins in Rebeckah's womb strugling then together ; and Distinguisheth the Accepted Covenant-Seed from the other . For , Rebeckah being afflicted with their strugling together in her , enquired of the LORD , viz. either by private Prayer , Or by going to some great Prophetical Patriarch : m And the LORD answered her : Two Nations are in thy womb , and two manner of people shall be separated from thy bowels : and the one people shall be stronger then the other people ; and the elder shall serve the younger . That is , the heads of two Nations were in her womb ; Esau , Head of the Edomites : and Iacob , Head of the Israelites : Edomites being stronger ; but at last especially n in Davids and Solomons days brought to serve the Israelites : As Esau the elderbrother lost his Birthright and The Blessing , Iacob obtaining them . Now as Dominion , Liberty and Freedom o comes in with the Blessing , yea is a great Blessing , and figureth Election and all spiritual mercies : So Servitude p comes in with the Curse : yea it self is a great Curse , and figureth Reprobation and all Spiritual Miseries . Hence Malachy infers ; q That God Loved Jacob , but Hated Esau. Whereupon Paul most clearly collects the Doctrine of Gods free Election and Reprobation without respect had to foreseen good or evil in either , saying ; r when Rebeckah had conceived by one , even by our father Isaac ( the children being not yet born , neither having done any good or evil , that the purpose of God according to Election might stand , not of works , but of him that calleth ) It was said unto her , The elder shall serve the younger : As it is written , Jacob have I loved , but Esau have I hated . Here 's the Parity , and Disparity of Esau and Iacob . Their Parity in their Natural Condition ; Both , of one father : Both , of one Mother : Both , At one and the same time in one womb : Both , unborn : Both , without actual good or evil . Herein their condition was altogether equal . Their Disparity in Gods purpose and election , Iacob elected and loved , Esau rejected , and hated of God. Iacob freely accepted as Heir of the promises : Esau freely rejected and passed by , as no Heir of Promise . Here therefore in those Twin-brothers , Esau and Iacob , we have a cleer Emblem and Example of Gods Decree , and The fulfilling thereof ; whereby the Heirs of Promise are differenced from others . I. Gods Decree of predestination is here exemplified in both its branches , or Acts , viz. 1. The Decree of free Election , in the person of the younger , who should be served by the Elder , as beloved of God freely . And therefore Iacob and his Seed should possess the Covenant , Promises , Inheritance , and Priviledges of the Church : for a type and pattern to all the Elect. 2. The Decree of free Reprobation or Preterition , in the person of the Elder , who should serve the younger , as freely hated of God. And therefore Esau with his Seed should not truly enjoy the Covenant , Promises , Blessing , Inheritance or Priviledges of the Church : for a type and Example to all Reprobates . II. Gods discriminating Decree is in part fulfilled in these twin-brothers . by several steps of providence . viz. 1. by their violence s strugling together in the womb before they were born : Presaging not only the Contrariety that should be betwixt these two brothers ; but also that should be betwixt Gods true Covenant-people and the children of this world . 2. By their unusual Birth ; t The younger taking hold with his hand of Esau's Heel , as if he would have pulled his brother back again from the birth , that he might be before him , or at least to supplant him . Whence he was named Iacob A Supplanter . These two times he strove for the birth-right , but as yet prevailed not . Hence the u Prophet upbraids it to Iacobs children , that their father Iacob strove for the Grace of Primogeniture , but they by sin suffered themselves to be deprived of it . 3. By Esau's x selling his Birth-right to Jacob for a Mess of Red-pottage , and sealing the bargain with his Oath , never repenting of it : preferring his life and present outward necessity before his birth-right . From this Red-pottage Esau is denominated Edom. And from this Contempt and Selling his Birth-right without repenting , The Apostle brands him for y a Prophane Person , for in Despising his z Birth-right , he despised the Covenant : The Covenanted Inheritance and Heirship , which was especially Spiritual ; And Christ himself , Heir of all things , First-born among many brethren , typifyed by the First-born . 4. By Iacobs politique compassing his father Isaac's blessing ( wherein the Promises of Christs Kingdom and other Spiritual mercies were implyed ) before Esau , according to his mothers Counsel , in reference to Gods Promise , and answer formerly given to her ; And when afterwards Esau came , and would have obtained the blessing of his father , Isaac would not recal his blessing from Iacob , nor repent thereof , but contrariwise confirmed it ; whereupon Paul saith ; a Esau found no place for Repentance , ( viz. Not his own Repentance , which he sought not after , but his Fathers Repentance , in retracting the Blessing ) though he sought it carefully with tears . The Patriarchs blessings before their Death were much valued and sought after by their Seed ; Because their blessings were Prophetical , And thereby the Fathers ( as in Gods stead ) Transmitted the Covenant and Promises to their Seed ( as b some well observe ) Declaring in what sons Family the Church should Continue , the grace of the Covenant should remain , and the Promises to Abraham should be fulfilled . Thirdly , God having thus distinguished the Seeds according to his Decree , ( the fountain of Gods Covenant and Promises , ) He c Repeats the Promises to Isaac and his Elect Seed with Augmentation . First at Gerar : and afterwards at Beersheba . Here Consider ; I. Antecedent passages : viz. 1. The LORDS appearing to Isaac in both places . 2. The Lords direction to him , not to go into Egypt because of the famine , but to sojourn in the Land. 3. The Lords encouraging Isaac , by his Covenant-Relation to his father Abraham . I am the God of Abraham thy father , fear not . II. Promises Repeated with some Augmentation . As , 1. That the Lord would be with Isaac . 2. That , He would bless him . 3. That , He would give to him , and to his Seed all those lands . 4. That , He would stablish the Oath which he sware to Abraham his father . 5. That , in his Seed all the Nations of the earth should be blessed . III. The Consequent event hereupon . Isaac's building an Altar at Beersheba , in testimony of his faith in , and thankfulness for those faederal Promises ; And calling upon the name of the LORD . 2. With Iacob Gods Foederal dealings were various , and at several times . Especially as followeth . First , In his journey to Padan-Aram , d whither he was sent till the fury of his brother Esau against him should turn away , viz. at Beth-el , God renewed his Covenant-Promises to him . I. Antecedent passages were these ; 1. Iacobs e lodging at Beth-el , lying down to sleep with stones put under his Head for pillows . 2. Iacobs Divine Dream , wherein he had a vision of a Ladder set upon the Earth , and the top of it reached to Heaven , the Angels of God Ascending , and Descending on it . This was a Type of Christ , himself interpreting it ; f Hereafter you shall see Heaven open , and the Angels of God Ascending and Descending upon the son of man. This g Typifyed to Iacob , ( 1 ) Christs person ; Whose Humane Nature was on earth ; wherein he conversed with men , Iohn 16. 28. & 17. 4. Whose divine Nature reached to Heaven , yea filled Heaven , and Earth . Ioh. 3. 13. 31. ( 2 ) Christs Office of Covenant-Mediation betwixt God and Man , Heaven and Earth : touching , and reaching to both , Heb. 8. 1. & 9. 24. 1 Tim. 2. 5. Reconciling unto God , both things in Heaven , and things on Earth . Col. 1. 20. becoming the only way for Sinners to the Father and to Heaven , Ioh. 14. 6. And Providentially governing , ordering , and disposing all things for the good of them who shall be heirs of Salvation by the Ministry of his Angels , And particularly for Iacobs good in his present expedition . Heb. 1. 14. Gen. 32. 1 , 2. 24. to 31. So that in this vision the Lord as it were opened Heaven to Iacob ; representing the Mediatour of the Covenant in whom himself was well pleased , Matth. 3. 16 , 17. and on whom his Covenant was founded . II. Foederal Promises here made to him , were ; 1. Old Promises Repeated . viz. ( 1 ) To give the land of Canaan , whereon he now lay , to him and to his Seed . ( 2 ) To multiply his Seed as the Dust of the Earth , which should possess this land . ( 3 ) To extend his Seed to all the four Corners of the Earth . ( 4 ) To make all the families of the Earth blessed in him and in his Seed , that is , In Christ the chief promised Seed , that should after the flesh descend of him . These promises were formerly made to Abraham and Isaac , but now repeated to Iacob , by whom the Covenant was to descend to posterity . 2. New Promises added peculiarly concerning Iacob himself . The Lord Promising him , ( 1 ) His Presence . ( 2 ) His preservation and protection in all places . ( 3 ) His Bringing him back again into Canaan . ( 4 ) His Continual care of him , till he had accomplished all his Promises unto him . These were a Foederal Augmentation vouchsafed to Iacob . III. The Consequent Events hereupon were three , and all in testimony of true thankfulness to God , viz. 1. His religious Reverence , in regard of Gods presence there , and acknowledgement of the Dignity of that place in regard thereof . 2. His two Monuments erected in remembrance of the Mercy there vouchsafed : viz. ( 1 ) The erecting the stone that was his pillow for a Pillar , Consecrating it as a place of worship by pouring oyl thereon . ( 2 ) Denominating the place Beth-el , that is , The-House-of-God . 3. His thankful vow , ( In case the Lord according to his Promise would vouchsafe to him , ( 1 ) His Presence , ( 2 ) His Preservation , ( 3 ) His Sustentation with food and rayment , ( 4 ) And A prosperous return to his fathers House ; ) ( 1 ) To accept , depend upon , obey and worship the LORD as his God. ( 2 ) To account that place Sacred . ( 3 ) And to give the Tenth of all his possessions to God , for maintaining of his worship . This was a very famous Foederal Transaction betwixt God and Iacob . Secondly , In his Return h from Padan-Aram , when he was in great fear of Esau his brother coming to meet him with four hundred men , i probably armed for war. In this are considerable , I. Antecedent occurrents and passages . viz. 1. Gods preparatory Confirmation of Iacobs Faith in his promised Protection , by two Hoasts of Angels meeting him as his guardians . Whence Iacob named that place Machanaim ; that is , Two Hoasts . 2. Iacobs fear of Esau's old grudge , together with his prudent and pious care to prevent the mischief of it ; ( 1 ) By sending Messengers before-hand to Esau to make way for his safe coming : ( 2 ) By Dividing his Company into two bands , that the hindermost might at least escape : ( 3 ) By earnest Prayer to the Lord for his own and families deliverance from Esau , urging the Lord therein upon his Covenant and Promises ; ( 4 ) By sending a liberal present to Esau to appease his wrath . 3. Iacobs wrastling all night alone with an Angel , in likeness of a man till break of Day ; viz. with the Angel of the Covenant the Son of God , with Prayers and tears , Hos. 12. 4. whom he would not let go without his blessing , though the Angel put the Hollow of his thigh out of joynt , that he halted . II. The Renewed Promise . Wherein , 1. The Angel changes his name from Iacob to Israel . 2. The Angel interprets his name , viz That as a Prince he had power with God , and therefore Consequently much more should prevail against all his Adversaries , and against Esau in particular . 3. The Angels Blessing of him . III. The Consequent Events , viz. 1. Iacob's Denomination of that place , Peniel ; that is , The face of God : because he saw the face of God and was not destroyed . 2. His halting upon his thigh afterwards . He had a Divine Blessing , but with an Humane Infirmity . 3. The Amicable and brotherly Meeting of Esau and Iacob , embracing and kissing one another , and weeping together : Iacob forcing him to accept his present . 4. Iacob's erecting an Altar at Shalem in Canaan in a parcel of a Field bought by him of the children of Hamor . Which Altar , erected in Testimony of his thankfulness , he called El-Elohe-Israel : that is , The-strong-God-The God-of-Israel . A Memorative Monument of Gods Mercy in Blessing him , and changing his name , and Magnifying his Power in his wonderful deliverance . That Man should wrastle with God , was wonderful : That man should prevail against God in wrastling , was double wonderful . Thirdly , In his being again at Bethel as he came from Padan-Aram , k Foederal Promises were renewed to him with some Augmentation . Here , I. Antecedent Passages were these ; viz. 1. Gods Command to him , To go and dwell at Beth-el , And to make there an Altar to God that appeared to him , viz. To testifie his thankfulness to God who had now brought him back and preserved him from his brother Esau. 2. Iacobs Obedience to this Command ; In order whereunto , He purged his Family from Idols ( which probably they brought from Padan-Aram ) , and Commanded them to cleanse themselves , and change their garments , thus preparing them for pure worship . Then he went to Bethel , erected an Altar , calling the Place , El-Beth-el : that is , The-God-of-the-House-of-God . 3. Gods appearing to him again at Bethel . 4. Gods blessing him . 5. God Confirming the former change of his name from Iacob to Israel . II. The Promises renewed , viz. 1. Of a numerous Seed ; That A Nation , A Company or Assembly of Nations , yea Kings should come out of his Loyns . 2. Of Ca naan's Inheritance , That he and his Seed should have the Land which God gave by Covenant to Abraham and Isaac . III. The Consequent Events were , 1. Gods going up from him in that place . 2. Iacobs erecting a pillar of stone , the former pillar probably being decayed . 3. His pouring a Drink offering and Oyl thereon in token of his faith in God and thankfulness to him , for all his goodness . 4. His Denominating again that place Beth-el . Fourthly , When Jacob in the extream Famine was l in his journey towards Egypt with all his Seed , to be preserved by Joseph his son , then Lord of Egypt : The Lord augmented his Foederal Promises to him . I. Antecedent passages were these ; viz. 1. Gods Peculiar Providence in m Sending a man before , even Ioseph , to preserve Iacobs House in that extream seven years famine . Iacobs singular love to Ioseph , His brethrens envying him thereupon , Their selling him to the Ishmaelites , The Ishmaelites carrying him into Egypt , and selling him to Potiphar an Officer of Pharaoh , Potiphar's casting him into prison upon his wives false accusation , His interpretation of his fellow-prisoners Dreams , And after of King Pharaoh's Dreams touching the seven years famine , whereupon he made him Lord of Egypt under him ; all these contributed to bring Iacobs family into Egypt for their preservation . 2. Iacob's sending his sons to buy corn in Egypt , twice ; Ioseph making himself known to them the second time , sends for his Father Iacob to come to him . 3. Iacob's taking his journey towards Egypt , and coming to Beer-sheba . 4. Gods encouraging Iacob there in his night visions to go down into Egypt . II. Gods Encouraging Promises were these ; 1. That in Egypt God would make of Iacob a great Nation . 2. That God would go down with him into Egypt , viz. by his Presence and special Providence . 3. That He would certainly bring him up again ; viz. In his dead body , and in his living Seed . 4. That Ioseph should close his dying eyes . III. Consequent events hereupon were many and most observable , viz. 1. The n coming of Iacob and all his house , even 70 Souls , into Egypt . 2. Their o kind entertainment into the land of Egypt by King Pharaoh , Ioseph according to his appointment placing them in the best of the Land. 3. Their p growth and multiplying therein exceedingly . 4. Iacobs q taking an Oath of his son Ioseph , ( his Death now approaching ) not to bury him in Egypt , but in the Burying-place of his fathers in Canaan . Hereby testifying his Faith in Gods Promises touching the giving of Canaan to his Seed , a figure of the Heavenly inheritance ; and hereby instructing his Seed to believe and wait for the accomplishment of those Promises . 5. Iacob's r Prophetical blessing of Iosephs two sons , Ephraim and Manasseh : as also his own s twelve sons the Heads of the twelve Tribes , declaring what their future condition should be in the Land of Canaan ; and Particularly of Iudah prophecying ; t That the Scepter should not depart from Judah , nor a Law-giver from between his feet , untill Shiloh come , and unto him shall the gathering ( or , Obedience ) of the peoples be . That is , The Royal government , ( or the Government Equivalent thereto after the Babylonish Captivity ) shall not depart from the tribe of Iudah , till Christ , Shiloh , come . ( Shiloh , that is , The prosperer , The Safe-maker , The Saviour , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloh , u from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalah , to Quiet , Pacifie , To be happy , prosperous , safe , &c. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloh , His-son , Or Her son : from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shil , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiljah , The Secondine , that wraps the child in the mothers womb ; which is sometimes Metonymically put for the child it self therein contained . Christ was to spring out of Judah , Heb. 7. 14. and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloh is so x universally written , as it may imply both , His son , and Her son , as a secret Prophesie that Christ should be the Son of the Virgin Mary of the Tribe of Judah : ) And to this Shiloh shall the Peoples both of Iews and Gentiles be gathered , and become Obedient , as their King of Kings , through the power of his Gospel . 6. Iacob's y Death in Egypt , and Burial in Canaan , in the cave of the Field of Machpelah . 7. Ioseph's Death , after he had told the children of Israel z that the Lord would mercifully visit them , and had taken an Oath of them to carry his bones with them , to bury them in Canaan . Hereby expressing his faith in the Promise , and hope of Heaven typified by Canaan . 8. The a bitter afflictions of the children of Israel in Egypt , the House of bondage , after Iosephs Death , under another Pharaoh that knew not Joseph . Under which afflictions they grew the more in number . By which bitter bondage and miserable servitude , ( 1 ) They were weaned from Egypt , and prepared for their removal thence towards the promised Canaan ; ( 2 ) The Egyptians fitted themselves for Gods destructive judgements ; ( 3 ) The miserable bondage of Sin and Satan was notably figured out ; ( 4 ) And the Lord became more glorious in their Redemption and deliverance . 9. The b Lords hearing the Cry of his oppressed people , looking upon them , and laying to heart their afflictions , in remembrance of his Covenant with Abraham , Isaac , and Jacob. 10. The c Lords appearing to Moses in a flame of fire out of the midst of a bush , the bush burning and not Consuming , ( A comfortable Embleme of Gods presence with his people Israel in the furnace of afflictions , preserving them , though burning , from being consumed , ) declaring himself the Covenant-God of Abraham , the God of Isaac , and the God of Jacob , deeply affected with his peoples sorrows , and now come down to deliver them : To which purpose he Called and Sent Moses with Messages , both to his People , and to Pharaoh touching their deliverance ; Especially telling Moses ; That d he appeared to Abraham , Isaac , and Jacob by the name of God Almighty , or Al-sufficient , but by his name IEHOVAH he was not known to them : that is , God made himself known to them as an Al-sufficient God , able to make promises to them , and able to perform them in their season against all impediments , but he did not actually perform his Promises of Canaan , &c. to them , he gave them not actual being and subsistence as a Iehovah ; but now he would show himself experimentally to them as a Iehovah , performing , and giving actual Subsistence to his Promises , in bringing them out of Egypt , unto Canaan . Hereupon e in remembrance of his Covenant , he now promiseth to them by Moses , ( 1 ) To bring them out from the burdens and bondage of Egypt ; ( 2 ) To redeem them thence with a stretched out Arm , & with great judgements , viz. upon the Egyptians ; ( 3 ) To give them favour in the sight of the Egyptians ; that they should not go empty , but borrowing jewels of gold , jewels of silver , & rayment of them , they should spoyl the Egyptians ; ( 4 ) To take them to himself for a people , and to be to them a God ; ( 5 ) And To bring them into the land which he sware to Abraham , Isaac and Iacob , to give it to them for an inheritance . 11. The Lords f judging the Egyptian●… with ten wonderful and grievous Plagues ; Because of their cruel Oppressions of his People , And Because of their rebellious refusing to set them at liberty from their bondage upon his Command . 12. The g Lords Instituting the h Passover to be celebrated the same night , that the last plague , viz. The death of the First-born , was inflicted ; which Passover was a Sacramental Token , Of the Preservation of Israels First-born , when Egypts First-born should be destroyed ; of their Deliverance out of Egypt now instantly approaching , even that very night , which all after-ages till Christ should celebrate in Memorial of this Deliverance ; And especially of the spiritual Redemption of Gods Elect , by the death of Jesus Christ the true Passover , from Sin and all their Spiritual bondage . Of this , See at large in the Confirmation of this Covenant . 13. The i Departure of the people of Israel out of Egypt , at the end of 430 years ; even the self-same night , after Egypts first-born were destroy'd , they marched out in haste with an high hand , having spoyled the Egyptians , as the Lord had Promised . Whereupon k the First-born of man , and firstlings of beasts , were set apart and Sanctified to God. And they were notable Types of Christ , the Redeemer , the chief l First-born among many brethren . 14. The Baptizing of Israel in the Cloud , and in the Red-Sea . The Lord by these extraordinary Sacraments signifying to them the same thing for Substanc●… that our Baptism to us ; viz. The washing away of their sins ; Their dying to sin , and living to righteousness ; Their shelter and protection from Gods wrath above , and from Enemies malice below ; Their safe way and conduct by Christ and his Death to the heavenly Canaan , &c. As will further appear in the Confirmation of this Covenant . 15. Finally , Their nourishment in the Wilderness forty years till they came to the Conanted Canaan , by m Spiritual Meat and Drink , viz. Mannah from Heaven , and water out of the Rock : excellent Types of Christ the true bread from Heaven , and the true living waters , whereby all believers are nourished for their growth in all spirituals in the wilderness of this world , till they come to Heavens promised eternal Rest. See these also explained in the Covenant-Confirmation . This was the Manner , Way and Order of the Lords Administring or Dispensing his Covenant to Abraham and his Seed till they came to Mount Sinai , where Gods Covenant was again renewed in a another Form , and with many Augmentations . Whereby Gods Covenant with Abraham and his Seed was not antiquated or made void , but strongly established and Confirmed , as n Calvin well observes , and as after will appear in opening that Covenant-Expressure . Thus of the First branch of this Covenant's Form , viz. The Manner of its Administration . Next of the Second branch of the Form thereof , viz. The Manifold Confirmation of this Covenant . Secondly , The Manifold Confirmation of this Covenant to Abraham and to his Seed , is another thing wherein the Outward Form of this Covenant doth eminently Consist . For clearing hereof , Consider ; 1. That God Confirmed this Covenant to Abraham and his Seed . 2. How he Confirmed it to them . 3. Why he thus Confirmed it . 4. Inferences hereupon . I. That God not only made his Covenant , ( or as the Hebrew phrase is , o Gave his Covenant ; denoting his free-grace in thus condescending to them : Or , p Cut , stroke , or smote his Covenant ; Alluding to the Ceremony of killing and cutting asunder Sacrifices in Covenanting-making ; ) but also Confirmed and made sure his Covenant to Abraham and his Seed , is clear divers ways . viz. 1. From Gods own expression , q And I will establish my Covenant between me , and thee , and thy Seed after thee in their generations , for an Everlasting Covenant . And again in reference to Isaac he said ; r And I will establish my Covenant with him , &c. He recites it twice . The same word is used in all these expressions ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hakimothi , that is , I will raise up ; I will-make - stand , I will-establish , I will-confirm , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Koom , signifying to rise up , To stand , To subsist . God hereby intimates he would not only make a Covenant with them ; but he would make it strong , firm , and sure . It should be a Covenant that should not be unsetled , or Overthrown . 2. From the Apostles clear Testimony . u And this I say , That the Covenant that was confirmed before of God in Christ , ( Gr. towards Christ ) , the Law which was four hundred and thirty years after , cannot disannul , that it should make the Promise of none effect . Here note , 1. That , the Covenant here intended , is the Covenant of God with Abraham and his Seed . This , is cleer ; Partly , by the x Context before and after , carrying it thither , as to the Subject and Argument of his present discourse . Partly , by the Time of its commencing , here mentioned to be 430 years before the Law. Which y agrees precisely with the interval betwixt Gods first promise or Covenant to Abraham , and the Publication of the Law at Sinai , which was 430 years , as hath already been evidenced . 2. That , This Covenant was fore-confirmed of God towards Christ. He calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The words are observable : fore-confirmed , fore-ratifyed , &c. viz. before the Law. Of God ; therefore most sure and unalterable . z For even a mans Covenant confirmed , is unalterable ; and , unto Christ , or Towards Christ : for so it may more exactly be translated then , in Christ. This phrase imports , That Gods Covenant with Abraham , had primary respect and tendency to Christ , chiefly aimed , scoped and led to Christ , the Principal Seed , in whom all Abrahams Seed of Jews and Gentiles should be gathered into one , and blessed : as a Beza hath rightly observed . And b Pareus explains it more particularly : judging that this Confirming the Covenant towards Christ , implies ; ( 1 ) That this Covenant should at last be ratified by the Death of Christ , as Testator , Heb. 9. 15. ( 2 ) That the blessings Covenanted to Abraham and his Seed could not be obtained but by Christs merit intervening : Gods justice not admitting the Sinner into favour and Covenant-mercy without Satisfaction for his Sin. ( 3 ) That , the Promised benefits , Adoption , Justification , Sanctification , and the inheritance of Eternal life , should not be communicated to Abraham and his Seed but by Faith in Jesus Christ , then to be exhibited afterwards , now exhibited already . So that this Covenant was not only made , but Confirmed and made Authentick : Confirmed of God , by Supream authority : confirmed of God towards Christ , as the surest foundation and Scope thereof . 3. That , This Covenant being thus fore-confirmed 430. years before the Law , cannot be voided , vacated , disanulled or made of none effect by the Law that came so long afterwards ; that Righteousness should be by works and not by Faith. This Covenant then is confirmed irrevocably , irreversibly , unalterably , immovably . II. How God confirmed his Covenant to Abraham and to his Seed , comes next to be Considered . And God Confirmed his Covenant to them many waies ; especially these eight waies . viz. 1. By his Promises . 2. By Abrahams entry upon , and Survey of Canaan . 3. By the Type of Melchizedeck . 4. By Gods own Sacred Oath . 5. By his solemn Symbolical Form of striking Covenant with them . 6. By the two Ordinary standing Sacraments ; Circumcision , and Passover . 7. By the four extraordinary Itinerant Sacraments : The Cloud and Sea , Manna and Water out of the Rock . 8. By the sufferings and Death of Iesus Christ , Implyed , and Typifyed most observably in this Foederal Administration . 1. By Gods Promises . The Old and N●…w Covenant are c established upon Promises , as the Apostle intimates . The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies , To-be-put-as-a-Law , to be made Authentical , to be Established , to be confirmed ; and all this was upon the Promises . Gods Covenant with Abraham and his Seed was Confirmed by his Promises , 1. As Propounded . 2. As Repeated again and again . 3. As in part Performed to Abraham and his Seed . 1. As Propounded . Gods own word and Promises propounded in any Covenant , are as the props and pillars upon which that Covenant is stablished and leans . Hence that phrase , d Of a better Covenant , which was established upon better Promises . Christ himself is the basis and foundation of the Covenant : but the Promises Foederal in Christ , are as the pillars set upon this Base . The Covenant is established upon both . The Lord God appeared from Heaven to Abraham , and e by his own immediate word and Promises confirmed his Covenant to Abraham . Gods Promises notably tend to confirm his Covenant ; 1. By their Truth , certainty , and infallibility . It is said , f God that cannot lye , hath promised . Yea , in his Promises g it is impossible that God should lye . For then God should do against himself , against his own Nature and Essence , which is Truth in the highest perfection . 2. By their immutability , or unchangeableness . The Apostle intimates that Gods Promise to Abraham and his Seed the Heirs of the Promise , is one of those h two immutable things , wherein it is impossible for God to lye , whereby he shewed the immutability of his Counsel to them in his Covenant . As i with God there is no variableness nor shadow of turning : so with Gods Promise there is no mutableness , nor shadow of alteration . Hath he said it ; and shall he not do it ? 2. As Repeated . Gods Promises and Covenant again and again repeated , notably confirmed this Covenant . Repetitions , especially when they are with new Amplifications , are vehement and pathetical Confirmations . As Ioseph said , k Pharaohs dreams were doubled for the certainty of the thing ; And as Paul divers times l doubles and trebles his expressions , to confirm thereby the unquestionable certainty of his assertions : So when God doubles , and trebles , and often ingeminates his Promises and Covenant to Abraham and his Seed , it is to let them assuredly know , that they are determinate and sure : he is fully and fixedly resolved upon them , that they shall stand inviolably and irrevocably , and be infallibly performed . Now God Repeated his Promises , for Confirmation , 1. To Abraham himself . 2. To Abraham's more immediate Seed . ( 1 ) To Abraham himself God mentioned and Repeated his Foederal Promises at least seven several times . 1. In m Ur of the Chaldees , called Mesopotamia : this was before he dwelt in Charran , and this n was 430 years before the giving of the Law on Mount Sinai . 2. In o Sichem , in the plain of Moreh , which is thought to be about the midst of the land of Canaan ; promised to Abraham and his Seed . This was when Abraham was come as a Pilgrim into the Land , to take a Survey of it , and to sojourn in it . We first take Survey of Heaven by Faith ; before we come eternally to possess and inherit it . 3. When p he , after the great Famine , had returned out of Egypt , and had pitched his Tent between Bethel and Ai : and after his Nephew Lot was departed from him towards Sodom . 4. After q Abraham's return from the slaughter of the Kings , for the Rescuing of Lot : at which return Melchizedeck , King of Salem , and Priest of the most high God , ( An eminent Type of Christ ) met him with bread and wine , and blessed him , to whom Abraham gave the Tenth of the Spoils . 5. When r Abraham was 99. years old , Then the Promises were renewed with many Additionals ; Isaac was first expresly Promised by name ; and Circumcision was first instituted . 6. In the s Plains of Mamre , when three Angels appeared to Abraham a little before the Overthrow of Sodom and Gomorrha , &c. Then God expresly Promised Isaac the second time . 7. When t God had tempted Abraham to offer up his only son Isaac for a Burnt-offering , and Abraham in a sort ( in his intention , resolution , and in all preparatory acts to the very last act of execution ) had offered him up , Then God added his Oath to his Promises , enlarging also his Promises . These seven times God reveals his Promises to Abraham for their unquestionable establishment . As if he had said ; Abraham , I do not promise and Covenant these blessings to thee and thy Seed slightly and overtly , but with all fixed seriousness and resolvedness ; I spake them once , twice , thrice , yea seven times over , because I would not have thee doubt or stagger at them , or once question their performance . ( 2 ) To Abraham's more immediate Seed , God repeated his Covenant and promises also , viz. 1. To Isaac , u At Gerar , when there was a famine in the Land : And , again at Beersheba . Promising him his presence , Blessing , The Land of Canaan to his Seed , The performance of his Oath to Abraham , Multiplying of his Seed , and the blessing of all the Families of the earth in his Seed . 2. To Jacob the Son of Isaac . To him God repeated his Promises divers times . As , ( 1 ) In x his journey to Padan-Aram , when he was at Bethel . There God gave him a famous vision of a Ladder reaching from Heaven to Earth , and the Angels of God ascending and desending upon it , and God standing above it . Promising , the Land of Canaan to him and his Seed , The multiplication of his Seed , The Benediction of all the Families of the Earth in him and in his Seed , His Constant presence , protection and Providence over Iacob . Which y Ladder was an excellent Type of Christ the Mediator betwixt Heaven and Earth , betwixt God and man , Reconciling all things to God in Heaven and Earth , The only way for Sinners unto the Father , in whom God hath peculiar care over his Covenant-people , and the Angels themselves desirously pry into this Mysterie , ministring both to Christ and to his members diligently . ( 2 ) In his z return again from Padan-Aram towards Canaan , when he was at Peniel ; Where he wrastled with an Angel , with whom he prevailed : who blessed him , changed his name from Iacob to Israel , and assured him that as a Prince he had power with God , and with man he should prevail , ( 3 ) After this when he a came to Beth-el , where God again appeared to him , Confirmed his name Israel , Promised to Multiply his Seed , so that Nations and Kings should come of him , and to give Canaan to him and to his Seed . ( 4 ) At b Beer-sheba , where God directed him to go down into Egypt , Promising To go down thither with him , To make of him there a Great Nation , To bring him up again , and That Ioseph should put his hand upon his eyes , viz. close his eyes when he dyed . To what end now did God thus frequently iterate his Covenant and Promises to Abraham , and to his more immediate seed , Isaac and Iacob , ( whereupon it is often called in Scripture , c Gods Covenant with Abraham , Isaac and Jacob ; ) but that he might hereby the more strongly confirm his Covenant to Abraham and his Seed , that they might not doubt of the performance ? as d Calvin hath well observed . 3. As in part performed to Abraham and his Seed . Gods Covenant and Promises to them , stood of many parts and branches : when some of those were Performed , the Promises and Covenant by such experimental Performances were singularly confirmed and assured to them in reference to all promised Mercies that were to follow . The actual performances of those , were as effectual Earnests , Handsels , First-fruits and Assurances of these . God Covenanted and Promised to Abraham , That A son out of his own bowels should be his heir ; That his Seed should be very Numerous ; That after their sojourning in a land not theirs , and afflictions in Egypt , they should come out with great Substance , Egypt being judged ; That the land of Canaan should be their everlasting inheritance , to which they should come again in the fourth Generation ; That Christ the Saviour of Sinners should descend of Abraham according to the flesh , in whom all the families of the Earth should be blessed , &c. Now when Isaac is born to Abraham of Sarah , notwithstanding his dead body and her dead womb : Abraham was more assured of all the ensuing blessings , and the Covenant experimentally confirmed to him ; yea at Gods promise and performance of Isaac , Abraham laughed and rejoyced , and named his Son , Isaac , that is , laughter ; Herein he rejoyced at the Performance of Gods Covenant , but especially herein e he saw Christs Day , and rejoyced , and was glad . When Abraham's Seed were f at Gods prefixed time brought out of Egypt , this Confirmed the Covenant to them , that they should be brought into Canaan , &c. For God is as able and faithful to perform one branch of his Covenant , as another ; to perform all as any . Therefore Gods actual Performances of part , were effectual assu rances of the whole . Thus God confirmed his Covenant By his Promises . 2. By Abraham's g Entry upon , and Survey of the promised land of Canaan , at Gods appointment , when first he revealed this Covenant unto him . When God first Confirmed his Covenant to Abraham in reference to Christ , he was in Ur of the Chaldees : There God called him ; commanding him to come out of the land of Chaldea into the land of Canaan ; Promising to Bless him , and all the families of the Earth in him , with all blessings in Christ. Hereupon Abraham accordingly , 1. Makes Entry upon the land of Canaan , and as it were takes livery and Seizin thereof , God then promising to give it to his Seed . 2. Takes survey of it , walking through it in the length of it , and in the breadth of it , God again promising to give it to him and to his Seed for ever . Hereupon Abraham's Epithet given to him in the next chapter , is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Abram Hahhhibri , that is , Abram the Hebrew . He is so denominated , not from Heber the Patriarch , one of his ancient-fore-fathers , as i Some think ; But rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhhabar , signifying To pass over , Or To pass thorough , ( as I have k elsewhere noted ) because he passed over the River Euphrates from Mesopotamia into Canaan , and so passed or walked thorough Canaan in the length and breadth of it . So that Abram the Hebrew , is as much as , Abram the Passenger , or Passer-thorough . And hence Abraham's posterity were afterwards called Hebrews . Now Abraham's Entry upon , and Survey of this Promised Canaan , ( though in his own person as yet he l had no inheritance in it , no not so much as to set his foot on , ) was a notable Pledge and Sign to Abraham , assuring him that at last he should be partaker of the Promises literally , mystically , or both ways in his own person , and in his Seed , m beholding the Promises afar off : whereupon Abraham and his more immediate Seed Isaac and Iacob , were perswaded of them , and embraced them , and confessed that they were strangers and pilgrims on Earth . Hereby declaring plainly that they seek a Country , viz. an Heavenly Country , whereof this promised earthly Canaan was but a shadow . Thus God gave Abraham a particular view of Canaan with his bodily eyes , thereby to confirm his view of Gods Covenant and Promises with his spiritual eyes of Faith and Hope . 3. By Melchizedek's typical Blessing of Abraham returning from the slaughter of the Kings , Gods Covenant with Abraham was further Confirmed . The History of Melchizedek is in these words , n And Melchizedek King of Salem brought forth bread and wine : and he was the Priest of the most High God. And be blessed him , and said , Blessed be Abram of the most High God , possessor of Heaven and Earth . And blessed be the most High God , which hath delivered thine enemies into thine hand . And he gave him Tithes of all . This is very mysterious ; as is clear by the use that o David and p Paul make of it . Here therefore Consider , 1. What Spiritual Mysterie was herein intended . 2. How this conduced to the further establishment and confirmation of Gods Covenant with Abraham . ( 1 ) The Spiritual Mysterie intended in this Story of Melchizedek , is the Typical representation of the Person , and office of Iesus Christ to Abraham . I. The Person of Christ was notably figured out in Melchizedek , in that his Birth , Death and Pedigree are passed over in silence by Moses , as if he had neither Genealogy , nor Beginning , nor End , and as being wholly unknown to Abraham in these respects . This was purposely done by the Holy Ghost , that Melchizedek might be the more exact and full Type of Christ. ( They therefore that curiously enquire whether this Melchizedek was not Sem the Son of Noah , enquire not wisely after Revealing of that which God purposely concealed . ) Hence Paul describes him , as ; q Without father , without mother , without Pedigree , having neither beginning of days , nor end of life ; but made like unto the Son of God , abideth a Priest continually . Thus Christ was in his person , 1. Without father according to his Manhood , being conceived and born of a Virgin , remaining a Virgin : 2. Without Mother according to his Godhead , being eternally begotten of the Father alone : 3. Without Pedigree or Genealogy according to his Divinity , for who shall declare his Generation ? 4. Without beginning of days and end of life , according to his Divinity , and therefore having an eternal and unchangeable Office without Succession . II. The Office of Christ was also eminently typified by Melchizedek , in two branches of it . viz. 1. His Kingship , or Kingly Office of Christ was figured two ways . viz. Partly , In the Notation of his Name , viz. r Melchizedek , King of Salem : First being by interpretation , King of Righteousness ; and after that also , King of Salem , which is , King of Peace , ( the Apostle himself expounding it . ) Thus , Christ is King of Righteousness , s the Scepter of his Kingdom is a Scepter of Righteousness . Christ is King of righteousness , the true Melchizedek , in divers regards . For , ( 1 ) He hath a righteous title to it , without usurpation : His Father hath t annointed him , and enthroned him in his Kingdom . ( 2 ) He executes his Kingly Office u in righteousness and equity , without all shadow of injury , injustice , oppression or Tyranny , and this by his most righteous Laws , the rod of his mouth and the breath of his lips . ( 3 ) He Communicates his righteousness royally and plentifully to all his true Subjects by faith . He becomes x the LORD their righteousness : and they become y the righteousness of God in him . Though they have a Kingdom of sin , to condemn them : yet he hath a greater Kingdom of righteousness , to justifie them . ( 4 ) He is first a King of righteousness : then a King of Peace . He first z justifies us by faith in his blood : and then purifies our hearts and Consciences towards God. Christ also is King of Peace , Prince of Peace , the true King of Salem . For , ( 1 ) He gives to all his Subjects a Peace above them , with God , yea though naturally they be inhabitants of Salem , Canaanites , Iebusites , &c. reconciling them to God. ( 2 ) He gives b peace within them , his peace in their hearts and Consciences passing all understanding . ( 3 ) He gives c peace round about them , with the whole Creation . The first Adam brake , divided , distracted all things : Christ the last Adam reunites , cements , and reconciles all things . And all powerfully as a King. Thus he prefigured Christs Kingly Office in the Notation of his Name . Partly , In his Royal Act , viz. bringing forth of Bread and Wine , for the refreshing of Abraham and his Army returning from the slaughter of the Kings . 2. His Priesthood , or the Priestly Office of Christ , was typified also in Melchizedek's other office , as he was Priest of the most High God. And this chiefly in two respects . viz. ( 1 ) In respect of the Eternity of his Priesthood , Here 's no mention of the Birth or Death of Melchizedek's person ; nor of the Beginning or End of his Priesthood : Hence Paul saith ; f being made like unto the Son of God , he abideth a Priest continually . So Christ g as a Priest for ever after the order of Melchizedek , Hath an Everlasting and unchangeable Priesthood ; His Satisfaction and Intercession ever living for us . ( 2 ) In respect of the Acts , and therein the Dignity of his Priesthood . viz. 1. Blessing h Abraham , that had the Promises . Herein evidencing , that in his Priesthood he was greater then Abraham , and greater then the Levitical Priests of Abrahams race . For without all contradiction , the less is blessed of the better . Thus Christ our great High-Priest i blesseth us with all spiritual blessings in Heavenly things . 2. Receiving tithes of Abraham . For Abraham gave him the tenths of all ; that is , k the tenth of the Spoyls : So Levi being then in Abraham's loyns , paid tithes in Abraham to Melchizedek . Melchizedeks order therefore far excelled the Order of Aaron . Abraham receiving Melchizedeks Spirituals , thought it equal he should reap his Temporals . Thus Christ the true Eternal Priest of Melchizedek's Order , l receives Tithes in his Ministers and Preachers of the Gospel , having ordained that they who preach the Gospel should live of the Gospel . This was the Mysterie intended in this type of Melchizedek . ( 2 ) Now this carriage of Melchizedek tended to confirm Gods Covenant with Abraham , as he was a lively Type of both the Person and Office of Christ. viz. 1. Blessing Abraham with all blessings Spiritual and temporal , as Mediatory Priest of the most high God , As God had Covenanted that Abraham should be blessed : 2. Assuring Abraham of a royal Donation of Righteousness and Peace , from himself as the true Mediatory King of Righteousness and Prince of Peace ; And presently after this , m Abraham's Faith was imputed to him unto righteousness , and God becomes Abraham's Shield and exceeding great reward ; 3. Abiding a Mediatory Priest and King for ever , for the eternal happiness and Salvation of Abraham and his Seed ( according to his Covenant ) for evermore . Abraham beholding Melchizedek corporally , in him beheld Christ Spiritually , and the accomplishment of Gods Covenant in him . How notably therefore must this needs confirm the Covenant to him ! 4. By his own Sacred and inviolable Oath . An Oath for Confirmation is one of the strongest bonds and tyes amongst men . God , to make his Covenant and Promise sure , not only spake it , but sware it : To his word , he added his Oath , when Abraham was now about to offer up his Isaac unto God at his special appointment . n And the Angel of the LORD called to Abraham out of Heaven the second time , and said ; By my self have I sworn saith the LORD , for because thou hast done this thing , and hast not withheld thy son , thine only son : that in blessing I will bless thee , and in multiplying I will multiply thy Seed as the stars of the Heaven , and as the Sand which is upon the Sea shore ; and thy Seed shall possess the gate of his Enemies ; And in thy Seed shall all the Nations of the Earth be blessed ; because thou hast obeyed my voice . This Oath the Psalmist also mentions , saying ; o Which Covenant he made with Abraham , and his Oath unto Isaac : — God then Sware his Covenant , not only to Abraham , but also to Isaac . But when to Isaac ? Answ. 1. This phrase , And his Oath unto Isaac , may be rendred ( thinks p Kimchi ) de Isaac , Of , or touching Isaac . That the sense may be , And his Oath touching Isaac . viz. touching the blessing of all the Families of the Earth in Abraham's Seed , Christ that should come of Isaac . But this Resolution satisfies not ; Partly , Because the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To Isaac , cannot properly be rendred , De Isaac : Partly , because here the Psalmist plainly mentions Gods Covenanting with three distinct generations successively , Abraham , Isaac , and Iacob . 2. We may better resolve , That Gods Oath was made to Isaac ; Either at the same time when God sware to Abraham ▪ q Isaac being present with Abraham at Gods Swearing , and the Oath being in some sort intended for both : Or Afterwards when God renewed his Covenant to Isaac , wherein he particularly promised him ; r And I will perform the Oath which I sware unto Abraham thy Father . And this was virtually and equivalently an Oath to Isaac . This Oath had its principal accomplishment in s Iesus Christ , Abrahams primary Seed . Now , that God added his own Oath for Confirmation of this Covenant , is testified by the Apostle , saying ; t When God made Promise to Abraham , because he could sware by no greater , he sware by himself , Saying ; Surely blessing I will bless thee , and multiplying I will multiply thee . — For , men verily swear by the greater , and an Oath for Confirmation is to them an End of all strife . Wherein God willing more abundantly to shew unto the heirs of Promise the immutability of his Counsel , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he came-between by an Oath , ( that is , he came between himself and Abraham with an Oath ; Or , between the Promise and performance he put an Oath ; that is , He confirmed it by an Oath , as we translate it . ) That by two immutable things , ( viz. His Promise , and Oath ) in which it was impossible for God to lye , we might have a strong Consolation , who have fled-for-refuge to lay hold upon the hope set before us . So then , Gods Oath is the other of the two Immutable things , In which God cannot possibly lye , and u wherein he never will repent , or change : whereby his Covenant and Promise is most firmly ratified . 5. By his solemn Symbolical Form of striking Covenant with Abraham . God renewing his Covenant with Abraham after Melchizedek had blessed him , x Promised him an heir out of his own bowels ; and a numerous Seed like the stars : and to give him Canaan wherein he now was , to inherit it . VVhereupon Abraham replyed : y Lord GOD , whereby shall I know that I shall inherit it ? Here Abraham desired some evident Confirmation , for Ensuring Gods Promise of Canaan to him . The Lord condescends to him : and z By a Solemn Significative Form or Rite , By sacrifices slain and divided ( which was in imitation of this , afterwards used in Confirming Covenants , ) he confirms his Covenant and Promises to Abraham and to his Seed . In this Solemnity , 1. God declares his Covenant in Express terms : How , Abrahams Seed should sojourn and be afflicted in a land not theirs 400. years , and then ( God judging that Nation ) they should come out with great Substance , and in the fourth generation come again into the land of Canaan , and should possess it from the River of Egypt to the great River Euphrates . But Abraham should go to his fathers in peace , and be buried in a good old age . This the Sum of the Covenant which the Lord strake with Abraham that day . 2. God confirms his Covenant by a Solemn Rite of Covenanting , viz. By An heifer , a Shee-goat , and a Ram , all of three years old , divided in the midst , and the parts laid answerably one over against another ; as also by a turtle Dove , and a young pigeon , undivided , but probably laid also one over against the other : by which Division , the divided , torn and afflicted state of Abrahams Seed , especially of Iesus Christ , seem to be implyed : and by the uniform answerableness of part to part , not only the re-union , reviving and Recovery of Abrahams Seed especially of Iesus Christ , but also the exact correspondence and agreement of the Covenanters minds one to another seems to be resembled : Between which parts of the Sacrifices Abraham saw a Furnace of Smoak , and a lamp of fire passing . a Calvin thinks , This Lamp of fire was in midst of the Smoaking furnace ; two things contrary in appearance , the Darkness of smoak , and brightness of a Lamp ; whence Abraham was instructed , & knew that at last light should arise out of darkness . To omit many curiosities and subtilties suggested by Interpreters , I shall propound what ( in my judgement ) seems the most clear , full and apposite sense intended by these two things , and their passing between the divided pieces of the Sacrifices . ( 1 ) By the Smoaking Furnace or Oven , seems to be represented Abraham's Seed deeply afflicted in Egypt : Scripture using to express this sad afflicted condition in Egypt under the metaphor of b a Furnace , or Oven ; which also in other cases is used to denote c extream afflictions and punishments . A fiery oven , or smoaking furnace most fitly resembling such a Condition . ( 2 ) By the Burning Lamp , ( Heb. Lamp of fire , ) seems to be represented , The Lord , who would be their light in midst of darkness , and their Salvation from all their tribulation . ( They should first be in Tribulation , and then have Salvation out of it . ) For , sometimes the Lord is described by Lamps : He d appeared on Mount Sinai at the giving of the Law with lightnings , called Lamps ; Christ was seen e by Daniel and Iohn , with his eyes like lamps and flames of fire . Sometimes again , the Deliverance and salvation of people is compared to burning lamps ; f And the salvation thereof , as a Lamp that burneth . David thus alludeth ; g Thou wilt save the afflicted people ; but wilt bring down high-looks . For thou wilt light my Lamp : the LORD my God will enlighen my darkness . ( 3 ) By the passing of this Smoaking Furnace , and Burning Lamp betwixt these pieces , seems to be represented The mutual consent of the Covenanters . viz. God on the one part , Abraham and his afflicted Seed on the other . For the Covenanting parties were wont to pass between the parts of Sacrifices , divided , as joyntly inclosed in the Bowels of those Sacrifices , to testifie their mutual Consent . Whereby also they did imply an imprecation , that themselves might be destroyed and cut in pieces like those beasts , if they should perfidiously break and violate their Covenant . This Ceremony is clearly intimated in that of h Ieremiah : diligently peruse that testimony . 6. By the Two Ordinary standing Sacraments ; viz. Circumcision , and The Passover . These I call the Two Ordinary standing Sacraments : Because these two alone did stand and continue as Ordinary and fixed Ordinances during all the time of the old Testament : yea from before the giving of the Law on Mount Sinai , till the very coming of Christ. They began before and continued after all the Four Extraordinary Sacraments hereafter mentioned . 1. Circumcision began in the i ninty ninth year of Abrahams age : and continued till Christ Antiquated it , by Instituting k Baptism in its stead ; which Christ did , ( 1 ) For the Jews , in the beginning of Iohn Baptists Ministry : who l was then sent of God to Baptize the Iews ; m Among whom also Iesus Christ incarnate was baptized when he was about 30. years old , and ready to enter upon his Mediatory Ministration . ( 2 ) For the Gentiles , when after his Resurrection , and a little before his Ascension ; n he gave Commission to his Disciples to Baptize all Nations . 2. The Passover began o at Israels Going forth of Egypt , And continued p till the night wherein Christ was betrayed ; when Christ abrogated the Passover , instituting The Lords Supper in stead thereof . 1. By the Sacrament of Circumcision . q When Abraham was now 99. years old , The Lord renewed his Covenant with him , 1. Enlarging it by divers eminent Additional Promises ; and 2. Confirming it by Circumcision : Saying , r This is my Covenant which ye shall keep between me , and you , and thy Seed after thee ; Every man-child among you shall be circumcised . And ye shall Circumcise the flesh of your foreskin ; and it shall be a Token of the Covenant betwixt me and you . And he that is eight days old shall be circumcised among you , every man-child in your generations ; he that is born in the House , or bought with money of any stranger , which is not of thy Seed . He that is born in thy House , and he that is bought with thy money , must needs be Circumcised : and my Covenant shall be in your flesh for an everlasting Covenant . And the uncircumcised man-child , whose flesh of his fore-skin is not circumcised , that soul shall be cut off from his people : He hath broken my Covenant . Here is the solemn Institution , and first mention of Circumcision , long before Moses and the Law : and it continued in the Church till Christs Ascension , when he gave Commission to disciple all Nations , baptizing them , &c. Let me open briefly , 1. What Circumcision was . 2. How it Confirmed Gods Covenant with Abraham and his Seed . ( 1 ) What Circumcision was . 1. In General , the Nature of Circumcision may be thus described ; s Circumcision was the First initiating Ordinary Sacrament instituted by God , from Abraham till Christ : which , by cutting off the flesh of the fore-skin in the males of eight daies old , Confirmed Gods Covenant of Faith with Abraham and his Seed , assuring them of the Cutting off from their hearts the guilt and filth of sin through Christ the Promised Seed ; of Gods accepting them as his Church and Covenant-people distinct from all other people , and of their inheritance in Canaan , yea in Heaven itself ; obliging them to Faith ; Obedience , Integrity , and being Gods Covenant-people . 2. More Particularly , The Nature of Circumcision may be set forth by the 1 Efficient , 2 Matter , 3 Form , and 4 End thereof . The Efficient , or Author of it , was God alone . Hence God cals it , t My Covenant . God alone the Author of the Covenant , hath authority to ordain Signs and Seals for Confirmation of his Covenant , and to institute the Ordinances of his own worship . The u time of this Institution was when Abraham was 99. years old , at renewing his Covenant with him and his Seed . The Matter of it , is twofold , as in all Sacraments . viz. 1. Outward and visible ; The x Circumcision of the flesh of the fore-skin of the males at eight days old . The flesh of the Generative part . The females , originally descending from the Males , were reputed circumcised in the Males . 2. Inward and invisible ; The y Circumcision of the heart by Iesus Christ the blessed Seed , cutting off the Filth and Guilt of Sin by Regeneration and Iustification . This is Christs Circumcision made without hands , in putting off the body of the Sins of the flesh . These sins the Scripture cals the fore-skins of the Heart : and the putting them off , Circumcicision in the Spirit . God would be the Prime Agent : his people must be Patients in this Heart-Circumcision . And being once fundamentally circumcised by God in Christ , they being acted by God , must afterwards act with God , for the perfecting of this inward Circumcision . The inward Heart-Circumcision is the Immediate Mysterie intended by Circumcision : But Mediately therein are also comprehended and implyed , All the Covenanted Benefits Promised on Gods part , to be made good to Abraham and his Seed ; And All the Covenant-Duties imposed upon , or restipulated by them on their part towards God. The subjects receiving Circumcision , were ; At present , Abraham and all the Males in his House , free or bond , of what age soever : Afterwards till Christ , all the Males of his Seed of eight daies old . They could not understand , or Apply by Faith , or Profess actually , the Covenant , Sacrament , or the Religion therein contained : yet God of the bounty of his Grace and Love , took not only Abraham , but all his Seed , infants as well as others , into Covenant with himself , as his people ; and therefore will have them by Circumcision actually initiated , matriculated and admitted into Covenant-fellowship with himself and his people . The like is to be said , and upon the same or stronger grounds , of admitting the Infants of Gods Covenant-people to Baptism now under the New Testament . Here Infants are actually admitted by God to the Initiating Sacrament : and are never since Prohibited in all the Scripture , expresly , or by any sound Consequence , in Old or New Testament from the Initiating Sacrament ; and therefore should now be Baptized as well as then Circumcised . The Form of it is 1. Outward , Consisting in the Outward manner and Circumstances of administration . 2. Inward , Consisting in the Sacramental union or Relation betwixt the visible action , and the invisible mysterie thereby Represented , by vertue of Gods Institution , and assured to the Circumcised in the due use of Circumcision . This Sacramental Relation stood in three things ; viz. 1. In Signifying , as a Sign or visible token . Hence it s called , z The Sign of Circumcision . And , a The token or Sign of the Covenant . 2. In Sealing , as a Mark , Signet or Seal that confirms , distinguisheth , and makes Secret. Hence Circumcision was to Abraham b A Seal of the Righteousness of Faith which he had being uncircumcised . 3. In Exhibiting , performing and Convaying the Mysteries Signified and Sealed , as an Instrument , or Instrumental mean ordained for that end . Hence in this sense there is such Relation and Connexion betwixt the Covenant and Circumcision , that Circumcision is more then once called c The Covenant , in a Sacramental form of speaking . It assures so fully of all the Mysteries in the Covenant , as if it were the very Covenant it self . The end of Circumcision , was excellent and Manifold . As , 1. To mind and admonish Abraham and all his ordinary Seed d of the Natural Guiltiness , uncleanness , corruption and Sinfulness of their Hearts and Natures ; having need to be cut off and mortified . 2. To Signifie and Seal e the putting off the Body of the Sins of the flesh , through Sanctification & Justification by Jesus Christ that should descend of Abraham , a pure Seed , to bless all the believing Seed of Abraham . 3. To be an actual pledge of a f Covenant-State with God , in his visible Church , with his Covenant-people . 4. To be a g Distinctive Character betwixt Gods Covenant-people , and all other people in the world , who by way of indignity are stiled h The Uncircumtised . 5. To assure the Circumcised of all the Benefits of the Covenant promised by God. 6. To i Moblige the Circumcised to all Covenant-duties of Faith , obedience , &c. towards God according to Gods ordinances , during the continuance of Circumcision in the Church . Which obligation as to the Ceremony ceased with Circumcision at the death of Christ. 7. Finally , To be , in all these respects , k Token of the Covenant , for ratification and confirmation thereof . ( 2 ) How Circumcision confirmed Gods Covenant towards Abraham and his Seed . This may in great part be apprehended , by what hath been said already of the Nature of Circumcision . But I add ; Circumcision confirmed the Covenant ; Not Naturally by any Physical or Natural vertue , property , Quality or Operation thereof to that end : But Spiritually and Sacramentally , as a Sacramental pledge annexed positively by God to his Covenant for that purpose ; l Ye shall circumcise the flesh of your foreskin , and it shall be a ●…oken of the Covenant between me and you . And in this Sacramental Sense it may be said to Confirm Gods Covenant to Abraham and his Seed . More Generally , 1. As a Signe or m Token Signifying the Circumcision of the Heart , and all other benefits of the Covenant , implyed therein , or necessarily annexed thereunto . 2. As a n Seal ratifying and sensibly Sealing the same benefits to the Soul. 3. As an o Instrumental mean conveying them , as in a channel or Conduit-pipe , to the believer . And all this with respective reference to Gods Covenant-bounty , and their Covenant-Duty respectively . Now Circumcision , thus Signifying , Sealing and exhibiting Covenant-mercies , and obliging to Covenant-Duties , must needs Confirm the Covenant itself to them . More Particularly , Circumcision Confirmed Gods Covenant with Abraham and his Seed sundry waies . viz. 1. As a Memorative Sign of Gods Covenant with them : they continually bearing about with them this mark and indelible Character of p Ciro●…nicision in their flesh for an Everlasting ▪ Covenant . 2. As an Instructive , or Teaching Sign ; Informing them , ( 1 ) Of Mans Natural Malady , q the Impurity and uncleanness of mans Nature by Sin , which needed cutting off , and casting away . To this end the Generative part was to be Circumcised . ( 2 ) Of the Supernatural Remedy against Sin : by r Jesus Christ the blessed Seed to come of Abraham , who should make all Abraham's believing Seed blessed : Partly , by Circumcising and Sanctifying their Natures through his Spirit , turning them away from their iniquities : Partly , by justifying them through his Meritorious obedience to the Death . 3. As a Discriminative Sign ; s distinguishing the Circumcised Seed of Abraham as Gods Covenant-people , from all Uncircumcised Gentiles as Aliens to the Common-wealth of Israel and strangers to the Covenants of Promise . 4. As a Figurative Signe ; prefiguring and representing to them ; Partly That the Messiah should not descend of the Uncircumcised Natitions , but of the t Circumcised Seed of Abraham , who was to be an undefiled High-Priest and Minister of the Circumcision : Partly , That he should shed his blood , not only in part u in Circumcision , ( which was part of his Humiliation , and of the price paid for Sin , ) but also fully in x dying for Sinners , wherein his Circumcision was fully compleated . 5. As an Obligatory Sign , y Obliging and binding the Circumcised to all Covenant-Dutyes imposed upon them , viz. Faith , Obedience , Integrity , and being Gods Covenant-people ; and all this , though to the effusion of their blood for him , whom they expected to shed all his blood for them , they having already in obedience to God begun to shed as it were the first-fruits of their blood in Circumcision . 2. By the Sacrament of the Passover . This Sacrament was instituted before the Giving of the Law on Mount Sinai , z a little before Israels departure out of Egypt , and was first celebrated on that very night when they went out of Egypt , at the End of 430 years to a day from Gods first Covenant and Promise to Abraham in Ur of the Chaldees . Therefore , though this Sacrament was Ordained in the daies of Moses , yet being Ordained before the Sinai-Covenant was made a about three moneths , it cannot belong to the Sinai-Covenant which was not then in being , but must needs be most properly annexed to Gods last Foederal dispensation foregoing , which was Gods Covenant with Abraham and his Seed . So then the Passover was added for Confirming of Gods Covenant with Abraham and his Seed . Not that Abraham , or his more immediate Seed Isaac , Jacob , Joseph , &c. had any benefit at all by this Ordinance ; they being dead and gone before its Institution : But his more remote and mediate Seed the children of Israel in Egypt , and all succeeding generations till Christ , had advantage thereby . For the Passover continued in use and force in the Jewish Church from the very night wherein the Israelites went out of Egypt , b till the night in which Iesus Christ was betrayed by Iudas to be crucified , when Jesus Christ did eat his last Passover , and abrogated it immediately by Instituting the Lords Supper to succeed in its stead , as he had Instituted Baptism●… ●… succeed in stead of Circumcision . Here Consider , 1. The Nature of the Passover . 2. How the Passover confirmed Gods Govenant with Abraham and his Seed . ( 1. ) The Nature of the Passover may be described , 1. More Generally , thus ; The Passover was the second Ordinary fixed Sacrament , Instituted by God at Israels departure out of Egypt , to continue till the Death of Christ the true Passover : which ( by killing a Lamb out of the flock of one years old perfect and without blemish , and sprinkling his blood upon the lintel and door-posts of the Israelites houses , and by Circumcised persons eating the flesh thereof roasted with fire with unleavened bread , and bitter herbs , in a posture of haste in the Evening of the fourteenth day of the Moneth Abib yearly , without breaking a bone thereof , ) Confirmed Gods Covenant of Faith with Abraham and his Seed : assuring them , Of Gods passing-over the Houses of the Israelites when the Egyptians should be destroyed : of their deliverance on that very night out of the bitter Egyptian bondage , that they might go to possess their promised inheritance of Canaan ; Of their spiritual deliverance from the most bitter bondage of Sin , Death and the Devil , by the blood of Iesus Christ , the true Paschal Lamb without spot and blemish , taken out of the flock of Gods people Israel , who should dye for his Elect on the evening of the fourteenth day of the same moneth in the evening of the world , without having one bone of his body broken , and be eaten of them by Faith with the unleavened bread of sincerity and Truth . This large Description is fully laid down in the c Institution of the Passover ; and thereby clearly proved in all the parts thereof . 2. More particularly , Herein note ; 1. The Efficient cause , or Author of it . 2. The Matter of it . 3. The Form of it . 4. The End of it . The Efficient Cause or Author of the Passover was God ; who Instituted it a little before his people Israels Departure out of Egypt the House of Bondage , and it was Celebrated first in the very Evening of their Departure . And so to be continued every year on the same day of the Moneth by Abraham's Seed till the Suffering and death of Christ the true Passover , and chief Promised Seed . The Matter of the Passover Constituting it , was 1. Outward , The Lamb , with all the Additionals and Actions about it . 2. Inward , Christ Jesus d The Lamb of God delivering not only his Israel from Egyptian bondage , but his Elect especially from their bondage under Sin , &c. by his Death : that he might bring them through this troublesome world to Heaven , as he brought his people through the wilderness to Canaan . This Sign , and Thing Signifyed , may thus be paralleled . 1. The Lamb must be taken out of the flock . 1. Christ the Lamb of God must be true man , taken from among men : from Gods flock , Israel , Ioh. 1. 29. 14. Ifa . 53. 3. 7. Heb. 2. 14. 16. 2. The Lamb perfect and 2. Christ without sin , holy , without blemish , throughout . harmless and undefiled . 1 Pet. 1. 19. Heb. 4. 15. Isa. 53. 9. Heb. 7. 26. 3. The Lamb was slain and roasted with fire . 3. Christ suffered and dyed , enduring Gods scorching wrath for our sins . 1. Cor. 15. 3 , 4. Isa. 53. 4 , 5 , 6 , 7. Luke 22. 44. 4. The Lamb was slain in the Evening , or between the two Evenings of the fourteenth day of Abib ; that is , about three of the clock after noon before Sunset . 4. Christ was betrayed in the Evening of the same day of the moneth and Dyed in the Evening of the next Day , about the ninth hour , our third hour , sin the evening of the world , Mark 14. 17. 13. and 15. 34 , 37. Heb. 9. 26. 5. Not a bone of the Lamb broken . 5. Not a bone of Christ was broken , Ioh. 19. 33 , 36. 6. The Lambs blood was sprinkled on the lintel and two side posts of the door , but not on the threshold . 6. Christs blood is sprinkled upon our hearts and Consciences , and his Obedience imputed to us . But his blood must not be trodden under foot , Heb. 9. 14. and 12. 24. Rom. 5. 18 , 19. Heb. 10 , 29. 7. The Lambs blood was sprinkled that the Lord might Pass-over , and spare their Houses from destruction , 7. Christ Dyed , to deliver us from Sin , Death , and him that had the power of Death , the Devil , Rom. 4. 25. Heb. 9. 26. Rev. 1. 5. Heb. 2. 14 , 15. 8. The Lamb was to be eaten by every family . 8. Christ is to be Eaten and applyed by faith particularly by all the Elect , Rom. 1. 17. Ioh. 6. 35 , 51 , 53 , to 59. 9. The whole Lamb was to be Eaten , Head , Body and Purtenance . 9. Whole Christ undivided is to be applyed for our full Communion with him , 1 Cor. 1. 13. 30. Gal. 2. 20. 10. The Lamb was eaten with unleavened bread . 10. Christ must be Eaten , and his Feast kept , with unleavened bread of Sincerity and Truth , 1 Cor. 5. 7 , 8. 11. And with bitter herbs . 11. And with bitter Repentance , and bearing his Cross , Mark 1. 15. Math. 10. 38. Luke 9. 23. 12. The Lamb was eaten in haste ; and in the habit and posture of pilgrims and travellers , with their 12. Christ must be eaten by Faith of his Elect , as Pilgrims on Earth , pressing forward , and layns girt , shooes on their feet , slaves in their hands . hastening to a better Countrey in Heaven , Heb. 11. 13 , 16. 1 Pet. 2. 11. 2 Pet. 3. 11 , 12. 13. In eating of the Lamb , they were by conference to declare one to another their deliverance out of Egypt , the occasion thereof ; so instructing to thankfulness , Exod. 12. 26 , 27. 13. In applying and eating Christ by Faith , we should not only remember what Christ hath done for us in redeeming us from Sin and wrath by his death , as in the Lords Supper , 1 Cor. 11. 24 , 25 , 26. but also declare it to others , to incite them with our selves unto thankfulness . 14. No persons uncircumcised in flesh must eat of the Passover , Exod. 12. 43. 48. No strangers to the Covenant . 14. No persons uncircumcised in heart can eat Jesus Christ by Faith , the true passover , Ioh. 10. 26. and 1. 11 , 12 , 13. The Form of the Passover was twofold . viz. 1. Inward . viz. that Sacramental union and Relation betwixt the Signs and thing Signifyed , according to the Lords Institution . 2. Outward . viz. that Outward Manner of Celebrating the Passover in all the Actions and Circumstances thereof , most of which have been already mentioned . Only note , that there were , 1. Some Actions and Circumstances Peculiar to the first Passover in Egypt , 2 Some Actions and circumstances common to all succeeding Sacraments . It would be too tedious to particularize them . The judicious eye will easily observe them . The End of the Passover was manifold . As , 1. To be a token and Means of e preserving and saving of all the Families of Israel from Gods revenge and destruction , when all the first-born in every family of the Egyptians should be destroyed with the Pestilence . 2. To be a lasting f Memorial , from age to age , of the Lords delivering of his people Israel out of Egypt , by a mighty hand , according to his faithful Covenant and Promises to Abrahām , to a very day . 3. To be a Mark , and g Character of distinction , betwixt Gods Israel and the Egyptians at the first Institution ; and h betwixt Gods Covenant-people , and all Strangers to his Covenant in all after administrations . 4. To be a bond and tye to sacred publique Assemblies , obliging the people of Israel solemnly to observe them i In the first day there shall be an holy Convocation , and in the seventh day an holy Convocation to you , &c. 5. To be a Sacrament of their Nourishment , growth and progress in Faith , Love and Obedience . Therefore it was k Eaten , and that in a travelling Posture . But in Circumcision there was no Eating or Nourishment . 6. To be a Singular and lively Type l of Jesus Christ , the true Passover , to be Sacrificed for his people , in fulness of time , in the end of the world , to save them from the wrath of God due for their sins . 7. To be a strong m Confirmation of Gods Covenant of Faith made with Abraham and his Seed , in that the promise of bringing forth his Seed out of bondage and servitude after 430 years was that night accomplished , that the Passover was first celebrated . This in brief was the Nature of the Passover . ( 2 ) How the Passover Confirmed Gods Covenant made with Abraham and his Seed , is next to be considered . And this it did divers ways , As a Sign , Seal , and Instrumental mean of Conveyance of Covenanted Benefits , by vertue of Sacramental union and Relation betwixt them , as was noted in Circumcision . More particularly it Confirmed this Covenant , 1. As a Demonstrative and instructing Sign , teaching Abraham's Seed two things ; viz. ( 1 ) That , now the n time of their Egyptian servitude was expired , and that very night they were all to be fully set free . To indigitate this to them , the Passover was ordained to be first celebrated on that very night . ( 2 ) That , now they should go towards Canaan to enjoy it for an everlasting possession . And both these , o according to Gods Covenant with Abraham . 2. As a Distinctive Sign ; p Distinguishing betwixt Abraham's blessed Seed to be preserved , and the Egyptians cursed Seed to be destroyed . 3. As a Memorative Sign , becoming a memorial q of Israels wonderful deliverance out of Egypt , not only to the present , but also to all the future Generations of Abraham's Seed : as God had promised to Abraham long before . 4. As a Representative Sign , Typifying and shadowing out r the death of Jesus Christ ; the Lamb of God , the true Passover , which should be Sacrificed in the Evening of the world , for the Salvation of his people from the wrath of God for evermore . By s whose death the Covenant or Testament of God hath its principal establishment . Thus by the two Ordinary standing Sacraments , Circumcision and the Passover , Gods Covenant to Abraham and his Seed was Confirmed . 7. By the four extraordinary Itinerant Sacraments , viz. 1. The cloudy and fierie Pillar , 2. The Red-Sea , 3. Mannah from Heaven , 4. Water out of the Rock . I call these Extraordinary , and Itinerant , or Iourney-Sacraments , because they were all Miracles and not of ordinary use , but only in that extraordinary condition of Israel in the Wilderness , as they were in their Journey towards the land of Promise . The cloudy and fiery pillar was in use from their going out of Egypt till they came to Canaan ; The Red-Sea was passed thorough only once ; Mannah continued from the time that all their Provision of bread which they brought out of Egypt was spent , till they came to eat of the old corn of Canaan ; and water out of the Rock was continued to them from the Rock Horeb , till they came to the borders of Canaan . And all these were Set on foot before the Sinai-Cove●…ant , and giving of the Law. And all of them Sacraments , signifying and representing Sacred spiritual mysteries . The two First Answered notably both to Circumcision under the Old Testament , and to Baptism under the New : The two last answered To their Passover , and to our Lords-Supper . t All our Fathers were under the cloud , and all passed thorough the Sea : and were all baptized by Moses in the Cloud and in the Sea : And did all eat the same spiritual meat , and did all drink the same spiritual drink ; for they drank of that spiritual Rock that followed them , and that Rock was Christ. All of them were singular Miracles . Israel even lived , and was maintained , by Miracles , from Egypt till they came to Canaan : Especially by these seven Miracles in the Wilderness , viz. These four Sacraments , Their u Healing by the brazen Serpent , x Their feet not Swelling , Their Rayment not waxing old , for forty years together . View we here a little , 1. The Nature of these four extraordinary Sacraments . 2. Their Confirmation of Gods Covenant with Abraham and his Seed . ( 1 ) The Nature of them , may be briefly thus laid open , from Scripture ; The cloudy and fietie Pillat is the first of them ; and this is y first mentioned when Israel had gone two days journeys , and were come to Etham , in the edge of the Wilderness . 1. The Author of it , was peculiarly the LORD ; Hence it s called , z His Cloud . The Minister of it , Moses : They were baptized by Moses in the cloud . 2. The Matter of it , was Extraordinary and Miraculous . For it a was a cloud by Day : and a Fire by night . And sometimes one Side of it was a dark cloud , the other side a bright light , at the same time : As when it came between the Camps of the Israelites , and of the Egyptians . 3. The Form of it was Unusual , viz. like a Pillar . Hence , called b a Pillar of fire and cloud . Probably this Pillar was of a Pyramidal form , Narrow towards the top , but broad towards the bottom , that it might cover the whole Camp of Israel , and fully enlighten the whole Camp in the night Season . For it is said ; c He spread a Cloud for a Covering , and fire to enlighten the night . Both the Cloud and fire were spread abroad : and yet still a Pillar . 4. The Posture and Motion of it was Miraculous . It was not driven , as other clouds , to and fro with the wind , but d moved in a staid course before Israel night and day : and probably was very neer unto them , not suspended up on high ; hence they are said to be e baptized in the cloud . And when the Tabernacle was erected , it f ●…ng over the Tabernacle more especially , when they were to Go ; or rested on the Tabernacle , when they were to rest . 5. The End and ●…se of it was various , and mysterious . viz. ( 1 ) To Guide g and conduct the Israelites night and day , in the way wherein they were to go , through the Wilderness , to the Promised Land of Canaan . The Pillar went before them to lead them all along : when it moved , night or day , they moved ; when it rested , they rested ; what way it turned or twined , they turned . And in the night Season it enlightned their paths , as well as Directed their Motions . After the Tabernacle was erected , h the Resting of the pillar upon the Tabernacle commanded their Rest ; the taking of it up from the Tabernacle directed their Motion . ( 2 ) To guard and Protect them in their journey from injuries ; viz. Partly , from the violence of their Enemies , Pharaoh and the Egyptian Armies pursuing them to destroy them , below . Therefore i the Pillar that went before Israel , came behind them , interposing betwixt the Israelites and Egyptians ; being light to those , but darkness to these . Partly , from the scorching Heat of the Sun above , in the dry and parching Wilderness , that the camp of Israel should not faint and be dissolved with the fervent heat . Therefore God k spread a cloud for a Covering . ( 3 ) To demonstrate Gods special and peculiar presence with them for their Direction and protection in their journey . This Moses intimateth in his Prayer ; l They have heard that thou LORD art among this people , that thou LORD art seen face to face , and that thy cloud standeth over them , and that thou goest before them , by day time in a pillar of a cloud , and in a pillar of fire by night . Assoon m as the Tabernacle was erected , the Pillar descended upon the Tabernacle ; denoting his special presence there , to direct and protect his Tabernacle . ( 4 ) To be a Mean wherein sometimes God did speak his will and pleasure to his people . n He spake unto them in the cloudy pillar . To Moses he directed his speech ; o appearing in the pillar of the cloud , standing over the door of the Tabernacle . The Lord often spake to them in a cloud , or out of a cloud : He expressed himself more darkly and obscurely under the Old Testament , but now p with open face under the New Testament . ( 5 ) To signifie the same thing for Substance to them , that Baptism doth now to us . viz. washing from Sin , and Salvation from the wrath of God , and from the destructive malice of our Spiritual Enemies . q Baptism Signifies this Spiritual washing , and Salvation . And they r were Baptized in the cloud , and in the Sea : not dipt nor plunged in either , yet probably sprinkled with some drops of both . To denote their Spiritual washing from Sin by Christ , and their Salvation from the heat of Gods wrath , and from the rage of their spiritual Pharaoh and all their enemies by his blood . ( 6 ) To Typifie Iesus Christ unto them in divers regards . viz. 1. In his Person ; The Pillar s consisted of cloud and fire , a bright and a dark part : So Christs Person t consisted of Divinity and Humanity ; that Glorious , this cloudy and obscure . As the Lord u dwelt in the Pillar : So x the fulness of the Godhead dwelt in Christ bodily , or personally . 2. In his Direction and Guidance ; The Pillar guided them through the Wilderness to Canaan : So Jesus Christ is y the only way to the Pather ; No man cometh to the Father but by him . He is z the door of the Sheep . He hath opened a a New and living way for us into Heaven , through the veil his-flesh . By b the light of his Prophetical Word , and by his Spirit , and by his own Example , he leads us through the Wilderness of this world to Heaven . 3. In his Salvation , Defence and Protection ; The Pillar saved from the Heat of Heaven , and from wrath of Enemies , and from destruction by both : So Christ saves us c from wrath of God , and d from all our Spiritual enemies . The Prophet foretelling Christs Protection and Salvation of his Church , hath respect to this Pillar ; e And the LORD will create upon every dwelling place of Mount Sion , and upon her Assemblies , A cloud and smoak by Day , And the shining of a flaming fire by night : for upon all the Glory shall be a defence . Heb. A Covering , or Canopy over it . 4. In his presence with his Church ; The Pillar was still present with Israel , went along with them , and the Lord in the Pillar : So Christ is f still present with his Churches and Ministers , is in the midst of the Golden Candlesticks , the Churches ; and g God in Christ is also present with them . ( 7 ) To confirm Gods Covenant with Abraham and his Seed , in all . 2. The Red-Sea , and Israels safe passing thorough it to escape the fury of Pharaoh's Army , is the Second Extraordinary Sacrament . The History of it is described by Moses . The Mysterie of it is intimated by Paul , saying ; i They were all baptized by Moses , in the Cloud and in the Sea. The History of it represents it a wonderful Miracle . As , 1. That the Sea should not be frozen , but divided into parts . 2. That it should be divided at Moses lifting up his rod over the Sea. 3. That being divided , Israel should pass thorough the midst of it upon dry-ground , the waters being a wall to them on the right hand and on the left . 4. That at the stretching of Moses hand over the Sea , it should return to its strength , and drown all the Egyptians : The same Sea being Israels Castle and Refuge , but the Egyptians grave . The Mysterie hereof was excellent , being answerable to Baptism : k They were Baptized in the Sea. 1. The Red-Sea saved Israel from temporal destruction and Death : So l Baptism signifies our Salvation from Eternal destruction and Death by the blood and merit of Jesus Christ. 2. Israel was saved by the Red-Sea , by first entring into it , as into a Grave , wherein they were in a sort buried ; and by ascending afterwards out of it , Rising again as it were out of a Grave : So Baptism signifies our Salvation m by being buried with Christ , that we might dye to sin ; and by being raised again with Christ , to walk in newness of life . 3. The same Red-Sea that saved Israel , destroyed their Enemies the Egyptians : So the same n Death and blood of Christ signified by Baptism , which saves his Elect , destroys all their Enemies . 4. The Red-Sea o washed them , probably by drops thereof dashed and sprinkled upon them : So the blood of Christ signified by Baptism , p washeth and cleanseth from sin and dead works , being sprinkled upon the Conscience . 5. The Red-Sea divided , and therein the Egyptians drowned , became Israels high-way to the Earthly . Canaan : So Christs blood divided and separated from his body , represented by Baptism , and thereby our spiritual enemies destroyed , q becomes the Elects High-way into the Heavenly Canaan . 6. The Red-Sea in all these regards Typified Christ obscurely : Baptism in all proportionable respects signifies Christ more clearly . 7. The Red-Sea in all former regards Confirmed Gods Covenant to Abraham and his Seed , demonstrating that no enemies , dangers or Impediments whatsoever should hinder them from the promised land ; but , notwithstanding all , his promises should be accomplished : So Baptism assures us in Christs blood of the Sureness of Gods New Covenant , according to which we shall against all impediments come safe to the promised Paradise . Thus of the Red-Sea . 3. Mannah was their third extraordinary Sacrament . Note , 1. The History of it . 2. The Mysterie intended in it . The History of it , is related by Moses . r When Israel was now thorough the Red-Sea , and their provisions of bread brought out of Egypt spent , they murmur for bread , as ready to dye for hunger in the Wilderness . Hereupon God s Rained Mannah upon them from Heaven for bread , till they came to Canaan , to feed them all along their journey . This Mannah differed much from the Mannah used in Physick . The Mysterie of it , our Saviour Reveals , t whilst he expounds it of himself , that he is the true Bread that came down from Heaven : The Apostle also intimates it , saying ; u They did all eat of the same Spiritual meat . It was not only Corporal food to nourish their bodies ; but also Spiritual food , as a Sacrament of Christ crucified , for nourishing of their Souls . See the Mysterie of it in this ensuing Parallel . 1. Mannah x came down from Heaven , from the airy Heavens , out of the clouds ; Hence called the Corn of Heaven , and Angels food : Jesus Christ y came down out of Heaven , even out of the Highest Heavens of Heavens , from his holy Father . 2. Mannah z was round , small , and white like coriander Seed , but full of vertue : So Christ is a perfect , and pure , ( roundness is a figure of perfection , whiteness an embleme of purity , ) and small in his own and others eyes , b meek and lowly of heart , counted c a worm and not a man , &c. yet d full of grace and truth , and all spiritual efficacy . 3. Mannah was e given to be food for Israel in the Wilderness till they came to the promised Earthly Canaan : Jesus Christ was sent down from Heaven from the Father , to be f bread of life , living food for his Church all along their passage through the Wilderness of this world , till they come to possess the promised Heavenly Canaan . But with this difference ; They g that did eat Mannah hungred and thirsted again , and dyed : but they that eat Christ shall never totally and finally hunger , nor thirst , nor dye . 4. Mannah h was sweet and pleasant to the taste , like fresh oyl , and like wafers made with Honey : So Christ is i most sweet and deliciously pleasant to the spiritual taste of his Church and people , that have their senses exercised to discern betwixt good and evill . 5. Mannah was k prepared by baking , &c. to be bread for Israel : So Jesus Christ was prepared by sufferings and Death to be bread of life for his Elect. l The bread that I will give , is my flesh that I will give for the life of the world . 6. Mannah m fell round about the Camp of Israel daily , and was nowhere else to be found : So Jesus Christ is nowhere else to be found n but in and about the Camp of his Church ; all other people are Christless ; but to his Church he Communicates himself continually . 7. Mannah was rained down o sufficiently for all Israel , though many hundreds of thousands , and every person of whatsoever age , sex , Quality or Condition had his proportion : So Jesus Christ is a p full provision for his whole Church , and she is compleat in him , every member having his proportionable measure of his grace , his equal measure of his righteousness . 8. Mannah must be q all eaten every day , and none reserved till the morrow ; for then it bred worms and putrified : So Jesus Christ must be actually r eaten and applyed by Faith for spiritual nourishment , without which a bare profession of Christ will but prove prejudicial ; to them that apply him by faith , he is precious ; but to them that apply him not , a rock of offence , and the savour of Death . 9. Mannah s was not to be found on the Sabbath day ; and when they came to the land of rest , Canaan , it quite ceased : So Jesus Christ t will cease to Communicate himself to his Church in such Ordinances and dispensations as he doth now , when his Church shall be brought to the Celestial Canaan their Eternal rest , and shall keep their everlasting Sabbath with him in glory ; then Christ shall give up the Kingdom to the Father , and God shall immediately be all in all . 10. The u Sample of Mannah reserved in the Golden pot in the Holy of Holies did not corrupt or putrifie at all : So Jesus Christ the hidden Mannah , being set in the true Holy of Holies , Heaven it self , x is subject no more to any suffering or Death , but is alive for evermore . 4. Water out of the Rock , was their fourth extraordinary Sacrament . Herein also Consider , 1. The History . 2. The Mysterie . The History , thus . Israel being furnished with bread to satisfie hunger , y yet wanted water to quench their thirst in their Wilderness-way to Canaan , and therefore murmured : God thereupon tells Moses , that he would stand upon the rock in Horeb , and Moses with his rod should smite the Rock , and water should come out for the people to drink , and it did so . The Mysterie of this was great and excellent . For , Paul saith ; z They did all drink the same spiritual drink , for they drank of that spiritual Rock that followed them , and that Rock was Christ. View it in this parallel . 1. The well-head , the fountain of these waters , was a Rock , An High Rock , A firm strong Rock , A dry flinty Rock : So Christ , a the well-head of all Spiritual blessings , is , An high Rock over all Creatures , and above all dangers ; A strong b Rock , whereon his Church is built , that the gates of hell shall not prevail against it , and whereupon , as on c a Rock of offence , his Enemies shall be dashed in pieces ; And a dry Rock , unlikely in the Eye of the world to yield waters of life and Salvation , being as d a Root out of a dry ground , having no form , comliness , or desirable beauty . 2. The Rock yielded plenty of waters for all Israel in the dry and parching wilderness , both for cooling and quenching their thirst , and for cleansing their Garments and bodies : So Jesus Christ e yields great plenty of his Spirit , Graces , Righteousness , comforts and Spiritual blessings , for his whole Church , throughout this afflicting and barren wilderness of this world , fully to quench and satisfie all the panting and thirsty desires of his people , and to wash away all their sinful impurities . 3. The Rock yielded no water till it was smitten with Moses Rod : So Christ yields not the waters of life and Salvation to his Elect , but f as he is smitten by sufferings and death for their sins ; the Curse of the Law , the rod of Moses , was laid upon him , that so the blessing of Abraham might come upon them . 4. Not so much Moses his smiting the Rock , as his smiting it at Gods Command , and the Lords presence and power upon the Rock , was that which brought water out of the Rock : So , not so much Christs sufferings , being smitten by the Law , as being smitten g according to Gods appointment , and through the presence and power of Divine Grace , sends forth streams of Salvation for his Israel , which become effectual to eternal life . 5. The Rock which yielded waters to Israel , followed Israel , and supplyed them with water not only for that present , but all along the wilderness till they came to Canaan : So Jesus Christ , that h followed Israel , and was long after to be revealed in fulness of time , supplies his Church with waters of life so long as they are in the wilderness of this world , till they come to Heaven , so that they shall never ▪ totally and finally thirst , or spiritually and eternally dye ; the water which he gives them being a well , yea Rivers of waters within them , in their bowels , springing up to eternal life . Thus of the Nature of these four extraordinary Itinerant Sacraments . ( 2 ) Their Confirmation of Gods Covenant with Abraham and his Seed may be now more familiarly apprehended . They Confirmed not this Covenant to Abraham in his own person , nor to his more immediate Seed , Isaac , Jacob , Joseph , &c. in their persons : for they were dead and buried , before these Sacraments had being . But they Confirmed it , to their more Remote Seed , which were actually delivered out of Egypt , and after sojourned in the wilderness . For , then it was that these four Sacraments were Instituted by the Lord. Gods Covenant with Abraham and his Seed , these Sacraments Confirmed divers waies ; viz. 1. As they Consummated the Redemption of Abraham's Seed out of Egyptian bondage , and the Egyptians destruction . God in his i Covenant with Abraham had promised this deliverance to his Seed after 400 years , and withal , this judgement upon the Egyptians . The Israelites were not compleatly delivered , when they marched out of Egypt : nor the Egyptians compleatly destroyed , when their first-born were slain with the Pestilence . For k Pharaoh with all his charets , and horsemen , and army , when they had buried their first-born , pursued after Israel , and extreamly distressed them before Piahiroth , viz. the Mouth of the Mountains , by the Red-Sea , where they had no way of escape : The Red-Sea being before them , the Egyptians behind them , Mountains on each hand . Then the LORD by two of these Sacraments , The Pillar and Sea , compleated Israels deliverance , but the Egyptians Destruction . By the pillar l he protected Israel , from them , that they came not neer them : And by the Sea , m He saved Israel making it an high-way for his Ransomed to pass through ; but drowned all the Egyptians following them : making the Sea their Grave , so that they saw them again no more for ever , but only dead upon the shore . Hereby therefore this Covenant was wonderfully ratified : in that the miraculous pillar shall protect , and the divided Sea shall save his Israel , but devour the Egyptians , for the full compleating of his Covenant-Promises . 2. As they removed impediments to the Performance of Gods Covenant and promises to Abraham and his seed ; taking them out of the way , that the Covenant might take place . One eminent clause of Gods Covenant with Abraham and his Seed , was ; That n The Land of Canaan should be given to him and his Seed for an everlasting possession ; under which the Eternal inheritance of Heaven was typifyed and promised . Now when Israel was brought out of Egypt , and were Marching towards Canaan , there were many impediments and difficulties tending to cross , retard and hinder their journey thither , whether we Consider , The Neer way to Canaan , or The way about through the wilderness . I. The neer way to Canaan o was through the Land of the Philistins , a strong and warlike Nation : God would not lead them that way , lest the people should see war , and be discouraged . II. The way about through the wilderness had also many Lets and impediments , rendring their passage either impossible , or extreamly difficult : As , the Crossing of the Red-Sea ; The uncouthness of the way without Guide , direction , or inhabitant ; The Parching heat of the Sun , enough to make them faint and dye , the wilderness being without Harbour or Shelter ; The barrenness and dryness of the wilderness , wherein there was neither earing nor harvest , no food to eat , nor scarce any water at all to drink for so many hundreds of thousands : these were great impediments , and without removal of them they could never have come to Canaan . All these impediments the Lord took out of the way , all these Difficulties he facilitated , by these four extraordinary Sacraments . 1. By the Pillar of cloud and fire , he not only covered and sheltred them from the violent Heat of Heaven , but also guided them in their way they should go both night and day . 2. By the dividing of the Red-Sea into parts , he removed the impassableness of the Sea , as well as the danger of the Egyptian Host. 3. By Mannah rained down about their Camps , he gave them Bread to the full for forty years together , though the wilderness yielded neither bread nor Corn. 4. By water out of the Rock , he gave them drink throughout the dry and parched ▪ desert , so that they were still supplyed with a stream of water , so that neither the fervent Heat of the Sun , nor want of Guidance in the wilderness , nor the many waters of the Red-Sea , nor any extremity of Hunger or Thirst , nor all together , shall keep Israel out of Canaan , nor Gods Covenant from accomplishment . Now in removing these difficulties and Hinderances to Covenant-performance , these four Sacraments did experimentally confirm the infallibility of the Covenant to Abraham's Seed . There was not a year , not a moneth , not a day , for fourty years together , wherein God did not , by all , or some of these , plainly assure them , that Gods Covenant was Sure , Canaan was theirs , and nothing should prevent their promised Enjoyment of it in its Season . 3. As they harmoniously answered the Ordinary fixed Sacraments both of Old , and New Testament , viz. Circumcision and the Passover , Baptism and the Lords Supper . ( 1 ) The cloudy fiery Pillar and Red-Sea had Analogy and proportion with Circumcision , and Baptism . To Baptism ; For , Israel is said to be p Baptized in the Cloud , and in the Sea : To Circumcision also consequentially , because q Baptism succeeded in stead of Circumcision . And all of them were Initiating Sacraments , the first Sacraments in Order : yea All of them signified the same thing for Substance , viz. The putting away of the sinful filth and corruption of the flesh by the blood and Spirit of Christ. ( 2 ) The Mannah , and water out of the Rock , had sweet Analogy with the Paschal Supper , and The Lords Supper . All of them being Second Sacraments ; All of them Nourishing Sacraments , tending to growth and progress ; All of them signifying the same Spiritual Nourishment of the Soul by the body and blood of Christ crucified . Having therefore such correspondence to these fixed and Ordinary Sacraments , which evidently r confirmed Gods Covenant with Abraham and his Seed , they also in this sense were Confirmations of the same Covenant . 4. As they Mysteriously Typified Iesus Christ and his Death . The Pillar , Sea , Mannah and water out of the Rock , were all of them notable Types of Christ crucified , as I have already evidenced . And in this respect they singularly confirmed this Covenant , for as much as Gods Covenant with Abraham and his Seed s was grounded , stablished , and ratified upon , and by Christ crucified . And so I pass to the last way of Gods Confirming this Covenant . viz. 8. By the Sufferings and Death of Iesus Christ , Implyed and Typifyed observably in this Foederal Administration , and that many waies . For clearing this , Consider , 1. That the sufferings and Death of Iesus Christ were many waies Implyed , Typifyed and represented in this Expressure of Gods Covenant . 2. That by these sufferings and Death of Christ thus represented , this Covenant was Eminently confirmed . ( 1 ) The Former of these , viz. That The sufferings and Death of Christ , were many waies intimated and adumbrated in this Foederal Dispensation , may be cleared by Induction of Particulars . As , 1. In the Promises of the Covenant . viz. 1. In the Promises of t Blessing all the families of the Earth in Abrahams Seed . This had its accomplishment in Christ , u who became a Curse for us upon the Cross , that the blessing of Abraham might come upon the Gentiles , &c. 2. In the Promise of x multiplying his Seed as the stars of Heaven , dust of the Earth , and sands of the Sea-shore . This had its chief accomplishment in Christ : who by his Sufferings and death hath begotten a Spiritual Seed , believing in him , and turning to him ; and that a very numerous Seed , like the y innumerable drops of Deaw from the womb of the morning , z when thou shalt make his Soul an offering for sin , he shall see his Seed . — a A Seed shall serve him , it shall be accouunted to the LORD for a Generation . — All the ends of the world shall remember , and turn unto the LORD , and all the kindreds of the Nations shall worship before thee . This is spoken of , as the fruit of Christs passion there prophetically and pathetically described . 3. In the Promise of making his Seed victorious , b possessing the Gates of their Enemies . This was chiefly fulfilled in Jesus Christ , ( as Zacharias testifieth , ) we being by Christ c delivered out of the hands of our Enemies . What Enemies ? Sin , Death , the Devil , &c. And how doth Christ deliver us from these spiritual Enemies ▪ and make us victoriously possess their gates ? By his sufferings and Death peculiarly . Being d made a Sacrifice for sin , he condemned sin in the flesh : e By Death , he destroyed him that had the power of Death , that is the Devil : f He spoyled Principalites and powers , triumphing over them openly on the Cross. 4. In his Promise of e giving to Abrahams Seed Canaan for an inheritance and land of rest , into which they were brought by the typical Jesus . This is chiefly fulfilled in the true Jesus . h who by his own blood entred in once into the Holy place , even Heaven itself , that better Countrey , that Heavenly Rest : having also obtained for us boldness to enter into the holiest by the blood of Iesus , By a new and living way which he hath consecrated for us , through the veyl , that is to say , His flesh . Canaan was but a Type of Heaven : and Ioshua a type of Iesus : and Ioshua's bringing them into Canaan , a type of Jesus his bringing Abraham's Seed into Heaven , which he did by his blood and Death Meritoriously . 5. In his Great Promise of being a God to Abraham and to his Seed by an Everlasting Covenant . the Lord becomes a God in Covenant to none but in Jesus Christ , and through his Death , satisfying Gods Justice for their sin , and reconciling them to God. When we were enemies , we were reconciled to God by the death of his Son. Contrariwise , l they that are without Christ , are without God in the world . 2. In the Solemn Rite , and Form of Covenanting . viz. By killing of Sacrifices ; Dividing them in twain , and the Covenanters in a sort passing between the parts thereof ; under the resemblances of a smoaking furnace , and a burning Lamp. The more immediate intent of these Solemnities , probably was ( as ( r ) Calvin , and o Ainsworth are of opinion ) to shew , and shadow out the future ▪ Condition of Abraham's Seed before they should inherit Canaan ; they should be as it were slain and cut in pieces by afflictions , like those Sacrifices : The Egyptians like those fowls , should light and prey upon them ; But as those parts were laid to answer one another , capable of being closed together again : so his distracted Seed should at last be revived , and restored and closed together again , &c. The more Mediate and chief intention of these things seems to be , for Confirmation of Gods Covenant with Abraham and his Seed , by p passing between slain and divided Sacrifices , that they might more holily Coalesce and be joyned together , being as it were together included in the Sacrifices : which ( in my judgement ) hath principal respect to the torments , rending and death of Christ , the Sacrifice of Sacrifices , Abrahams primary Seed , whereby Gods Covenant is ratified irrevocably to Abraham's Seed for Heaven and Salvation . All slain Sacrifices , appointed by God , being Types of Christ crucified and slain . 3. In all the Sacraments Ordinary and extraordinary annexed to this Expressure of Gods Covenant with Abraham and his Seed . The Covenant of Faith ▪ in every gradual discovery of it , represents Christ , and him as suffering and Dying , either expresly or implicitly . So all the Sacraments annexed to the Covenant primarily lead us to Christ and his Death , with the benefits thereof . Christ , as suffering and Dying for the sins of his elect , is the very Marrow and Mysterie of all these Covenants and Sacraments . In Circumcision , blood was shed ; foreshadowing Christs shedding his blood for his people , In part , in his Circumcision ; In full , in his following sufferings and cruel Death . In this Passover the Lamb was slain , its blood shed and sprinkled upon the doors of Israelites , its flesh roasted with fire , &c. lively typifying Christ , the Lamb of God , our true Passover Sacrificed for us by death , whose blood was shed that it might be sprinkled upon us for justification and Salvation , whose flesh was as it were roasted and scorched with the fire of Gods wrath for our sins , that he might be bread and nourishment of life for our Souls . In the Pillar of Cloud and Sea Israel was Baptized : which foretypifyed the spiritual Baptism and washing of their Souls from sin by the blood of Jesus Christ shed for that purpose . In the Mannah that came down from Heaven , was typified Christ coming down from Heaven as the true bread of God. And he became such bread , q by giving his flesh for the life of the world . Finally , In the Water out of the smitten Rock , for quenching his peoples thirst in the wilderness , and washing their bodies and rayment , was shadowed out the streams of blood gushing out of the Rock Christ smitten with sufferings and Death , for quenching his peoples Spiritual thirst , and cleansing their Spiritual filthiness from their Souls and Consciences . 4. In Abraham's r Resolved Sacrificing of his son , his only son , his beloved son , Isaac for a Burnt-offering to God , and real offering up the Ram in his stead , was remarkably typifyed s Gods incomparable and infinite Love to the world in giving his own son , his only son , the dear son of his love in whom his soul was delighted , Jesus Christ , to be sacrificed by bitter sufferings and Death for the sins of his elect , that , believing in him they might not perish , but have everlasting life . Thus the first thing is evident , That the Sufferings and Death of Christ were many waies implyed and adumbrated in this Foederal administration . ( 2 ) The Latter of these , viz. That by these sufferings and Death of Christ thus represented , this Covenant was eminently confirmed ; may be thus evinced . 1. Because , This Covenant is said to be r fore-confirmed of God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) towards Christ ; or unto Christ. That is , so as to have primary respect and tendency to Christ , the chief Seed of Abraham , and establishment in him as Mediator , Surety and foundation of the Covenant ; By whose Death u as Testator this Covenant should at last be ratified : By whose merit intervening these Covenant-benefits and blessings should be obtained : And by faith in whom these Covenant-mercies should be actually applyed to all Abraham's Seed in Christ. The sufferings and death of Christ being so frequently and notably intimated in this Foederal dispensation , for this end especially , that thereby this Covenant might receive stronger establishment and Confirmation . 2. Because If the Ordinary and extraordinary Sacraments were annexed to this Covenant for confirmation thereof , much more the sufferings and Death of Christ signified and shadowed out therein as the marrow thereof , must needs Confirm the same . For these Sacraments had no spiritual virtue , efficacy or use at all for Confirming the Covenant , or Covenanters ; but only in relation to , and in Connexion with , Jesus Christ and his sufferings therein signified and Sealed . 3. Because , All the Covenants and x Promises of God are yea and Amen in Christ Crucified . They have their Truth , Establishment & Accomplishment in Christ , as the Root and Center of them all . But with this difference ; y Covenants of Promise ( of which this Covenant with Abraham and his Seed was one eminent branch , ) were yea and Amen in Christ only as Promised , and to come afterwards : The New Covenant , is yea and Amen in Christ , as Performed actually exhibited in the flesh already . Thus Christs blood did virtually work , long before it was actually shed . And this is one sense , in which Christ is said to z be slain from the foundation of the world : viz. In regard of the virtue , force and efficacy of his Death in many regards from the foundation of the world . III. Why God thus many waies Confirmed his Covenant to Abraham and his Seed ; comes next to be considered . And this the LORD did , 1. Of the rich bounty of his Grace to Abraham and his Seed . His free-Grace is most liberal and bountiful : Therefore he not only a Gave his Covenant to Abraham , to declare his free-grace in bestowing what Abraham could not deserve ; but he also b established and Confirmed his Covenant given , to testifie the superabundant Bounty of his free-Grace , making his Covenant strong and sure which he had given him . 2. Because the LORD intended this Covenant with Abraham and his Seed , c for an Everlasting Covenant , d to him and to his Seed for ever . e How and in what sense this Covenant , and the Covenant inheritance therein promised , is for ever , I have formerly explained , towards the beginning of this Chapter . Now , God intending this for an Everlasting Covenant , to be of use and advantage to Abraham's Seed to the worlds End ; therefore he hath f established it strongly , and confirmed it immovably . He hath made it a marble-Monument ; he hath set it upon a sure and unshaken base . This is a Covenant that hath foundations : Every Confirmation is a foundation ; Gods Promises are a foundation ; Gods Oath is a foundation , &c. and all because this Covenant is to stand long , to continue for ever . If a man pitch a Tent , he doth it slightly without foundation , because it is to be shortly taken down again and removed : but if he build an House , he maks it strong and sure , laies the foundation firm and deep , because it is to continue . If a man make any contract or bargain for a few daies , or a few years only , he takes no extraordinary care for Sureness ; but if he be to purchase an inheritance to him and his heirs for ever , he makes all as sure as he can , by Deeds , Seals , Livery and Seizin , Fines , Recoveries , Enrolments , &c. Thus the Lord deals in the present Case of his Covenant , He makes all sure , because it is to continue for ever . 3. That by all these Confirmations g God might more abundantly shew unto the heirs of Promise the immutability of his Counsel . Gods holy Counsel and Contrivance of the eternal happiness of Abraham and his Seed in Jesus Christ by Faith , in his eternal purpose and Decree , is the great mysterie of this Covenant : Herein the LORD is from all eternity fully determined and unalterably resolved . And that all the true Seed of Abraham , true believers whether Jews or Gentiles , who are the heirs of Promise , might in due time perceive the fixed resolvedness and immutability of Gods pleasure and counsel herein ; he hath added all these Confirmations to his Covenant as well as his Oath . And this Reason the Apostle laies down , h when God made promise to Abraham , because he could swear by no greater , he sware by himself , Saying , Surely , blessing I will bless thee ; and multiplying , I will multiply thee . — wherein God willing more abundantly to shew unto the heirs of promise the immutability of his Counsel , Confirmed it by an Oath . Or , interposed himself by an Oath . As if God had said ▪ Abraham , I am fully resolved of this my Covenant , nothing shall alter or change my eternal purpose and Counsel , therein ; I have decreed it unalterably before the world began : therefore I have thus and thus established it ; Do thou and thy Seed build upon it , and rest upon it for ever . 4. That by Such Strengthening , stablishing , & Confirming this Covenant , the comfort of all true believers , heirs of promise , might be strengthned , stablished and confirmed in the Covenant . This Reason also the Apostle adds ; i That by two immutable things , ( viz. Gods Promise and Oath , ver . 13. ) in which it was impossible for God to lye , we might have a strong Consolation ▪ who have fled-for ▪ refuge to lay hold upon the Hope set before us ; which hope we have as an anker of the soul , both sure and stedfast , and which entreth into that within the vail , whither the fore-runner is for us entred , Iesus , &c. A most sweet Text : wherein , to my present purpose , note : 1. That , these words have reference particularly and expresly to Gods Covenant with Abraham , and his Confirmation thereof ▪ ver . 13 , 14. &c. 2. That , here are mentioned two waies which God took for confirming his Covenant with Abraham , viz. 1 ▪ His Promise ▪ 2 ▪ His Oath , by himself , ver . 13 , 14 , 15 , 16 , 17. Both which are amplified by their two excellent Properties tending to strongest Confirmation of the Covenant thereby ▪ viz. ( 1 ▪ ) Immutability , they are both unchangeable ; That by two immutable things . ( ● ▪ ) Infallibility , they can neither of them deceive us , In which it is impossible for God to lye . 3. That , the end or reason of this Confirmation of this Covenant , by Promise and Oath , was , that his Covenant-people might have strong Consolation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; firm , strong , prevalent , consolation . They have strong discomforts to wrastle against , viz. 1. Many and Strong Sins within them ; 2. The dreadful and strong wrath of God above them ; 3. The strong and deadly curse of the Law against them , thundering out Death as the due wages of every sin ; 4. Many and strong Enemies and Temptations round about them , the flesh with all its lusts , the world with all its flatteries and frowns by afflictions and persecutions , the Devil with all infernal principalities , powers , and spiritual wickednesses in high-places , &c. Therefore they had need to have strong Consolations against all these strong discomforts ; their comforts had need to be as heart of Oak , as Armour of proof ; they had need to be well-grounded , strongly compacted , deeply rooted , and mighty through God , that they may prevail against all comers , against all these discomforts , which would quickly dash and swallow up weak and feeble Consolations . The God of all comfort therefore , being tender of his peoples Consolation , Hath both made this Covenant with them in Christ , for their Comfort , and hath made this Covenant strong by many Confirmations , for the establishing of their hearts with strong consolations . 4. That , the persons for whom God intended this strong Covenant-Consolation , are the heirs of promise , vers . 17. viz. First , believing Iews ; Then , believing Gentiles . These heirs of Promise are described by their Faith and Hope , whereby they become actual partakers of this strong Consolation , by flying to the Promises hoped for , and by casting this sure and stedfast anker of the Soul , Hope , into that within the vail , the Holy of Holies , even Heaven it self , into which Iesus the forerunner is entred to prepare it for them . Thus their souls ride at anker safely , in the Sea of this world , by expecting Heaven through Jesus Christ according to this confirmed Covenant . IV. Inferences hence ; Hath God thus established and Confirmed his Covenant to Abraham and his Seed ? Then , 1. Gods tender Care and Love to Abraham and his Seed is eminently declared in this Covenant . Wherein ? 1. Partly , In his Gracious Condescension and stooping so low to Abraham and his Seed , as to deal with them and manifest his good-will to them touching their eternal happiness , in such a familiar Covenant-way . For , there 's infinite distance and disproportion betwixt God and them : and yet they meet together in one blessed Covenant . 2. Partly , In that he hath given them such a rich and full Covenant , replenished with variety of Highest blessings , not only for this world , but especially for the world to come . 3. Partly , In that he hath many ways so strongly established . and Confirmed this Covenant , and all the Blessings therein , to them : so as he hath left no place for their disputing or doubting about the performance thereof . He Covenanted with them freely : He Covenanted with them fully : he Covenanted with them firmly . O what Care and love of God shines forth herein ! What Praise , thankfulness and love were due from Abraham and all his Seed to this God! And if we be the true Seed of Abraham , heirs of promise by Faith , what shall we render to the Lord for all these his benefits ? 2. Gods Covenant with Abraham and his Seed is most firm and Sure : and all the Covenanted-blessings therein are most secure unto them . Why ? They are so immoveably established and Confirmed . God hath abundantly established them ; 1. By his immutable Promises Propounded , Repeated , In part fulfilled , in which it is impossible for God to lye : 2. By Abrahams entry upon and survey of Canaan . 3. By the Type of Melchizedek . 4. By his own immutable and Sacred Oath , wherein it is impossible for God to lye or repent : 5. By the ensuing Solemnity of Covenanting , striking this Covenant with Abraham and his Seed , by Sacrifices slain and divided , and passing between the parts thereof : 6. By Ordinary visible Sacraments , Circumcision and the Passover ; which were constant sensible Seals of the Great Charter till the Coming of Jesus Christ : 7. By extraordinary Sacraments in the Wilderness , The Pillar of cloud and fire , The Red-Sea divided into parts , Mannah from Heaven , and Water out of the Rock ; three of which they had daily before their eyes for forty years together , to assure them that God remembred this Covenant , and was in fulfilling it every day , and that they did see and taste the vertue and Goodness thereof continually : 8. By the very suffering and Death of Christ the cheif promised Seed , as adumbrated , typified and intimated many ways in this Covenant-administration , to come to pass afterwards for the full ratification of this Covenant . By all these ways God hath Confirmed it , and made it invincibly sure . A Sure Rock , whereupon to rest and repose the we aried Soul ; A Sure Refuge , whereunto to fly for succour and safety in all spiritual danger and difficulties whatsoever ; A Sure Charter of Grace , which shall not be overthrown , whereby the Eternal inheritance may be confidently claimed and expected . Consider well , O all ye Seed of Abraham ; 1. This Covenant is Surer then all humane Laws , Covenants or Constitutions whatsoever . Surer then all the Laws of Medes and Persians , which alter not ; Surer then any mans Will or Testament , though confirmed by the Testators death : Surer then all the Grants , Charters , Acts , or Ordinances of Princes or Potentates , though confirmed by Promise , Seal or Oath . Why ? Because these are but confirmed by mortal and mutable men : but this is established by the immortal and immutable God. If k mans Covenant , when once Confirmed , be sure : then Gods Covenant with Abraham and his Seed , thus often confirmed , must needs be most sure . 2. This Covenant is Surer then the surest foundations of Heaven and Earth , and of the whole Creation . l The Mountains shall depart , and the hills shall be removed , yea m Heaven and Earth shall pass away , but this Covenant shall not pass away or be removed . For though he hath laid the foundations of the world ●…ry sure , yet he hath not stablished them upon his Oath : but he hath established this Covenant upon his inviolable Oath , yea upon the blood of Iesus Christ. 3. This Covenant is Surer then can be overthrown or made of none effect . For , what shall overthrow it ? ( 1 ) Not the Law ; for n this Covenant was confirmed in Christ 430 years before the Law was given , and the first Covenant stands . ( 2 ) Not the Sin of Abraham , or his Seed ; for this Covenant hath provided o a blessedness both for Abraham and his Seed , one eminent branch whereof is Remission of their sins and justification of their persons . ( 3 ) Not the Justice of God , nor the Curse due for sin ; For , in this Covenant Gods blessing is assured in Christ , who p became a curse to redeem us from the Curse , that so the blessing of Abraham might come upon us . ( 4 ) Not any Enemies to us , or to this Covenant , flesh , world , or Satan ; for , herein God hath taken order that Abraham's Seed q shall possess the gates of their Enemies , especially of these their spiritual enemies . Over all whom they shall at last be more then Conquerours . ( 5 ) Not any Creature , or created power , present or future ; for the Creator of Heaven and Earth , God blessed for ever , hath all these ways Confirmed it ; and what he hath confirmed , no creature can reverse or disanul . 3. Gods Covenant with Abraham and his Seed is Perpetual . Being unalterably firm and sure , it must needs be perpetual . Hence it s called , r An Everlasting Covenant . And it 's said ; s He hath remembred his Covenant for ever : the word which he commanded to a thousand generations , which Covenant he made with Abraham , and his Oath unto Isaac ; and confirmed the same unto Jacob for a Law , and to Israel for an everlasting . Covenant , &c. And in this accomplishment hereof in Christ , it s said ; t He hath holpen his servant Israel , in remembrance of his Mercy , As he spake to our fathers , to Abraham and his Seed for ever . This Covenant then was not for a short Season , but for perpetuity . 1. Something in it was only for a peculiar time ; as , u the gathering of Abraham to his fathers in a good old age in peace . 2. Some things in it were only for a long time , after which they were to have an end ; as , the Temporalities therein promised , x inheritance of Canaan , &c. together with that form and manner of visible administration , to particular families , by mutable Sacraments , &c. 3. But some things in it were perpetual and for ever ; as , all the Substantials of the Covenant of a Spiritual and Celestial nature , touching Grace in this , and Glory in the world to come . These things do all concern us , as well as Abraham ; and will still concern all believers to the worlds end . Herein therefore let us still exercise our selves , To know this Covenant thoroughly , To discover our portion and interest therein clearly , And to comfort our selves therewith continually . The subsequent Out-breakings of the Covenant may surpass this Discovery , but shall not disanul it : As in the day-time the glorious Sun doth not extinguish and put out the inferiour light of Moon and stars , but only out-shine them . 4. This Covenant-Expressure far Surpassed both the former to Adam and Noah , not only in Fulness and clearness , but also in Establishment and Confirmation . The first Covenant-discovery was established , by y A General and dark Promise , and by the Death of those Sacrifices , with the skins whereof Adam and Eve were clothed . The second was established z as hath been showed by Promises , by Salvation in the Ark by water , by the Rain-bow , and Gods Oath . But this third Discovery of the Covenant was ratified more abundantly , as hath been evidenced . Thus the Grace of God discovers it self daily more and more fully : as the Sun shines brighter and brighter till it be perfect day . As the Capacity of Gods people increased for Receiving , so the bounty of God increased in Revealing , the mysteries of Salvation unto them . 5. They that doubt or stagger at this Covenant or the Promised blessings thereof , through unbelief , do not duly Consider Gods establishment and Confirmation of it to Abraham and his Sed. In it self Gods Covenant needs no Confirmation ; his bare word is as strong as his Oath : but to us it needs Confirmation ; therefore God hath confirmed it so variously and so strongly a by immutable things , wherein it is impossible for God to lye . But we forget these confirmations , we do not deeply enough Consider them : therefore we tremble , doubt , and hesitate about the performance of promised Blessings , whether ever we shall have the blessing of Abraham come upon us in donation of the Spirit , Sanctification , Adoption , Iustification , &c. whether ever we shall possess the gates of our Spiritual Enemies and overcome them ; whether ever we shall come to inherit the Heavenly Canaan and eternal rest ; whether ever we shall be so happy , as to have the Lord for our shield , exceeding great reward , and our God in Covenant . Oh we faithless and foolish people ! can we believe an honest man upon his naked word and promise , especially upon his serious Oath : and shall we not believe this Covenant upon the Word and Oath and many Confirmations of the true and living God ? Set judgement in his place , and how can we doubt , having all these assurances ? 6. Abraham and his Seed are not wholly without spiritual weakness and infirmity of faith , that needed such Confirmation of Gods Covenant unto them . The Lord would never have thus confirmed this Covenant , had there not been need . Gods Covenant in it self is strong , it needs no confirmation at all : Gods bare word and promise is immutably strong and sure . Abraham and his Seed therefore needed all this Confirmation . How should they need it , but from their weakness and infirmity , disposing them to doubt , inclining them to stagger ? Their Faith and Graces were excellent , but not gradually perfect , therefore attended with infirmity and weakness proportionably . But the Covenant being confirmed to Abraham , he b can believe the Promise without dispute , without staggering , yea against hope . If Abraham and his Seed had their infirmities of Faith , wonder not that we have weaknesses therein : If they needed hereupon confirmation of Gods Covenant , and were helped thereby , think not strange that we should need the same establishment for our advantage . 7. Finally , Let all Abrahams true Seed delightfully embrace this established Covenant for their compleat spiritual establishment . God hath purposely thus established and confirmed it , that it might stablish and confirm them . Hither let them flye for strength , against all their Spiritual weaknesses : for settlement , against all their spiritual unsetledness . O ye faithful obedient and upright Seed of Abraham , mind and meditate much upon this Confirmed and most Sure Covenant , set your hearts upon it deliberately , and view it exactly on every side : How full it is , for Substance ; How sure , for establishment ; And then let it wholly settle , strengthen , stablish you . More particularly , ( 1. ) Hereby stablish your Faith and assurance in all the Promises of this Covenant . Know them , in their full latitude and compass : Assent to them , as infallibly true and sure in themselves : Apply them , and appropriate them to your selves , c be perswaded of them , and embrace them , as your own certain and unquestionable portion . Hath the Lord thus and thus confirmed them : and do you still doubt , tremble , and stagger at them through unbelief ? If Gods immutable Promise and Oath will not stablish the assurance of thy Faith herein , yet let the typified Death and sufferings of Christ do it , especially seeing all the Types are now fulfilled in his Death : Come with Thomas , and put thy finger into the print of the nayls in his hands and feet , and thrust thine hand into his peirced side , and be no longer faithless but believing . Say every one of you , like him ; My Covenant ; my Promises ; my promised blessings of the Spirit , Sanctification , Adoption , Iustification , &c. my victory over all my spiritual Enemies , My true heavenly Canaan and eternal rest ; The Lord is my shield , my exceeding great reward , and my God for evermore . ( 2. ) Hereby establish your Hope in reference to all future Covenant-Mercies , not yet fulfilled . The Covenant is made sure , much of it is already accomplished , and at length all shall be fulfilled , it shall not lye : Therefore expect and wait for them , cast d the anker of hope sure and stedfast within the vail , and tarry Gods leisure ; hope in this established Covenant will never make you ashamed . ( 3. ) Hereby establish your Courage and Patience in enduring all intervening difficulties and afflictions before the full accomplishment of the Promised blessings of this Covenant . Ye have need of Courage , to hold up the heart under troubles ; e ye have need of Patience , to hold out unto the End ; ye have need of both , that after ye have done and endured the will of God , ye may receive the promise . For yet a little while , and he that shall come will come , and will not tarry . Abraham himself met with divers difficulties after this Covenant was made , but he strengthened his Courage and patience to undergo them , knowing the Covenant was sure : f And so after he had patiently endured , he obtained the Promise . The Seed of Abraham , after this Covenant was made , did pass through much hardness , many reproaches , and distresses , both in Egypt , and in the Wilderness , before the Covenant was fulfilled in that one clause touching Canaan : But at last Canaan was theirs , and they inherited the Promise . You also shall meet with many Temptations , straits , tribulations , and Persecutions in the Egypt and Wilderness of this world , before you shall inherit the promised heavenly Canaan . But remember that , notwithstanding all interposing discouragements , the Covenant is immoveably sure ; be therefore couragious and patient , for at length you shall certainly obtain . Let certainty of final and full obtaining , make you wade through whole floods of difficulties and Seas of perplexities . g Give diligence to the full assurance of hope unto the end : That ye be not sloathful , but followers of them who through faith and patience inherit the Promises . Shall the Apprentice patiently undergo an hard seven years service , in hope of an uncertain freedom at the end ? Shall the Merchant run so many desperate hazzards and adventures by Sea for divers years together , in hopes of an uncertain Gain ? And will not you be content patiently to endure many tribulations and Persecutions , in hopes of a certain inheritance in heaven according to this Covenant ? ( 4 ) Hereby strengthen and establish your Spirit of Prayer and of Praises to God , in reference to all Blessings within this Covenant . 1. Strengthen your hearts and groans in Prayers for all or any Mercies within this Covenant , by these Confirmations of the Covenant . As Aaron and Hur h held up Moses hands , that they were steady , when he prayed : So let these ratifications of the Covenant be thy Aaron and Hur to stablish and hold up thy heart and hands when thou prayest . Our spirits are apt to flag and faint in Prayer , but let these pillars prop them up . This use Moses made of Gods Oath to Abraham , in his Prayer for Israel when they had trespassed in Aarons idolatrous Calf , and prevailed ; i Remember Abraham , Isaac , and Israel thy servants , to whom thou swarest by thine own self , &c. So let us pray for the blessing of Abraham , for the eternal rest , &c. saying ; Remember thy Covenant , thy Promises , thy Oath , and all thy Confirmations of thy Covenant to Abraham , &c. This enables our Faith to wrastle with God. 2. Strengthen your hearts also unto all enlarged thankfulness and Praises to God for every accomplishment of this Covenant in any branch thereof , especially for performing Christ ; in that hereby God declares his fidelity in his established Covenant . Thus David blesses God for all passages of Providence to Abraham's Seed in Egypt and the Wilderness . k For he remembred his holy Promise , and Abraham his servant . And Zacharias blessed God for Christs Incarnation , l as done in remembrance of his Covenant , and Oath to Abraham . ( 5 ) Hereby , Finally , Stablish you your Comforts in all . Comfort and chear up your hearts , In the interest you have by Faith in this Covenant and all the Covenanted Mercies at present , In the expectation you have by Hope of the full accomplishment of this Covenant for future , Notwithstanding all the pressures and sufferings which by Courage and Patience you may in the mean time possibly undergo : And all , because God hath thus strongly ensured his Covenant to you . Why hath God thus Confirmed his Covenant , but to confirm your Consolation ? m God willing more abundantly to shew unto the heirs of Promise the immutability of his Counsel , confirmed it by an Oath : That by two immutable things , in which it was impossible for God to lye , we might have a strong Consolation , who have fled for refuge to lay hold upon the hope set before us . That our Comfort might be strong and sure , he hath purposely made his Covenant strong and sure . Therefore in all our faintings , discouragements , despondencies , dejections , let 's have recourse to this Covenant ; and let the fulness and firmness thereof be the reviving Cordials of our oppressed Spirits . Hitherto of the Form of this Covenant , expressed in the fourth Aphorism . viz. The Form of Gods Covenant with Abraham and his Seed , consisted , Inwardly , In the mutual Covenant-Obligation betwixt the Foederate parties ; Outwardly , In the manner of this Covenants Administration , especially of its Confirmation . APHORISM V. THe End , or intended Scope , of Gods Making and establishing this Covenant with Abraham and his Seed in Christ , was , Ultimately , His own Glory ; Subordinately , the true Happiness of Abraham and his Seed , Jewish and Gentilish , both in this and the world to come . This Aphorism I explain as followeth . I. The Ultimate end or Principal Scope of God in this Covenant , was , The displaying and shewing forth of his own Glory . Gods Glory is most deer to himself : and is the chief end of all his works of Decree , Creation , or Providence . n For , of him , and through him , and to him are all things ; to whom be glory for ever ; Amen . Of him , As the First efficient : To him , as the last End. And therefore this Eminent and peculiar work of his Covenant with Abraham must needs be peculiarly intended for his glory : and this divers waies . viz. For the Glory , 1. Of his free-Grace . 2. Of his bounteous Goodness . 3 , Of his wise Providence . 4. Of his Great Power . 5. Of his Constant Faithfulness . I. For the Glory of his Free-Grace . The Apostle speaking of this Covenant , saith , o Therefore it is of Faith , that it might be by Grace , to the end the Promise might be sure to all the Seed . This Covenant was wholly founded upon free-Grace , wholly composed and made up of free-Grace . For p when God did chuse Abraham , and call him in Ur of the Caldees , and there first made this Covenant with him , Abraham , q was an idolater and an ungodly person ; therefore could not deserve any thing at all from God , but wrath and Death . Yet even then when he was impious and idolatrous , the Lord of his own meer motion and inclination , according to the meer good-pleasure of his own will , did effectually call Abraham and make a Covenant with him . Herein he displaid the riches of his free-Grace . II. For the Glory of his bounteous Goodness , in his abundant Mercy and loving-kindness . Gods goodness shines forth in his Mercy , and loving-kindness : and his Glory in them all . Now in this Covenant God hath proclaimed before all the world the glory of his goodness , mercy , and loving-kindness , most abundantly . viz. 1. In Condescending to deal with Abraham in a familiar Covenant-way : Though betwixt himself and Abraham there was infinite disproportion . 2. In Comprizing not only Abraham , but r all his faithful Seed both of Jews , and Gentiles , as Subfoederates , with Abraham in this Covenant . 3. In Concorporating both Abraham and his Seed s with Iesus Christ , as one joynt-foederate party therein with God : accounting all his Seed as one Christ ; That thus in Christ they might fully be enabled to perform their part of the Covenant , who of themselves could do nothing . 4. In Accumulating such heaps of blessings and mercies upon them , in the manifold Promises of this Covenant : Assuring them , both what God would do for them , and what God would be to them . 5. Finally , In Confirming this Covenant to Abraham and to his Seed so many waies , above all possibility of abolition or alteration . Herein the glory of his mercy and loving-kindness was exceeding glorious . Hence Moses said to Israel ; t Only the LORD had a delight in thy fathers to love them , and he chose their Seed after them , even you above all people , as it is this day . And Micah stiles the Substance of this Covenant n The Merey to Abraham , sworn to our fathers from the daies of old . And in reference to Christ incarnate Abrahams chief blessed seed , Mary herself said ; x He hath holpen his servant Israel , in remembrance of his Mercy , as he spoke to our fathers , to Abraham and to his Seed for ever . Zacharias also to the same effect said ; y He hath raised up an horn of Salvation for us , in the house of his servant David ; — To perform the Mercy promised to our Fathers , and to remember his Holy Covenant , the Oath which he sware to our Father Abraham , &c. So that the Scripture renders the love and mercy of God in this Covenant with Abraham and his Seed most eminently illustrious . III. For the Glory of his wise Providence . God hath gloriously exalted and magnified the wisdom and care of his Providence in this expressure of his Covenant , and that divers waies . 1. By fore-seeing and foretelling to Abraham , when he made Covenant with him , many future Events concerning this Covenant long before they came to pass . He exactly knew whatsoever he intended to do with Abraham and his Seed to the end of the world : and therefore he glorified himself by acquainting Abraham with it aforehand . As , ( 1 ) He told Abraham z of his Seed , and multiplying the same , 30. years before Isaac was born . ( 2 ) He told him a of his Seeds sojourning and servile Condition in a land not theirs 400 years beforehand , ( which began at the birth of Isaac the promised Seed ) after which God would judge that Nation which should afflict them , but bring them out with great Substance , and in the fourth Generation bring them into Canaan : All which he exactly fulfilled . ( 3 ) He foretold him b of his eminent and Primary Seed Jesus Christ , in whom all the Families of the earth should be blessed , about 1841 years before Christ was born : which in fulness of time was accordingly accomplished . 2. By sustaining and Preserving Abraham and his Seed from ruine , both when they were few in number , and when they were greatly multiplyed . c When they were very few , and strangers passing from one Nation to another , he suffered no man to do them wrong , yea he reproved Kings for their sakes . When they began to multiply greatly , how carefully did he provide for them ? ( 1 ) In the seven years famine , they were sustained in Egypt by Ioseph , d a man purposely sent before to preserve them alive in that extremity ; ( 2 ) In the Egyptian oppressions upon them , after Iosephs Death , they were kept from destruction ; yea , e the more they were oppressed , the more they grew , till at last they went out of Egypt with an high hand ; ( 3 ) In the wilderness ( wherein was neither food nor rayment , earing nor harvest , Physitian nor medicine ) he , for 40 years together , furnished them plentifully , with health : so that f their foot did not swell , and the bitings of the fiery serpents were g healed by the brazen serpent : with food , by h Mannah from Heaven , and water out of the Rock ; and with rayment ; for during all that time i their rayment waxed not old upon them . 3. By so Ordering , disposing and over-Ruling all passages , and occurrents ( though never so strange , improbable , and seemingly contrary , both to one another , and to the welfare of Abraham's Seed ) that k they did all work together for their good , and towards the actual accomplishment of Gods Covenant with Abraham . As ; ( 1 ) The great Famine in Canaan necessitated them to go into Egypt for sustenance : ( 2 ) Iacobs peculiar love to Ioseph , his brethrens hatred thereupon , their casting him into a pit and after selling him to the Ishmaelites who also sold him to Potiphar in Egypt : Iosephs integrity there , his unjust imprisonment , his Interpretation of the Dreams of Pharaohs Butler and Baker in prison , and of Pharaoh's Dreams afterwards touching the seven years plenty and seven years famine : his advancement thereupon to be next to Pharaoh Lord over all the Land of Egypt : all these made Ioseph in Egypt the Harbinger for Abraham's Seed there in the famine . ( 3 ) Provisions in Egypt made them willing to sojourn there . ( 4 ) Their after-oppressions in Egypt , not only prepared heavy judgements from God upon the Egyptians , but inclined also the hearts of the Israelites ( when Gods time came ) willingly to depart out of Egypt , so that Egypt was judged , and Israel brought forth with great substance , l according to Gods Covenant with Abraham . ( 5 ) Their want of way Guidance and shelter from heat in the wilderness , occasioned the pillar of cloud and fire . Their great strait at the Red-Sea , by reason of the Egyptians army pursuing them , occasioned that great work of God , the Dividing of the Red-Sea , into parts , for Israels full deliverance , and the Egyptians utter destruction . Their Hunger , thirst , and other pressing wants in the wilderness were advantagious opportunities for Gods providence , whereupon he extraordinarily provided for them , Bread from Heaven , and Water out of the Rock , till they came to the borders of Canaan . Oh , Through how many windings and turnings , Mercies and Miseries , Straits and Enlargements , Facilities and Difficulties , Ordinary and Extraordinary , by land and water , in Egypt , wilderness and Canaan , did God bring to pass his Covenant and promises for the Glory of his singular Providence ! IV. For the Glory of his Great Power . The Almighty God hath wonderfully made bare , to the view of Israel and of all the world , the Glorious Arm of his power , in bringing this Covenant and the Promises thereof to pass . 1. How glorious his power , in m increasing his afflicted people in Egypt from 70 persons who came into Egypt , to 603550 males of 20 years old and upward , able to go out to war , besides Levites , in the second year after they came out of Egypt . 2. How glorious his power , in all his signs and wonders wrought in Egypt by Moses and Aaron : and in bringing his people forth of Egypt with a mighty hand and an out-stretched arm ! 3. How glorious his power , in dividing the Red-Sea , drying it up , leading his people through the depths as through the wilderness , and afterwards drowning therein Pharaoh and all the Egyptian Army ! n Thus he saved them for his names sake , that he might make his mighty power to be known , and that he might get himself honour of Pharaoh and the Egyptians . 4. How glorious his power in maintaining so great a people , even o by Miracles , and that for fourty years together in the wilderness ! 5. How glorious his power in dispossessing the seven Nations out of the promised land , and possessing Israel thereof ; in driving out the Heathen and planting them ! For , ( saith the Church to God , ) p they got not the land in possession by their own sword , neither did their own arm save them : but thy right hand , and thine Arm , and the light of thy Countenance , because thou hadst a favour unto them . V. The Glory of his Constant Faithfulness , Truth , and Righteousness , hath been eminently demonstrated in this performing promise and keeping Covenant with Abraham and his Seed . For , 1. All the blessings of his Covenant promised to Abraham and his Seed , were every one performed ; not one of them failed , but all came to pass . 2. His Covenant-blessings he performed to them punctually and precisely in the times which himself had fore-mentioned . As in the birth of Isaac , q at the set time ; In the delivering of Israel out of Egypt , r at the end of 430 years to a day ; In bringing them into Canaan s in the fourth Generation , in Eleazer , &c. 3. No interposing difficulties or seeming impossibilities betwixt Promise and Performance could hinder his performance . Therefore where these difficulties and impediments are catalogued on purpose , betwixt Promise and Performance : Before them it s said , t He hath remembred his Covenant for ever , &c. And after them , For he remembred his holy Promise and Abraham his servant . Showing that his truth and faithfulness in his Covenant was the foundation and end of his removing all lets and impediments out of his Covenants way . 4. No n Sins and Provocations of Israel did hinder the Covenants accomplishment : his faithfulness prevailing against their many and horrid iniquities . 5. No length of time could tire out his truth and faithfulness to Abraham and his Seed , but at last it took effect . As , In performing Isaac x after 30 years ; In performing deliverance out of Egypt , and the inheritance of Canaan y after 400 years : In performing Jesus Christ z after 1840 years : And at last he will proportionably with like faithfulness perform the Heavenly Canaan at the end of the world compleatly to all the true Seed of Abraham . What a glory and honour is this to Gods truth and faithfulness ! Thus Gods Glory is the Ultimate end of this Covenant . II. The Subordinate End , and less Principal Scope of God in this Covenant , was , For advancing the true Happiness of Abraham and his Seed , Iewish and Gentilish , both in this world , and in the world to come . This is evident : 1. Partly , In that the blessedness or Happiness of Abraham , and of all the families of the earth , in him and his Seed , a is Promised in Gods very first revealing of this Covenant to Abraham . 2. Partly , In that this happiness was b often afterwards mentioned in Repetition of this Covenant and Promises . 3. Partly , In that the New Testament c interprets this happiness to be primarily accomplished in Christ the Seed of Seeds blessing both Jews and Gentiles many waies , according to this Covenant with Abraham and his Seed . 4. Partly , In that d the Gospel ( that is , the glad tidings of Sinners Salvation by Jesus Christ ) was preached to Abraham : in Gods making this Covenant with him . And the Gospel brings all Happiness and Blessings in its bosom to all that do receive it . Thus its clear , That the advancing of the Happiness of Abraham and his Seed , was intended by God in this Covenant . Of this Happiness of Abraham and his Seed , scoped at in this Covenant , there are ( besides others ) these Branches especially therein Revealed . All which branches tend to compleat their Happiness . As , I. Redemption , e by Christ the Seed of Abraham , from the Curse of the Law , and from all our Enemies . II. Participation of the f promised Spirit of God. III. Conversion g from Sin ▪ and Satan , unto God. IV. Adoption h into Gods family . V. Justification i through Faith. VI. Covenant-Relation k to , and Communion with God. VII . Glorification l in the highest Heavens for evermore . Touching all these branches of happiness , and divers others , I have spoken something m formerly : and in reference to most of them shall here add no more , As being rather Implyed then expressed in this Covenant . But for as much as Iustification of Abraham by Faith is here in this Covenant Dispensation , First of all Revealed , and plainly Expressed ; and is such an Eminent Covenant-blessing , whereupon the Comfort of Believers doth depend ; and is to many very hard to be understood : I shall here endeavour more fully to clear it ; By opening that eminent Testimony , n Abraham believed in the LORD , and he counted ( or imputed ) it to him for righteousness . The Apostle alledging this , renders it passively ; o Abraham believed God , and it was counted unto him for righteousness . He alledgeth the Sense , rather then the Grammatical signification of the words . To the Letter the Hebrew is thus to be translated exactly ; He believed in the LORD , and he-imputed-that to him righteousness . That is ; The Lord , in whom he believed , imputed that believing to him for righteousness . Thus the p Interlinear Bible translates it . And thus Cevalerius judgeth it ought to be rendred actively to the word : q Et imputavit illud ei justitiam ; vel , in justitiam . And he imputed that to him righteousness ; or , unto righteousness . For the Hebrew word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jachshebeha , He-imputed-that , is Active , not Passive . This is the r first place in all the Bible , wherein Believing , or Faith , and Imputation of it to righteousness , is expresly mentioned . And both in reference to Abraham , the Father of all Believers . Rom. 4. 11 , 12 , 16. And therefore , for the Opening of this Text , and clearing of Iustification by Faith therein so notably declared ( which is one of the Grand spiritual Blessings and Benefits assured by God to Abraham in this Covenant of Faith , ) I shall with all possible brevity and perspicuity discuss these ensuing Questions . viz. 1. What is meant by Believing in the LORD ? 2. What is meant by Justice , or Righteousness ? 3. What is meant by Counting , or Imputing ? 4. What it was which the Lord Imputed to Abraham for Righteousness : and How it was so imputed to him ? 5. Whether Abraham was not in some sense Iustified by Works and Obedience , as well as by Faith : And how the Apostle James is to be understood in that particular ? 6. Whether all Abraham's believing Seed both of Iews and Gentiles were not to be Iustified in the same way that Abraham was ? 7. Finally , ( as a result from the whole ) wherein the nature of that Iustification consists , which is Revealed in the Covenant of Faith from age to age ? Quest. I. what is meant by , Believing in the LORD ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veheemin bahovah : And he believed in the LORD . Here I shall speak , 1. Of the word Believe 2. Of the phrase , believing in the LORD . 3. Of the thing it self , viz. Faith , in a Theological way . 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heemin , He Believed , is derived s from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aman. To confirm or strengthen , or stay , Exod. 17. 12. and properly it signifies , He-steadily-believed , He-firmly-believed . He was perswaded that Gods promise was firm , and sure , and constant . It is a lively motion or perswasion of the heart , firmly resting on things spoken : it s opposed to fainting of the heart . As it is said of Iacob when he heard the tidings of Iosephs being alive , that t his Heart fainted , for he believed them not : but when he saw the wagons , his Spirit revived . David said : u I had fainted , unless I had believed to see the goodness of the LORD , &c. Faith props and staies up the heart against doubting and fainting : being an heart-reviving perswasion . 2. The phrase of , Believed in the LORD , according to the opinion of some , doth alwaies and in its own Nature denote the trust and affiance of the heart : and so distinguisheth true justifying Faith from the Faith of hypocrites , which is but a believing of God. It being one thing , Credere Deo , to believe Gods word as true ; another , Credere in Deum , to have affiance in God , and rest upon him . Learned Mercerus and others note , that this Hebrew word for believing joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notes only to believe God : but joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as here , signifies more emphatically a trust and resting upon him . Augustin x observes the distinction of Credere Deo , and Credere in Deum . Which distinction since hath obtained in the schools , y after the Master of the Sentences . But all things well weighed , I am rather of their judgement , who think that this Distinction doth not alwaies hold , nor is it intrinsecal to the Nature of the Hebrew or Greek phrase : but rather these phrases of Believing God , and Believing in God , are to be distinguished and interpreted according to the Circumstances of the text , and the Subject spoken of ; As those acute and learned men , z Mercerus , a Rivet , and b Gomarus have well observed . For 1. Paul alledging this place of Moses , He believed in the LORD , saith c Abraham believed God. And yet here Abraham did not barely Assent to God and to his Promise as true : but Trusted in it with affiance aud recumbency . And our Saviour promiseth eternal life to him that believes God. d He that believeth him that sent me ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hath everlasting life . So that sometimes , believing God , denotes true justifying and saving Faith. 2. Sometimes on the other hand , believing in God , or in Christ , denotes a Faith false and counterfeit , such as may be in carnal persons and hypocrites . As , e Many believed in his name , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) beholding the signs which he did , but Iesus did not commit himself unto them , because he knew all men . Christ would not trust himself with them ; therefore their faith was not true . And , f Among the chief Rulers many believed on him , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but because of the Pharisees they did not confess him , lest they should be put out of the synagogue . For they loved the praise of men , more then the praise of God. And therefore most probably their Faith was not unfeigned , but false and hypocritical . 3. As touching Faith itself , It s not my intent to Treat of the whole Nature of Faith at large , but only of g Saving and h Iustifying Faith , and of that so far only as may serve to clear Abraham's Iustification by Faith. To this effect , I shall thus describe Iustifying Faith. viz. Iustifying Faith is a saving Grace wrought in the Hearts of the Elect at their Regeneration by Gods Spirit and word , whereby they not only know , Assent to , and apply to themselves the Promises , Gospel and Doctrine of Iesus Christ for Gods glory in their Iustification and Salvation ; but also whereby they afterwards walk as becometh justified persons . I confirm and explain this Description as followeth . First , The general Nature of it . It 's A Saving Grace . A Grace because it is a gratious habit , or supernatural virtue , given of God. A saving Grace : because it is the Instrumental mean of Salvation to them that have it . i — By grace are ye saved through Faith , and that not of yourselves ; it is the gift of God. k — Of them that believe to the saving of the Soul l — He that believeth , shall be saved . Secondly , The efficient Cause of Faith is twofold . 1. Principal ; Gods Spirit . m Faith is one of the fruits of the Spirit . 2. Instrumental ; Gods Word . n Faith cometh by hearing , and hearing by the Word of God. The time or Season when Gods Spirit and Word work Faith in any , is at their Regeneration : Then Faith with all other holy Habits of Sanctification are instilled and infused into the Soul. o — To them that believe in his Name : which were born , not of bloods , nor of the will of the flesh , nor of the will of man , but of God : The manner how the Spirit and Word work Faith , is a Subject too large here to be insisted upon . Thirdly , The Subject recipient wherein it is poperly and peculiarly seated , is , The Hearts of Gods Elect. For , p with the Heart man believeth unto righteousness . And here by ( Heart ) I understand the whole rational Soul , which is the adequate Subject of Faith. For , Faith is not to be seated only in the Understanding , as some ; nor only in the Will , as others are of opinion : but in both . In the Understanding , as it is a Knowledge of , and Assent unto the truth of the Promise : In the will , as it is an Affiance , Confidence , or Trust in the Promise . As will further appear in Considering these Acts of Faith afterwards . Yet Faith is not seated in any Hearts , but only in the Hearts of Gods Elect. q All men have not Faith. r — As many as were ordained to eternal life , believed . s — God hath chosen you to salvation , through Sanctification of the Spirit , and belief of the truth . t — ye believe not , because ye are not of my Sheep . Hence Faith is stiled , by way of appropriation , u The Faith of Gods Elect : because proper and peculiar to them only . Fourthly , The Object , or Matter of this Faith , is , Generally , x the whole Word of God contained in the Scriptures ; Particularly , The Promises , Gospel and Doctrine of Iesus Christ. The Promise ; y Repent and be baptized every one of you in the Name of Iesus Christ , for the remission of sins . — For the Promise is to you and to your children , and to all that are afar off , even as many as the Lord our God shall call . The Gospel ; z Repent ye , and believe the Gospel . — The Gospel is the power of God unto salvation to every one that believeth . This Promise and Gospel is That Doctrine of God a touching the Person , Attributes , Offices and Benefis of Jesus Christ. The Sum whereof is , That Iesus the Son of the Virgin Mary is b the Christ , the Son of God , c The perfect and only Saviour of all true believers . Hence , this peculiar object of Faith is stiled d Faith , e The law of Faith , f The word of Faith , &c. And on the other hand , Faith in reference to this peculiar object , is called g The Faith of the Gospel , h Faith of Iesus Christ , i The faith of the Son of God. Here therefore Iustifying Faith is described , not by its General Object , the Word of God : But by its Particular Object , The Promises , Gospel and Doctrine of Iesus Christ for Iustification and Salvation . For , it s the Particular Faith , that hath respect to this Particular Object , with a Particular Assent to it , and Application of it , as concerning us , that justifies . Hereupon we justly reject the Popish Opinion as erroneous , Asserting , k That Iustifying Faith is only a General Assent to the Word of God in General , as true ; without any particularizing either of the Object of Faith , or of the Assent thereunto , in reference to a mans own particular interest therein : And not without just cause . For , 1. Saving and justifying Faith is set forth in Scripture under such expressions , as note a particular tendency to Christ , and peculiar applying and appropriating of him to the believer . As l Coming to him , m Receiving of Christ , n Eating his flesh and drinking his blood , o Having of the Son , &c. 2. Abraham the Father of all believers was justified ; ( not by a General Faith , assenting to Gods Word as true in General , but ) by a Particular Faith. For , p he believed in the LORD , that he should be the Father of Many Nations , according to that which was spoken , So shall thy seed be . Herein his Faith was Particular , Partly , in regard of the Object ; viz. His fatherhood to many Nations promised , wherein he peculiarly and principally had respect to Christ his chief Seed , in whom the Nations should become his Seed , and be blessed . Partly , in regard of the Act of Faith , He believed in the LORD ; which here notes , not only Assent , but also Particular Application of it to himself by affiance , trust , Confidence , recumbency , &c. in the Lord. q And therefore it was imputed to him for righteousness . Wherefore ? Because he so particularly acted his Faith upon that particular object or Promise chiefly intending Christ. And Consequently All Abraham's Seed must be justified by the like particular Faith in Christ. And so the Apostle infers ; r Now it was not written for his sake alone , that it was imputed to him : but for ours also , to whom it shall be imputed , if we believe on him who raised up Iesus our Lord from the dead , who was delivered for our offences , and was raised again for our justification . 3. If A meer Assent to Gods Word as true by a General Faith , be sufficient to Justification ; then Hypocrites , Reprobates , yea the very Devils may be justified : for they have such a General Faith , assenting to the Word of God as true . But such can never be justified . Fifthly , The Final Cause , or End of this Faith ▪ whereunto it tends , and at which it aims , is , Gods Glory in the Sinners Iustification and Salvation . 1. The chief and Ultimate End of faith , and of all the Graces of the Spirit of Christ , is , the Glory of God the Redeemer . Which Glory God brings to himself wonderfully , whilst he manifests the vertue s of his Free-grace , Mercy , Love , Truth , Righteousness , Power , &c. in bestowing Christ , Righteousness , happiness , by Faith , upon the blind , dead , unbelieving Enemies of God , according to his Covenant in Christ : And believers t acknowledge this Glory to be Gods due , whilst they celebrate and shew forth these vertues of God both in words and deeds flowing from grateful hearts . 2. The Secondary and Subordinate end of Faith , is , u The Sinners Iustification , and Salvation . Whereof a working Faith x is the Organ or Instrument : not by it self , or by it's own imbred force or efficacy , ( As it is with Instruments of Nature and Art ; ) Nor by its own merit ( for it is due to God ; and , by reason of the reliques of sin , y imperfect ; ) But , by accident of Grace , and of the Divine Promise , and of the power of z the Spirit of God. But of this more , in Quest. 4. & 7. hereafter . Sixthly , and Lastly , The Acts of Faith , in order to these Ends , are divers . Some Direct : Some Reflexive . Those Faith puts forth towards Objects without it self , as it were directly forwards : By These Faith returns upon it self , looks back upon it self , and sees it self believing . Direct Acts of Faith , are either 1. The First : Or 2. Those that arise from the first . ( 1 ) The First or Primary Direct Acts of Faith , are chiefly these ; Knowing , Assenting , Applying . 1. Knowing . Faith cannot be without Knowledge : yea , Faith is Knowledge . a By his Knowledge shall my righteous servant justifie many . — b This is life eternal to know thee the only true God , and Iesus Christ whom thou hast sent . c — By Faith we know ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the worlds were created . d — I know that my Redeemer liveth . Saving Faith is a Knowledge , not naturally derived from or built upon principles of humane Reason ; but supernaturally bred in the mind by illumination of the Spirit and Revelation of the Gospel . Hereby we know not every Divine mysterie revealed perfectly ; but only so far we know the Objects revealed as is necessary for Salvation . Hence Faith is compared to an Eye . It 's the Eagle's-Eye of the Soul. Hereby Moses e saw him that was invisible : f Abraham saw Christs day , and was glad : and we g look upon the true brazen Serpent Jesus Christ lifted up upon the Cross , for spiritual Healing . Gross ignorance and blindness in spirituals cannot consist with true saving Faith. 2. Assenting , or Consenting . Faith having supernatural Knowledge of things revealed in the Gospel , judges them to be true : Consents or Assents to the truth and certainty of them●… , for the Authority , verity and fidelity of God revealing them . This is h Receiving the witness of God touching his Son , which is greater then the witness of men . This is called , i Beleiving the Record that God gave of his Son. viz. That God hath given to us eternal life : and this life is in his Son. And , k Receiving Christs Testimony from the Father . Hereupon He that Assents to things revealed , is said , l To set to his Seal , that God is true : And he that Assents not , that believes not , is said , m To make God a Lyar , because he believes not the Record that God gave of his Son. For clearing this Assenting Act. See the notion about n Assent here in the Margin . 3. Applying . Faith having assented to the Promises and Doctrine of Christ as True and sure in themselves ; enables the soul to step a degree further , viz. To apply them , accept them , close with them , rest and stay upon them , &c. as those that are , and will be true and good to us , even unto us in particular . This is the Appropriating act of Faith , whereby we make things promised our own . Hereby we take Livery and Seizin of them ; and bring them home into our own bosom . Hereby we begin to lay claim to the Promises and tenders of Christ , as having a Right to them and interest in them : Perswading our selves that Christ will be Redemption , Righteousness , Sanctification , Salvation and All unto us . This Applying Act of Faith is set forth in Scripture under several Names and Notions : which may somewhat further open the true Nature of it to us . Especially it is stiled , 1. An embracing of the Promises . o These all dyed in faith , — and embraced the promises ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , p properly signifies , they lovingly embraced , they eagerly-apprehended . And thence signifies to Salute , which usually was done with loving embracings . Some think its an Allusion to Mariners who after a long voyage , gladly salute the shore . Faith it clasps about the promises , and hugs them as dear enjoyments . 2. A Perswasion of the Promises ; viz. of their truth , certainty , and goodness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q And were perswaded of them . The Apostle stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswasion , or Confident perswasion , it 's rendered Confidence . r In whom we have access with Confidence by the Faith of him . This confident-perswasion , he makes an act , or effect of Faith. s I am perswaded , that neither Death , &c. 3. Coming to Christ. t He that comes to me shall never hunger , and he that believes in me shall never thirst . Faith is the feet of the Soul , whereby we approach to him . 4. Receiving of Christ. u But as many as Received ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) him , to them gave he power , &c. — to them that believe on his Name . Faith is the hand whereby we receive Christ x into our hearts to dwell there . 5. Eating y of Christs flesh , and drinking his blood . viz. Feeding upon Christ crucified ; so that we are spiritually incorporated , united , and as it were assimilated to him , as food is to the body . 6. Having of the Son. z He that hath the Son hath life : he that hath not the Son hath not life . Faith possesses and enjoys Christ. 7. Trust , Confidence , Affiance in the Lord , or in his Word and Promises . The Hebrew useth three words for this Trust , and all very Emphatical . viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Aman , which signifies properly A firm and stable trust : and it s opposed to fainting , as was noted . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Batach , which properly imports , To trust , to confide , firmly-to-lean-upon , and thereupon To be secure , confidence breeding Security . And it s opposed to doubting and fear . As c Pagnin and Mecerus observe . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chasah , d Properly To fly or betake one self to any one under whose protection he may be safe , as chickens under the wing of the Hen. Thence , To trust , to have confidence , to fly to for safety . As , e Blessed are all they that trust in him , ( or , fly to him for safety . ) viz. to Christ. The Greek also useth three notable words for this Trust , viz. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Perswasion , Confident-perswasion . In whom we have access , with Confidence ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) by the Faith of him . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies liberty of speech : A free speech concealing nothing . Thence , trust , confidence , boldness , &c. g In whom we have boldness and access — h Beloved , if our heart condemn us not , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) we have confidence towards God. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is rendered , Full-perswasion . i And being fully perswaded , that what he had promised , he was able also to perform . But it properly signifies A-full-carrying-out , viz. of the Soul or Heart to the Object believed without doubt or hesitancy . Metaphorically this Trust in the Lord , is Sometimes stiled , Rolling on the Lord , k He Rolled on the LORD , that is , he trusted in him . An allusion to a man overburdened , who rolls his burden to another , commits it to a stronger shoulder . Sometimes Resting , Staying or Leaning upon The Lord , as a weak or weary man leans upon his staffe : ( for thence the Metaphor is taken . ) l — Let him trust in the Name of the LORD , and stay ( or lean ) upon his God. Believing , is a spiritual Leaning , Resting , Relying or recumbency upon the Lord and his Promises . Oh , this Trusting Act of Faith is a Noble and glorious Act. 8. The m Subsistence of things hoped for . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not the physical or real subsistence of them without us : but their mental subsistence in the understanding , and fiducial in the heart of the believer . For n Faith ( as Pareus well noteth ) makes it's objects as it were really to exist or subsist in our minds and hearts . Faith sets them as present before itself , and looks upon them as present ; though at greatest distance . It reallizeth them , and gives them a present being to the Soul ; saith , Heaven is mine ; Eternity of glory is mine ; &c. 9. Finally , Faith in regard of its Applying faculty is stiled o The evidence of things not seen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notes properly , A Convincing Evidence , or demonstration , whereby not only the mind is convincingly brought to a certain assent , but also the heart to a certain and sure trust . And all this in reference to things not seen ; whether , Past , Present , or Future . But Hope looks only to things future . These are the three Primary Acts of true Justifying and Saving Faith. viz. Knowing , Assenting , and Applying . The two former are Subjectively Seated in the Understanding : The last in the Will. Nor need that seem ▪ strange , ( as judicious p Rivet observeth ; ) For Faith may be attributed to the Understanding by way of Disposition : which is absolved in the Will by Fiducial Apprehension . Or we may say , the Heart , Or Soul , is the Subject of Faith , wherein it acts all these waies . Whether Faith , as Assenting , or as Applying , or as both Assenting , and Applying , be Iustifying Faith ? is much disputed by q some . For my own part , I do not see any Cogent Reason , why any of these three Acts should be excluded from Justifying , which they seem to accomplish joyntly and in subordination to one another . And Scripture ascribes Justification and Salvation to them all . viz. To the Knowing act of Faith ; r By his knowledge shall my righteous servant justify many . s — This is life eternal , to know thee the only true God , and Iesus Christ whom thou hast sent . To the Assenting act ; t That is the word of Faith which we preach , That if thou shalt confess with thy mouth the Lord Iesus , and shalt believe in thine heart , that God raised him from the dead , thou shalt be saved . For with the heart man believeth unto righteousness , and with the mouth Confession is made unto Salvation . To the Applying act ; u For if by one mans offence , death reigned by one : much more they which receive ( there 's the applying act of faith ) abundance of grace , and of the gift of righteousness , shall reign in life by one , Iesus Christ. But herein the Applying Act of Faith seems to have the preheminence above both the other , as to the points of Justification and Salvation : forasmuch as it alone formally knits us to Christ , and compleats our union to him , which is the foundation of all our Communion with him in his righteousness and all other his benefits . The other two Acts only disposing and Preparing us to this union . Thus of Faith's Primary Acts. ( 2 ) Those Acts of Faith that arise from the three first , Or The Secondary Acts of Faith , whereby we walk as justified persons , after our Knowing , Assenting to , and Accepting Christ in the Gospel , are divers . Observable are these especially ; viz. 1. Retaining Christ in the heart . Faith is not only as an hand to Receive Christ ; but also as an Arme to embrace and hold him fast . Having received Christ into the Heart , it retains Christ still in the Heart . x That Christ may dwell in your hearts by Faith. The believing heart , is Christs Home and Habitation . Dwelling , implies his continued and constant abode therein . They are more y rooted and built up in him day by day , and stablished in the Faith. 2. Purifying the Heart . In the Synod at Ierusalem , occasioned by some that urged the necessity of Circumcision and of Keeping the Law unto Salvation , Peter declares from his own Experience , How God accepted the Gentiles though uncircumcised , giving them them the Holy Ghost upon his Preaching , as well as formerly to the Jews : z and ( saith he ) he put no difference betwixt us and them , purifying their hearts by Faith. And consequently there was no need to impose Legal Ceremonies upon them : God accepting them savingly without them . Now , Faith Purifies the Heart , Partly , from the guilt of Sin ; As it instrumentally a receives Christs righteousness . This is the purity of Justification . Partly , from the inherent filth , spot and power of Sin ; as it is a part of Sanctification , b conflicting against corruption , and by degrees working it out ; As the pure wine or honey works out the dross and dregs . 3. Refreshing the Soul with peace and joy . With Peace ; in that we are now reconciled to God in the blood of Christ , remaining no longer Enemies . With joy ; In that we have hope of glory and salvation by Christ. c Therefore being justified by Faith , we have peace with God , through our Lord Iesus Christ. — and rejoyce in Hope of the glory of God. To this effect is that Prayer of the Apostle ; d Now the God of Hope fill you with all joy and peace in believing . Faith Calms the Conscience , and Comforts the Heart . 4. Breaking forth into good works . Saving Faith is not a Workless , but a Working Faith : fruitful in good work●… . This is clear in e those Faithful ones catalogued by the Apostle ; whose Faith evidenced itself notably in obedience and good works . And elsewhere Paul saith ; f The work of Faith , the labour of love , the patience of Hope . True : Faith alone justifieth : but justifying Faith is not alone . It is still attended inseparably with good works as the proper fruit of faith . Hence , Iames is positive , g That Faith without works is dead , as the body is dead without the Soul. 5. Working by Love. Faith is working : and it works not servily , slavishly , mercinarily , &c. but sweetly , cheerfully , in all its works . h In Iesus Christ neither Circumcision availeth any thing , nor uncircumcision , but Faith which worketh by Love. Faith stirs up love mightily : and by love excited it acts sweetly , pleasantly towards all Gods commands ; i And his Commands are never grievous to love . 6. Quickning and enlivening the Soul. Faith is the life of a Christian . k The just shall live by his Faith. Thus Paul lived ; l I live , yet not I , but Christ in me . And the life that I now live in the flesh , I live by the Faith of the Son of God. The Soul is the Life of the Body : Faith is the Life of the Soul : Christ and the Promise the Life of Faith. By Faith we not only Live unto Christ as the End of our Faith : but we also live upon Christ , as the Author and finisher of our Faith. We live upon Christ throughout the whole Course of Christianity . We are stupid , dull , and dead in heavenly motions , further then Christ and Faith act us , and Quicken us : but by them we live vitam verè vitalem , a life truly vital and comfortable . Especially this life of Faith is seen in frequent Sufferings and Pangs of Death . Then Faith keeps the Soul from dying and fainting through despondency and despair . The Lord propounded this Act of living by Faith , to the godly Jews , as their support and comfort against their long Captivity in Babylon for 70 years together , out of which they should then certainly be delivered . But mean-while n the just should live by his Faith. Iob o lived by his Faith , in the deep gulph of all those miseries into which he was implunged . The three Iews p lived by their faith , against all Nebuchadnezzars threats , and all possible terrours of the fiery furnace . Daniel q lived by his Faith , even in the Lyons Den. Those Believers in the days of the Maccabees r lived by their Faith in all the variety and extremity of Cruelties that were heaped upon them by the wicked world . Paul s lived by his Faith in his many sufferings , perils , and hazzards of Death . And since his dayes what a cloud , yea what a sky of believers mentioned in Ecclesiasticall Histories , have in all ages lived by their Faith most sweetly and gloriously , in bonds , in prisons , in tortures , in flames and most cruel death , breathing out their t Living speeches , in dying state ! 7. Finally , Conquering all our Spiritual Enemies . Faith in Christ is a most triumphant Conquerour . It fetches Courage and strength continually from Christ , and prevails . 1. Faith subdues the Flesh , within , 1. whilst it u purifies the heart , and enables to x purify our selves even as God is pure . 2. Faith Conquers the world without , whilst it enables the believer , To deny the worlds Ensnaring Smiles of Prosperity on the right hand , and To despise the worlds amazing frowns of Adversity on the left hand . y Whatsoever is born of God overcometh the world : And this is the victory that overcometh the world , even our faith . Faith raiseth the Soul above all the hopes and Fears of the world . 3. Faith Overcomes the Devil himself and all the power of darkness . By z Faith we resist him : and he flies . By a the shield of Faith we repel and Quench all the fiery darts of the wicked . At last Faith will put all our foes to flight : and having done all shall triumphantly keep the Field , yea receive the Crown . These are the Secondary Acts of Faith , flowing from the former . By these we walk as becomes justified persons : after we have known , assented to , and applyed Iesus Christ in the Promises and Gospel , for Justification and Salvation . Thus of Faith's Direct Act. The Reflect Act of Faith. is Faith's Reflection or lookingback , or Returning in upon itself , whereby it sees or discerns itself believing . As the understanding reflects upon itself , and knows that it understands . b Hereby we do know that we know him , if we keep his Commandments . To know Christ , is the Direct Act : To know that we know him , is the Reflect Act. Paul said , c I know whom I have believed , or Trusted . To believe , or trust Christ , is the Direct act . To know whom he had believed , is the reflect act , whereby he not only discerned the Object , but also his own Act of believing exercised about it . Now Faith looks back upon itself , and discerns itself to believe by a twofold light , viz. Partly by the light of the word , discovering what true Faith is , and what are the Acts , Properties , Characters or evidences thereof . Partly by the light of Conscience , Evidencing it 's own Experiences of Faith conform and suitable to the word ; whereupon Faith concludes that it doth believe . And this is Assurance of Evidence : and that not of the Object , but of the Subject . And it is chiefly concluded upon , by discourse and Reasoning ( faith being a discursive Grace ) in a Practical way . Thus , They that Know , Assent to , and apply the Promises , Gospel and Doctrine of Christ for Iustification and Salvation , walking afterwards as justifyed persons , Retaining Christ in the Heart , &c. they have true Faith. But I do so ; I Know , Assent , and Apply the Promises , Gospel , and Doctrine of Christ , &c. Therefore I believe . The Proposition in this Discourse is still taken from Scripture : The Assumption from Experience : The Conclusion results from both . Thus of the I. Question . Quest. II. What is here meant by Iustice , or Righteousness ? d — And he counted that to him Righteousness . Righteousness is , 1. Divine , and Uncreated : One of the infinite e Perfections and Attributes of Gods essence . This is not here spoken of . 2. Humane , and created . Such as Humane Nature is capable of . This is here intended . For Opening whereof , briefly note , 1. The Description of it . 2. The Distribution of it . Righteousness created may be thus described . Righteousness is f A perfect Conformity to , and Agreement with the will and Law of God. Gods will is Primitively , essentially and infinitely righteous : yea righteousness itself . He wills not any thing a posteriori as we do , because it is righteous : but things are righteous , a priori , because he wills them . He is so righteous therefore , That his will and Law must needs be the Rule , Measure and pattern of all Derivative , created and finite Righteousness , in the whole world , What g deviates , warps from this Rule , is Unrighteous . Righteousness , or Iustice thus Described , may be Distributed ( as to our present purpose ) into these two sorts especially . viz. 1. A particular Righteousness of Fact. 2. An universal Righteousness of Person . 1. The particular Righteousness of Fact , Iustitia Facti , is that Righteousness which is ascribed to any Fact , or work done , whereby such Fact , or work is accounted Righteous , and accepted by God as done righteously . And this Righteousness of Fact hath place in Actions , 1. Extraordinary : 2 Ordinary . 1. In Actions Extraordinary . As in that Heroick h Act of Phine has the Priest , who in his zeal for his God slew Zimri and C●…zbi with a Javelin for their uncleanness . Which Fact was so accepted by God from that pious Priest , that he Commends his zeal highly , staies the plague that was upon Israel presently , and Promises him and his Seed the Covenant of an everlasting Priesthood . And therefore saith the Psalmist ; i Then stood up Phineha's , and executed judgement , and so the Plague was stayed . And that was counted unto him for righteousness unto all generations for evermore . Here he speaks not of that universal Righteousness whereby his person was justified , ( as k Rivet well observes : ) but of the righteousness of that Particular Fact , which ( if God had not approved it ) might have been reputed unjust ; because he , being a Priest , and not a political Magistrate , executed judgement , which did not properly belong to his office : This according to strictness of Ordinary Rules , was unjust : but God approved the Fact , and all after-generations thereupon applaud it , and acknowledge it righteous , though done without ordinary warrant and Authority . As l Ainsworth , m Calvin , n Simeon de Muis , &c. intimate . And this seems to be the intent of the Psalmist . 2. In Actions Ordinary . As , when righteous persons do works of righteousness in faith and integrity of heart , though those works cannot endure the exact trial of the Law , nor can justifie their persons before God , much infirmity and imperfection cleaving to them : yet God is so well-pleased with them of his free-Grace , that he accounts them to the doers as righteous actions through Christ , and covers their imperfections by his perfect merit and intercession . Thus God o counted and accepted Abel's works as righteous : condemning Cain's as wicked . To this effect Moses said ; p And it shall be our righteousness , if we observe to do all these Commandments , before the LORD our God , as he hath commanded us . And elsewhere : q In any case thou shalt deliver him the pledge again when the Sun goeth down , that he may sleep in his own rayment , and bless thee : and it shall be righteousness unto thee before the LORD thy God. that is , The Lord shall accept and account this as a righteous Act in thee . Now here in Abraham's case we are not to understand A Particular righteousness of Fact : either Extraordinary , or Ordinary . For , Such Righteousness , though of Gods free-Grace and acceptance in Christ it justifie the Action , yet it justifies not the Person . 2. The universal righteousness of Person , Iustitia Personae , is that Righteousness whereby a mans Person ( not this , or that individual act ) is justified before God , in regard of his universal and perfect Conformity to the will and Law of God ; and this Righteousness , though in the r General Notion and Substance thereof , it be one and the same : yet in regard of the Particular Circumstances thereof , is chiefly twofold . viz. Legal ; and Evangelical . Of Works : and of Faith. Inherent in us : and Imputed to us . 1. Legal righteousness of works inherent in us , is our exact and perfect Conformity to the will and Law of God in all things . And this righteousness is either , 1. Active , or 2. Passive . 1. Active ; when Perfect and perpetual Personal Obedience is performed to the whole Law. Such as so perform , are perfectly righteous according to the Law or Covenant of works : but such as fail in the least particular , are cursed . s Cursed is every one that continueth not in all things which are written in the Law to do them . t Adam , and we all in him , in Innocency , had perfect ability to perform this Righteousness : and was in his person created with exact integrity and Conformity to Gods Law. 2. Passive ; when full Satisfaction is given in every point to the justice of God for the breach of the Law , by enduring the utmost penalties which the rigour of the Law could possibly exact for such delinquency . Such an one as shall so satisfie the Law fully by suffering , is Legally a righteous person : as well as he that fulfils the Law by doing . The Nature of penal Laws , will easily evince this . 1. Partly , In that the will of the Law-giver is satisfyed by compleat enduring the Penalty . He Primarily intended Active fulfilling of his Law by Obedience : but Secondarily , Passive enduring the Penalty in case of disobedience , should give him Satisfaction . Else to what end did he impose any limited Penalty ? 2. Partly , In that the Law-givers Honour or Benefit is advanced as much by Passive Enduring the penalty of the Law , as by Active fulfilling of the Law. Forasmuch as the Penalty , if wisely imposed , is every way adequate and equivalent to the Obedience . If therefore Adam and his Posterity had persisted still in their Perfect Active Obedience to the Law : Or after their fall could fully have endured the Penalty of the Law , and not have been swallowed up with it ; they had been counted righteous . u For if there had been a Law given that would have given life , verily righteousness should have been by the Law. But x the Law could not do it , being weak through our flesh . For we can neither perform the Duty of it , Actively ; Nor fully Satisfie the Penalty of it , Passively . 2. Evangelical ▪ Righteousness of Faith in Christ imputed to us , is That Exact conformity of Christ and his Obedience Active and Passive to the Law of God , which of free grace is Imputed to us by Faith for righteousness , and is as fully accounted ours by God , as if it were inherent in us . This Righteousness is inherent in Christ , and performed by him in our stead , and so accepted by God : And it is only made ours by Gods gracious Imputation through Faith. Hereby we are as compleatly justified before God , as if we had exactly persevered in our primitive integrity , and had never sinned . In this Evangelical righteousness two things are to be considered , viz. 1. The Matter of our Righteousness or Iustification . That is , Christ and his righteousness or Obedience . He is y The LORD our Righteousness . He is z made of God to us Righteousness . a — By the Righteousness of this one , the free gift came upon all men unto justification of life . — By the Obedience of this one shall many be made righteous . 2. The Condition , thing , or Instrumental Mean required on our part unto Justification and righteousness , is true Faith. b The righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets . Even the righteousness of God which is by Faith of Iesus Christ , unto all and upon all them that believe . Hence this Evangelical righteousness is called c the righteousness of Faith. These two are diligently and distinctly to be observed ; For , our Justification is ascribed to them both ; and not only d Righteousness is said to be imputed , but also e Faith is said to be Imputed for righteousness . Now here in Abraham's case That Righteousness which was Imputed to him , and shall be imputed to all his believing Seed , was not Legal , but Evangelical Righteousness . As hereafter will more fully appear . Thus of the seecnd Question . Quest. III. What is meant by Counting , or Imputing ? f And he counted that , ( or imputed that ) to him righteousness . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here , and afterwards oft elsewhere in the Old Testament , The g Apostle Renders , by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Both these words have a very large and manifold Signification , both in Old and New Testament . As , 1. To think , Gen. 50. . 20. and often Rom. 2. 3. 2. To Reason , Argue , or Dispute , Psal. 73. 16. Mark 11. 31. or to conclude upon dispute , Rom. 3. 28. 3. To repute , account , reckon , adjudge , &c. Psal. 44. 22. Rom. 8. 36. & 6. 11. & 8. 18 ▪ An allusion to Arithmetical accounting , wherein upon casting up divers Sums , a man at last comes to the Result of all . 4. To impute , Attribute to , ascribe to , charge upon , &c. 2 Sam. 19. 19 , 20. Psal. 32. 2. & 106. 31. Rom. 4. 3. &c. These are some principal significations of the words . Consider we now the thing itself signified by these words , as it most concerns the matter in hand . And this , 1. More Generally , 2. More Particularly . 1. More Generally , To impute ( as learned h Rivet hath well noted ) is to transcribe , transfer , translate , or put over , the Cause of any thing , upon any one , or to ascribe it unto him . And this , whether it be truly his , or not his , and that either for Good , or Evil. To impute then is To ascribe a matter Good , or Evil , or the Cause thereof , to any one , which is in him , or not in him . 2. More Particularly , Imputation is twofold . viz. 1. Of that which is evil . 2. Of that which is Good ; to any one . 1. Imputation of that which is evil to any one , is done two waies . 1. Iustly , and Legally . When the Evil imputed or ascribed to any one , or the Cause thereof , are indeed in the Subject or person in one regard or another unto whom they are imputed . Thus impious and Sacrilegious blood , was by Moses Law to be imputed to him that impiously and sacrilegiously should intrude into the Priests office , and kill Sacrifice anywhere , in , or out of the Camp , and not at the door of the Tabernacle . i Blood shall be imputed unto that man , he hath shed blood : Say some ; k He shall be reputed as guilty as worthy of Death , as if he had killed a man. But that acute Gomarus seems better to interpret it ; l Blood shall be imputed . viz. not the unjust slaughter of a man : but the impious , prophane and sacrilegious slaughter of a beast . And the following exposition confirms this interpretation ; He hath shed blood . viz. the blood of a beast Sacrilegiously , himself being no priest ; and prophanely , in a prophane place . Thus , Shimei , that had been guilty of much iniquity against King David , supplicates to him , m Not to impute iniquity to him , &c. Thus all Adam's Posterity n Sinning in him in his Fall , have that iniquity charged upon them , as well as upon Adam , and all dyed with him . Thus , Debt is imputed to the Surety , as well as to the Principal , because hee hath undertaken to pay it . As Paul for Onesimus ; o If he hath wronged thee , or oweth thee any thing , impute that to mee . I Paul have written it with mine own hand , I will repay it . And in this sense , p Christ was made sin for us ; q — and the iniquities of us all were laid upon him . viz. They were all imputed to him , and he was by punishment responsible to God for them as if they had been his own : because he willingly became our Surety . 2 , Unjustly , illegally , or undeservedly ; when a fault is imputed to a person innocent thereof , and punishment is inflicted upon him that hath neither offended in his own person , nor hath undertaken any Suretyship for the offendor . Thus Iudah r accounted , adjudged , ( its the same word which elsewhere is rendered , Imputed ) thought his daughter in Law Tamar ( sitting disguised by the way side , so that he knew her not ) to be an whore : but she was not an whore , till at that time he made her one . Thus when Hannah with a troubled and sorrowful spirit poured out her soul to God , s Eli seeing her lips move , but hearing no voice , accounted her drunk , imputed drunkenness to her , ( its the same Hebrew word ) ; but unjustly , undeservedly . Thus Naboth t had blasphemy unjustly laid to his charge , by two false witnesses : for which he , though innocent , was stoned to Death . Thus David the Type of Christ , u was accounted unjust , when he restored that which he took not away . And Jesus Christ the Antitype was condemned as a blasphemer , for x acknowledging himself to be the Son of God : but most unjustly ; for he was the Son of God indeed , yea in some sense , y the only Son of God. ( 2 ) Imputation of that which is Good , is done chiefly three ways ; viz. 1. Of Injustice ; When Righteousness of Person or Action , is imputed to an Unjust Person or to an unjust fact : So that the unrighteous is justified , and acquitted contrary to Law and Equity . God pronounces a Wo upon them , z Which justifie the wicked for reward , and take away the righteousness of the righteous from him . a — He that saith unto the wicked , thou art righteous ; him shall the people curse , Nations shall abhor him . b — He that justifieth the wicked , and he that condemneth the ●…ust , even they both are abomination to the LORD . 2. Of Iustice , Right , or Debt ; when that is imputed or reckoned to one which is his right , his due . As when righteousness is imputed to Persons or Actions that indeed are righteous . In this sense the Apostle saith , c To him that worketh , is the Reward not reckoned , ( or , imputed ) of Grace , but of debt . 3. Of Grace ; The Apostle plainly intimates , There 's an d Imputation , or Reckoning to one , of Grace , as well as of debt . Now this Imputation of Grace , is , when righteousness is imputed of meer grace , not at all of debt , to them that in themselves are unrighteous , and they ( though guilty ) are acquitted : yet not contrary to justice , but upon just and equitable Considerations . Thus Christ having by his obedience fulfilled the Law , and fully satisfied Gods justice for the sins of his Elect , his e obedience and righteousness are through faith imputed to them , and thereby they justifi'd . This Imputation of Grace , is f the Imputation intended in the Justification of Abraham : and so proportionably in the justifying of all his Seed . Now there are three things that Scripture intimates to be Imputed of Grace to Abraham and his Seed , to Justification , viz. ( 1 ) Righteousness . g Even as David also describeth the blessedness of the man , unto whom God imputeth righteousness without works . And again ; h — That righteousness might be imputed to them also : that is , to the faithful Seed of Abraham among the Gentiles , as well as among the Iews . What righteousness ? Their own inherent , or acted Righteousness ? Then they should be justified by works : and might have whereof to glory . Therefore it must needs be Christs righteousness that is imputed to them . He is i The LORD our righteousness . He k is made of God Righteousness to us . ( 2 ) Obedience of Christ , is a second thing which the Scripture implicitly intimates to be imputed to justification . Doth not that phrase imply so much ? l As by one man's Disobedience many were made Sinners : So by the Obedience of one shall many be made righteous . How ? but by imputation of that Obedience . Many were made Sinners by imputation of the first Adam's disobedience to them : So , many shall be made righteous by imputation of the second Adam's Obedience to them . ( 3 ) Faith in Christ , is the third thing which is said to be Imputed to justification . m Faith was reckoned to Abraham for righteousness . n — Now it was not written for his sake alone , that it was imputed to him : but for ours also to whom it shall be imputed , if we believe on him that raised up Iesus our Lord from the dead . These are the three things which are Imputed of free Grace for justification : The Imputation of Faith being hardest of them all to be understood . And this o Imputation of Grace is mentioned by Paul ten several times in one chapter . But enough of the third Question . Quest. IV. What it was which the Lord imputed to Abraham for righteousness : and How that was so imputed to him ? Answ. Here are two Questions joyned together , because dependent one upon the other . I shall speak to them distinctly and severally ; Showing 1. What was Imputed , &c. 2. How it was Imputed . 1. What was imputed to Abraham for righteousness ? Answ. Abrahams Faith , or Believing was imputed , or reckoned to him for righteousness . This is clear , 1. From the plain sense of that text ; p Abraham believed in the LORD , and he imputed-that to him righteousness . He imputed that . What ? That his believing in the LORD ; The words will bear no other sense , without forcing them . 2. From the Apostles allegation and interpretation of this text : who expresly affirms ; q His faith is Counted for righteousness . And again ; r — We say , that Faith was reckoned to Abraham for righteousness . Abraham's believing then was the thing which was imputed or counted to him for righteousness . What believing , or Faith ? The Habit , or the Act ? If the Act : then what Act ? and whether was not Abraham a justified person before that time that this Testimony was given of him ? Here are divers doubts . I shall endevour to resolve and clear them in these few positions or assertions . viz. 1. Not the Habit of Faith , but the Act of Faith , was imputed to him for righteousness . For Moses directly mentioneth the Act ; s He believed in the LORD . Which phrase denotes plainly the Acting and Exercising of his Faith , had : not barely his having of Faith. 2. Not only the Assenting Act of his Faith , whereby he Consented to the Promise of God as true , was imputed to him for righteousness , ( as some think : ) but the Knowing , Assenting , and Applying Acts of Faith joyntly together . For , t He believed in the LORD ; that is , He knew the Promises revealed : He Assented to the Promise known , as true : And he Apply'd to himself with Affiance and trust , the promise Assented to . In this particular case of Abraham , believing in the LORD denotes his affiance , confidence , or Trust in him : And trust still presupposeth Knowledge and Assent . 3. This his u believing in the LORD , which here was imputed to him for righteousness , had ( in that Promise , So shall thy Seed be , ) peculiar and principal respect to his Eminent Seed Iesus Christ , in whom Abrahams Seed should so be multiplyed both among Jews and Gentiles , and spiritually blessed . 4. Finally , Though this be the first time that Gods Counting or Imputing of Abraham's believing for righteousness , is mentioned : yet doubtless even before this time he was a true Believer , and Consequently a justified person . For , when at first God called Abraham from Chaldea to Canaan , he called him also effectually from Idols to the living God , and made him a true believer . x By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance , obeyed ; and he went out , not knowing whither he went. Therefore having true justifying Faith then , and acting it , he questionless was then justified . And here a long time after his First Call , his believing is imputed to him for righteousness . So that Abraham was justified before : and now justified again . How can this be ? Here , 1. Papists y say , ( according to their ●…ond distinction of First and Second Iustification ) that this place is not to be understood of his first Iustification , whereby of impious he was made just ; but of his second Iustification , whereby of Just he is made more just . But this opinion of theirs is bottom'd upon a false supposition , that Iustification and Sanctification are one and the same , and admit of degrees : whereas they are utterly different . And though Sanctification admits of degrees , and may be increased : yet Iustification admits of none in it self . 2. Some say , These words have reference to Abraham's first justification , though mentioned upon this occasion . As if the sense were ; Abraham believed with that faith which at first was imputed to him for righteousness , and which imbraced not only this next promise , but also all promises fore-going . 3. But what inconvenience will it be to say with others , z That every believing in the Lord according to his Promises of Christ , is imputed to righteousness ? For , though Justification be in a moment , and the effect of it be never wholly lost in the justified : yet the sense and apprehension of that justification had need often to be renewed for the comfort of the justified , which sense is by Faith ; and thereupon Faith may be said to be imputed to righteousness , upon every such apprehension , though twice , thrice , ten times , ten thousand times over . For Faith , and the apprehension of it , hath its ebbings and flowings . Besides , the Saints invincible infirmities , and too frequent lapses , put faith upon many sad plunges , and dim their Evidences for justification . Yet are there not Many justifications , or more then one : but Many effects of one and the same justification , or rather of one and the same Faith which is imputed unto righteousness . II. How was believing imputed to Abraham for righteousness ? Answ. This is ( in my judgement ) the most knotty , subtile , and intricate Question of all other about this Fundamental Article of Iustification : yet most necessary to be enquired into , and rightly understood , both 1. for Obtaining of the right Sense of Scripture ; 2. for the more full improving of our Comfort in this grand point of justification ; and 3. for the better avoiding of the Popish , Socinian , and Arminian Errours thereabouts . Here therefore those Opinions and Interpretations which are unsound , shall be briefly propounded and refelled : and afterwards that which is sound , and agreeable to Scripture , explained and asserted . Here are chiefly four Interpetations considerable . 1. The First Interpretation is of those who say , and that more grossly , 1. That Faith is counted or imputed for righteousness , or Faith justifieth as An Efficient and Meritorious Cause : As if the merit and worth of the Habit or Act of Faith , impetrated and deserved justification at Gods hands , and had the force of a proper efficient cause meritoriously to procure it . And this is the opinion of Rome ; As a Bellarmine expresseth it : That Faith justifies not Relatively , as it apprehends by believing what God offers by promising , viz. Christs righteousness ; but formally , by way of Cause , Dignity , or Merit , impetrating , deserving , meriting , and after its manner inchoating Iustification . See his own words . But this Popish opinion we utterly reject , as quite contrary to Scripture , upon these and like Considerations . viz. 1. Because , Nothing can merit or deserve justification from God , as a debt due of justice ; but that which is absolutely and exactly perfect , according to the Law of justice . For , that which is imperfect , and comes short of what is due , deserves no Remunerative , but rather a Punitive Recompence . Now b Faith and all the Acts thereof are , as all other graces , Imperfect , and only Growing on to perfection : and mixed with many infirmities , doubts , staggerings , &c. which infirmities had need to be covered with Christs righteousness , and washed away with his blood : otherwise they were enough c to deserve eternal Death . A d servant ( as our Saviour intimates ) when he hath done what his Master commanded him , deserves not so much as thanks from his Master : So likewise ye , when ye shall have done all those things which are commanded you , ( in all which , the best many ways fall short , ) say , we are unprofitable servants : we have done that which was our duty to do . Let us first pay our due debt which we owe to God ; before we dream of meriting from God. We can merit Damnation , but no Salvation . e Our goodness and righteousness may profit men : cannot at all profit God. f Who hath first given to him ? and it shall be recompenced to him again . Should the Lord exactly observe the best services of his best servants , how much matter of condemnation might he find in them ! David himself prays , g Enter not into judgement with thy servant : for in thy sight shall no man living be justified . h If thou LORD shouldst mark iniquity , O Lord who should stand ? How fondly therefore doth Bellarmine ascribe Meriting unto Faith , with his mincing terms , and suo quodam modo's ? He would fain have Faith to merit righteousness : if he well knew how . Herein he deals worse then that rotten Council of Trent , ( which Papists prefer before the very Bible . ) For it saith ; i We are therefore said to be justified freely , because nothing of those things which go before justification , whether Faith , or works , doth deserve ( or merit ) the grace of justification , &c. 2. Because , Justification , in respect of any thing at all in man , is of Meer divine Grace in Christ. God is not moved or inclined , by any thing at all in man : or for the dignity , worth , or vertue thereof , to justifie man : but meerly by his own free grace , and Christs perfect obedience . k For all have sinned , and come short of the glory of God. Being justified freely by his Grace , through the redemption that is in Iesus Christ. Now Gods free favour and grace in Christ , and Mans merit , cannot consist together in the point of justification . 3. Because , If justification be merited by Faith , and belong to it as a Reward of debt , Then this plainly destroys the Apostles difference betwixt The Worker and The Believer in the manner of obtaining righteousness ; viz. that the perfect Worker hath righteousness paid to him as of debt : but the believer hath righteousness freely given him as of grace . But certainly the Apostle could not mistake in propounding that difference . l Now to him that worketh , is the Reward not reckoned of grace , but of debt : But to him that worketh not , but believeth on him that justifieth the ungodly , his faith is counted for righteousness . And therefore Faith can never merit or deserve justification from God , being herein opposed to working and meriting . 4. Because , Could man merit , or in any sense deserve righteousness at Gods hands by Faith's force , or efficacy , or working ; Then a man should be justified by working , and have matter of boasting and glorying in himself . But God hath purposely so contrived our Justification by Faith m without works , that all matter and colour of Self-boasting , or Self-glorying might utterly be excluded for ever . n God is the justifier of him which believeth in Iesus . Where is boasting then ? It is excluded . By what Law ? Of Works ? Nay ; but by the Law of Faith. And this is after applyed to Abraham's case ; o For if Abraham were justified by works , he had whereof to Glory , But not before God , that is , But he hath not any thing whereof to glory , at least before God. Therefore he was not justified by works . 5. Finally , Bellarmines Arguments are as weak , as his opinion is fond , which he would maintain by them . I will not trouble my self with particular Confuting of them ; But refer the Reader to them p that have done it already . 2. The second Interpretation is , of others , who declare their Opinion here more smoothly and cunningly , to this Effect . viz. That the very Act of Faith , that is , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere , is imputed for righteousness , and that in a proper sense , not Metonymically . And that Christ and his righteousness , or Obedience , are not imputed for righteousness , nor can be so imputed . For , whatsoever is imputed unto , or for righteousness , that same thing is not that very righteousness strictly and rigidly taken . But Christs righteousness which he performed by obeying his father , is that very righteousness strictly and rigidly taken . Therefore it is not imputed for righteousness . And this is q Arminius his opinion in express terms , who fancies Imputation only to signifie A Gracious estimation of something to one , which it is not . As if a debtor owing 100 Florens , shall pay 10. and his creditour forgives him the rest ; saying , I ●…mpute this to thee as paid , I will require no more of thee . So that , with him , Imputation signifying in it self only A Gracious estimation , doth still imply the Imperfection of that which is imputed . This Sense of ( Imputation ) he borrowed from that wretched Heretick Socinus . Arminius broached this his Opinion with great craft and subtilty ; at first most Covertly , afterwards more Openly . r Conradus Vorstius , s Peter Bertius , t Episcopius , and the Rest of the Remonstrants go the same way . In brief , their opinion doth clearly amount to thus much ; That the righteousness or Obedience of Christ is not Imputed for righteousness : but the very Act of believing , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is in a proper sense , not Metonymically imputed for righteousness . Not that it is that very exact and perfect righteousness according to the rigour and severity of Gods judgement , and his Law : but that it is graciously accepted and esteemed in stead of perfect righteousness , and so imputed for righteousness , through the Mercy of God , and obedience , oblation and merit of Christ , the causes of that Imputation . Now this Arminian Opinion , about the Manner of Gods Imputing Faith unto righteousness , we reject as very unsound and erroneous ; And that upon these ensuing Considerations , and such like . viz Because , 1. Hereby , The Imputation of Christ , of his righteousness , and of his Obedience , for our justification , is plainly and grossly denyed ; contrary to the Scriptures . There are three sorts of phrases or expressions in Scripture , which duly considered , may clear The imputation of Christs righteousness and Obedience for our justification . ( 1 ) Such Scriptures as testifie , That Righteousness is imputed . As , u Abraham received the sign of Circumcision a Seal of the righteousness of the Faith which he had yet being uncircumcised : that he might be the father of all them that believe , though they be not circumcised ; That Righteousness might be imputed to them also . What Righteousness ? The Righteousness of Faith , as it s stiled in the beginning of the verse . This righteousness of Faith was to be imputed to all believing Gentiles also , though uncircumcised . Why , Also ? It relates to Abraham . The sense is ; That righteousness of faith might be imputed to them also , as well as it was imputed to Abraham . So then , The righteousness of Faith was imputed to Abraham : as well as faith imputed to him for righteousness . But what 's this righteousness of Faith ? x Not our own righteousness which is of the Law : but that which is through the Faith of Christ , the righteousness which is of God by Faith. Another Scripture is yet more clear ; y David describeth the blessedness of the man unto whom God imputeth righteousness without works . Here righteousness without works is imputed to Davids blessed man. I demand therefore , what righteousness this is ? And to what end it is imputed ? 1. The righteousness which is here said to be imputed , must either be our own , inherent in us and wrought by us : Or anothers , inherent in , and wrought by another . Our own it cannot be ; for , our own righteousness is z a righteousness of the law , a righteousness of works : but this is here stiled Righteousness without works ; viz. without works in respect of us , but not in respect of Christ. It is therefore Another's righteousness . Whose ? Can any be once imagined but Christs ? Christs righteousness then is that righteousness which is here said to be imputed . 2. To what End now is Christs righteousness imputed to any ? Is it not for justification ? Can any other End be rationally excogitated ? For , imputation of Christs righteousness to us , what is it else but Gods gracious reckoning or accounting Christs righteousness to be ours ? and is not this our justification , That Christs righteousness is ours ? ( 2 ) Such Scriptures as testifie That Christ is our Righteousness . As , a This is his name whereby he shall be called , THE LORD OUR RIGHTEOUSNESS . It s a Prophesie of Christ , promising him to be the Churches Righteousness . And the Apostle saith ; b Of him are ye in Christ Iesus , who of God is made unto us Wisdom and Righteousness , and Sanctification , and Redemption . So then , Jesus Christ as mediator is made of God Righteousness to us ; that is , the Matter of our righteousness and justification before God. And besides Christ and his Obedience , we find nothing in all the Scriptures said to be made Righteousness to us of God. Not Faith , nor Works , nor any thing besides Christ , is made Righteousness . Christ alone is the matter of our Righteousness ; As God alone is the Author of our Righteousness . But how hath God made Christ the matter of our Righteousness ? chiefly four waies , viz. 1. By his Decree , eternally c ordaining him thereunto . 2 By his Promise , from the Fall till the fulness of time , assuring his People that he should be d their Righteousness . 3. By his Exhibition in fulness of time , when Christ came into the world to fulfil all righteousness by his Obedience , e which he Compleatly effected . 4. By Actual application of Christ and his Obedience in due time to his Elect upon their effectual Calling : by his gratious Imputation of his righteousness to them ; As he did to these f called Corinthians . Christ may be made Righteousness for us , by Decree , Promise and Exhibition : But cannot properly be said to be made Righteousness ▪ to us , except only by Actual Application of Christ to us as Righteousness . And Christ is not on Gods part applyed to us as Righteousness , but only by Imputation . Christ therefore is our Righteousness , made of God righteousness to us : that is , God imputes Christ to us as our Righteousness . ( 3 ) Such Scriptures as witness , That by Christ , and by his Obedience , we are made righteous , yea the Righteousness of God ; and that in such sort as Christ was made Sin for us , and as we were made Sinners by Adam's disobedience . g As by one man's disobedience many were made Sinners : So by the Obedience of one shall many be made righteous . Here 's a Parallel , 1. Betwixt two Persons , viz. The first Adam , and the Second Adam Christ : two universal persons , in reference to their respective Posterities , Natural and Spiritual . 2. Betwixt the Carriage and Deportment of these two Adams towards God ; viz. The first Adam's Disobedience ; The Second Adam's Obedience . 3. Betwixt the Effects and Consequents of their Carriage . By the First Adam's Disobedience many that is , all his meer Natural Seed were made Sinners : By the Second Adam's Obedience , many ( that is , All his elect Spiritual Seed , ) shall be made righteous . 4. Betwixt the Manner how these several Consequents of their Carriages are derived to their Many , their respective Seeds . As Adam's disobedience made his Many , Sinners : so Christs Obedience shall make his many , righteous . But , How , or in what manner were many made Sinners by Adam's disobedience ? If we accurately observe the Apostles intent and Scope in this Chapter , he so speaks as to let us know , Many were made Sinners by Adam's disobedience : Not Actually : For so they made themselves Sinners by h acting their Original corruption ; and all do not Sin i actually who yet are made Sinners by Adam's disobedience , and thereupon liable to Death . Not Habitually , or Originally : For , So they are made Sinners , that is , defiled with Original Corruption of Nature , by k Propagation and natural Generation . And here the Apostle intends their being made Sinners , before they were made or had actual being , and consequently before Original sin could be upon them , or Actual sin be by them : viz. l by Adam's one Offence , ( as the words may well be translated . ) How was that ? But only Imputatively ; or by Gods just Imputation of that one offence of Adam to all his posterity , who at that time were all but as one Person in Adam , and all as one Party together with Adam in the First Covenant of works with God. For God Covenanted with Adam and all his Natural Seed in him ( as m formerly I have shewed ; ) and they all made but one Party : He standing , they stood ; he Sinning , they Sinned . His Sin was imputed to them . Even so , Many , that is , All Christs Elect Seed ; ( who n together with Christ make also but one Foederate Part , As God the other , ) shall be made righteous by Christs Obedience : that is , Imputatively . His obedience shall be imputed to them for righteousness or justification . So that this Text , intentively considered , doth notably Evince The Imputation of Christs Obedience to us for righteousness or justification . Take another pregnant Text , o He hath made him to be Sin for us , who knew no Sin : that we might be made the righteousness of God in him . Whence its evident , That as Christ was made Sin for us , So we are made the righteousness of God in him . How was that ? Christ was made Sin for us : Not by Inhesion ; no sin did ever inhere or stick to Christs person . He was holy , harmless , unde●…iled , separate from Sinners . q A Lamb without spot and blemish . Nor by Perpetration ; He r did no evil , no guile was in his mouth . Thus , he knew no sin , but by Imputation ; Christ willingly became Surety for his Elect ; therefore God put and charged all their debts and Sins upon Christ , He imputed all their Sin to him to his Condemnation , He was reckoned as a Sinner , and punished as a Sinner . Even So we are made the righteousness of God in him , Even perfect righteousness , such as God will find no fault with , but fully accept . How ? Not by Inherence of it in us ; Nor by Performance of it by us ; But by Imputation of Christs righteousness to us ; Christs righteousness is the Righteousness of God : This alone God hath devised , This only God will accept for Sinners justification , And this also is the righteousness of him who is God. So then , Christs righteousness is imputed to us to make us the righteousness of God : that is , Christs Righteousness is imputed to us for perfect justification before God. Whilst therefore Arminius and his party deny the Imputation of Christ , of his righteousness , or of his Obedience , to us for righteousness and justification , they go contrary to the Scriptures , and do greatly err . 2. By this Opinion , They derogate too much from Christ and his righteousness , and arrogate too much to Faith in this point of our Iustification . For , they meerly deny Christ and his obedience to be the Object of justification or divine Imputation : & assert Faith to be that Object . Thus s Arminius plainly . And what is this , but to make Faith the Matter of our righteousness : and not Christ Or his Obedience ? yea under pretence of Faith's gracious acceptation in and for Christ , to exclude and thrust Christ quite out from the Matter of our justification : As if Christs righteousness were not our righteousness , but only the procuring or Meritorious cause , why God graciously imputes Faith to us for righteousness ? This is to strip Christ of his glory : and to invest Faith therewith . This is to make Christ subordinate to Faith , and not Faith Subordinate to Christ , in our Justification . This is to set the servant above the Lord , and not the Lord above the Servant . This is to prefer an imperfect Faith , before the perfect Saviour of Sinners , the All-perfect Son of God. 3. This Opinion is bottomed upon a false foundation , viz. the mistaken sense and meaning of the word , Impute . Imputation or , To impute ( thinks t Arminius ) still implies the imperfection , of the thing which is imputed : which imperfection notwithstanding is perfectly supplyed , gratuita acceptatione , by gracious acceptance . As , when the payment of 10. Florens is accepted gratuitously for a debt of 100 Florens , and imputed by the creditor to the debtor for perfect payment , though in it self imperfect . And he adds , that its hard to prove that the word ( impute ) is taken in any other sense . Hereupon , he asserts , Imputation of Faith , which is imperfect in it self , for perfect righteousness , and that in a proper sense : and consequently denies the Imputation of Christs righteousness to us for righteousness , because it is that very perfect righteousness . But against this idle Conceit , about the sense of the word , Impute ; Consider well . 1. That , The word ( Impute ) in Scripture is applyed to that which is Perfect : Or ▪ The thing imputed is Perfect . As u To him that worketh is the reward not reckoned of grace , but of debt . The reward imputed to the worker , is a Perfect Reward , an Exact Reward : otherwise the Perfect worker is not justly dealt with . Again ; x God imputeth Righteousness without works . That is , Christs righteousness to us for justification ; As I have formerly shewed . And is not Christs righteousness perfect ? y Arminius himself dare not deny it . To impute therefore doth not still imply the imperfection of the thing imputed . And though Faith , which is imperfect , be said to be imputed for righteousness : yet Faith there is not to be taken properly , but Metonymically , ( as many learned authors judge ) for the Object believed and apprehended by Faith , Christ and his righteousness , as after we shall See. 2. That , Gracious or Gratuitous Imputation doth ofttimes imply an Imperfection ; Not in the thing imputed , but in the person or the thing whereunto it is imputed . As in the case which Arminius puts : If payment of 100. Florens be imputed to him that hath paid but 10 Florens , The payment is perfect ; but because that is imputed to him which he hath not performed , he is imperfect . So the righteousness which is imputed to us , is perfect , otherwise it could not justifie us in the sight of God : but Gods imputation of another's , viz. Christs righteousness to us , argues our imperfection . And upon this Consideration learned z Rivet justly rejects Arminius his Sense of the word , Impute . 3. That , Arminius borrowed this Sense which he puts upon the word ( Impute ) not from Scripture at all : in any proper use thereof , as is clear by the former instances ; Nor from any such special signification , that either the Hebrw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Latine Imputare , To impute , have of themselves , or are used in by any learned Authors , or Lexicographers : ( As that learned and acute a Gomarus hath well observed , whose own words , because they are very full and apposite , I have here recited in the margin : ) But from these two blasphemous Hereticks , Michael Servetus , and Faustus Socinus ; and from them was by him again obtruded upon the world , ( as b Rivet notes . ) Socinus violently maintained this groundless Sense of Imputation , that thereby he might destroy the Ne cessity of Christs Satisfaction : And Arminius maintains it , that thereby he might destroy the imputation of Christs obedience and righteousness to us for justification . By the evil Original , and Intent of this Opinion , Every one may judge of the vil●…ness of the Opinion it self . 4. God doth not in a proper Sense impute any thing to any one for perfect righteousness , but what is perfect righteousness : and therefore , unless they will grant that Faith is indeed perfect righteousness , they must deny Faith in a proper sense to be imputed for righteousness . The Argument may be thus formed ; Whatsoever God im̄putes in a proper sense for perfect righteousness , that is perfect righteousness . This is clear ; For , c The judgement of God is according to truth . Nor can God be ignorant of any thing , or be deceived with any thing . Therefore he accounts nothing compleat and perfect , but what indeed is so Man oft-times judges of things as they seem to be , and so may impute integrity to an hypocrite , &c. but God alwaies judges of things as indeed they are . He in a proper sense imputes righteousness to us for perfect righteousness , and it is perfect righteousness . Otherwise God should err and be deceived in his imputation . But Faith is not perfect righteousness . This Arminius grants , that Faith is not that exact righteousness , which will answer perfectly to the rigour of Gods Law , and abide the severity of his justice . Therefore God doth not in a proper sense impute Faith for perfect righteousness . If here it be Replyed , That God hath a Iudgement of Iustice , and a Iudgement of Mercy . By his judgement of Iustice he judgeth nothing to be perfect righteousness , but what is perfect righteousness in itself . But by his judgement of Mercy and Grace he judgeth and imputeth that to us for perfect righteousness , which in itself is imperfect , viz. Faith. To this I answer ; 1. By way of Concession ; That God judgeth Sometimes by a judgement of exact justice ; As , when he accounts Christs obedience and righteousness to be accurately compleat and perfect in itself , according to the utmost rigour of Law and justice : Sometimes he judgeth by a judgement of free Grace and rich mercy ; As , when he judgeth us righteous ; or d justifieth us freely by his grace , through the redemption that is in Iesus Christ. I grant he judgeth , By a judgement of Justice , and by a judgement of Mercy . 2. By way of Exception ; Against that misapplication of this Distinction of Gods judging . That God by his judgement of justice judgeth nothing to be perfect righteousness , but what is perfect : but by his judgement of mercy he counteth that for perfect righteousness which is not perfect , viz. Faith. What 's this but in effect to say ; Gods judgement of justice is according to truth , but his judgement of mercy is contrary to truth ? What ? Are Gods Mercy and Truth at variance , and opposite , whilst his Justice and Truth agree ? 3. By way of Explanation ; God judgeth according to justice , when he judgeth Christs righteousness to be perfect , for it is so : God judgeth according to mercy ; Not when he judgeth a Sinner to be perfectly righteous , for a righteousness which is not perfect ; for this were against both truth and justice ; but when he judgeth him perfectly righteous , for a righteousness which is exactly perfect , yet not his own , but anothers . viz. Christs . In such judgement , Mercy and Truth are met together . Truth , in that the Sinner is accounted perfectly righteous for a righteousness truly perfect : Mercy , in that he accounteth that perfect righteousness to be the Sinner's through Faith , though it be not properly his own , but Christs . This is Gods judgement of Mercy according to Scripture . But this distinction thus explained , doth not justifie , but condemn Arminius his Gracious imputation of Faith for perfect righteousness in a proper Sense . 5. If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , The Act of believing , be graciously imputed to us in a proper sense , for perfect righteousness : then we are justified by a work of our own , and have matter of boasting and glorying in our selves : but we are not justifyed by any work of our own , nor have any matter of boasting in ourselves in that regard . Therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the Act of believing , is not in a proper Sense imputed to us for righteousness . The Minor , or Assumption , is plain by Scripture , in both the branches of it . viz. 1. That we are not justified by any work of our own . This the Apostle proves by many Arguments . Partly , Because Nor Jew nor Gentile can perfectly do the works of the Law , e but all the world is become guilty before God : therefore by the deeds of the Law there shall no flesh be justified in his sight . Partly , because f God hath set up another way of sinners righteousness and justification , viz. By Faith in Christ without works . Partly , because Abraham himself g was not justified by works but by Faith. His believing without working , was counted to him for righteousness . Partly , because David h describes mans blessedness to consist in imputation of righteousness without works . 2. That we have i no matter of boasting in our selves in reference to our justification , because we are justified by Faith without works . Yea , upon this account , even k Abraham himself had no matter of glorying before God. And if any in the world could glory in works , much more Abraham . The Consequence of the Major , or Proposition , is also firm . viz. That If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , The act of believing be in a proper sense imputed to us for righteousness , then we are justified by a work of our own , and have matter of Self-boasting . For , The Act of believing is through Gods assistance , a work of our own , and that in a proper Sense : Although the Habit or Grace of Faith , be l not of our selves , but of God , originally , as his free gift . Our Natural Acts or Works of understanding , will , &c. they are put forth by the help of Gods Common Providence and Naturall assistance , yet are they properly ours . So our Supernatural Acts and Works of Faith , &c. are put forth by help of Gods Special assistance , through his Spirit and Grace ; yet are they in like sort properly ours . It cannot properly be said , God believes in us , and we believe not ; but properly , we believe through the help of God. How often doth Scripture ascribe the m Act or work of believing to believers themselves , as their own act or work ! Object . But Christ saith ; n This is the work of God : that ye believe on him whom he hath sent . Therefore Believing seems to be Gods work in his people . So that not they , but God believes in them . Answ. 1. Believing is here not only called the Work of God , but is also properly ascribed to believers as their Act and work , that ye believe on him , &c. But it could not properly be said , that , not they , but God in them believes on Christ. 2. Believing on Christ is here stiled , The work of God , that is , The primary , Eminent , and most excellent work of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Not that this place intends to shew , that Faith is the choice work which God works in us , or by us : but rather ( as judicious o Calvin hath well noted ) that Faith in Christ is the great , the chief work which God requires of us , and accepts from us ; and through this all others are accepted in Christ. For here Christ opposeth this one Work of Faith , to all other works about which they enquired in the former verse , What shall we do , that we might work the works of God ? Now if the Act of Believing be ( as hath been shewed ) in a proper Sense a work of our own : we may clearly conclude , The Act of believing being in a proper Sense imputed to us for righteousness , we are justified by a work of our own , and thereupon have matter of boasting and glorying in our selves . Both which absurdities are directly contrary to the Scripture , yet cannot be avoided , if this Opinion of Arminius stand . 6. If the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of believing be in a proper sense graciously imputed to us for perfect Righteousness : 1. Then we are properly justified by two perfect righteousnessess , in two several Subjects , viz. The one inherent in Christ , his perfect righteousness and obedience ; the other inherent in us , Faith or the act of believing . The Consequence of this Proposition is plain . For Arminius and his party say , That Faith , or the act of believing which is inherent in us , God graciously imputes to us for perfect righteousness : This is one perfect righteousness whereby we are justified , inherent in us . But the Scriptures teach us on the other hand , ( as hath been proved . ) That Christs Righteousness and Obedience , God imputes to us for perfect righteousness : This is another perfect righteousness whereby we are justified , inherent in Christ. Christ is p The LORD our Righteousness . q — Christ is of God made to us Righteousness . r — God imputeth righteousness without works . s — Being justified freely by his Grace , through the Redemption that is in Christ Iesus . t — Being now justified by his blood . u — As by one mans disobedience many were made Sinners : So by the Obedience of one shall many be made righteous . x — He hath made him to be sin for us , who knew no sin , that we might be made the righteousness of God in him . So then , according to this Opinion , we must be justified by two perfect righteousnesses imputed to us : Partly by Christs obedience , Partly by Faith , both as the Matter of our Righteousness . But we cannot properly be justified by two perfect righteousnesses , the one in Christ , the other in our selves ; for Christs Obedience , and for our own faith also . For , if we be perfectly justified before God by Christs Obedience : what need is there of imputing our own Faith , for perfect righteousness : That which is perfect needs no addition . And if we be perfectly justified before God by imputation of our own Faith for perfect righteousness : what need is there of the imputation of Christs Righteousness ? One of these must recede as needless ; either imputation of Faith , or imputation of Christs righteousness must needs be useless . Arminians considering that these absurdities would inevitably follow upon this opinion , and that these two perfect righteousnesses cannot stand together both of them to be imputed to our justification ; have in plain terms denyed the imputation of Christ righteousness and obedience to us for righteousness , and for colour thereof have imposed a false sense upon the word Impute . This I have before discovered and refuted . They wave Christs perfect obedience , and cleave to their own imperfect Faith , as the matter of their righteousness : But we cleave wholly to Christs perfect righteousness and obedience , not at all to our imperfect and weak Faith , as the matter of our justification . Therefore , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of believing cannot in a proper sense be graciously imputed to us for perfect righteousness . 7. Finally , This Arminian opinion about the imputation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the Act of Faith in a proper sense for righteousness , is a cunning and plausible way for introducing and ushering in the Popish Doctrine of Iustification . ( As indeed the whole frame of Arminianism , is a plain bridge , and smooth path to Papism : nor were it any great difficulty to evidence the same , in all the particular points of Faith which they hold against the Orthodox Protestants . ) Now this their Doctrine of Gods gracious imputation of the Act of believing to us for perfect righteousness , doth notably symbolize with , and gradually lead unto , the Doctrine of Popish Justification . For , ( 1 ) Both y Arminius and z Bellarmine deny the Imputation of Christs righteousness to us for justification . ( 2 ) Arminius saith ; a That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere ▪ the Act of believing is in a proper sense graciously imputed for righteousness , and not Metonymically ; and that the Act of believing is the object of imputation ; that is , by Gods gratuitous acceptation the perfect matter of our justification . The Jesuite Bellarmine notably agrees with him for Substance , speaking of that text ; To him that believeth on him that justifieth the ungodly , his faith is counted for righteousness ; where ( saith he ) b Faith it self is counted Righteousness ; and by this , Faith doth not apprehend the righteousness of Christ , but faith it self in Christ is Righteousness : and if it be lively Faith , and perfect by love , it shall be perfect righteousness : but if not , it shall at least be imperfect and inchoate righteousness . Both Arminius and Bellarmine make faith the Substance or Matter of our righteousness . Herein they shake hands . ( 3 ) Arminius saith , c that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , the act of Faith is in a proper sense imputed for righteousness . And Bellarmine contends , d that we are justified by Faith , not as it is an instrument apprehending Christs righteousness , but as it is an act or work in it self : because if it apprehend righteousness at all , it apprehends it as it is an Action and an operation . And he argues thus ; Doth that phrase ( without the deeds of the Law ) exclude all works , and all law ; or only some sort of works and laws ? If it wholly exclude all works and every law ; then also it must exclude Faith it self . For the Act of Faith is a certain work , and that an excellent work . This is the work of God , that ye believe on him whom he hath sent , Ioh. 6. 29. Here then Arminius and Bellarmine well agree about the Manner how Faith justifieth ; not as it is an instrument , but as it is an act and work . ( 4 ) Arminius thinks , e that Christs obedience performed for us , is the Cause why God graciously imputes to us our Faith for righteousness , which Faith hath Christ and his obedience for its object and foundation . What can he intend by this , but that Christ by his obedience hath merited and obtained , that our imperfect Faith in him should be imputed and esteemed to us for perfect righteousness ? This Arminius saith , but proves not , nor can prove it : therefore we reject it , as his meer Dictate . In like sort Bellarmine saith , f That Christs works have merited with God , not only that we should obtain salvation , but also that we should obtain it by our own merits . Or ( which is the same ) they have merited for us , not only eternal Salvation , but also the vertue of Meriting ; — and at last he adds , that the reason of this meriting wholly depends upon Grace . By all this it may appear , How neer this Opinion of Arminius comes to gross Popery . Indeed Arminianism is no better then polished and refined Popery , or sublimated Antichristianism . Upon these and the like Considerations we reject as erroneous and dangerous the Arminian opinion of Gods imputing Faith , the act of believing in a proper sense for righteousness . 3. The Third Interpretation is theirs , who come somewhat neerer to the Truth then both the former , who thus declare their Judgement ; g That Faith , as a Condition of the Covenant performed by us , justifieth , or is imputed to us for righteousness . Thus they explain themselves ; Righteousness or justification hath its connexion with Faith , by an order that God hath been pleased to set down in the Covenant of Grace ; which is this , That whosoever shall believe in Christ , shall be justified and saved . This Condition now performed on our parts , justification is ours , and we are as righteous in Gods esteem , as if we had all the righteousness of the Law performed by our selves . To this Interpretation I answer briefly ; 1. By Granting , That Faith is indeed a Condition of the Covenant of God with man since the Fall , and that so eminent a Condition , as the Covenant may thereupon be most properly denominated , The Covenant of Faith , in opposition to The Covenant of Works : As I have h formerly manifested . And , That faith is a most necessary Condition of Justification , without which no man can be justified in the sight of God. These things I grant as true . 2. By Denying , That Faith , i as a Condition of the Covenant , performed by us , justifieth ; or is imputed to us for righteousness . Faith which is the Condition of the Covenant justifieth us ; but justifies not as the condition of the Covenant performed by us . Now this I deny ; Partly , Because to be justified by Faith as a Covenant-Condition performed by us , is to be justified by a work of our own , wherein we may have matter of boasting . But such justification Scripture admits not , k which in the point of justification directly opposes believing to working , and thereupon excludes all boasting and glorying in our selves . Partly , Because , If Faith justifie us precisely in this respect as it is a Covenant-Condition , then l consequently whatsoever else besides Faith be a Covenant-Condition must also justifie us as well as Faith. That which belongs to one thing as a Covenant-Condition , belongs to every Covenant-Condition . Consequently , m Repentance , Obedience , n Uprightness , &c. which are required as Covenant-Conditions also , may justifie us as well as Faith. And if that be granted , How can we maintain that Doctrine of the Reformed Churches , That Sole Faith justifieth ? or that Doctrine of Saint Paul , o That A man is justified by Faith without the deeds of the Law ; And p To him that worketh not , but believeth — , his faith is counted for righteousness ; And , q God imputeth righteousness without works ? Hence , we may See , that such Protestant writers , who say , Faith justifies us as a Covenant-Condition performed by us , do not so safely and Cautiously express themselves herein . 4. The Fourth and last Interpretation , and indeed the best and soundest of all , is theirs ; who , waving all the former Interpretations as unsafe and Unscriptural , do hold , That Faith is imputed for righteousness , As it is an Organ , Instrument , or Instrumental Cause , Receiving and apprehending , by the help of the Spirit , Christs Righteousness offered in the Gospel . And , inasmuch as Faith alone is the peculiar and only Instrument for Receiving and applying Christs Righteousness , That therefore we are justified before God by Faith alone , without the works of the Law. This Interpretation of the Manner , How faith justifieth , or is imputed for righteousness , may , for the greater clearness and distinctness , be expressed in three branches . 1. Negatively ; That Faith justifieth not , or , is not imputed for righteousness , any of these ways . viz. ( 1 ) Not as a Meritorious Cause , which , for the worth or dignity of its Habit or Act , can demerit or deserve , in any sense , remission of sins or justification , from God. Nor as The Formal Cause , or Substance of our righteousness . Nor as A Preparation to , or Inchoation of our righteousness before God : which are the Popish Opinions . ( 2 ) Not in regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , or Act of believing graciously imputed by God for Christ and his obedience sake for the perfect righteousness of the Law , though in it self it be imperfect . Which is the Arminian opinion . ( 3 ) Not as it is a Covenant-Condition performed by us ▪ Which is the opinion of some others . The unsoundness of which Opinions I have already discovered . 2. Affirmatively ; That Faith or Believing justifieth , or is imputed for righteousness , in respect of its Office whereunto it is appointed by the Covenant of Faith or Gospel , viz. As it is a supernatural Organ , Instrument , Instrumental cause or Mean , through the help of Gods Spirit , Receiving , Apprehending , Applying Christ , his righteousness and obedience tendered in the Gospel or Covenant of Faith most graciously . 3. Exclusively ; That Faith alone in this sense , without works , is imputed for righteousness : for asmuch as Faith alone is that supernatural Instrument Receiving Christ and his righteousness . Faith alone justifieth : though justifying Faith is not alone . In this Sense r Sole Faith's Justification , is strenuously confirmed by six Arguments by Dr. Prideaux , against Papists , Socinians , Arminians . And this is the Direct and unanimous Interpretation of the truly Reformed Churches , about this Question , How Faith is imputed : As may appear both 1. By their Publique Confessions : and 2. By their learned Orthodox writers . Wherein this Sense is asserted , Sometimes more darkly , Sometimes more clearly . Take a taste hereof , in s . And , That Faith is imputed to us for ( or , as some had rather render it , unto ) righteousness , only as an Instrumental cause of Iustification , is the unanimous and concurrent sense of all the Confessions and Learned writers of the Reformed Churches , that I have seen . Herein they all agree . Although I find them explaining this their sense several waies ; but all for substance tending to one and the same purpose : viz. To clear how Faith is imputed Instrumentally unto righteousness . Here therefore . 1. I shall prove by certain Arguments , That Faith is imputed unto righteousness , only as an Instrument . In which all consent . 2. I shall lay down their different explanations of this thing . 1. That Faith is imputed for ( or , unto ) righteousness only as an Instrument , Instrumental cause , or Instrumental mean , whereby we receive , apprehend and apply Christ and his righteousness to our selves for our iustification : may thus appear , viz. First ; Because where Scripture ascribes Justification to Faith , it still useth such phrases , as denote Faith's justifying us , as an Instrumental cause , not as a Meritorious , Material , or Formal cause of our Righteousness . Hence we are said to be justified , t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fide , by Faith ; u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exfide , of Faith : ( which phrase if it import Faith's efficiency in justification , it denotes not any Principal efficiency , for that belongs to God only ; but an Instrumental efficiency , and that properly appertains to Faith ; ) and x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , per fidem , Through Faith. All which phrases imply only The Instrumentalness or Instrumental Causality of Faith to justification . But it is never said , we are justified , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter fidem , For Faith : as importing the Meritoriousness , materiality , or formality of Faith , in justification . Ergo , Justification being ascribed to Faith only as an Instrument , Faith is imputed only Instrumentally unto Justification . Secondly ; Because , The office and use of Faith in Justification consists peculiarly in Receiving , accepting , apprehending or applying Christ and his righteousness unto us , as Scriptures evidence . y But as many as received him , to them gave ▪ he power to become the sons of God , to them that believe on his name . Here note . 1. That Christ is the peculiar object of Faith. 2. That Faith makes Christ ours , and gives us actual interest in him , by Receiving him . Faith is that Receptive Instrument , mean , or hand , whereby we accept and embrace Christ. 3. That upon our Receiving Christ by Faith , he gives us power or prerogative ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) to be the sons of God ; the Priviledge or prerogative of adoption . Consequently the Priviledge of Iustification z which inseparably accompanies vocation and Adoption in all the children of Abraham and heirs of God. See this yet more clearly in that pregnant text : a If by one man's offence , death reigned by one ; much more they which RECEIVE abundance of Grace , and of the gift of Righteousness , shall reign in life by one , Iesus Christ. That is , They who , b by Faith Receive abundance of Grace , and of the gift of righteousness , ( viz. of the Righteousness of Christ freely given ) shall reign in life by one , Iesus Christ. ( viz. shall reign in Life of Sanctification , Justification and Glorification by one Jesus Christ , over Sin , guilt and condemnation . ) Faith's office then in order to reigning in life by justification , is , to Receive abundance of Christs righteousness freely given , and graciously imputed . Answerable to this phrase is that ; c The Gentiles have Received righteousness , even the righteousness which is of Faith. And d To turn them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of Sins , and inheritance among them which are Sanctified , by Faith that is in me . So that , Forgiveness of Sins , that is , Iustification , is received by Faith in Christ. The comma is to be put after ( Sanctified , ) that the phrase ( by Faith , ) may have reference to ( receiving forgiveness of sins , &c. ) as e Beza hath well noted against Erasmus out of the ancient Copies . Hence from this office and use of Faith in justification to Receive Christs righteousness , Faith is compared in Scripture , To an Hand , f whereby we Receive Christ , as the gift of God , and g put on Christ as our garment of righteousness ; To an Eye , whereby we h look upon Christ crucified , the true Brazen Serpent for Spiritual healing , as Israel in the wilderness looked up unto the typical brazen Serpent for corporal healing . To a Mouth , whereby we receive Christ as the living bread , i Eat his flesh , and drink his blood , for life spiritual and eternal , as we receive food and eat it for life corporal and temporal . The hand , eye , mouth , are organs or Instruments natural , whereby the body receives benefits Corporal : so faith is the Instrument supernatural , whereby the Soul receives Christ and his righteousness , those benefits Spiritual . And therefore in this Sense alone faith justifies , or is imputed unto righteousness , as it is an Instrument Receiving Christ and his righteousness for our own ; As an hand putting on Christ , not as the robe of righteousness put on ; As an eye seeing Christ for healing , not as the Healing Serpent seen ; As a mouth receiving and eating Christ the living bread , not as the living bread of the Soul Received and eaten . And all this is only Organically , or Instrumentally . Thirdly ; Because , Faith in such manner justifies us , or is imputed to us for righteousness , as it tends to Christs blood , righteousness and obedience , the meritorious and material cause of our righteousness ; k Being justified freely by his grace , through the Redemption that is in Iesus Christ ; whom God hath set forth to be a propitiation through Faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of God , &c. l That I may be found in him , not having mine own righteousness which is of the Law , but that which is through the Faith of Christ , the righteousness of God by Faith. But Faith tends not to Christs blood , righteousness and obedience any other way then as an Instrument , or Instrumental mean , apprehending and applying them as the Meritorious cause and matter of our righteousness . As the Scriptures both in this and the two former Reasons evidence . Ergo , Faith is imputed unto righteousness only as an Instrument thereof . We are m justified by Christs blood , meritoriously ; we are justified by Faith in his blood , instrumentally . Fourthly ; Because , Faith in such sort justifies us as it hath respect ▪ to the Promises of life and righteousness by Christ. Thus n Abraham's Faith believing the Promises of God through Christ , was imputed to him for righteousness . But Faith hath respect to the Promises of Christ and life by him only as an Instrument o apprehending , embracing and applying them to the Soul in particular , as those testimonies touching Abraham may evince . Ergo. Fifthly , Because , Faith in such sort onely must justifie , or be imputed unto righteousness , as may advance the Glory of Gods grace therein , and exclude all self-boasting . And therefore God hath purposely so contrived our justification by Faith , p that herein the glory of his free-grace may shine forth most clearly , but all our boasting and glorying in our selves might utterly vanish . But Faith's justifying us , or being imputed to us unto righteousness , Instrumentally , is the chief , the only way to advance Gods free Grace , and to exclude all self-boasting and glorying , which according to all other senses and explanations , is in some respect or other still left unto men . For this way we disrobe and strip our selves of all worth , excellency and dignity , and set our selves before the Lord , as poor , empty , naked and nothing in ourselves in reference to justification : yea we denude and evacuate even our very faith itself of all appearance of worth or dignity in Habit or Act , in reference to the procuring or impetrating of justification , or being accounted our perfect righteousness before God , and we present it herein before God as an Empty hand , or as an empty vessel , as Calvin q compares it . ) that brings nothing at all to God , or to Christ , but r onely receives this blessed free almes of righteousness from them . Thus Faith is neither Meritorious cause , nor Matter , nor Part of our righteousness at all before God : but onely a meer Receiving instrument supernaturally given us of God for this end . This , this exalts the Glory of Gods free Grace , the Glory of Christs perfect merit and righteousness ; and Leaves the creature without all colour and shadow of self-boasting and glorying . Therefore if in any sense Faith be imputed unto righteousness , it must be in this sense , as it is a Supernatural Instrument of the Soule . Sixthly , Because , Faith So and in such sense must justify us , or be imputed to us for righteousness , as may quiet and comfort our Hearts and Consciences towards God through Christ. This is plain , Inasmuch as the Calming and Comforting of our Consciences towards God , is a special benefit and priviledge flowing from and intended by Justification by Faith ; s Therefore being justifyed by Faith , wee have peace with God through our Lord Iesus Christ. By whom also we have access by faith into the Grace wherein we stand , and rejoyce in hope of the glory of God , &c. Till a man be justified by Faith , his Sins pardoned , and his person accepted as righteous , the Soul can have no true peace with God : because till then a man lies under the wrath of God , as a sin-revenging judge ; under the Curse of the Law , as a broken Covenant , speaking nothing but Death : under the accusation and terrours of his own Conscience , ( if awakened ) as the very praeludium's and harbingers of Hell. And who can sufficiently imagine what Horrours , agonies , Convulsions , Distractions , Fears , and despairs , do tear in pieces and swallow up such a Soul ! But when God so lifts up the light of his Countenance upon the Soul , as to pardon his sins and justifie him through faith in Christ , oh what an happy alteration follows ! then its warfare is accomplished , then the broken bones are healed and rejoyce ; then the dark midnight of all the former sorrows is turned into a day-break of joy : then the Tempest is stilled , and the soul surrounded with a sweet calm of Peace , and reconcilement with God. But Faith quiets and comforts our hearts and Consciences towards God in Christ , by being imputed to us for righteousness , only as the Instrumental mean thereof . This is clear also ; For , 1. The imputation of Faith for righteousness , as the Meritorious Cause thereof in any sort deserving it , or as the formal Cause of our righteousness , or as any part of our righteousness , in the Popish sense , leaves the Soul utterly without peace or Comfort , to horrour and despair . Because the perfectest Faith is t imperfect , and therefore can merit nothing at all from God , nor be any other then an imperfect righteousness , which can neither endure the rigour of Gods law , nor the severity of his justice . 2. And the Imputation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , of the very act of believing in a proper sense for righteousness , upon pretence that God graciously accepts it , through Christ , for perfect righteousness , though it be in itself imperfect , in the Arminian sense , leaves the soul also quite destitute of comfort and solid peace with God in Christ : because it excludes Christs perfect righteousness from being imputed to us for justification , wherein alone the Conscience can fully acquiesce ; and it sets up an imperfect Faith , for the matter of perfect righteousness , without any proof of Scripture , yea contrary thereunto , and to the truth and justice of God therein . 3. The imputation , finally , of Faith for righteousness precisely as a Covenant-Condition , to be performed by us , doth not quiet and comfort the Conscience towards God : Because this sense brings in all other Covenant-Conditions required of us to have equal influence with Faith in justification , whereas Scripture still ascribes it to u Faith without works , and in opposition to working . And nothing repugnant to the word of God , can conduce to our true peace with God. 4. But Faith being imputed unto righteousness , only as an Instrument receiving Christ and his righteousness , most abundantly comforts the heart , and quiets the Conscience towards God : Partly , In that it leads us out of our ●…elves to such a righteousness for our justification , as is every way absolute , perfect and compleat , without the least defect or insufficiency , viz. x the righteousness of Jesus Christ , which is the Righteousness of God. Upon this ●…he Soul may securely and fully rest without scruple or perplexity , as able to justifie it to the uttermost . Partly , In that on our part y A naked and bare Receiving of Christ and his righteousness by the Souls empty hand of Faith , sufficeth to our justification . A bare Receiving of Christ and his righteousness by the instrument or hand of Faith , justifieth : whether it be by a strong , or by a weak Faith that Christ is received , so he be truly Received , he justifieth ; Christ and his righteousness being still the fame when received , in what measure soever they be received : As the alms given him is of the same benefit and advantage to the Receiver , so be it be received : whether the hand that receives it be weak or strong , shaking or steady . A rich jewel loseth not the least grain of its worth and value , though it be taken with the weakest hand . Oh how comfortable is this consideration even to them of weakest Faith ! Seventhly , Because Faith cannot bee imputed to us for righteousness in any other sort then as it is An Instrument Receiving and applying Christs righteousness . This will appear upon a sufficient Enumeration : Faith cannot be Imputed , 1. Either as the Principal Efficient cause of justification ; for that is only God : 2. Or as the Inpulsive or moving Cause of justification : for the Inward Impulsive is only Gods own free-Grace ; The Outward Impulsive is Only the satisfactory and meritorious Obedience of Jesus Christ : 3. Or as the Meritorious Cause of our justification in any degree from God ; for , Chrish and his compleat obedience is the sole Meritorious cause of our Righteousness , by fulfilling the Law , and satifying divine justice to the uttermost , &c. : 4. Or as the Substance and Matter of our righteousness in whole or in part before God , either in regard of Habit or Act , justly so accounted , or graciously so accepted for perfect righteousness : for Christ and his perfect righteousness is the only Substance and matter of our righteousness : Not Faith , but z Christ being made of God righteousness to us : in whose righteousness alone a we shall be able to hold up our heads at Christs appearing . Nor is it honour but great indignity offered to Gods grace , to say that thereby God will graciously accept our imperfect faith for perfect righteousness ; through Christs obedience ; for that sets Gods Grace against his Truth , and imposeth upon Christ beyond any warrant of Scripture . 5. Or as the Formal cause of our justification : for that is only Gods gracious Imputation of Christs righteousness to us through Faith. 6. Or as the Final cause of our justification ; for the end of our righteousness is , subordinately our life , ultimately Gods glory . And besides these what other way can be imagined how Faith should be imputed for righteousness , except as it is an Instrumental cause thereof ? Therefore it remains , that seeing Faith is Imputed unto righteousness , it is imputed only as the Instrument thereof . 2. The different explanations of orthodox writers , How Faith is thus Imputed unto righteousness , as an Instrument apprehending Christ and his righteousness , come next to be considered . And they explain themselves three several waies , scoping still at the same thing for substance , viz. That Faith justifies , or is imputed unto Righteousness only as an Instrument apprehending Christs righteousness . The First and most usual explanation is thus ; Faith is imputed unto righteousness : that is , Faith taken Improperly and Metonymically for the thing believed ; for Christ and his righteousness apprehended by Faith , ( by a Metonymie of the Adjunct for its Object , ) is imputed for righteousness . As hope is sometimes put for the thing hoped for in Scripture ; b For the hope of Israel I am bound with this chain : that is , for the hoped for-Resurrection . So here they take Faith to be put for the thing believed : Pro fide quae creditur , non pro fide qua creditur . For the object of Faith believed , not for the grace or act of believing . c And they say , That , d faith is imputed for righteousness , Not primarily and by itself , as a Quality properly , or as a motion , action or passion , or as a good work of excellent worth , as if it were Righteousness , or any part of it , or instead of righteousness by Gods account and estimation ; But Secondarily and according to some other thing , namely as a Manner , Mean and Instrument , as it were an eye and hand , whereby we become partakers of Christ and his righteousness ; and therefore Relatively or Correlatively , in regard of its object , Jesus , his righteousness and the Promise of Grace , Phil. 3. 9. And most go this way , as may appear by the Confessions of Churches , and Testimonies of learned writers formerly alleadged . Now this explanation amounts to no more then thus much , That Faith , viz. the Object believed and apprehended by Faith alone , — Christ , his righteousness and obedience , is imputed to us for righteousness , or for justification . The second explanation is thus ; Faith is imputed for righteousness ; that is , Faith taken , not in an improper and Metonymical sense for the Object believed , but in a proper sense for the Grace believing , is said to be imputed unto righteousness , not as the Subject Matter of Iustification , ( for that is Christs righteousness which becomes ours by Faith ; our Faith being an imperfect vertue , and the action of it is imperfect also , ) but as an Instrumental Cause , which through the power of the holy Spirit apprehends Christs righteousness . So Rom. 10. 10. it 's said , with the heart man believeth unto righteousness , but with the mouth . Confession is made unto Salvation . In which phrase the end and effect of Faith is denoted . And this is the sense of that learned and acute e Gomarus ; ( who thus far allows Arminius to have spoken right , in contending that Faith herein should be taken properly , and not improperly for Christs righteousness ; but his reason for confirming this opinion drawn from the mistaken sense of the word Impute , he condemns as false . ) Now that Faith is to be taken properly , f both in that passage in Genesis , and in that parallel place to the Romanes alleadging it , he confirms by divers Reasons . As , 1. Because , in that phrase , Abraham believed God , and that was counted unto him for righteousness , the Pronoun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that , cannot be taken otherwise then the word fore-going to which it is referred , and in place whereof it is for elegancy sake put according to the nature of a Pronoun . But Abraham's believing is taken properly . 2. Because , We are not to recede from a proper signification to an improper and ●…nusual in Scripture , unless necessity or truth of Scripture , or circumstances of the place require it , as is without Controversie . But in this sentence of Paul , neither the truth thereof , nor circumstances of the place require it : because that attribute , was imputea to him for righteousness , doth not require this : for the assertion is true , though the proper signification of the Subject , viz. of Faith , be kept . If it be objected , That if Faith in a proper sense be imputed for righteousness , then Faith is our righteousness before God. He Answers , It follows not ; But only , that Faith is a Cause , that is , An Instrumental cause , which of God was imputed to Abraham for righteousness , that is , by which he was justified ▪ For to impute faith to one for righteousness , is nothing else but to justifie him by Faith : As the series of this chapter shows , that those two denote the same thing ; and Paul speaks promiscuously of these two . 3. Because , If in this proposition ( Faith is imputed unto righteousness ) any Trope should be admitted , it might more conveniently be placed in the Predicate , viz ▪ in the word Righteousness , then in the Subject , viz. Faith , that the sense might be , Faith is imputed for righteousness , that is , for a Cause of Righteousness , viz Instrumental ; by a Metonymie of the Effect for the Efficient . As such a Trope is frequent in Predicates . Thus Gods command given to Christ , for preaching the Gospel , is called Everlasting life ; His Commandement is l●…fe everlasting , Ioh. 12. 50. And the Gospel is called The Word of life , that is , Enlivening , o●… the Efficient Instrumental cause of life , Phil. 2. 16. And Christ is stiled The Resurrection and the life , Ioh. 11. 25. because he of himself is the cause of them both . So , To know God and Christ is eternal life ▪ Ioh 17. 3. that is , The efficient cause of life . Thus also Faith may be accounted the Efficient Cause of righteousness , viz. the Instrumental efficient . The third Explanation , and most unusual , stands thus ; Faith is imputed unto righteousness ; that is , Faith ( in a proper sense ) is imputed to us as our own , to the intent that the righteousness of Christ , which by it we possess , might be our own also . Christs obedience is righteousness in it self : but imputation of ( the g gift of God ) Faith to us , as●…ours , makes the obedience of Christ possessed by Faith , to be righteousness unto us . And this is the sense of h Mr. Ioh. Forbes once Pastor of the English Church at Middleburgh . He first labours to Clear and Manifest this sense ; Secondly , to Confirm it . He Manifests this upon these Considerations . 1. That , unto our justification we must first have righteousness in our possession ; for God justifies no man that hath not righteousness . To justifie the wicked , being abominable to God , Prov. 17. 15 , Isa. 5. 23. 2. That , there is but one of these two righteousnesses to be had and possessed , before God justifie us , viz. Our Own righteousness , or the righteousness of God , Phil. 3. 9. Scriptures know no third righteousness . 3. That , our own righteousness ( before we possess it ) is contained in the Law ; the righteousness of God is contained in Christ , Phil. 3. 9. 4. That , As the righteousness contained in the Law is obtained by our own Working , and that by our own strength ; so Gods righteousness contained in Christ is obtained by believing , and i that not of our selves , it is the gift of God. Whereupon , As the righteousness of the Law is called a mans own , because he attains it by that which is his own , viz. by working , of his own Natural power : So the righteousness of Christ , is said to be God's , and not a mans own , because he can never attain it by any thing in himself naturally , but only by that supernatural Mean and Instrument given him of God , viz. Faith. So then , the mean whereby we possess Gods righteousness , is Faith only . And because Faith is not our own , therefore the righteousness that we possess by it , cannot be ours , untill both be made ours . And this is only done and performed by the Lords gracious imputation of both , that is , Faith , and the righteousness of Christ possessed by Faith. God therefore having Supernaturally given us Faith , whereby we have and possess Christs righteousness : He first imputes Faith to us , as our own ; and then he imputes Christs righteousness to us as our own , being instrumentally apprehended by our own Faith. And this is the Cause why the Holy Scripture doth oftner describe the manner and form of our justification , under the phrase of the Imputation of Faith , then under the phrase of Imputation of righteousness , Because the right that is made us unto Faith in Christ , maketh us to have right unto Christ himself ▪ as our righteousness , and all blessings in him , which by Faith we possess . He further Confirms this sense , Partly , From that phrase which the Spirit of God useth in describing the Form of our Justification , viz. k To him that believeth on him that justifieth the ungodly , his faith is imputed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) unto righteousness , wherein the Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) should not be translated ( for righteousness ) as commonly it is rendered ; for , so it darkens the sense ; and gives occasion to that errour of some , who think that the very act of believing is imputed for righteousness , viz. in stead , and for the very matter of our righteousness . But it should be translated ( unto righteousness ) ; as declaring the end whereunto faith is imputed . viz. that the obedience of Christ apprehended by Faith , may be righteousness unto the apprehender . For Faith and believing ever implyes the possession of Christ and his obedience in our hea●…t ; and the imputation of Faith unto righteousness , is the thing that makes Christ possessed by Faith , to be our righteousness . Partly , by that sentence of the Apostle l with the Heart it is believed unto righteousness ; and with the mouth it is confessed unto Salvation . Where the Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which is translated ( unto , ) cannot be rendered ( for , ) without darkening , if not perverting , the true meaning of the phrase . For we are said to believe with the heart unto righteousness , in the same sense wherein we are said to confess with the mouth unto salvation . But we confess to this end , that we may attain Salvation , confession being the way and mean thereunto , and without which salvation is not to be attained , Luk. 9. 26. Matth. 10. Luk. 12. So we believe to this end , that we may be justified by Faith , as the only instrumental mean for attaining justification , Gal. 2. 16. Now there is no reason why Faith should be said to be imputed unto righteousness in any other sense , as concerning the word ( unto ) then we are said to believe unto righteousness : but in all reason the Greek ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto ) must in both these phrases be taken in one and the same sense , that is , As we believe with the Heart to this end ; that we might by Faith ( as the only meet instrument , and only convenient and effectual mean to apprehend and possess , ) attain to the possession of the righteousness of God in Christ : Even so the Lord our God imputeth Faith to us as our own , to this end that the righteousness which we possess by it , may make us righteous before him , or be righteousness to us in his sight . Thus this sentence rightly understood , gives no advantage , Either to the Papists to prove that by works we are justified , because Faith is no work of ours , neither yet is the Matter , but the Mean only of our righteousness : Or yet unto others , who make the very act of our believing to be our Righteousness ; for it is not the act of believing , but the thing purchased and possessed by the act of believing which is our righteousness before God : But rather doth evidently Convince both these Opinions of Manifest Errour . These are the three chief Explanations of Orthodox Writers , which I find , Touching the Manner of Faiths being Imputed unto righteousness , as it is an Instrument apprehending Christ and his Righteousness . I honour the Reverend and learned Authors of them all . Let the godly judicious take their choice . They all Scope at the same thing , viz. Justification by Faith as a supernatural Instrument . ▪ Every of them is safe , and consistent with the Analogy of Faith. Yet if the two last explanations may be joyned together , ( as I think they well may ) I should much incline thereunto . Thus of the fourth and most intricate Question . Quest. V. Whether Abraham was not in some sense iustified by Works and obedience , as well as by Faith : And how the Apostle Iames is to be understood in that particular ? The ●…casion of this Question ▪ is , the seeming difference betwixt Paul and Iames , about Abraham's●…ustification ●…ustification ▪ For , Paul alleadging these words of Moses , affirms thence m that Abraham was justified by Faith without works ▪ But Iames saith that n Abraham was justified by works , when he had offered Isaac his son upon the Alta●… , &c. How then can these two be reconcled ? or How was Abraham Iustified by Works ? Answ. Many Solutions are by writers offered herein : Let us view them briefly , and examine what is spoken most solidly . 1. Some have thought this knot indissoluble , and that herein Paul and James cannot be reconciled : and probably , upon this account , the Divine Authority of S Iames his Epistle was anciently questioned , as o Hierome , and p Eusebius intimate , though after in process of time it obtained authority : yet some after writers have called it into Question ▪ as Luther , Erasmus and others : though now it be on all sides Received as Canonical . But to reject Iames his Epistle because of this seeming opposition to Paul , is a q Remedy worse then the Malady ; not an H●…tying , but a cutting off the Knot ; not an Expounding ▪ but a Confounding of Scripture . 2. Some say , That , according to Paul , Abraham was justified in his first justification ( whereby of unjust and impious he was made just and holy ) by faith without works , viz. without works from strength of Nature , &c ▪ But , according to Iames , Abraham was justified ( viz , in his second Iustification , whereby of just he is made more just ) not only by Faith , but by works also , namely by works arising not from nature , but from grace , which are meritorious . Thus the Papists . But This Reconciliation is most corrupt and erroneous . For , 1. Hereby they make Justification and Sanctification to be both one thing : and confound , what Scripture distinguisheth clearly . A gross errour . 2. There 's no such thing as A First and Second Iustification in their sense . Justification is by God perfected at once ; though our sense and apprehension of it be perfected by degrees . ●… . Suppose there were such a first and second Iustification , yet it would not as they apply it , serve at all to reconcile Paul and Iames , as if Paul pake of the first , Iames of the second . For , Paul speaks of the second Iustification of Abraham , he being a believer , and consequently justified before ▪ and Iames speaks of the first Iustification in the instance of Rahab . 4. Not only r works of Nature done before faith ▪ but also s works of grace done after faith , are excluded from justification of Abraham and others . 3. Some ▪ would thus reconcile them ; That ▪ Paul speaks only of Abraham's Iustification before God , causally , which was by faith alone ( as an instrumental Cause ) without works : But James speaks of his justification before men only , Declaratively ; And that was done b●… Abraham's works , which declared and manifested him to the world to be a just man and a true believer , when he offered up his son Isaac , &c. But ( though it may be admitted as a true distinction in it self , that Faith Causally justifies us before God , and works justifie us declaratively before men , yet ) this seems not fully to reach the meaning of Iames here . 1. Because , That work of Abraham , in offering up Isaac , by which he is said to be justified , was secret from all mens view and knowledge . Only Isaac was present , who knew not Abraham's mind in that act , but by the Event . 2. Because , There 's no outward imperate act or work , which a child of God can do , but an hypocrite may imitate it . And can such acts , wherein Hypocrites go as far as true believers , justifie them before men ? 3. Because , t Iames here speaks of justification both by Faith and works . But Faith cannot declare us just before men , though works could . God only can judge of our Faith : Man cannot charitably be perswaded of Faith , but by works . 4. Some , seeing these inconveniences , deny that the word ( Justifie ) is used in any other sense by James , then by Paul : But they say , in that passage of James , u Was not Abraham our father justified by works ? There 's a Metonymie of the Effect for the Cause , in the word ( Works . ) viz. Works , the effect , being put for the cause of those works . So that Abraham was not justified by a vain shew of Faith , by a workless Faith , which Iames so much condemnes ; but by a true faith that justifies it self by works , that x works by love . This interpretation , for the substance of it , agrees well with the Scope of Iames , whose intent in this chapter is , not to show How or wherewith we are justified , or whether Faith , or Works , or both , justifie us ; But rather to show what manner of Faith that is whereby we must be justified , viz. a lively working fruit-bearing faith . And thus though the passages of Paul and Iames be divers , yet are they not opposite nor contrary . But because this Metonymie is very harsh , and somewhat unusual in Scripture , this Reconciliation doth not so fully satisfie . 5. Some endeavour to reconcile Paul and James by a Distinction of Iustification by works , Thus. Iustification by works , is either from them as from the Causes , or as from the Effects and Signs of Iustification and Faith. Justification by works as the Causes of Justification , is that according to the Rigor of the Law by which Adam and his posterity were to be justified in innocency under the Covenant of works , viz. by a perfect and perpetual personal obedience . This perfect Justification by works , as causes , Paul now excludes by Faith , and Iames speaks not of it . Justification by works as by Effects and Signs of Justification , and Faith , is that according to the lenity of the Gospel , when justified persons , First , In this life , not only externally before men , but also internally before God , demonstrate themselves to be inherently just ; and this by their inchoate righteousness accepted through Christs intercession . Heb. 13. 21. 1 Pet. 2. 5. As God said of Abraham , Now I know that thou fearest me , Gen. 22. 12. Secondly , In the life to come , when they shall be declared just at the last day , from the works of righteousness inchoate on Earth , as from fruits and testimonies of true Faith and justification . This reason and signification of justification is expressed , Matth. 12. 36. By thy words thou shalt be justified ; and Matth. 25. 35. This justification by works , as Effects and Signs , Iames requires . For he shows how a lively Faith and inchoate inherent righteousness may be known ; viz. not by a naked profession of Faith destitute of good works : but by good works , as the Tree by the fruit . And this is the sense of that learned y Gomarus . 6. Finally , Others more fully Reconcile Paul and James , by distinguishing of Faith , and by declaring the true Scope and intent of James in this Paragraph , Iam. 2. 14. to the end of the chapter . Faith is of two sorts , viz. 1. A z Faith unfeigned , having true a life in it , and working by love in all acts of Christian obedience . 2. A Faith feigned and Counterfeit , consisting either in a Meer outward profession of Faith , as the Faith of b Simon Magus ; or in a meer naked assent to some points of Truth , as the c Faith of Devils ; or in some hypocritical fruits , signs and shows of Faith for a Season , as the d Faith of Temporaries ( resembled by the stony or rocky ground ) which for a while believe , and in time of temptation fall away . This feigned false Faith is liveless , workless , fruitless , and consequently altogether vain and worthless . Now the plain Scope of Iames is , To prove , That this Faith which brings not forth true fruits , true good works , is a vain dead useless Faith , as to the point of justifying or saving any one . That this is the Intent of Iames is clear three ways . 1. From the Proposition which he lays down , and propounds to prove . 2. From his proofs of the Proposition . 3. From the Conclusion which he infers upon those proofs . 1. His Proposition is this for Substance ; That , Faith , or A profession of Faith , without works , is utterly unprofitable as to Salvation . This is laid down in a double interrogation , and hath the force of a strong Negation . e What doth it profit , my brethren , though a man say ( that is , profess outwardly before others , or think inwardly in his own heart , ) he hath faith , and hath not works ? Can Faith save him ? that is , Can such a Faith , that brings not forth good works of Love and Obedience , save him ? No , it cannot save him , it s wholly useless . 2. His Proofs or Confirmation of this Proposition are divers and very observable . Faith which brings not forth Good works , is unprofitable can save no man ; 1. Because , The most excellent Show or Profession of Brotherly love , without suitable works , is dead and useless , vers . 15 , 16 , 17. For , there 's a proportionable similitude and resemblance betwixt the Graces of Gods Spirit in this regard . As a workless Love is a Counterfeit , vain and unprofitable love : so a workless Faith is a Counterfeit , vain and unprofitable Faith. 2. Because , It is impossible for any man to demonstrate or evidence the truth of his Faith without works : which yet may be done by works . This Argument is laid down dialogue-wise , betwixt A true Christian and an Hypocrite . ver . 18. True Faith will shew it self by works , as the tree shews it self by fruits , Life by the pulse , fire by heat , &c. That Faith which cannot thus be manifested , is false and useless . 3. Because , A workless Faith , though it assent to the Truth of the Articles of Religion , yet being a meer Assent and no more , is no better then the very faith of Devils , who believe as much . But the faith of Devils is false , useless , and can never save them , ver . 19. 4. Because , The Faith of Abraham ( the father of the faithful ) whereby he was justified before God , was not a dead faith without works , but a living faith , bringing forth works : and Consequently such must be the justifying faith of All Abraham's believing Seed ; otherwise it will be dead and vain . This Argument he insists much upon , as very Considerable . And herein , ( 1. ) He Resumes the main Proposition formerly propounded , viz. That Faith without works is dead and unprofitable , ver . 20 ▪ ( 2. ) He ( by way of interrogation ) Asserts , or Affirms , That Abraham was justified by works , in his offering of Isaac upon the Altar , ver . 21. That is , By this eminent work he gave a notable experiment of his true justifying faith . As Christ is said to be f justified in the Spirit : that is , he gave an experiment of himself , who he was by the power of his Spirit , of his Godhead . To whom gave Abraham this Experiment ? not only or chiefly to man , but to God that tryed him , who upon that his tryal said , g Now I know that thou fearest God , seeing thou hast not withheld thy son , thy only son from me . ( 3. ) He explains his Assertion of Abraham's being justified by works in his offering of Isaac , saying ; Seest thou How Faith wrought with his works , and by works was Faith made perfect ? ver . 22. that is , h By Faith Abraham when he was tryed offered up Isaac . Faith enabled him to this great work , Faith carryed him on herein from the beginning to the end of the work : But for his Faith this had never been done ; Faith did all . And by works was Faith perfected ; that is , not Essentially or Causally , as any Cause or Concause cooperating with his Faith in the point of his Justification ; for Abraham's Faith was perfect , and had done many excellent exploits long before , yea had justified Abraham perfectly before God many years before his offering up of Isaac : But i Evidentially , or Declaratively , this Act perfectly evidenced before the Lord the truth of his Faith ; Or ( as Cameron thinks ) Subjectively , works were the Subject wherein his Faith exercised and put forth it self , and manifested ●…s perfection , As k Christs power was perfected in Pauls weakness , viz. as in the Subject wherein Christs power discovers and evidences its perfection and sufficiency . So that when Iames said , Abraham was justified by works when he had offered up Isaac , His meaning was , that he was justified by works only à posteriori , as effects and fruits of Faith and justification ; but by Faith , à priori , causally , which produced such works , and was evidentially and experimentally perfected of them . ( 4. ) He Confirms his Assertion thus explained , ( viz. That Abraham was justified by works as fruits , effects and evidences of Iustifying Faith , ) Partly , In that l hereby the Scripture was fulfilled , which saith , Abraham believed God , and it was imputed to him for righteousness . How was this Scripture fulfilled by Abrahams offering up of Isaac , when the Tenor and Series of the History shews , that Scripture was fulfilled many years before Isaac was Offered up , or born ? Answ. This Scripture m was properly fulfilled , in the self-same moment when Abraham believed , Rom. 4. 10. But that Accomplishment was illustrated and declared afterwards , by this excellent work of Faith , Heb. 11. 17. Partly , In that Abraham was honorifically entituled , The friend of God. Which dignity is cast on none but such as have true Faith , evidencing itself by works , verse 23. ( 5. ) He concludes from this instance of Abraham , That by works a man is justified , and not by Faith only , verse 24. By works as an effect , by Faith as a cause of Justification . 5. Because , not only Eminent Abraham , but also Rahab the Harlot , a Gentilish Proselyte , was justified ( viz. declared , demonstrated , manifested to be justified ) by works , In receiving the Spyes , and sending them out another way , verse 25. So that both Jew and Gentile must be justified by a Faith that brings forth works ; by works as the effects ; by Faith as the Cause of Justification . 3. His Conclusion inferred from his Proposition thus Confirmed , is this ; For as the body without the spirit is dead , So faith without works is dead also . Altogether useless and unprofitable to salvation . verse 26. And this seems to be the clear intent of Iames , and the plain order of his Argumentation in this Context , without all forcing the text , or harsh Metonymies . Learned n Cameron inclines most to this , as the best way of reconciling Iames and Paul. o Mr. Pemble comes somewhat neer it , but grates upon that harsh Metonymie taking works for a working Faith. May I freely speak my own thoughts herein , The Reconciliation will be most full and compleat , if we put these two last waies , viz. This of Cameron , and that of p Gomarus together : And so there shall remain no discord at all , but sweet Harmony and Concord betwixt these two blessed Apostles . For , 1. Paul speaks of a true lively Faith as justifying ; Iames excludes the falfe dead workless Faith from justifying , 2. Paul shews whereby we are justified , viz. by Faith ; Iames shews what manner of Faith it must be , viz. a lively working ●…ith , whereby we are justified : 3. Paul proves that we are justified by faith , without works as Causes of Justification ; Iames proves that we are justified by works also as effects and consequents upon justification , and not by faith only : 4. Paul maintains that Faith alone justifies ; Iames maintains that justifying Faith is not alone in the justified person , but produceth good works : 5. Paul intends our justification à priori , causally , and instrumentally , by Faith without works : Iames intends our Justification à posteriori , Declaratively and demonstratively by works the fruits of faith : 6. Paul evinceth that faith alone justifies our persons , but Iames evidenceth that works are requisite to justifie our Faith. So that the Doctrine of Paul and Iames is unisone : most harmoniously agreeing one with the other , even wherein they seem most of all to disagree . In Pauls sense Abraham was justified by Faith only : In Iames his sense he was justified by works also . Thus of the fifth Question . Quest. VI. Whether all Abrahams believing Seed both of Iews and Gentiles were not to be justified in the same way and manner that Abraham was ? Answ. Yes . All Abraham's Seed must be justified in one and the self-same way , as Abraham himself was ▪ For , 1. The Testimony of Scripture is clear for it , both in the Causal Justification à priori by Faith , and evidential Justification à posteriori by works . Of causal Justification , Paul saith , q Faith was imputed to him ( viz to Abraham ) unto righteousness . Now it was not written for his sake alone , that it was imputed to him : But for us also , to whom it shall be imputed , if we believe on him who raised up Iesus our Lord from the dead , who was delivered for our offences , ●…nd was raised again for our justification . And of evidential Justification , Iames saith ; r was not Abraham our Father justified by works , & c ? And thence he makes a general deduction for like justification in all that shall be justified ; ye see then how that by works a man is justified , and not Faith only . 2. The Analogy of their Spiritual Relation infers it . Abraham is s made their Spiritual Father : And all believers of Jews and Gentiles , his Spiritual children . Therefore as the great believer , and ●…he father of believers t was justified : so proportionably must all his Spiritual children be justified , being heirs of the same righteousness by Faith. 3. The Identity and Sameness of Gods Covenant proves it . For , Since the Fall of Adam and the breach of the Covenant of works thereby , God hath still in all ages ( as I have formerly proved ) dealt with his Church by A Covenant of Faith , sometimes more obscurely , sometimes more clearly , but still one and the same Covenant for substance both before and after Christ ; though under several Administrations . And this Covenant of Faith tendered to the Church only one way of Justification in all ages , viz. Instrumentally by Faith in Christ , Evidentially by the fruits of Faith , good-works . u The righteousness of God without the Law is manifested being witnessed by the Law and Prophets . Even the righteousness of God , which is by Faith of Iesus Christ unto all , and upon all them that believe : for there is no difference ; for all have sinned and come short of the Glory of God. — It is one God which shall justifie the Circumcision by Faith , and Uncincumcision through Faith. Do we then make void the Law through Faith ? God forbid . Yea , we establish the Law. How do we stablish the Law through Faith : that is , through the Doctrine of Justification by Faith ? Answ. Two waies . viz. ● . Principally , By teaching that the exact performance of the Law is of such consequence , and necessity , That the Sinners Surety Jesus Christ must be fully conform and obedient to it Actively and Passively , that so he and his obedience might be the Sinners perfect righteousness by imputation through Faith. The Law must be fulfilled one way or other , either in our own Persons , or in Christs person as our Surety ; otherwise we can never be justified . This stablisheth the Law : whilst our justification is ultimately resolved into the exact fulfilling of the Law , in our own , or Christs person . 2 Secondarily , By teaching that persons justified by faith in Christs perfect Obedience , must yet have a sincere respect to the whole Law by upright inchoate Obedience : Partly , to testifie their gratitude to God : Partly , to demonstrate the truth of their justified state and justifying Faith that so x works by love . 4 The y Sameness of the Mediator of the Covenant Iesus Christ evinceth , that all Abraham's Seed must be justified in such manner as Abraham was . For the Mediator of the Covenant Jesus Christ alone , is , through his perfect ▪ Obedience , the Meritorious cause , and the very matter of our righteousness . z We are justified by his blood . a — All have Sinned and come short of the glory of God. Being justified freely by his grace , through the Redemption that is in Lesu●… Christ. b — Neither is there salvation in any other . Nor is there any other ordinary way of enjoying Christ and his righteousness on our part , but by faith alone . Now c Iesus Christ is the same , yesterday , and to day , and for ever . The same for Substance as to Sinners Salvation , before , under , and after the Law : though under different manifestations . He is the only Old-Testament-Saviour ; and the only New-Testament-Saviour . He is one and the same justified of Abraham and all his Seed , yea and of all his Elect before Abraham , by his own Obedience through Faith. Therefore both Abraham and all his Seed Jewish and Gentilish must be justified in one and the same way . 5. Finally , The Sinfulness of all mankind through the Fall confirms this . For d all have sinned , and come short of the glory of God. Therefore they cannot be justified causally by Doing , but by believing . A Third way of Justification Scripture knows not . Consequently all Abrahams Seed must be justified in the same way that Abraham was . This being So : 1. How constant is God to his own mysterious and gracious way of justifying and saving Sinners by faith in Christ , from Adam to the end of the world ! 2. How vertuous and influential Christs obedience and blood that could justifie Gods elect as well before as after his coming ! 3. What union and communion hath the Lord established among all believers both before , under , and after the Law : in that they all should believe on one and the same Christ , and all be justified by believing on him ! There 's their Union and Communion both with Christ and with one another . 4. How Happy the meanest true child of Abraham , in that he shall be justified in the self-same way that even Abraham himself was , viz. by Faith in Jesus Christ ! The same blood of Christ that cleansed Abraham , shall wash off thy spots ; the same robe of Christs righteousness that cloathed Abraham , shall cloath thy Soul ; The same Faith for kind which was imputed to Abraham unto righteousness , shall be imputed to thee unto justification . Thus of the sixth Question . Que●…t . VII . Finally , Wherein doth the Nature of that Iustification of man before God consist , which from age to age is Revealed in the Covenant of Faith ? This may briefly be dispatched as a Result in great part , from former particulars . For clearing of this e Primary and most necessary point of Christian Religion , wherein our very life and Comfort is so singularly bound up ; I offer this brief Description of Justification , to be explained and Confirmed as followeth . viz. Iustification is Gods iudicial Act , most f gracious and g iust , whereby he h pardoneth all the sins of his i Elect , in themselves k uniust and liable to the curse of the Law , but by l Faith possessed of Christ and his righteousness ; And m accounteth their persons righteous in his sight : Not n for any thing wrought in them , or done by them , but only o for the perfect Righteousness , and Obedience of Christ imputed to them by God , and received by p Faith alone ; in order to Gods q glory , and their r eternal Salvation . For further Explanation and Confirmation of this Description , Confider , 1. The sense of the word , Iustification , 2. The Proper Subject of Iustification , to whom this Eminent priviledge is vouchsafed . 3. The Causes of Iustification . I. Iustification , signifies , The making of one just , or righteous ; if we precisely consider the Etymologie of the word . And this Grammatical Notation of the word we may grant to s Bellarmine and the Papists , who violently contend for it in this point : provided we expound this Making just , or Righteous , Not by infusion of Habitual inherent righteousness , which is properly Sanctification ; But by Imputation of Christs righteousness through Faith , which is properly Iustification . Thus God justifying the ungodly , makes him righteous , Rom. 4. 5. And yet that passage of Bellarmine is to be marked elsewhere , who saith : t Herein these Grammatical , rather then Theological Teachers do much err , that they derive the signification of words rather from Etymologie , then from the Common use of Scriptures and good Authors . He will fetch the sense of words from Etymologies when they will serve his turn : but when they make against him , he will reject them . But if we observe exactly the Common use of this word Iustifie , or Iustification in Scripture , It never signifies making a man just by infused righteousness , in all the Scripture , ( as that accurate u Gomarus hath well observed ●… ) but either , 1. To judge or account one just and righteous , as Psal. 143. 2. Luke 18. 14. Rom. 4. 5. 1 Cor. 6. 11. Math. 11. 19. with Luke 19. 35 ▪ Or , 2. To Declare , Shew , or Manifest one to be righteous . By a Metonymie of the effect . As , 1 Tim. 3. 16. Iam. 2. 24 , 25. Rev. 22. 11. Math. 23. 38. with Luke 16. 15. Exod. 33. 7. 1 Kings 8. 32. Or , 3. To free , deliver , set at liberty , rescue from an adversary , &c. By a Metaphor drawn from the similitude and manner of absolving the guilty . As , Ier. 3. 11. Ezek. 15. 51 , 52. and Dan. 8. 14. Rom. 6. 7. with 1 Pet. 4. 1. In this threefold sense the word , Iustifie or Iustification , is stillused in the whole Scripture , if every place where it is mentioned be intentively weighed . Which makes strongly against the Popish sense of Iustification by righteousness infused . Iustification then imports A making righteous : Not by Infusion of habitual and inherent righteousness into any one ; But ( according to Scripture-sense ) either by Iudging and accounting righteous , Or by Declaring and Manifesting righteous , Or by freeing , delivering , and setting at liberty , as righteous . And thus much for the Notation of the word , and the Scripture use of it . II. The Proper Subject of Iustification , is two waies Considered ; viz. 1. As Mediate and Remote , : that is , Gods Elect , though in themselves unjust , and obnoxious thereby to the curse of the Law. x Whom he did predestinate , them he also called : and whom be called , them he also justified . All they , and they alone , shall be justified in time , who were elected and predestinate to adoption , justification and eternal life before all time . These Elect , though by nature and in themselves ungodly before their calling , yet after their calling God justifies . Hence , God is said , y To justifie the ungodly . That is not them that are , and remain ungodly and uncalled still ; but those that in themselves , and before their calling were ungodly . This the Remote Subject . 2. As Immediate and most Neer : that is , Gods effectually Called ones , that Actually believe in Jesus Christ. z Whom he called , them he also justified . Gods Elect must be called unto union with Christ by Faith ; before they can have Communion with Christ in his righteousness , or in any other his saving benefits . a He that hath the son , hath life : but ●…e that hath not the son , hath not life . Should God justifie the ungodly , remaining such actually uncalled , he should do an abominable act of injustice , which God infinitely abhors , who is infinitely righteous , and can do no unrighteousness . This will better appear , if we heedfully consider the manner of the Lords proceedings in Justification of his Elect. Which seems to be thus ; 1. He effectually b calls his elect ▪ in due time , out of darkness into his Marvellous light ; New-creating them according to his own image , instilling habitual grace , Faith , Repentance , Love , &c. into the soul from Christ by his spirit . And herein c Christ laies hold upon them , appprehends them , takes possession of them , and of ungodly makes them Godly : who in this first work are meer Patients . 2. Having wrought Faith in them by effectual Calling , he actuates and quickens that Faith d as a supernatural Hand or Instrument to receive Christ as their Head and Saviour ; So that accepting Christ offered in the Gospel , they are united to him , made one with him , e as members of his body , branches in this vine , &c. And herein we re-embrace and lay hold upon Christ. Acti agimus : Being acted by Christ , we act together with Christ. 3. Having union to Christ by Faith , we f have also Communion with Christ in his righteousness , obedience , life , and all his benefits . Christ being ours , all that 's Christ's becomes ours by Faith also . And thus by Faith we are seized and actually possessed of Christ and his righteousness . 4. Being in Actual possession of Christ and his righteousness by Faith , God g imputes this Faith ( though h his own supernatural gift , and Spiritual Instrument ) to us , as our own , unto righteousness : to the end , that Christ , his obedience and righteousness possessed by Faith , may be righteousness to us , and so be imputed to us , as our righteousness , as hath been explained . 5. Christs righteousness and Perfect Obedience Active and Passive , being thus imputed to us through Faith , and made ours : i All our sins are fully remitted , as if they had never been : and our k Persons are graciously accepted by God , and accounted perfectly righteous , yea the righteousness of God in Christ. And this seems to be the clearest and safest Notion of Gods proceeding in the Iustification of his Elect , for avoiding all inconveniences ; and the most agreeable to the Scriptures . III. The Causes of our Iustification are four . viz. 1. The Efficient . 2. The matter . 3. The Form. 4. The End. 1. The efficient Cause of Iustification is twofold : viz. 1. Principal . 2. Instrumental . ( 1. ) The Principal efficient of Iustification is l God alone . For , 1. God alone hath the right of Justifying us , being the only Supreme m Lord , and n Law-giver , and o Iudge and chief p Creditor ▪ whom we have offended , and to whom we are indebted by our sins ; therefore he alone can pardon our sins and clear our debts , which are against him . 2. God alone , q hath provided and made Jesus Christ to be the Meritorious Cause , and the very Matter of our righteousness before God : by his perfect Obedience to the Law both Active and passive . Infinitely r accepting him therein . 3. God alone , doth actually s 〈◊〉 his elect unto Jesus Christ by Faith wrought in them through their effectual calling , whereby they have Communion with Christ in his righteousness , are actually justified , and accounted the righteousness of God. Yea God the t Father , u Son ▪ and x Holy Ghost justifie , as the efficient Causes and Authors of our Justification . But according to the peculiar order of their Subsisting , and acting , The Father , in the Son , by the Spirit justifies : So that the Action of Iustification is attributed more peculiarly to the Father , The merit of it to the Son , The Application of that merit and obsignation thereof to the Holy Spirit . This , as all other works of the Trinity without ; are undivided , and Common to the whole Trinity , but differently . The Impulsive or Moving Cause Inclining God to Iustifie his Elect , is Inward , and Outward . 1. Inward , Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , y the meer mercy and free-grace of God , according to the good pleasure of his will. z He blots out their iniquities for his own sake . Not from their works or faith , or any thing at all in them , as a Motive , is he inclined to justifie them : but from his own free favour , he fetches all Arguments and Motives from the bosome of his own love . 2 ▪ Outward , Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or meritorious Cause , is the Perfect a Obedience , righteousness and Satisfaction of Jesus Christ our Mediator , whereby he became our b Ransom and Propitiation for our sins , wherein he was c an odour of a sweet smell to God. Most abundantly well-pleasing to him . ( 2. ) The Instrumentall efficient of Iustification , is twofold . viz. 1. Mediate , more Remote , and Outward : The tender of the Gospel , and Promise , and of Christ therein , by the preaching thereof . Hence the Gospel is called , d the power of God unto salvation , wherein the righteousness of God is revealed from faith to Faith : and e the word of Reconciliation . And the Preachers thereof are called hence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Iustifiers of many : having g the Keyes committed to them for binding and loosing , for remitting and retaining of sin●… on earth : and are said to h save . 2. Immediate , more neer and Inward : the supernatural Organ , Instrument , or Hand of Faith , receiving Christ , his Obedience and righteousness , offered in the Gopsel , and promises for justification . And hence we are said to be justified , i of faith , k by faith , l through faith : and to m believe unto Iustification : and n Faith is said to be imputed unto righteousness : Not as the Meritorious Cause or part of it , Nor as an act graciously accepted through Christ for perfect righteousness , Nor as a Condition of the Covenant to be performed by us , but only as an Instrumental Cause or mean supernatural whereby we receive and apply Christs righteousness , as hath formerly been proved at large . 2. The Material Cause or Matter and Substance of our Justification , may be Considered . 1. Negatively , what it is not . 2. Affirmatively what it is . Negatively , The Matter or Substance of our righteousness and Justification , is not any thing wrought in us , or done by us , as it is generally expressed in the description of Iustification . More particularly , the matter of our Justification , is , 1. Not any Habitual inherent righteousness infused into us . For , that 's the matter of our Sanctification , not of our Justification ; and it is also imperfect . 2. Not any works of the Law , Legal o works of our own , done before Faith and effectual calling . For works truly good and pleasing to God , none p can do in a carnal Christless condition . 3. Not any q Evangelical works done after Faith , as works of Repentance , Love , New-obedience , &c. Which Papists make the matter of our Justification . For , Neither , r Abraham himself , the father of the faithful , was so justified ; Nor s David the man after Gods own heart ; Nor t Paul himself that chosen vessel , once caught up into the third Heavens , though he was conscious to himself of nothing ; No , u nor any flesh living . 4. Not Faith itself , is , or can be the matter of our righteousness , either in the Popish sense by way of merit , or in the Arminian sense by way of gratuitous acceptation : As hath formerly been proved . Yea Faith itself , and all Evangelical works after Faith , are imperfect , and accompanied in the best with many infirmities : and therefore themselves had need to be justified , and their imperfections covered : so far are they from being matter of justification to us , that they deserve rather to be matter of Condemnation . Affirmatively , The only Matter of our Righteousness and justification before God , is , the Perfect x Righteousness and compleat Obedience of Jesus Christ taken in their full latitude . Christs Righteousness is , 1. Habitual and original . viz. The Spotless purity of his Nature , being y the Holy one of God , A Lamb without spot , &c. this is opposite to our Original unrighteousness . 2. Actual , viz. the perfect and perpetual z righteousness of his life : opposite to all our Actual unrighteousness . This Actual righteousness Christ expressed , ( 1 ) Actively , in acting , doing , and a performing to the full , the whole Law of God throughout his whole life , without the least sinful failing in any regard . ( 2. ) Passively , in enduring and undergoing b deep Humiliation , manifold sorrows and afflictions , yea the cursed Death upon the Cross , for all the sins of all his Elect. By this righteousness Jesus Christ hath , as our Mediatour and Surety , compleatly c fulfilled the Law , that broken Covenant of works , fully d satisfied Divine Justice offended , and hath Meritoriously obtained for his Elect , Remission e of all their sins and punishments due for them , And f Acceptation of their persons as perfectly righteous before Gods tribunal . So that all that can and do make this Righteousness of Christ their own by Faith , are perfectly justified to the uttermost in the sight of God. Hence Christ is called , g Holy , harmless , undefiled , separate from Sinners ; The most holy , Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h The Holiness of Holinesses , of whom the Sanctum Sanctorum in the Tabernacle and Temple , were but types ; Our i Mercy-seat , or Propitiatory ; Our k Righteousness ; l The LORD our righteousness ; m The Sun of righteousness ; The true n Melchizedeck , or King of righteousness . This righteousness of Christ is called The righteousness of God , Mat. 6. 33. Rom. 1. 17. & 3. 22. & 10. 3. Phil. 3. 9. as being Devised by God , fully accepted by God , yea his righteousness who is God as well as man. Therefore in Christ is more righteousness , then unrighteousness in us ; in Christ is more pardons , then we have debts ; in Christ is more life , then we have death ; in Christ is more justification , then in us Condemnation . 3. The Form , or Formal Cause of Iustification , Is not , 1. Faith in the Popish sense , who count Faith the inchoate form and true righteousness , but to be perfected by Love. 2. Nor Faith in the Arminian or Socinian sense , who make Faith or the act of believing , the whole Form of our righteousness , not in it self , but through Gods gratuitous acceptation for and through Christs merit . All which have been in effect formerly confuted . But is , Gods Gratuitous o Imputation of Christs perfect righteousness and obedience through Faith unto Iustification : as hath been formerly explained . For Hereby alone Christs righteousness is made ours for justification before the tribunal of God. 4. The Final Cause or End of our Iustification , is twofold , viz. 1. Primary and ultimate . 2. Secondary and Subordinate thereunto . ( 1 ) The Ultimate End is the Singular Manifestation of Gods Glory herein . viz. 1. The Glory of his p justice and truth . In that his son shall rather be q made Sin for us , then Sin shall go unavenged . And , in that whosoever believes in this Son of God , shall according to Gods Covenant and Promises undoubtedly receive justification from God. 2. The Glory of his free r Grace and rich s mercy , in that he hath : provided such compleat righteousness of Christ for us : and imputes it through faith so freely to us , who of our selves are altogether faithless , workless , and worthless . ( 2 ) The Subordinate End , is our Eternal life and glory . Hence it s stiled t Iustification of life . And it 's said , u whom he hath justified , them he hath also glorified . Thus I have insisted somewhat more fully upon this necessary , intricate , and fundamental point ; viz. Iustification by Faith ; because this is the very first express Mention thereof in the whole Scriptures , which we have in this Foederal expressure to Abraham and his Seed ; and because the New Testament makes more use of this Testimony touching Abrahams Iustification by Faith , and imputed righteousness , then of any other in all the Old Testament . Hitherto of the Final Cause , or End of this Covenant with Abraham and his Seed , viz. ultimately Gods glory : Subordinately , the true Happiness of Abraham and his Seed , Iewish and Gentilish , both in this and in the world to come . And thus , in order to the Clearing of this Excellent Dispensation of Gods Covenant , I have unfolded in several distinct Aphorisms , 1. The Nature of Gods Covenant with Abraham , that it was a Covenant of Faith in Christ. 2. The Foederate Parties , viz. God on the one part , Abraham and his Seed on the other . 3. The Matter and Substance of this Covenant , viz. Blessings promised by God , and Duties restipulated by Abraham and his Seed . 4. The Form of the Covenant , viz. Inward , In the Foederates mutual and reciprocal obligation : Outward , In the manner of Administration , especially in the Confirmation thereof by God. 5. The End of this Covenant , viz. Gods Glory , and the true Happiness of Abraham and his Seed . APHORISM VI. NOw , for closing up of this Foederal Discourse the more pertinently and profitably , I offer these ensuing Inferences from the whole , by way of Corollary , comprized in this Aphorism , clearly resulting from the fore-going Aphorisms and their Explanations , viz. Hence , From all that hath been said , 1. This Covenant's Properties , or Perfections ; 2. Additional Excellencies ; 3. Agreement with , and Disagreement from the former Covenants ; 4. Gods infinite wisdom therein ; 5. Abraham's great advantage thereupon ; 6 ▪ The peculiar Happiness of Abraham and his Seed thereby ; 7. The sameness of the Gospel , of the Messiah , and of Salvation by Faith in him , in those former , as well as in these latter ages of the world , are , in this Federal Dispensation , most eminently observable . These Inferences I explain particularly , as followeth . viz. INFERENCE . I. 1. HEnce , The Properties or Perfections of this Covenant are observable . And they are especially these . This Covenant of God with Abraham and his Seed , is , 1. Evangelical . 2. Holy. 3. Gracious . 4. Merciful . 5. Mandatory . 6. Sure. 7. Comfortable . 8. Everlasting . 1. Evangelical . It s not a Legal Covenant of works , as the First Covenant with Adam in Innocency was : but an Evangelical Covenant of Faith , in Christ , the Blesser of all Abraham's believing Seed . Consider it deliberately , and you shall find it All pure Gospel throughout . For , 1. The very first Revealing of this Covenant to Abraham , is stiled the Preaching of the Gospel to Abraham . x The Scripture foreseeing that God would justifie the Heathen through faith , preached before the Gospel to Abraham , saying , In thee shall all Nations be blessed . In thee : that is , In thy Seed Christ , as y after it is usually expounded . Now what is the Gospel but z the Good Word of God , or the glad tidings of lapsed Sinners Salvation by Jesus Christ ? 2. The Foederates herein with God , are Abraham and his Seed ; not a Seeds , but Seed ; that is Christ. viz. God Covenanted primarily with Christ ; and Secondarily , with all Abraham's Seed in Christ ; yea with all Abraham's true Seed as one with Christ , or as one Christ. 3. All the Promised Mercies in effect herein , do principally imply Spiritual Gospel Benefits . As ▪ Multiplying Abraham's Seed ; the great increase and enlargement of the Church in Christ : Blessing Abraham and all the Nations of the Earth in his Seed ; the blessing of believers with all Spiritual blessings in Heavenly things in Christ : His Seeds possessing the Gates of their Enemies ; the victoriousness of the faithful over all their Spiritual enemies by Christ : His Seeds inheriting Canaan ; Believers inheriting of Heaven , &c. 4. All the Restipulated Conditions of the Covenant required from Abraham and his Seed , are pure Evangelical Duties . As , Faith , ( which was imputed to Abraham unto righteousness , ) walking before God in obedience , Integrity , and Being to God as his Covenant-people . 5. All the Sacraments , Ordinary , and Extraordinary , annexed to this Covenant for its Confirmation , were Evangelical Sacraments ; In that they all fore-signified Christ , and Spiritual benefits by him : as hath been fully showed already . 6. This Covenant is said to be b fore-confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , towards Christ. viz. with tendency to Christ , as the End and Scope of this Covenant . 7. When Christ was actually exhibited to the world in humane flesh , it is said to be done by God c in Pursuance and Performance of his Covenant and Oath to Abraham . This Covenant then had its chief accomplishment in Christ. They then that can find no Gospel in the Old Testament , sufficiently bewray their ignorance both of the Old Testament and the New. 2. Holy Zacharias in his prophesying stiles it An Holy Covenant , d To remember his Holy Covenant : The Oath which he sware to our Father Abraham : And David Synechdochically calls it e His Holy Promise ; For he remembred his Holy Promise ; ( Heb. The Word of his holiness , ) and Abraham his servant . This Covenant ( as may appear by what hath been formerly said ) is Holy in divers respects . For , 1. The Author of it , f is the Holy , Holy , Holy LORD God. It 's His Covenant : of his meer Contrivance and establishment . 2. The Foederate Parties to it are Holy. viz. The Holy God , Promising : Abraham ( now actually g called with an Holy Calling ) and his Seed , which is Christ , restipulating . And Christ is Holy both in his own Person , h being The Holy one of God ; That Holy thing born of the Virgin Mary ; Holy , harmless , undefiled , separate from Sinners . And also in his Mystical body and members , which are conform to their Head i An holy Nation , washed , sanctified , &c. All Abrahams true Seed are Holy to the Lord , and holy in the Lord. 3. The Mercies and Blessings Promised therein are Holy. As , under the Divine Benediction , k The Holy Spirit of God , Conversion , Iustification , &c. under the inheritance of Canaan , l Heaven it self , the Holy of Holies ; yea the Lord promiseth his own Holy self to be their Shield , exceeding great reward , and Covenant God ; there 's no dross , no impurity in any of them . 4. The Foederate Duties conditioned are Holy. As m Holy Faith , Obedience , integrity , &c. all flowing from the holy Spirit of God. 5. The manifold establishment and Sanction of this Covenant is holy . Sanctum foedus , quasi Sancitum : It is Augustines notion of the word . Gods Holy Promise , Sacred Oath , Sacraments , or holy Mysteries , &c. were the Confirmations thereof . 6. The End and intent of this Covenant was Holy ; viz. That Abrahams Seed might be an holy and peculiar people to the Lord , and n being without fear , delivered from the hands of their Enemies , might serve him in holiness and righteousness before him all the days of their lives . 3. Gracious . The meer riches of Gods free Grace inclined the Lord to condescend to Abraham at first in this Covenant-way . Abraham was naturally ungodly and idolatrous , as hath been show ed : there were therefore no motives in him at all . And of meer Grace God called him effectually ; and Qualified him with faith , obedience , integrity , &c. for Covenant Communion with God proportionably . 4. Merciful . Mercy in God is that Perfection of his Nature , whereby he is disposed to lay to heart and to relieve the misery of his Creatures , especially of his elect . Such Divine mercy shines forth gloriously in this Covenant to Abraham and his Seed , the Elect of God , that were naturally overwhelmed in Sin and misery . Hence the Matter and Substance of this Covenant is stiled Mercy : o Thou wilt perform the Truth to Jacob , and the Mercy to Abraham , which thou hast sworn unto our fathers from the days of old . What Mercy ? Pardoning Mercy ; Thou wilt subdue our iniquities , thou wilt cast all their sins ( their spiritual enemies ) into the depths of the Sea , as sometimes Pharaoh and the Egyptians , their corporal enemies , into the bottom of the Red-Sea . And both according to Gods Covenant : those corporal , being a type of these and other spiritual enemies to be subdued . Why Truth to Jacob , and Mercy to Abraham ? Because this Covenant-administration beginning to Abraham , Mercy did show it self more eminently to Abraham : but being continued and carried on in gradual performances to Iacob and Israel , his truth and faithfulness appeared more eminently to Iacob . Mercy makes the Covenant : Truth makes it good . Again in the New Testament ; p To perform the Mercy promised to our Fathers , and to remember his holy Covenant : the Oath which he sware to our father Abraham . This Covenant is all Mercy : wholly made up of mercy . viz. Redeeming Mercy , Converting Mercy , Sanctifying Mercy , Adopting Mercy , Justifying and pardoning Mercy , Comforting Mercy , Saving and glorifying Mercy in the celestial and true Canaan . 5. Mandatoty as well as Promissory . Here are Matters of Command in this Covenant , as well as matters of Promise . There 's such infinite distance betwixt God and his Covenant-people , that they cannot capitulate with God , as man with man , upon what terms they please ; but they must accept what Covenant-terms God shall please to offer . God , of his soveraignty and supremacy , enjoyns and imposes what Covenants and Conditions he thinks good . This is the great difference betwixt Gods Covenanting with us , and our Covenanting with one another . This Covenant is Mandatory in two respects ; viz. 1. More Properly , In respect of the Duties and Conditions therein imposed upon Abraham and his Seed ; As , Faith , Obedience , Perfectness , Circumcision , The Passover , &c. these things God commanded them to perform . 2. More Improperly , In respect of the Promises and promised blessings , which for the greater certainty , Sureness , and stability are said to be commanded , and to be confirmed for a Law. q He hath remembred his Covenant for ever : the word which he commanded to a thousand generations , which Covenant he made with Abraham , and his Oath unto Isaac : And confirmed the same unto Jacob for a Law , and to Israel for an Everlasting Covenant . Saying , To thee will I give the land of Canaan , the line of your inheritance . This branch of the Covenant , ( being Synechdochically put for all the other Covenanted Mercies , ) this Promise , is the only thing here stiled The word commanded , a Law confirmed , an Oath , an everlasting Covenant . Like phrase is elsewhere used ; r For there the LORD hath commanded ( that is , appointed , setled , effectually sent ) the blessing , Life unto eternity . Thus this Covenant is Mandatory , a Command of God. 6. Sure , firm , inviolable , immutable , unalterable . This Covenant is s Sure to all the Seed of Abraham , both Iewish and Gentilish . It is hereupon stiled Gods t Truth to Jacob. It must needs be most irrevocably Sure , every way . For , 1. Free-Grace is the fountain and root of it , whence it originally springs . It takes its first rise from God himself , and the meer good-pleasure of his will. It 's not bottomed originally upon any thing at all in the mutable creature , but only upon the immutable Creator , God blessed for ever ▪ u Therefore it is of Faith , that it might be by Grace , to the end the Promise might be sure to all the Seed , &c. Free-grace is a most sure foundation . The creatures Goodness perswaded not to it : the creatures badness disswaded not from it . 2. Faith in Christ , is the Condition of it : and that makes x the promise sure to all the Seed . For faith y is not of our selves , but of God , as the Efficient : and it terminates not on any thing in our selves , but only upon God , as the object and end . Faith takes a man wholly off his own foundation , carries him wholly out of himself , to rest upon God in Christ alone for Justification and Salvation . Had the Covenant-Condition been the works which we had done , the Covenant could never have been Sure to us : Mans best works since the fall being sinful , imperfect , unconstant . 3. God hath established and confirmed this Covenant most strongly and unexceptionably ; 1. By his Promises ; 2. By Abrahams entry upon Canaan ; 3. By the type of Melchizedeck ; 4. By his Oath , an z immutable thing , wherein it is impossible for God to lye ; 5. By Passing between divided Sacrifices ; 6. By his two Ordinary Sacraments , Circumcision and The Passover ; 7. By his four extraordinary Sacraments ; and 8. By the Sufferings and Death of Christ Implyed and Typified divers ways in this Foederal administration . So that now there 's no place left for doubting or Scruple about this Covenant's Sureness ; Nor is there any thing in the world that can overthrow it . 7. Comfortable . This Covenant is a strongly Comfortable to all the faithful Seed of Abraham . And it is therefore Comfortable , 1. Because , all the other Properties thereof are strong foundations of Comfort . 2. Because , the Substance and Matter thereof promised on Gods part is wholly Cordial ; especially if we look into the Spirituality thereof . 3. Because , The Scope and End of this Covenant is most comfortable . Gods Glory , and the Happiness of Abraham and his Seed . Weigh all things deliberately ; what can thy discomforts be in the whole world , against which this Covenant yeelds not abundant Consolation ? See before , in the fourth Reason , why God so confirmed this Covenant . 8. Perpetual . This Covenant with Abraham and his Seed , was not for a few Generations only , and then an end : but in some respects it is extended b to a thousand generations , to all Generations , even for ever . c An everlasting Covenant . It concerns us , especially in all the spirituality of it : as well as Abraham , Isaac and Iacob ; and was made with us in Christ , as well as with them . Therefore we should study this Covenant diligently , that we may therein find out all our own precious Concernments . But of this Covenants d Perpetuity , formerly . INFERENCE . II. II. HEnce , The Additional Excellencies of this federal Dispensation , are divers beyond those of the two former Dispensations , from Adam to Noah , and from Noah to Abraham . Those two were but as the Covenants Day-break : this is as the Covenants Sun-rise . Gods bounty is still growing and increasing upon his people . Now the Additionals to this foederal period , are especially these , viz. 1. Many Eminent Gospel-Mercies promised . In the first Period , God e promised , to put enmity betwixt the woman and the Serpent , and betwixt their respective Seeds , and the womans Seed should bruise the Serpents Head. In the second Period , God Promised , To f save Noah and his family with a Seed of the Creatures , when the whole world besides should be drowned in the Flood ; g To preserve the Creature from any more such-general destruction by waters , or otherwise , till the end of the world ; and To continue the Natural revolution of times and seasons , &c. But in this third Period the Lord hath revealed and superadded many more full and clear Gospel-Promises , both 1. Of what God will do for Abraham and his Seed ; and 2. Of what he will be to them : as hath been evidenced in many Particulars . 2. Singular Gospel-Duties , Required and Restipulated . In the first Period , h Conflicting against the Serpent , is darkly and implicitly required . In the second Period , i Making and entring into the Ark for safety is prescribed . What dim and obscure things were these to spell the Gospel-duties out of ? But in this third Period , The Lord k requires from Abraham and his Seed , Faith , Walking before him in-Obedience , Integrity , and being his Covenant-people . With what surpassing fulness and clearness are they instructed hereby in Evangelical Practises ? 3. Manifold inviolable Establishments and Confirmations of this Covenant . As , ( 1 ) By many precious Promises both of temporals and spirituals in Christ , not only Propounded , and Repeated , but also in part fulfilled . Not one of which are expressed in the two former Dispensations . ( 2 ) By l Abraham's entry upon Canaan promised : as it were taking livery and seisin thereof . ( 3 ) By the m Type of Melchizedek ; never mentioned before . ( 4 ) By Gods express and inviolable n Oath . But in the first Period , there was no Oath of God at all : and in the second , No Oath expressed , but only very obscurely implyed , as the o Prophet interprets it . ( 5 ) By Gods Solemnity of striking-Covenant with Abraham by p Sacrifices divided , and passing between the parts . But in the two former Periods there was no such solemnity at all . ( 6 ) By two Ordinary Sacraments , q Circumcision and the r Passover . That , for their solemn Initiation into the visible Church : This , for their further nourishment , growth and confirmation in the Church of Christ. But in the First Covenant-Period there was no Sacrament expresly instituted , onely s offering of Sacrifices is implyed : And in the second Period , only t the Rain-bow is ordained for a Token of the Covenant , which was much more imperfect and obscure then Circumcision and the Passover . ( 7 ) By four extraordinary Sacraments , viz. u The fiery-cloudy Pillar , and Red-Sea wherein Israel was baptized ; the same for substance with their Circumcision , and our Baptism : Mannah from Heaven , and water out of the Rock , Israels spiritual meat and drink ; the same for substance with their Passover , and our Lords-Supper . But in the two former Covenant-Periods , there was none of these four Sacraments , nor any thing equivalent thereunto . ( 8 ) Finally , By the sufferings and death of Jesus Christ , many ways very remarkably Implyed and Typified in this Covenant , ( as hath been x shewed . ) Christs sufferings and death Performed , did inalterably confirm the y New-Covenant : Christs sufferings and death Promised , did proportionably confirm the Covenants of Promise . But in the two former Covenants how hard is it to trace out or discover the least prints or foot-steps of Christs sufferings and death , as a Promissory or Typical ratification of these Dispenfations ! The z Bruising of the Heel of the Seed of the woman , by the Serpent , did very darkly imply the sufferings and death of Christ , the womans eminent Seed , as one way of his a bruising the Serpents head , and destroying both death and the devil . The b water which bare up the Ark , whereby Noah and his family were saved from drowning , did very obscurely typifie the blood-shed and sufferings of Christ , whereby believers in the Ark of his Church should be saved from Gods wrath and damning . The c Sacrifices also of slain beasts under both those dispensations , did intimate and typifie the death of Christ , the Sacrifice of sacrifices for their sins : but more darkly , and implicitly , forasmuch as they were not required , that we read , by any express institution ; yet doubtless ( God d accepting them ) they were a worship of him according to his will. In these Additional Excellencies this Covenant-Discovery to Abraham far surpassed the two former discoveries . INFERENCE III. III. HEnce , This Covenant with Abraham and his Seed , agrees with , and differs from the two former Dispensations in divers regards . This Agreement and Disagreement betwixt them , not only results from the former Aphorisms explained , but also is more obviously observable from both the former Inferences : and exceedingly illustrates the glory of this Covenant . 1. This Covenant agrees with the two former . 1. In the Common Nature and kinde of Covenant . All three being Evangelical , not Legal : Covenants of Faith , not of Works , as that before the Fall was . And all of them are e Covenants of Promise , in reference to Christ promised to be revealed afterwards . 2. In the Efficient , and Impulsive Cause . The same God was Author and Principal efficient cause of all these three Covenants , He alone Revealed them and established them : And all , from no other Inward Impulsive or moving cause , then his own meer grace , and the good pleasure of his will ; From no other Outward Impulsive or Motive , then Jesus Christ and his merit . 3. In the General Consideration of Foederates , or Parties to these Covenants . For , in them all three , God blessed for ever is the Party Covenanting : Christ and his Seed are the Party Restipulating . After the Fall no Person , Family or Nation in the world being in a capacity out of Christ , to close in Covenant with God , or to be accepted of him : The distance betwixt God and them is so infinite ; The Enmity so irreconcileable , and All acceptable Performance of Covenant duties on their part so absolutely impossible , without Jesus Christ. 4. In the substance of the Mercy Promised , and of the Condition required and restipulated . The substance of the Mercy Promised in all these three Foederal Dispensations , was the Salvation , Life and Happiness of lapsed sinners in Iesus Christ. All promised or Covenanted benefits in them are clearly reducible to this one . This the Center , and Scope of them all . The substance of the Condition or Duty required and restipulated in them all , was Faith. Faith , to embrace the Covenant and Promise , In the Promise Christ , and in Christ Happiness from God , was of necessity required explicitely or implicitely in them all , as the only supernatural instrumental mean of Application . 5. In the substance of justification by Faith Revealed . They all three reveal this one way of sinners Justification by Faith ; and no other . Under the first Covenant-period , f Abel obtained testimony by Faith that he was righteous : And Enoch by Faith so pleased God , that God translated him , that he should not see Death . Under the second Period , g Noah by Faith ( being warned of God ) prepared an Ark to the saving of his House , and became heir of the righteousness which is by Faith. And under this third Period , h Abraham believed in the LORD , and that was imputed to him unto righteousness . So that in them all there 's revealed only one and the same way of Sinners Justification , viz. By Faith alone . 6. In the Community of their establishment . As God revealed them all three , so he established them all in one regard or another . They were all setled , founded , and established upon Christ , in one regard or another . 7. Finally , They all agree , In the General sameness of End. The Ultimate or last end of them all being Gods glory , in his infinite Wisdom , Free-grace , Rich Mercy , Loving-kindness , Long-suffering , Faithfulness , Justice , &c. shining forth therein . The subordinate or secondary End of them all being Sinners Salvation and Happiness in Jesus Christ. 2. This Covenant differs and disagrees from the two former Foederal Dispensations , 1. In the gradual perfection thereof . This being more Compleat and clear in its Promises and Administration then both the former . The first Covenant was but as the dark Day-break or Day-dawning of the Gospel , touching lapsed sinners salvation : The second as the darksom light of the morning after the Day-dawning , much darkness being mixed with the little light : But this third was as the Sun-rise of the Gospel and Sinners happiness . 2. In the Peculiar consideration of the Author or Efficient . One and the same God was Author of all these Covenants : but differently . Of the first Covenant , as a i Destroyer of the Serpent by Christ , by which Serpent mankinde was ruined : Of the second Covenant , as A k Preserver of an Elect remnant from destruction , when the whole world besides was drowned in the general Flood : But of this third Covenant , As a God Al-sufficient , fully able of himself to furnish Abraham and his Seed with all Happiness , either with or without the creature , both in this and in the world to come . l I am God al-sufficient , walk before me and be perfect : and I will make my Covenant between me and thee . 3. In the Particular notion of the Foederates , or Confoederates with God. Jesus Christ the Mediator and his Elect Seed are the Foederate parties with God in them all : But with some difference in every one of them . In the first Covenant , as m the Seed of the woman , the mother of the Old world : In the second Covenant , as n the Seed of Noah , the Father of the second world : But in this third Covenant , as o the Seed of Abraham the father of all the Faithful whether Jews or Gentiles to the end of the world . So that , in the two first Covenants , God dealt with two Families , which were to be the roots of all mankinde in two whole worlds ; and so the Promise of Christ was more General and imperfect , that he should descend of Mankinde : But in this third Covenant God dealt with the particular Family of Abraham , singled out from among all the Families of the earth peculiarly and distinctively , which was to be by Gods Ordinance the Radical Family of all believers in time to come , and of which Christ should descend according to the flesh : and so the Promise of Christ was more Particular and Perfect , being limited and restrained peculiarly to Abraham's family , that he should descend of Abraham . 4. In the individual Matters Promised , and Restipulated . The Particular Mercies Promised in the two first Covenants , were very few and obscure ; As p The enmity of the two Seeds , The bruising of the Serpents Head by the womans Seed , The q saving Noah and his Family in the Ark from the Flood , The Continuance of the universal course of the Creation , with security never to be any more generally destroyed by a Flood , &c. under the letter of which Promises divers Spiritual Mysteries were comprized : The Particular Duties restipulated in these two Covenants were implicitely r Faith , and offering Sacrifices ; Explicitely , conflicting with the Serpent , Making and entring into the Ark. But in this third Covenant , what multitude of both Temporal and Spiritual Mercies , and those of the Highest Excellency , are Promised ? And what latitude of Covenant Duties are required and restipulated ? s See the former Enumerations , and Explanations of particulars . 5. In the Manner of Revealing Iustification by Faith ; that Eminent Article of Faith , and foundation of our Comfort . In the two former Covenants this point is revealed only Implicitly , and by obscure Consequence : the light of the New Testament especially clearing and evidencing this unto us . But in this third Covenant this Mysterie is First of all revealed Expresly and Plainly : t Abraham believed in the LORD , and he counted ( or imputed ) that to him unto righteousness . 6. In the Peculiar manner of Confirmation . The First Promise or Covenant was very probably confirmed u by killing of some beasts for Sacrifices , with the skins of which beasts Adam and Eve were clothed : but this is only a probability , by consequence implyed , not expressed . The second Covenant was confirmed somewhat more plainly ; viz. Explicitly by the x Rain-bow in the clouds , as a Token of the Covenant , never to drown the world again with a flood . Implicitly , y by the Oath of God , which the Prophet teaches us was implyed in Gods Covenanting with Noah . But this third Covenant was Plainly and expresly z Confirmed , 1. By Gods Promises propounded , Repeated , and in part fulfilled ; 2. By Gods Sacred inviolable Oath ; 3. By the Foederal Solemnity of Killing and dividing Sacrifices , and passing between the parts ; 4. By the two Ordinary Sacraments ; 5. By the four extraordinary Sacraments ; And 6. By many eminent intimations , and adumbrations of the Sufferings and Death of Jesus Christ , &c. Herein therefore the Lord hath laid a more full clear and strong foundation for his peoples Comfort , then in both the former . 7. In the Particularity of Ends. In the First Covenant , God particularly propounded his own Glory a in lapsed mans recovery by the womans Seed , from the mischief of the Serpent and his Seed . In the second Covenant , God particularly intended his own Glory , in b Saving an Elect remnant of mankind in the Ark by water , from being overwhelmed in the Common destruction sent upon the world of the ungodly . But in this third Covenant , God particularly designed to glorifie himself more illustriously , in c making Abraham and all the Nations of the world , that should believe , Happy and blessed in Christ the chief Seed of Abraham , both in this and in the world to come ; in subduing especially all their Spiritual enemies under them ; in bringing them into the everlasting possession of the Heavenly Canaan at last ; and in being their Covenant-God for evermore . INFERENCE IV. IV. HEnce , The d wonderful wisdom of God in the several Periods of his Covenant-Dispensations ▪ and their gradual out-breakings is very observable . He Revealed not his Covenant of Faith in Christ for Sinners Recovery , all at once , as he could easily have done : but by little , and little , in certain degrees , and several seasons ( divers considerable pauses , intervals , and Distances of time intervening , ) still more and more fully , firmly , and clearly . This is evident in these three Covenant-discoveries ; every one surpassing other , the subsequent still far transcending all that went before . How wisely therefore hath the Lord dealt herein ! For , 1. Hereby he hath made known the beautiful Order of his proceedings . Order is a comely and beautiful thing ; Confusion and disorder as deformed . God , that requires e all things in his Church to be done decently and in order , doth himself all things in the best and most perfect Order . He is f a God of order . He created the world at first , g in almost orderly proceeding , from the less perfect , to the more perfect Creatures , and that in six distinct daies : He could have made all in one day , in one Moment , but he intended the glory of Order . So he New-creates the lapsed world in a most orderly proceeding , from a more imperfect to a more perfect Revealing of Sinners Recovery by Jesus Christ in the several Periods of his Covenant . In that , he shewed the glorious Order of Nature : In this , the more glorious order of Grace . 2. Hereby , He hath more lively and emphatically displayed to mankind the Mysterie of Christ , and of Sinners Recovery by him . Christ was too rich and glorious a Treasure to be shewed fully and wholly all at once to lapsed Sinners : therefore in his Covenants he Reveals him by degrees , every Covenant-Period discovering Christ with further Additionals then the former , whereupon the worth and excellency , of Christ was set off with more replendent lustre , and illustrious glory . 3. Hereby , He hath familiarly condescended to the state aud Condition of his Church . His Church hath her Non-age , and her F●…lage ; her Minority , and her Maturity , &c. and accordingly she is less or more capable of Spiritual things . Her Infancy was from Adam to Moses ; Her growing age , from Moses till Christs Incarnation ; Her fullage , after Christs coming now under the New testament . Proportionably God revealed his Covenant to her ; To the infant-Church he only gave the Milk of that first Promise , of the Seed of the woman ; and after , as her Capacity was enlarged and grew , he still augmented his Covenant-Discoveries to her . God revealed , not what he could reveal ; but what she could receive . 4 ▪ Hereby , He hath more notably raised up his peoples Desire after Christ , who is h the desire of all Nations : alluring them by frequent tastes of Christ , and increased discoveries of his sweetness , to thirst and long after him more and more in full enjoyment . Every new discovery of Christ , renewing a fresh desire after him . In all this , the wisdom of God is very Conspicuous . INFERENCE V. V. HEnce , How highly was Abraham advanced by admission into this Covenant with God , beyond his former un-covenant Condition ! What Abraham was before God took him into Covenant with himself , i hath been already evidenced . What he became after this Covenant , How far Abraham excelled Abraham , how far he surpassed himself in regard of his former Covenantless Condition , will now appear by this Ensuing Parallel . viz. 1. In his un-covenant condition , he was Uncalled , Carnal , k Ungodly , and Idolatrous : But In his Covenant-condition he became effectually Called , Spiritual , Godly , and a Pure worshipper of God in Faith and obedience with integrity . 2. Then , he was not a believer : Now , he became i a Father of all believers . 3. Then , his name was Ab-ram , An-high . Father : Now , His name became k Ab-ra-ham , An-high-Father-of-a-multitude . 4. Then , he had no Promise from God : Now , he obtained l many precious Promises , in the Covenants of Promise , and those many waies confirmed . 5. Then , he had not obtained Mercy : Now he obtained many Mercies both Temporal and Spiritual of highest consequence , m That the Lord would be his God , That Christ should descend of him according to the flesh , in whom all Nations of the earth should be blessed , &c. 6. Then he had no Seed , nor Heir : n Now Isaac is given him for an Heir , God assuring him that in him his Seed should be as the Stars of Heaven , dust of the earth , and sands by the Seashore . 7. Then he had no inheritance , except some small pittance in Caldea . Now , he became o Heir of the world , and for assurance thereof , the Land of Canaan , the glory of all lands , a land flowing with milk and honey , situate in the midst of the world , is by promise setled upon him and his Seed after him , for an everlasting inheritance . INFERENCE VI. VI. HEnce , Abraham and his Seed are made the only Happy people in the world , for all future time and succeeding ages . Before Abraham there were many Holy and Happy People through Faith in Christ , as Adam , Eve , Abel , Enoch , Noah , Melchizedek , &c. But after Abraham no people Jewish or Gentilish shall be happy but in Abraham and his Seed , but in union to Christ his Eminent Seed by Faith , and insition into Abraham's family ; For all true blessedness is peculiarly limited and appropriated to Abraham's Seed ; p And in thy Seed shall all the Nations of the earth be blessed . What ever be their wants , weaknesses , Enemies , afflictions , persecutions , temptations , or conditions in this world , yet being by faith in Christ the true children of Abraham , they are the Happiest of all people in the world , yea the only Happy people : The Covenant , The Mercies of the Covenant , the Mediator of the Covenant , The God of the Covenant being theirs only . Contrariwise all forreiners to Abraham's family , all unbelievers in the world ( be their outward Condition never so rich , great , prosperous , flourishing and visibly glorious on earth , ) are most miserable wretches , q being without Christ , strangers from the Covenants of Promise , having no hope , and without God in the world . How should all that would be happy , strive to become Abrahams true Spiritual Seed ! How should all that would know whether they be happy , search whether they be the true Seed of Abraham in Christ or no! r Directions for that , and Discoveries for this , have been formerly disclosed . INFERENCE VII . VII . HEnce finally , The same Gospel was preached , The same blessed Messiah was in that Gospel Revealed , and the same Iustification and Salvation of sinners by Faith in that Messiah was tendered , in those former , as well as in these latter ages of the world . For in this Covenant , s The Gospel was preached to Abraham , the Messiah was Promised to him as his Seed according to the flesh , And t Faith was imputed to him unto righteousness . The self-same Evangelical blessings for substance , that we have , he had ; yea and Noah , and Adam had the same before him : but all of them beheld , and had these things far more imperfectly , darkly and obscurely , then we now . So that , though now we have a New Testament ; yet we have not a New Gospel , or a New Christ , or a New way of Iustification , but the same that was from the beginning , ever since the fall of Adam . Hence , The Gospel is stiled , u The Everlasting Gospel ; x Iesus Christ the Messiah is said to be yesterday , and to day , and for ever , the same : And the fathers of old are said to obtain a good report through faith , and to dye in Faith. They then , That fancy to themselves , That the Fathers of old , or elders towards the beginning of the world , were fed only with the Husks of Temporal Promises : or , That they entred not into Heaven till Christs ascension thither ; or , that there is no Gospel in the Bible , but only in the Books of the New Testament ; or , that the Saints of old had another Kind of Justification and Salvation , then the Saints since Christ : do sufficiently discover themselves to be meer Infants in apprehending Gods saving Dispensations , and through ignorance great strangers to the Holy Scriptures . The God of Abraham , Isaac , and Iacob , is our God : Their Messiah , is our Christ : Their Gospel , is our Gospel : Their Covenant , is our Covenant , ( only our Covenant-Charter is more cleared , enlarged , and explained : ) Their way of Justification and Salvation , is our way of Justification and Salvation : And at last both they , and we , and all the faithful in all ages , shall together make up one compleat body of Christ , and be ever with the Lord in full immediate vision and f●…ition of him with ineffable ravishments to all eternity . Hitherto of Gods Covenant of Promise , as dispensed in the third eminent Period of time , from Abraham till Moses . viz. From the 70th . year of Abraham , when the Promise or Covenant was first revealed to him , An. Mundi 2078. till the 80th year of Moses , in which year he stood before Pharaoh , brought Israel out of Egypt , and Received the Law on Mount Sinai , in An. Mundi 2508. which was an Interval or Period of 430 years precisely , according to the Apostles own Computation , Gal. 3. 17. CHAP. IV. Of the Discovery and Administration of God's Covenants of Promise , in the fourth noted Period of time , from Moses till David , yea from Moses ( viz. from his 80th year wherein he received the Law on Mount Sinai , An. Mund. 2508. ) till CHRIST himself , Born about An. Mund. 3919. or 3920. Crucified about An 3952. Viz. of the SINAI-COVENANT . An Introduction to this Covenant-explanation . THE fourth observable Period of Time , Wherein the LORD was pleased to Renew with much Augmentation the Covenant of Faith , in reference to CHRIST PROMISED for sinners Salvation , was , from Moses till Christ himself . viz. From about the 80th year of Moses , when he received the Law from God on Monnt Sinai , which was in An. 2508. from the worlds Creation , or thereabouts : till the Death of JESUS CHRIST , ( whereby he antiquated , abrogated and finished the Old-Testament-Administration , Instituting and Authorizing the New-Testament-Dispensation ) which fell out in An 3952. from the worlds Creation , or thereabouts , as some make the Computation . So that this Interval , or Period of time was very long ; viz. for 1444. years space , or thereabouts . Here by way of Introduction to the whole , I shall briefly set forth , 1. The Bounds and time of this Sinai-Covenant-Administration . 2. The Excellency of it . 3. The Particulars to be insisted upon . I. I am induced thus to circumscribe this Covenant-Administration within these Bounds and Terms ; viz. The Giving of the Law on Mount Sinai ; and the Death of Iesus Christ ; upon these considerations . 1. Because , The Giving of the Law on Mount Sinai , was evidently the Beginning of this Distinct Covenant-Expressure . Gods Covenant with Abraham and his Seed , as in Private Families , extending it self hitherto , as hath been manifested already : But now first on Mount Sinai God began to deal with Abraham's Seed as in a higher capacity ; viz. in the notion of a Commonwealth . Yet , this Foederal Dispensation doth not blot out or extinguish the Discoveries of Gods Covenant of Faith in the three former Periods : but only out-shine them , and swallow them up by its greater Perfection , as the Sun by day drowns and outshines the Moon and Stars by his surpassing glory . 2. Because , Though betwixt the giving of the Law , and the Death of Christ , there intervene Two other observable Covenant-Discoveries ; The one , To David with peculiar reference to the Kingdom ; The other ; To the Captive Iews in Babylon with special respect to their Release and Restauration , ( both which I intend to explain as Distinct Covenant-Expressures ; ) Notwithstanding , this Covenant-Administration at Sinai continued still in an un-interrupted Course and force till the Death of Christ , and was not superseded by any intervening Covenant Renewed . 3. Because , Jesus Christ a was made under the Law and b submitted himself under this Sinai-Covenant-Administration , till his Death : And then , antiquating this Old-Covenant , he brought in his New Covenant or Testament in its stead , as the most perfect Foederal Dispensation of all , to continue in its surpassing splendor till Christs second coming . Now that Old Covenant was Abrogated , and this New Covenant Erected in its stead , 1. More Incompleatly , and 2. More Compleatly . ( 1 ) More Incompleatly , by way of inchoation , before Christs Death . And this ; Partly By the c Ministry of Christs Harbinger , Iohn the Baptist , who was sent of God , Preaching , and Baptizing with water : That , both by his Preaching and Baptism he might manifest the now incarnate Messiah to Israel , and as it were point at him with the finger , saying ; Behold , the Lamb of God , which taketh away the sins of the world . Among others , Iohn having baptized Iesus himself , he saw the Heavens opened and the Spirit of God in form of a Dove descending and remaining upon him , and be heard the voice from Heaven , saying , This is my beloved Son in whom I am well-pleased : hereupon ; Iohn●…eeing ●…eeing and hearing this , bare Record , That this is the Son of God. Partly , By the Ministry of Iesus Christ himself , and of his disciples , for the space of about three years and an half before his Death . Christ ▪ By his Doctrine frequently d declared himself to be the Promised Messiah , the only true Christ , that was now actually come into the world to save sinners : and this was the substance of the New Covenant . And by his e Divine Miracles , he confirmed the infallible truth of his Doctrine . His Disciples also f Preached . Christ now exhibited , confirming their Doctrine by Miracles through Christs power and authority ; And they g Baptized them that believed . Thus the Doctrine of the New Covenant touching Christ exhibited began to be preached , and the Initiating Sacrament of the New Couenant , Baptism with water , began to be dispensed before Christs Death , whereby the ministration of the Old Testament began to vanish away : But these were only praeludium's , and more incompleat beginnings of the abolition of the Old , and institution of the New Testament , and all these were as yet limited and restrained only to the people of the Iewish Nation . ( 2 ) More compleatly , by way of Consummation , at and neer upon Christs Death , The Old Testament Ministration was plenarily Abrogated , and the New Testament substituted in its stead . For , 1. Now the New Testament was unalterably ratified and confirmed h by Christs own blood and death , as Mediator , Surety and Testator thereof : 2. Now the i Sacrament of the Passover was abrogated ; and the LORD's-Supper , as The Memorial of Christs body broken , and of Christs blood of the New Testament shed for many for remission of sins , is Instituted , To shew forth Christs Death already past until his second Coming : 3. Now , and not till now , Christ said , k It is finished , that is , The Great work of his Elect's Redemption , in expiating sin , appeasing Gods wrath , removing the curse , bringing in eternal righteousness , &c. by Christs death and blood , was now finished ; and all the Levitical services and Sacrifices , dark Types of this Sacrifice , were now fulfilled and abolished ; there being no further need of shadows , the body being already come : 4. Now , and not till now , l The veil of the Temple was rent in twain from the top to the bottom ; Intimating , not only the Abrogation of all the Legal Ceremonies and Old-Testament Types , Services , &c. but also the Consecration of a new and living way for us into the true Holyest of Holies , Heaven it self , by the blood of our true eternal Priest Christ Jesus , through the veil of his own flesh rent and crucified for us : 5. Now , Christ risen from the Dead , before his Ascension , m Enlarged his Apostles Commission for Dispensing the New Testament , and the Sacraments thereof , Baptism and the Lords-Supper , to all Nations , promising to be with them and their Successors to the end of the world : 6. Now , he n Led all our Spiritual Captivity it self Captive in his Ascending into Heaven , And gave gifts to men , viz. The New-Testament officers , Apostles , Prophets , Evangelists , Pastors and Teachers , for his Church : 7. Now , finally , he o poured forth his Spirit most plentifully upon his officers and members according to the fore-promised bounty of his New-Testament Dispensations . Therefore upon all these Considerations it is evident , That the Ministration of the Sinai-Covenant , or Old Testament , expired and determined most compleatly at Christs Death : The New Covenant then beginning more fully to suceeed . So that the Giving of the Law on Mount Sinai , and the Death of Iesus Christ , are the Bounds of this Sinai-Covenant Administration . II. Now , As the Period of time , allotted by God for this Sinai-Covenant Administration , was very long ; so the Foederal excellencies , Providential passages and occurrents , Revolutions of the Condition and affairs of the Church of God therein were very famous and illustrious . For , In this Interval and Compass of time , 1. Gods glorious p Law was given on Mount Sinai , to the children of Israel , the Seed of Abraham : viz. The Law Moral , Ceremonial , and Iudicial . 2. This Law was by a Solemn Sanction q established as a Covenant betwixt God and Israel , Moses being the Typical Mediatour thereof . 3. The Ark of God r was made , wherein were the two Tables of the Covenant kept ; which , being a peculiar and primary Token of Gods presence with Israel , was stiled by way of excellency , s The Glory . And the two Tables of the Covenant therein contained were called Metonymically , t The Covenants , as some are of opinion . 4. The u service of God , viz. The Ceremonial and Typical Service of God under the Levitical Priesthood , was Instituted by God. 5. The x Promises , viz. The great accession and abundant Addition of Promises , were now annexed to this foederal Dispensation , more then to all the former Covenants . 6. The Word and y Oracles of God , even all the Books of the Old Testament , Moses and the Prophets , were actually written and recorded by z inspiration of the Holy-ghost : And those written-Oracles committed of-trust to the custody of the Iews . They only were Gods Library-keepers : The Keepers of Gods Sacred Rolls . 7. The a Adoption of the people Israel , to be Gods peculiar people above all the people of the world , was now declared . And they b actually possessed of the promised Canaan . 8. The LORD moulded his People into a c Common-wealth of Israel , giving them Political statutes , viz. the Judicial Laws , for the Government thereof . And Israel was Constituted a National d Church in the Wilderness . 9. The Solemn Place of Gods publique worship was three several times erected . viz. The e Tabernacle in the Wilderness , by Moses ; The f First Temple at Ierusalem by King Solomon ; And the g latter Temple at Ierusalem , after their return from Babylonish Captivity , by Zerubbabel . h The glory of this latter House far surpassing the glory of the former , not in stateliness of Structure , but in Eminency of use , Iesus Christ himself honouring this House with his own blessed presence . 10. Finally , ( not to mention other things , ) In this Interval or space of time , of the Seed of Abraham , as Concerning the flesh , i the Promised Seed of Seeds , The Desire of all Nations , Iesus Christ came , who is over all God blessed for ever . Amen . In this Space of time , wherein the Sinai-Covenant remained of force , all these observable occurrents came to pass ; whereby Gods Foederal dispensation in this Period became most eminently renowned , and the Seed of Abraham the only happy people of all the people in the world during that Administration . Therefore this Sinai-Covenant-Dispensation , far surpassing all the former Covenants , deservedly challengeth our most diligent intentive and accurate Consideration . And as the Lord Herein advanceth his Dispensation : so have we need proportionably to advance and raise up our Contemplation , to an higher pitch then heretofore . III. For the more clear unfolding of the Mysterie of this Covenant-Expressure , I shall principally insist upon these Particulars : Treating , 1. Of the Giving of the Law on Mount Sinai to the people of Israel . 2. Of this Giving of the Law to Israel on Mount Sinai as A Covenant , not of works , but of Faith. 3. Of the Confoederates , or Foederate Parties to this Sinai - Covenant . 4. Of the Mater or Substance of this Sinai - Covenant . 5. Of the Form of this Sinai - Covenant . 6. Of the Scope and End of this Sinai - Covenant . 7. Of certain General Corollaries or Inferences resulting from the whole . Within these limits I shall confine my ensuing Discourse touching this Sinai-Covenant's Dispensation ; reducing all that shall be spoken , to these seven Heads ; and representing them in so many distinct Aphorisms , for Brevity and Perspicuity sake ▪ viz. APHORISM I. 1. Of Gods giving of the Law by Moses to Israel on Mount Sinai . THe LORD God , having brought his people Israel out of Egypt , into the Wilderness , to go to possess the promised land of Canaan , gave the Law to Israel by Moses on Mount Sinai 430 years precisely after his Promise to Abraham . This Aphorism I premise here in the First place , as a Preparatory Preface and Introduction to all the Rest : without which they cannot be so clearly and solidly , either explained or understood . And for the better unfolding of this Aphorism , I propound these particular Questions to be discussed and cleared . viz. 1. How it may be evinced , That the LORD God , having brought his people Israel out of Egypt , into the Wilderness , to go to possess the promised Canaan , did give the Law to Israel by Moses on Mount Sinai , 430 years after his Promise to Abraham ? 2. What Law that was , which he so gave to Israel on Mount Sinai ? 3. How God gave this Law then to Israel ? 4. Why God gave his Law to Israel at that time ? 5. Whether Gods people had not this Law before that time ? 6. Whether the Law given on Mount Sinai , was not the same with the Law of Nature written in Adam's heart before the Fall ; and in some measure remaining still in mans heart since the Fall ? 7. Whether the Law of God given by Moses on Mount Sinai to Israel , be abrogated to us now under the New Testament or no ? And how far it concerns or obligeth us , if not abrogated ? 8. What Particular Inferences may hence offer themselves unto us ? In explicating of these Questions , most of the Material Doubts about the Law given on Mount Sinai , in the General , will receive illustration and Satisfaction . Question I. I. Quest. How it may be evinced , That the Lord , having brought his people Israel out of Egypt into the Wilderness to go to possess the promised Canaan , did give the Law to Israel by Moses on Mount Sinai , 430 years after his Promise to Abraham ? Answ. This may be evinced clearly in these particular positions , by many Testimonies both of Old and New Testament . viz. 1. The LORD God brought his people Israel out of Egypt , that they might go to possess the promised Canaan . Until they came into , and whilst they were in Egyptian bondage and servitude , they were not actually capable of possessing Canaan : therefore they must first be brought into , and then brought out of Egypt , that they might after be brought into Canaan . For ; 1. When God promised Canaan to Abraham and his Seed , he told him ; that k his Seed must first sojourn and be afflicted in a land not theirs 400 years ; and then God would judge that Nation , and they should come out with great substance ; and after this they should come into Canaan in the fourth Generation . 2. And when God came down to perform this promise , he told Moses ; l That he came to deliver them out of Egypt , that so they might go to take possession of Canaan according to Gods Oath and promise . 3. The Law it self given on Mount Sinai evidenceth , m That God brought his people out of Egypt , to give them the land of Canaan : Comparing the Preface to the Law , and the fifth Commandment together . 4. Hereby the Lord intended a Spiritual Mysterie , viz. That man must be first brought out of the Egypt of his carnal state , ere he can go towards the heavenly Canaan . 2. The LORD having brought his people Israel out of Egypt , brought them into the Wilderness . He n would not lead them the neerest way through the Philistines land , but conducted them about through the Wilderness of Sinai ; this must be their High-way to Canaan . Hence Israel is called ; o The Church in the Wilderness . God made this Wilderness his peoples way to Canaan ; 1. That so they p might escape wars with the Philistines , whereby they would otherwise have been discouraged . 2. That hereby q God might : allure Pharaoh and the Egyptians to pursue Israel , that so he might got himself Honour upon them , by drowning them all at once in the Red-Sea for their cruelty to his people Israel . 3. That God r might in the Wilderness eminently glorifie his wisdom ▪ providence , power , faithfulness , goodness , loving-kindness , patience , &c. towards his people Israel for forty years together . 4. That by their hardship in the Wilderness he might prepare them for war with the Canaanites , and dispose them to endure hardness as good Souldiers . 5. That , the Wilderness might be as a foyl to set off Canaan with the greater lustre to them : and their wants and miseries in the Desart might so much the more commend the enjoyments and mercies in the promised inheritance . How welcome is health after tiring Sickness ; ease after tormenting pain ; Liberty after servitude and Captivity ; Canaan after the desolate Wilderness ; yea and Heaven it self after Earth's troubles and perplexities ! 6. That , As Egypt was a Type of our Natural miserable Condition under the bondage of Sin , Satan , &c. while we are destitute of Redemption by Christ ; And as Canaan was a Type of the Eternal Rest of Gods people in Heaven : So the Wilderness might be a figure of this present world , thorough which we must pass to heaven ; and of the unsetled condition , wants , afflictions , Temptations , dangers , and many miseries incident to Gods people therein . Gods Covenant , Sacraments , Ordinances , and Presence with his people , being Israels greatest comfort in the Wilderness ; and our greatest comfort in this world . 3. The LORD having brought his people Israel into the Wilderness , s Gave them his Law by Moses on Mount Sinai . The Lord was the Author of it , the great Law-giver . Moses was the Instrumental mean which God made use of betwixt himself and Israel in the giving of the Law : for , Moses carryed the two Tables of the Law , written by God twice , to the people , and himself wrote the Ceremonial and Judicial Laws in a Book for Israel ; Hence it ▪ s said , t The Law was given by Moses . The place of this great Transaction betwixt God and Israel in giving the Law , was Mount Sinai : God descending to the top of the Mount in the sight of Israel , and the people standing below at the skirt of the Mount. All this is clear by the u Historical Narration of Gods giving the Law , and the Repetition thereof . 4. The Lord God gave his Law to Israel 430 years after his Promise to Abraham : viz. after his First Promise to Abraham in Ur of the Chaldees . This is plain , by comparing x the Testimony of Moses , Steven , and of Paul together . This 430 years we may thus compute ; The 430 years y ended precisely at Israels deliverance out of Egypt to a day . The Seed of Abraham sojourned in Canaan , and Egypt , &c. z 400 years : from the birth of Isaac ( when his Seed began to sojourn , and Abraham a was now 100 years old ▪ ) till Israels departure out of Egypt , being 400 years . Abraham b came first into Canaan to survay it , when he was 75 years old : So that from this his coming into Canaan , till the birth of Isaac ; when Abraham was 100 years old , is 25 years . Hence by Consequence , from the First Promise , till Abrahams first ▪ coming to Canaan , ( which was while Abraham dwelt in c Charran ) must needs be 5 years . All which in the whole make up 430 years . Now after those 430 years were expired , d In the third Month , or New Moon ( which was the first Day of the Month , the Hebrews accounting their Months by the course of the Moon , ) after Israel came out of Egypt , they came and camped before Mount Sinai . This was their twelfth Station , or Encamping . This was about 45 days from their coming out of Egypt : one Day was taken up with Entercourse betwixt God and Moses there ; three days the people were to prepare themselves for receiving of the Law ; The next day the Law was given , viz. On the 50th day after the Passover . Whereupon some make this Parallel ; On the 50th day after the First Passover , The fiery Law was given on Mount Sinai : On the 50th day after Christs last Passover , yea after Christ our true Passover was sacrificed for us , viz. on the Feast of Pentecost , The Spirit e in form of fiery cloven tongues , for preaching the Gospel to all Nations , was given at Ierusalem . Thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Truth , of the first Question is evinced in all the several branches of it . Question II. II. Quest. What Law that was which God gave to Israel on Mount Sinai ? Answ. For the more clear resolving of this Question , I shall briefly handle ; 1. The Notation of the word or name Law , used in Scriptures . 2. The various Acceptations of the word . 3. The Distribution or Division of Gods Law given to Moses and Israel at Mount Sinai , into its several Sorts or Kinds . I. Of the Notation of the word , LAW . 1. That LAW , which the Lord gave on Mount Sinai , is expressed by many Denominations in the Hebrew text : but the most usual and eminent name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Thorah , ordinarily rendred , Law. But the signification of this word is of larger extent and more comprehensive then our word Law : It may be translated , g Doctrine , Instruction , Institution , Constitution , Disposition , &c. cast forth , or cast abroad by any . For , it ariseth from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iarah , To cast , To cast forth , or to fling abroad , viz. 1. To cast forth stones , arrows , darts , or any other thing of like Nature . 2. To cast forth Rain and showers in moistning drops , for watering and refreshing the Earth . 3. Hereupon Metaphorically it signifies , To cast-forth Doctrine and Instruction like Dew or Rain , which makes the ignorant fruitful and flourishing in knowledge , understanding , &c. as the Earth is made fruitful and flourishing by h showers . So that according to this last signification , ( and that in the Conjugation Hiphil , ) it signifies ▪ to Teach , Instruct , Show , Admonish , &c. Hereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah , notes An Instruction , Doctrine , Direction , Sh●…wing , &c. which is notably done by a Law. Gerhard i alludes to ▪ all these three significations of the Root , and thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may comprehend them all , as being A Scope or mark to level and aim at ; A watering , as it were , of the mind to make it fruitful in understanding ; And as a Doctrine or Instruction especially . Gods Law , is Gods Doctrine or Instruction . Ainsworth k renders this Hebrew word , Doctrinal : An orderly manner of Instruction , An Institution , or Disposition . Torah implying both Doctrine , and An orderly Disposition of the same . Therefore where one Prophet relating Davids words , saith , The Law of man , 2 Sam. 7. 19. Another saith , The orderly estate ( or course ) of man. 1 Chron. 17. 17. The holy-ghost in Greek calleth it Nomos , A Law , Heb. 8. 10. from Ier. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai , Deut. 33. 4 Mal. 4 4. Ioh. 1. 17 & 7. 19. So he . 2. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament , The l Law was given by Moses ; — is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Distribute : because ( as Tully m notes ) it gives to every one his own , Distributes to every one his Due . 3. The Latine name Lex , ( whence our English word , Law , seems to be derived , ) is so called , either , A Legendo , from Reading , because Laws use to be publiquely read that they may be known and observed ; Or , Ab eligendo , from electing , or choosing , because therein is shewed a choyce of things to be desired or declined , done or left undone ; Or , A ligando , from obliging , binding , tying , &c. because Laws bind to Obedience , and are the bond of Society . Scripture sets forth Gods Laws under the Metaphoricall expressions of Bonds , Cords , Yoke , &c. But enough of the Grammatical Notation of the word . II. Of the various Theological Acceptations of the word LAW . This word Law , is of various significations in the Scriptures of Old and New Testament . It shall suffice to point out some of the more principal and usual Acceptations and uses of the word . It is used 1. More Improperly , and 2. More Properly . 1. More Improperly , the word ( Law ) denotes , 1. The force , strength , or Power of any thing . As , The force and strength of sin is called , n The Law of sin ; The Law of the members . The force and strength of Grace is styled , o The Law of the mind . The strength and power of Death is called , The Law of Death . All these in a Metaphorical Allusion to a Law , that hath a kind of impulsive or compulsive force or power over them that are under it . 2. The Right , Authority , Rule , or Dominion that one hath over another . Thus the Right , Rule , or Authority which the Husband hath to and over his wife , is called , p The Law of the Husband . 3. The Manner , order , course , or condition of any thing . Thus David acknowledging Gods familiarity to him in dealing with him by way of Covenant , saith ; q And this is the Law ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Of man , O Lord , God ; that is , herein thou hast dealt familiarly with me , as one man with another . Hence , in the parallel place in the Chronicles it is thus expressed ; r And thou hast respected me according to the condition ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of a man of excellency , O LORD God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying , Term , ●…ank , Order , Condition , Way , or Manner of any thing . 2. More Properly , ( Law ) is used for any Ordination of a Superiour that hath power and authority over others as inferiours , prescribing or prohibiting any thing to be done ▪ promising rewards to the Obedient , threatning punishment to the disobedient . And in this sense it is used , ( 1 ) For the Law of man , viz. Humane s Edicts , Decrees , Ordinances , Constitutions , &c. good or bad , Civil or Sacred . But the Hebrew useth other words for mans laws . ( 2 ) For the Law of God. And thus the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Law , are put for divers things . viz. Generally , For any , or all Divine Doctrine or Instruction , revealed and made known by God. Thus , the whole word of God is frequently stiled , t The Law of God ; or , The Law of the LORD . Thus , the Doctrine of the Gospel is called , The Law ; u The Law shall go forth of Sion , and the word of God from Ierusalem . Thus the Doctrine of Justification and Salvation by Faith , is called , x The Law of Faith. Thus , the Command of Love so frequently and earnestly urged by Christ , ( as Mat. 5. 44. & 7. 12. & 22. 36. Ioh. 15. 12. ) is by way of emphasis called , y The Law of Christ. Particularly , The Law of God denotes , 1. Sometimes , The Law of Nature ; consisting in certain Principles of Religion , Righteousness , and Temperance , at first Concreated in man , and naturally engraven in his heart in innocency : some z imperfect sparkles or reliques whereof remain even in hearts of Pagans , who have not Gods written Law. 2. Sometimes , The Records of Gods written Law , the Books of Scripture ; The sacred Books being Holy Records and Instruments wherein Gods will and pleasure is fully and sufficiently comprized in order to Mans Salvation . And in this sense it is put , 1. For the Books of the Old Testament ; any of them , even the Psalms and Prophets being called the Law. a Is it not written in your Law , I have said ye are gods ? — b That the word might be fulfilled that is written in their Law , They hated me without a cause . Thus the Book of Psalms is called Law. c In the Law it is written , With men of other tongues and other lips will I speak unto this people , &c. Thus the Book of Isaiah is called Law. Yea the d Apostle alleadging sentences both out of Psalms and Isaiah joyntly , cals them the Law. 2. For the Pentateuch , or five Books of Moses . viz. when the word Law is contradistinguished from the Psalms and Prophets , or from the Prophets alone . As , e All things must be fulfilled which were written in the Law of Moses , and in the Prophets , and in the Psalms concerning me . Again , f All the Prophets , and the Law , prophefied untill John ▪ g — The righteousness of God is manifested , being witnessed by the Law and the Prophets . 3. For any one of these five Books of Moses distinctly . Thus Genesis is called h the Law : Exodus is called i the Law : Leviticus , the k Law : Numbers , l the Law : Deuteronomie , m the Law ▪ Thus the word Law , is given to the Books of the Old Testament . 3. Sometimes , The Law of God given by Moses , or to Moses , for Israel on Mount Sinai . n The LORD came from Sinai , — from his right hand went a fiery Law for them , ( Heb. A Law of fire . ) — Moses commanded us a Law. So , when God called Moses up into the Mount , he said ; o I will give thee Tables of stone , and a Law , and Commandements , which I have written , that thou maist teach them . Hence it 's called the Law of Moses , because God used him as an Instrument and Mean in giving of it ; p Remember ye the Law of Moses my servant , which I commanded unto him in Horeb for all Israel , the Statutes , and Iudgements . Now here it is diligently to be observed , that the word LAW , as used for Gods Law given to Moses for Israel on Mount Sinai , is taken , 1. More Largely , 2. More strictly ; and 3. Most strictly . 1. More largely and generally , for the whole Dispensation of all sorts of Commandments , Moral , Ceremonial , and Iudicial , given and promulged on Mount Sinai . For q all these three sorts of Laws were given from God to Moses on Mount Sinai , and by Moses to Israel : And all these are sometimes intended and expressed under the word Law. As in that noted Preface prefixed to the Repetition of the Law ; r And this is the LAW , which Moses set before the sons of Israel . These are the Testimonies , and the Statutes , and the Iudgements which Moses spake unto the sons of Israel after they came forth out of Egypt . This is , He meaneth , ( saith s Ainsworth well ) That which hereafter followeth ; So this belongeth to the next chapter where the Repetition of the Laws beginneth . Gods Law is here branched out into Testimonies , viz. The Moral Law , testified by God to Israel : Statutes , viz. The Ceremonial Law : and Iudgements , viz. The Iudicial Law. And they are all comprized under that one word , Law : as the Genus to them all . 2. More strictly , and specially for the Moral Law , or ten Commaadements , taken complexively with the Preface prefixed , and the promises interwoven therein , t as God spake them on Mount Sinai out of the midst of the fire to Israel , and afterwards wrote them , and gave them to Moses . In this sense ▪ God said to Moses ; u I will give thee Tables of stone , and a Law , and Commandments , which I have written . Now God wrote only the Decalogue , or Moral Law. In this sense the word Law is used in Malachy , x for the Moral Law , as contradistinct from Statutes and Judgements . Notwithstanding , The Ceremonial Laws may all be referred to the first Table ; The Iudicial Laws to the second Table of the Moral Law , as explications thereof to that people of Israel . The Law in these two Senses , was given to Israel , as y a Covenant : what manner of Covenant , shall hereafter be in due time declared ▪ 3. Most strictly , and restrainedly ; the word [ Law ] is taken for The Law abstracted from Moses Administration of it , and precisely considered as An abstracted Rule of righteousness , holding forth life meerly upon terms of perfect and perpetual personal Obedience , and denouncing Death and the curse upon every one , and that without mercy , in case of the least contrary failing . And in this sense the Apostle takes the word [ Law ] in his dispute about Justification by Faith , and not by the works of the Law : opposing Law , to Gospel and to Grace ; Works , to Faith ; and Iustification by works , to Iustification by Faith. As ▪ z The Gospel was preached to Abraham , In thee shall all Nations be blessed . So then they which be of Faith , are blessed with faithful Abraham . For as many as are of the works of the Law , are under the curse : for it is written , a Cursed is every one that continueth not in all things which are written in the book of the Law to do them . But that no man is justified by the Law in the sight of God , it is evident : for , b the just shall live by faith . And the Law is not of faith : but , c the man that doth them , shall live in them . Christ hath redeemed us from the Curse of the Law , being made a Curse for us . And to the like effect he elsewhere opposeth d The Law of works , to the Law of Faith : and being under the Law , to being under Grace . e Sin shall not have dominion over you , for ye are not under the Law , but under Grace . In these , and like passages , the word LAW is considered in this most restrictive sense , as abstracted and separated from all other additionals in Moses administration of it . And in this strictest sense , The Law is materially and for Substance the same with the Covenant of works written in Adam's heart in innocency : which now can justifie none , f because none can perfectly keep it ; but condemns all mankind whilst they remain in their carnal lapsed state in the first Adam , because in him they brake it , and have not fled to Christ the last Adam for remedy , whose perfect fulfilling of the Law embraced by Faith should be their life and righteousness . In this last sense , g Luther ( as I judge ) considered the Law , as it stands in opposition to the Gospel , when in the point of justification he speaks so detractingly of the Law. Legal Iustitiaries in the Apostles times looking too much at the Law of Moses in this last notion ▪ sought to be justified by the works of the Law : herein mistaking utterly Gods way and end in giving the Law by Moses ; for the Law was not given in this sense by Moses at all , as after will appear . And the Antinomians of our times not duly considering this , have as much under-valued the Law , as those legal-Justitiaries did over-value it . But by this Distinct notion of the word LAW , when applyed to the Law of Moses duly improved , the foundation of the Antinomian errours will be easily overthrown ▪ and some Doubts or Difficulties in the Apostles speeches about the Law will be evidently cleared . These are the principal Acceptations of the word LAW , and most usual in Scriptures . But as to the present Question , we are here to take it in the last sense , as denoting Gods Law given to Moses on Mount Sinai , and by Moses to Israel . What Law this was , will appear in the next branch more particularly . III. Of the Distribution or Division of Gods Law given to Moses and to Israel on Mount Sinai . Gods Law given to Moses and Israel on Mount Sinai , is , in respect of the Subject-Matter therein contained , most usually divided into three sorts ; viz. Moral , Ceremonial , and Iudicial . Or , if we rather affect a Dichotomy , into two forts ; viz. 1. Perpetual , of obligatory force and power for ever , as The Moral Law , contained in ten Commandments . 2. Temporary , of obligatory power and force only for a certain time , and then determinable : and this concerning , ( 1. ) The Worship and Service of God , as The Ceremonial Law ; ( 2. ) The Civil State and Politie of the Iews , as The Iudicial Law. Both which were to determine and expire after the death of Christ : Christ being the Substance or Body of those shadows , the accomplishment of those Ceremonies ; and the Common-wealth of the Iews not long after Christs death being utterly dissolved . The word [ Moral , ] in the general Notation of it , is That which appertaineth to Manners , directeth and obligeth ▪ about Manners , &c. and in that latitude it is applicable both to the Geremonial and Iudicial Laws , which are in some sense commanded in the Moral Law , though they be not perpetual but temporary only ; But in this Distinction , by the word [ Moral ] I understand such Laws touching Manners as are alwayes binding , and therein are opposed to Ceremonial and Iudicial Laws , binding only for a a time . And in this sense we may receive this Distinction without Scruple . For further clearing it , I shall shew , 1. That this common Distinction hath its foundation in Scripture . 2. What the Nature of these three sorts of Laws was . 3. That they were all delivered by God to Moses on Mount Sinai for Israel . 1. That this Distinction of Gods Law , into Moral Ceremonial and Iudicial , is founded on Scripture ; is evident . 1. By Testimonies of Moses , frequently enumerating these three branches . As ; h The LORD spake unto you out of the midst of the fire , — and he declared unto you his Covenant , which he commanded you to perform , even ten Commandments , ( Heb. ten words ) and he wrote them upon two Tables of stone . And the LORD commanded me at that time to teach you statutes , and judgements , that ye might do them in the land whither ye go over to possess it . Here , By ten words ( or ten brief Sentences by way of Command , Properly Ten sayings , as the Hebr. signifies , ) understand , the Moral Law summarily comprized in the ten Commandments . By Statutes , The Ceremonial Law : and by Iudgements ▪ the Iudicial or Political Law. And these are here expresly distinguished , both by variety of Denominations ; and by difference of dispensation , The Moral Law being written by God ; but not the Ceremonial and Judicial . Sometimes they are expressed , by i Commandements , Statutes , and Iudgements . Sometimes , by k Laws , Statutes , and Iudgements ; These are the Statutes and Iudgements and Laws , which the LORD made between him and the children of Israel , in Mount Sinai , by the hand of Moses . Sometimes by l Testimonies , Statutes , and Iudgements . All to the same effect for Substance , denoting the Moral , Ceremonial , and Iudicial Laws . 2. By the Testimony of Malachi ; m Remember ye the Law of Moses my servant , which I commanded unto him in Horeb for all Israel , the statutes , and judgements . Here 's law , statutes , and judgements : as formerly . 3. By the Testimony of Paul. n Who are Israelites : to whom pertaineth The Adoption , and The Glory , And the Covenants ( or Testaments ) , and the Giving of the Law , and The service of God , and The Promises . To omit vain curiosities in interpreting these particulars , this sense of them seems to me most genuine . The Glory ; viz ▪ The Ark of God , elsewhere called o The Glory : The Covenants ; viz. The Two Tables of the Covenant , which were put into that Ark , and there reserved ; Here 's The Moral Law ▪ The giving of the Law ; viz. The constituting of Judicial and Political Laws for that Common-wealth . The Service of God ; viz. That manner of Gods service and worship which was prescribed in the Ceremonial Law for that people till Christ should come in the flesh . I leave it to the judgement of discreet minds , whether this be not the true intent of the Apostle . And if so , then here 's the Law distinguished into these three sorts . 2. What the Nature of these three sorts of Laws was . To unfold their Nature particularly and individually , would require a vast volume of it self : It shall suffice ▪ as to my present purpose , to give only a small taste of these three Laws more Generally . THE MORAL LAW hath the singular preheminence above both the other , in many regards . 1. That alone being p uttered by the voyce of God to all Israel from Mount Sinai ▪ 2 That alone being twice written in Tables of stone by the finger of God. viz. First , In q Tables of Gods own preparing ▪ which were broken , and never put into the Ark. Secondly , In r Tables of Moses ▪ his preparing ; which were not broken ▪ but reserved in the Ark. 3. That alone being the Base and foundation of the other two ; which reductively are referred to the Moral Law , as particular Additions thereunto , and explanations thereof , for the condition and continuance of the Jewish Church and Common-wealth . But the Ceremonial and Iudicial Laws are in no sense the foundation of the Moral Law. For , as s one well observes ▪ The Ceremonial and Iudicial Laws are nothing else but special Appendixes to the Moral Law ; Rivelets derived from the fountain of Pi●…ty and Equity ; Special Ordinances peculiarly concerning the Jewish Church and Common ▪ wealth . — The Ceremonial Laws are the Exercises of the First Table , determining the worship of God prescribed in the First Table by external Circumstances . The Iudicial Laws are the exercises of the Second Table , determining in like sort righteousness towards men prescribed in the Second Table by outward Circumstances : yea upon this Moral Law hang all the Law and the Prophets t . 4. That alone being , in all the branches of it , conform and answerable to the Law of Nature written in Adam's heart at his Creation . The Ceremonial Law being meerly Positive , and instituted : Revealing only Gods instituted worship , and Typifying only supernatural Mysteries in Christ Jesus . And the Iudicial Law being only of positive Institution for that Common-wealth of the Iews , and obliging formally as such no other Common-wealth in the world thereunto , though the Matter of some Judicials , so far as bottomed upon Moral principles and foundations , may also analogically oblige other godly and Christian Common-wealths . 5. That alone being of perpetual force and power to all the Churches of God in all succeeding ages both under Old and New Testament . For , the Ceremonial Laws vanished at Christs Death , having received their accomplishment in him : And the Iudicials expired at the dissolution of the Jewish Common-wealth . In these , and like respects , the Moral Law far excels the Ceremonial and Iudicial . The Moral Law hath divers Denominations . It is called ; 1. The u Law , or A Law. By way of eminency : as being the Law of Laws . 2. The Law of the LORD , or The Law of God. x I will put my Law in their inward parts . From the principal Author and Law-giver thereof . 3. The y Law of Moses . From the Instrument used by the LORD in giving it . 4. A z fierie Law ; Heb. A fire of Law. From the manner of Gods promulging it , out of the midst of the fire , of the cloud , and of the thick darkness , with a great voice . 5. The Commandment , or Precept ; a Now these are the Commandment , the Statutes , and the Iudgements . Commandment , or Precept , in the singular number : for Commandments ▪ in the plural , by an Enallage of the number . Or , because all the Commandments are comprized in that one great Commandment , viz. Love. 6. Words . b Because God spake and uttered them with a great voice , in the hearing of all Israel . ●… . Ten words , c ( we render it , Ten Commandments , ) that is , Ten brief Commanding Sentences , touching ten distinct sorts of Duties . 8. The d Testimony of the LORD . Partly , because it Testifieth , as a Record , what is Gods will , and the mysterie of his Counsels , Ioh. 5. 39. Partly , because of the Earnest testification , contestation and charge given by God and his Prophets concerning the observance of it , as Deut. 31. 28 ▪ & 32. 4. Psal. 81. 9. 2 King. 17. 15. Neh. 9. 29 , 30. 9. Gods e Covenant . Because it was delivered on Mount Sinai in the notion and formality of a Covenant , and was one of the eminent Dispensations of Gods Covenant of Faith , as after shall appear in its due place . 1 0 Covenants . f In reference to the two Tables wherein this Covenant was written , &c. These and like Denominations tend something to clear the Nature of this Moral Law. The Moral Law , and the Nature thereof , will further receive much light from A Due Distribution thereof into its several heads and Branches . Now there are three sorts of Divisions or Distributions of the Law , observable and useful to this End ; viz. 1. Into two Tables . 2. Into Ten words , or ten Commandments . 3. Into Rules of Love To God , and To man. The First of these ariseth from the Subject containing the Law , viz. The two Tables of stone wherein God wrote this Law twice with his own finger . The second , from the Summary Heads or kinds of Arguments contained in the Law , which are evidently ten . The third , from the Scope and end of the Law , which is Love : and from the mutual connexion or dependance of those duties or Acts of love , to or upon one another . First , The Law is divided into Two Tables . This Distribution hath Gods own authority for it . The LORD himself divided his Law into two General branches , g by writing it in two distinct Tables of stone , once , and again : The one Table containing duties to God , as A Table of Holiness ; The other Table containing duties to man , as A Table of Righteousness . The Lord could as easily have written his whole Law upon one Table , but he would distinguish his Laws into two General Heads according to their two sorts of Objects , God and Man. Secondly , The Law is Divided into Ten words . h And he declared unto you his Covenant , which he commanded you to perform 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hashereth Haddebarim . Ten words : and he wrote them upon two Tables of stone . This Distribution also is of Divine Authority . By , Ten words , understand not only ten individual words and no more ; but ( as the Heb. phrase may well be interpreted ) Ten sayings , or Ten speeches . viz. Ten commanding Sayings , comprized in Ten distinct compendious sentences , Aphorisms , or periods ; touching ten distinct matters or Duties . Hence in Greek they are called , The Decalogue . These ten Commandments were written in the Two Tables . But how many were written in the one , how many in the other , is controverted . Here I find chiefly three Opinions . 1. The Iews refer five to one Table , and five to another , adding the fifth Commandment to the first Table , because Superiours and Rulers are called Gods , Psal. 82. 6. But this ground is weak ; For , inferiours are also comprehended in this fifth Commandment , and they are not stiled Gods. Besides this fifth Commandment immediately respects man , not God : Now our i Saviour refers all the Commandments immediately respecting God , to the love of God ; and all the Commandments immediately respecting man , to the love of our neighbour ; therefore doubtless God the wise Law-giver did so distinguish them in the two Tables . 2. The Papists k refer but three Commandments to the First Table , making the First and Second Commandment all one , through the Subtilty of Satan , that the making and worshipping of any images except images of God , may seem the less palpably to be condemned ; and they add seven to the Second Table , dividing the last Commandment into two that they may make up the number ten . And l Gerhard notes , That all Lutherans who sincerely follow the Augustane Confession and Luthers Catechism , embrace this Division . Now this Division , ( though it distinctly rancks all the Commandments touching Holiness , to one Table , and all the Commandments touching Righteousness to the other , yet ) is liable to very just exception . For , it Conjoyns the First and Second Commandments into one , which are of quite different sense and intention ; and it Divides the last Commandment into two , both which have the same Scope and Meaning . Both of them seem to bragg that this also was m Augustines judgement . I grant , it was Augustines judgement ; but his ground for it , ( viz. the insinuating hereby the Trinity of Persons in the Godhead , ) saith Dr. Andrews , n was very weak : saith Zanchy , o was childish . 3. The Orthodox Protestant writers embrace the best Distribution ; referring the four first Commandments touching Religion and holiness towards God , to the First Table ; the six last touching Righteousness towards man , to the second Table . ( 1. ) Hereby they avoid all the inconveniences of the former Divisions . ( 2. ) Hereby they do most properly rank all the Commandments touching Religion to the first Table , and all the Commandments touching righteousness to the second . ( 3. ) Hereby the first and great Commandment of loving God is rightly ordered , before the second of loving man : this being subordinate to that , and depending thereupon . Thirdly , The Law is divided , in reference to the Matter and Scope of it , p which is love ) into two great Commandments ▪ viz. The First , To Love the Lord our God with all our heart , Soul , Mind and might . The Second , To love our neighbour as our selves . This is our q Blessed Saviour's Distribution : therefore of Divine Authority also . Love to God comprizeth all the Duties of Religion towards God , in the first Table : Love to our neighbour comprehending all Duties of Righteousness towards man , in the second Table . Under these two General Heads , we may thus ranck all the ten Commandments , according to this ensuing r Scheme . viz. The matter ▪ & scope of the Moral Law is LOVE . 1 Tim. 1. 5. viz. I. Love to God , comprizing all Duties of Religion , Piety , Holiness , or of the worship of God , which are prescribed in the I Table , and condemning all contrary sins , wherein the Lord teacheth II. Love to our neighbour , comprizing all Duties of Sobriety , equity and righteousness , which are prescribed in the II. Table , and condemning all opposite vices . These Duties and vices are , 1. Who is to be had , and worshipped as our God : viz. IEHOVAH alone , the only true God in Christ. Com. I. 2. How this only true God IEHOVAH is to be worshipped ; both 3. When and at what special times ; the LORD our God is to be more solemnly worshipped , viz. On his Sabbath days , which are to be devoted , and Sanctified to Gods worship and service peculiarly : under the New Testament , as well as under the Old. Com. IIII. 1. In his Solemn or set worship , whether Publique or Private , viz. That this true GOD IEHOVAH wil be worshiped only by such means , and in such manner , as himself hath appointed in his Word . Com. II. 2. In our whole Course of life : viz. That in all things , throughout the same , we sanctifie and glorifie his Name : that is , every thing whereby he makes himself known , as man is known by his name . Com. III. 1. Of more Peculiar concernment to Persons , as in Relation of Superiours , Equals , and Inferiours ; and that in all sorts of Societies , Political , Ecclesiastical , Domestical . Com. V. 2 Of more General and Common concernment to all persons . Here Vices are forbidden , which 1. Have the Will 's consent to act them . And this against our neighbours 2. Go before the Wil's deliberate and actual consent ; as Concupiscence , or the first Motions of the heart , against our neighbours good in any respect . Com. X. 1. Person , life , health , &c. — Com. VI. 2. Purity or chastity — Com. VII . 3. Possessions or outward enjoyments Com. VIII . 4. Good-name . — — Com. IX . Thus the Matter and End of the whole Moral Law joyntly ▪ and of every of the ten Commandments severally is so far discovered in a More General way , as to let us see , 1. How s holy , just , and good the Law is ; 2. How t Spiritual , and heavenly it is ; 3. How u soul-searching , heart-penetrating , and Convincing it is ; 4. How x large , comprehensive , and compleat it is , reaching to all sorts , sexes and degrees of persons , regulating all sorts and degrees of actions , words , thoughts and imaginations , and condemning all sinful failings in them all together , with all the Circumstances and aggravations thereof . Thus of the Moral Law. THE CEREMONIAL LAW , was added by God as an Appendix to his Moral Law , and Regulated the people of the Iews , or the Iewish Church in the Outward Exercise of the acts of Piety , Religion , and Divine Worship , prescribed in the Commandments of the First Table . It was never imposed upon the Gentiles : but only upon the Iews , and that chiefly from Moses till Christ. The LORD imposed his Ceremonial Law upon the Church of the Iews , 1. That the Iews , ( then Gods peculiar people in the whole world , ) might be hereby y preserved and withheld from the idolatrous and superstitious worship of the Gentiles ; God's instituted Ceremonial worship so abundantly taking them up , and filling their hands . 2. That they might z hereby be particularly directed how to serve and worship God aright ; and might be a prevented from Contriving and devising a worship of God after their own inventions . 3. That b the Church in her minority might be nurtured up under these Tutors and Governours till maturity in Christ. 4. That he might in these Typical Ceremonies familiarly ( though under a veil ) represent as in a glass the Person and Office of Christ that was to come in our flesh , according to Gods Promises and Covenants ▪ for Sinners recovery . Hence , The Law is said to c have a shadow of good things to come : but the body is of Christ. And , d The Law was our Schoolmaster to bring us unto Christ , that we might be ustified by Faith. 5. That God might instruct both Iews and us , That God will be worshipped , not only with the Soul and e Spirit , inwardly and invisibly ; but also with the body outwardly and visibly . According to that of the Apostle ; f ye are bought with a price : therefore glorifie God in your body , and in your Spirit , which are Gods. 6. That Hereby , as by a Partition-wall , God might distinguish clearly his own peculiar people the Iews , from all other people of the world destitute of this way of Divine worship . Hence it s called , g The middle Wall of Partition between Jews and Gentiles . This Ceremonial Law hath various Denominations . 1. The Old Testament in Hebrew cals these Laws most usually h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chukkim , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chukkoth , that is , Decrees , Constitutions , Prescripts , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to imprint the form or image of any thing : as Ceremonies were images , types and representations of Christ. The Septuagint sometimes renders this word , i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iustifications ; not that the observance of these Ceremonies was Israels righteousness before God , but as types of Christ our righteousness : Sometimes , k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ordinances , Constitutions , &c. Sometimes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A legal-Statute : Sometimes m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Law : Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n A Precept , &c. 2. The New Testament in Greek stiles these Ceremonial Laws , o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Service ; by way of Emphasis , viz. The Service of God. For herein God had delineated the way and manner of his worship and service . And p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shadows of things to come : because they typified and shadowed out the future mysteries of Christ. And q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Weak and beggarly Elements , or Infirm and poor Rudiments : because they were as the A B C or first Elements of learning , to the Church during her Minority ; weak and beggarly in Comparison of the more effectual and rich way of the New Testament ; especially they were weak and beggarly after Christs coming , when men ran back again to them from Christ. And r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Enmity , even the Law of Commandments in Ordinances : because the Ceremonial Law consisted in a multitude of positive Commandments and instituted Ordinances ; and differencing the Iews from the Gentiles , was a Matter of Enmity betwixt them , so that they did not coalesce and incorporate into one Church till Christs Death , whereby this Enmity of the Ceremonies was destroyed &c. 3. The Latin word Ceremony , or Ceremonial , ( whereby we usually denominate and distinguish this from the Moral and Iudicial Law , ) is of doubtful Original . Some deriving it from the old word s Cerus , signifying as much as Sanctus , Holy : Some , from t Ceres a town by Rome , which ( as Polidore Virgil relates out of Livy ) when Rome was taken and possessed by the French , did courteously receive and constantly retain their Sacred things brought thither , till the Country was again recovered by Camillus ; which act the Romans took so kindly , that afterwards from Ceres , they called all things belonging to Religion , Ceremonies ; as u Valer. Maximus also testifies : Some , à x Carendo , from Wanting , because Religion wanting them , cannot well be exercised . These and like different Conjectures render the pedigree of this word Ceremonie , uncertain : Nor need we here stand much upon the Criticism of the word , so long as we rightly apprehend the thing intended by it ; viz. By Ceremonial Laws , such Laws as prescribed the outward form and manner of Gods worship to the Iews , distinct from Morals and Iudicials given by Moses . Ceremonial Laws admit of many Distributions or Divisions ; especially they may , according to their Matter and use , be more generally divided and ranked , as in this ensuing Scheme , viz. THE Ceremonial Law was The Law of Commandments consisting in Ordinances , Ephes. 2. 15. Which Ordinances were , 1. Of More Publique ; 2. Of More Private Concernment . I. Ceremonial Ordinances of More Publique Concernment , were principally of five sorts , viz. Touching Sacred 1. Places . 2. Utensils in those places . 3. Persons . 4. Things . 5. Times . 1. Sacred Places for Gods publique worship , were especially these , viz. 2. Sacred Utensils for the Tabernacle , were contained 1. The Tabernacle , divided into three parts . See Exod. 25 , 26 , 27. viz. 2. The Temple built by Solomon , according to the Pattern given by God to David , 1 Chron. 28. 11. 12 , 13. with 2 Chron. 3. 1 , &c. 3. The Temple built by Zerubbabel , after the Iews Return from Babylonish Captivity . Ezra 3. 8. & 6. 14 , 15. 1. The Holy of Holies . Severed by a vail from the Sanctuary . 2. The Sanctuary . Severed from the Court by an Hanging for the door of the Tent. 3. The Court of the Tabernacle . Made with Hangings and Pillars . Uncovered . 1. In the Holy of Holies , 2. In the Sanctuary , 3. In the Court of the Tabernacle , 1. The Ark. The Glory , Exod. 40. 3 , 21. 2. The two Tables of the Covenant , in the Ark , Exod. 40. 20. 3. The Mercy-Seat , Covering the Ark , Exod 40. 20. 4. The Cherubims of Glory over the Mercy-Seat , Heb. 9 ▪ 3 , 4 , 5. 5. The Golden Pot with Mannah , by the Ark , Heb. 9. 4. Exod. 16. 33 , 34. 6. Aarons Rod that budded , by the Ark , Heb. 9. 4. Numb . 17. 10. 7. The Golden Censer , Lev. 16. 12 , 13. Heb. 9. 4. 1. The Golden Altar for Incense , before the vail that was by the Ark , Exod. 30. 1. to 11. & 40. 26. Heb. 9. 8. 2. The Table , and shewbread thereon : on the North-side of the Sanctuary , Exod. 40. 22 , 23. 3. The Golden Candlestick , with the seven lamps thereof : on the Southside , Exod. 40. 24 , 25. 1. The Altar of Burnt-Offering , Exod. 40. 29. 2. The Laver of brass , for the Priests to wash their hands and feet with , before their approach to the Altar , and Entring into the Sanctuary , Exod. 30. 17. to 22. 3. Sacred Persons , imployed about the Service of the Tabernacle , were of three Sorts , viz. 4. Sacred or Holy Things , which were of four sorts , viz. 1. The High-Priest : touching whom note , 2. The Priests ; touching whom Consider 1. His Holy Garments , Exod. 28. 1. to 40. 2. His Consecration , Exod. 29. 1 , &c. 3. His office , Heb 9. 7 , &c. Exod. 30. 7. and in many other places . 1. Their Garments , Exod. 28. 40 , &c. 2. Their Consecration , Exod. 29. 1 , &c. 3. Their Office , Heb 9. 6. Lev. ch . 1 , 2 , &c. 3. The Levites of Gershom , Koath , and Merari , Numb . 8. 6. to 23. & 4. throughout . 1. Sacraments , Instituted under the former Covenant-Dispensation , but further confirmed and continued under this , were 2. Sacrifices and offerings which were of many Sorts , viz. The 1. Circumcision , Lev. 12. 2 , 3. Iosh. 5. 2. to 10. 2. The Passover , Exod. 34. 25. Deut. 16. 1. to 9. Numb . 9. 5. Iosh. 5. 10. 1. Holocaust , or Burnt-Offering , 1. Of the Herd ; 2. Of the Flock ; 3. Of Fowls , Levit. 1. The Continual Burnt-Offering , Two Lambs : One in the Morning , the other in the Evening , Exod. 29 ▪ 38. to 42. 2. Meat Offering , which was of things without life , as flower , cakes , wafers , fruits of the earth , &c. called Mincah . There were two Sorts of these , viz. 1. Meat-offerings of the Congregation , which were three : 1. The waved sheaf , Lev. 23. 10 , 11. 2. The two wave-loaves , Lev. 23. 17. 3. The Shew-bread made every week , Lev. 24 ▪ 5. This Shew-bread came not on the Altar , but was all eaten by the Priests . II. Meat-offerings of Particular Persons , which were nine , and all of them came to the Altar . 1. The poor mans Meat-offering for sin , Lev. 5. 11. 2. The Jealousie-offering , Numb . 5. 15. 3. 3. The Meat-offering of Initiation , which every Priest offered when he first entred upon his Service , Lev. 8. 26 , 28. 4. The Meat-offering which the High-Priest offered every day , Lev. 6 20. 5. The Meat-offering of Fine flowre . 6. The Meat-offering baked on a plate . 7. In a frying pan . 8. In an Oven . 9. Wafers . All these are mentioned in Lev. 2. and all these five came for vows or voluntary offerings . 3. Peace-offerings , or Thank-offerings , 1 of the Herd . 2 of Sheep . 3 of Goats , Lev. 3. 4. Sin-offering for Ignorances or Infirmities of 1. High-Priest ; 2. Congregation ; 3. Ruler ; 4. Private persons , Lev. 4. & 5. & 16. 5. Trespass-offering , or The Ram for trespass : for Sins done knowingly and maliciously , Lev. 7. 6. Consecration-offering for the Priests , Lev. 6. 19 , &c. 7. Purification offerings , made up for most part of former Offerings . And these For 8. Firstfruit-offerings of three sorts , Exod. 22. 29 , 30. viz. 9. Tenths ; ( which were , Partly offered to God ; Partly , for the Priests maintenance . ) They were , 1. Of Seed of the land . 2. Of fruit of Trees . 3. Of Herd or Flock , Lev. 27. 30. to 34. 3. The Holy Annoynting Oyl , Exod. 30. 22. to 34. 4. The Holy Perfume , Exod. 30. 34. to the end . 1. Child-bearing women , Lev. 12. 2. Leprous persons , Lev. 14. 3. Men having running issues , Lev. 15. 2 , &c. 4. Womens issues , Lev. 15. 19 , &c. 5. Any uncleanness of any person ; viz. The water of Separation made with ashes of a Red Heifer , Numb . 19. 1. First-born of man , Exod. 22. 29. To be redeemed , Numb . 18. 15 ▪ 16 ▪ 2. Firstlings of beasts , Exod. 22. 30. viz. 3. The First-ripe fruits of the Earth , Exod. 22. 29. viz. 1. Clean. Offered , Numb . 18. 17. 2. Unclean . Redeemed , Numb . 18. 15 , 16. 1. The Basket of all First-fruits of Canaan , Deut. 26. 1. to 12. 2. Corn beaten out of full ears , yet green , Lev. 2. 12 , 14. 3. The Sheaf of First-fruits in Harvest , Lev. 23. 1●… &c. 4. Two wave-loaves , and two Tenth deals of flour , Lev. 23. 16. 5. A Cake of the First of their dough for an Heave-offering , Numb . 15. 20 , 21. 5. Sacred or Holy Times , which were 1. Weekly , viz. The Seventh-day-Sabbath . Instituted in Memorial of Gods Rest , having finished the Great Work of Creation , Exod. 20. 8 , 9 , 10 , 11. with Gen. 2. 2 , 3. and in Memorial of Gods Redemption of Israel from Egypts bondage : a type of our Redemption by Christ from Spiritual bondage , Deut. 5. 12 , 13 , 14 , 15. But Altered by Christ now under the New Testament to the First-Day of the week in Memorial of his Rest , having finished the Greater work of Redemption , Mat. 28. 1. to 7. Ioh. 20. 1 , 14 , 19. 26. Revel . 1. 10. Act. 20. 7. 1 Cor. 16. 2. 2. Monthly , viz. The New-Moons , even the First-Day of every Moon , Numb . 28. 11 , &c. 3. Yearly , viz. 1. Every year , Lev. 23. 1. The Feast of unleavened bread for seven days together , beginning the next day after the Passover , viz. on the 15th Day of the First Month called Abib , when Israel came out of Egypt , Exod. 12. 14. to 21. & 23. 15. & 34. 18. 2. The Feast of Harvest , or Feast of Weeks , being seven weeks after the former Feast : viz. on the 50th Day following ( on which the Law was given on Mount Sinai out of the fire , Exod. 19. 1. Deut. 4. 12. as the Spirit in form of fierie cloven tongues was given in Ierusalem on the 50th day after the Death of Christ our true Passover , Act. 2. 1 , &c. ) Hence called the Feast of Pentecost , Exod. 23. 16. Lev. 23. 15. to 22. Deut. 16. 9 , 10 , 11. 3. The Feast of In-gathering , or Feast of Booths , or Tabernacles , in the end of the year , when all their fruits were gathered in , Exod. 23. 16. & 34. 22. Deut. 16. 16. viz. On the 15th Day of the 7th Month for seven days together , Lev. 23. 34. to the end . At these three precedent Feastival times , all the Males were to appear before the LORD every year , Exod. 23. 14. 17. 4. The Feast of Blowing of Trumpets on the First Day of the 7th Month. This was Preparatory to the Day of Atonement , Lev. 23. 24. &c. 5. The Day of Atonement for afflicting their Souls on the 10th day of the 7th Month , from Evening to Evening , Lev. 23. 27 , &c. 2. Every 7th year , A Sabbath of Sabbatism , or Rest to the Land , wherein they should rest from Tillage and Husbandry , Exod. 23. 10 , 11. Lev. 25. 2. to 8. 3. Every 50th year , after every seven times seven years , the year of Iubilee ; proclaiming Liberty , Retum of every man to his family and possession , &c. beginning on the 10th Day of the 7th Month , Lev. 25. 8. to 18. The Spiritual Mysteries shadowed out under these Ceremonies , are unfolded hereafter in Aphorism 7. Corollary 7. II. Ceremonial Ordinances of more private concernment , had respect to private Persons , 1 Food , 2 Rayment , 3 Defilements , 4 Husbandry . 1. Food . They must not Eat 1. Any unclean Creatures . Hence , There were many Laws for distinguishing betwixt Creatures clean and unclean , Lev. 11. Deut. 14. 2. The Blood of any clean creatures , Lev. 7. 10 , 11. Nor fat of Sacrifices , Lev. 3. 17. 3. Any thing strangled , or Dying of it self , Lev. 17. 15. 4. A Kid sodden in it's mothers milk , Exod. 23. 19. & 34. 26 , Deut. 14. 21. 5. The young Birds and the Dam also , Deut. 22. 6. 6. The Fruit of Trees , whilst those trees remain uncircumcised , viz. during the three first years after planting , Lev. 19 , 23 , 24 , 25. 2. Rayment , touching which they are charged 1. To wear Fringes on the borders of their Garments , and upon their Fringes a Ribband of blue , To remember them of all the LORDs Commandments to do them , &c. Numb . 15. 38 , &c. Deut. 32. 9. 2. Not to wear Garments peculiar to the other Sexe , Deut. 22. 5. 3. Not to wear Garments made up of Linnen and Woollen , Lev. 19. 19. 3. Defilements Ceremonial , contracted 1. By any Running issue , Lev. 15. throughout . 2. By touch of Any 1. Leper , Numb . 5. 2 , 3 , 4. 2. Unpurified women , Lev. 15. 19 , &c. 3. Dead body , Numb . 19. 11. to 17. 4. Unclean thing , Lev. 5. 2 , 3. 4. Husbandry , wherein they are commanded ▪ 1. Not to plow with an Oxe and an Ass together , Lev. 19. 19. 2. Not to sow their fields with divers sorts of Seed , Levit. 19. 19. 3. Not to reap up wholly all the Corners of their fields , but to leave them for the poor and stranger , Lev. 19. 9 , 10. This was the Ceremonial Law , y The Law of Commandments in Ordinances : And these the Chief Sorts of those Ordinances , whereunto the rest may be easily reduced . In these things z The Service of God by the Church of the Iews consisted till the coming of Christ , the Substance of these shadows , a by a better and more perfect Tabernacle : whence we may easily See , 1. That , the way of Gods worship and Service enjoyned to the Iews was very chargeable , tedious and troublesome ; An b intangling yoke of bondage , c A yoke which they were not able to bear ; 2. That , their Service and worship of God was more Carnal and Corporal , according to the dulness and incapacity of that people , the Church then being d under these Tutors and Governours , because under age ; 3. That , The way of Religion was then very dark under types and shadows : under e all these shadows , good things to come in and by Christ , were veyled and dimly represented , which the faithful Iews did , though obscurely , apprehend , for their Salvation : 4. That f God hath provided better things for his Church under the New Testament , wherein we are happier then the Iews . Thus much of the Ceremonial Law. THE IUDICIAL LAW , was added by God as an Appendix to ▪ his Moral Law , and Regulated the People of the Iews ( as now to be digested and formed into a Body Politique , Civil-State , or Common-wealth , ) in the exercise of all Acts of Equity , Righteousness , and Sobriety , towards themselves and one another , prescribed in the Commandments of the second Table especially : notwithstanding some of them also had reference to Acts of Piety and Religion in the first Table , with Civil mulcts punishing offences , &c. contrary thereunto . The LORD himself was the Supream Monarch , King , Judge , Ruler , Governour , and Law ▪ giver of this Common-wealth peculiarly . He formed them into a Common-wealth ; He gave them the best Political Laws that ever any Common-wealth had ; He from time to time set Rulers and Governours of several sorts over them . Their Political Constitution was Monarchical , Aristocratical , and Democratical : and therefore most prudently and perfectly composed . 1. Monarchical , In that God would still have it Governed by g One , as Supream ; viz. First by Moses , then by Ioshuah , then by Iudges , then by Kings , then by Princes and Governours after the Captivity : The raising up and erecting of which Supream Rulers , God reserved still to himself as Supream over all ▪ 2. Aristocratical . In that seventy h chief , wise , understanding , and known men among their tribes were as Princes set over them as assistants to the Supream Governour , Moses , &c. 3. Democratical , In that these chief Heads were i chosen by the people themselves out of every Tribe . This was the form of their Politie ; the best form , and most excellently composed , for preventing of Anarchy , Popular Confusions and Divisions , Ar●…itraryness , and Tyranny . These Judicial Laws are stiled , 1. Most usually k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishphatim , Iudgments ; because they were the wise and Righteous Determinations or judgements of God for their Common-wealth , and were to be a standing Rule for all their Iudgements , Sentences and proceedings in their Civil Courts of Judicature . So the Greek cals them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iudgements . 2. Sometimes l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhhedouth ▪ Testimonies ; — And made a Covenant before the LORD to walk after the LORD , and to keep his Commandments and his Testimonies and Statutes , with all his heart , and with all his Soul. So called , because these Iudicials were Testifications of Gods will and pleasure , how he would have that Common-wealth guided , and their Iudicial proceedings ordered . 3. Sometimes m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Legislation , or Giving-of-the-Law : which ( being in this Enumeration of Jewish priviledges contradistinct from The Covenants , viz. The two Tables of Covenant , containing the Moral Law ; and from The Service of God , directed in the Ceremonial Law , ) seems plainly and particularly to intend the Iudicial L●…o , and not Generally the giving of the whole Law. Iudicial Laws may variously be Divided or D●…tributed ; viz. 1. According to the Ex●…nt of Right ; into Laws concerning Persons , Things or Actions . 〈◊〉 . According to the four Ranks and Relations of persons or People in every well-ordered Common-wealth ; viz. 1. Rulers and Subjects ; 2. Subjects and Subjects ; 3. Family Relations ; viz. betwixt Husband and Wife , Parents and Children , Masters and Servants ; 4. Subjects and Forreiners . Thus that clear and learned n Zanchy marshals all the Judicials . But these two ways of Dividing th●… ●…udicials seem too narrow and not adequate to them : forasmuch 〈◊〉 there are diver●… Iudicials that have reference to offences ag●…nst the first T●…le , though most of them concern the second Table . 3. According to the ten Commandments contained in both Tables . God hath made the Civil Magistrate ( custodem utriusque Tabulae ) keeper and guardian of both the Tables : having commanded him to inflict Civil mulcts and penalties upon transgressors of the first , as well as of the second Table . Thus that excellent and judicious o Calvin , distributing the Matter of those four Books of Moses , Exodus , Leviticus , Numbers and Deuteronomie , into Historical and Doctrinal ; Harmoniously refers all the Doctrinals therein to one Body , viz. All the Ceremonials and Iudicials to the ten Commandments of the Moral Law , for the more clear explaining and understanding of them . To which ( for brevity sake ) I refer the learned Reader , as being a very useful and advantagious work . p Gerhard also refers the Iudicials to the ten Commandments : but herein wrongs his references , in that he follows the corrupt Popish Distribution of the ten Commandments forerejected . Now the LORD imposed not these Iudicials upon the Gentiles , but only upon the Iews during the continuance of their Common-wealth . Nor are Christian Common-wealths now under the New Testament formally under those Laws or obliged by them , further then the Moral ground and equity thereof bindeth analogically . God gave these Judicial Laws to the Iews , 1. That , He might hereby let them See , that Himself immediately was their King , their Judge , their Law-giver : and they immediately his Subjects and people , having no other Supream-Magistrate , whether King , Judge , or Law-giver over them besides God alone , when these Laws were first given . 2. That , there might be the form of a well-ordered Common-wealth in Israel ; wherein vice might be suppressed , vertue encouraged ; Necessary Political Union and Communion established for their mutual strengthening , Defence , Support and Comfort ; that they might live like men , not beasts ; like religious men , not Pagans . 3. That , they might perceive how much God approves of Government , Order , Publique peace , Honesty , Righteousness , Distinction of things , &c. and how much he abhors Anarchy , Confusion , Tyranny , Barbarousness , Injustice , &c. 4. That , they might know how great a Rewarder God was of all Piety and Righteousness , and how severe an Avenger of all Sin and wickedness ▪ 5. That , In this well-constituted and well-regulated Common-wealth , The Church and Ordinances of God might have quiet , safe and comfortable Subsistence . Common-wealths are the Churches and Gospels receptacles : without the Good composure and government whereof , the Church cannot long be , or not be well . 6. That , God might proportionably instruct all Christian Magistrates under the New Testament , to Govern their Subjects by wise and righteous Laws , made known unto the people : and not arbitrarily , by their own meer will and pleasure . The wisdom and equity of whose Laws will notably appear , by comparing them in some due analogy with these o God himself , which were the most wise , full and righteous Political Laws that ever were contrived . Thus of the Iudicial Law. Thus , What the Nature of these three sorts of Laws was , is more Generally explained . 3. That all these three Sorts of Laws were delivered by God to Moses on Mount Sinai for Israel , may thus be evinced . viz. 1. By the Series and Order of the History . For , q The LORD descended to the top of Mount Sinai , and with an audible voice promulged the Moral Law in the Hearing of all Israel . After this he declared to Moses , for Israel , r The Substance of Ceremonial and Iudicial Laws , that he might teach them and set them before Israel . The Moral Law God wrote in two Tables of Stone , and s gave them to Moses in the Mount to bring them to the people , when he had made an end of communing with him ; This and The other Laws t Moses wrote in a Book , for the peoples Instruction , and that at Gods appointment . And towards the close of the Book called Leviticus , ( wherein the History of Gods giving of the Law is continued , which was begun in Exodus ) it is said ; u These are the Statutes , and Iudgements , and Laws , ( viz. Ceremonies , Judicials and Morals ) which the LORD made between him and the children of Israel in Mount Sinai by the hand of Moses . And , — x These are the Commandments , which the LORD commanded Moses , for the children of Israel , in Mount Sinai , which are the last words in Leviticus . 2. By the Repetition of the Laws in Deuteronomie . The Preface prefixed to the Repetition-clears this , saying ; y This is the Law which Moses set before the children of Israel ; these are the Testimonies , and the Statutes , and the Iudgements , which Moses spake unto the children of Israel , after they came forth out of Egypt . Law ; that 's the Genus : Testimonies , Statutes , and Iudgements ; viz. Morals , Ceremonials , and Judicials ; these are the Species , or three sorts of Laws . Also the z Laws themselves , after repeated , are both Morals , Ceremonials and Iudicials : therefore God gave all these three sorts by Moses on Mount Sinai for Israel . 3. By the forecited Testimony of Malachy , wherein these three sorts of Laws are said to be commanded to Moses in Horeb for all Israel . a Remember ye the Law of Moses my Servant , which I commanded unto him in Horeb for all Israel , with the Statutes and Iudgements . Thus it is plain , What Law that was which God gave by Moses to Israel at Mount Sinai , viz. The Law Moral , Ceremonial , and Iudicial : Though primarily and singularly the Moral Law , as having special preheminence before the rest in many regards , and whereunto they are to be reduced ; Secondarily the Ceremonial Law , as next in dignity ; Thirdly the Iudicial Law. III. Quest. How , or in what manner God gave this Law to Israel ? Answ. Gods way and manner of Giving the Law is very observable , and mysterious . It tends exceedingly to set forth 1. The infinite Glory of the Law-giver ; 2. The excellent dignity of the Law , especially the Moral Law ; 3. The Nature and Scope of this Promulgation of the Law , viz. That it might be a Covenant betwixt God and Israel ; not of Works , but of Faith ; 4. The Evangelical Mysterie of Christ , and Sinners Salvation by him , darkly under a veil made known in this promulgation both of Morals and Ceremonials . Therefore according to the plain Series and order of the History , ( our best guide in this particular ) I shall represent to you Gods proceedings and way in giving his Law to Israel , that so we may make the right use thereof which God intended . Now these eight particulars are the things which are herein especially to be noted . viz. 1. Gods b Preface and Introduction to the giving of the Law , ( that Covenant of the ten Commandments ) which he commanded Moses to declare to Israel , when c they were now brought unto himself , and encamping before the Mount Sinai . 2. The Manifold and extraordinary d Preparation of the People , for hearing and receiving the Law from God on Mount Sinai . 3. Gods e Promulgation of the Law and Covenant of the ten Commandements ( immediately after all this Preparation ) to all Israel from Mount Sinai , in a most admirable and observable Manner . 4. Israels extream f fear and terrour , by reason of Gods mighty voyce and dreadful Promulgation of the Law , so that they removed and stood afar off : and being utterly unable to hear the voice of-God any more Immediately , they desired that God would speak to them Mediately by Moses as a Mediatour . Which request the Lord highly approved and condescended to , as leading them on to Jesus Christ the only true Mediatour betwixt God and Sinners . 5. Gods g speaking to Moses out of the thick Darkness on Mount Sinai , at the same time ( after he had accepted Israels request about a Mediatour ) Some Additionals to his Law and Covenant of the ten Commandments , which Additionals were 1 Moral , 2 Ceremonial , and 3 Iudicial . 6. The solemn h Ratification or Establishment of these three sorts of Laws , Moral , Ceremonial , and Iudicial ( thus promulged and published ) as a COVENANT or Testament betwixt God and Israel : which seems to have been done , Partly on the same day that the ten Commandments were promulged ; Partly in the Morning following . 7. The Israelites notorious i transgression of this Law , and horrid breach of this Covenant , by their Idolatry to the Calf which Aaron made through their instigation , whilst Moses ( being with God in the Mount ) was absent from the people . 8. Gods gracious k Renewing of this Law and Covenant with that ingrateful backsliding idolatrous Covenant-breaking people , but now repenting of that their wickedness . These Particulars duly opened , will notably set forth Gods way and Manner of giving his Law at Mount Sinai . But the further opening and explanation of them I shall refer till I come to speak of the l Form of this Sinai Covenant : which will be a more fit and proper place for that purpose . Thus of Question III. How and in what Manner God gave his Law to Israel on Sinai by Moses . IV. Quest. Why God gave his Law to Israel at that time ? Answ. Many Causes or Reasons there were why the Lord gave to Israel his Law , and at that time especially . As , 1. Gods singular favour , love , compassion , and goodness to that people of Israel more then to all other people in the world . He loved them , m because he would love them ; such his freeness of Love : and because he would keep the Oath which he had sworn to their fathers ; such his faithfulness of Love. From this his infinite and peculiar favour to them , he vouchsafed them alone this great priviledge of his Law and Covenant above all people , for their peculiar good . This Priviledge of his favour both n Moses , o David , and p Paul mention as the eminent Prerogative of the Iews . By Hosea saith the Lord , q I have written to him ( viz. to Ephraim , that is , to Israel ) the great things of my Law. 2. Before this time that Israel was brought out of Egypt , they were not in a fit Capacity for this Law of God as given on Mount Sinai . For , 1. Before they went into Egypt , they were very few in number , Not a sufficient number for a body Politique , but only a large r family of seventy persons that went down into Egypt . Therefore in that state they were unfit for receiving Gods Iudgements or Political Laws , for guiding of a Civil Politie . 2. While they were in Egypt , they grew so numerous , to s above 600000 warriours , besides all others , that they were of quantity sufficient for a Common-wealth : notwithstanding during that time they were not a free people , but only strangers and t forreiners in a strange land under the Paganish government of Egypt , and in great servitude ; and therefore not in a Capacity to exercise Gods judgements and Laws as a free Nation . God therefore did first set them free : and then publish his Laws and Iudgements to them . 3. When Israel was brought out of Egypt to Mount Sinai , to go on towards the possession of the promised Canaan , they were fit both in regard of their numerousness and freedom to be digested and moulded into a Common-wealth or Body Politique , that they might live orderly and peaceably when they should be planted in Canaan . God therefore as Supream Law-giver and King to that people , gives them Laws , and fashions them into a Common-wealth , his own Common-wealth , which hereupon u some stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Theocracy , or Divine Government . These Laws being Divine , were indispensable ; men could not dispense with them , as they may with their own Laws . 4. The Lord had many Excellent Ends in giving his Law at this time to Israel , viz. 1. Not for x Abrogation of the Promise to Abraham . 2. Not for y justification by Works . But , ( 1. ) That he might make himself known most gloriously to his newly redeemed people , that so they might be engaged fast to him for ever . Herein he wonderfully manifested , 1. The glory of his Majesty , Supremacy and peculiar Soveraignty over them : In publishing his Laws to them with such Majesty and greatness , having rescued them out of Egypt , and brought them to himself . 2. The Glory of his Holiness , Purity and Righteousness : His Laws z being an excellent expressure and representation of the Holy , pure and righteous Nature of God ▪ that can abide no kind or degree of Sin. 3. The Glory of his wisdom ; in contriving all Religious duties to God , and all Righteous duties to man , so fully in so small a compass , in a Ten words . There being no kind , degree , or aggravation of Sin but is condemned by those ten words . 4. The glory of his b Goodness and Se●…erity , Mercy and Iustice : of his Goodness , in his Promises of shewing mercy , &c. of his Severity in his threatnings of visiting the iniquity of the fathers , &c. ( 2 ) That , The Law might be a clear and ful discoverer of Sin ; in Israel , and in all . It is plain , that long before the Law was published on Mount Sinai , there was much sin in the world , and in Gods own people : but they were not so rouzed and awakened to a sense and sight of Sin , till the Law was given . For , c untill the Law sin was in the world , ( viz. from Adam till Moses , for death the wages of sin reigned from Adam to Moses ) : but sin is not imputed , when there is no Law. By whom was not sin imputed till the giving of the Law ? Did not God impute it to Sinners ? Yes . His d Cursing of Cain , e Drowning the Old world , f Consuming Sodome with fire and Brimstone , g Turning Lot's wife into a Pillar of Salt , h Plaguing of Abimelechs house for Abraham's wife , Destroying of Egypt i with ten grievous plagues , and at last k drowning Pharaoh and all his hoast in the Red Sea ; All these were infallible demonstrations that God did impute sin to men from Adam to Moses before the Law. Did not man impute Sin to others , and himself before the Law ? It will be hard to say man did not impute sin at all . For whilst men did l accuse and condemn one another for ungodliness or unrighteousness ; and were m least smitten as Conscious , for their own sins : in some degree they imputed sin to others and to themselves , from the glimmerings of the Law of Nature remaining in them . But comparatively this was as it were no imputing of Sin at all to themselves or others , the Law of Nature being almost wholly obliterated , little difference being put betwixt good and evill , most men grew secure and senseless of sin , and of the sinfulness thereof . They could discern the outward gross acts of Sin : but not the inward lust of the heart . God therefore gave his Law to awaken men out of their security , to detect the sinfulness of Sin to the uttermost , in all its outward and inward acts , and aggravations , that so man despairing in himself , might go out of himself for a Remedy . Hence it s said , n By the Law is the knowledge of Sin. And , o The Law entred , that the offence might abound . And Paul saith ; p I had not known sin but by the Law : for I had not known lust , except the Law had said , Thou shalt not Covet . And elsewhere ; q Wherefore then serveth the Law ? It was added because of Transgression , till the Seed should come to whom the promise was made . It was added r to discover transgression , and so to prepare men the more for Christs coming who should take away sin . The Law discovers Sin , 1. By the exactness of its Precepts , which s none can possibly reach ; 2. By the severity of its Threats and Curses , which no t Sinner in himself can endure or avoid ; 3. By the many u Levitical Sacrifices and washings , wherein was a continued ▪ remembrance of Sin , which stood in need of purging away by Christs blood unto Justification , and by Christs Spirit unto Sanctification . Thus the Law was added to awaken the Secure and slumbering Conscience , and to discover sin abundantly to the Sinner . ( 3 ) That , By this Law Israel Gods peculiar people might be kept from Sin discovered : and especially from the Sins of Egypt , whence they were now newly delivered ; and from the Sins of Canaan , whither they were going to possess it according to Gods Covenant and Promises . Israel was an holy Nation , Holiness to the Lord : that therefore they might not be polluted with the sinful defilements of other Nations , the Lord gives them this Law , as an holy boundary , to keep them in . x I am the LORD your God. After the doings of the Land of Egypt wherein ye dwelt , shall ye not do : And after the doings of the Land of Canaan , whither I bring you , shall ye not do ; neither shall ye walk in their Ordinances . Ye shall do my judgements , and keep mine Ordinances , to walk therein : I am the LORD your God. Ye shall therefore keep my statutes and my judgements : which if a man do , he shall live in them ; I am the LORD . ( 4 ) That , By the Law , as a Prison , the people of Israel , The Church , might be Confined within the bounds of Faith : and by it as a Schoolmaster they might be brought unto Iesus Christ. This end and use of the Law the Apostle doth plainly assert ; y — Before Faith , we were kept under the Law , shut-up unto the Faith which should afterwards be revealed . Wherefore the Law was our Schoolmaster to bring us to Christ , that we might be justified by Faith. Here the end and use of the Law is set forth under a double Metaphor , viz. Of a Prison , and Of a Schoolmaster . 1. The Law was as a Prison , to confine them within certain bounds , even the bounds of Faith. z We were kept-as-in-garison under the Law , shut up unto the Faith which should afterwards be revealed . By [ Faith ] here I understand , objectively , The Doctrine of Faith , and of life and justification thereby . This Faith is said to be afterwards revealed , viz. at Christs coming , under the New Testament : Not absolutely and exclusively , as if the Doctrine of Justification by Faith were not at all revealed before ; for , it was revealed to David , Moses , Abraham , Noah , &c. but Comparatively , it was revealed to them before , more imperfectly and obscurely in comparison to the New Testament-Revelation thereof . Now , under the Law , the Church was shut-up-as-in : garison unto this faith : not shut-out from the Faith , but shut-up unto the Faith. Under the Law they did partake of Faith in some measure : and by the Law ( as a Calvin well notes ) they were not driven from Faith , but were kept in , that they should not wander without the bounds of Faith. And as the Scripture , especially the Law concluded all under sin and the curse : So the same Law in opposition and remedy of this sin and curse shut them up and confined them to Faith , to the Doctrine of Justification by Faith in Christ alone ; Partly , by driving them out of themselves for a Remedy , there being nothing in themselves but matter of sin and Condemnation ; Partly . By painting out Christ , and his perfect Righteousness , for their justification , especially in the Ceremonial Law under many Types . For by Law here I understand Moses whole administration . Thus the Law confined them within the bounds of Faith ; that they should not seek for justification ; and life , by their own inherent righteousness , or by works , or by any other way , then only by Faith in Christ Jesus . And this sense of this phrase , in my judgement seems of all other most proper , clear and genuine . 2. The Law was as a Schoolmaster also to direct them unto Christ. The Church of the Jews being in minority and childhood , was put to school , nurtured under the severe and servile discipline of the Law : but all in order to , and in expectance of Christ that was to be revealed . This was an eminent end of the Law. b Wherefore the Law was our schoolmaster unto Christ. ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that we might be justified by Faith. There are two acts whereby a Schoolmaster makes his Schollars good proficients ; Correction for faults , and Instruction in their lessons . The Law , this Spiritual Schoolmaster puts forth also these two Acts upon its Schollars : ( 1. ) Correcting them for their faults and sins , discovered and condemned under severe curses , by the Moral Law ; ( 2 ) Instructing them to repair to Christ for pardon and healing of these sins , by the Ceremonial Law. c But after that Faith is come , we are no longer under a Schoolmaster . For ye are all the children of God by faith in Christ Iesus . ( 5 ) That , by the Law , ( viz. The whole Ministery of Moses ) the d Church in her minority and childhood , might be trained up , according to her child-like Capacity and condition , as under tutors and governors , till her riper age in Christ. A child , though Heir of all , by right : yet is under tutors in a servile state , as a servant in Condition ; till the time appointed of the Father : So the Church , though heir of all priviledges Evangelical , by right : yet was kept in much servitude and bondage under the Law , the Elements of the world , this her State and Condition ; but when Christ came , she is redeemed from this servile administration , and set in a more free filial condition , receiving more plentifully the adoption of sons , a Priviledge peculiarly reserved for the manifestation of Christ in the flesh , who is our Redeemer and only Author of our freedom . ( 6 ) That , The Law thus dispensed by Moses might be a Covenant , yea a Covenant of Faith to Israel : As hath been already intimated in part , and afterwards in the next Aphorism will be manifested more fully . And this was a Discovery of the Covenant 〈◊〉 ●…aith more clear and full , then all those that went before . ( 7 ) That , The Law might be a Rule of life and obedience to all Israel and their Seed in regard of Holiness , Righteousness and Temperance , both in the wilderness and in Canaan : that so God might keep Covenant and mercy with them , might bless them , give them Canaan and all promised Blessings ; and they might be admired for a wise people by all the Nations . Not that their walking according to this Rule could be any Inward Impulsive , or Outward Meritorious Cause of these things from God ; for their best obedience was full of imperfections , and could not be otherwise , and therefore in strictness of justice must needs merit Death : But that this should be their Gospel-way and means to the attainment of Promised Mercies ; Faith and Obedience being Conditions on their part still required in his Covenant and Promises , in order to the attainment of Mercies promised ; Hence these and like passages are frequent ; e All the Commandments which I command thee this day , shall ye observe to do , that ye may live and multiply , and go in and possess the Land which the LORD sware unto your fathers . f — wherefore it shall come to pass , if ye hearken to these judgements , and keep and do them ; that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers . And he will love thee , and bless the●… , and multiply thee : &c. g — Keep therefore and do them , for this is your wisdom and your understanding in the sight of the Nations , which shall hear all these statutes and say , Surely this great Nation is a wise and understanding people . For what Nation is there so great , who hath God so nigh unto them , as the Lord our God is in all things that we call upon him for ? And what nation is there so great , that hath Statutes and Iudgements so righteous as all this Law which I set before you this day ? ( 8 ) That , In walking according to this Law of God , Israel might really express and testifie their sincere love and thankfulness to God for all his Mercies , especially for Redeeming them from Egyptian bondage ( a Type of their Spiritual Redemption by Christ , ) and for bringing them into Covenant with himself . Hence , In the Preface to the Decalogue , The Lord said to Israel , h I am thy God ( viz. by special Covenant , ) which have brought thee out of the Land of Egypt , out of the House of Servants . Wherein God propounds his Covenant-Mercy , and Redeeming-Mercy , as a ground , whence their entire obedience to his whole Law should take its rise : and as a Scope whereunto it should tend ; viz. thankfully to extol and Magnifie these eminent mercies , by universal observing his Laws that was the sole author of these mercies . Hereupon , from Consideration of these Eminent Mercies , among others , God so i frequently and emphatically presseth obedience upon them by Moses . Thus of Quest. IV. Why God gave his Law to Israel , and why at that time ? V. Quest. Whether Gods People had not the Law before this time that God published it from Mount Sinai ? Answ. As God since the Creation of mankind , was never without his Church on Earth : So Gods Church was never without his Law to guide her in his waies . For clearing this Confider , 1. That , The Law of God is an eternal Rule of Holiness and Righteousness . And this Rule was eternally in the mind and will of God even before the foundation of the world was laid . The Law published , being nothing else but a Representation , Type , Character or Counter-pane of that holy and righteous mind and will of God. 2. That , The Law of God was in mans first Creation ( who was k created in Gods own image ) ingraven upon his heart : con-natural to him , and con-cre●…ted with him . This is clear , for that even since the fall of man , whereby Gods image was so shattered and obliterated , the very Pagans , l who have not the written Law , do by nature the things contained in the Law , which shews the work of the Law written in their hearts . If the work of the Law by nature remain imperfectly written in the heart of Pagans : then at first Creation it was perfectly written for Substance in the heart of Adam . 3. That , The express special Commandment given to Adam touching the not eating of the fruit of the Tree of Knowledge , was ( as m Tertullian stiles it ) a Mother-Commandment that virtually had in the womb thereof all the Commandments of the Moral Law. For had he loved God and Man as he ought , ( which is the Sum of the Moral Law ) he had not dishonoured , distrusted , and disobeyed God ; he had not dishonoured , murdered and undone himself and mankind by eating that forbidden fruit . 4. That , From Adam till Moses they had the Substance of the Moral Law in the Church of God. They had it not written , nor in two Tables , nor in that order or formality of ten words , as it was given on Mount Sinai : but they had the Materiality and Substance of it , Partly remaining in the hearts of men , not totally defaced by the fall ; Partly , revealed to the Patriarchs from God , and by them professed , preached and taught to their posterity after them in their several Generations . This will best appear by Induction of Particulars , that they had the substance of all the ten Commandments . viz. I. The First Commandment . For , They had the Lord for n their God ; The God of Abraham , The God of Isaac , and the God of Jacob. They Knew him , They believed in him , they feared him , They loved him , &c. as their only God. They walked with God. II. The second Commandment . For , they worshipped the Lord outwardly by Sacrifices , as o Abel , p Noah , q Abraham , and other Patriarchs . They r called upon the Name of the Lord. They preached Gods word , as s Enoch , t Noah , &c. They had Gods u Sacraments dispensed among them , Circumcision and The Passover . And that their worship of God might be more acceptable to him , they purged away Idols and false worship , as x Iacob out of his family . III. The third Commandment . For , they had an holy and reverent use of Gods name ; and y particularly of Prayer , Oaths , Vows , &c. which are part of his name . IV. The fourth Commandment . For , z The Sabbath was sanctified by God from the very beginning , when God had ended his Creating of the world . And the Sabbath a was observed by Israel before the Law was given on Mount Sinai . V. The fifth Commandment . For , Inferiours honoured their Superiours ; as b Sem and Iaphet their Father Noah ; c Isaac , his Father Abraham ; Abrahams d servant his Master , &c. And Superiours did on their part perform their duties to inferiours ; e Noah blessed his sons ; and f Iacob his posterity . g Abraham commanded his children and houshold after him to keep the way of the Lord , Provided a fit marriage for Isaac his Son , and carefully disposed his state to his children , &c. VI. The sixth Commandment . For , h Blood was forbidden to be eaten , for this among other Reasons , To teach men to avoid and abhor bloodiness and cruelty one to another . God also expresly telling Noah ; Surely the blood of your lives will I require : At the hand of every beast will I require it ; and at the hand of man , at the hand of every man's brother will I require the life of man. Who so sheddeth mans blood , by man shall his blood be shed : for in the image of God made he man. Thus God i required the blood of Abel , at the hand of his brother Cain , telling him that his blood did cry to him from the ground for vengeance . So God cursed Cain , and set a mark upon him . VII . The seventh Commandment . For , The purity and chastity of Marriage is intimated , in k Gods joyning together one man and one woman as one flesh , in the first Institution of Marriage . And this Argument our Saviour especially urged against Polygamy . Lamech l is noted to be the first Polygamist , that had two wives at once : which was a warping from the first Institution . The sons of God in the Church , m are taxed for desiring and taking to wives , because they were fair , the daughters of men , out of the Church : and this their lust is mentioned as one Cause of the Flood . The LORD n plagued Pharaoh and his house with great plagues , because of Sarai Abrahams wife ; who was taken into Pharaoh's house , though not defiled . And in like sort he o dealt with Abimelech , for the like fact . The Sodomites for their lust p are smitten with blindness at Lots door , and afterwards four Cities of the five destroyed with fire and brimstone from heaven . Dina defiled by Shechem , is said q to be dealt with as an harlot : and he is said to work f●…lly in Israel in lying with Jacobs daughter , which thing ought not to be done . Onan r by his uncleanness displeased the Lord , that he slew him . Tamar s is destined to be burnt for her uncleanness : Adultery seems in those times to be punished with Death . Reuben for his inc●…st t is deprived of his priviledge of Primogeniture . VIII . The eighth Commandment . For , God so abhorred idleness the nourisher of theft , rapine , &c. that u even in innocency he sets man to dress and keep the Garden of Eden : and after the fall x laid it upon him , that in the sweat of his brows he should eat bread . This is accounted one of the sins for which the old world was drowned , that y the earth was filled with violence , injury and oppression . Laban z deceitfully and unjustly changed Jacobs wages ten times : therefore God gave Labans cattel unto Iacob . IX . The ninth Commandment . For , Cain a lying to God touching his brother Abel , whom he had murdered , is severely reproved and punished by God. Abraham b averring Sarah to be his Sister , and concealing that she was his wife , had like to have prostituted her chastity , if the Lord had not wonderfully prevented . Labans c deceiving of Iacob with Leah instead of Rachel , is sharply reproved by Iacob . The d Lye of Iacobs sons touching their brother Ioseph , as if he were torn in pieces , is recorded among other their injuries done to Ioseph . X. The tenth Commandment also they had for Substance . For , The sons of God are taxed for their e desire after the daughters of men . Lots wife is f turned into a pillar of Salt for her looking back from a hankering earthly desire after Sodom and her outward enjoyments there . And this was a fundamental cause of the flood ; g That every imagination of the thoughts of mens hearts were only evil continually . By all this we may clearly See , That the Church of God long before Moses had the Moral Law , the ten Commandments for Substance and Materiality , though not in that Formality wherein it was given on Sinai . And that the Law was not only Moses's ; but also Iacobs , Abrahams , Noah's , Enoch's , Adam's before Moses : and in like sort it was Davids , The Prophets's , Christ's and his Apostles's after Moses . This highly commends the Perpetuity of the Moral Law : As also the Necessity and utility thereof continually in the Church of God in all ages ; for Discovery , Prevention and Suppression of Sin , for Direction and incitation to all sorts of Duties of Holiness and righteousness , &c. They therefore that cry down this Law and its use in the Church , do oppose Gods way and dealing with his Church thereby in all ages , and the great benefit of the Church thereupon . VI. Quest. Whether the Law given on Mount Sinai , was not the same with the Law of Nature written in Adam's heart before the Fall , and in some measure remaining still in man's heart since the Fall ? Answ. The Identity or sameness of the Law of Nature written in Adam's heart with the Law given on Mount Sinai , is by some taken for granted : but by others this is counted a very questionable point-But may we not most safely and fatisfactorily resolve with a Distinction ? viz. 1. According to the General Sum and Substance of the Moral Law , it seems to be the same with the Law of Nature written in Adam's heart in innocency . For , 1. The h Gentiles , that have not the Moral Law , written , do by Nature the things contained in the Law for Substance , which shows the work of the Law written in their hearts . The imperfect reliques of the Law of Nature remaining in them , put them upon doing the work of the Moral Law : therefore for Sum and Substance the Moral Law and Law of Nature are the same , thus producing one and the same effect for Substance . 2. The general Sum and Substance of the Moral Law , is , i To love God over all with all the heart , soul , mind and might ; And to love our neighbours as our selves ; doing to them as we would they should do to us . And the Law of Nature required this : yea the decayed light of Nature even in Pagans teacheth thus much , as is evident by the writings of many Heathens , Aristotle , Plato , Seneca , Cicero , Cato , &c. 3. God Created man at first k upright , and l in his own image . Gods image especially and summarily consists in m Holiness and Righteousness : with these Adam was principled , and in these the Law of Nature was contained . And these are the Sum of the Moral Law : Holiness is the sum of the first Table : Righteousness the Sum of the second . 4. The same Law for Substance which the first Adam brake , to the ruine of all his Natural posterity : Did Christ the last Adam perfectly keep and fulfil , enduring the curse and penalty thereof , to the Recovery of his Elected Supernatural posterity : Otherwise the Remedy had not been full , proper , and pertinent to the Malady . But the first Adam brake the Law of Nature , in violating that n positive Law about the forbidden fruit : And Christ the last Adam o kept the charge , and endured the curse of the Moral Law , Death : therefore the Moral Law , and Law of Nature were the same , for Sum and Substance . 2. According to the Particulars and Circumstances of the Moral Law , it hath divers , and those considerable differences from the Law of Nature imprinted on Adam's heart in his Creation . For , ( 1 ) The Moral Law is more Comprehensive ; having in it More Particulars required and forbidden , then the Law of Nature either had , or needed to have . The Moral Law comprizeth in it all that was in the Law of Nature : but the Law of Nature had not in it all that is in the Moral Law. 1. The first Commandment requireth our having the Lord alone for our God in Christ by Faith , walking before him in all Evangelical obedience : and to that end , our Repenting of every sin , opposite to this having the Lord for our God. But the Law of Nature could require none of these things with reference to Christ as Mediator : there being in innocency no need of a Mediator . 2. The second Commandment comprizeth in it the whole Instituted worship of God , both under Old and New Testament : requiring that from time to time his people should worship him according to his revealed will. So that , all the Ceremonial Law under the Old Testament , principally typifying Christ to come afterwards ; and all the Evangelical ordinances of worship under the New Testament , tendering Christ as come already , are contained in the second Commandment : and all contrary offences forbidden . But neither Ceremonial Laws , Nor New Testament-Ordinances , Nor any thing of Christ , was contained in the Law of Nature . 3. The fourth Commandment requires the Sanctification of the Sabbath day : and particularly determines , as to the Jews under the Old Testament , that Sabbath to be every seventh Day . But the Law of Nature can hardly be conceived to require the Sanctification of every seventh day as an holy Sabbath to God. For what could there be in Nature to determine upon the seventh day , rather then upon any other of the six daies ? How can it be infallibly evinced that God Sanctified the seventh day before mans fall : and not rather after mans fall ▪ And seeing the Sabbath is to be sanctified especially by the solemn Acts of worship , according to the Ordinances of the Old Testament before Christ , and according to the Ordinances of the New Testament since Christ , How could the Law of Nature instruct in these acts of Sabbath-Sanctifying , which had their whole tendency to Christ ? 4. The second Table comprized the body of those Iudgements or Iudicial Laws , imposed on the Common-wealth of Israel . The Law of Nature could not reach to these positive Laws . 5. The tenth Commandment discovers lust to be sin , even the first motions or inclinations of the heart against our neighbours good , though not deliberately assented to by the will. But did , or doth the Law of Nature make this particular discovery ? Do heathens discover Concupisence to be sin by the Law of Nature ? Paul had the Law of Nature , yet saith , p he had not known lust to be sin , unless the Law had said , thou shalt not Covet . Thus the Moral Law in the Particulars comprized therein surpasseth the Law of Nature . ( 2 ) The Moral Law was given as a Covenant of Faith in Christ the Mediator , revealing Iustification and Happiness by Faith in Christ , as hath been already shewed , and will after more appear : But the Law of Nature was given to Adam as a Covenant of Works , revealing to him Iustification and happiness by his own works and perfect fulfilling of the Law. So that in their end and scope they differ as far as two distinct Kinds of Covenants one from another . ( 3. ) The Moral Law given on Sinai binds only the Iews under the Old Testament , and Christians under the New Testament , to whom it comes and is revealed : But the Law of Nature is of Universal obligation , binding all mankind ; being ingraven in the heart of Adam the Root of all man kind , the imperfect reliques whereof remain still in all mankind ; the Penalty also of this broken Covenant of works , Death , lying fully upon all mankind , Pagans and others , till they embrace the Covenant of Faith and Christ therein as the only al-sufficient Remedy . ( 4 ) The Moral Law given on Mount Sinai imposeth a further bond upon all them that have it , then the Law of Nature . The Law of Nature binds to obedience : but the Moral Law comprizing in it the Law of Nature , binds more strongly , is as a double bond . The Law of Nature binds to obey God the Creator : The Moral Law binds to obey God not only as Creator , but as Redeemer also . So that the Sins of Iews before Christ , or of Christians since Christ , against the Moral Law , are far more haynous and inexcusable , then the Sins of Pagans against the Law of Nature , especially considering that these have but a very dark and imperfect Rule of the Law of Nature , but those have a very clear and compleat Rule of the Moral Law. ( 5. ) The Moral Law was given on Mount Sinai with many remarkable Circumstances attending the same , as these eight formerly mentioned : But the Law of Nature was given into Adam's heart without any such Circumstances . VII . Question . Whether the Law of God given by Moses on Mount Sinai to Israel , be abrogated to us now under the New Testament or no ? And how far it concerns or obligeth us , if not abrogated ? Answ. This Question hath two branches ; viz. The one about the Abrogation or Obligation of the Law of Moses as to us Christians under the New Testament : The other about the Use of the Law , so far as not abrogated . The Resolution of this latter depends upon the clearing of the former . This double Question is very Necessary to be handled . 1. For , the right understanding of many Scriptures : 2. For the Discovery both of Christians duty , and Liberty ; that they may know how far they are tyed ; and how far they are freed ; 3. For setting forth the worth and usefulness of the Law ; 4. And for refelling the Antinomian errour , endeavonring totally to abolish the Law given by Moses on Mount Sinai , as of no use at all , for Matter or Form ▪ to Christians now under the New Testament . And yet it is a Knotty and difficult Question : and learned men have rendered it the more intricate , by their cross disputes about it : Papists opposing Papists , and Protestants opposing Protestants therein . That I may more clearly and briefly resolve this Question in both the branches of it , I shall digest my Answer thereunto into certain distinct Positions , as followeth . viz. I. Position . The Iudgements , or Iudicial Laws which God gave on Mount Sinai by Moses to Israel , were peculiarly given to them as a Body Politique or Commonwealth erected and constituted by God himself ; and expired at the dissolution of that Jewish Politie , obliging no other state or Commonwealth besides that of the Jews , q further then the Natural or Moral equity of the matter thereof may extend and oblige . As r divers Scriptures compared together intimate unto us . II. Position . The s Statutes , or Ceremonial Laws touching the Outward worship and t service of God , which God gave on Mount Sinai by Moses to Israel as to an u Infant Church under age , were intended peculiarly to that Church , and no other : and obliged that Church only till the Death of Jesus Christ , when the Old Testament Administration expired , and no further : as hath formerly been intimated . So that , x not only all Christian Churches , but even the Jewish Church ●…ince Christ , are free from that yoke of bondage , enjoying the Spiritual liberty of the New Testament . For , 1. The Ceremonial Laws were intended of God , and y imposed on Israel only till the time of Reformation : viz. the time of the New Testament . 2. The Ceremonial Laws consisted of many vanishing shadows , and Typical Ordinances ▪ Partly ▪ Typifying or Prefiguring , z The Person ▪ office and benefits of Jesus Christ our Redeemes , the Soul and Substance of those shadows : 〈◊〉 shadowing out certain a Moral Duties implyed and instructed by those ceremonies . Therefore in the Nat●…e of the 〈◊〉 , the Ceremonial Law was alwaies vanishing and perishing ●…and Christ the body being come ▪ is actually abolished and abrogated , having fully attained its End and use . 3. The New Covenant administration obtaining its use and force in the Church , hath b antiquated the Old Testament dispensation , great part whereof consisted in the Ceremonial Laws . 4. To maintain and use the c Ceremonial Law now since the Coming of Christ the body of it , were to deny and disclaim Christs Coming in the flesh as already past , and to fall from Grace under the bondage of Law , that Christ should profit them nothing , and become of none effect unto them . III. Position ▪ The Moral Law ▪ or the ten Commandments given of God on Mount Sinai to Israel , In some sense is a brogated now under the new Testament , And in some sense is not abrogated but remains still of force . The difficulty and disputes are chief●…y here ; about the Moral Law. All may be Reduced especially to three Opinions , viz. 1. Some hold ▪ that the Moral Law , as given by Moses , is abrogated , and doth not now oblige Christians under the New-Testament , as : Mosaical . They that are for this Opinion , go two waies . ( 1 ) One sort hold that the Moral Law given by Moses is totally and absolutely abrogated , as of no use at all ( no not the very Matter of it ) to Christians and believers . And to this extremity the d Antinomians do at last come , to deny the Mandatory power of the Law , and all good works therein required ▪ like the blasphemous Manichees of old who rejected the Old Testament and the whole Law as given by another then the good God. ( 2 ) Another sort , directly opposing and condemning the loose Antinomian T●…nets , yet maintain that the Moral Law as given by Moses belongs not to us Christians , but only so far as it is Consentaneous to the Law of Nature , and is Confirmed by Christ our King●… Not only some e Popish writers ▪ as Dominicus à Soto , Suarez , Medina , &c. but also divers learned and sound Protestants are for this opinion : As f Za●…chius ▪ g Mus●…ulus , &c. 2. Some are of Opinion ( as that h learned 〈◊〉 shows ) That the Moral Law , [ quatenus à Mose●…data est , Christianos oblig●…re , ] As given by Moses doth oblige Christians , in regard of the Preceptive Authority and Command which God then put upon it . And divers grounds are offered for confirming of this opinion recited there by him Bellarmine i embraceth this Opinion , upon like grounds . Pareus k seems somewhat to favour this way . Mr. Anth. Burges l in his useful Lectures in vindication of the Moral Law , States this Question to this effect , Confirming it by divers Arguments . 3. Some take , as it were , a Middle way betwixt these two Opinions : holding that the Moral Law given on Mount Sinai in some sense may be said to be Abrogated , and in some sense to be still Obligatory , even to Christians under the New Testament . And they explain themselves by several Distinctio●…s in stating the Question , Consenting in part to both these Opinions , but fully to neither , Rivet m declares himself to this effect ; So n Pareus , o Perkins , p Calvin , Our q Confession of Faith , and many others . Now for the clearing of this Position in this Diversity of Opinions , That in some sense the Moral Law is abrogated , in some sense it remains still obligatory ; I shall chiefly do three things . viz. 1. Premise certain Distinctions for finding out the true state of the Question . 2. Shew in what Sense or respects the Moral Law is now abrogated . 3. Declare in what Sense it is still Obligatory under the New Testament . 1. For finding out the true State of the Question , it is to be Considered , That the Moral Law is not purely and meerly Declarative , or purely Preceptive , but both . I. The Moral Law is Partly Declarative : viz. Declaring and expresly signifying what the Law of Nature was , which at first was engraven on mans heart , but by the fall was miserably obliterated . The Moral Law promulged on Mount Sinai revived the Law of Nature , that it might be clearly seen and read of all men : but over and besides this , comprized divers other Additionals , as formerly hath been intimated . II. The Moral Law is Partly Constitutive and Preceptive ; viz. by vertue of that Outward Precept in the Promulgation , inducing a New and further Obligation upon the Conscience , besides that which the Natural inscription of the Law imposed upon mens hearts . The Natural inscription of the Law in the heart did oblige ; but this solemn and outward Publication of it did add a further Obligation . Idolatry , Blasphemy , Murder , &c. were hainous , as against the Law of Nature ; but double hainous , as also against the Law published on Mount Sinai . The Moral Law as Preceptive , obligeth two waies ; viz. 1. More Generally , ratione Materiae , in regard of the Matter and Substance of it , which ( as hath been evidenced ) is the same with the Law of Nature : and therefore obligeth as generally and largely as the Law of Nature . 2. More Specially and peculiarly , ratione Ministerii ▪ in regard of Moses his Administration ; which hath been at large opened in Question III. Which Administration of his being peculiar to the Iews , did peculiarly oblige the Iews only . Again , When it is said , The Moral Law , Quatenus , or ut , as given by Moses , as confirmed and explained by the Prophets , and as written in the Old Testament , doth oblige even us Christians ; we are to know , That the word , Quatenus , ut , or As , may be taken ( saith r Rivet ) Reduplicatively , or Relatively . 1. Reduplicatively ; As if it did bind , because it is of Moses . But in this sense , every thing of Moses should oblige ; Ceremonials and Iudicials , as well as Morals . For A Quatenus ad Omne valet Consequentia . But this is most 〈◊〉 . 2. Relatively ; As when that Law is said to oblige , which is of Moses . There 's a great difference betwixt , Quia ex Mose : & Quae ex Mose , which is of Moses : and Because it is of Moses . These things premised ; In my judgement , The state of the Question is not Whether the Moral Law oblige us Christians , As , or because given by Moses ( as Rivet s speaks ) Reduplicatively ? for then all Moses Laws Ceremonial , Judicial , &c. should bind also : But , Whether that Moral Law doth oblige us , which was given by Moses , Relatively ? Again ; The Question is not , Whether the Moral Law given by Moses doth bind us Christians , as it is purely Declarative of the Law of Nature ? For , this is so clear that none can rationally deny it ; The meer Declaration of the Law of Nature being rather Doctrine , then Precept : and Divine Doctrine always obligeth , being still the same . But the Question is , Whether the Moral Law given by Moses , binds us Christians now under the New Testament , as it is Constitutive and Preceptive ? This seems to be the very point in Question : and the true state of the Controversie . For Resolution hereof , I further adde ; 2. The Moral Law given by Moses on Mount Sinai is abrogated now under the New Testament in this sense , and in these respects following : viz. 1. As it was part of that t dark and Servile Nurture under which God educated and trained up his Infant-Church of the Jews . The Church of the Iews from Moses till Christ was in her Infancy , Minority , or Under-age ; during this time God dealt with the Church as with a Child , brought her up under the Law Moral and Ceremonial , as under Tutors and Governours , more darkly , imperfectly and servilely . The Law was promulged to them in a cloud and thick darkness , with a veil upon the face of Moses : as also with extraordinary terribleness , to Israel . This the darkness and dreadfulness of the Law ; which filled them with slavish fear , servitude , and a spirit of bondage . u Mount Sinai , which is Hagar , gendereth unto bondage . And in this state they were trained up darkly and slavishly , till their full age at the coming of Christ. Hence , The Ceremonial Law is called by Peter , x a yoke which neither they nor their fathers were able to bear : And by Paul , y A yoke of bondage . And forasmuch as all the Ceremonials were reducible to the second Commandment : so far the Moral Law was part of this yoke of bondage , besides other discoveries of fear , and bondage in the Moral Law it self and the promulgation of it . From this bondage Christ coming z Redeemed them , that they might receive the adoption of sons . 2. As it was a a Ward or Prison , keeping the Jews under , and shutting them up unto the Faith , which should afterwards be revealed . It confined them within bounds , that they should not wander away from the Doctrine of Faith which should more fully be revealed at the coming of Christ. How ; hath been b formerly explained . How long ; the Apostle intimates , Before the faith came c . Herein the Law was as the wals of the Red-Sea to Israel , shutting them in , that they could not march to the right hand or left , but straight forwards towards the Promised inheritance . 3. As it was with the Ceremonial Law , a Schoolmaster d to the Infant-Church of the Jews , bringing them ( as hath already been explained ) unto Christ , that they might be justified by Faith. But ( saith Paul ) after that faith is come , we are no longer under a Schoolmaster . So then this peculiar Schoolmaster 's office of the Law to the Iews is ceased : whereby it Partly Discovered their e Transgressions to them more clearly , till Christ the Promised Seed should come , that should both discover Sin more fully , and heal sin discovered ; Partly kept the Iews from sin discovered , f both from the Egyptian sins whence they came , and from the [ Canaanites Sins whither they were Going ; Partly , Carryed them on in an expectance of Christ afterwards to be revealed for taking Sin away . As such a Schoolmaster it ceased to the Iews . 4. As the Moral Law was the Old Covenant , the Old Testament , or Part of the Old Testament-Administration meerly Mosaical , peculiar to those times , and appropriate to the Church of the Jews , tending to Christ only as Promised , and afterwards to be performed : Having , A Typical Mediatour , Moses ; Some typical Promises , as of Canaan , &c. Some typical or Positive Precepts , intended but to continue till Christ , as that Positive Part of the second Commandment that required the Ceremonial worship , typical Priesthood , &c. under the Old Testament , and that Positive part of the fourth Commandment that limited Gods Sabbath to the seventh Day ; A Typical Sanction by the blood of Slain beasts , &c. In such regards the Moral Law so far as it was part of that Old Covenant Administration , so far it is g antiquated and abolished by the. New Covenant or New Testament brought in and established by Iesus Christ at his Death . In this Sense , and in these respects , the Moral Law is not obligatory to us Christians now under the New Testament , but abrogated . This may further be confirmed by these Arguments , viz. First , The Moral Law , As part of Gods Servile Nurture to his Churchunder age , As a Prison shutting up his Church to the Faith that should after be revealed , As a Schoolmaster leading them to Christ , and As an Old-Testament-Administration touching life and happiness by Christ Promised and as yet Un-performed ; I say , the Moral Law , as such , was peculiarly intended and given to the Iews , till the day of Christ : And therefore as such , it was obligatory only to the Iews before Christ , not to Iews or Christians since Christ. For , No Law can oblige any person , beyond the Law-givers intent of obligation . And h Christ in fulness of time redeemed both Jews and Christian Gentiles from under the Law in this sense , that they might receive the Adoption of sons according to the New Testament . So that now the Laws of Moses both Moral and Ceremonial cease to be Tutors and Governours i to the Church , being of full age : k cease to shut them up unto the faith that should after be revealed , it being revealed already : cease to be their l Schoolmaster , because Faith is come , and Christ the object of Faith is come : And cease so far as m an Old Testament-Administration touching Christ promised , the New Testament being established by Christ already actually performed , &c. So far as the Moral Law had these uses and intentions : so far it is now abrogated both to Iews and Christians ; these uses ceasing , and these ends being fulfilled . Secondly , Should the Moral Law promulged on Mount Sinai remain still in full force every way , and not be abrogated in these respects forementioned , Many intolerable absurdities would thereupon ensue . For , 1. Then , The very Letter of the Preface , [ I am the LORD thy God , which brought thee out of the land of Egypt , out of the house of bondage , ] should be literally true touching Christians as well as Iews : but that cannot be ; for Christians literally and properly were never in Egypt , nor in bondage there ; nor literally ever brought thence by God. Though mystically their Natural state in sin was shadowed out by their Egyptian bondage : and their redemption from sin and misery figured by their redemption out of Egypt . And , though some say , Christians being made one people with the Iews , may in them be said to be in Egypt , and to be delivered thence as well as the Iews : yet this reacheth not to the Letter . 2. Then , The Positive part of the second Commandment , touching Gods worship then by Ceremonial observances : and the Positive part of the fourth Commandment , touching the seventh day Sabbath , as strongly obligeth us Christians now , as the Iews then , which is utterly contrary n to the New Testament Doctrine and Practice . 3. Then , The Promise of Canaan in Commandment 5. should literally belong to Christians now , as well as heretofore to the Iews . But the Apostle intimates the contrary : For , alleadging this first Commandment with Promise , He doth not recite the Promise particularly as there expressed , o That thy days may be long in the land which the LORD thy God giveth thee : Or as recited in Deuteronomie , That thy days may be prolonged , and that it may go well with thee in the Land which the LORD thy God g●…veth thee : But he only recites it in more general terms , p That it may be well with thee , and thou mayst live long on the Earth . Hereby intimating to us , That this Promise , in the former particularity , belonged only to the Iews ; but in this generality , to us Christians also . 4. Then , The terrible promulgation of the Law on Sinai should belong to us Christians under the New Testament , as well as to the Iews under the Old Testament . But the Apostle tels the Christian Hebrews , q ye are not come to Mount Sinai , &c. but to Mount Sion , &c. And this more fully reacheth the Christian Gentiles . 5. Then , Moses the r typical Mediatour betwixt God and the Iews , should also be a Typical Mediatour betwixt God and all Christians whatsoever . 6. Then , The typical s Sanction of this Covenant by the blood of Sacrifices , belongs to us Christians now , as well as to the Iews of old , &c. But these absurdities cannot be granted : as being utterly repugnant both to the Nature of the New Testament , and to the Condition of Christians under it . Therefore in these forementioned respects the Moral Law must needs be abrogated to Christians now under the New Testament . As for those Arguments which t Zanchy brings to prove , That the Moral Law , as given by Moses , is wholly abrogated to us Christians ; they prove not the thing , forasmuch as they do not overthrow the use and force of the Law in reference to Christians particularly , but only in reference to Gentiles more generally , which is not the thing in Question . For , this is the Sum of his Arguments . viz. 1. The Moral Law was promulged only to the Iews , not to Gentiles . 2. Moses , by whom the Law was given , was sent only to the Israelites , not to the Gentiles , Deut 4. 1. to 9. & 5. 1 , &c. 3. Only the Israelites were chastized with heavy judgements for transgressing this Law : Gentiles being punished for sinning against the law of Nature only . 4. The Promise added to the Law belonged only to Israel , not to the Gentiles . 5. The Gentiles are convinced of sin by the Law of Nature only : The Iews by the Law of Moses , Rom. c. 1. & 2. & 3. 6. The Iews only were by this Law bound to keep the seventh day for a Sabbath : not the Gentiles . These are all his Arguments produced . And they prove well , That the Moral : Law given by Moses , was not obligatory to Gentiles out of the Church , that came not to the knowledge of that Law , but only to the Iews in the Church : whereas the true state of the Question is , Whether the Moral Law given by Moses obligeth us Christians within the Church of the New Testament ? So that they reach not the very hinge of the Controversie . 3. The Moral Law given by Moses on Mount Sinai is not abrogated now under the New Testament , in this sense and in these respects following ; viz. 1. It is not abrogated as it is purely Declarative of the Law of Nature . u Zanchy that contends for the utter abrogation of the Moral Law as given by Moses , yet grants it is still of force so far as it agrees with the Law of Nature . And i●… agrees fully with the Law of Nature for Sum and Substance , x as I have already proved . And thus far it binds not only all Christian Iews and Gentiles , but all Pagans that shall come to the knowledge of it . Thus being the Law of Nature revived , It clearly Discovers the Holy and Righteous Nature of God ; It detects the Sinfulness of Sin , and the Curse Due thereupon ; It sh●…ws the Perfect path of Holiness and Righteousness , and consequently y that all the world is become guilty before God , because they come short of it , &c. 2. It is not abrogated , As it is Constitutive and Preceptive , In regard of the Matter and Substance of it . But in regard of the Mandatory or Commanding part thereof it still obligeth ; not only by a Natural , but also by a Divine Obligation : not only as printed in mans heart at first by God as Creatour , but as published on Mount Sinai , and imposed on Israel by God as Redeemer . And this latter strengthens the former obligation . It still , even under the New Testament , remains in force , as a Rule both for Direction and Probation of an Holy , righteous and sober life , and that by vertue of Gods Promulgation of it upon Mount Sinai . 3. Nor is it absolutely and utterly abrogated ratione Ministerii , in regard of the Administration of it then by Moses . I say , not absolutely and utterly abrogated : for , herein I would be warily and heedfully understood . I thus explain my meaning . In Moses Ministry or Administration of the Moral Law ; ( 1. ) Something was peculiar to the Old Testament , and appropriate to the Iews precisely . As , Part of the Preface according to the very letter ▪ which brought thee out of the land of Egypt , out of the House of bondage : Part of the second Commandment , so far as Positive , requiring the Ceremonial worship under the Old Testament : Part of the fourth Commandment , so far as Positive , determining the Sabbath to the seventh Day , till the coming of Christ : The Promise annexed to the fifth Commandment , That thy days may be long in the land which the LORD thy God giveth thee ; which immediately and literally had reference to the promised land of Canaan , whither God was now conducting them : And divers other Circumstantials in giving of the Law , fore-mentioned . Now in regard of these things in the Administration of it , the Moral Law is utterly abrogated to us under the New Testament . To count the Law still Obligatory in these respects ; were , to continue the Old Testament still ; To disclaim the New Testament , and to deny the coming of Christ in the flesh . ( 2 ) Something in Moses Ministration of the Moral Law was Answerable to the New Testament , In mystical Signification ▪ Or in Analogy or equitable proportion . As ; Part of the Preface ; Which brought thee out of the land of Egypt , out of the house of servants ; Egypts bondage mystically signifying and typifying Mans natural bondage under Sin , Satan , &c. and Deliverance out of Egypt by Moses and Aaron , Our Redemption from Sin , &c. by Jesus Christ , as our Prophet , Priest , and King. Long life in the land of Can●…an , annexed by Promise to the fifth Commandment ▪ Analogically intima●…ing our long life on Earth , and Typically signifying our endless life in Heaven the true Canaan . In the fourth Commandment ; One day in seven , and particularly the seventh day is appointed for the Sabbath under the Old Testament , in memory of Gods finishing the Creation , and resting from all his works : Analogically , One day in seven , and particularly the first day is appointed for the Lords-Day Sabbath under the New Testament , in memory of Christs finishing the Redemption when he rose from the dead , and of his entring into his Rest. The Bondage , fear and terrour of the Law under which Israel was nurtured , shut up , and schooled , til the Faith should be revealed and Christ should come : may seem analogically to imply the use of the Law and its terrours even under the New Testament to prepare carnal men for Christ. In these and like particulars , though the Letter of Moses Ministration be annulled , yet the Mysterie and Analogy may have some equitable tye upon us now under the New Testament . ( 3. ) Something , finally , in Moses Ministry of the Moral Law is so generally Evangelical , that it extends both to the Old and New Testament ; both of them being Evangelical , though different , administrations . As ; Part of the Preface ; I am the LORD , thy God. The Promise and Threatning annexed to the second Commandment . And the Threatning added to the third Commandment . These were not in the Law of Nature , but are in Moses Administration of the Moral Law : and yet they equally concern the Iews before Christ , and all converted Gentiles since Christ. So that in some sense the Moral Law published on Mount Sinai obligeth still even under the New Testament , not only as Declarative of the Law of Nature ; Nor only as Preceptive in the Matter and Substance of it , and that from authority and vertue of Gods Promulgation ; But also in some respect and reference to Moses Administration of it . That , In this sense , and in these respects the Moral Law given on Mount Sinai is obligatory and of force even now under the New Testament , may be further evinced by these Arguments . viz. First , Because the Law of Nature is of perpetual force and Obligation to all mankind . It was concreated in and with Mans Nature , and by the fall z was not totally obliterated out of mans Nature : and therefore so long as Mans Nature continues , so long the obligation of the Law of Nature upon man will continue , whether among Iews , Christians or Pagans , under Old or New Testament . Consequently , the Moral Law , which for Sum and Substance is the same with the Law of Nature , so far as it is Declarative of the Law of Nature , remains obligatory now under the New Testament to all that come to the knowledge of it . Secondly , Because Moses and the Prophets at large Explain , Confirm , and urge the Moral Law given on Mount Sinai , and this for the use of the Church under the New Testament as well as under the Old. All the Books of the Old Testament , so far as they treate of matters Moral , are wholly taken up in explaining , and urging the Moral Law. And this they did , not only with reference to the Iews then ▪ but also to us Christians now . This is evident , 1. More Generally , in that it is said a What soever things were written aforetime , ( viz. in the whole Old Testament before Christs time , ) were fore-written for our learning . And again , b All Scripture is inspired of God , and is profitable for Doctrine , for Reproof , for Correction , for Instruction in righteousness that the man of God may be perfect , throughly furnished unto all good works . Therefore all the writings of Moses and the Prophets , and particularly their explanations and pressings of the Moral Law , were for our instruction now under the New Testament , as well as for the Iews of old . And for compleating and through ▪ furnishing of the Man of God , the Ministers of the New Testament , to all good works : both how to perform them themselves , and how to preach them to others . And what good works do Old or New Testament urge , which are not contained in the Moral Law ? 2. More Particularly , this will appear in many instances . Take a few , for a taste ; Moses c stories Israels many breaches of the Moral Law , by their inordinate and discontented Lustings after evil things , viz. Idolatry , Fornication , Tempting God and Christ , Murmuring , &c. not only with reference to the Iews under the Old Testament , but also to the Christians under the New Testament . Now all these things happened unto them for ensamples , and they are written for our admonition , upon whom the ends of the world are come ; saith Paul to the Corinthians . Again , Moses d expounding the eighth Commandment , chargeth that none oppress or defraud the labourer of his hire , saying , e Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn. This was written not for Iews only , but for Christians also . Hence Paul f proves the Honour of maintenance to be due to Ministers of the New Testament , for their labouring in the Word and Doctrine . And elsewhere , from this very text of Moses , he presseth the Duty of maintaining the Ministers of the New Testament , g as written for our sakes to this end ; For it is written in the Law of Moses , Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corn. Doth God take care for oxen ? Or saith he it altogether for our sakes ? for our sakes , no doubt , this is written : that he that ploweth , should plow in hope : and he that thresheth in hope , should be partaker of his hope . If we have sowen unto you spiritual things , is it a great thing if we shall reap your carnal things ? The Prophet Ieremie h mentioning the Law and Covenant given on Mount Sinai , but broken by Israel ; prophesieth that this Law shall be better kept in the days of the New Testament , when the Law shall be written by God , not in two Tables of stone , but in two Spiritual Tables , the mind and heart . Isaiah and Micah i prophesying of the Conversion of the Gentiles after Christ , tell us that the Instrumental means whereby this shall be wrought , shall be the Law and Word of God going forth of Sion to that end . For out of Sion shall go forth the Law , and the Word of the LORD from Jerusalem : to teach them his ways , that they may walk in his paths . The Law then was intended for a Rule of life , not only to the Iews that Received it first from Sinai , but to the Gentiles also that should receive it from Sion . This , both Moses and the Prophets intimate to us , in their explaining and urging the Law , even in order to us under the New Testament . Therefore either we must cry down all Moses and the Prophets explications of , and exhortations to the Moral Law , and so lay waste the Old Testament , which were prodigious madness : or we must hence confess the Moral Law remains obligatory to us under the New Testament . Thirdly , Because Our blessed Saviour Iesus Christ did not abrogate the Moral Law given on Mount Sinai , but fulfill it ; and Commanded his Disciples to walk according to it . This is plain by his own words , k Think not that I am come to destroy the Law , or the Prophets : I am not come to destroy , but to fulfil , &c. In this Chapter our Saviours intent is , rightly to expound the Commandments of the Moral Law , which the Pharisees and Scribes had corrupted by their false glosses , and to press the observance of them upon all his disciples according to their true sense and meaning , which he doth by many prevalent Arguments . And therefore they that have an Opinion , That in this Chapter Christ did abrogate the Moral Law , as given of God , and therefore as given of himself who is God , by Moses ; and did thereupon Confirm them again by his own Authority as Mediatour , so adding a new Sanction to them ; As if he had said , The Moral Law shall no longer oblige you as given of God by Moses on Mount Sinai , but as now given by me , &c. they , I say , that have such opinion , quite mistake Christs Scope and Intention here , and go upon a false supposition . For , Christ here doth not erect A New Law , Nor add a New Sanction to the Old Law , as if the Old Sanction by Gods authority were annulled ; but only interpret the Old Law , and vindicate it from corrupt glosses and misinterpretations . Fourthly , Because the Apostles of Christ earnestly press the observance of the Law upon Christians under the New Testament : and this oft-times by Arguments drawn from the Law it self , and from the Old Testament . Paul urging brotherly Love , tels the Romans , that l Love is the fulfilling of the Law : and he proves it , by instancing in divers Commandments of the Moral Law ; which are briefly comprehended in this , Thou shalt love thy neighbour as thy self . And charging children to m Honour their father and mother : he presseth it with an Argument drawn from the Promise annexed to the fifth Commandment in the Moral Law. So that both the fifth Commandment , and the Promise annexed thereto , belong to Christians as well as Iews Iames also urgeth the Law upon Christians , not only from the Matter of it , but especially from the Author of it , God ; and from the Authority of the Scripture of Moses in the Old Testament ; n If ye fulfill the royal Law , according to the Scripture , thou shall love thy neighbour as thy self , ye do well . — For whosoever shall keep the whole Law , and yet offend in one point , he is guilty of all . For he that said , Do not commit Adultery , said also , Do not kill . Were the Commandments of the Moral Law abrogated to us under the New Testament , the Apostles Arguments from the Old Testament for performance of them were invalid . But the Apostles thus arguing , do clearly evidence the obligatory force , both of the Old Testament , and of the Moral Law therein recorded , upon us Christians . Fifthly , Because under the New Testament the Moral Law hath an analogical use and office of keeping men in bondage , till they come to Christ : so preparing them for Christ. Thus , when Peter charged o murder upon his hearers , they were pricked in their hearts , and cryed , Men and brethren , what shall we do ? Afterwards they were Converted , and believed in Christ. Thus , Paul p was ( in his own opinion ) alive once without the Law : but when the Law came , sin revived , and he dyed . Sin was more fully discovered to be alive , and himself to be dead and miserable . Hereby he was prepared for Christ. As therefore the Moral Law had its use upon the Iews to keep them in bondage , and as a Schoolmaster to scourge them with fear and terrour to Christ : So it hath a like proportionable use now under the New Testament , to humble and terrifie the Sinner in himself , that he may go out of himself to Christ. First q the Spirit of bondage : then the Spirit of Adoption . And therefore it is of force still . Sixthly , The Matter and Duty of the Moral Law for Substance is of a Perpetual Nature and Necessity under the New Testament as well as Old : therefore the Law it self is perpetual , and still obligatory . Is it not of perpetual necessity , To have the true God , and no other ; To worship this true God according to his own holy will ; To use his Name reverently ; To Sanctifie his Sabbath ; To honour Father and Mother ? &c. Is it not of perpetual necessity to avoid Idolatry , Blasphemy , Murder , Adultery , Theft , &c. under the New Testament as well as under the Old ? Can we with any colour or probability imagine that God made these sins unlawful by his Moral Law only till Christ should come : and then they should become unlawful by another Law ? How incongruons is a temporary Law for a perpetual Duty ? Sacrifices and ceremonial worship were temporary Duties , therefore a temporary Law ; the Ceremonial Law was sufficient for them : But the perpetual duty of the Moral Law , argues the perpetuity of the Law. Seventhly , Because Those things in the Moral Law given on Mount Sinai , which seem most peculiarly appropriate to the Jews , do in some sense concern us Christians : As the Preface , fourth Commandment , and fifth Commandment . 1. The Preface hath three Arguments in it moving to the Observance of the whole Law : The Law-giver is The LORD , Thy God , and Israels Redeemer from Egypt . The two first equally concern Iews and Christians : The third literally concerned Israel , mystically and typically also concerned us . And some think , that forasmuch as believing Gentiles are added to , and accounted Abraham's Seed : In that notion they may be said in a sort literally to be brought out of Egypt . 2. The fourth Commandment , In the substance of it , Remember the Sabbath Day to keep it Holy , equally concerns both Iews and Gentiles converted to the Faith. In the Explanation and accommodation following , It literally concerned the Iews only to observe the 7th day for their Sabbath ; but Analogically concerns even us Christians , intimating we are to keep one day in seven for the Sabbath under the New Testament ▪ But Christs Resurrection on the first Day particularly determined the time . 3. As for the Promise annexed to the fifth Commandment , Though it literally intended Canaan ▪ promised to Israel : yet typically it intended Heaven , and analogically any other part of the Earth , where Gods people , heirs of the world , should dwell , as the r Repetition of the Law and the Apostles s allegation of the Promise do in part intimate ; And thus concerns us Christians now as well as Iews of old . Eighthly and lastly , Because , If the Moral Law given by Moses at Mount Sinai be now abrogated , that comes to pass , either because God in his promulging of it did intend it to be of force only for some determinate time , and then revoked it ; Or because Christ hath expresly antiquated and abolished it . What other way can be excogitated ? But neither of these can be granted , 1. Not the First ; For where hath God limited the time of the Moral Law ? Or when did he revoke and repeal the same ? And how absurd were it to impute this to God ; I will have you to observe and keep the Natural precepts which I have commanded you in my Law , till such a time , till Christ shall come : but after that , I will not have you to keep them because they are my precepts , but because Nature so requires ! 2. Nor the second ; For Christ expresly testifies touching the Moral Law , t that he came not to destroy it , but to fulfil it . And therefore vindicating it from corrupt and false interpretations , he presseth the observation of it by many cogent and prevalent Arguments . And thus I have cleared this intricate point , In what sense or respects The Moral Law given by God on Mount Sinai is now abrogated , or remains still obligatory under the New Testament . IV. Position . The Moral Law given of God on Mount Sinai , so far as not abrogated , is of Manifold excellent and necessary use now under the New Testament . And this , 1. More Generally : 2. More specially and peculiarly . 1. The more General and Common use of The Moral Law to all Sorts and degrees of persons that shall come to the knowledge of it , now under the New Testament , may be expressed Negatively and Affirmatively . Negatively , The Moral Law given on Mount Sinai is not now under the New Testament of use to any person whatsoever , as A Covenant of works tendering Iustification , life or Happiness by mans own working or Doing . For , 1 ▪ It was not given on Mount Sinai to the Iews themselves under the Old Testament as a Covenant of Works , but as a Covenant of Faith : Much less can it be a Covenant of Works to Christians or Gentiles under the New Testament ▪ though 〈◊〉 had the matter of the Covenant of works , yet it had the Form of the Covenant of Faith. 2. Since mans fall in the 〈◊〉 Adam ▪ No man can have any u benefit by a Covenant of works , as such because through Sin , all are x utterly unable perfectly to keep it . Hence the Law of works cannot give life to any , of justifie any . 〈◊〉 Should any man be justified since the fall by the Covenant of Work●… , or by the Moral Law as a Covenant of Works ▪ Then , the Covenant of Faith in Christ , and justification by Faith , and Christ as a Mediator and as Righteousness for Sinners , should be all in vain . Affirmatively : The Moral Law given on Mount Sinai is of General and Common use to all that shall come to the Knowledge of it , whether they be Carnal or Spiritual , Unregenerate or Regenerate , these seven waies viz. ( 1 ) To represent immediately to the open view of all , it s own excellent and exact Perfections . How y Holy , Iust , and Good it is . How Wise , Pure , Spiritual , Heart-searching , Extensive , and Comprehensive it is : Requiring all sorts , degrees and Circumstances of Duty ▪ towards God and Man : Prohibiting all sorts , degrees Circumstances and aggravations of sin against God , man , or ones own self . As David said , z I have seen an end of all Perfection : but thy Law is exceeding broad : As the Sun by his own light immediately represents the excellency and perfection of his own beauty and glory to all the world . ( 2 ) To evince That God is , and what manner of God he is that was the Giver of this Law. This Law being the exactest and Perfectest of all Laws , imports the supream exactness and Perfection of the Law-giver , above men or Angels . Consequently , 1. That God is , who gave this Law : it being beyond meer created ability . 2. That this God is Most Wise , Most Holy , Most Righteous , Most Perfect , Most Powerful , Most Excellent , Most Glorious , &c. who gave this Law , having imprinted the lively image of these his Properties upon this Law. Laws discover the Natures of Law-givers . No Law like this Law : no Law-giver like this Law-giver . ( 3 ) To Evidence That the a Obligation of Duty imposed upon man by the Moral Law given on Mount Sinai , is exceeding great , and utterly transcending his own utmost ability . For , this Moral Law contained in it . the Matter and Substance of the Law of Nature , the Covenant of works , requiring b perfect and perpetual petsonal obedience of every one . Such obedience , before the fall , man was able to perform : but since the fall , is utterly disabled . The Moral Law therefore being given since the fall , discovers both the greatness of mans Duty , and the impossibility of his performance : And Consequently the c impossibility of life and justification by his own Legal works . ( 4 ) To Discover clearly to all the sinfulness of their Sin , and greatness of their misery thereupon . This flows from the former . For , the Law requiring such perfection of Duty , doth Consequently detect the Sinners great imperfection , Sin , and misery , because he cannot reach up unto that Duty exactly . Failing d in the least point , he breaks the whole golden chain of the Law : and involves himself under Gods wrath and curse . e Now we know that whatsoever things the Law saith , it saith to them that are under the Law , that every mouth may be stopped , and all the world may become guilty before God. Therefore by the deeds of the Law there shall no flesh be justified in his sight : for by the Law is the Knowledge of sin . Again ; f The Law entred that sin might abound . The Law makes sin to abound , Partly , by detecting that abundance of sin that is in mankind , which before the Law discover it , lies hid , and is not thought or known to be . g I had not known sin ( saith Paul ) but by the Law : for I had not known lust , except the Law had said , Thou shalt not Covet . To this effect it is said elswhere , h Wherefore then serveth the Law ? It was added because of transgressions , till the seed should come , to whom the Promise was made . Why was the Law added because of transgressions ? both to discover them , and to suppress them . 2. Partly , By irritating , exasperating and provoking sin through restraint ; as the dam or stop put to a flood makes the waters swell more vehemently , or as obstructions in the body make the distempered humours rage more violently . The Law detects sin Directly : but irritates Sin detected accidentally , and occasionally . i But sin taking occasion by the Commandment , wrought in me all manner of Concupiscence , for without the Law sin was dead . The Law having thus made sin to abound , thereupon it makes mans misery to abound in his own apprehension : for through sin he perceives himself to be under the wrath of God , curse of the Law , and therefore in himself Spiritually dead and undone . k — The Law worketh wrath : for where no Law is , there is no transgression . l — Cursed is every one that continueth not in all things which are written in the book of the Law to do them . Hereupon Paul saith , m I was alive without the Law once , but when the Commandment came sin revived , and I dyed , &c. That is , I thought my self to be alive , and in good state : but the Law made me see I was an undone dead soul by reason of sin , &c. The Law is of use to detect sin and misery both to the Unregenerate , and Regenerate : But differently . To the Unregenerate , that they may be convinced of the Reign and curse of sin upon them , whilst they are in the first Adam : To the Regenerate , that they may be the more apprehensive of the Residence and rebellion of the remains of sin in them , and their Spiritual troubles thereupon , though they are in Christ the last Adam : To the unregenerate , in order to their first humiliation and Conversion : To the Regenerate , in order to their further Humiliation and Sanctification , &c. ( 5 ) To compel and force men , upon the former Discovery of sin and misery , to make out of themselves unto Christ for Righteousness and happiness . This flows from the former ; The Law discovers man's sin and misery : and thereupon brings him to despair in himself , and to seek out a Remedy in Christ the Mediator . The Law discovers sin directly : but drives unto Christ indirectly , and consequentially : forasmuch as man can find no life or foundation of hope in himself or in any thing short of Jesus Christ. n Is the Law then against the Premises of God ? God forbid . For if there had been a Law given that could have given life , verily righteousness should have been by the Law. But the Scripture ( especially the Moral Law ) hath concluded all under Sin , that the Promise by Faith of Iesus Christ might be given to them that believe . That passage of Pauls is Observable to this purpose ; o Christ is the end of the Law for righteousness to every one that believeth . How is Christ the end of the Law ? 1. Christ is the End , that is , The Scope and intent of giving the Moral Law. For ▪ the Moral Law requires a perfect obedience , ( which it knows is now impossible , ) Promising life thereupon , p The man that doth them shall live in them ; but threatning q the Curse upon the least failing . Hereupon the Sinner must be forced to fly to Christ in whom alone perfect obedience is to be had , or he must eternally perish . 2. Christ is the end of the Law , that is , The Perfective , not the Destructive end of the Moral Law. He is the Complement and perfection of it , forasmuch as he alone compleatly hath fulfilled it . So that ( as r Augustine hath it ) Christ is finis Perficiens , non interficiens , the compleating , not the corrupting end of the Law , and this for righteousness to every believer . That is , that every believer , Jew or Gentile , embracing Christ by Faith , may have Christs perfect obedience and fulfilling of the Law , for his righteousness to justification , as fully as if himself had perfectly kept the whole Law in his own person . Thus the aim and intent of the Law is to lead men on to Christ , and this was a primary end of giving the Moral Law on Mount Sinai . And the Law doth not only force Carnal men ( that are within Gods election ) out of themselves unto Christ at first : but also doth drive believers closer and neerer to Christ day by day , upon renewed discoveries of their Sin and Misery by the Law. This Paul s acknowledgeth in himself even in his regenerate Condition , that the Law did so discover his sin and Misery to him , that it made him have fresh recourse to Jesus Christ , for relief and comfort . O wreched man that I am , who shall deliver me from the body of this death ! I thank God through Iesus Christ our Lord. ( 6 ) To display the Compleat and matchless perfection of Iesus Christ , the Sinners Surety , that could exactly fulfil the whole Law , in doing the Duty of it , and enduring the curse of it to the uttermost for his Elect. For their sakes he t was made under the Law ; He u came not to destroy the Law , but to fulfil it ; None of his very adversaries could x convince him of the least sin against it ; He y finished the work which the father gave him to do , and that without sin ; He z was obedient to the Death , and was a made a Curse for us , by hanging and dying on the Tree of the Cross : Insomuch that this his b obedience is able to make his Many righteous , freeing them from the wrath of God and curse of the Law for ever . O how perfect was Christ and his obedience , that could fulfil compleatly without the least defect such a compleat and exact Law in doing and enduring , beyond the ability of men and angels ! How securely may poor sinners rest upon his obedience for justification against all their sin and misery ! ( 7 ) To intimate unto us , How perfect man was once in the Earthly Paradise when he was fully able to keep this Law , ( being able to keep the Law of Nature the Covenant of works , which for matter and substance , was the same with the Moral Law published on Mount Sinai : ) And how compleat man shall hereafter be in the Heavenly Paradise when he shall be fully conformable to the will and Law of God to all eternity . In the first Paradise c man had a possibility of not sinning , and of not dying , but mutable : In the last Paradise man shall have ( as Augustine well expresseth it ) an impossibility of Sinning or dying , and both immutable And this is the more General or Common use of the Moral Law. 2. The More special and Peculiar use of the Moral Law , is ; 1. To Carnal and unregenerate persons ; 2. To Spiritual and Regenerate Persons ; peculiarly . 1. Vnto Carnal and Vnregenerate persons , remaining yet in their Natural lapsed condition in the First Adam ; The Moral Law is of use , ( 1 ) To Convince them clearly of the sinfulness of their present Natural Condition and Conversation . The Moral Law doth this , Partly , As Declarative of the Law of Nature : Partly as Preceptive . The Apostle speaks notably to this effect , saying : d The Scripture ( especially the Moral Law ) hath concluded all under sin . viz. Declareth and convinceth all men by Nature sin●…e the fall to be under sin : under the full reign and dominion of it , &c. And : e The Law entred that sin might abound . And : f by the Law i●… the knowledge of sin . And having recited the Corruptions and sinfulness of all men by Nature , from divers Scriptures of the Old Testament explaining the Moral Law , he adds : g Now we know that whatsoever things the Law saith , it saith to them that are under the Law , ( that 〈◊〉 , to all Carnal men , ) that every mouth may be stopped , and all the world may become guilty before God. The Moral ▪ Law convinceth the unregenerate of his present sinful State , of sins absolute and compleat dominion over him , and of Sins extream sinfulness in him peculiarly , so as in no regenerate person . And therefore in this sense it so Convinceth the unregenerate of sin : as it doth not , nor can convince the regenerate , who are by Christ delivered from the State and Dominion of Sin. ( 2 ) To terrifie , curse and condemn them for their Sinfulness , thus convincingly discovered to them : for asmuch as they have not accepted Christ by Faith as a Remedy against sin , and the Laws terrour , Curse and Condemnation for Sin. For , every Carnal man , whilst he remains in his natural lapsed state in the first Adam , remains also under the obligation , curse and penalty of the First Covenant , the Covenant of works , which he brake in Adam : because he hath not accepted Gods Remedy against Sin and the Curse , Christ according to the Covenant of Faith. h For as many as are of the works of the Law are under the Curse : for it is written , Cursed is every one that continueth not in all things that are written in the Book of the Law to do them . And who are of the works of the Law ? Not only they who professedly seek to be justified in whole or in part before God by the works of the Law : But they also that content themselves in their lapsed natural Condition in the first Adam under the broken Covenant of works , having never fled for Refuge to Christ the last Adam under the Covenant of Faith. And this is the very Condition of every Unregenerate man. To like effect the Apostle saith elsewhere , i The Law is not made for a righteous man : but for the Lawless and disobedient , for the ungodly and for sinners , for unholy and prophane , &c. That is , The Law in some sort was given for an unrighteous , unregenerate man , as it was not given for a righteous and regenerate man. How is that ? Thus , 1. Unregenerate mens sins k were the occasion of giving the Law on Mount Sinai . 2. The Law is put , laid or Imposed on the Unregenerate as a burden and grievance . He could wish there were no Law to Cross his sins , and corruptions , &c. The Law in its Restraining , Terrifying , Maledictory , and Damnatory force is made for the unregenerate . Thus , and in these respects , The Moral Law was not made for the righteous and regenerate . Thus also that passage may be understood ; l The strength of sin is the Law. That is , by vertue of the Law forbidding sin under pain of Death and the Curse , Death , Curse , and Condemnation come upon the unregenerate : But thanks be to God , which giveth us the victory through our Lord Iesus Christ. That is , Us regenerate in Christ. So then the Law is the strength of sin to the unregenerate out of Christ , not to the Regenerate in Christ. ( 3 ) To drive them utterly out of themselves unto Christ for righteousness and happiness . This is a Consequent use of the Moral Law from both the former . For Carnal man being clearly convinced of his own extream sinfulness , And thereupon Terrified , Cursed and Condemned by the Law ; must needs be taken o●… his own bottom , and despair in himself in regard of justification or Salvation as in , or from himself ; and Consequently fly out of himself for Justification and life in Jesus Christ alone . This use the Moral Law as well as the Ceremonial had to the Jews , Considered according to the Old Testament Dispensation . m The Law was their Schoolmaster to bring them to Christ , that they might be justified by Faith. But after that faith is come , we are no longer under a Schoolmaster . That is , The Jew was no longer under the Moral and Ceremonial Law , as their Schoolmaster leading to Christ : Christ being come , and faith clearly come with Christ. Notwithstanding in some sort , and in some proportion , the Moral Law may be still said to be a Carnal man's Schoolmaster unto Christ : viz. As the Moral and Ceremonial Law , was a Schoolmaster to that Carnal people the Jews , leading them to Christ that should afterwards be actually revealed for them and their justification by faith : So the Moral Law analogically is a Schoolmaster to Carnal men , driving them out of themselves to Christ for life and righteousness . For , n The Scripture ( this chiefly intends The Moral Law ) hath concluded all under Sin , That the Promise by Faith of Iesus Christ might be given to them that believe . Thus o the Law is not against the Promise , but for the promise , and in order to it . And this universal expression reacheth Gentiles ▪ as well as Jews : And therefore the Law 's concluding all under sin , makes way for the application of the Promise in Christ by faith to all that shall believe . This use of the Moral Law to carnal persons , is confirmed by much experience of the Church in all ages , even to this day . Gods ordinary method in Conversion being ▪ First , to Convince , Terrifie , Curse , Condemn and Humble the Sinner , that he may have no Confidence in the flesh , which is especially done by the Moral Law , or by some Exposition or Confirmation thereof ▪ And then to draw and allure them to Christ by the Promises . First to p wound : then to heal them . First to make them feel they are in prison : then to set them at liberty . First to give them the q Spirit of bondage to fear : then the Spirit of Adoption to cry Abba Father . And this is the sense of godly experienced r writers unanimously . ( 4 ) To leave them utterly inexcusable , both before God and their own Consciences , if they accept not the only Remedy against sin discovered , against Death , Curse and Condemnation den●…nced , viz. Iesus Christ by Faith. For if the s works of the Creation , and the t Law of Nature , shall be sufficient to leave the Pagans without excuse ( who have not the Moral Law written ) in the day of judgement : How much more shall the Moral Law written leave all them utterly inexcusable that shall come to the knowledge of it , forasmuch as it is more clear and full then the book of the Creature or Law of Nature , in order unto life and happiness ? ( 5 ) To Restrain u from Outward acts of sin and wickedness , and in a sort to constrain to outward acts of obedience towards God and man , within the Church , Even for the benefit of Humane society therein . Calvin thinks the Apostle properly toucheth at this , saying x the Law is not given for a righteous man , &c. Unless the Law of Nature had some such work upon y Pagans out of the Church , they could not live together in Civil Society without devouring and being devoured one of another : z And unless the Moral Law had some such work of Restraint and Constraint upon professed believers and Christians , though carnal ●…and unregenerate men , in the Church ; there were no living for Gods sincere and faithful Servants among them without ruine and destruction . Thus the Moral Law is of great avail ( as Calvin also notes ) unto Humane Society even amongst professed Christians . 2. Unto Spiritual and Regenerate persons , implanted into Iesus Christ the last Adam , the Moral Law is also of singular and Special use . I. Not , 1. To justifie or condemn them , as a Covenant of Works . For , it was not given on Mount Sinai as a Covenant of works , but as a Covenant of Faith. And they being justified by Faith in Christ , a there 's no condemnation to them . 2. Nor , to irritate , provoke and occasionally to increase sin in them , by being wholly contrary to them . For the Moral Law is not at all contrary to the Regenerate , as Regenerate : Being written in their hearts by the Spirit of Christ. Therefore the Law of God and their Regenerate principles , do joyntly contend against Corruption : not irritating it , but ruining it . 3. Nor , To keep them in a servile state of bondage , as a Tutor , Governor Schoolmaster , Prison , or Old-Testament-Administration . For thus far 〈◊〉 of the Moral Law is ceased at Christs death : The Church and all Regenerate persons being under the New Testament Dispensation , and set at liberty from all such legal bonda●… and servitude by Christ. 4. Nor , To exact perfect obedience o●… 〈◊〉 rigorously to the uttermost . For the Lord in Christ b accepts regene●…te persons upright inchoate obedience , though incompleat , a●…d attended with many infirmities : Covering all their frailties and imperfections with Christs perfect righteousness . II. But , The Moral Law remains still of peculiar use unto the regenerate in divers regards , Besides wherein it is useful to them in common with others . viz. ( 1 ) To inform them more and more fully of the most holy and Righteous Nature of their God : and what Holiness and Righteousness he expects in and from them , in Conformity to himself . The Moral Law discovers to all sorts the Holy and just Nature of God , that they may know it : but the Regenerate more intentively looking into , and exercising themselves in , this Law continually , do thereby dayly grow up into further acquaintance with the Lord and his ways beyond all other People , As did David , q Oh how love I thy Law ! It is my meditation all the day . Thou through thy Commandments hast made me wiser then mine enemies : for they are ever with me . I have more understanding then all my teachers ; for thy Testimonies are my Meditation . I understand more then the ancients : because I keep thy precepts . And the more they know what the Nature of God is : the more they know what their Nature and ways should be ; How holy , and righteous . Because the LORD hath said ; r Be ye holy : for I am Holy. As children they are more and more to aspire unto full Conformity to their Heavenly Father , in all Holiness , Righteousness , Wisdom , &c. both of Person and Conversation : according to his perfect Law. ( 2 ) To perfect their discovery of Sin daily : That they may more fully prize Iesus Christ their Saviour from Sin , and be more perfectly rooted and built up in him . s By the Law is the Knowledge of Sin , to all sorts ; but differently . To the unregenerate the Law makes known the Compleat reign of sin over them , and the Curse of sin upon them , that they may be driven out of the first Adam to Christ the last Adam by Conversion : To the Regenerate the Law makes known the Rebellion of the Reliques of sin in them , with their daily frailties and faylings , that they may more closely be endeared unto Christ by progress in Sanctification and Communion with him . Thus Paul t having laid down his own experiments in reference to the Regenerate and unregenerate part within himself , and particularly that he found another Law in his members rebelling against the Law of his mind ; he laments his Condition , O wretched man that I am , who shall deliver me from this body of Death ! whereupon he flies to Christ , clasping faster hold of him ; I thank God through Iesus Christ my Lord. And a little after ; u There is therefore now no Condemnation to them that are in Christ Iesus ; who walk not after the flesh , but after the Spirit . For the Law of the Spirit of life in Christ Iesus hath made me free from the Law of Sin and Death . ( 3 ) To shew unto them How much they are obliged to Iesus Christ their Mediatour and Surety for his Obeying the Command , and Enduring the curse of the Law , fully for their sakes . The Duty of the Law is so exact , that since the Fall no ordinary meer Seed of Adam can perform it : And the Curse due for not keeping and performing of the Law is so heavy , that no meer man can endure it . Jesus Christ therefore , for the happiness of his Elect , takes upon him to Do all the Duty , and undergo all the Curse of the Law in his own Person being God-man : that his x Obedience might , by imputation , be their Obedience , and their righteousness , and their Redemption from the Curse . This Active and Passive obedience of Christ hath herein done that for his Elect , which neither they could do for themselves , nor any meer Creature in the whole world could do for them : even compleatly fulfilled this perfect Law. By this Law therefore Regenerate persons may easily compute what Christ hath Done , and endured for them : And how infinitely they thereupon stand indebted unto Christ ; as Paul , upon such Consideration of the Law , y acknowledged in his own Person . ( 4 ) To incite and quicken them as a spur to all thankful Obedience towards God for Iesus Christ. Every blessing cals for thankfulness from us ; because wholly of free grace and beyond all desert : Great blessings challenge great thankfulness . What gratitude then in heart , word and deed , is due to God , for our Redemption from the curse of the Law by the Death of Christ that Blessing of blessings ? The Apostle prayd Earnestly for his Colossians ; z that they might be strengthened with all might , &c. Giving thanks unto the Father , which hath made us meet to be partakers of the inheritance of the Saints in light : who hath delivered us from the power of darkness , and hath translated us into the Kingdom of his dear Son ; In whom we have redemption through his blood , even the forgiveness of Sins . Blessed Zacharias praising the Lord for Christ and his Redemption , shows that this was Gods intention therein , a That we being delivered out of the hands of our Enemies might serve him without fear , in holiness and righteousness before him all the days of our life . That , as Jesus Christ was really obedient to the Law , even to death for us : so we might be really thankful in all holy and righteous obedience according to the Law throughout our whole lives for him . Hath Christ kept the Moral Law and endured the Curse with such compleat . Obedience for our sakes : and shall not we thankfully endeavour to perform inchoate Obedience to the same Law in , and for Christ ? shall Christ be obedient to the Law actively and passively for us in all legal exactness : and shall not we be actively obedient to the Law in thankfulness to him in all Evangelical uprightness ? ( 5 ) To Direct their Hearts into the fervent and sincere Love of God and Man more and more with delight . The true Love of God and man is a mysterie , hard to be found out and practised aright . The Lord alone can lead us into it , and make us increase in it . Hence the Apostle prays ; b The Lord direct your hearts into the love of God. And ; c The Lord make you to increase and abound in love one towards another , and towards all men , even as we do towards you . Now the Lord directs us into , and increaseth us in Love to God and man , by his Spirit , which is a Spirit of Love , breeding and cherishing this Grace in us : and by his Word and Law , peculiarly aiming and scoping at Love to God and man ; d Now the end of the Commandment ( viz. of the Law Moral ) is Love out of a pure heart , and of a good Conscience and faith unfaigned . The more●…a godly man meditates and exerciseth himself in this Law of God , the more he shall be instructed in this blessed Love with comfort and delight , which is the Sum of the Law , and End of the Law. ( 6 ) To be a Constant Rule of life and obedience . True Obedience in Holiness and Righteousness springs from sincere Love e acted by Faith. This Holiness and Righteousness towards God and man , is Commanded and Directed in the Moral Law : as both our f Blessed Saviour , and his g Apostles often intimate . Hereupon , The Law of God is also so highly commended by David , who made it h A lamp to his feet , and a light to his paths , his Counsellour in his pilgrimage , &c. In all Acts of Holiness towards God , of righteousness towards man , and fobriety and temperance towards a mans self , what other Rule have we to steer our Course by , but the Holy Scriptures ; and in the Holy Scriptures what Rule but the Moral Law , Propounded by Moses from God , and expounded by Moses and all the Prophets , by Christ and all his Apostles , both in the Books of the Old and New Testament ? This is the perfect unerring Rule of walking with God , and Communion with him : All others are Lesbian , crooked , at best imperfect Rules unto us . This discovers our wanderings out of the way , brings us into the way again , and guides us in the way being brought into it . ( 7 ) To evidence to the regenerate themselves the Truth of their Holiness , Righteousness and Sobriety , that Law written in their Minds and Hearts , answerable to this Moral Law of God written in Tables of stone . The Moral Law is a Touchstone to try the truth of Regenerate Persons spiritual estate and condition : As well as a Rule to direct their Practice and Conversation . God hath i Covenanted in his New Testament to put his Law into his peoples minds , and write it in their hearts . The New Testament then brings a law into the Heart within , answerable to the Law in the Scripture without : As Indenture answers to Indenture , tally to tally , wax to the Seal , or One face in a glass to another . And this inward Law of Holiness and Righteousness is then true and sincere , when it answers in every part , though not in every degree , to the Outward Law. Then we are indeed k Gods workmanship , created in Christ unto good works , which God hath ordained that we should walk in them . Then we are inwardly , and not only outwardly , in a true New-Covenant-State . Then we have the witness of our Regeneration within our selves . Then we may Hear , Read and Meditate upon the Moral Law with Comfort and Delight , as did David , and delight to walk therein Continually : finding this l Law in our hearts , in the midst of our bowels . And this is the more General and more Special use of the Moral Law now under the New Testament in the Church of God. Thus much for opening those seven Questions touching the Law published on Mount Sinai to Israel . Now come we to the 8 ●h and last thing propounded ; viz. The Corollaries or Inferences resulting from the whole . VIII . Inferences flowing from this Aphorism thus explained , are divers , and of consequence . As , Did God thus Give his Law to Israel on Mount Sinai ? &c. Then , I. God singularly manifested the Glory of his own Perfections , and highly Magnified the Goodness of his Dispensations to Israel , in Giving them his Law on Mount Sinai . 1. The glory of his own Perfections and excellencies God singularly manifested in giving the Law on Mount Sinai . Especially the Glory of his , 1. Supream Majesty and Soveraignty over all ; 2. Wisdom ; 3. Holiness ; 4. Iustice ; As hath been already discovered in the Manner of Gods giving his Law , Q. III. and in the Inferences thereupon ; 5. His Omnipotency ; that could Create such Thunder and Lightnings , such Blackness and Darkness , and Tempest , such a Cloud , and such a devouring fire , Mount Sinai being all on a Smoke , and burning up with a fire to the heart of Heaven , that could send forth such Sound of a Trumpet , that could utter such a voice of words , so great a voice , as all Israel trembled and stood afar off , Moses himself did exceedingly fear and quake , and the very dead Mountain did tremble and shake ; 6. His Spiritualness ; that the LORD is not like the idol-gods of the Heathens , wood and stone , gold and silver , the works of mens hands , drossie Earthy bodies that may be Eaten up with worms or Consumed in the fire : but he is a perfect Spirit , promulging a most Spiritual and heavenly Law for spiritual worship , reaching to the most inward heart , soul and spirit of man , to the thoughts , imaginations of the thoughts , and to the very first actings and stirrings of the Heart before Consent ; 7. His Eternity ; that hath promulged such a Law as for Matter and Substance is Eternal , obliging from the beginning to the end of the world , yea it shall have its full accomplishment in Heaven , when Holiness , Righteousness and Love shall be compleat in the Saints in the highest degree . m The righteousness of thy testimonies is everlasting . n — Concerning thy Testimonies , I have known of old , that thou hast founded them for ever . o — Thy Word is true from the beginning : and every one of thy righteous judgements endureth for ever . Now an Eternal Law beyond all possibility of repeal doth notably evince an Eternal Law-giver . 2. The goodness of Gods dispensation to Israel , in giving his Law to them on Mount Sinai , as hath been explained , God exceedingly magnified . This is evident , by the Testimony of p Moses , and the q Prophets in the Old Testament , declaring that Gods Law thus given them was not a vain , but a great Matter ; their life and Happiness did depend upon it , and God had not dealt so with any other Nation in the whole world , and by the Testimony of r Christ and his s Apostles in the New Testament , Highly commending the Law given , Truly expounding the sense and scope of it , and greatly extolling the Iews Prerogative herein beyond the Priviledge of the Gentiles . More Particularly the Lord Magnified his great Goodness to Israel , three ways ; I. In Giving them his Moral Law. For , 1. Hereby , God made his excellent Nature , Properties , and Will , to be eminently known of them . 2. Hereby , God made Israels t sinfulness and misery clearly known unto themselves . 3. Hereby , Israel was u restrained and kept from Sin. 4. Hereby , Israel was x shut up and Confined within the bounds of Faith , that they should not expect righteousness and life any other way , then only by faith in Christ , which should at Christs coming be more fully revealed : The fulfilling of the Law being impossible , and the Curse inevitable to themselves . 5. Hereby , The Infant-Church of Israel was in part y Tutor'd and Govern'd during her Minority , in preparation for , and expectation of Christ promised . 6. Hereby , Israel had a perfect Rule of Life , for all Holiness , Righteousness and Temperance : And an exact Touch-stone for tryal of the Integrity both of their Inward Constitution , and Outward Conversation , in Church , in State ; in Publique , in Private Capacity . 7. Hereby , Israel had a more Perfect Covenant with God in Christ , then all fore-going ages or Periods of the Church ever enjoyd : and a more Perfect Direction for expressing their thankfulness to God for his Covenant and all Covenant-blessings whatsoever . II. In Giving them his Ceremonial Law , Annexed to the Moral . For , 1. Hereby , Israel was of a Family-Church advanced to the Political Constitution of a National-Church . And is stiled , z The Church in the Wilderness . 2. Hereby , The Pure , Holy , Just , and Merciful Nature of the Lord , their God is discovered : requiring such ceremonial purifications , washings , cleansings , Sacrifices , Satisfactions , &c. and promising such pardons , acceptance , &c. 3. Hereby , Their sinfulness and misery were notably preached to them every year , yea every day in the Blood and Death of the Sacrifices and offerings for Sin. These were as a a Continual arraignment of Israel at Gods bar , as extreamly guilty of Death and Damnation . 4. Hereby , Christ was evidently set forth unto Israel as the only Remedy against Sin and Death . Christ being the Substance of all the Sacrifices : The Center of all the Ceremonies : The Truth of all the Types . 5. Hereby , The First Table of the Moral Law , The Table of Holiness was notably expounded : And the whole publique Worship and Service of God fully described to Israel in all the Parts of it , that they might knowingly act what was pleasing to God in matters of Religion . 6. Hereby , Israel's hands were so filled with imployment in the externals of his worship , full of outward beauty and Glory , that they were singularly preserved from the seducing idolatries of the Nations whereunto they were by nature extreamly addicted . 7. Hereby , Finally as by a Partition-Wall , Gods people Israel were separated and distinguished from all other people in the world , As Gods peculiar Treasure and Inheritance . III. In giving them his Iudicial Law , as an Appendix to his Moral , God magnifi●… also his goodness unto Israel . For , 1. Hereby , The Common-wealth of Israel was divinely Constituted , even by God himself . Hence , by some called A Theocracy , or A The-Archy ▪ because God himself did immediately Constitute and Govern them . And his Political Constitution is most exquisite and excellent . 2. Hereby , Their Common-wealth was most justly Governed : without folly , Oppression or Tyranny , wherewith the Laws of other Common-wealths too much abound . 3. Hereby , The second Table of the Moral Law , The Table of righteousness , was excellently expounded to them . 4. Hereby , Impiety against God , and Iniquity against man was notably suppressed by just and equal Penalties . 5. Hereby , That Common-wealth and the Government thereof was supported ; b till Shiloh came , to whom the gathering of the people should be ; till Christ came that should be the King and Head of his Church both of Iews and Gentiles till the end of the world , in whose Spiritual Government that Political Government should be swallowed up for ever . II. The fall of Adam and of all mankind in him did miserably deface and obliterate the Law of Nature . For , The Moral Law was promulged for declaring and reviving thereof more clearly and convincingly : this was one Cause of its promulgation . Sin makes havock of all excellencies and happy enjoyments : of the happiness of Heaven to lapsed Angels ; of the happiness of Paradise to lapsed man. Sin cast man out of Paradise , and Paradise out of man : Sin disrob'd man of Gods Image , dimmed the light , and defaced the Law of Nature so extreamly in him , that very few and small sparks thereof remained . So much only remained as to leave man inexcusable , and be sufficient to damn him ; though wholly insufficient to save him . God therefore published his Moral Law , which for Sum and Substance is the same with the Law of Nature , that the expunged Law of Nature might be perfectly restored : that so man might more clearly See , whence he was fallen ; whereunto he should re-aspire ; and what legal perfection in man , or in his Surety , was necessary to his Justification and Salvation . The Fall had so expunged this Law of Nature : That till God descended on Mount Sinai to reveal his Moral Law , it was not perfectly to be found among all the sons of men . III. The Fathers and Church before Moses had a much more imperfect Rule of Religion and Righteousness , then the Fathers and Church had afterwards under Moses . A Rule of Religion and Righteousness they had before Moses ; Partly , The imperfect Reliques of the Law of Nature : Partly , Some few divine Revelations . And hereby they were Directed , 1. In some Morals , as , In Walking with God , Prayer to God , Faith , Fear , Love , and Obedience to God , &c. 2. In some Ceremonials , as erecting Altars , slaying and offering Sacrifices , &c. 3. Yea in some Iudicials , as Punishing Whoredome with Death . c Bring her forth and let her be burnt , said Iudah of Thamar , though himself had committed incest with her being disguised , &c. But yet those Divine Revelations were very few and sparingly vouchsafed ; and the Light or Law of Nature was extreamly imperfect and obscure : whereas under Moses God fully revived and declared the Substance and Matter of the Law of Nature , and gave Israel a Compleat and Perfect Rule of Religion and Righteousness , not only by voyce , but also by writing , for the greater Certainty thereof both to that present and all future ages of the Church . Herein we may note , 1. The wisdom and order of Gods dispensations , beginning with more imperfect , and proceeding to the More Perfect Discoveries of his will touching Religion and Righteousness : according to the proportion of his peoples capacities . 2. The growth and increase of his Churches Priviledges and happiness from age to age . Before Moses , there was little noise or notice of Religion in the world : But under Moses it grew famous , eminent and flourishing . 3. The surpassing obligation of the Church and people of God under and after Moses , more then ever before him after the fall , to all possible thankfulness unto the Lord for his enlarged Benefits in giving the Law unto them . IV. As the Church of God is the chief of all Societies on Earth ; So the Laws of this Society are the chief of all Laws . They were Gods own Laws on Mount Sinai : therefore the choycest of all Laws . The Moral , Ceremonial and Iudicial Laws whilst of force in the Jewish Church , d far excelled the Laws of all Nations and people from Moses till Christ. The Moral Laws continuing of perpetual force in the Gentilish Churches also , as hath been explained , surpass the Laws of all Nations and Societies in the world . And this , 1. In their immediate Author and Law-giver , The LORD God himself . e God spake these words , and said ; &c. All other Laws but given by weak sinful mortal men : they by the infinite eternal most holy God. 2. In their Manner of Dispensation and Promulgation , as hath been evidenced in eight particulars . Never was there such a Solemnity of Law-giving from the beginning of the world to this day : nor shall be to the end . 3. In their Matter and Substance . No Laws so f Holy , Iust , Good. None so g full and Comprehensive : so h Spiritual and Heavenly : so wise and unerring : So cutting and Heart-peircing , &c. and accomplished with such Properties and Perfections . How did David i Admire them , Affect them , Extol them ! 4. In their End and Use , as hath been already declared . No laws in the world so useful , and of such high intentions . As therefore the Jewish Church had great and manifold cause to bless God for his Moral , Ceremonial and Iudicial Laws , from Moses till Christ : So the Churches of the Gentiles have like Cause of magnifyng God for his Moral Laws to the end of the world . V. Gods Church and Covenant-people must be a Composed , Regular , Orderly people , guided and governed by the exactest Laws . To this purpose God gave his Law on Mount Sinai to Israel ; Not only that they might Hear it , Know it , Profess it , Talk of it , &c. but specially that they might be wholly guided and ordered by it , in heart and life , in thoughts , words and works , both towards God and towards man. And the Moral Law was intended for this purpose to the Israel of God among the Gentiles also . Christians under the New Testament must not live as they list , in Carnality , Loosness , Licentiousness , &c. but holily , righteously , soberly , conscientiously , unblameably , &c. according to this everlasting Law of God. Be exhorted therefore all ye that sincerely fear , love , and believe in the Lord , to walk in the Law of the Lord blameless , to order your thoughts , words and actions sincerely according to this unerring Rule , to persevere and continue herein with great delight at all times . Let this be k A light to your feet , and a lamp to your paths . Let this be your l Councellour and Song in your pilgrimage . Let this be the m voice behind you , saying ; This is the way , walk in it , when you are turning to the right hand , or to the left . What this Law Condemns as sinful , decline it : what this Commands as Duty , perform and pursue it . n Meditate herein day and night , Addict and give your selves wholly hereunto . And lest any should say or think , That I should exhort Legally , and you Act Legally , not Evangelically , in this Matter : Let me here lay before you , 1. Evangelical Directions for Christians right observing , doing and walking in the Moral Law. 2. Evangelical Grounds or Motives inciting thereunto . Gospel-Directions for Christians right Observing , Performing and Walking according to the Moral Law ; 1. Observe and keep the Moral Law with a right judgement and understanding touching it , and the observance of it in all things . A misdeeming judgement herein , misleads a mans obedience to the Law , and renders it unacceptable to God. Miss-Obedience offends God as well as Disobedience . Errour in the judgement , works obliquity in the Action . Many have done much about the Moral Law , but having a false judgement and Notion of the Law , and about the Doing of it , have lost all that they have wrought : As Ph●…risees that looked only at the Letter of Law , Papists that look for justification by the deeds of the Law , carnal men that rest in the work done , &c. Particularly beware of these Misapprehensions ; 1. Iudge not the whole and entire obedience to the Moral Law to consist only in performing the bare outward letter of the Commandment . This was the Pharisees errour : which our Saviour o abundantly refutes and reproves . 2. Think not there is in any meer man since the fall a full ability perfectly to perform and keep the Moral Law. Though p Bellarmine earnestly contends for it . For ; The Law is q weak through the flesh : that is , The Law hath not strength to justifie us , by reason of our flesh that cannot keep it . r — In many things we sin all . And , s He that shall keep the whole Law , and yet offend in one point , he is guilty of all 3. Look not upon the Moral Law as a Covenant of Works , which will justifie and give life by the deeds thereof : Neither rest upon any deeds thereof for that end . For , The Moral Law , was not given on Mount Sinai as a Covenant of works , but of Faith ; as shall after appear . And the best works even of regenerate persons have so much iniquity and infirmity adhering to them , that they are matter rather of Condemnation , then of Iustification . 4. In observing and doing the Moral Law , look not upon it as The Old Testament , or as Part of the Old Testament-dispensation , having reference to Christ that should come afterwards . For in the precise notion and formality ( as hath been showed , ) it is not now obligatory to us Christians . We are not bound to Ceremonial worship by the second Commandment , nor to the seventh-day Sabbath by the fourth , as the Jews were bound . So far it obligeth us , and is to be observed by us , as it is consistent with the New Testament . 2. Observe and do the Moral Law from true Gospel-principles : without which it can never be done rightly and acceptably . Such as are the Principles and Habits whereby we act , such are the acts put forth by them . Carnal Principles and Abilities produce only Carnal Acts. Sanctified Spiritual abilities bring forth Spiritual Acts. Let your obedience to the Moral Law flow , 1. From t the New-Covenant-Law written in the Minde and Heart . When there 's a u Law within , harmoniously answering to the Law without , How sweetly and sincerely is the Law performed ! 2. From Divine supernatural abilities of wel-doing created in them through Christ ; x Without Christ we can do nothing : in y Christ we can do all things . z For we are his workmanship , created in Christ Iesus unto good works , which God hath before ordained that we should walk in them . Till we act from this divine working and Creation , all we do are but dead works . 3. From sincere Love ; a Love is the fulfilling of the Law. Our Saviour teacheth us , b That the first and great Commandment , or the Sum of the first Table is , To Love the LORD our God with all our heart , with all our soul , with all our mind and with all our might : And the second , viz. The Sum of the second Table , is , To love our neighbour as ourselves . Every right act of Duty towards God or man , flows from true Love. Hence , Paul saith ; n The end of the Commandment is Love , out of a pure heart and good Conscience and Faith unseigned . As obedience must arise out of love : so love must arise from these three roots . And such Love is The End of the Commandment ; The Perfective End , the Scope and intended end which the Commandment aims at . Every duty is easie and delightful to love . o This is love that we keep his Commandments : and his Commandments are not grievous . 3. Observe the Moral Law with alacrity and delight of Soul. In all our obedience God loves willingness , readiness , chearfulness . It was Christs p meat to do the will of him that sent him , and to finish his work . Job q went not back from the Commandment of his lips , but esteemed the words of his mouth more then his necessary food . Paul r delighted in the Law in his inner man. David , how transcendently were all his affectious elevated to and transported with the s Law of God! how did he abound in expressions , yea how did he as it were want words to set forth his ravisht desires to , and delight in , the Law of God! And all Christs true people are a t willing people : as to Faith , so to obedience . 4. Keep and observe the Moral Law as an Evangelical Rule of Life , guiding the thoughts , words and actions of believers in all the duties of Holiness , Righteousness , and Sobriety , as well under the New Testament , as the Old. The Moral Law was Promulged on Mount Sinai as a Gospel-Rule of Life : being given there , not as a Covenant of works , but as a Covenant of Faith , as hath been already evidenced in part , and hereafter will more fully appear . And it was in this Notion , in all ages Confirmed , expounded and urged , by the Prophets , by our blessed Saviour , and his Apostles , from time to time . Therefore being our Evangelical Rule of Life , pressed upon Gods Covenant-people both under Old and New Testament : it is ( so far as not peculiarly limited to the Old Testament ) an Everlasting Rule , and Part of u the Everlasting Gospel . And in this Notion we are still to observe the Moral Law. And in so doing we shall not warp from Christ , but walk after him ; we shall not overthrow , but establish the Gospel ; we shall not exclude , but exercise Faith : we shall not fall from , but persevere in Grace . Now the Moral Law as a Gospel-Rule may be kept and performed two waies , viz. By Faith , and by Love. 1. By Faith applying and appropriating Christs perfect obedience thereunto to ourselves in particular . For Christs obedience being ours by Faith , we perfectly fulfil the Law in him , his blood and sufferings washing away all our imperfections and failing therein . Hence , x To keep the Law ( said Luther , ) is to have Christ the keeper of the Law by Faith. — By Faith we fulfil the Law compendiously . — And again ; y Gods Precepts are sweet , when we can read them , not only in the Books , but also in the wounds of our sweetest Saviour . By Love ; Partly beginning to have sincere respect to the Law in this life . Inchoate Love , expressing inchoate obedience . Partly , compleating the fulfilling of it in the life to come . Compleat love acting in compleat obedience in Heaven : Every Saint becoming a perfect Living Law to himself for ever . 5. Observe the Moral Law entirely and universally . The whole Law with the whole Heart . 1. Keep the whole Law with sincere respect to every Commandment therein , as in the sight of God. This is to keep the Law with integrity of the Object . As God hath extended his Precepts : So we are to extend our Performances . For , ( 1 ) The same God , z that said , Thou shalt not kill , &c. said also , Thou shalt have no other Gods before me ; Thou shalt not take the name of the Lord thy God in vain ; Remember the Sabbath-day to keep it holy , &c. If therefore we keep any of these Commandments because they are the Lord's : we must consequently keep every Commandment . ( 2 ) Hereby the Integrity and uprightness of our obedience wil be evidenced a Then shall we not be ashamed , when we have respect to all his Commandments . Though an upright heart may come short in the gradual Performance of every Commandment , yet hath he an universal respect unto all the Commandments . ( 3 ) To indent , omit , pick and chuse , what Commandments we will keep , what not , argues an hypocritical and unsound heart : And that the Commandments are not kept because they are God's , but because of some other collateral and indirect respects . Ahab could do b somethings , Herod did c many things , but still they had their Reservations and exceptions . ( 4 ) The sincere servants of God intend , and endeavour the observance of all God's Precepts , one as well as another . Caleb and Joshuah ( d ) followed the LORD fully : Heb. fulfilled after the LORD . David e had respect to all Gods Commandments : not departing from any of them all his daies , save in the Matter of Uriah the Hittite . Zachariah and Elizabeth f were both righteous before God , walking in all the Commandments and ordinances of the Lord blameless . Paul g exercised himself herein , to have alwaies a Conscience void of offence towards God and towards men . ( 5 ) Integrity of obedience to all Gods Commandments is most acceptable to God. How doth the Holy Ghost commend it in David , in Zachariah and Elizabeth ! How did God reward it in h Caleb a●…d Ioshuah , for this Cause granting them only of that generation the great priviledge of coming into the promised Canaan ! 2. Keep the whole Law with the whole heart . Let the united Stream of all the faculties and affections of soul and heart bend to the observance of it . This is to keep the Law with integrity of the subject . ( 1 ) This is often required ; i Thou shalt love the LORD thy God with all thine heart , and with all thy soul , and with all thy might . This is the first and great Commandment . ( viz. The Sum of the first Table . ) And the second is like unto it , Thou shalt love thy neighbour as thy self . The Lord calls for whole-hearted , not half-hearted Obedience . ( 2 ) Hypocrites may reach to this ; only sincere ones can reach to that . k With my whole heart have I sought thee , ( said David : ) O let me not wander from thy Commandments . ( 3 ) Such are a blessed people ; l Blessed are they that keep his Testimonies : that seek him with the whole heart . Such hearts are undivided in obedience , therefore act strongly towards the Law of God , and are perfect with him . A divided heart , an heart and an heart , is a false unsound heart . 6. Observe and keep the Moral Law in the Spirituality of it . Paul saith m The Law is Spiritual . It reacheth not only to the body and outward Acts : but to the soul , heart and Spirit , and the most inward acts thereof , n as our Saviour teacheth . It prescribes Soul-duties , Spirit-duties , &c. forbids ▪ Heart-iniquities , Spirit-Sins . Therefore so walk in the Law of the Lord , as especially to minde the Spirituality of it . The first and most acceptable worship of God , is the Spirit-worship . Inward Spirit-duties towards God and man are the most immediate and excellent acts and results of Grace in the Spirit : Inward Spirit-sins are the first , most immediate and dangerous fruits of original Corruption in the Soul , having the venom and poyson of the old man , most immediately and strongly infused into them . Oh therefore o keep thy heart with all keeping , for out of it are the issues of life , or death . Let this Spiritual Law guide thine heart and Spirit in all their inward Spiritual Motions and actions towards God and man. p Delight in the Law of God in thine inward man. 7. Keep and observe the Moral Law in Testification of real filial thankfulness to God for Iesus Christ the end of the Law , for our Redemption by him , and for the effectual Application of this Redemption unto us . We are not to keep the Law that we thereby may have Christ , Redemption , Vocation , Sanctification , Iustification , Adoption , &c. But because we are Redeemed , Called , Sanctified , Justified , Adopted , &c. therefore we keep the Law. Hereby we express our real gratitude for these greatest benefits For this end q Christ was in fulness of time revealed , according to his Covenant , Promise , and Oath of old , That we being delivered out of the hands of our Enemies without fear , might serve him in Holiness and Righteousness before him all the daies of our life . Moses therefore r having reckoned up Gods great favours to Israel in bringing them into Egypt , multiplying them in Egypt , delivering them and redeeming them out of Egypt , ( A Type of their Redemption by Christ ) and in his gracious dealings with them after that deliverance : in reference to all this presseth upon Israel the observance of Gods Commandments as a due Testimony of their gratitude for all . s And now Israel , what doth the LORD thy God require of thee , but to fear the LORD thy God , to walk in all his waies , and to love him , and to serve the LORD thy God with all thy heart and with all thy soul , To keep the Commandments of the Lord and his Statutes , &c. t — Thy fathers went down into Egypt with seventy persons , and now the LORD thy God hath made thee at the Stars in Heaven for multitude . Therefore thou shalt love the LORD thy God , and keep his Charge , and his Statutes , and his Iudgements , and his Commandments alway Luther said well ▪ u A man is not made just , by doing just things : but being made just , he doth just things . A man keeps not the Law , that he may have Christ and his benefits : but because he hath Christ & his benefits , he keeps the law , in token of his real gratitude . 8. Finally , Keep and observe the Moral Law continually . For 1. God hath not given it for this or that particular age or time , but x He hath stablished it for ever ; therefore it is to be observed for ever . 2. This y constant perpetual obedience thereunto God frequently calls for . 3. Christ hath therefore redeemed us , z that we might serve the Lord in holiness and righteousness before him all the daies of our life . And Holiness and Righteousness comprehend all the duties of the Moral Law. Christs Redemption of us is a an everlasting mercy : therefore our obedience should be a perpetual Duty . 4. The godly and sincere do persevere and continue in their Obedience to Gods Law. As David ; b — I have inclined mine heart to perform thy Statutes alway , even unto the end . — My Soul breaketh for the longing that it hath unto thy judgements at all times . — So shall I keep thy Law continually : for ever and ever . Thus c Christs meat was to do the will of him that sent him , and to finish his work . 5. The d ungodly and hypocrites keep not the Law of God at all , or not alway . Gospel-Grounds , or Motives , inciting to this Evangelical observance of the Moral Law. 1. Iesus e Christ , and his f Apostles in the New Testament frequently and strongly enjoyn the observance of the Moral Law. To cast off obedience thereto , will not be to cast off only the Authority of Moses and the Prophets under the Old Testament : but also of Iesus Christ and his Apostles under the New Testament . 2. Iesus Christ and his Apostles kept and observed the Moral Law diligently . Christ was g made under the Law , and fulfilled it exactly in doing the Duty of it , and enduring the curse of it for us . His whole life was h without sin : therefore his whole life was an observance of the Moral Law. His i Apostles also ( as Christ testified ) kept Gods word , manifested to them by Christ ; therefore they kept his Law. Paul was k not without Law to God , but under the Law to Christ : though he seemed to be as without Law , that he might gain them that were without Law. Now l we are to follow Christ , and to walk as he walked : who is the chief Pattern of all Obedience . And we are to m follow the Apostles , as they follow Christ. 3. Christ destroyed not the Law given by Moses , nor set up any New Law , or any New Duty that for Substance was not prescribed in the Moral Law : but only fulfilled and expounded the Old Law n imposing the old Duties thereof upon his Disciples . This may be cleared upon these few following Considerations ; For , ( 1 ) Christ professeth , he o came not to destroy the Law or the Prophets , but to fulfil . And he adds ; For , verily I say unto you , Till heaven and earth pass , one jot or one tittle shall in no wise pass from the Law , till all be fulfilled . Here Christ , 1. Declares the end of his Coming into the world in regard of the Law and Prophets ; Negatively , Not to destroy them : Affirmatively , But to fulfil . 2. Confirms this from the everlasting Nature of the Law , which shall continue till heaven and earth pass , viz. till the end of the world . By [ Law ] here Christ seems especially to intend the Moral Law , ( expounded much by the Prophets : ) as appears , p by the next verse , and by his after-expositions of q divers Moral Laws . Now Christ fulfils the Moral Law many waies in his own person , viz. Doctrinally , in teaching the true sense , and pressing the Duty of the Law. Practically , Both in his Active performance of the Duty of it , And in his Passive undergoing the Curse and Penalty of it for our sakes . In this place some think he hath a special eye to his Doctrinal fulfilling of it , because he r opposeth teaching of the Law to the breaking of it . And consequently that he came not to preach down the Law or the Duties thereof , but to preach them up , and explain them truly , that they might see the true sense extent and spirituality of them . ( 2 ) Christ declares , that s whosoever shall break the least of these Commandments , and teach men so , shall be least in the Kingdom of Heaven ( i. e. He shall be excluded the Kingdom of Heaven : ) But whosoever shall do , and teach them , shall be great in the Kingdom of Heaven . He doth not say ; who so shall do and teach New duties of a New Law : but whosoever shall do and teach these Commandments , these old Laws and duties . And he further adds , t except your righteousness shall exceed the righteousness ( not of the Moral Law , but ) of the Scribes and Pharisees ( who corruptly expounded the Moral Law , resting in the bare outward Letter , not reaching up to the Spirit thereof ) ye shall in no case enter into the Kingdom of Heaven . ( 3 ) The Moral Law is so u perfect , that in regard of Moral duties of Holiness and Righteousness , as nothing ought , so nothing could be added thereto : no more excellent way could be prescribed . x I have seen an end of all perfection : but thy Commandment is exceeding broad . Broader , Compleater , Fuller then all visible Perfection . This compleatness of the Moral Law will easily appear , if we seriously Consider The Extensiveness and Intensiveness of it . 1. The Extensiveness of the Law is such , that there can be imagined no Moral duty for kinde , but what is required in it : nor any kind of Contrary Sin , but what is forbidden in it . All Duties of Holiness towards God , All duties of Righteousness towards man , All duties of Sobriety towards a mans own self : and all sorts of sins opposite to these , together with all furtherances to those Duties , or Sins , are fully comprized in this Moral Law. 2. The Intensiveness of this Law is such , that all these Duties are required , and all contrary sins forbidden , to the uttermost . It calls not only for true love to God , but for extensive love to God , y with all the heart , all the soul , all the minde , all the might : Not only for true love to our neighbour , but for intensive love ; To love our neighbour as our self . The like understand proportionably of all other Duties , comprized under Love. All Duties are urged to the highest degree , with all their Amplifications : All sins are condemned to the least and lowest degree , with all their aggravations . And therefore the Law being thus exquisitely perfect , there could be no addition thereto . Christ imposed no new Law , or Duties : but expounded the old , Christ only opened and unfolded this Sacred Roll of the Law : that the beauty , glory and spiritualness of it might more evidently appear . Obiect . 1. But Christ hath given new Commands , Appointing his Apostles and Ministers , z To Baptize with water , and a to Administer the Lords Supper , &c. Answ. 1. Christ hath appointed no New Moral Commandments or Duties , Though he hath appointed a New way of outward and Positive worship under the New Testament , which was not under the Old. Now Sacraments are not compleatly Moral duties , but Positive worship . 2. The Scope of the second Commandment , being to teach and command us in the general , To worship the only true God according to his own will : This Commandment , as it comprized the whole Ceremonial Old-Testament worship while it was Gods will to continue it ; So it comprehends the whole New-Testament worship which since Christ God wills to succeed , and antiquate the former . And in this Sense New-Testament Sacraments , and way of worship are required in the Moral Law , and not a New Duty . Obiect . 2. But Christ seems to have imposed New Moral Duties , which are not commanded in the Moral Law , as Faith , Repentance , Love , &c. And Christ himself cals Love a New Commandment ; b A New Commandment I give unto you , that ye love one another , as I have loved you , that ye also love one another . Answ. 1. All these and like Spiritual Duties are required in the Moral Law. For , How can we have the Lord to be our God , but in Christ ? And that cannot be without Faith in him through Christ , and without repentance from Dead works . We cannot intensively have both God and sin at once . Abraham , Noah , Enoch , Abel , had Faith in God under weaker and more imperfect Foederal-dispensations : And shall not the Sinai-Covenant require Faith , which was a far more perfect Administration ? 2. Love to our neighbour , or brother , is as strongly commanded for substance under the Old Testament as under the New : c Thou shalt love thy neighbour as thy self , what brotherly love can be expressed more intensively ? This therefore was an Old Commandment , and an Old Duty . 3. Christ cals this his Command of brotherly Love a New-Commandment ; 1. Either in regard of his renewing of this Old Commandment . 2. Or in respect of his New manner of urging it from his own example : Love ye one another , as I have loved you . 3. Or in regard of the excellency of it . Excellent things are called New things . 4. Or in regard of the Perpetuity of it , because it should be always fresh and new , never waxing old . And thus the Covenant is called New. This d Command of brotherly Love Iohn also cals both an Old Commandment and a New : An old , for the Substance of it , being prescribed in the Law ; A new , for Christs renewing it , and their New receiving it , under the true and more clear ▪ light of the Gospel ; As I have e elsewhere intimated . 4. The New-Testament-Doctrine of Faith , that is , Of Iustification by faith , doth not disanul , but establish the Moral Law. And if so , the Doctrine and Practise of Obedience to the Moral Law are not Anti-Evangelical , nor inconsistent with the Covenant of Faith. Now that it is so , The Apostle is very clear ; f Do we then make void the Law , through Faith ? God forbid : yea we establish the Law. In these words , the Apostle having proved justification by faith only without the deeds of the Law , prevents an Objection that might thus arise . Object . If we be justified by faith only without the deeds of the Law , then the Law is utterly made void . Answ. 1. He denyes the Consequence , with horrour , God forbid . 2. He asserts the Contrary . We are so far from antiquating the Law by the Doctrine of justification by Faith , that we rather establish it . How is the Law established by Faith ? The Law is established by the Doctrine of Faith ( to omit diversity of Opinions , ) especially these two ways . 1. In the truth of it , The Law threatned death and curse to every transgression . This truth is established as irrevocable , whilst Christ is g made under the Law for us , became a Curse and dyed to satisfie Gods justice , according to the Doctrine of Faith. 2. In the righteousness of it . The Law requires a perfect and perpetual personal obedience , as a legal righteousness . Faith h holds forth , Christs perfect passive obedience to satisfie the penalty of the Law for mans redemption , and his perfect active obedience to purchase man a right to the life it promiseth . So that the Doctrine of Faith leads us to that perfect legal righteousness in Christ by faith , which we cannot find in our selves : and hence The righteousness which it requireth is not abolished , but established . If any Object ; Then we are in effect justified by the righteousness and obedience of the Law. I Answ. What absurdity or inconveniency is there in some sense to say so ? For Legal and Evangelical Righteousness seem not to differ , quoad Substantiam & Materiam , in Substance or Matter : but only efficiente & Modo , viz. in the Efficient and Manner of it . Having Christs righteousness and perfect legal obedience by faith , we have the same Righteousness which the Law requires : but in a different manner , and from a different Efficient then is required in the Law. The Law requires it in our own persons , and from our own principles : The Doctrine of Faith tels us it sufficeth to have it in Christ by Faith. Thus not only Christs Passive , but also his active Obedience , becomes the Matter of our Iustification . Furthermore , Persons thus justified are so renewed by Gods Spirit , that i they sincerely have respect to the whole Law to observe and keep it , not for justification thereby : but , Partly hereby to help forward their evidence and assurance of their justified state ; Partly , To express their filial dutifulness to God their heavenly Father ; Partly , to k testifie their sincere and real gratitude to God for Jesus Christ and Redemption by him . To which purpose Obedience to the Moral Law is still one Condition imposed on Gods people by the Covenant of Faith both under Old and New Testament . 5. Christ dyed for us , that the Moral Law might be fulfilled by us : Therefore our endeavours to keep and fulfil the Moral Law , are not Legal , but purely Evangelical , Christian , and according to the New Testament . The Consequence cannot be denyed . The Antecedent is clear in that of the Apostles ; l For what the Law could not do , in that it was weak through the flesh , God sending his own Son , in the likeness of sinful flesh , and for sin , condemned sin in the flesh : That the righteousness of the Law might be fulfilled in us , who walk not after the flesh , but after the Spirit , &c. In this Context the Apostle proves , that they that are in Christ are secure from Condemnation : Partly , From the Law of the Spirit of life in Christ , freeing them . Partly , From the Merit of Christs Death and Sacrifice , condemning sin , and justifying us , which the Law could not do , because we could not keep it , it was weak through our flesh . And God did this , That the righteousness of the Law might be fulfilled in us , &c. This was one End and Scope which God aimed at in Christs Death , amongst others , That the righteousness of the Law might be fulfilled in us , who walk , &c. The righteousness of the Law is fulfilled in us , two ways . 1. Virtually , by imputation of Christs fulfilling of the Law in our flesh , to us , as truly and fully as it were our own . Hereby we are justified . 2. Actually and Formally , by inchoation of sincere Evangelical obedience to the Law from principles of Sanctification . Hereby we walk not after the flesh , but after the Spirit . And they that are m carnal cannot thus fulfil the Law , but are enmity to it . n Christ gave himself for us , ( for what end ? that we might be lawless , licentious , and live as we list ? No ; but ) that he might redeem us from all iniquity , and purifie unto himself a peculiar people , Zealous of good works . What good works ? works of o Sobriety , Righteousness , Godliness : which he had formerly mentioned , viz. the works of the Moral Law. They then that oppose and cry down the observance of the Moral Law by believers , Cry down the death of Christ , and what lyes in them disappoint one end of his Death . 6. Till we have sincere desire and delight Evangelically to keep the Moral Law we cannot solidly perswade our selves that we are actually and effectually Christs New-Covenant-people . For , All Christs New-Covenant-people , p have Gods Laws put into their minds , and written in their hearts ; whence they are sweetly disposed and enabled to know and do them with delight . And they q are Gods workmanship in Christ , created to good works , to walk in them . 7. The Observance of the Moral Law is Encouraged by many Promises , and the violation of it disswaded by many Threatnings in the New Testament of our Lord Iesus Christ , as well as in the Old. And therefore Keeping the Moral Law is a pure Evangelical Duty incumbent upon all believers both under Old Testament and the New. New-Testament-Promises encouraging to the Observance of the Moral Law , are Many : expressed both by r Christ , and his s Apostles . New-Testament-Threatnings , deterring from the breach of the Moral Law , t are divers also : and very severe . As against Ignorance of God , 2 Thes. 1. 8 ▪ 9. Unbelief , Joh. 3. 18 , 36. Mar. 16. 16. Idolatry , 1 Cor. 6. 9 , 10. Rev. 21. 8. Blasphemy and hard speeches against God , Matth. 12. 31 , 32. Rash-Swearing , Jam. 5. 12. Against Any sort of ungodliness and unrighteousness against first or second Table of the Law , Matth. 7. 22 , 23. & 25 41. to the end , Rom. 2. 5. to 13. 1 Cor. 6. 9 , 10. Gal. 5. 19 , 20 , 21. Rev. 21. 8. VI. Hence , All lawless loose licentious people , that reject the Moral Law of God , are deeply to be condemned . The Moral Law was given , Immediately to Israel at Mount Sinai ; Mediately to the Israel of God for all after ages , even under the New Testament , as hath been explained . And is of perpetual obligation , and use . Here therefore two sorts of Anti-nomians , or Adversaries to the Moral Law are to be convincingly blamed and condemned , viz. 1. Anti-nomians in Iudgement , who maiantain sinful errours in Opinion against the Moral Law. 2. Anti-nomians in Practice , who walk in sinful errours of life contrary to the Moral Law. And it oft-times comes to pass , that such persons as entertain loose opinions against the Moral Law , ( through Gods just judgement giving them up to their own lusts , ) do at last fall into abominable offensive Courses against the Law of God : and of Anti-nomians in Iudgement , become Antinomians in Practice . ( 1. ) Anti-nomians in Iudgement or Opinion , ( Luther stiles them Nomo-machists , Fighters against the Law ▪ both of old and of late in these days , have belched out many unsavory and blasphemous things in their writings and speeches against the Law of God ; and have implunged themselves into many other strange x Errours about Sanctification , Iustification , Good-works , Afflictions of Gods people , &c. Their writings are very notorious in expressions : but their private discourses are double abominable . I intend not to point out a Synopsis of their Errours , and refute them , ( I should then digress from my present intentions ) : but only to vindicate certain Scriptures from their misinterpretations , whereupon they seem to bottom their Opinion about the abrogation and uselessness of the Moral Law , to believers , now under the New Testament . Their foundations being destroyed : their building thereon cannot stand . The Scriptures chiefly urged by them , are these , viz. 1. The Lord thus prefaceth to the Moral Law ; I am the LORD thy God which brought thee out of the land of Egypt , out of the House of servants , Exod. 20 2. whereby he shews that he intended his Moral Law only to his people redeemed out of Egypt . But believers under the New Testament were never in Egypts bondage , nor brought by God thence . Answ. 1. Here are three General grounds whereupon Obedience to the whole Moral Law is urged ; viz. ( 1 ) God's Supream Eternal Essence , I am the LORD ; ( 2 ) His Covenant-Relation to his people , Thy God ; ( 3 ) His wonderful Act of Redemption of them , That brought thee , &c. The two first grounds Equally concern all believers under the New Testament , as they did Israel under the Old : The bare Letter of the third ground more peculiarly concerned Israel of old . 2. The Mysterie of the third ground reacheth as fully to believers Now , as to the Iews Then. Egypt was a figure of our Spiritual bondage under Sin , Satan , &c. by nature ; Their Deliverance out of Egypt a Type of our Redemption by Jesus Christ from that Spiritual bondage and misery , as The Sacrament of the y Passover Instituted upon that occasion doth clearly intimate . And this Redemption by Christ , far surpassed that from Egypt : and therefore more strongly binds to observe the Moral Law. 3. Some ( and not without just cause ) do affirm , That even all believing Gentiles now under the New Testament were in Egypt , and thence delivered in the Persons of their Fathers of old . For the Convert Gentiles are z grafted into the stock of the true Olive tree , and so adjoyned to the people of the Patriarchs . All believers ( as the Apostle shews ) are a the children of Abraham , his Seed by Promise ; according to that , A Father of many Nations have I made thee . Hence Paul writing to the believing Corinthians , which were Gentiles , saith , b Brethren I would not have you ignorant that all our fathers were under the cloud , and all passed through the Sea , &c. To this effect also Augustine observes from Pauls Allegory , Gal. 4. that believing Gentiles are Abraham's children by Sarah the free-woman according to the mysterie , and belonged to Israel ; c Lo how we are the sons of Israel by divine Adoption , not by humane cognation , not openly but secretly , nor by the letter , but by the spirit , not Jews by Circumcision of the flesh , but of the Heart . Now being thus added to Abraham's family , the believing Gentiles as Abrahams children , and spiritual Israel , may be said to have been in Egypt , and to have been brought out thence in their fore-fathers . Consequently the Preface of the Decalogue concerns them throughout , as well as the Iews : and obligeth them to the observance of the Moral Law every way . Thus the Preface to the Moral Law makes clearly against , not for , the Antinomians . 2. The Law and the Prophets were until John , Luk. 16 16 Therefore the Law and Prophets ceased at John's Ministry , and oblige not believers after him . Answ. 1. This proves not that the Moral Law was to expire , in reference to its force and Authority , at Iohn's coming . Especially seeing Christ immediately adds , d And it is easier for heaven and earth to pass , then one tittle of the Law to fail . And after Iohn's Ministry Christ himself and his Apostles urge the observance of the Moral Law , ( as hath been evidenced . ) 2. The word Law in this place is to be taken in a large sense , as comprizing the whole Administration of the Law given by Moses , and not restrictively for the Moral Law only . Now the Law largely taken , hath in it Morals , Ceremonials , Iudicials : The Ceremonials and Iudicials of the Law vanished away after Iohn Baptist , who was the last Prophet of the Old Testament , as our Saviour e intimates ; The Morals continuing still . And in this speech our Saviour intended rather the Typicals and Ceremonials of the Law and Prophets , that prophecyed and fore-shadowed Christ to come : then the Doctrinals and Morals : As appears by the parallel place in Matthew ; f For all the Prophets and the Law prophecyed until Iohn . Which Prophetical Types and figures , having their accomplishment at Christs coming , ceased 3. For , Sin shall not have Dominion over you : for ye are not under the Law , but under Grace . Rom. 6. 14. Therefore hence they conclude , that to the Regenerate the Law is of no use , but abrogated . And they insist much on this place , with great confidence and triumph . Answ. For clearing of this Text , I shall enquire a little , 1. What is here meant by these words ; Law and Grace . 2. What it is , To be under the Law , and To be under Grace . 3. What is the Apostles present Scope and sense in this expression . I. As touching the word [ Law ] the Apostle both in this Epistle , and in his other Epistles to the Galatians , And Hebrews , &c. useth it in very various and different senses : which must wisely be distinguished . As , 1. More Generally , for the g whole Ministry of Moses under the Old Testament ; which Administration was far h short of the Administration of the New Testment . 2. More Particularly , for the Moral Law , which was the most Eminent of all other Laws . In this sense the word ( Law ) is often used i in the seventh to the Romans . 3. Most Particularly , by a Synechdoche , for some part of the Moral Law , not the whole Moral Law. As for the Minatory , Maledictory , and Condemnatory part of the Law ; contradistinct from the Mandatory and Promissory part of the Law. Thus the Apostle reckoning up the fruits of the Spirit , adds ; k Against such there is no Law. That is , there is no Threat , Curse , or Condemnation in the Law , against such fruits of the Spirit : though there was Precept , Command , Encouragement , and Promise in the Law , for such fruits of the Spirit . As touching the word [ Grace ] The Apostles in their Epistles use it in divers significations , viz. 1. Sometimes for the fountain-Grace , the l Free favour of God. 2. Sometimes for the Streams that flow from this fountain , the effects and fruits of Gods free Grace and favour vouchsafed to us : whether m Sanctification , or other Spiritual gifts flowing from meer divine Grace . 3. Sometimes for the n Doctrine of Grace set forth in the Gospel , especially in the New Testament , which is called o The Grace of God bringing Solvation ; p The word of his Grace , &c. because herein the Lord hath peculiarly revealed his gratuitous way of saving sinners by faith in Jesus Christ alone of meer Grace . II. As for the phrases of being under the Law , and under Grace : They are here opposed one to another , as Contra-distinct , and as setting forth two contrary states or Conditions . To be under the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 1. Sometimes signifies , To be in subjection under Moses his servile Administration of the Law , Ceremonial as well as Moral ; q Tell me , ye that are willing to be under the Law , &c. He speaks to them amongst the ●…alatians that urged the Necessity of Circumc●…sion and the Ceremonial Law , unto Justification and Salvation . And in opposition to this sense , To be under Grace , is to be under the New-Testament's free and gracious dispensation in Christ. To be brought from the Old Testaments servile Condition ; to the New Testaments free and filial condition 2. Sometimes it signifies , To be under the Rigour and Curse of the Moral Law , exacting obedience to the uttermost , upon pain of Curse and Death . Thus Christ was made under the Law ; as Sinners Surety , voluntarily : And Sinners are under the Law as Principals in transgression , naturally and necessarily . The Apostle mentions both together : r God sent forth his son made of a woman , made under the Law to redeem them that were under the Law , that we might receive the adoption of Sons . To redeem whom ? Only the Iews which were under Moses servile dispensation of the Law ? Nay , to redeem both Iews and Gentiles that by reason of sin were under the Rigour , Terrour , Curse , and Condemnation of the Moral Law , and in opposition to this sense , To be under Grace is to be actually partakers of the power of supernatural grace , in Sanctification , Adoption , Justification , and other fruits of Christs Redemption . And I finde not this phrase ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the Law ) used in the New Testament in any other then in these two senses . Nor do I finde the phrase applyed to any believer under the N. Test. No Christian believer is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , under the Law , nor is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , s without Law to God ; but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Law , or within the Law to Christ. III. The Scope of the Apostle in this present text Objected is this ; t To comfort & encourage the believing Romanes to go on in Mortifying of Sin , and living righteously to God , notwithstanding the reliques of Sin remaining in them : u for though sin had still some being in them : yet Sin should not have dominion over them , they should at last have the upper hand , and be conquerours . This he proves : because they were not under the Law , but under Grace . How were they not under the Law , but under Grace ▪ ( 1 ) Were they not under the Old Testament's servile , but under the New-Testament's filial administration ? That was true , but that was not a sufficient proof , that sin should not have dominion over them . For many are under the New Testament-dispensation , that remain still under Si●…'s dominion : and many were under the Old Testaments administration , that were delivered from sin's dominion . ( 2 ) Were they not under the Guidance of the Moral Law , as a Rule of life and obedience ▪ So the Libertines would fain interpret it . But this cannot be the meaning : Partly , because it doth not prove the thing in hand : viz That Sin shall not have dominion over them . For , x sin and death had dominion and reigned over all men from Adam to Moses before the Moral Law was given . And Sin and Death have dominion still , even over Pagans , that were never under the obedience of the Moral Law , nor heard of that Law. Partly , because the Apostle himself in the words presently subjoyned prevents this misapprehension , and misinterpretation . y What then ? shall we sin , because we are not under the Law , but under Grace ? God forbid . As if he had said : I do not mean , ye are under Grace , not under the Law , so as to sin without controul , and do what you list : God forbid that such a loose prophane construction should be made of my words : ye must still be guided by the Law though ye be under Grace . ( 3 ) What then ? were they not , ( as carnal unregenerate men , ) under the Irritation , Rigour , Terrour , Curse , and condemnation of the Moral Law ; but under Grace , in a Sanctified , Adopted , Justified state through Christ , z who was made under the Law , to redeem them that were under the Law ? &c. This I like best . This proves the matter in hand strongly . They that are thus under Grace , are delivered from the state , reign , and dominion of Sin , though not from the in-dwelling of sin : And consequently from the Irritation , Rigour , Terrour , Curse and Condemnation of the Law : in which sense the Law is the strength of sin . Thus this text makes nothing at all for the Antinomians . 4. Wherefore my brethren , ye also are become dead to the Law by the body of Christ , — But now we are delivered from the Law , that being dead , wherein we were held , that we should serve in newness of Spirit , and not in oldness of the Letter , Rom. 7. 4 , 5 , 6. Therefore by Christ the regenerate are freed from the Law. Answ. The Apostle insisting still in his former Subject of regenerate persons freedom from Sin 's dominion , and from the Laws rigour and malediction , to explain it more fully ; the Answer to the former place Objected , may serve much to clear this place also . But I add further , 1. As the b woman is by the Law bound to her husband while he liveth , but he being dead she is free : So the unregenerate , while their husband ( Sin ) is alive and unmortified , are under the Law , viz. as irritating ●…in , as Cursing and Condemning for sin ; but they being regenerated and their husband ( Sin ) dead , ( that being the thing wherein they were held in bondage ) they are delivered from the Law , as Rigorously Exacting , Irritating , and Condemning , and are marryed to Christ a better husband to bring forth better fruit to God. This seems to be the plain and direct intent of the Apostle in this Paragraph . 2. This being delivered from the Law , in reference to the rigour , irritation and condemnation thereof , doth not deliver from the Obedience of the Law , as a Rule of life : but rather restores and enables to the true spiritual observance thereof . — c that we should serve him in newness of Spirit , and not in the oldness of the Letter . As the Apostle afterwards professeth , d He delighted in the Law of the Lord touching the inner man : and mourned , that the reliques of sin in him , impaired his obedience . Hence some observe , the Law is not said to be dead ; but they are dead to the Law. 5. Christ is the end of the Law , for righteousness to every one that believeth . Rom. 10. 4. Therefore the Law is now abrogated to believers . Answ. The Apostle here declares in what respect Christ is the end of the Law , viz. e for righteousness or justification . Christ is the perfective end of the Law : having fulfilled it to the uttermost , so that every believer applying his obedience by Faith shall be justified . He needs seek no further then Christs obedience for his justification . But Christ is not the Destructive end of the Law in reference to Holiness and obedience , which justified persons are f still to perform to the Law Evangelically in testimony of thankfulness for their justification . 6. The Law is not made for a Righteous man , but for the Lawless , &c. 1 Tim. 1. 9 , 10 , 11. Therefore the righteous are not under it . Answ. How the Law is not made for a righteous man , hath been g formerly explained . The righteous are not under the Rigour , Irritation , Curse , Condemnation of the Moral Law , as the unrighteous are : but are still under the Information , Direction , Guidance , and Probation of it . Thus it s said of the fruits of the Spirit , h Against such there is no Law : That is , no Law condemning them : but commending and commanding them . 7. Wherefore then serveth the Law ? It was added because of transgression , till the seed should come , to whom the Promise was made . — Wherefore the Law was our Schoolmaster to bring us to Christ , that we might be justified by Faith. But after that Faith is cōme , we are no longer under a Schoolmaster , Gal. 3. 19. — 24 , 25. Therefore , since Christ , believers are no more under the Law. Answ. 1. The word Law is divers times used in this Epistle More Generally , for the whole Administration of Moses , comprizing the whole Law given by him , especially both the Moral and Ceremoal Law : And in this latitude , I take it , we must understand him in these two places alledged . Till the Moral and Ceremenial Law was given , Sin was in the world but not so clearly and fully imputed by the Jews unto themselves , as afterwards . Then the Moral Law distinctly gave the k knowledge of sin . And the Ceremonial Law in the continual washings , and Purifications , and Sacrifices did l yearly and daily arraign them at Gods bar as deeply guilty of Sin. And both the Moral and Ceremonial Law discovered the Death and Curse which they had deserved by sin , withal typifying and pointing out Christ that should take away their sin and Curse . And thus , Partly by Correcting them for their faults , Partly by Directing to the right Remedy , both Moral and Ceremonial Law joyntly were a Schoolmaster to bring them to Christ. 2. Whereas he adds ; But after that Faith is come , we are no longer under a Schoolmaster : The meaning is , they are no longer under the Law as a Schoolmaster to Christ that was to come ; Christ being come already , they could not be under the Law in this Notion any longer . Not under the Ceremonial Law : for now the body , the Anti-type , Christ , was come ; and therefore all those shadows and Types vanished away , as the morning-darkness before the Sun. Nor under the Moral Law so far as part of Moses servile Administration , m the Church now as an heir coming to fulness of age in Christ , and capeable of filial Liberty . But still they were under the Light , Guidance , &c. of the Moral Law , as a Rule of Holy and Righteous life : As the Apostle plainly intimates afterwards in this very Epistle ; n For , brethren , ye have been called to liberty : Only use not liberty for an occasion to the flesh , but by love serve one another ; for all the Law is fulfilled in one word , even in this , Thou shalt love thy Neighbour as thy self . This being the Sum of the second Table . 8. But if ye be led by the Spirit , ye are not under the Law. Gal. 5. 18. Therefore the regenerate are not under the Law. Answ. 1. The Apostle's Scope in this Context is , To exhort them To walk in the Spirit ; that is , according to the guidance of Gods regenerating , sanctifying , adopting Spirit , verse 16. Hereunto he urgeth them from two Priviledges that would ensue upon such walking ; ( 1 ) They should not fulfil the lusts of the flesh , which are contrary to the Spirit , ver . 16 , 17. ( 2 ) They should hereby discover that ( as regenerate persons , ) they were not under the Law , ver . 18. that is , Not under the Rigour , Curse and Condemnation of the Law ; though you have many failings and infirmities in your Obedience . God covers the frailties and imperfections of his regenerate people , and accepts their upright desires and endeavours of inchoate Obedience , as perfect in Christ. 2. But the guidance of the Spirit shuts them not from the guidance of the Moral Law ; which a o little before he had urged . And afterwards he explains himself , saying : ( Against such ( that is , such fruits of the Spirit , wherein they were to walk ) there is no Law , viz. No Rigorous , Cursing Condemning Law of God. These are the principal places of Scripture urged by Anti-nomians in Opinion for the abolishing of the Moral Law to believers under the New Testament : But how weakly they are objected may appear by these Resolutions . ( 2 ) Anti-nomians in Practice , Lawless ungodly unrighteous intemperate livers , q do in their lives and practice reject the Moral Law of God , and trample it under their feet proudly , presumptuously , prophanely . Despise God , and his authority : even to all excess of Riot , &c. hate to be reformed , &c. And usually Anti-nomians in Opinion , become Anti-nomians in Practice , through a just judgement of God. Let such lawless livers Consider , 1. That the LORD God , the Holy and just Law-giver is infinitely above them , and can crush them in a moment . It 's dangerous , desperate to fight against the high and mighty God. 2. That , their Contempt of , and r 〈◊〉 against the Law of God , is a certain evidence of their meer carnal condition , without God , Christ , and hope in the world ; In which state remaining they cannot please God , or be eternally saved . s They that have not crucified the flesh with the affections and lusts , are none of Christs . They that have not Gods Law written effectually in their hearts , are not savingly within the New Covenant . 3. That , All such as are not u Evangelically Obedient to the Moral Law in Christ , are wholly under the Penalty , Curse , and Condemnation of the Moral Law without Christ. 4. That , As the Moral Law had at first a most majestical and terrible Promulgation : So at last it will bring upon all impenitent transgressors thereof a much more terrible doom and Condemnation . When God gave his Law , Mount Sinai was all on a smoak , and burnt up to the heart of Heaven : But x when Christ shall come in flaming fire taking vengeance of them that know not God , and obey not his Gospel ( whereof the Moral Law , as given on Mount Sinai , was an eminent part ) Heaven and earth shall be all on a light flame and the very y elements shall melt with fervent heat . Oh , z it is a fearful thing to fall into the hands of the living God. a For our God is a Consuming fire . Thus of Gods Law given on Mount Sinai , More Absolutely considered , as a Law : Next consider we it More Relatively , as A Covenant . APHORISM II. Of Gods giving the Law on Mount Sinai as a Covenant , and that of Faith. GOd gave the Law by Moses to Israel from Mount Sinai , as a COVENANT : and that not as a Covenant of works , nor as a mixt Covenant of Works and Grace , nor as a Covenant subservient to the Covenant of ●…race , but as A COVENANT OF FAITH . Here-upon this Covenant-Administration , ( to distinguish it from other Foederal Expressures , ) may be stiled , Gods SINAI-COVENANT . And this Distinctive Denomination the Scripture hath already in effect given it . For Paul discoursing of Abraham's two wives , Hagar , the bond woman ; and Sarah the Free-woman , saith ; b Which things are an Allegory : for these are the two Covenants ( or , Testaments , ) the one from the Mount SINAI , which gendreth to bondage , which is Agar . So he cals it , THE COVENANT FROM MOUNT SINAI . This SINAI-COVENANT is also elsewhere called , c A TEST AMENT , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : in reference to the Testators Death and Blood typically represented by the death and blood of Sacrifices added for the Dedication and Confirmation of the Testament . For where a Testament is , there must also of Necessity be the Death of the Testator . For a Testament is of force after men are dead . And , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , THE FIRST TESTAMENT : because it was in order of time , and in actual subsistence , the First of those two Testaments , which God vouchsafed his Church . Also e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A DECAYING and OLD TESTAMENT : So called , Partly Because it was Older then the New Testament , though not older then the Evangelical Promises and Covenant ; Partly and especially because it was of such a dispensation that it was to wax old and decay , and did wax old and decay when the New Testament obtained and came in Place . This Sinai-Covenant , This Testament , This First Testament , This Old Testament ; is that Foederal Administration which now is to be Considered . The surpassing excellencies of this Foederal Dispensation , beyond all that went before , have been touched upon in the beginning of this chapter , in ten Particulars . All which may as cogent Motives , strongly perswade us diligently to enquire into the abstruse Mysteriousness of this ●…xcellent Covenant . For clearing of this Aphorism , Consider ; 1. That the Law given on Mount Sinai , was given as a Covenant to Israel . 2. What Law it was which was given as a Covenant 3. What sort of Covenant the Law was . 4. Why God at that time gave such a Covenant by Moses unto Israel . These four things being evidenced , the Aphorism will be plain . I. That the Law given from Mount Sinai to Israel , was given as a Covenant ; in a Covenant-way , in the notion of a Covenant . This is unquestionably clear , in that 1. The name of Covenant is often given to the Law. 2. The true nature of a Covenant was in the Law , as then dispensed . I. The Name of COVENANT is frequently attributed to the Law given on Mount Sinai , both in books of Old and New Testament . As , 1. By the Lord God himself . In his Preface to the giving of the Law he stiles his Law a Covenant . f — Now therefore if ye will obey my voice indeed and keep my Covenant , then ye shall be a peculiar treasure unto me above all people . So he stiles it often elsewhere . 2. By Moses the man of God. g — And he declared ●…nto you his Covenant , which he commanded you to perform , even Ten Commandments , and he wrote them upon two Tables of stone . — Take heed unto your selves , lest ye forget the Covenant of the LORD your God , which he made with you , and make you a graven image , or the likeness of any thing which the LORD thy God hath forbidden you . And elsewhere ; h The LORD our God made a Covenant with us in Horeb. The LORD made not this Covenant with our Fathers , but with us , even with us who are all of us here alive this day . The LORD talked with you face to face , in the Mount , out of the midst of the fire , — Saying , I am the LORD thy God , &c. So he repeats the whole Moral Law , as the Covenant then made with them . And again ; i These are the words of the Covenant , which the LORD commanded Moses to make with the children of Israel in the land of Moab , beside the Covenant which he made with them in Horeb. And ; k If there be found among you — man or woman that hath wrought wickedly in the fight of the LORD thy God , in transgressing his Covenant , And hath gone and served other Gods , &c. 3. By the Prophets . As , l Gather my Saints together unto me : those that have made a Covenant with me by Sacrifice . He seems peculiarly to intend that solemn Covenant at Mount Sinai . And when King Solomon caused the Ark to be brought into his place in the Temple finished by him , it 's said ▪ m There was nothing in the Ark save the two Tables of stone , which Moses put there at Horeb , when the LORD made a Covenant with the children of Israel , &c. And Israel is said to be carryed Captive into Assyria , n Because they obeyed not the voyce of the LORD their God , but transgressed his Covenant , and all that Moses the servant of the LORD commanded . The Lord also said by Ieremiah ; o Cursed is the man that keepeth not the words of this Covenant , which I commanded your fathers in the day that I brought them forth out of the land of Egypt , &c. And afterwards prophesying of the days of the New-Covenant ; p Behold , the days come , saith the LORD , that I will make a New Covenant with the House of Israel , and with the House of Judah : Not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt , &c. 4. By the Apostle ▪ also . Paul reciting the Iews priviledges , saith ; q Who are Israelites , To whom pertaineth the Adoption , and the Glory , and the Covenants ▪ and the giving of the Law , &c. By [ Covenants ] he seems to intend ▪ the two Tables of the Covenant . And alledging that of Ieremiah touching the New Covenant he saith ; r — Not according to the Covenant that I made with thy fathers in the day when I took them by the hand to lead them out of the land of Egypt . And elsewhere he tels the Ephesians touching their Paganish State ; s That at that time ye were without Christ , being aliens from the Common wealth of Israel , and strangers from the Covenants of Promise . Where , though he may call all the Covenant-dispensations before Christs coming , Covenants of Promise : yet seeing he immediately before mentions , the Common-wealth of Israel , it is to me very probable that he intended especially this eminent Sinai-Covenant . II. The Nature and Properties of a Covenant evidently agree to , and are found in the Law , as published on Mount Sinai to Israel . For , Herein are , 1. Foederal Articles agreed upon , containining the Matter and Substance of the Covenant . These are ; 1. Summarily Propounded , in Gods Preface to the giving of the Law , Exod. 19. 3 , 4 5 , 6. God propounds them to Moses : and Moses to the people . 2. Largely and audibly Promulged with a great voyce by God himself from Mount Sinai in the hearing of all Israel , Saying , I am the LORD thy God , &c. Exod. 20. 1. to 18. Deut 5. 2 , 3 , 4 , 5 , 6 , &c. these things promulged were the ten words , or Commandments of the Moral Law. 3. More largely and fully recorded in a Book by Moses for the Constant Memory of the thing . For , Moses told the people all the words of the LORD , and all the judgements : ( viz. Not only the Moral Law , but many Ceremonials , and the main body of the Judicials , which God had already declared to Moses , And Moses wrote all the words of the LORD , Exod. 24. 3 ▪ 4. This hath reference to all that went before : Morals , Ceremonials , Judicials ▪ And ▪ this writing is called , The Book of the Covenant , Exod. 24. 7. 2. The Mutual Consent of Foederates to these Articles and Matters of the Covenant : according to the Custom of Covenanting . This Consent between God and Israel , is remarkably storyed three times , viz. 1. When the Sum of the Covenant was propounded in the Preface . God propounds , Exod. 19 , 3 , 4 ▪ 5 , 6. And all the people answered together , and said ▪ All that the LORD hath spoken , we will do , Exod. 19. 7 , 18. 2. When the Moral Law was promulged . God spake it , Exod ▪ 20. 1. &c. Deut. 5. ●… , 3 , 4 ▪ 5 , 6. &c. 22. And the people terrified with Gods immediate voice , and unable to hear it any more , requested Moses , saying ; thee●… ●… ▪ And we will hear it , and do it , Exod. ●…0 . 19. Deut. ●…5 . 27. 3. When Moses , both by word of month , and by writing , had declared to Israel all the words of the LORD , touching Morals , Ceremonials , and Judicials : The People Answered ▪ All the words , which the LORD hath said , will we do ▪ — All that the LORD hath said , will we do , and be obedient , Exod , 24 ▪ 3 , 7. 3. The Foederal Sanction , t ●…edication , and Solemn Ratification of the Covenant betwixt God and Israel thus consented unto by them Moses reading the Book of the Covenant in the Audience of the people , under Mount Sinai ; Offering of Sacrifices ; And Sprinkling the blood , one half upon the Altar , representing God , and the other half upon the people , Saying ; Behold the Blood of the Covenant which the LORD hath made with you concerning all these words , Exod. 24. 5 , 6 , 7 , 8. This was a most renowned Foederal Solemnity . 4. The Divine Recording and Custody of the Covenant for a perpetual Memorial to after Generations . God himself wrote his Covenant in two Tables of stone , Deut. 4. 13. which Tables are thereupon called ; The Tables of the Covenant , Deut. 9. 9 , 11 , 15. And God commanded these Tables to be kept in an Ark appointed for that end , Exod. 25. 21. which Ark is thereupon frequently stiled , The Ark of the Covenant , Numb . 10. 33. & 14. 44. and often in the Old Testament . See also Heb. 9. 4. By these things it is undenyably evident , That the Law given on Mount Sinai , was given in the Notion and way of a Covenant . I have cleared this the rather , because few consider that the Law was given at Mount Sinai as a Covenant . II. What Law it was , which was given as a Covenant at Mount Sinai . This may the rather be questioned , because three sorts of Laws , viz. The Moral , Ceremonial , and Iudicial Laws were then and there given to Israel , as I have already manifested . Thus , I conceive , we may briefly resolve ; viz. 1. That the Law in the largest acceptation , as it imports the whole Administration of the Law Moral , Ceremonial , and Iudicial at Mount Sinai by Moses to Israel , was given as A Covenant . And this , for these Reasons . 1. Because , u God gave on Mount Sinai to Israel , ( before his Covenant was compleated and ●…fied beneath the Mount ) Not only his whole Moral Law ; but also Many Ceremonials , as touching Altars , Sacrifices , First ▪ fruits , The seventh year Sabbath , The three Solemn Feasts every year , &c. And the chief Body of Iudicials . Why should these be given before the Sanction of the Covenant : but because they were to be integral parts of the matter of the Covenant ? 2. Because , On the evening before the Covenant was solemnly Ratifi'd , Moses x came and told the people all the words of the LORD and all the judgements . To all which the people consented promising obedience . This evidently refers both to Morals , Ceremonials and Iudicials ▪ which Moses had in charge from God ▪ y And Moses wrote all the words of the LORD . And early in the morning he builded an Altar beneath the Mount , killed Sacrifies ; Read the Book of the Covenant to the people , Sprinkled the Blood of the Covenant : and thus the Covenant ( containing all these three sorts of Laws ) was solemnly established . This is a very cogent and convincing Reason , to shew , That the Covenant contained the whole Law given on Mount Sinai , Moral , Ceremonial , and Iudicial . This is much to be noted , because this will hereafter tend singularly to shew the Nature and kind of this Covenant ; that it was not a Covenant of Works , h●… of Faith. 2. That , Notwithstanding , z The Moral Law is by way of Eminency counted and peculiarly stiled , The Covenant , as God promulged it , and wrote it twice vn two Tables of stone ▪ As those two Tables are called , a The Tables of Covenant ▪ and the Art containing the Tables . b The Ark of the Covenant . All having special and peculiar reference to the Moral Law. This I conceive to be stiled The Covenant , not by way of Exclusion of the rest , but by way of Eminency and Prerogative above all the rest . 1. Because , the Moral Law was the chiefest and most eminent of all these Laws , in many regards ▪ 2. Because , The C●…remonial and Iudicial Laws were comprized in the Moral . For , the Ceremonial Laws are all comprized in the First Table , being additional Explanations thereof , till the time of Reformation , when Christ the Promised Seed should come : And all the Iudicials were comprized under the Second Table , being Additional explanations thereof to continue in force till the Iewish Common-wealth should be dissolved . Thus , if we say , the Moral Law , as given on Mount Sinai , was that Sinai-Covenant , we shall speak safely ▪ Inasmuch as both the Ceremonial and Iudicial Laws were comprehended therein , and so are not excluded from the Covenant . III. What sort and manner of Covenant this Law was : is next to be considered . This Particular is involved in much difficulty ▪ and therefore requires the larger handling . One c Compares it to the land of Canaan : ( which was a good and pleasant land , ) but there are many Gyants , many Great ▪ Objections in the way . And as Abraham's Ram was intangled in the thicket by the head : So very many and learned writers are much intangled and perplexed in their Notions and Expressions bout the Nature of this SINAI-COVENANT , wherein they not only dissent oft-times from one another , but sometimes from themselves so far , that it is hard to discover their sense and meaning . I find principally four Several Opinions touching this Matter , viz. 1. The first holding , That the Law on Mount Sinai was given as a Covenant of Works , not of Grace , ( of , of Faith , as I had rather stile it . ) 2. The second holding , That it was a Mixt Covenant , Partly of Works , Partly of Grace . 3. The third holding , That it was not purely and properly either A Covenant of Nature or of Grace , but a Covenant Subservient to the Covenant of Grace , and preparing thereunto . 4. The fourth holding , That it was a Covenant of Grace for Substance , though propounded in an unusual way of terrour and seruile bondage , suitable to that people , time , and state of the Church under age . Touching these various Opinions , I intend not Polemically to discuss them ; but rather Positively , to give a brief Narrative of them severally , And to annex briefly some few Reasons , Partly against such of them as do not satisfie ; and Partly for that , which is the Truth . After which , I shall remove Objections made to the Contrary . I. Opinion That the Law given on Mount Sinai , was given as a Covenant of Works , not as a Covenant of Grace . And so the Asserter of this Opinion , makes the Old and New Testament , as the Covenant of Works and Grace , not only differing Gradually in some degree of Manifestation and Ministration , but also Opposite Specifically in Substance and in Kind . Some express themselves thus herein ; That God conferred Grace to the Fathers before Moses , not by Covenant , but only by Promise : Accounting all that Moses comprehends under Covenant , to be the Co venant of Works and Old Testament . Answ. But this satisfies not . For , 1. That distinction of Promise , from Covenant , as opposite and contra-distinct thereunto , is not solid ; not grounded sufficiently on any Scripture . Yea Scripture contrariwise Assures us , that Gods Contract with Abraham is sometimes stiled , d The Promise ; Sometimes , e Covenant ; and Sometimes it is reckoned up and comprized among , f the Covenants of Promise ; yea Sometimes stiled g Promises , and Covenant . So that the Scripture useth , in this dispensation to Abraham , the words Covenants and Promises promiscuously as Synonyma's , to denote one and the same thing . 2. God made a a Covenant with Noah a little before the flood , which was a h Covenant of Grace , and Faith. For Noah believing and obeying God therein became heir of the righteousness which is by Faith. This God cals his Covenant with Noah . God made afterwards Promises to Abraham , which he cals his i Covenant again and again : and which ▪ had all the accomplishments of a Covenant . Under which Abraham was k Iustified by Faith , and became l father of all the faithful . Therefore ▪ the Covenant of Grace was ▪ and was called Covenant , long before Moses . 3. After the Covenant of works was broken by Adam's Fall , it cannot be proved that God did at any time after set on foot A Covenant of Works in the Church of God. As afterwards will more appear . Some express themselves with much more colour of Scripture , thus ; m This phrase , The Old Testament , is taken Largely , and strictly . Largely , So , not only the Law of Moses , but also the Promise to Adam , and after to Abraham , are comprized under the Old Testament , Gal. 3. 17. Eph. 2. 12. and in this Notion the Old Testament differs not from the New in Substance , but only in Manner of Administration . n — Strictly and Properly ; So , under the name of ( The Old Testament ) was signified the Law , as given by Moses to the Iews , Promising life under the Condition of the Curse to transgressors , together with an intolerable burden of legal Rites , and yoak of strictest Politie : which therefore is called , a Killing Letter , A Ministration of Death and Condemnation gendring to bondage , like Hagar , 2 Cor. 3. 6 , 7. Gal. 4. 23 , 24. To this the New Testament in proper signification is opposed , viz. A Doctrine of Spiritual Grace and Salvation fully revealed by the son of God from the bosom of the Father , and divulged by the Apostles preaching , wherein is promised free righteousness and eternal life , through and for the merit of Christ the Testator , to all that should believe in him , by the Grace that he would give them . In this signification , o the Old and New Testament do not differ only in some Circumstances and Accidents , but Essentially , ( and that we may use Pauls words , ) they are two Testaments . Gal. 4. 23. For in them both is Instituted An altogether diverse way of Salvation : Seeing , That promiseth life under the Condition of works ; but This remission of sin and eternal life to him that leans on Christ by faith . Therefore they are said to be Fallen from Grace , that would be justified by the Law , Gal. 5. 4. And the Law is so Opposed to the Promise , that if the inheritance be by that , it cannot be by this , Gal. 3. 18. There 's the same Opposition of the Law of works , and the Law of Faith , Rom. 3. 27. The first whereof is understood to be a Doctrine promising Salvation , upon Condition , If Thou shalt do all-things : The other a Doctrine propounding the same Salvation , upon Condition If thou shalt believe : which very Condition God gives all that are justified ability to perform . Therefore in this sense the Old Testament is called , The Ministery of Death , A Killing Letter , 2 Cor. 3. 6. A yoke pressing the worshippers with intolerable servitude , Acts 15. 10. A shadow of good things to come , Heb. 10. 1. Imperfect , to be abolished , &c. Opposite unto which the New Testament in the foresaid Signification is the Ministry of the Enlivening Spirit , Christs light yoke , Storing us with the Spirit of Adoption and liberty of the sons of God , Mat. 11. 29. Rom. 8. 17. Having the true image of the things , Perfect and Eternal . Thus they . Answ. Though I do much honour the learned Authors of this p elaborate Book , yet I desire much more to honour the Truth of the Gospel ; and therefore I cannot but profess my self wholly unsatisfied in this their Opinion about the Old Testament , or Sinai-Covenant ; and do account it an Errour , chiefly upon a threefold account . For , 1. The distinction of the Old Testament ; as 1. Largely taken , comprizing thr Promise to Adam and to Abraham as well as the Law of Moses ; and 2. As Strictly taken , only for the Law of Moses promising life , under condition of the curse to transgressors : I say this Distinction , ( whereupon this opinion is grounded ) is not sound nor warranted by Scripture . For I find this phrase , The old Testament , used in Scripture only in these two Senses or Acceptations , viz. 1. Properly ; for the Covenant which God made with Israel at Mount Sinai which is called q a Covenant or Testament decaying , and waxing-Old , because God had antiquated it , made it old , by Instituting the New. 2. Improperly and Metonymically for the Books of Moses and the Prophets , containing this Old Testament in them ; r for until this day remaineth the same veil untaken away in the reading of the Old Testament . As s Augustine calls the Books of the Scripture vetera & Nova Instrumenta , Old and New Instruments , as being authentick and confirmed by many witnesses : And Tertullian , alluding to the Judicial term , calls the Bible , t Nostra Digesta : Others , Our Pandects : &c. Now this distinction wanting sufficient footing in Scripture , The Opinion set thereon , That the Law was given as a Covenant of works , falls with it . As for those two texts alledged to countenance the distinction , Gal. 3. 17. Eph. 2. 12. Covenant , and Covenants of Promise , are mentioned therein ; but not at all , Old Covenant : therefore they prove nothing . Add hereunto ; u This Distinction interfers , contradicts itself . Whilst it grants , That as the Old Testament is taken Largely , comprizing the Law of Moses : and Promise to Adam , to Abraham , &c. it differs not in substance but only in manner of Administration from the New Testament : But as Strictly , for the Law of Moses , it differs in Substance . How can this be ? Seeing in the larger acceptation also the Law of Moses is comprized . Can the same Law of Moses , as such , both agree and differ in Substance from the New Testament ? 2. The further Proofs from Scripture , That the Old Testament and 〈◊〉 dispensed by Moses differ Essentially , and not only in some Accidents and Circumstances from the New Testament , are invalid to prove the thing , As , ( 1 ) That the Old Testament is called , A Killing Letter , A Ministration of Death and Condemnation , gendering to bondage , as Hagar , 2 Cor. 3. 6 , 7. Gal. 4. 23 , 24. Answ. These expressions prove not the Old Testament dispensed by Moses to be essentially differing from the New Testament , nor consequently that Old Testament to be a Covenant of works . For , 1. These expressions of ( x ) Paul to the Corinthians , touching Moses Ministration of the Law , are not to be taken absolutely ; as if it had been absolutely and in it self the Ministration of death and Condemnation . For , Scripture elsewhere stiles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , y Lively Oracles ; Or ( as some Copies ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A lively word , or living word : that is , An enlivening word , giving life . But understand them respectively and accidentally , in respect of this errour and mistake of the carnal and ignorant Jews , and such as follow them ; who abstracted and separated Moses ▪ Ministration from Christ , Faith , and the Gospel , resting in the works of the Law , and seeking to be justified thereby , contrary to Gods intention and Scope in that Ministration ▪ z For they had a zeal of God , but not according to knowledge . For they being ignorant of Gods righteousness , and going about to stablish their own righteousness , have not submited themselves to the righteousness of God Not perceiving that Christ is the end of the Law for righteousness to every one that believeth . Hence therefore it came to pass that they perverted the true End and Scope of Moses Ministration of the Law : and his lively Oracles became to them a Ministration of Death and Condemnation , a they being unable fully to perform them . Nor need this seem strange ; For , Even the New Testament , called b The Ministration of the Spirit and The Ministration of Righteousness , because it is such absolutely and in itself ; yet accidentally upon occasion of mans abuse and Corruptions , it is c The Savour of death unto death : and men are said to d have had no sin if Christ had not come ; and that those men shall more hardly escape e that neglect Christs Ministration , then they that transgressed against Moses Ministration . These expressions , of a Ministration of death and Condemnation , reached also the Ceremonial Law , as well as the Moral : for the Ceremonial was part of the Ministration . But the Ceremonial Law ( as is confessed by all ) in itself held forth life and righteousness in Christ : therefore it was a Ministery of death , not in itself directly , but by accident and indirectly through ●…he Jews errour and abuse . 2. If the Ministration of the Law in itself ministred death and condemnation , it was not universally the whole Ministration , but only some part of it : viz. f Gods own immediate and terrible promulgation of the Moral Law out of the midst of the fire at the first to Israel without a Mediator . For hereby they ●…ere so terrified , that they durst hear Gods immediate voice no more ●…lest they should dye , and that great fire should consume them : and therefore they sued to have Moses for a Mediatour ; a Type of Christ. 3. Should the whole Ministration of the Law be a Ministry of Death and Condemnation , then that absurd Doctrine of the Socinians would hence ensue , who hereupon conclude , that nothing of Christ , Faith , Grace or Spirituals was offered to the Jews by Moses . 4. Whereas it is said , that g the Old Testament at Sinai gendred to bondage , as Hagar : understand it not absolutely and wholly , as if it gendred to bondage and nothing else , having no liberty at all therein : For , even h to Israel under this Ministration pertained The Adoption , which hath in it filial liberty . But understand it Comparatively : for under this Ministration , the Church being in Minority , was kept in a far more servile and slavish Condition i under Tutors and Governors till Christ , then the Church come to age since Christ now is in , under the New Testament . So that the difference betwixt these two Testaments is not essential and Specifical : but only Accidental and Gradual . ( 2 ) That the Old and New Testament are two distinct Testaments , Gal. 4. 24. holding forth two altogether divers waies of Salvation : That , under Condition of works : this , of Faith. Hence , they are said to be fallen from grace , that would be justified by the Law. Gal. 5. 4. And the Law is so opposed to the Promise , that if the inheritance be by that , it cannot be by this . Gal. 3. 18. So , the Law of works , and Law of Faith are opposed , Rom. 3. 27. Answ. 1. Though the Apostle stile the Old and New ; that , from Sinai , this from Sion : Two distinct Covenants , or Testaments : yet doth he not make them opposite , and contrary one to the other , as a Covenant of works , and a Covenant of Faith , requiring these opposite Conditions ; but rather in the k Allegory of Hagar and Sarah prefers the New Covenant before the Old , this being more servile , that more free , in the manner of administration , as he had l formerly intimated . Nor were works the Condition of the Sinai-Covenant the Old Testament required unto Justification : but Faith. Partly , Because the m Law was their Schoolmaster to bring them to Christ , that they might be justified by Faith. Partly Because the Law did n shut them up unto the Faith , which should afterwards be revealed : that so they might not wander away into any erroneous by-path of justification , from the true way of justification by faith only . Partly , because Christ is the End or Scope ) of the Law for righteousness to every one that believeth . The Law therefore intended not justification by works at all ; but only by Christ , and faith ▪ 2. They that did seek to be justified by the Law , are said to be p fallen from Grace : Not that the Law , ( as it comprehends the whole administration thereof by Moses , ) holds forth or intends a justification by works , repugnant to the Gospels justification of free grace by faith : but that they who erroneously mistook the Law and ends thereof , and sought for a justification by the deeds of the Law of their own invention , and establishment , these were fallen from Grace , even from the gracious way of justification by faith , revealed both in the Sinai-Covenant and in the New Testament . 3. Whereas it is said , q If the inheritance be of the Law , it is no more of Promi●…e ; Understand not the Law in that sense and Notion in which it was dispensed at Mount Sinai , viz. as a Covenant of Faith , ( as after wil appear ) for so the eternal inheritance of heaven typifyed by Canaan was by Promise in the very Law , r and under this Covenant-administration they came to possess Canaan : but understand the Law as abstracted from Christ and from faith , and indeed from Moses dispensation of it , as meerly requiring works under penalty of the curse , as the Legal Justitiaries took it ▪ and so the inheritance cannot be by promise , if it be by the Law. 4. The s Law of works and Law of Faith are opposed : As the Law of works is separated and considered abstractedly from Moses Ministration , not as it is Concretely joyned with and comprized in Moses administration . As the Law of works , was given in Paradise , not on Sinai : As the Law of works was mistaken by men , not as it was on Sinai intended by God : so it is opposed ( to ) the Law of Faith , and not otherwise . Thus the grounds of this opinion fail . 3. There are many cogent Grounds or Reasons on the contrary , evincing the Negative : viz. That the Law was not given on Mount Sinai as a Covenant of works . As , ( 1 ) Because , The Covenant of Works once violated and broken , admits of no repetition or re-iteration to the parties delinquent . For in the Nature and tenour of it , it t requires perfect and perpetual personal Obedience : which cannot be after obedience is once interrupted by the least failer . Now in Adam's fall all his meer posterity in and with him brake the Covenant of works : and therefore are for ever rendred uncapeable of any Covenant of works more . Nor can it be evidenced by any good ground from Scripture , that ever God renewed or set on foot again the broken Covenant of works with lapsed man. But rather by way of remedy to that irreparable Covenant of works , he presently reveals the Promise and Covenant of Faith in Christ , still enlarging the same from age to age , till the perfection of it in the New Covenant . ( 2 ) Because , If the Sinai - Covenant had been given as a Covenant of works , then it had antiquated and abrogated the Covenant of Faith which God formerly revealed in Christ to Abraham , to Noah , and to Adam ; For a New Covenant succeeding and brought in place antiquates the former , as the u Apostle argues . But , 1 ▪ Gods Covenant with Abraham was to be x an everlasting Covenant being confirmed y by two immutable things , Gods Word and Oath wherein it was impossible for God to lye . 2. Besides , this Sinai-Covenant was so far from abolishing Gods Covenant of Faith with the Fathers , that it confirms it , and is in substance and effect one and the same with it . z Wherefore it shall come to pass if ye hearken to these judgements to do them that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers . And in this Sinai-Covenant the same inheritance of Canaan ( a Type of the heavenly inheritance ) is promised again and again , which was Covenanted to Abraham in the Covenant of Faith. 3. Finally how absurd is it to imagin , That at the Fall of Adam God should lay aside the Covenant of works , and set up the Covenant of Faith from Adam , till Moses : and at Sinai should again lay aside the Covenant of Faith , and erect the Covenant of works from Moses , till Christ : and last of all at Christs coming lay aside once more the Covenant of works , and tak up again the Covenant of Faith , till the end of the world ? This is fast and loose , backwards and forwards , and makes God very inconsistent with himself . ( 3 ) Because the Law , as given on Mount Sinai , the whole Ministration there , is not against the Promises , or Covenant of Faiih . It is a diverse , but not adverse : subordinate , not contradictory to the New Testament . b Is the Law then against the Promises of God ? God forbid . He abhors such a thought . The Law , as considered by legal justitiaries was against the Promises , but as given on Mount Sinai , was not against them . This he proves , 1. Because the Scripture , especially the Law , concludes all under Sin , that the promise may be given to believers . 2. Because by the Law they were , not shut up from the faith , but shut up unto the faith , that after should be revealed . 3. Because the Law was their Schoolmaster to Christ , that they might be justified by faith . But if the Law were a Covenant of works , it must needs be against the Promises . ( 4 ) Because , The Law , the Sinai - Covenant seems especially to be intended in that phrase , c The Covenants of Promise . All Gods Covenants , after the Fall till Christ was performed , seem to be stiled in reference to Christ Promised , the Covenants of Promise : but chiefly the Sinai-Covenant ; because the Common-wealth of Israel , constituted at Mount Sinai , is mentioned with it . Now the Cove nants of Promise were not the Covenant of Works , but of Faith , one as well as another . ( 5 ) Because , The ordinary fixed Sacraments annexed to the Covenant of Faith dispensed from Abraham till this Sinai Covenant , viz. Circumcision and the Passover , ( both of them signifying Christ , ) were also annexed and continued to this Sinai - Covenant till d the coming of Christ , and none other ordinary Sacraments but they ▪ Therefore the Sinai-Covenant could not be a Covenant of works : being Sealed and Confirmed with the e Seals of the righteousness of Faith. ( 6 ) Because , This Sinai - Covenant f was ordained in the hand of a Mediator Moses , as a Type of Christ the true Mediator . But the Covenant of works hath not , needs not any Mediator . ( 7 ) Because , All the following Arguments that prove this Sinai-Covenant to be a Covenant of Faith , do thereupon consequently conclude it not to be a Covenant of works . II. Opinion . That the Law was given on Mount Sinai was a Mixt Covenant , Partly of Works , Partly of Grace . They explain themselves to this effect . g That the Law was propounded two ways . viz. First , The Moral Law alone , after great Preparation of the people , was promulged immediately by God to Israel , with a great voice , and in most terrible manner , afterwards somewhat lenified by Moses writing it with some Ceremonials and Iudicials in a Book , by his reading them thence to the people , and by Covenanting with offering of Sacrifices . After which God cals Moses again up into the Mount , and writes the ten Commandments with his own finger in two Tables of stone of his own preparing , and sends Moses down with them open in his two hands to the people , who in Moses absence had broken the Covenant by idolatry in the matter of Aarons Calf , which when Moses saw he brake the two tables beneath the Mount in their sight , to signifie their breach of Covenant with God. This was the first way of propounding the Law , and most rigid , being a perfect and exact draught of the law of prime Nature , wherein the Law breathe nothing but wrath to fallen nature having no Grace nor Mercy , Joh. 1. 17. this exacted perfect obedience to eternal life , threatning the Curse to all that continue not in every thing written in the Book of the Law to do it , Deut. 27. 26. This Contained a perfect Covenant of Works : and stood in full Opposition to the Covenant of Grace . Secondly , The whole frame and Oeconomy , of Moses Law was given by him to the people , in a Comfortable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or moderation , with promises of pardon to the penitent , and of blessings to the Obedient : and the Tables renewed differently from the former . viz. 1. Now no more terribleness and thundering , nor strictness of Preparation . 2. Now The Mediator Moses must prepare the Tables , and bring them up to God , who would write therein the same words which were in the former . 3 Now Moses must prepare an Ark , not only for safe-keeping of the Tables , but for covering the Curse of the Law from the people : Nor must People or Priest read the Law out of Stone , but as it was mollified by Moses transcription in his books . 4. Now the Lord proclaims all his goodness before Moses , Exod. 34. for the support and encouragement of penitent Sinners . 5. Now Moses coming down , his face shined so gloriously , that he put a veil upon it to hide the Curse of the Law from the people . And till the Law was in Arked , and veiled , &c. the peoples hearts and consciences were not quieted . Thus the Law was a Covenant of Grace , or subordinate to the Covenant of Grace . Answ. This Opinion to this effect Explained , some , do embrace . But this Opinion satisfies not : though it be very plausibly represented , and divers things , therein related , be true . For , 1. In this twofold Proposal of the Law fore-mentioned , the one , with rigour , the other with moderation , This Opinion supposeth two distinst and opposite kinds of Covenants to be propounded ; viz. A Covenant of Works , in the former ; A Covenant of Grace , in the latter . But this cannot be admitted . For , 1. Moses never speaks of any more Covenants made with Israel at Horeb , then one . He still cals it h Covenant : not Covenants . 2. The Prophet i Ieremie also , and the Apostle k Paul reciting this Sinai-dispensation , speak of it as one single Covenant only . 3. The Covenant of Works and the Covenant of Faith , or of Grace are so essentially opposite and inconsistent one with another , that they cannot be comprized in one and the same Sinai-administration . For as the Apostle in another case said of Gods l Election , so in this case we may say Gods Covenant-administration ; If by Grace , then it is no more of Works : otherwise Grace is no more Grace . But if i : be of Works , then it is no more Grace ; otherwise work is no more work . 2. The Series and order of Gods proceeding in this Sinai - dispensation of the Law is not so exactly and heedfully observed and related by the Authors of this opinion , Whilst they make the first proposal of the Law and inscription thereof in the first Tables , to be a most rigid and exact draught of the Law of prime Nature , wherein the Law breathed nothing but wrath to fallen Nature , without Grace and Mercy : containing a perfect Covenant of Works , opposite to the Covenant of Grace . Herein is a great mistake . For , 1. In Gods m Preface before the giving of the Law , he gives them an abstract of his Covenant , which he now intended , and a sweet fore taste of divers excellent Gospel-graces and mercies promised to Covenant-keepers . This some take to be that n Spiritual Contract , whereby God espoused Israel to himself , and became an husband to them . 2. In the very Preface of the Decalogue , God represents himself to them , as their o Covenant-God and Redeemer . And in p the second and fifth Commandments , promising mercy to thousands of them that love him and obey him , and the Land of Canaan a Type of the Eternal Rest in Heaven . 3. When the people were terrified by Gods immediate voice , so as to see the need of , and sue for , a Mediator betwixt God and them : q God highly commends their desires ; gives them Moses a Typical Mediator , and promiseth Christ the true Mediator to them . 4. The Lord r annexed to the Moral Law , many Ceremonials typifying Gospel-grace and mercy by Jesus Christ , besides the body of Iudicials : All which Moses rehearsed to the people , and recorded them in a Book . 5. After this , s Moses brings all the people below the Hill to enter into Solemn Covenant with God by Sacrifices slain : Moses reading the Book of the Covenant to the people , and the people expressing their Consent , the bloud of the Sacrifices being sprinkled as the blood of the Covenant ( a type of Christs true Covenant-confirming blood , ) the one half on the Altar , the other half on the people , for ratification of the Covenant . 6. This Solemnity of the Covenant being dispatched , t Moses , Aaron and his sons , with seventy Elders of Israel , went up into the Mount and there had a most gracious vision of God , in representations of divine grace and favour , as their Covenant-God . 7. Moses is u called up higher into the Mount , and was there with God forty days , and forty nights , during which time God x Communed with him and gave him Commandments touching the Tabernacle and other Ceremonials , clear Types of Christ and Gospel mercies . Now all these acts of grace and Gospel-mercy were manifested y before Moses came down with the first Tables . And therefore this part of the Proposal of the Law , as it had much terribleness , so also it had much Comfortableness and Evangelical sweetness evidently imprinted thereon . 3. That particular , viz. That the veil was put upon Moses face to hide the Curse , is justly exceptionable . For , 1. The Apostle Paul expounds the mysterie of it otherwise , viz. That z by the shineing of Moses face , was signified , the Outward glory of the Mosaical Ministration of the Old Testament . And The veyl put upon Moses face , did a declare , both the darkness of that Ministration in regard of the primary true and proper end of it , Christ , which ( as Calvin saith ) is Anima Legis the very Soul and life of the Law ; and also the blindness of the minds of the Jews , that could not see into the bottom of the Law , into the End and Scope of that which was to be abolished , but generally rested in the outward letter , and carnal apprehension of the Law. The Apostle speaks not a word of veyling the Curse of the Law from them , which would have been a mercy ; but of veyling the end and scope of the Law from them , which was a great judgement upon them . 2. Many learned and judicious Authors thus also understand and interpret the Apostle concerning Moses veil , not at all mentioning any use of it for hiding of the Curse . Calvin saith ; b After Paul hath taught the genuine use of this shining , viz. That the Law might be glorious ; he proceeds further , that this was a Presage of the future blinding of the Jews . He adds what was accidental , that the veil was upon Moses face : because it should come to pass , that the Jews could not behold the chief thing in the Law , nor attend to the true end thereof : As after Christs coming their senses were blinded , and the veil on them , till Moses should be turned of them to Christ , who is the Soul of the Law. To the like effect also , c Ainsworth , d Rivet , The late e London Annotations , f Augustine , and others expound this veil on Moses face . III. Opinion . That the Sinai - Covenant , or old Covenant , was A Covenant Subservient to the Covenant of Grace , and preparing thereunto . Thai God made this Covenant with the People Israel at Mount Sinai , to prepare them unto the Faith , and to inflame them with desire of the Promise and Evangelical Covenant ( which otherwise had languished in their minds ) and to restrain them from Sin as with a bridle , till the time that he should send the Spirit of Adoption into the hearts of his , and should govern , them by the Law of Liberty . And this is the Opinion of learned g Cameron , who doth thus further explain himself herein . viz. Gods Covenant is , 1. Of Nature , with man in innocency . 2. Of Grace , with man lapsed . 3. Subservient to the Covenant of Grace , which in Scripture is called , the old Covenant , Heb. 8. 13. h — The Nature and Condition whereof cannot more certainly be found out , then by comparing it , 1. With the Covenant of Nature . 2. With the Covenant of Grace . 1. With the Covenant of Nature , this subservient Covenant or old Covenant , Agrees ; and Differs from it divers ways . ( 1 ) It agrees herein , 1. That in both , the one Party Coutracting is God , the other is man. 2. That both have a stipulation annexed . 3. That the Stipulation is the same in respect of the Moral Law. 4. That the Promise is the same in the General . 5. That both ●…ead unto Christ. ( 2 ) It differs herein . 1. That the Covenant of Nature , was con tracted with all men altogether : this , with Israelites alone . 2. That the Covenant of Nature was presently made with man created , and had no preludia : The old Covenant long after , and had many preludia's . 3. That the Covenant of Nature obliged only to obedience due by the Law of Nature : the Old Covenant bound also to Ceremonies . 4. In both , life is promised ; there , in the fruition of Paradise , here , in the enjoyment of Canaan . 5. Both , bring unto Christ. The Covenant of Nature doth this , not by it self , but by accident : The Old Covenant doth this by it self , for it is it 's true and proper Scope . For God did not enter the Covenant of nature with men , that being pressed with its weight they might sigh after Christ ; but the chief and ultimate end of it was , this , that man might Give to God what was his : but in the Subservient Covenant God requires his right to no other end , then that men convinced of their weakness might fly unto Christ. 6. The Covenant of Nature leans on the Creation and General Conservation : The subservient Covenant on the Election of the people Israel , their deliverance out of Egypt , and conservation in the land of Canaan . 7. The Covenant of Nature was made , that thereby men might be led sweetly , for it was written in their hearts : The Subservient Covenant that men might be even compelled , for it gendred to bondage , Gal. 4. 24. 8. The Covenant of Nature was Eternal : The Old Covenant temporary . 9. The Covenant of Nature respected not the restraint of outward wickednesses , neither in its principal , nor in its less principal scope : The Old Covenant had respect this way according to its less principal scope , Exod 20. 20. 10. The Covenant of Nature was written in the Heart : The Old Covenant in Tables of stone . 11. The Covenant of Nature was made in Paradise : the Subservient Covenant in Mount Sinai . 12. The Covenant of Nature had no Mediator : the Subservient Covenant had a Mediator , Moses . 13. The Covenant of Nature was made with men Perfect : The Subservient Covenant with part of man lapsed . 2. With the Covenant of Grace this Subservient Covenant Agrees , and Differs from it diversly . ( 1 ) It Agrees with it herein . That , 1. God is the Author of both . 2. Both of them are contracted with man a Sinner . 3. Both shew Sin. 4. Both restrain from Sin. 5. Both lead to Christ. 6. Both of them are a Symbole of the Church of God. 7. Both of them are a Covenant through a Mediator . 8. In both , life is promised . ( 2 ) It differs from the Covenant of Grace herein . 1. In the habitude of the Author . For in the subservient Covenant God is considered as reproving sin , and approving righteousness alone ▪ but in the Covenant of Grace as pardoning sin , and rene●…ing in man a new righteousness 2. In the Stipulation . For the Stipulation of the Old Covenant is this , Do this , and thou shalt live , Gal ▪ 3. 12. Of the New , Believe , and thou shalt not come into Condemnation . John 3. 18. 3. In Antiquity . For the Subservient Covenant was added to the Promises of Grace which went before , Gal. 3. 16 , 17 , 19. 4. In the manner of shewing sin . For the Subservient Covenant doth not shew sin primarily , but by experience of humane imbecillity in keeping that Covenant , Rom. 7. throughout : but the Covenant of Grace doth this primarily , for it teacheth expresly man to be a Sinner , Rom. 3. 9. &c. 23. And his happiness to be placed in remission of sins , Rom. 4. 6. &c. 5. The Subservient Covenant restrains from sin , but with ●…oaction , Rom. 7. 22 , 23 , 24 , The Covenant of Grace with a free inclination of the soul , Rom. 6 ▪ 6. Both bring to Christ. The Covenant of Grace , directly : The Subservient Covenant , indirectly . 7. Both are a Symbole of the Church . The Old Covenant is a carnal Symbole of the Iewish Church : but the Covenant of grace is a spiritual Symbole of the Church of the Gentiles as well as of the Iews . 8. Both Covenants being made through a Mediator ; The Mediator of the old Covenant is the man Moses : The Mediator of the new Covenant is not ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) feeble man ; but ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) God-man , Christ. 9. In the Old Covenant the spirit of bondage was given , Gal. 4. 24 , 25. But in the Covenant of Grace the Spirit of Adoption , Rom. 8. 15. 10. The Old Covenant was a means to the End : The Covenant of grace , the end . 11. The Old Covenant terrified the Consciences : The New , Comforts . 12. The Object of the Old Covenant is Man fallen asleep in sin : Of the New , the Conscience terrified with sin . 13. The Old Covenant shewed the way of worshipping God , but performed it not : The New Covenant doth both . 14. The Old Covenant was an Hand-writing against us . Col. 2. 14. But the New , a refreshing and easie yoke Math. 11. 28. 15. The Old Covenant was given from the terrible Mount Sinai , Heb 12. 18. to 24. The New , from the Heavenly ●…miable and delectable Sion , Psal. 2. 6. 16. The Old Coveenant excludes the Gentiles : The New admits them . 17. Lastly , this difference is added by some . That seeing life is promised in both , ●…here life seems to be promised in the Land of Canaan , Here in Heaven . Hence by way of Corollary , he adds this Definiton of the Old Covenant . The Old Covenant is that whereby God requires of the people Israel the Obedience of the Moral , Ceremonial , and Political Law and to the Performers promiseth all manner of blessings in the possession of the Land of Canaan , but contrariwise to the 〈◊〉 , severely threatneth Curses and Death , and that to this end that he might lead them to the Messiah that was to come . Thus Cameron . Answ. Though this be the Opinion of a learned Author , yet it doth not satisfie as being justly liable to sundry exceptions , 1. Some More General , Some more particuler . More General exceptions against this Opinion thus ▪ stated , are these ; viz. 1. That The Covenant of Nature , The Covenant of Grace , and the Subservient Covenant or old Covenant , are made three distinct sorts or Kinds of Covenant essentially and specificaly different one from another : and yet , 1. The Covenant of Nature before the ●…all , and the Covenant subservient at Mount Sinai , are both of them made ●… Covenant of Works , having one and the same stipulation in respect of the Moral Law , Do this and live . The Division of a Genus into its Species , must be into members specisically distinct and opposite ▪ but these are Co-in cident . 2. Besides , the Subserviont or old Covenant is not a Covenant of works , ( as I have already proved ) nor is the stipulation of it , Do this and live ; opposite to the stipulation of the Covenant of Grace , Believe and live , The Old Covenant being one distinct dispensation of the Covenant of Grace ( as will after appear . ) So that the Subservient Covenant and Covenant of Grace , are Co-incident . Therefore his first Distribution of Gods Covenant into these three Kinds , ( two whereof , viz. The Covenant of Nature , and Subservient Covenant himself makes Co-incident : and two whereof , viz. The Subservient or Old Covenant , and the Co-venant of Grace , are in their own Nature Co-incident , ) is a Distribution neither Logical nor Theological . 2. That , By this Distribution of Gods Covenant with man into these three Kinds the clear order of Gods Covenant-Administrations is obscured and inverted . This was evidently the Lords way ; with man perfect in Gods image he made a Covenant of works or a Covenant of Nature , which by meer natural concreated abilities man could in his own person perfectly fulfil . With man lapsed from this first Covenant of works he makes a Covenant of Faith in Jesus Christ , Partly as Promised , more and more clearly by certain steps and degrees , as the Church grew riper and the exhibition of Christ nearer ; and these gradual Promises and Covenants are called ; i Covenants of Promise : Partly as performed in fulness of time in humane flesh , and so he gives his last and clearest Feederal Dispensation , the New Covenant or New Testament , to continue to the worlds end . In this way all things are most Clear , and in beautiful Order . But this opinion setting forth , First the Covenant of Nature with perfect man , Then the Covenant of Grace with lapsed man , Then the Covenant Subservient as a Covenant of Works , and last of all the Covenant of Grace again in these latter daies ; obscures the Lords Dispensations which are clear , and disorders them that are orderly , as if the Lord did do , and undo , went backward and forward , in his Foederal administrations . 3. That , All these three distinct kinds of Covenants are said to lead unto Christ. This is a Paradox . For the Covenant of works , exacting perfect and perpetual personal obedience from man in perfect state , knows 〈◊〉 Mediator ▪ needs no Mediator and in case of non-performance , denounceth 〈◊〉 without mercy , without any place for repentance . And had not the Covenant of Faith been revealed after the Fall to lead to Christ , the Covenant of works had left man utterly desperate and remediless , not affording to lapsed man the least ●…limering of a Mediator . This is the primary and most essential difference betwixt the Covenant of works and the Covenant of Faith , That the Covenant of works assures of life upon mans own meer perfect and perpetual personal obedience : The Covenant of Faith assures of life upon Faith in Christ the Sinners Surety and his Obedience . More Particular exceptions against this Opinion ( to mention no more ) are these , seven , viz. 1. That herein the Covenant of Grace and New Covenant are spoken of as one and the same : and yet the Covenant of Grace or New Covenant is said to be more ancient then the subservient or old Covenant Whereas the Covenant of Grace differs from the New Covenant , as the Species from the individuum as the Kind of Covenant from one Individual Administration of that kinde . And if the Covenant of Grace and New Covenant be taken as equivalent and Convertible terms , so the Covenant of Grace is not more ancient then the subservient or old Covenant : The New Covenant succeeding the Old. 2. That , It considers God in the Old subservient Covenant only as reproving ●…in , and approving righteousness : but not as pardoning 〈◊〉 , or renewing righteousness in man. Whereas , God is also considered and represented in this Old Covenant , 1. As Pardoning sin : witness , His k name proclaimed at the renewing of the Tables , pardoning iniquity transgression and sin : His often l pardoning of Israel from their coming out of Egypt : and the blood of Sacrifices ordained under this Covenant-administration , m which led that people to the true blood of Iesus Christ that cleanseth from all si●… . 2. As renewing righteous●…ss in man : witness , Gods Promise in his preface to this Covenant , n And ye shall be unto me a peculiar treasure , a kingdom of Priests and an holy Nation ; His Promise annexed to this Covenant , o To Circumeise their heart and the heart of their Seed to 〈◊〉 the Lord , &c. And the many Ceremonial 〈◊〉 , purifications , &c. shadowing out the spiritual washing by the holy ▪ Ghost . 3. That , It makes man the only Party Contracting with God in the old Covenant . Whereas the Party contracting with God in every Dispensation and period of the Covenant of Faith , ( whereof this Old Covenant is one ) is Jesus Christ and his Spiritual Seed : As p hath been already evidenced . 4. That According to this Opinion , as life in Paradise was the only life Promised in the Covenant of Nature : So life , in the possession of Canaan was all the life promised in the Subservient or Old Covenant . Whereas , ( not to dispute about the life in Paradise , ) 1 Undet Life in Canaan , was shewed 〈◊〉 〈◊〉 life life in 〈◊〉 ▪ Canaan being a Type of Heaven , as hath been formerly manifested 2. The Fathers , Abraham , Isaac , Iacob , &c. to whom God gave the inheritance of Canaan by Promise : lived r as pilgrims and strangers in the land of promise , declaring plainly thereby that they sought a better Country , that is an heavenly . 3. This entrenches too near the borders of Socinianism , That under Moses the fathers had only earthly and temporal blessings . 5. That it makes Moses alone the Mediator of the Old Testament . Whereas 1. Moses was only the Typical Mediator : Christ the true Typified Mediator , s as Moses plainly intimateth . And Christs blood , typified in the blood of Sacrifices , was the principal blood that made it a Testament . 2. Whereas it is said , t The Law was ordained by Angels in the hand of a Mediator : It is much Questioned by some , whether that Mediator was not indeed Iesus Christ himself , and not Moses . 6. That , It asserts The Old Covenant to lead to Christ indirectly . Whereas , 1. Every expressure of the Covenant of Faith ( among which this old Covenant is one ) led to Christ directly , though darkly . The further from Christ , the darker : the nearer to Christ , still the clearer . Christ being the Primary scope , end , and intention of them all . 2. The Apostle saith ; u Christ was the end of the Law , the very chief scope and intention thereof . And the Law was the Jews x Schoolmaster to bring them to Christ , &c. understand Moses his whole dispensation . Which , Partly by detecting Sin and Misery ; Partly by typifying the Remedy , led most excellently to Christ the Mediator . 7. That , This Opinion makes it peculiar to the Old Covenant , to terrifie the Consciences ; to the New Covenant , to Comfort them . Whereas it is evident , 1. That Though the Old Covenant hath much more servitude and terrour in it , then the New , yet it is not only and wholly terrour . For ( 1 ) The Promises Prefixed before the Promulgation : ( 2 ) The Preface to , and Promises in , the Moral Law itself . ( 3 ) The sweet vision they had of God when the Covenant was now newly established : ( 4 ) The glorious back-parts of God proclaimed at renewing of the Covenant : ( 5 ) The Mysterie of Christ shadowed out in the Ceremo●…ial Law : and ( 6 ) The many Promises affixed to this dispensation : do flow ( like the land of Canaan ) with milk and honey , with sweet streams of Soul-reviving Consolations . 2. That , Though the New Covenant do more abundantly comfort the Conscience , then the Old ; yet therein also are Corrosives as well as Cordials ; Thunder and lightnings in severe threats against impenitent unbelievers , as well as a small still voice of promises and consolations to penitent believers . By these things we may see what to think of this third Opinion or Interpretation . IV. Opinion . That this Sinai - Covenant was for Substance indeed and in truth A Covenant of Grace , or A Covenant of Faith : though for Circumstance and manner of Administration it seems at the first aspect ; to be otherwise being published and dispensed in an altogether unusual way of Majesty , Glory , Terrour , Rigour , Servitude , and Bondage to the People Israel ; yet most necessary , suitable , and accommodate to that time , People , and Condition of the Infant ▪ Church . This Opinion and Interpretation some have pitched upon : And I am abundantly convinced in my judgement , that it is the undoubted Truth . For Evincing whereof more satisfactorily , I shall 1. Shew , That this Sinai Covenant was dispensed in an altogether unusual way , in comparison of all other Foed●…ral Administrations Fore-going , or Following it . 2. Declare , How this unusual way of Administration of the Sinai - Covenant , was then , and to that people , most Apposite and Accommodate , notwithstanding . 3. Lay down certain Grounds and Reasons why This Sinai - Covenant was a Covenant of Faith , and so given . 4. Answer , Such Objections of any moment or consequence as are made to the contrary . I. That this Sinai - Covenant was dispensed in an altogether unusual way in comparison of all other Foederal Administrations Before or After it : will appear , by this brief Paralell betwixt It , and Them. viz. 1. The Place was Unusual ; In an un inhabited x Wilderness , the desolate Wilderness of Sinai , where God and Israel were alone , separate from all the world . No other foederal dispensation was in a Wilderness . 2. The y Preparation of the People to it , with such Strictness and Caution and rigour was altogether unusual . No such Preparations are recorded , before any other Covenant . 3. The Promulgation of it was wholly unusual : z with thunders , lightnings , thick-cloud , darkness , Sound of Trumpet , Mount Sinai quaking greatly and burning with fire to the heart of heaven , out of the midst of which fire the Lord uttered his Law with a great voice which shook the very Earth , &c. Oh how dreadful and terrible was this promulgation ! so that all Israel trembled for fear , and stood a far off , and Moses himself did exceedingly fear and quake . Never was Covenant dispensed , before or after , with such terrour and amazement . 4. The Condition of it imposed on the people , was imposed altogether unusually . Faith in Christ being imposed very obscurely : but obedience from that faith , being urged most exactly and particularly , both in Morals , Ceremonials , and Iudicials . The like exactness and particularne●…s is not expressed in any Covenant ; the Lord usually propounding the stipulation required from his people in more brief and general expressions . 5. The Number of C●…venanters unusual : a All Israel being brought forth to meet with God below the Mount , who were b 603550 warriours of 20 years old and upwards , besides women and children . When were such a number convened at once , at any other time to enter into Covenant with God ? 6. The solemn c Sanction of the Covenant by killing of Sacrifices , and sprinkling their blood as the blood of the Covenant , half on the Altar , and half on the people , was wholly unusual . Some such thing was done darkly and more imperfectly d when God made Covenant with Abraham : but this was done most compleatly and clearly . 7. The Writing of the Matter of the Covenant was wholly unusual ; God himself e writing the ten Commandments in two Tables of stone once and again , and Moses recording f both Morals , Ceremonials and Iudicials in a Book . When were there such Covenant-Rols and Records in any other dispensation ? 8. The g Ordaining or Disposing of this Covenant by Angels in the hand of a Typical Mediator , Moses , was altogether unusual : No other Covenant mentioning a Typical Mediator . 9. The Renewing of this Covenant , when the people had broken it by idolatry , was wholly unusual : h God renewing it , with Proclamation of all his goodness , and with manifestation of outward Glory , signified by the shining of Moses countenance . The like we find not in other Covenant-expressures . 10. Finally , The i keeping of this Covenant in the Ark , under the Mercy-seat , was altogether unusual : No other Covenant besides this being kept in the Ark of the Covenant . In all these regards this Sinai ▪ Covenant was dispensed in an unusual way respectively to other Covenants . II. This unusual way of the Sinai - Covenant's Administration , was notwithstanding most apposite and accommodate to that time and People . And that in divers respects . For , 1. The people of Israel , ( having for divers generations been born and brought up in Egypt , a Paganish ignorant idolatrous land , without the knowledge , worship and fear of the true God , ) must needs be very ignorant of the true God , and of his ways . The Lord therefore so dispensed his Covenant to them , having brought them out of Egypt , as to make himself more truly and clearly known to them ▪ in his Invisible Spiritualness , Majesty , Glory , Greatness , Power , Dominion , Holiness , Righteousness , Terror , Goodness , Mercy , Grace , Truth , and in such other his persections : To make known also his whole way of worship and service unto them , whether Moral or Ceremonial ; That by his Law as a Rule of Religion and Life , they as his Covenant-people might be directed how to walk before God acceptably in Holiness and Righteousness in Christ , in order to their inheriting of Gods gracious Promises . For which end the Lord incorporated his Law and Gospel together . For ( as k one well observeth ) , The Law was never given or made Positive without the Gospel , neither is the Gospel now without the Law : Although the Old Testament be usually called the Law , and the New , the Gospel : because the Law is predominant in the one , and the Gospel , in the other . 2. Since Man's Fall the world had not been so ( l ) throughly convinced of the sinfulness of Sin , wherein they were involved ; No nor yet Israel ▪ that had only lived in that sinful Egyptian land . l Before the Law sin was in the world : but sin was not imputed , when there was no Law. God imputed it to Sinners impenitent : & believers imputed Sin to themselves imperfectly , but the generality of the world , yea of Israel in effect did not impute sin to themselves , or charge sin upon themselves , so as to drive them out of themselves to the Promised Seed , and to the true Passover , and Sacrifice , Christ , for remedy . God therefore so dispensed this Sinai-Covenant to them , as to let them see , The Sinfulness of Sin for kind , degree , and aggravation exactly in the Moral Law ; The deadly and damnable Nature of Sin , in the curse of the Law , and in the blood of Slain sacrifices ; As also the terror of the Lord against Sinners without a Mediator . m The Law entred that the offence might abound . n — By the Law is the Knowledge of sin . o — The Law was added because of transgression , till the Seed should come , to whom the promise was made . p — The Scripture ( especially the Law ) hath concluded all under Sin , that the Promise by faith of Iesus Christ might be given to them that believe . 3. Israel was now a most numerous people , a Mighty Nation , being able warriours : of 20 years old and upwards 603550 , besides women and all children under 20 , and all these without any established Order or Government amongst them . It was no small matter that would subdue and subjugate so great a people , make them tractable . God therefore makes known this Covenant to them , with such unparalleld discoveries of his Majesty , Supremacy and Greatness , as made all that mighty people to quake and tremble , and promise all obedience unto God. 4. Israel were naturally a stubborn stiff-necked and rebellious people against the Lord. Moses tels Israel to their face , q Thou art a stiff ▪ necked people . — From the day that thou didst depart out of the land of Egypt , untill ye came to this place , ye have been rebellious against the LORD . Then enumerating their rebellions , he concludes ; ye have been rebellious against the LORD from the day that I knew you . God therefore , that he might tame and keep under their sturdy necks and rebellious hearts , imposed this Covenant upon them as an heavy intollerable yoke till Christ , to humble and bow them under the burden , rigour and bondage of it . 5. They r being ignorant of Gods righteousness in Christ , sought to stablish their own righteousness by doing . They idolized and rested in their self-righteousness . God therefore so disposed this Covenant , as to strip them of all their imaginary righteousness , detect their Sin , shame , nakedness and wretchedness , that they might not have any confidence in themselves , but only in s Christ , the end of t●…e Law for righteousness , to every one that believeth . 6. They were a people generally very weak , childish , carnal , and dull in their apprehensions of Spirituals , especially of the Mysterie of Christ ; being t like a child in Minor 〈◊〉 under age . The Lord therefore put them , as children under age , under Tutors and Governors , viz. The elements or rudiments u and carnal Ordinances of the Ceremonial Law , wherein ( as in their A B C of Christianity they might learn to spell out Christ , and Sinners Salvation by him : till they should come to ripeness of age in the fulness of time , when Christ himself was actually revealed . They could not ascend to Christs spirituality : God condescends to their carnality . 7. Israel was now grown up beyond the compass of a Private family or Domestical Church , to the capacity of being moulded and formed into a National Church . The Lord therefore so dispensed this Sinai-Covenant to them , as at once to constitute them a National Body Politique both Ecclesiastical and Civil ; A Church ( called x The Church in the Wilderness ) , and a y Common-wealth of Israel ; A Political Church , and Ecclesiastical Politie : He sweetly intwisted them together , as inseparable twins , by compacting his Laws Moral , Ceremonial and Iudicial ( which were Constitutive of their Church and Common-wealth ) into one Covenant . Thus the Lord in his singular wisdom accommodated this Sinai-Covenant to the then present capacity and condition of Israel . III. Although this Sinai - Covenant had such an unusual Administration , that it might be Accommodated to the state of Gods Church and People in those times , till Christ should be revealed : yet notwithstanding it was Dispensed and given as A COVENANT OF FAITH and Grace in Iesus Christ. And this may be strongly evinced by these ensuing grounds and Reasons , viz. 1. Because , The Sinai - Covenant is for Substance one and the same with the Covenant made with the Fathers ; Abraham , Isaac , and Jacob . This is evident by two Testimonies , to mention no more . viz. 1. By that Promise of God to keep the Covenant and mercy with them , which he had sworn to their fathers ; if they should keep his Commandments , Statutes , and judgements . z Thou shalt keep the Commandments , and the Statutes , and the Iudgements , which I command thee this day , to do them . Wherefore it shall come to pass , if ye hearken to these judgements , and keep and do them ; that the LORD thy God shall keep unto thee the Covenant and the Mercy which he sware unto thy fathers . Their keeping of this Sinai-Covenant , hath the promise of Gods keeping to them , and performing to them his Covenant and Mercy sworn to their Fathers : therefore this Sinai-Cove●…ant , and that Covenant made with their fathers , held forth and ●…ed unto them the same Mercy , and are , for Substance , the same kind of Covenant . 2. By that passage in the a Covenant made with Israel in the land of Moab , ( which is the same with the Sinai-Covenant , being a part of it renewed . ) b Ye stand this day all of you before the LORD your God ; — That thou shouldst enter into Covenant with the LORD thy God , and into his Oath , which the LORD thy God maketh with thee this day . That he may establish thee to day for a people unto himself , and that he may be unto thee a God , as he hath said unto thee , and as he hath sworn unto thy fathers , to Abraham , to Isaac , and to Jacob. This speaks clearly and fully to the point , that by this Covenant he would be their God , and they should be his people , as he had sworn to Abraham , Isaac , and Jacob , that is , according to the tenor of his Covenant with Abraham , &c. So that this Confirms Gods former Covenant with Abraham , and the same Covenant-interest betwixt God and Abraham with his Seed , and in the same way , As he had sworn to Abraham , &c. therefore these Covenants were one and the same for Substance . Consequently , This Sinai-Covenant was a Covenant of Faith : for Gods Covenant with the fathers , Abraham , &c. was a Covenant of Faith , as I have at large evidenced in that Covenant-Period . 2. Because , The Preparatory Abstract , or Summary abridgement of the Sinai - Covenant , ( premised by God for the better preparing of Israel for the promulgation of the Law and Covenant at Sinai ) briefly insinuates , that the Sinai - Covenant intended , should be a Covenant of Faith. God gives them a brief hint of his intention and purpose : and what he was now about to do with them ; viz. that he was about to enter into a most Solemn Covenant with them , and that a Covenant of Faith and Grace in Christ , promising Evangelical priviledges therein unto them . c The LORD called unto him out of the Mountain , saying , Thus shalt thou say to the house of Israel ; ye have seen what I did unto the Egyptians , and how I bare you on Eagles wings , and brought you unto my self . Now therefore , if ye will obey my voice indeed , and keep Covenant , ye shall be a Peculiar treasure unto me above all people : for all the Earth is mine . And ye shall be unto me a Kingdom of Priests , and An holy Nation . These words d I have already distributed and Explicated formerly , there See. Now I only add ; That God being about to Enter into Covenant with them , gives them herein a Breviate , A precious taste of his Covenant : 1 On their part ; They must obey his voice , and be faithful in his Covenant . 2. On his part ; God would accept them as his Peculiar Treasure ; A Kingdom of Priests , and An holy Nation . In themselves they were the sinful Seed of lapsed Adam : but here God looks upon them in Christ , and promiseth such pure Evangelical Mercies , as cannot befall lapsed Sinners , but only in and through Christ. For , Jesus Christ is e the Prince of the Kings of the Earth . It 's he , that hath loved us , and washed us from our sins in his own blood , And hath made us Kings and Priests unto God and his Father . Hence , Peter reckoning up the Gospel-Priviledges of believers in Christ , saith ; f But ye are a chosen Generation , A royal Priesthood , An holy Nation , A peculiar people , &c. Hence , these pure Gospel-Blessings in Christ , do necessarily infer a pure Gospel-Covenant at Sinai promising them . 3. Because , The Covenant-Relation betwixt God and Israel , established by this Sinai - Covenant , is substantially one and the same with that of the Covenant of Faith : consequently the Covenants are the same . This is the Covenant-Relation established betwixt God & men , by the Covenant of Faith ; g I will be to them a God , and They shall be to me a people . This same Relation also is stablished betwixt God and Israel by this Sinai-Covenant . For , 1. The Covenant made with them in the land of Moab , ( which was only some part of the Sinai-Covenant repeated , ) expresseth this Covenant-Relation plainly ; h That he may establish thee to day for a people unto himself , and that he may be unto thee a God , as he hath sworn to thy fathers , to Abraham , &c. So that this Covenant-Relation is hereby stablished , as it was sworn to Abraham , viz. upon the same terms , namely , in Christ through faith . 2. The Prophet Ieremiah also evidently confirms this , saying ; i Thus saith the LORD God of Israel , Cursed be the man that obeyeth not the words of this Covenant , Which I commanded your fathers in the Day , that I brought them forth out of the land of Egypt , from the iron-furnace , saying ; Obey my voice , and do them , according to all which I command you : So shall ye be my people , and I will be your God , &c. How can the Lord be A Covenant-God to Sinners ; or Sinners be a Covenant-people to God , but only in Christ by faith ? For its only Christ , according to Gods Covenant and promises , that brings God and Sinners into Union and Communion , whom sin had divided . Therefore this Evangelical Covenant Relation betwixt God and Israel , stablished by this Sinai-Covenant , proves this Covenant to be a Covenant of Faith. 4. Because , The Preface to the Decalogue , and the First Commandment , judiciously considered and compared together , contain in them Sum ▪ arily the Covenant of Faith for substance . I. The Preface to the Decalogue , ( which some Count the Reason of the first Commandment , set before the Commandment , as the Reasons of the four following Commandments are set after : nor matters it , as to the force of my present Argument , whether way we refer it , ) hath in it three great Arguments or Reasons inforcing to obedience ; k I am the LORD , thy God , which have brought thee out of the land of Egypt , out of the House of Servants . 1. That he is IEHOVAH : This is Gods chief essential Name , setting forth his Nature more fully then any one word in the Hebrew , or any other language under heaven . It s derived from , Being : And it implyes , 1. Gods Supream eternal independent unalterable Being in and of himself alone . 2. Gods giving Being to all Beings . He is the fountain of all Beings . 3. Gods giving actual existence , subsistence and being to his Decrees and 〈◊〉 Promissory or Minatory . Hence , when the time drew nigh that Israel was to be delivered out of Egypt , to go to inherit the land o●… Canaan , according to his Covenant and promises to Abraham , &c. l God said ; I am IEHOVAH : and I appeared unto Abraham , unto Isaac , and unto Jacob , by the name of God Almighty : but by my name IEHOVAH was I not known to them , &c. that is , I declared my self to them to be an Almighty , Alsufficient God in my Covenant and Promises , and though Covenanted blessings were not actually performed to them , yet I my self was their Al-sufficiency against all wants : but I declared not my self a Covenant-performing God , a IEHOVAH to them , making my promises actually to subsist , in actual redeeming them out of Egypt , and bringing them into Canaan ; Though they all knew me by my name IEHOVAH Doctrinally , yet did they not know me by it experimentally . But now I am come to make my self known experimentally to Israel to be IEHOVAH , in fulfilling my Covenant and Promise to Abraham in his Seed . 2. That he is Israels God , Thy God. Not by Common Creation or Providential Conservation only , as he is even to the wicked : but by Special Covenant , made formerly with their fathers . 3. That he is their Redeeemer , Typically from Egypts thraldom ; Spiritually from Sin 's and Satan's thraldom shadowed out thereby : As is clear from the Passover ; m a means of their deliverance from Egypt , and a clear n Type of Christ. Now these three Arguments prefixed to the Law notably proclaim the Law this Sinai-Covenant to be a Covenant of Faith in Christ : for , God as JEHOVAH performs his Covenant and promise to Abraham and his Seed o only in Christ ; is Israels Covenant-God , only in Christ ; and is Israel's Redeemer only in Christ. II. The first Commandment also speaks this further . The Affirmative part of it is ; p Thou shalt have me the Lord to be thy God only , and worship me as thy God. Now since the fall how can any have or worship the Lord as their God , without Faith in Jesus Christ ? q without faith in Christ its impossible in any thing to please God. Without Faith in Christ , Love cannot be acted towards God , for r faith works by Love. Without faith in Christ no mans heart can be s purified , and God cannot be purely worshipped by an impure heart . And that Covenant , which necessarily requires faith in Christ , must needs be a Covenant of Faith in Christ ▪ 5. Because , The Law was given in such sort and t manner , that he that runs may read , that God fully intended it , and peculiarly gave it , as a Covenant of Faith in Iesus Christ. Besides what hath been formerly laid down , these things are pregnant to evince this , viz. ( 1 ) The terrour and exactness which God observed in u Giving of the Law was exceeding great : that hereby God might convince the people of their own utter impotency and inability to deal with God and his Law immediately by themselves without a Mediator . God and his Law were so clothed with thunder , ●…ning and fire at the first publication of the Covenant , that they 〈◊〉 not able to hear it any more without a Mediator . ( 2 ) The terrified people x cry out a Mediator betwixt God and them , and desire that Moses might be this Mediator . Hereupon God highly commends their request , Grants Moses ( according to their desire , ) to be their Mediator , and afterwards still spoke to Israel mediately by him : and in Moses , the Type , y promiseth Iesus Christ the Anti-Type , and only true Mediatour . ( 3 ) The Ceremonial Law is z presently annexed to the Moral , as part of the Sinai-Covenant , to instruct them yet further in the deep Mysterie of this blessed Prophet and Mediator promised , Christ Iesus . The Ark , Mercy-seat , Golden Altar of Incense , Table of Shew-bread , Altar of burnt offering , The veil of the Tabernacle , The Tabernacle it self , The Priests , The sacrifices of all sorts and their bloods , The Purifications , washings , &c. all being but a shadows of good things to come : but the body , Christ. Whose Person , Office , Condition , Effects of his office , &c. were typifyed and shadowed out to the people in these things . Thus the Law was contrived to be b Their Schoolmaster to bring them to Christ , that they might be justified by Faith. The Moral Law chiefly by scourging and Correcting them : The Ceremonial Law chiefly by Directing them . I say chiefly : because the Moral Law , having some glimmerings of Christ in it , did in some sort also direct them ; and the Ceremonial did also correct them , as being a yearly and daily remembrancer of their sin and guilt . The perfection of the Moral Law , whereof they could not but come short , forced them to seek a Mediator : And the imperfection of the Ceremonial Law , which in it self c made nothing perfect , but typically pointed further , viz. to Christ , helped them to finde a Mediator . ( 4 ) The Ceremonial and Iudicial Laws being added to the Moral , and d all written in the Book of the Covenant , are solemnly read in the Hearing of Israel , and publiquely stablished for a Covenant with the consent of Foederates in a Testamentary ▪ form by slaying of Sacrifices , and Sprinkling of blood , half upon the Altar , and half upon the people ; Moses saying , Behold the blood of the Covenant whith the LORD hath made with you concerning all these words . This manner of Solemn Sanction of the Sinai-Covenant by Sacrifices and Sprinkling of blood , ( Types of Christ the true Sacrifice and of his blood , e whereby the Everlasting Covenant was established as a Testament by the Testator's Death , ) I say , this Sanction shews it to be a Covenant of Faith in Christs death . ( 5 ) The seventy elders , with Moses , Aaron and his sons , had a sweet vision of God , as well pleased with Israel , presently upon this Foederal establishment . f Then went up Moses and Aaron , Nadab and Abihu , and seventy of the elders of Israel . And they saw the God of Israel ▪ and there was under his feet , as it were a paved work of Saphir-stone , and as it were the body of heaven in its clearness . And upon the nobles of the children of Israel he laid not his hand ; also they saw God , and did eat and drink . These words I have g formerly explained . The seventy elders representing all Israel , now being brought into Covenant with God , and thereupon appearing nearer to God , by Moses the Mediator , beheld God , without fear , hurt or danger : yea they beheld him as smiling , not as frowning ; under his feet being a clear heaven , a token of favour : not a dark cloudy heaven , a token of displeasure . Ier. 4. 23 , 28. Zeph. 1. 15. without Moses the Mediator , and before their entring into Covenant with God , God was terribly represented to them in devouring fire : But after their entring into Covenant , and with Moses the Mediator , God was comfortably and sweetly represented to them in a clear heaven . How serene bright and clear is Gods Countenance to his Covenant ▪ people in Iesus Christ ! ( 6 ) The People having h broken Covenant with God most grosly by idolatry in Moses absence , the Lord brings them to a sense of their haynous sin , to humiliation and repenting for it , by Denying his wonted presence in the midst of them , and by Moses pitching the Tabernacle without the Camp. ( 7 ) Israel repenting of their idolatry and Covenant-breaking . i The LORD proclaims himself most comfortably and evangelically to Moses , as pardoning iniquity transgression and sin to the penitent , but by no means clearing the guilty impenitent ; and renews the same Covenant again with them , repairing the Tables , and receiving them into wonted favour . Now all these passages in the Manner of giving the Sinai-Covenant ( to mention no more ) are pregnant Indications , that it was intended and given as a Covenant of Faith in Iesus Christ. For , what else can be clearly collected from this way and order of Gods Dispensation ? 1. The Promulgation is exact and terrible , forcing them to cry out for a Mediator : 2. Their request for a Mediator is Commended by God highly , and granted presently ; Moses being given as a Typical Mediator , Christ being Promised as the true Mediator : 3. The Ceremonial Law is added to , and inserted in the Covenant , to instruct them familiarly in the deep Mysterie of Iesus Christ the Mediator . 4. The Solemn Sanction of the Covenant was by the Death and blood of Sacrifices shadowing out Christs Covenant-confirming Death and blood : 5. They had a sweet vision of God as serene and favourable , presently upon the solemnity of the Covenant , they approaching nearer to God with Moses their Mediator : 6. God reduced them to Humiliation and Repentance for their Breach of Covenant : 7. And God renewed the Tables and Covenant again with them , upon their Repenting . These things were brought to pass , not accidentally , but intentionally . They were not bare outward Transactions , but were full of inward Mysteriousness . And the chief mysterie in the whole Series of this Administration is Iesus Christ the soul of the Law and Covenant . Therefore these steps of Gods proceedings in this Covenant-Administration are to me a clear and cogent Argument , that this Sinai-Covenant was A Covenant of Faith : 6. Because , The mutual Stipulation betwixt the Foederates in this Sinai - Covenant , is in Substance one and the same with the Stipulation in the Covenant of Faith : viz. On Gods part , Gracious Promises of Gospel-Mercies : On Israels part , Restipulation of Gospel Duties . I. God on his part in this Sinai - Covenant Stipulateth and Promiseth many Gospel-mercies and Blessings . As , 1. To be k their God in Covenant , in and through Jesus Christ promised . This the highest fundamental Gospel-Promise , which virtually and eminently comprizeth in it all the rest . 2. To vouchsafe them his peculiar presence , favour , and fellowship l And I will set my Tabernacle amongst you : and my soul shall not abhor you : And I will walk among you , and will be your God. 3. To make and accept them to himself , m as A peculiar treasure above all people , A Kingdom of Priests and an Holy Nation . 4. To give them n Canaan , a land flowing with milk and honey , according to his Oath and promise to their fathers . Under Canaan typically promising Heaven itself the eternal inheritance and Rest. 5. To add o unto them , keeping his Covenant , a Confluence of all outward blessings and enjoyments ; as appendixes to his Covenant . Temporals God promiseth to superadd to Spirituals : And p Godliness hath the promise of the life that now is , and of that which is to come . II. Israel on their part , in this Sinai - Covenant , promise and Restipulate divers Gospel-duties imposed by God upon them . As , 1. To be his q people . To be wholly and solely his This the highest Duty they can restipulate . 2. To believe in God and in Jesus Christ. This is implyed in the First Commandment , as I have already shewed . For , Israel could not have the LORD alone as their Covenant God , but by faith in Jesus Christ the Messiah and Mediator , in whom alone Sinners are brought nigh unto God in Covenant . Faith in Christ is also necessarily intimated in the right use of all the Ceremonial worship and Service . And in the accepting of Christ the Mediatour , and Prophet , like Moses , r promised to them .. 3. To s love God , entirely over all , with all their heart , with all their soul and with all their might : And to love their neighbour as their self . 4. To t Obey the Lord sincerely and fully in all things which he Commanded them . These and like stipulations betwixt God and Israel in this Sinai-Covenant are purely Evangelical : therefore the Sinai ▪ Covenant itself must needs be a Covenant of Faith. 7. Because , The Sacramental Tokens and Seals annexed to Gods Covenant with Abraham , ( which was a Covenant of Faith , ) viz. Circumcision and the Passover ; are continued still under this Sinai - Covenant , even till the very Death of Iesus Christ. Circumcision ( u ) was added to Gods Covenant with Abraham at the solemn making of that Covenant . The Passover x was also annexed to the same Covenant , when God was now presently to bring Israel out of Egypt , to judge the Egyptians , and to carry his people on towards Canaan , as he had y Covenanted to Abraham . Both these Sacraments being notable Types of Christ Jesus that was to come . Now when the Sinai-Covenant was established and all the while it continued in force from Moses till Christ , these two Sacraments of the Covenant of Faith were not abrogated and antiquated : but still continued of use a●…d force in the Church of God , so long as this Covenant-administration continued . Yea z they were pressed and charged upon Gods people by this Sinai-Covenant under Moses . Consequently , this Sinai-Covenant , being confirmed and ratified by these seals and tokens of The Covenant of Faith it must needs be a Covenant of Faith in Christ : for it were most improper and absurd to add the Seals of the Covenant of Faith , to A Covenant of works , A mixt Covenant , A Subservient Covenant , or to any other sort of Covenant but the Covenant of Faith , By these seven Arguments , ( to add no more ) it is undeniably evident , That the Sinai - Covenant was given and intended of God as a Covenant of Faith in Iesus Christ. IV. Objections urged to the contrary are Many , and some of them weighty . And therefore they had need to be Removed and Answered . As , Obiect . 1. Iesus Christ seems not to be promised and Revealed in this Sinai-Covenant : and therefore how can it be a Covenant of Faith , without Christ the peculiar Object of Faith ? Answ. That Jesus Christ is held forth and Revealed in this Sinai-Covenant , hath been already intimated in part : And shall now be more fully evidenced in these ensuing particulars ▪ For , 1. Jesus Christ and his Apostles in the books of the New Testament frequently testifie that Moses Revealed Christ , spake and wrote of him . Jesus Christ witnesseth this . a Had ye believed Moses , ye would have believed me : for he wrote of me . b — These are the words which I spake unto you , while I was yet with you , that all things must be fulfilled which were written in the Law of Moses and in the Prophets , and in the Psalms , concerning me . c — And beginning at Moses , and all the Prophets , he expounded unto them in all the Scriptures the things conconcerning himself . 2. The Apostles testifie this also . d Moses truly said unto the fathers , a prophet shall the Lord your God raise up unto you of your brethren like unto me , him shall ye hear in all things whatsoever he shall say unto you , &c. e — Saying none other things then those which the Prophets and Moses did say should come . That Christ should suffer , and that he should be the first that should rise from the dead , and should shew light unto the people , and to the Gentiles . 2. Jesus Christ is implicitly revealed , 1. In the Preparatory Gospel-Promises , f of Israel's being to God a Peculiar Treasure , a Kingdom of Priests , An Holy Nation . For , ( as Peter intimateth ) without Christ no Sinners can be advanced to these Evangelical Priviledges . 2. In the Preface to the Decalogue . For , g God is not a IEHOVAH to any as giving actual subsistence and performance to his promises , nor a Covenant-God , Nor a Redeemer from sin and misery typified by their Redemption out of Egypt , but only in and by Jesus Christ , 3. In the first Commandment , For , The Lord alone cannot be had and worshipped as our Covenant-God , but only in , and through Jesus Christ. Christ is the only h way to the father : and i without Christ we can do nothing pleasing unto God. To this effect said Luther : k In the First Praecept thou shalt find Christ , Life , victory of Death , and the Resurrection of the dead to life eternal : and to conclude the whole Old , and New Testament . 4 In the Sanction of the Covenant ( l ) by the Death and blood of slain Sacrifices : shadowing out the blood of Christ the true Sacrifice , whereby the Everlasting Covenant was confirmed . 5. In the Types and shadows of the Ceremonial Law. All the m Ceremonies ultimately typifying Christ , variously describing him , and directly , though darkly leading unto him . The Ceremonies are Christ veyled : Christ wrapped in swadling-cloaths : Christ , the Son of righteousness , shining through a cloud : Christ was implicitly revealed in them all . 3. Christ was explicitly revealed and Promised , as n A Prophet like unto Moses to be raised up by God unto Israel ; when they , terrified with the dreadful Promulgation of the Law , requested for a Mediator betwixt God and them . 4 Iesus Christ was the very Principal Scope and Soul of the Law , or Sinai-Covenant in all the Doctrines , Commands and Promises thereof . The Law , without Christ , is but as a dead Carkase , o a dead Letter , yea a deadly killing Ministration of Death : but with Christ is p lively Oracles , and the q Ministration of life . r Christ is the end of the Law for righteousness to every believer . s — The Law was added because of Transgressions , till the promised Seed should come . t — The Law was our School-master to bring us to Christ , that we might be justified by Faith. So that in this whole Sinai-Covenant Jesus Christ was primarily intended . Yea Jesus Christ is more abundantly and clearly set forth in the Sinai-Covenant , then in all that went before . It is therefore a gross mistake , to say that Jesus Christ was not revealed in the Law or Sinai-Covenant . Obiect . 2. Faith in Iesus Christ , and Iustification by faith in Christ , are not revealed in the Sinai - Covenant , For , the Law is not of Faith , u though Faith in Christ be the peculiar Condition restipulated , and Iustification by faith , be the peculiar benefit promised in the Covenant of Faith. And the Apostle tells us x That Faith was revealed afterwards , after the Law. How then can the Sinai - Covenant be a Covenant of Faith in Iesus Christ ? Answ. This Objection somewhat borders on the former . Both of them arise from the Mis-understanding , or Non-understanding of Gods Mysterious administration of the Sinai-Covenant , as hath been shewed ; Consequently Faith in Iesus Christ and justification by faith in him , must be necessarily implyed in the same Covenant . For these ; Christ and saving Faith ; Christ and justification by Faith ; have inseparable connexion and dependance one upon the other , as the Act and Object , as the Cause and effect . Where Christ is revealed for life and justification , there faith in him is implicitly required : and where Christ is received by Faith , there justification by faith must infallibly ensue . 2. That , saving Faith in Christ is implicitly commanded in the Affirmative of the first Commandment , of having the Lord alone for our Covenant-God , and worshipping him accordingly . For , God cannot be had or worshipped acceptably , without faith in Christ : this faith only y purifying the heart ; this faith only z working by love ; this faith only a pleasing God. 3. That , The Sinai - Covenant did directly lead Israel from all Opinion of justification by works , to Gods true and only way of Iustification by faith in Christ alone : And consequently it did eminently reveal Iustification by Faith. I. The Sinai - Covenant was so dispensed , as to drive men quite away from all vain Opinion and Hope of Iustification by works . This is plain . For , 1. the Sinai Covenant or Law required such b exactness and perfection of obedience , as absolutely surpassed every meer mans ability since the fall . And therefore it could not justifie , being weak through the flesh . Supposing mans fall , it required meer impossibilities . This could work nothing , but de●…pair . 2. The Sinai-Covenant or Law most accurately c discovered sin , in all its kinds , degrees , and aggravations : together with the Curse due thereunto . And thereby let them see , that d by the works of the Law , only Condemnation , not at all ●…ustification , could be expected . 3. The Sinai-Covenant was e promulged so terribly , that the people could not ( of themselves , without a Mediator , ) endure that which was commanded : much less fulfil it , or be justified by doing that which was Commanded 4. Presently f after the Sinai-Covenant was established , and before Moses was come down out of the Mount , the people brake the Covenant by gross Idolatry , which Moses signified by breaking the two Tables in their sight beneath the Mount. Hereby God would experimentally convince them , how impossible it was for them exactly to fulfil the Law , or to be justified by the works thereof . II. The Sinai - Covenant was so dispensed , as on the other hand to draw and direct man unto Gods only way of Iustification by Faith in Iesus Christ. For , 1. To this end the Law or Sinai-Covenant did Convince of sin , and g concluded all under sin , that the promise by Faith of Iesus Christ might be given to them that believe . What Promise ? Understand , ( by a Metonymie of the Containing for the Contained ) The promised Blessing of Abraham , Righteousness , Life , Salvation , Inheritance . The Law shuts all up under sin , that righteousness and happiness may not be had or expected by doing , but by believing . 2. To this end also , h The Law was our Schoolmaster to bring us unto Christ , by Correcting and by Directing us : that we might be justified by faith . Christ i being the righteousness of God , and the perfective end of the Law for righteousnes●… to every one that believeth . All the discoveries of Christ in this dispensation , tending to set forth righteousness and life by faith in Christ alone . Christ was the true Ark , having the Covenant and Law of God fully in his heart and bowels : Christ was the true Mercy-seat , covering the Curse of the Law : Christ was the true Sacrifice , purging away sin , and making atonement by his own blood : Christ was the true Table of shew-bread , whereon all his Israel are daily presented as acceptable before the Lord. Christ was the true veil ; by which , Rent , we have open entrance made into the Holy of Holies , Heaven it self , &c. 3. Paul himself deriveth and proveth the righteousness of faith from this Sinai-Covenant : As contained therein , and revealed thereby . k But the righteousness which is of Faith speaketh on this wise , Say not in thine heart , who shall ascend into heaven ? ( that is , to bring Christ down from above ; ) Or who shall descend into the deep ? ( that is , to bring up Christ again from the dead ; ) But what saith it ? The word is nigh thee , even in thy mouth , and in thine heart : that is , the word of Faith which we preach , That if thou shalt confess with thy mouth the Lord Iesus , and shalt believe in thine heart that God raised him from the dead , thou shalt be saved . For with the heart man believeth unto righteousness ; and with the mouth Confession is made unto Salvation . Whence had 〈◊〉 this Description of the Righteousness of Faith ; but from l Moses describing the Law or Sinai-Covenant ? And Paul excellently expounds the words of Moses , as peculiarly intending to set forth the righteousness of Faith. We cannot wish a better Commentator . And to speak the truth , since the Fall of man , God from the foundation of the world never justified any person any other way but only by faith in Jesus Christ. This m Clement , in that renowned and almost Apostolical Epistle testifies ; We also being called 〈◊〉 his will in Christ Iesus , are not justified by our selves , nor by our own wisdom , or understanding , or godliness , or works which we have wrought in Holiness of heart ; but by Faith , by which the omnipotent God hath justified all from the beginning . To whom be Glory for ever , and ever , Amen . 4. That , whereas Paul elsewhere saith : The Law is not of Faith , that is , sets not forth the Righteousness of Faith , Gal. 3. 12. To this I answer three things , viz. 1. That , This cannot be meant of the Law , absolutely taken , ( for then , you see , Paul should contradict himself , who proves the Righteousness of Faith from the Law , as revealed therein : ) but it must needs be intended of the Law in some limited and restrictive sense . 2. That this cannot be meant of the Law , More Generally and complexively taken , for the whole Sinai-Covenant as dispensed by Moses : for in this sense the Law is of Faith , principally intending Justification by faith in Christ , as hath been proved : But it may be intended of the Law , More Strictly and abstractively taken , for the meer Preceptive part of the Law , as Declarative of , and in Substance one with the Law of Nature in Adam's heart , and as abstracted from Moses Administration thereof , in which sense the carnal Jews and Legal Justitiaries did most usually take the Law : and in this sense the Law is not of Faith , nor held forth the righteousness of Faith in Christ. 3. If it should be urged , That Paul saying , The Law is not of Faith , intends the Law in its latitude as dispensed by Moses , because he adds the tenour of the Law out of Moses , n But the man that doth them shall live in them ; and that he means not the Law in that restrictive mistaken sense of the Legal Iustitiaries : It may be further replyed ; That this Sinai-Covenant was in such sort Administred , As to press upon them the perfect fulfilling of the Law , as most necessary to life and Salvation , denouncing the Curse upon the least failing : but withal revealing to them , that this perfect fulfilling of the Law in their own persons being utterly impossible , he was pleased to accept it in Christ their Surety , perfectly fulfilling it on their behalf , and bearing the curse for their offences , according to the intimation of the many Types and Ceremonies in the Law. By exacting of them perfect obedience , impossible to them , it takes them off their own bottom , ●…ot to seek for righteousness by their own doing : by representing Christs perfect obedience and sufferings as a Remedy , it teaches them to seek for righteousness by Christs perfect obedience , through faith in him . And this Answer I hold to be most satisfactory , and most agreeable to the intent of this Sinai-Covenant . 5. Though the Apostle saith ; o Before faith came , we were kept under the Law , shut up unto the faith which should afterwards be revealed ; As intimating that Faith was not revealed before , or under , but after the Law : yet his words are not to be taken simply and absolutely , as if Faith was not at all Revealed till after the Law , for Faith was revealed before the Law , as is evident in the Covenant p with Abraham , and q with Noah : and under the Law , as I have formerly manifested , and as Paul himself plainly r testifies : but they must be understood only Comparatively and respectively , that till after the Law faith was not revealed so fully and clearly . The Revelation of Faith Before and under the Law was so small , imperfect , dim and obscure , in comparison of the clear , full and glorious manifestation of Faith afterwards under the New Testament , that till then it seemed as it were not to be revealed at all . Obiect ▪ 3. If Faith in Iesus Christ be commanded in the Law , then Faith justifies as it is a work of the Low : and so we are justified by works . Answ. This follows not at all . It s a false and sophistical way of Arguing : Faith is commanded in the Law , therefore it justifies as a work of the Law ; or Faith is commanded in the Gospel , therefore it justifies a●… an act or work of Grace . Both are inconsequent . Here 's non Causa , pro Causâ . More particularly , I say . 1. That saving and justifying Faith in Iesus Christ is not commanded in the Law , as the Law is absolutely considered exacting perfect obedience from a mans own person , and as abstracted from Moses administration : But as it was foederally dispensed on Mount Sinai , principally intending to lead Israel unto Christ , who is Anima Legis , The very soul and life of the Law. 2. That though saving Faith in Christ be commanded both in the Sinai-Covenant and in the New Covenant , yet it justifies not as an Act of Obedience , or as an Act of Grace , commanded in Law or Gospel , by its worth or dignity : but in regard of that office whereunto God hath ordained and appointed it in Iustification ; as it is an Organ or Instrument Receiving Christ and his righteousness in the promise . This very point s I have already discussed and cleared at large : thither I refer the Reader for fuller Satisfaction . Obiect . 4. The Sinai - Covenant is opposed , by the Prophet Jeremiah and by the Apostle , to the New-Covenant , and is said to be broken by the People of Israel , Jer. 31. 31 , 32. &c. Heb. 8. 8 , 9 , 10. Therefore it is not a Covenant of Faith , which is everlasting and cannot be broken ; but a Covenant of works , which is but Temporary , and liable to be broken . Answ. These Premises will not bear this Conclusion . For , 1. The Sinai-Covenant , made with Israel when God brought them out of the land of Egypt , is said to be unlike , or Not according to the New Covenant : but it is not said either by the Prophet or Apostle to be unlike to the Covenant of Faith. And the Dissimilitude or Difference here intimated betwixt the Sinai-Covenant and New-Covenant , Is not in Substance or Kinde , For in both the Lord saith , t I will be their God and they shall be my people : But only in Manner of Administration and Degree . God promising in his New-Covenant a Greater , fuller and clearer Measure of Grace upon his people , then under the Sinai-Covenant : Especially in these three Particulars ; viz. 1. In the Inscription of the Law upon better Tables . In the Sinai-Covenant , it was written on two dead Tables of stone : In the New Covenant it should be written upon two living Tables , The Minde , and Heart , ver . 33. 2. In Illumination , touthing the LORD and his waies . Which shall be more clear , full and universal under the New-Covenant , then under the Sinai Covenant , ver . 34. 3. In Remission and obliteration of sin . In the Sinai Covenant , sins u must often be purged with Sacrifices , and could not fully be taken away with blood of buls and goats , there being in those Sacrifices a remembrance again made of sins every year , yea every day : but in this New-Covenant Christ by offering x one Sacrifice for Sins for ever , that is , himself , hath by that one offering perfected for ever them that are Sanctified , God remembring their s●…ns and iniquities no more , So that no more offering for Sin is necessary at all , vers . 34. Thus the Sinai-Covenant , gradually , not specifically , differs from the New-Covenant . They are both Covenants of Faith : but the New-Covenant every way more Excellent , Compleat and Perfect . 2. Though Israel brake the Sinai-Covenant by their Idolatry , yet they brake it not utterly and irreparably , as Adam brake the Covenant of Works by his first transgression : for God y admitted them to repentance ; upon their repenting pardons them ; and renews the Sinai-Covenant again with them . Therefore this breach of Covenant doth no way prove the Sinai-Covenant to be a Covenant of works , not of faith ; Temporary , not Everlasting . Obiect . 5. Iohn saith ; z The Law was given by Moses : but Grace and Truth came by Jesus Christ. And Paul saith ; a Sin shall not have dominion over you : for ye are not under the Law , but under Grace . Herein they oppose the Law or Sinai - Covenant , unto Grace : and therefore the Sinai - Covenant seems not to be a Covenant of Faith , or A Covenant of Grace . Answ. Presupposing the Distinction of Grace b formerly laid down , viz. That Grace is used , 1. For Gods free favour , Rom. 3. 24. Ephes. 1. 6 , 7. 2. For effects and fruits of Gods free favour to us , and upon us , 2 Pet. 3. 18. 2 Cor. 12. 9. Ephes. 3. 8. 3. For the Doctrine of Grace set forth in the Gospel , especially in the New Testament , Tit. 2. 10 , 11. presupposing and premising this Distinction , I Answer ; 1. As for that of John , Ioh. 1. 17. The intent of the Apostle seems plainly this : viz. To prefer the Ministry of Iesus Christ , far before the Ministry of Moses : And the New Testament-dispensation , beyond that of the Old. Moses he gave the Law : but Jesus Christ he brings Grace and Truth . That is , 1. Either , Christ brings the c Doctrine of Grace more clearly and fully now , then Moses did ; and the true substance and accomplishment of the Legal Types and shadows now under the New Testament . For , Truth is here opposed , ( not to lyes and falshood , but ) to Types and Shadows . And the Law of Moses was not wholly destitute of Grace , Christ being the end and Mysterie of the Law , The Old Testament was a Doctrine of Grace , as well as the New : but not so fully and clearly ▪ Law predominated in Moses Doctrine of the Old Testament , hence it s called Law , as if there were no Grace in it : Grace predomniated in Christs Doctrine of the New Testament , hence it s called Grace , as if there were no Law in it . And according to this interpretation the Law is not so opposed to Grace , but that it hath Grace in it : The opposition is not in regard of different kinds , but of different degrees ; both Old and New Testament , both Moses and Christ teach Grace , but Christ more clearly , fully , illustriously . 2. Or , Grace , viz. The effects and fruits of Divine Grace . Covering and pardoning our transgressions against the Law , and enabling us to sincere Evangelical performance of the Law of Moses , came by Iesus Christ. Moses gave the Law , that taught and commanded what was to be done , and that prefigured Christ and Sinners Life , Redemption and Salvation by him ; but Moses gave not the grace whereby men should be enabled to perform what was commanded , or should have their failings pardoned , nor did he exhibit the very Truth and Substance of spiritual things prefigured in the Law : but Jesus Christ gives grace to perform what was commanded , covering all failings and imperfections , and himself is the body and accomplishment of all Legal types and shadows obscurely pointing at him and conducting to him . This Answer I like rather then the former , because it better suits with Iohns expressions , in ver . 14 , 15 , 16. immediately foregoing . And according to this interpretation , Christ and Grace are not wholly excluded from the Law : for if the Law of Moses directed the Iews to Christ , and how to walk in him believingly and obedientially , ( though of it self it did not give Grace or Truth , yet ) it did reveal Christ and Faith in him in some measure , which is proper and peculiar to the Covenant of Faith. To this effect d our Modern Writers resolve this doubt : And Augustine himself expresseth his sense to like purpose , saying ; e The Law was given by Moses , but grace and truth came by Iesus Christ. Grace , that pardon of sin being granted , what was commanded might through Gods gift be performed : And Truth , that the observation of shadows being taken away , what was promised might by Gods faithfulness be exhibited . 2. As for that of Paul , Rom. 6. 14 , 15. His Scope therein is to comfort and encourage the Regenerate in their course of Sanctification , notwithstanding the reliques of Sin in them : And this he doth from their Spiritual condition that they are not ( as carnal men are ) under the irritátion , rigour , curse , and condemnation of the Law , that Sin should reign over them ; but under the power and force of saving grace that is stronger then Sin ; and at last will have the total victory . So that this Antithesis of Law and Grace here , excludes not the Law from being a Covenant of Faith and Grace . But this rext f hath been fully opened heretofore : there See. Obiect . 6. The Apostle Paul seems directly to Oppose the Law or Sinai - Covenant to the Promise or Covenant of Faith , declaring g That if the Inheritance be by the Law , it is no more of Promise . That the Law or Sinai-Covenant h Gendereth to bondage , the Sion-Covenant to liberty . That the Law is a i Ministration of Death and condemnation , but the Gospel a Ministration of life and righteousness . Therefore the Sinai - Covenant or Law cannot be a Covenant of Faith or Grace . Answ. All these particular Scriptures objected , have been formerly cleared , that they conclude not against the Sinai-Covenant's being a Covenant of Faith. Let the Reader look back to the foregoing Resolution , in this Aphorism , in Answer to the I. Opinion , That this Sinai-Covenant is a Covenant of works . Obiect . 7. The Condition upon which Life and Happiness is held forth in the Law or Sinai - Covenant , is Perfect Doing ; For , Moses describeth the righteousness which is of the Law , That the man which doth those things , shall live by them . Rom. 10. 5. with Lev. 18. 5. Gal. 3. 12. And he denounceth a Curse upon the least failing ; Cursed is every one that continueth not in all things which are written in the Book of the Law to do them , Deut. 27. 26. Gal. 3. 10. But the Condition upon which life and happiness is tendered in the Covenant of Faith , is believing in Christ , Rom. 10. 6. to 12. Doing and Believing , works and faith , are two contrary Conditions of life : Consequently the Law or Sinai - Covenant which requires Doing , unto life , cannot be a Covenant of Faith , but must needs be a Covenant of Works . Answ. This Objection , as it is most obvious to every one that reads the Epistles of Paul to the Romanes , and to the Galatians : so it is ( in my judgement ) of greatest difficulty to be clearly and satisfactorily answered . And yet it is of great Consequence , and necessity to be cleared , because otherwise the true Nature and intent of this Sinai-Covenant , as a Covenant of Faith in Iesus Christ , will not be fully and sufficiently evidenced . Several Answers are given , I shall propound them , and pitch upon such as afford best satisfaction . 1. Some express themselves thus ; That the Condition of Doing whereunto the Promises are made in the Law , is not an Antecedent , but a Consequent Condition : And that the Perfect Doing , required in the Law so exactly and frequently , is not to be interpreted Legally , but Evangelically . This way Mr. Io. Ball goes , who in his days was a most pious , judicious and shining light in the Church of God. Thus he expresseth his notion more particularly in these words . k True it is , The Promises run upon this condition ; If ye obey my voice , and do my Commandments . But Conditions are of two sorts : Antecedent , or Consequent . Antecedent , when the Condition is the Cause of the thing promised or given , as in all Civil contracts of justice , where one thing is given for another . Consequent , when the Condition is annexed to the Promise , as a Qualification of the Subject , or an Adjunct that must attend the thing promised . And in this later sense , Obedience to the Commandments was a Condition of the Promise . Not a cause why the thing promised was vouchsafed : but a Qualification of the Subject capable , or a Consquence of such great mercy freely conferred . And afterwards he explains himself further ; saying ; l These words , Do this and live , must not be interpreted , As if they did promise life upon a Condition of perfect Obedience , and for works done in such exactness as is required : But they must be expounded Evangelically , describing the subject capable of life eternal , not the cause why life and Salvation is conferred . And by Doing , Sincere uniform impartial Obedience , not exact fulfilling of the Law in every title , is to be understood . Do this and live , what is it more then this ? m If ye will obey my voice indeed , and keep my Covenant , then ye shall be a peculiar Treasure unto me . n Blessed is the man that feareth the LORD , that delighteth greatly in his Commandments . o Blessed are they that keep judgement , and he that doth righteousness at all times . p Blessed are the undefiled in the way , who walk in the Law of the LORD . Blessed are they that keep his Testimonies , and that seek him with the whole heart . q Who so looketh into the perfect Law of liberty , and continueth therein , he being not a forgetful hearer , but a doer of the work , shall be blessed in his deed . r To them , who by patient continuance in well-doing , seek for glory and honor , and immortality ; Eternal life . Which passages are to be understood of sincere and upright walking : and shew who are justified , and to whom the promises of life pertain ; but not why they are justified . And in like manner , that of the Apostle , The doers of the Law are justified , may be expounded Evangelically : Not of them that fulfil the Law , which should be justified by their works ; but of them that soundly obey , who are justified of grace by faith , not for their works . So he . But this interpretation , ( though in it self very pious , ) comes not home to satisfie and remove the force of the Objection : and therefore I cannot acquiesce in it . For , it may be easily Replyed . 1. That , Do this and live , hath something more in it , then those other passages of Scripture alleadged by him . They may be interpreted Evangelically : but this phrase in the passages objected can hardly be so interpreted . Partly , because , Doing , in those Scriptures is directly opposed to Believing , as to the point of Iustification and life , Lev. 18. 5. with Rom. 10. 5. Gal. 3. 12. Here the Apostle purposely compares the righteousness of works and the righteousness of faith together , ( saith s Calvin ) that he may the better shew the repugnancy of them one to another . Partly , because the curse is denounced upon the least failing , Deut. 27. 26. Gal. 3. 10. But failings in Evangelical obedience are Covered , not Cursed . 2. That , this explication doth not reach the Mysterie and intent of this Sinai-Covenant in pressing both Perfect Doing , and Believing : which that Answer , which shall satisfie , must necessarily unfold , as after will appear . 2. Others thus ; t That the Law may be considered , 1 More largely , as comprehending the whole Doctrine and Administration of the Sinai-Covenant , as delivered by Moses on Mount Sinai . 2 More restrictively , as it is an abstracted Rule of righteousness consisting in Precepts , Threats and Promises ; holding forth life upon a Condition absolutely impossible to lapsed man , viz. perfect and perpetual personal obedience to the Law ; but denouncing the Curse and death upon the least contrary failing . In the later sense Paul understands the Law in Rom. 10. 5. & Gal. 3. 12. and in this sense , The righteousness of the Law stands in perfect doing , The man that doth them , shall live in them . And the Law , thus taken , is a Covenant of works . In this Sense the Carnal - Iews , ( being ignorant of Gods righteousness , and seeking to establish their own righteousness , ) did take , or rather mistake the Law ; and so did the false Apostles , who obtruded upon divers Churches the necessity of the works of the Law , in whole , or in part , unto justification . But this acceptation of the Law , abstracts the Law from Moses dispensation of it , from faith , and from Christ the Soul of the Law : and so leaves the Law as a meer u Ministry of Death and condemnation . For in this sense the Law was not given by Moses at Mount Sinai . And therefore the Apostle x condemns the Iews , as ignorant perverters of the true meaning of the Law , while they sought to be justified by their own works : and shews that y Moses himself in the Law taught them to look for Salvation in the Messiah , and for that righteousness which is by faith in Christ alone . In the former Sense , which is more Complexive and Comprehensive , Paul understands the Law , in Rom. 10. 4. Christ is the end of the Law for righteousness , to every one that believeth : and in Gal. 3. 23 , 24. — We were kept under the Law , shut up unto the Faith which should afterwards be revealed . Wherefore the Law was our Schoolmaster to bring us to Christ ; that we might be justified by faith . And the Law thus taken is a Covenant of Faith in Christ Iesus , holding out life and happiness only upon condition of believing in Christ , in the sight of God. To this effect saith one ; z The Law in it self considered , exacted perfection of works as the cause of life : But when that was impossible to man by reason of the infirmity of his flesh , it pleased the Lord to make known to his people by the Ministry of Moses , that the Law was given , not to detain men in confidence of their own works but to lead them unto Christ. Whatsoever the Law teacheth , whatsoever it promiseth , whatsoever it commandeth , always it hath Christ for the scope thereof . For though the Law of righteousness promise a reward to the keepers thereof ; yet after it hath shut up all men under sin ▪ it doth substitute another righteousness in Christ , which is received by Faith , not purchased by merit of works . In both the former and later sense , the word Law seems to be used in that passage ; a But now the righteousness of God without the Law ( viz. strictly 〈◊〉 ) is manifested , being witnessed by the Law ( viz. largely taken ) and the Prophets : even the righteousness of God , which is by faith of Iesus Christ unto all , and upon all them that believe . This Answer cuts asunder the Sinews of the Objection , shewing , That the Law largely taken , holds forth life on condition of believing in Christ , and in this Notion it was given in the Sinai-Covenant , which therefore is a Covenant of Faith ; That the Law strictly taken requires perfect doing , and in that Sense Moses gave it not , nor is it a Covenant of Faith but of works : But yet it doth not so fully clear the Mysterie of the Sinai-Covenant in holding forth life both upon Doing , and Believing , which the Apostle in that 10th to the Romans , and in the Epistle to the Galatians , intimateth evidently . 3. I add therefore , for the unfolding of this Mysterie more clearly , and for Answering of this Objection more fully , these few Considerations touching the Law or Sinai-Covenant , and the Condition of life and happiness therein revealed , viz. ( 1 ) That , The Sinai-Covenant was purposely so dispensed as to tender life and happiness upon two opposite and contrary conditions , viz. Works , and Faith ; Perfect Doing , and Beleiving . This is clear by Pauls Epistles beyond dispute . 1 Upon Perfect Doing all in the Law. Rom. 10. 5. Gal. 3. 12. with Levit. 18. 5. The curse being denounced against the least failing , Gal 3. 10. with Deut. 27. 26. 2 Upon believing in Iesus Christ the Messiah promised , Rom. 3. 21 , 22. & 10. 6. to 12. compared with Deut 30. 11. to 15. See also Rom. 10. 4. Gal. 3 22 , 23 , 24. To deny this , which is so clear , will but tend to weaken Pauls authority , to darken many Scriptures both of Moses and Paul , and to strengthen the Objection . ( 2 ) That , In this Sinai-Covenant these opposite Conditions , of Perfect Doing under pain of Curse and Death , and of Believing in Christ , are very differently required and revealed . Believing in Christ is revealed very sparingly and obscurely : Perfect Doing ▪ very frequently and plainly ; if the Series of the text be heedfully observed , and considered . Whence ( as b Calvin noteth ) Though the whole Ministration of the Sinai - Covenant belongs to Moses his office ; yet that function most properly and peculiarly seems to be ascribed to him , which consisted in teaching what the true righteousness of works was ▪ and what rewards or punishments attend upon the observers or breakers of the Law. Upon which account Moses is compared with Christ ; c The Law was given by Moses : but Grace and Truth came by Iesus Christ. ( 3 ) That , Though these two Conditions of Perfect Doing , and Believing , be thus differently revealed and required in the Sinai-Covenant ; yet Believing in Christ unto life and righteousness was therein chiefly and ultimately intended , and perfect doing only urged upon Israels Subordination and tendency to that Believing . That Believing in Christ unto righteousness is chiefly and ultimately intended in the Sinai-Covenant , is plain ; 1. From all the former Arguments whereby I have demonstrated the Sinai Covenant to be a Covenant of Faith. 2. From the many Testimonies of the Apostle ▪ Paul , d declaring Christ , and Faith , and justification by faith to be the very chief scope and intent of the Law or Sinai-Covenant : 3. From Moses himself e drawing the Righteousness of Faith from the Sinai-Covenant . That Perfect doing upon pain of curse and death was urged upon Israel only in subordination and tendency to believing and the righteousness of Faith , is also evident ▪ For , 1. Hereby God brought Israel to see the need of a Mediator , and to desire him ; which desire the Lord highly commended , giving them Moses as a Typical ; and promising Christ , as a true Media●…on . 2. To the Moral Law , the impossible Rule of perfect 〈◊〉 . God added the Ceremonial Law , revealing Christ , the object of believing , And the end of the Law for righteousness to every believer . 3. The f Scripture , peculiarly the Law , hath hereby concluded all under Sin , that the promise by faith of Iesus Christ may be given to them that believe . 4. By the Law requiring perfect doing under a Curse , they were g shut up unto the faith that should afterwards be revealed . 5. The Law Moral and Ceremonial in this respect was to the Iews , h a schoolmaster to bring them to Christ , that they might be justified by faith in Christ. ( 4 ) That , The Condition of perfect doing under pain of Curse and Death , convincing the Sinner of his Sin and misery , leaves him Hopeless in himself , not to trust in his own works for righteousness : But the condition of believing gives him Hope , without himself , in Jesus Christ , to trust to him alone for justification . ( 5 ) That , The Sinai-Covenant tendered life and happiness upon these two opposite Conditions of Perfect Doing under penalty of curse and death ; and of Believing in Christ : because both these Conditions were necessarily required to the Sinners happiness , in the Sinner , Or the Sinners Surety . 1. Perfect doing of all Gods Law upon pain of death was required to the Sinners Happiness : Because Gods Covenant of works at first made with Adam and with all his posterity in him , but broken by them , cannot be eluded or evaded . They must do it , or Dy : Otherwise God himself should not be just and true . Do. it , in their own persons they could not , because the i flesh was weak : therefore they lye under the Curse and Death . This Covenant hereupon ( such the contrivance of Gods infinite Wisdom and Grace ) reveals the Sinners Surety Jesus Christ , who alone could satisfactorily bear this curse upon himself , and perform the Duty of the Law to the uttermost , for the Sinners Redemption and Righteousness . 2. Believing in Christ is also necessary to the Sinners happiness : because without faith his Sureties Perfect Doing and enduring cannot become his by imputation . ( 6 ) That , Perfect Doing on pain of Death , and Believing in Iesus Christ are so required and conditioned in this : Sinai-Covenant , as to let all men fee , that the Penalty and duty of the Covenant of Works , have their plenary accomplishment in the Covenant of Faith through Iesus Christ alone . For , 1. Herein perfect obedience is exacted from Sinners under a. Curse : which Obedience is as impossible , as the Curse intolerable , unto Sinners . 2. Herein Jesus Christ the Mediator and Sinners Surety , is set forth , As bearing the Penalty of the Curse , and fulfilling all Obedience for them most exactly . 3. Herein they are directed unto Jesus Christ by faith , for life and righteousness . Thus according to the tenor of the Sinai-Covenant , The Covenant of works hath it's perfect accomplishment in Christ , by Doing and enduring , all which becomes ours , by believing . Thus the Covenant of works is digested into , incorporated with , and wholly swallowed up by the Covenant of Faith. Thus perfect doing is attained , by Believing . ( 7 ) That , The Condition of Perfect Doing being thus attained by Believing , with greatest ease unties the Knots of many Difficulties , and unveils the Secret of many Mysteries . As , How k Mercy and Truth have met together , Righteousness and Peace have kissed each other . This passage l immediately had reference to Israels deliverance from the Babylonish captivity , and the sweet effects thereof : but Mediately to Christ and our Redemption by him . In Christ these divine Attributes have sweet agreement and accomplishment towards Sinners : which without Christ seemed to be in great opposition . Mercy is expressed to the lapsed Sinner under the Penalty of the Law of works , by giving Christ to be the Sinners Surety : Truth is fulfilled , which threatned Death to the transgression of the Law , while Christ the Surety Dyed for Sinners . Iustice or Righteousness is satisfied ; while Christ , by perfect doing what the Law could require , and enduring what the Law could inflict , for mans offence , became an odour of a sweet smell to God : And Peace is hereby obtained for them that were by Sin at war with God , to whom by the bloud of Christ they are now reconciled . This Sinai-Covenant is so revealed , that therein all this is sweetly intimated . m Lyra , n Field , and others speak also to this effect . How Sin may be condemned , and yet Sinners Saved . Sin o was condemned in the flesh of Christ , sent in the similitude of sinful flesh , and for Sin : And yet the Sinner is saved , viz. by Christs condemnation . The Sinai-Covenant , detecting Sin and the curse , condemns Sin : Directing the Sinner to Christ the true Sacrifice and Substance of all the legal shadows , saves the Sinner . How Sinners are at once Iustified , By Perfect Doing , and by Believing . By Perfect Doing , in Christs Person , to whom the Law drives them , by exacting impossibilities of them : By Believing , in their own persons ; whereunto the law allures them , by representing Christ as the Scope and End of the Law to them . Thus it s no Paradox for Sinners to be Iustified , in the sight of God , both by Works , and Faith : By Christs Works , By their own Faith. How Sinners can do nothing , and yet can do all things , the Law requires . In themselves , through the weakness of the flesh , they can do nothing , as the Law requires , viz. exactly , without the least failing : And yet in Christ , the perfect Performer of the Law , embraced by Faith , they can do all things perfectly ; Christ's perfect obedience being imputed to thee by Faith. This Sinai-Covenant therefore , requires perfect doing from the Sinner under pain of curse , that it may drive him from himself who can do nothing : And requires Believing in Christ , that it may draw the Sinner unto Christ , who hath done all things p that so the righteousness of the Law may be fulfilled in him . How sweetly the Law and Gospel do agree in one . They are both digested and incorporated together in this one Sinai-Covenant . They joyntly conduct the Sinner out of himself unto Jesus Christ that he may be justified by Faith , not by works . They joyntly require faith in Jesus Christ unto Justification . They joyntly tender eternal life and happiness , upon Believing . They joyntly direct Believers , how to walk towards God and man after justification , in order to the promised happiness . How admirable is this Consent and Harmony ! In this Sinai-Covenant , the Law was not administred without the Gospel , nor the Gospel without the Law : they were indivisibly conjoyned , and inseparably marryed together : becoming a Legal Gospel , and an Evangelical Law ; A Gospel , full of Doing , and a Law full of Believing . Hereby God will have us know , that neither God nor man shall lose by substituting the Covenant of Faith in stead of the Covenant of Works , but rather both shall gain : God shall gain a better observance of his Law in the second Adam , then he had in the First ; And man shall gain a better righteousness in Christ by faith , then ever they had in themselves before the fall . Thus the Gospel q doth not overthrow , but establish the Law , by setting forth Christ the perfectest Performer , of the Law : And the r Law is not against the Gospel and Promise , but contributary to it , in that it concludes all under sin , that the Promise by faith of Iesus Christ might be given to them that believe . So that we may , as the Apostle in another case ; be astonished and cry out ; s O the depth of the riches both of the wisdom and knowledge of God! Thus I have at large unfolded the third thing propounded for clearing the Second Aphorism , Touching the Law given by Moses to Israel at Mount Sinai , as A Covenant : viz. What sort or kind of Covenant the Law was , which was given as a Covenant at Mount Sinai . Wherein I have ( I hope ) sufficiently made it out ; That the Law , this Sinai-Covenant , 1. Was not given or intended , As a Covenant of Works ; 2. Nor as a Mixt Covenant , of Works and Grace ; 3. Nor as a Covenant Subservient to the Covenant of Grace , distinct in kind from the Covenant of Grace and Nature ; But that it was given and intended as A COVENANT of FAITH , or Grace , in Iesus Christ : Not withstanding all Doubts and Objections of any moment to the Contrary . I have hereupon insisted the more particularly and fully , Because ; 1. This is , without exception , the hardest Gordian-Knot●…ounty ●…ounty , both in this and all other Covenant-Administrations . 2. This point rightly stated and cleared , Gives singular light to the whole stream and current of Scriptures both of Old and New Testament ; Excellently illustrates the Order , Beauty and Mysterie of Gods Covenant-proceedings , and Discloseth the true use and intention of the Law thus moulded up into a Covenant-frame , purely Evangelical . 3 This Sinai-Covenant is much mistaken by very many , and but darkly apprehended by Most . 4 And because This Sinai-Covenant hath been a very intierate Mysterie to my self , having heretofore been not a little puzled in my Notions about it , and finding very little clear Satisfaction either in Books , Sermons , or Conferences , though with godly and judicious Ministers touching this Covenant-Expressure . Whereupon I am the more desirous to impart the grounds and matter of my satisfaction to others , that they also may possibly receive some competent satisfaction with me . And now having ( through the good hand of my God ) passed this great rub , what remains ; will be more easily and speedily dispatched . IV. Why the LORD from Mount Sinai , Gave this faederal Law , or Covenant of Faith , by Moses to Israel : is the fourth and last thing to be evidenced , before we come to Inferences . This particular will receive a quick dispatch : As being in effect resolved already . For I have t formerly declared Sundry Causes or Reasons , Why God gave his Law to Israel at that time from Mount Sinai by Moses : All which are also Reasons why God at that time gave his Sinai - Covenant to Israel . For Gods Law and Covenant at Mount Sinai ; or Gods Sinai-Law , and his Sinai-Covenant are wholly and entirely one and the same in Moses Administration ; Though Law , and Covenant , may come under divers Notions , in our Abstractive Consideration of them . Therefore change but the word Law in those Reasons , into the word Covenant : And you have a full Resolution to the present Particular . For The Law was not Given at Mount Sinai , - Absolutely and abstractively as a meer naked Law : But Relatively and Concretively as A Covenant , yea as a Covenant of Faith betwixt God and Israel . Now therefore thus laying hold of this compendious and gainful advantage for accelerating my progress in this subject , I proceed to Inferences from the whole . V. Inf●…ences , resulting from the body of this Aphorism thus explained and proved , are divers . Was the Law , promulged on Mount Sinai , given as a Covenant ; and that not of Works , nor mixt , of Works , and Faith , nor Subservient only to the Covenant of Grace , But as a Covenant of Faith in Jesus Christ ? Then , I. Hence , Gods giving of his Law to Israel at Mount Sinai , was an Act of his Singular Grace and Favour towards Israel . Had God dealt with Israel at Mount Sinai only in an Absolute way , as a Supream Lord and Law-giver , giving them only a meer Rule of life , and Absolute Law of Holiness and Righteousness , without the least reflection or respect to any Foederal Contract with them : This had been an Eminent Act of his Divine favour and respect to Israel , above all other Nations ; 1. That , God would so far own them ; 2. So far reveal a Specimen and representation of his Holy and Righteous Nature to them , viz. His Holy and Righteous Law ; 3. So far hold forth this shining Torch of Caelestial light unto them , for guiding of their steps in the Darkness of this world ; 4. So far distinguish betwixt Israel and all other People . But that God should at Mount Sinai give his Law to Israel , 1. As A Covenant : 2. As A Covenant of Faith : This was a Singular and supereminent Act of Divine favour unto Israel . For , 1. God's giving his Sinai-Law as a Covenant to Israel , hath in it three Great intimations of divine Grace and favour , viz. Gods Condescention . Israels Ascension . And Familiar Union and Communion betwixt God and Israel . 1. Gods condescention to Israel . The highest God stoops so low , as to take a Covenant-way with Israel : with newly redeemed Servants , and despicable dust and ashes , with spiritually enthralled sinners . And will the Most High stoop in a Covenant-way to such worms ▪ We read not of such his Condescention to the glorious Angels . 2. Israel's Ascension and Elevation towards God. As God stoops below himself : So Israel rises up above themselves , by this Covenant . Gods Covenant , as a Golden chain , draws the creature nearer God ; yea joyns the creature with God : This lifts the creature above itself . 3. Familiar Union and Communion betwixt God and Israel . God and Israel agree in this Covenant : There 's their foederal union . God and Israel thus agreed walk together , God in performing Covenanted-blessings , Israel in performing Covenanted-duties : There 's their Foederal Communion . This Union and Communion is betwixt God and Israel , not as at odds or distance one from another , but as brought nigh together in love : Here 's the ●…iliarity of their Union and Communion . A Covenant is a Cure of Strangeness : A bond of Familiarness . Herein God deals familiarly with Israel : God is Israel's , and Israel is God's . 2. Gods giving his Sinai-Law to Israel , not only as a Covenant , but as a Covenant of Faith in Jesus Christ , sets forth u Gods most compassionate Love and favour to Israel in many respects . 1. Hereby , Christ is revealed , as the Mysterie of this Covenant , the object of their Faith , and the Author of their Happiness . 2. Hereby , All spiritual blessings in Heavenly things , in Christ are assured . As Redemption from Sin and Death ; Reconciliation to God , Sanctification of their Natures , Justification of their Persons , Adoption into Gods Family , Communion with God , And hope of Glorification in heaven for ever with Jesus Christ. 3. Hereby , Faith is required for actual appropriating of all these benefits unto them . 4. Hereby , the Gospel of God bringing Salvation is preached to them for their present and future Consolation . x He sheweth his words to Iacob , his Statutes and his judgements unto Israel . He hath not dealt so with any Nation : and as for his judgements , they have not known them . Praise ye the LORD . II. Hence , The Sinai-Covenant being a Covenant of Faith , not only Revealed Christ , but discovered him with some further Manifestation then did the foregoing Covenants . Christ is the Center , Soul and Life of the Covenant of Faith in every period and dispensation thereof : consequently of this , which is a Covenant of Faith. And forasmuch as God still riseth in his Covenant-Administrations to greater and greater perfection , beginning with the most dark and imperfect , and ending with the most clear and perfect discoveries of Christ and Covenant-favours : therefore proportionably this Sinai-Covenant Reveals more of Christ then any , yea then all that went before . The first Covenant-expressure from Adam till Noah , Revealed Christ , y as The Seed of the Woman , that should be at enmity with the Serpent , and bruise the Serpents Head. This was most obscurely and imperfectly . The second from Noah till Abraham Revealed Christ , as z The water that saves his Elect in the Ark of the Church from destruction with the ungodly . This was somewhat more clearly . The third from Abraham till Moses , Revealed Christ , as a The primary and eminent Seed of Abraham according to the flesh , in whom all the families of the earth should be blessed . This was yet more clearly and perfectly . But the fourth from Moses till David , yea till Christ the true David , which is this Sinai-Covenant , Revealed Christ much more clearly and fully then all the foregoing Dispensations . Take these few Instances for Demonstration hereof ; The Sinai-Covenant Reveals Christ , 1. In his more Particular Discent . 2. In his Person . 3. In his Office. 4. In his States wherein he executed his Office. 1. In his more particular descent . Not only as the Seed of the Woman , nor only as the Seed of Abraham , but as the Seed of Israel . b The LORD thy God will raise up unto thee a Prophet from the midst of thee , of thy brethren , like unto me : said Moses to the people Israel . This Prophet , the New Testament interprets to be Christ. 2. In his person , and Natures constituting his Person . That he should be God-man , God manifested in the flesh ; God dwelling in the Tabernacle of flesh . The c Tabernacle wherein God dwelt between the Cherubims , and whereby he visibly testified his presence in the midst of Israel ; was a d Type of Christs Tabernacle and temple of the flesh or Humane Nature , wherein the fulness of the God-head dwelt bodily , that is , Personally . The word was made flesh , and Tabernacled amongst us : as the Greek signifies . Hence it is that his flesh is sometimes called . The Tabernacle , Sometimes the Temple : In reference to the personal inhabitation of the God-head therein . In like sort , the God-head and Manhood of Christ were shadowed out , by the Altar , and the Sacrifices offered up thereon . The Altar e was anointed , dedicated , Sanctified to be most Holy , that it might Sanctifie the gifts thereon , and that whatsoever touched it might be holy This signified the God-head of Christ , greater then the gift and Sacrifice of the Manhood , and Sanctifying the same . Christ is called , f The Altar : Christ is called , g The Sacrifice : and Christ is called , h the Priest ; The High-priest , the Minister of the Sanctuary and true Tabernacle . How was he at once The Altar , The Sacrifice , and High-priest ? He was the Altar as God sanctifying himself : The Sacrifice as man , consecrated through sufferings : And the Priest , as both God and man. For i Christ through the eternal Spirit offered himself without spot to God. In the former Covenants they had no such discovery of Christs Person . 3. In his Office. That Christ should be a Mediator betwixt God and man. For , Israel extreamly terrified by Gods immediate voice and Presence , could not endure it , k but desired Moses to pass betwixt God and them , and God approved their desires , And so l the Law was ordained in the hand of a Mediator , viz. Moses . In which Mediatory Office Moses typifyed Christ the true Mediator , as m Gods promising Christ , the Prophet like Moses at the same time intimates . Nor did this Covenant set out Christ only as a Mediator , more Generally ; but it also delineated his Mediatory office in the chief branches of it , Particularly , viz. Prophecy , and Priesthood and King-ship . Christs Prophetick function : In that he is Promised to be n a Prophet like unto Moses , in whose mouth God would put his words , and he should speak to them all that God should command him . As a Prophet he should reveal the whole will of God for their Salvation . 2. Christs Priesthood : In that he is o A great High-Priest ; typified by the Levitical Priesthood , especially by the High-Priest . The principal Acts of Christs Priest-hood were these . viz. ( 1 ) Expiation , or p purging away of the sins of his Electby his own death and blood , by the Sacrifice once for all , whereby he of himself fully satisfied his fathers justice . This q was typified in all the bloody Sacrifices offered by the Priests in the time of the Law. ( 2 ) Ascension and entrance into the true Holy of Holies Heaven itself through his own blood , by a new and living way which he hath Consecrated for us , through the veil , that is to say , his flesh rent and crucified . This was r fore-shadowed by the High-Priests entring once a year into the Holy of Holies through the veil with the blood of others . ( 3 ) Intercession for his elect at Gods right hand . s He ever lives to make Intercession for us . t — Christ is entred into Heaven itself , now to appear in the presence of God for us . u — We have an Advocate with the father Iesus Christ the righteous . This was prefigured out by the High-Priests x burning a perpetual Incense morning and evening upon the golden Altar for Incense before the veil , by the Ark of the Testimony before the Mercy-seat . ( 4. ) Benediction of his people y Christ hath redeemed us from the Curse of the Law , being made a curse for us : — That the blessing of Abraham might come on the Gentiles through Iesus Christ : That we might receive the Promise of the Spirit through Faith. And Peter tells the Jews also , z Unto you first , God having raised up his son Iesus , sent him to bless you , in turning away every one of you from his iniquities . This was fore-typed in the Priests a Blessing the People in the Name of the LORD : the b form of which Blessing was prescribed to them . 3. Christs c King-ship also , whereby he Gathers Governors and Protects his Elect , but ●…ubdues his and their Enemies under his and their feet : was also intimated under this Sinai . Covenant ; Partly under the Type of Moses , d who as a Prince rescued them from under the rigorous Egyptian bondage by the mighty hand of his God upon him , and Governed them as a mighty Prince in the wilderness fourty years together . e Moses commanded us a Law , even the inheritance of the Congregation of Jacob. And he was King in Jeshurun , when the Heads of the people , and tribes of Israel were gathered together . Partly , under the type f of Ioshuah , who subdued the Kings and Nations that were enemies to Israel , and setled them in the promised Rest of the Land of Canaan . Partly under the Type g of King David who compleated the victories over the Iebusites and other enemies of Israel . Thus the Sinai-Covenant Revealed Christ in his Mediatory office , as Prophet , Priest and King. As h Prophet he was revealed and Promised presently upon the Promulgation of the Law Moral : As Priest he was revealed and shadowed out in the Law Ceremonial : And as King he governed the Commonwealth of Israel by the Law Iudicial , till that outward Politie was swallowed up in the Spiritual Kingdom of Jesus Christ under the New Testament . 4. In his two distinct States or Conditions , i of Humiliation and Exaltation , wherein he executed his Mediatory office , The Sinai-Covenant set forth Christ. 1. In his Humiliation : ( 1 ) That he should become man , and descend of the Jews according to the flesh . k The LORD thy God will raise up unto thee a Prophet , from the midst of thee , of thy brethren . ( 2 ) ▪ That he should suffer death and shed his blood for the sins of his people : This was signified by the Death and blood of all the Levitical Sacrifices under the Law , they being peculiar Types of Christ crucified . 2. In his Exaltation . ( 1 ) That he should revive and rise again from the dead . This was notably signified by the Scape-goat . l When the High-priest was to go within the veil into the most Holy , he was to take two goats , The one to be killed for a Sin-offering , whose blood he was to carry within the veil , and Sprinkle it upon the Mercy-Seat and before the Mercy-Seat to make an atonement ; The other , to be presented alive before the LORD , to make an atonement with him , and to let him go for a Scape-goat into the wilderness , after Aaron had laid both his hands upon his head and had confessed over him all the iniquities of Israel and all their transgressions in all their sins , putting them upon the head of the goat . Goat-was prefigured Christs death and blood purging away our sins , by which he entred into Heaven itself : By the latter , Christs reviving and Resurrection from the dead , bearing our sins far away us . m He was delivered for our offences : and was raised again for our justification . ( 2 ) That he should also ascend into Heaven . This was Typed out n by the High-priests entring once a year into the most holy place , a Type of Heaven . These and divers other waies , Christ was Revealed in this Sinai-Covenant more fully , then in all the former Covenants . And the more we have of Christ in any foederal dispensation , the more excellent that Covenant must be acknowledged : Christ being the very Marrow , Center and Soul of the Covenant . III. Hence , Gods Israel of old was saved by the same Christ under the Sinai - Covenant , whereby the Israel of God is now saved under the Sion - Covenant . That there o was a Sinai-Covenant , and a Sion-Covenant , ( That , answering to Hagar the bond-woman , and in the manner of administration gendring to bondage ; This , answering to Sarah the free woman , and in the manner of administration gendring to liberty and spiritual freedom ; ) is very clear in the Apostles Allegory . That the Sinai-Covenant was not a Covenant of works but a Covenant of Faith in Jesus Christ , as well as the Sion-Covenant , hath also been abundantly proved . Consequently , The same Christ and Saviour of Sinners , p who is yesterday , and to day , and for ever the same ; The same Redemption , Sanctification , Justification , Adoption and Glorification , even the same compleat Salvation by Christ , was revealed in both Covenants ; though in different manners and degrees . For , this is the peculiar Nature and Scope of the Covenant of Faith to Reveal Sinners Salvation by Jesus Christ alone through Faith : as hath been formerly cleared in handling the Covenant of Faith , more Generally ▪ Now if the people of God were saved by the same Christ , both under the Sinai-Covenant , which was the Old Testament , And under the Sion-Covenant , which is the New Testament : Hence , 1. All the Lords saved , under both the Sinai and Sion - Covenant , under both the Old and New Testament , are joynt-members of one and the same Mystical body of Christ. All Christ saved are members of his body , q Christ is the Head of the Church , and he is the saviour of the Body . He is Saviour of none , but of them of whom he is head ▪ he is Head of none , but of his own Mystical members , which collectively taken , are his mystical body . Hereupon all Christs saved ones under Old or New Testament , are joynt members of one and the same Mystical body of Christ. Christ r having reconciled both Iews and Gentiles unto God in one Body by the Cross : hath made them fellow-Heirs of the same Kingdom , fellow-Citizens of the same spiritual Jerusalem , fellow-inhabitants of the same house of God , and fellow-members of the same mystical body of Christ ; enjoying as Saints , not only Comunion with Christ , but also with one another in him . 2. Not only Carnal and Earthly , but also spiritual and heavenly Blessings were revealed to the faithful under the Old Testament or Sinai - Covenant , as well as under the New-Testament or Sion - Covenant . For , this Sinai-Covenant , as a Covenant of Faith , revealed Christ to them : and Christ hath fundamentally and virtually all Spiritual blessings in him , brings effectively all Spiritual blessings with him . Christ is Abraham's eminent Seed , in whom all the families of the earth are blessed . He blesseth , Primarily with Spirituals : as s with the promise of the Spirit ( viz. the promised Spirit ) by faith : t Conversion from iniquities to God ; yea , u with all spiritual blessings in Heavenly things in Christ , x God quickening us together with Christ , and raising us up together , and making us sit together in heavenly places in Christ Iesus . Secondarily with temporals , y cast in as additional advantages to the true seekers of Gods Kingdom . Therefore , the z Socinians do greatly derogate from the rich grace of God to the faithful under the Old Testament this Sinai-Covenant , whilst they say , That therein God promised to them neither Eternal life , nor the Holy Spirit ; but reserved them , as the proper and peculiar gifts of the New-Testament , till Christs coming ; and that if eternal life should have been promised under the Old Testament , The New Testament should not have better Promises then the old . Answ. The folly and falshood of this Opinion may thus in brief be discovered . 1. Christ was abundantly revealed and promised under , and in this Sinai-Covenant ( as hath been shewed ; ) and this , as a Redeemer , Justifier and Sanctifier in ordinances for expiation and purification as a Prophet , Priest and King. Consequently , The Spirit of Christ was promised ; for Christ Sanctifies none but by his Spirit ; And eternal life was Promised ; for all these spiritual blessings in Christ , Are revealed in order to eternal life , have an indivisible a connexion with Glorification , And b are eternal life in the foundation and inchoation thereof . 2. God promising Christ under the Old Testament , promised all things in him : as God performing and giving Christ under the New Testament , c gives freely all things with him . 3. God in this Sinai-Covenant d revealed and promised Canaan , the land of Rest ; Consequently he promised Heaven and eternal rest therein ; Their life and Rest in Canaan being a Type of their eternal life and Rest in Heaven , as e hath been manifested . 4. The faithful under the Old Testament obtained eternal life . For , ( 1 ) Before the Sinai-Covenant , f Enoch walked with God , and so pleased him ▪ that God took him up bodily into Heaven , and translated him , that he should not see Death : and God stiled himself at the bush , g The God of Abraham , the God of Isaac , and the God of Jacob : and Christ adds , God is not the God of the dead ▪ but of the living , for all live unto him . How are Abraham , Isaac and Iacob living unto God : but in their Souls , which being h Spirits of just men made perfect , live in Heaven with God ? Now if the faithful before the Sinai-Covenant , under more imperfect Covenant-administrations obtained eternal life : how can eternal life be denyed to them that lived under the Sinai-Covenant , which was a more perfect dispensation ? ( 2 ) Under the Sinai-Covenant , Moses was at his death made partaker of heavenly glory , and Elias i was carried up to heaven in a fiery chariot with a whirl-wind : and these two Moses and Elias k appeared in glory with Christ at his transfiguration , and spake of his ▪ decease which he should accomplish at Ierusalem . ( 3 ) The l Socinians themselves confess , That all who under the Old Testament worshipped God from the heart , and were obedient to him , obtained eternal life , which they hoped for , although it was not promised unto them . God performing more then he promised . Seeing then the faithful under the Old Testament obtained eternal life : consequently eternal life must needs be promised to them . For , how should they obtain eternal life , but by Faith and Hope ? and how should they believe or Hope , without a word of promise in Christ , the only foundation of faith and hope to lapsed sinners ? Without a Promise , Faith is not Faith , hope is not hope , but groundless Presumption . 5. The New Testament m Promises are better then those of the Old ; not in kinde ; but in Degree . Revealing spirituals more clearly , fully , spiritually . 3. The Sinai - Covenant or Old Testament , and the Sion - Covenant or New-Testament , are for substance one and the same : though they differ never so much in the Circumstance or Manner of administration . Forasmuch as The Salvation of lapsed sinners by one and the same Christ through Faith , is the substance of them both ; The chief Matter and Scope of them both : Though differently set forth in them both . In that , Christ was set forth darkly , as to come afterwards , to the Jews only : In this , Christ is set forth clearly , as come already , and to all Nations . IV. Hence , The Sinai - Covenant intended not Sinners Iustification in the sight of God by works , but only by Faith in Iesus Christ. Why ? For that the Sinai-Covenant ▪ is not a Covenant of works : but a Covenant of Faith. Had it been a Covenant of works , it had peculiarly intended and revealed Iustification by works : but being a Covenant of Faith , as hath been proved abundantly , it intends and Reveals Iustification by faith only in Iesus Christ. For , every Covenant holds forth such a Righteousness and Justification for kinde , as is agreeable to the Nature and kinde of such a Covenant respectively . This the Apostle testifies saying , n But now the righteousness of God without the Law is manifested , being witnessed by the Law and the Prophets . The Law itself testifieth , Th●… that the righteousness of God ( viz. which God hath ordained , revealed , and will accept , ) is without the Law : that is , by faith without the deeds of the Law. So that , o Christ is the end or scope of the Law for righteousness to every one that believeth . And Paul p alledgeth Moses and the Law itself , to prove The Righteousness of Faith The Law therefore , which is this Sinai Covenant , intended Sinners Justification only by faith in Jesus Christ before God. So then , Hereupon we may clearly conclude , 1. That , The Iews , q through ignorance of Gods righteousness , ran into a great and fundamental errour in the point of Iustification , whilst they went about to establish their own righteousness by the works of the Law ; and so come short of the righteousness of God This the Apostle plainly condemns in the carnal Jews : and the greatest part of the Jews split upon this Rock , not being able spiritually to discern the Mysterie of the Law , viz. r Christ the end of the Law for righteousness to every believer . Therefore s the Gentiles which followed not after righteousness ( viz. not by the deeds of the Law ) have attained to righteousness , even the righteousness which is of faith . But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness . Wherefore ? Because they sought it not by faith , but as it were by the righteousness of the Law : for they stumbled at that stumbling stone . viz. Jesus Christ. 2. That such teachers , as urged the Law of Moses , and the works of the Law , upon any of the Primitive Churches as necessary unto Iustification , were false teachers , false Apostles : not preaching the Gospel , but t perverting the Gospel of Christ ; not edifying , but u subverting the souls of believers . Such false teachers began to creep into the Romane and Galatian Churches : whereupon Paul wrote those two excellent and most accurate Epistles , clearly stating the Question about Iustification and proving Iustification before God by Faith alone in Christ , without the deeds of the Law. Such x false-teachers also , before that time , came from Iudea to Antioch , and exceedingly disturbed the Church there , teaching the Necessity of Circumcision and keeping of the Law of Moses unto Justification : whereupon that famous Apostolical Syned met at Ierusalem , stated the Question for Justification by faith , Censured the false-teachers , and by Decrees , established and comforted the Churches of Antioch , Syria , and Cilicia , in the truth . And , in like sort , The Antichristian Doctors now under the Papacy maintaining Justification in the sight of God by works of the Law , as Bellarmine , Stapleton , Suarez , &c. are false-teachers , either mistakeing or perverting the true intent of the Law in the Sinai-Covenant . 3. That , The Law , as promulged in the Sinai - Covenant , nor was , nor could be contrary , destructive to the Doctrine of Faith in the Gospel . For , the Law , so promulged , intended Justification by Faith only . y Is the Law then against the Promises of God ? God forbid . ( x ) Do we then make void the Law through faith ? God forbid : yea , we establish the Law. Object . If the Sinai - Covenant intended not Sinners Iustification before God by works , but by Faith only , whence is it that the whole stream of that Covenant runs , so much upon works in the Commands , Promises , and Threats thereof ; as if life and righteousness were to be had only by Doing , not by believing . Answ. To this I Answer , a few things briefly . viz. 1. Though the Sinai-Covenant runs much , yet it doth not run altogether upon Doing . It requires Believing also , as hath been shewed : a Reveals Iustification in the sight of God only by believing . 2. The clear Revelation of the Mysterie of Faith was purposely reserved till Christs coming , to be one of the glorious Priviledges of the New Testament , as b the Apostle intimates . The Lord therefore in this Sinai-Covenant , and before , revealed the righteousness of faith more darkly , and obscurely to his Infant-Church under age ; but yet sufficiently for their Salvation . 3. The stream of the Sinai-Covenant runs much upon Doing , and Perfection of Doing ; Partly , To c Convince that carnal people of Israel ( so addicted to acquiesce in their own works , ) that they could never be justified by their own doing , because they could not do perfectly without sin . Partly , To force men to seek out d unto Christ by faith , who is the only perfect doer and fulfiller of all that the Law can exact to the uttermost . Partly , To let Israel see , That sinners cannot be justified , unless his Law be exactly fulfilled by sinners , or by their Surety Jesus Christ. Partly , To instruct them , That though God intended not their works and obedience as an Antecedent condition requisite to their Iustification ; yet he intended them as a Consequent condition and Qualification in justified persons , as fruits of true Faith , and the way towards the attainment of the Promises . V. Hence , The Sinai-Law was Israels Gospel . For , The Sinai-Law was given as a Covenant of Faith : and every Covenant of Faith is pure Gospel . what is Gospel , But the good tidings of sinners Salvation by Faith in Jesus Christ alone ? Now in this Sinai-Covenant , Christ is most variously Revealed ; Faith in Christ is evidently and unquestionably required ; and sinners salvation by Christ alone through Faith is frequently inculcated , How could any understanding Israelite fix his eye upon the Tabernacle , Mercy-Seat , Ark , Veil , Altar of incense , Altar of burnt-offering , Sacrifices , Death and Blood of those Sacrifices , The High-priests and all their Holy-garments , but in all these he must needs behold very much of Christ and of sinners salvation by him ! The Gospel was preached to their ears , while the Law was promulged to them : The Gospel was preached to their eyes , while the Law , especially the Ceremonial Law was executed in their sight : yea the Gospel was preached to all their outward , as to all their inward Senses , while the Law was mannaged according to Gods appointment . In the Law how much sweetness might they suck by faith from Christs Person , Offices , Humiliation and Exaltation ! It was therefore Israels High-priviledge indeed above all Nations , to have such a Law , which was such a Gospel . VI. Hence , The many Misapprehensions of this Sinai - Administration may justly be condemned and confuted , that have occasioned so many mistakes and errours about this Sinai - Law : especially that grand misapprehension , That the Sinai - Covenant was a Covenant of works , not of Faith and Grace . As. 1. Of the Legal Iustitiaries , who have in whole , or in part sought to be justified in the ●…ight of God by the works of the Law. The Sinai-Law revealing justification , not by works of the Law , but by faith only . 2. Of the Antinomians , who totally condemn and disallow the use of the Moral Law to Christians as given on Mount Sinai , and as in the hand of Moses . They not considering that it was given on Mount Sinai as a pure Evangelical Covenant of Faith : and therefore the substance of it concerns Christians , as well as Iews . 3. Of the Socinians who deny that eternal life and the Spirit were promised under the old Testament . And this whilst they observe not the Old ●…estament , or Sinai-Covenant to be a Covenant of Faith , revealing Christ , righteousness , holiness and happiness in him ; consequently the anctifying spirit , and eternal life . VII . Hence ; They that would rightly understand the Sinai - Covenant must look upon it with an Evangelical eye . Since the Fall , the Law was never given , but in a Gospel-way ; The Gospel was still the marrow of it , the mysterie of it , the bottom of it , the scope of it . Thus it was in this Sinai-Law . They therefore that would pry into the spiritual depth of this Law given at Horeb , they must look upon it with Gospel-Spectacles they must principally have an eye to Christ there , to faith there , to Gods righteousness by Faith there . This is the Pole-star , and the Compass they must sail by , into the port of solid knowledge in the Law ; this is the Cleu that will orderly direct them lest they lose themselves , as in a Maze , in the intricate Labyrinth of the Sinai-Covenant Administration Thus of the Nature or Kinde of this Sinai-Covenant , That it was a pure Evangelical Covenant of Faith , as dispensed by Moses ; Next I proceed to the Particular unfolding of this Sinai - Covenant in regard of , 1. The Foederate Parties , 2. Matter , 3. Form , and 4. End thereof . APHORISM III. Of the Foederate-Parties : God and Israel . THe Confederates , or Federate-Parties to this Sinai - Covenant , were , God and Israel with their Posterity . viz. 1. On the One part God , As JEHOVAH , Israel's Covenant-God , Redeemet , Law-Giver aud endeared Husband . 2. On the other part Israel and their Posterity , As Abrahams Seed in Covenant with God , The LORD 's Redeemed and Espoused People , and as keys of the promised Inheritance ( though under age ) going on to receive some part of the Promises . Consider here two things for clearing of this Aphorism . viz. 1. That God and Israel with their Posterity , were the Foederates in this Sinai - Covenant . 2. That they were the Foederate Parties under these Notions and Considerations . I. That the Foederate Parties to this Sinai - Covenant were , God on the one hand , Israel and their Posteiity on the other ; is evident divers ways . viz. 1. From Manifold Testimonies . As , 1. Of Moses ; e The LORD our God made a Covenant with us in Horeb. He speaks this to all Israel that came out of Egypt , both male and female , parents and posterity , young and old . And when God renewed this Horeb-Covenant in the land of Moab , Moses said ; f ye stand this day all of you before the LORD your God : your Captains of your Tribes , your Elders , and your Officers , with all the Men of Israel , your little ones , your wives , and thy stranger that is in thy camp , from the hewer of thy wood to the drawer of thy water : That thou shouldst enter into Covenant with the LORD thy God , and into his Oath , which the LORD thy God maketh with thee , this day , &c. This takes in all Israel , and all their posterity then living , who stood in the Order forementioned to enter into Covenant with God. And it is most likely they all stood in the same Order before God , when he made his Covenant with them at Horeb. And least they should think this Covenant extended only to Israel , and their posterity then in being , he adds ; g Neither with you only do I make this Covenant and this Oath ; but with him that standeth here with us , this day before the LORD our God : And also with him that is not here with us this day . Meaning their Posterity throughout all generations , though yet unborn , to whom this Covenant did belong , till the New-Covenant did come in place . And elsewhere ; h The LORD spake unto you out of the midst of the fire , — And he declared unto you his Covenant , which he commanded you to perform , even Ten Commandments , — And ; i — Take heed unto your selves , lest ye forget the Covenant of the LORD your God , which he made with you . 2. Of the Prophets ; God said by the Psalmist ; k Gather my Saints together with me : those that have made a Covenant with me by Sacrifice . In Solomons days it was said ; l There was nothing in the Ark , save the two Tables of stone , which Moses put there at Horeb , when the LORD made a Covenant with the children of Israel . In Ezekiel , God , having respect to his dealings with Israel at Horeb , saith , m When I passed by thee , and looked upon thee , behold thy time was the time of love , and I spread my skirt over thee , and covered thy nakedness : yea I sware unto thee , and entred into a Covenant with thee , saith the LORD God , and thou becamest mine . In Ieremiah also the Lord saith ; n Behold the days come that I will make a New Covenant with the House of Israel , and with the House of Judah : not according to the Covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt , which my Covenant they brake , although I was an husband unto them , saith the LORD . 3. Of the Apostle Paul , o alledging that Testimony of Ieremiah , to prove the surpassing excellency of the New Covenant beyond the Old. By which Testimonies of Moses , The Prophets , and Paul , it is plain , that God was the one Foederate party , p Israel and their posterity the other Foederate party to this Sinai-Covenant . 2. From the explicit consent and agreement of God and Israel as Parties to the matters of this Sinai - Covenant . This their Consent is noted by Moses three times . viz. 1. When the Breviate or brief Sum of the Covenant was first propounded in the Preface before the Promulgation of the Covenant . God propounds , Exod. 19. 3 , 4 , 5 , 6 And all the people Consent , Exod. 19. 7 , 8. 2. When the Moral Law , the excellency of the Sinai-Covenant , was promulged . God spake it immediately , Exod. 20. 1 , &c. Deut. 5. 2 , 3 , 4 , 5 , 6. &c. 22. And the people promise obedience thereto , desiring to hear Gods will by Moses , as a Mediator to that end , Exod. 20. 19. Deut. 5. 27. 3. When Moses had declared Gods Covenant more at large , viz. His Moral , Ceremonial , and Iudicial Laws . The people Answered ; q All the words that the Lord hath said , will we do . 3. From the Solemn Sanction , Dedication , or Ratification of this Covenant at the bottom of the Mount of God , after all this was transacted . For , there r An Altar was erected under the Hill ; and twelve pillars according to the twelve Tribes of Israel . The Altar ( as Ainsworth notes well ) represented God , the first and chief party in the Covenant : The twelve pillars represented the twelve Tribes and their stony Nature , the other Party to the Covenant . This done , Burnt-offerings and Peace-offerings were slain and offered on the Altar , and the blood sprinkled , Half on the Altar ; After which Moses ( having written the Morals , Ceremonials , and Iudicials in a Book ) took the Book of the Covenant , and read in the audience of the people ; and they said , All that the LORD hath said , will we do , and be obedient . And Moses took the blood , ( viz. the other half of it ) and sprinkled it on the people , and said , Behold the blood of the Covenant which the LORD hath made with you concerning all these words . In this eminent Dedication of the Sinai-Covenant , The Parties to the Covenant , God and Israel , are expresly declared , and foederally conjoyned . II. That God and Israel with their Posterity , were Parties to this Sinai - Covenant in the fore-said Notions and Considerations ; may be also thus explained and proved particularly . viz. I. God was the First and chief Party to this Sinai-Covenant , especially in this fivefold Notion and Consideration . 1. As the LORD . 2. As Israel's Covenant-God . 3. As Israel's Redeemer . 4. As Israel's Law-giver . 5. As Israel's endeared Husband . 1. As IEHOVAH , the LORD . In this Notion Moses represents God making Covenant with Israel , s The LORD , or IEHOVAH made a Covenant with us in Horeb. In this notion God represents himself , when entring into Covenant with Israel ; t I am IEHOVAH , — Thou shalt have none other Gods before me , &c. As if God had said ; O Israel take notice that in this Notion and Consideration I enter into Covenant with thee , viz. As IEHOVAH . This is Gods chief Essential Name , that sets forth the Essence and Nature of God more fully , then any one word in the Hebrew tongue , or in any other language whatsoever . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IEHOVAH is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Havah , He was . This Root denotes the Essence , Being or Existence of God. It especially signifies . 1. Gods absolute underived simple and eternal Essence in and of himself . u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which was , which is , and which is to come : As Iohn excellently expresseth the Divine Nature . The Hebrew Etymology of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well agrees hereunto . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the root of it , signifies , which was : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the present tense , the points being a little changed , signifies , which is : and ' being prefixed , it becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the future tense , signifying , which will be , or is to come . So that it notes out an absolute eternal being , without beginning , succession or end : which was , without beginning ; is , without succession ; will be , without end . And to this effect God is x oft-times set forth in Scripture . 2. Gods deriving of Essence and Being to all things besides himself that have being . He is the fountain of all Beings . Divers y Scriptures import this to be another thing implyed in his name IEHOVAH . 3. Gods immutability in his Decrees ; and according to his Decrees , his giving essence , being , and actual subsistence to all his Threatnings and Promises whatsoever . ( 1 ) To his Threatnings , fulfilling them according to his eternal Counsels . Hence , He is wont frequently to seal up his z Threatnings with this , or like expression ; I IEHOVAH have spoken it . — They shall know that I am IEHOVAH . ( 2 ) To his Promises , a performing them and giving existence actually to them according to his Decree , because he is IEHOVAH . Hence , he is wont to ratifie his promises , with these or like phrases ; — I am IEHOVAH . — saith IEHOVAH . — thus saith IEHOVAH . In one chap ▪ in b Ieremiah Gods Promises are 33 times confirmed by such phrases . And in this sense God here entred into this Sinai-Covenant with Israel as IEHOVAH : viz. as giving actual being and subsistence to his Promises made to their fathers Abraham , Isaac , and Iacob , touching the land of Canaan , &c. He had formerly made Promises to them : but now he would make his Promises subsist ; he would make them good , and really perform them . Therefore a little before the Sinai Covenant was made , when the time of Israels deliverance out of Egypt was come , God said , c I am JEHOVAH . And I appeared unto Abraham , unto Isaac , and unto Jacob , by the Name of God Almighty : but by my Name JEHOVAH was I not known to them . That is , Hitherto they were sustained d by faith in Gods all-sufficiency , or almighty-power , without receiving the thing promised : they lived upon mine alsufficiency and my promise , without performance thereof . But now their posterity shall receive the Promises , now I am about to perform the Promised deliverance out of Egypt , and the promised inheritance of Canaan unto them : Now they shall experimentally know that I am IEHOVAH , A Promise-performing God indeed . This name IEHOVAH , was Doctrinally made known , e To Abraham , f To Isaac , and g To Iacob : but not Experimentally . Or if Experimentally : nothing so fully and clearly , as now it should be made known to their Posterity . This is the first Notion in which God made Covenant with Israel at Horeb , as IEHOVAH , As a Promise-performing God , that would now speedily make all his ancient Promises actually to subsist to Israel . This was a most comfortable notion and consideration of God : tending exceedingly to raise up Israels Faith and Hope in Gods Covenant and Promises . 2. As Israel's Covenant-God . God made not this Sinai-Covenant with Israel , as to whom he had no Covenant-Relation before : but as being already their Covenant-God , viz. by his Covenant long ago made with Abraham and his Seed . Hence Moses said ; h The LORD our God made a Covenant with us in Horeb. i — That thou shouldst enter into Covenant with the LORD thy God k — Take heed to your selves lest ye forget the Covenant of the LORD your God. The Lord making Covenant with Israel in this No●…ion and Consideration , as their God already in Covenant ▪ seemed to intimate to them ; 1. That , He was now about no new kind or sort of Covenant with them , but only he would deal with them with the same kind of Covenant as formerly with their fathers : The Covenant of Faith , not the Covenant of Works . For he would now Contract and Covenant with them , as their Covenant-God : viz. by Abraham's Covenant ; which was only a Covenant of Faith. 2. That , He was still constant in the Covenant which he had made with Abraham and his Seed . He now remembred it afresh : and was now about the renewing and confirmation of it to Israel . Hence Moses tels them ; l Ye stand this day all of you before the LORD your God , — That thou shouldst enter into Covenant with the LORD thy God , — That he may establish thee to day for a people to himself , and that he may be unto thee a God , as he hath said unto thee , and as he hath sworn unto thy fathers , to Abraham , to Isaac , and to Jacob. How did he swear to be a God to Abraham , Isaac , and Iacob ? Not by a Covenant of Works , but by a Covenant of Faith. So now he would declare himself to be a God to Israel by the like Covenant of Faith. 3. That , He would now augment and enlarge his Covenant made to their Fathers , by sundry Additional Benefits . For his Renewing of the Covenant of Faith in several Periods of time was still with enlargement . 3. As Israels Redeemer : Literally , From their bondage and misery in Egypt ; Spiritually and Mystically , from their Bondage and Misery under Sin , Satan , &c. 1. As their Redeemer from Egypts bondage , God made a Covenant with Israel . This is often noted : As , In the Introduction to this Covenant ; — m Ye have seen what I did to the Egyptians , and how I bare you on Eagles wings , and brought you unto my self . Now therefore if ye will obey my voice indeed , and keep my Covenant , — In the Preface to the Covenant it self , the Decalogue ; n — I am the LORD , thy God , which have brought thee out of the land of Egypt , out of the house of servants , &c. And in o Ieremiah , divers times . By Redeeming Israel out of Egypt , God had purchased to himself a special right to them , and authority over them , yea he had brought them into a great debt of all possible gratitude , Homage and Observance to himself . Now therefore the Lord takes advantage hereof , to bind them the faster and closer to himself by the Sinai-Covenant for ever ; That they and theirs might be wholly his . 2. As their Redeemer from their Spiritual bondage under Sin , Satan , Death , &c. whereof Egypts bondage was but a shadow , and of which Redemption their deliverance from Egypt was but a Type , as is clear by the p Sacrament of the Passover ( signifying Christ the true q Passover to be sacrificed , for the Elects Redemption ) at that time instituted . Hereby God would have Israel know , that their Great Redemption from spiritual thraldom , which should in fulness of time be accomplished by Christ their true Passover's death and blood , should most strongly oblige them and theirs from generation to generation , to be wholly and perpetually his Covenant people in all Faith and Obedience to the uttermost . 4. As Israel's Law-giver . He being , The LORD , their Covenant-God , and Their Redeemer ; He had supream , absolute and compleat Right and Authority to give Laws to them , as he pleased . Hence , though he would not deal in a meer absolute way with them as a Law-giver only , but in a more sweet and familiar way of a Covenant : yet he moulded his Laws , both Morals , Ceremonials , and Iudicials , into a Covenant , and that a Covenant of Faith ; hereby notably dulcing and facilitating his Laws unto them in Jesus Christ. Thus , God gave his r Covenant at Horeb , as the Supream Law-giver , with highest expressions of Majesty : He gave it by way of Command : and it is called s ten Commandments , and t A Law and Commandments . u And he declared unto you his Covenant , which he commanded you to perform , even Ten Commandments . God Entred into Covenant with Israel as their Law-giver , and digested his Laws into this Evangelical Covenant . 1. To convince them throughly x both by the Moral and Ceremonial Law , of the extream Sinfulness of Sin : of which mankind had not been throughly convinced since Adam's fall . 2. To convince them consequently of their utter inability to perform an exact legal Obedience : because of the y sinfulness of their flesh , needing daily expiations and purifications . And that therefore they could never be justified by their own doing . 3. To demonstrate to them notwithstanding that the Justice and Truth of God z required the exact performance of his Law to the uttermost , either in Sinners , or in their Surety : otherwise they could not have been justified , but must inevitably have dyed the Death . 4. To indi gitate and point out the Sinners Surety Iesus Christ , that should both exactly fulfill the Law ; and bear the penalty of Death to satisfie divine justice for their Offences . This a the intent of the Ceremonial Law throughout : which especially was a Schoolmaster leading them to Christ for justification , under the servile b Tuition and Government of which Law especially , Israel ( as an Infant-Church in Minority ) was kept till the fulness of time in Christ. 5. To shew them that the Covenant of Faith in Jesus Christ required all sincere Obedience , in a way of Religion towards God , and in a way of Righteousness and Sobriety towards man. And this , As c an Expression of thankfulness for Christ and happiness by him ; As a proper d fruit and evidence of true faith in Christ ; And as e Gods beaten path towards the attainment of the Blessings Covenanted and Promised . 6. To Constitute Israel a peculiar Common-wealth to God : which was especially done by Gods own immediate Iudgements , or Political Laws . 5. As Israel's endeared Husband . God Covenanted with Israel at Mount Sinai , in the notion of an Husband to them , f — Not according to the Covenant that I made with their fathers , in the day that I took them by the hand to bring them out of the land of Egypt , which my Covenant they brake , although I was an Husband to them , saith the LORD . Heb. And I have married them . For , the verb is Active . So that the Sinai-Covenant , was Gods Marriage-Covenant with Israel : God was as the Husband , Israel as the wife . They troth-plighted themselves thereby one to another . The g Contract or Espousals were immediately before the publication of the Law : The h Marriage-Solemnity and compleat Covenant after that Publication , at the skirt of Mount Sinai . This , God by Ezekiel also intimates , saying ; i Now when I passed by thee , and looked upon thee , behold , thy time was the time of love , and I spread my skirt over thee , and covered thy nakedness ; yea I sware unto thee , and entred into Covenant with thee , saith the Lord GOD , and thou becamest mine . By ( spreading the skirt over Israel ) God means , He married Israel : and as an Husband entred into Covenant with them . This seems to be an ancient Ceremony , that the Husband when he married his wife , k cast his skirt over her : thereby signifying his right and property in her , love to her , and protection of her . God Covenanting with Israel at Mount Sinai as an Husband , thereby testified ; 1. His infinite love and affection to Israel , though most undeserving of his love . Marriage-Love is most intensive love . 2. The intimate familiarity of his love to Israel , as to his Spouse . 3. His faithfulness and constancy of love to Israel . In marriage , the husband promiseth constant faithfulness to his wife . 4. His co-habitation as an Husband with Israel . His divine Presence . 5. His Special tender Guidance and Government of Israel , as their Head and Husband . 6. His Protection of her against adversaries and injuries . 7. His Provision of all necessaries for her , and for all the Spiritual Posterity which he should have by her . He enstated her in Canaan , for this life ; and in Heaven , typified by Canaan , for the life to come . In these Notions and Considerations God Covenanted with Israel . II. Israel with their Posterity , was the other , and less Principal Party to this Sinai-Covenant ; and that in this four-fold Notion or Consideration . viz. 1. As Abraham's Seed in Covenant with God. 2. As the LORD's Redeemed . 3. As Gods espoused People . 4. As Heirs of the Promised Inheritance ( though under age ) going on shortly to possess some part of the Promises . 1. As Abraham's Seed in Covenant with God. God Covenanting with Abraham , did in him , through Christ , Covenant with all his Seed to the end of the world ; viz. both with the Seed of his Flesh by Isaac , the Iews ; and with the Seed of his Faith , all believers of Iews or Gentiles , as hath been shewed . Now in this Sinai-Covenant God looked upon the people of Israel , as the Seed of Abraham , already in Covenant with him , by his Covenant with their Fathers . He calls himself their God , in the Preface of the Covenant promulged , before it was established : viz. l Their God , by Covenant made with Abraham and his Seed . Now if the Lord be their Covenant-God : Israel must needs be his Covenant-people , before this Sinai-Covenant was established . And in his preparatory Introduction to this Sinai-Covenant he stiles them : m the House of Jacob , and the children of Israel : which seems to have reference to them , as the Covenant-Posterity of Abraham , Isaac and Iacob . God would now further Ratifie his ancient Covenant with Abraham , and amplify it with further benefits to his Seed , As God therefore was constant in Covenant with them , So they should be constant in Covenant with God. 2. As the Lords Redeemed . God Covenanting with them n as their Redeemer : they Covenant with him , as his Redeemed , both from Temporal and Spiritual misery and thraldom . By this Consideration they might justly be provoked , 1. To accept Gods Covenant ( which he was now bringing them into ) most readily and chearfully . They being his Redeemed , they owed themselves wholly to him ; they were more his , then their own : Their lives , liberties , possessions , temporals , spirituals , and their all being so entirely derived to them from God. 2. To perform Gods Covenant-Laws with all faithful and thankful obedience , in way of grateful return to God for their Redeemed state . 3. As Gods espoused people . God Covenanted with them as their o Husband : Consequently they restipulate to God as his Spouse . p Thus saith the LORD , I remember thee , the kindeness of thy youth , the love of thine espousals , when thou wentest after me in the wilderness , in a land that was not sown . Israel was Holiness to the LORD , and the first-fruits of his increase . Hence , when Israel afterwards revolted from God to Idols , God challenges them for q spiritual whordom and uncleanness , as a whorish wife breaking her Marriage-Covenant by following other lovers . Now Israel coming into Covenant with God as a Spouse , Bride or Wife : did oblige her self ; 1. To love the Lord God as her Husband with a Marriage-affection absolutely over all : even r with all her heart , soul , minde and might , as Moses explains her Covenant-duty . 2. To be subject and obedient to the Lord her Husband as a dutiful wife in all things , and that from a principle of sincere love . This s obedience Moses often presseth on Israel in reference to this Covenant . 3. To walk chastly and faithfully with God according to this Marriage-Covenant , not entertaining other lovers , nor lewdly defiling her self with other Gods , to the violation of the Marriage knot . This the intent of the t first and second Commandments . And elsewhere , u Thou shalt fear the LORD thy God , and serve him , and shalt swear by his name , ye shall not go after other Gods , of the Gods of the people which are round about you : for the LORD thy God is a jealous God among you . And no duty is more frequently and ve●…emently urged upon them by Moses then this Conjugal parity , chastity and fidelity against all idolatrous defilements : nor ordinarily any sin in Israel more speedily and severely punished then her spiritual whoredoms . 4. To train up x her children piously and religiously for God , and according to his holy Laws . 5. To depend upon the Lord her God , as a wife upon a faithful Husband , for Direction in all her doubts and difficulties , for Provision in all her wants and necessities , for Protection against all her dangers and enemies , and for Supporting Consolation in all her sorrows and discomforts . 4. As Heirs of Gods Promises , though under age , and going on to receive some part of the Promised Inheritance . This the Apostle partly intimates : comparing y the Church of the Jews to an Heir under age , kept under Tutors and Governors in a servile Condition , till the time appointed of the father ; so Israel was , in her Infant-Condition , put under the Sinai-Covenant , which was of a more servile Nature , till the fulness of time came , that Christ , the great blessing of the Covenant should be actually exhibited , and they in him be made free indeed . And Moses partly testifies this : z shewing that Israel was now newly brought out of Egypt , and through the Red-Sea into the wilderness , to march on towards the Promised Canaan to take possession of it as their Inheritance , typing out unto them their everlasting Rest and Inheritance in Heaven it self , which all true believing Israelites should at last possess through Jesus Christ. Now Israel's entring into Covenant with God in this Notion , implyed : 1. That their present Church-state was but an imperfect Infant-state : They were but as children in Spirituals , and in their Minority , in comparison of the Churches riper Condition which should be in after times . And therefore , the Lord having respect to their Capacity , brings them into such a Covenant as was most accommodate to their state . They were dull of apprehension in spirituals , very carnal : Therefore he revealed Christ and Spirituals in a multitude of Types and shadows , and carnal ordinances , which were as their first Elements or A B C to Christianity . They were like children , very stubborn , untractable and stiff-necked : Therefore he made this Sinai-Covenant as an heavy yoke of bondage to them , to humble , tame and hamper them . 2. That their Minority or Under age would continue till the exhibition of the Messiah in the flesh , and the establishment of the New Testament in his blood : forasmuch as this Sinai-Covenant or Old Testament , given to them as children , should continue till then . 3. That they should submit themselves to Gods Instruction , Correction and Disposition , as under-age children to a father : breathing after maturity and perfection of Church-state , that they may receive the inheritance and liberty of sons in Christ. 4. That they should shortly possess the promised Canaan as an Handsel of the Compleat Covenanted Inheritances . III. Inferences . Were God and Israel , in these Notions , Parties to the Sinai-Covenant ? Then ; 1. Hence , How admirable was the Loving-kindness of God to Israel , and the Happiness of Israel in God , in that they were foederate Parties to this Covenant in these sweet comfortable and excellent Notions ! Recollect but a little the Notions and Considerations wherein they became Foederate-Parties : And consider the Infinite distance and disparity betwixt God and Israel : And then say with admiration , Who so gratious a God as the Lord ! who so happy a people as his Israel ! 2. Hence This Sinai-Covenant established a dear and strong Union and Communion betwixt God and Israel , and that upon sundry intimate Relations . 1. He herein Covenanting as IEHOVAH , performing his Promises : They as heirs of his Promises to whom they should be performed . 2. He as their Covenant-God of old : They as his Covenant-people of Old. 3 He as their Redeemer , They as his Redeemed . 4. He as their Law-giver , They as his Subjects . 5. He as their Husband , They as his espoused Bride . These manifold Covenant-Relations , carry in their bosoms great variety of Covenant-blessings from God to Israel , and of Covenant-duties from Israel to God. Mutual Relations imply mutual obligations . 3. Hence , Christ must needs be implyed as a joynt-foederate-party with Israel on the one hand , as God was the foederate party on the other . For all these particulars , Notions and Considerations , in which they entred into Covenant , have their foundation and accomplishment only in Christ in whom they are The Heirs , Covenant-people , Redeemed , Subjects , and Spouse of God. 4. Hence , This Sinai-Covenant was dispensed in order to Gods further Confirmation Augmentation , and Performance of his Covenant with Abraham . For God made this as their Covenant-God already , confirming their Covenant-state : as their Redeemer , Law-giver and Husband . Augmenting their Covenant-priviledges : and as IEHOVAH , that now would give actual subsistence to his Covenant and Promises . Consequently , This Sinai-Covenant was the same kinde of Covenant that Gods Covenant with Abraham was , viz A Covenant of Faith. 5. Hence , Israel could sin against none of Gods Laws Moral , Ceremonial or Iudicial , but they must therein necessarily sin against Gods Covenant . For he entred into Covenant with them as their Law-giver , digesting all his Laws into the body and Substance of his Covenant . And this is the great Reason why God all along in the Books of the Old Testament so often challengeth his people Israel in any their offences against his Laws , to have transgressed , or rejected , or broken his Covenant . 6. Hence , None could do or offer any injury to Israel , but it reflected and terminated at last upon God , unto whom she was so nearly joyned by this Marriage-Covenant . So that God was very jealous for the injuries done them , as if they had been done immediately against himself : and most severely punished them . 7. God and Israel becoming such foederate Parties to this Covenant , As God did graciously count Israel his : so Israel might comfortably count God , theirs . He wholly theirs , to make them Happy . They wholly his , to do him Homage . Thus of the Foederate Parties to this Sinai-Covenant God , and Israel . Next of the Substance or Subject-Matters of the Covenant , Agreed upon betwixt God , and Israel . APHORISM IV. Of the Matter of this Sinai - Covenant . THe Subiect-Matter , or Substance of this Sinai-Covenant , agreed upon by God and Israel , the Parties to this Covenant , were : 1. On Gods Part , certain Covenant-mercies Promised : viz. To be a God to them , To raise them up Christ a Mediator and Saviour , To give them the Spirit of Christ , To confer upon them in Christ , Blessings Temporal , Spiritual and Eternal : 2. On Israels Part , Certain Covenant-Duties required and restipulated viz. To be a People unto God : to keep the Covenant of God , By true Faith , and by all sincere constant Obedience : And to Repent in case of any failings herein . : To these Heads all the chief - Matters of this Sinai-Covenant may be easily reduced . I shall insist the more briefly upon them , because I have spoken in effect to most of them already ; which I shall note and refer to in order , as I come to unfold these Particulars . SECTION I. I. ON GOD's PART , The Subject Matters in this Sinai-Covenant , were certain Covenant-Mercies Promised . Herein God promised these Great things especially ; viz. 1. To be A God to them . 2. To raise them up Christ A Mediator and Saviour . 3. To give them the Spirit of God and of Christ. 4. To heap upon them Temporals . 5. To Confer upon them Spirituals . 6. To crown them at last with Eternals . I. To be A God to them and to their Posterity . This is incomparably the greatest Covenant-Blessing promisable : That either God could give , or Israel Receive . This is the Fountain-Blessing ; All the Springs of other Blessings are Originally in it , And all their Streams do flow derivatively from it . When God-Promiseth himself , he Promiseth All ; When Israel obtain God , they obtain all . For further clearing of this Supream Blessing Covenanted , these things are to be evidenced . 1. That the Lord in this Sinai-Covenant , did Promise to be a God to Israel , and to their Posterity . 2. In whom , or through what Means the Lord intended in this Covenant to be Israel's God. 3. What the Lord promised , when he Covenanted to be a God to them . 4. Why he Covenanted to be a God to Israel . 5. What Inferences may hence particularly Result . 1. That , The Lord in this Sinai - Covenant did Agree and Promise to be a God to Israel and their Posterity ; is evident divers waies . 1. By Gods intimation of this in the Body of his Covenant promulged by his own immediate voice . For , ( the Preface prefixed to the first Commandment , being a Particular Reason of that Commandment , as well as a General Reason of the whole Law , ) it is very observable , That God uttering his Covenant , his ten Commandmentments to Israel , stiles himself in every one of the five first Commandments , viz. a five times , and in the Repetition of them b nine times , The LORD thy God. Thereby giving them to understand , that as he was The LORD their God , by his Covenant with Abraham and his Seed , before he made his Covenant with them at Horeb : So by this Covenant made at Horeb he intended to stablish this supream fundamental Blessing still unto them , and hereby to assure them yet further , That he would be the LORD their God. 2. By the Lords following explanation of this Covenant : Wherein he plainly Promiseth , both in Moses and Ieremiah to be a God to Israel . c If ye walk in my statutes , and keep my commandments , — I will walk among you , and will be your God d — Cursed be the man that obeyeth not the words of this Covenant , which I commanded your fathers in the day that I brought them forth out of the Land of Egypt from the iron furnace , Saying ; Obey my voice , and do them , according to all which I commanded you : So shall ye be my people and I will be your God. 3. By the tenour of God's Covenant made in the Land of Moab with Israel ; ( which was the same with the Sinai-Covenant , or an Explanatory renewing thereof , as is evident by comparing both these Covenants together , ) wherein Moses hath these words : e ye stand this day all of you before the LORD your God , — That thou shouldst enter into Covenant with the LORD thy God , and into his Oath , which the LORD thy God maketh with thee this day : That he may establish thee to day for a people to himself , And that he may be unto thee a God , as he hath said unto thee , and as he hath sworn unto thy fathers , to Abraham , to Isaac , and to Jacob. So that in this Covenant the Lord declared himself to be A God to Israel , upon the same terms that he had sworn to be a God to Abraham and his Seed . And God Covenanting with Israel and with their Posterity : consequently implyed , that he would be A God , as to Israel , so to their Posterity . 2. In whom , or through what Means , the Lord Agreed in this Covenant to be Israel's God. This may be in brief thus resolved . viz. First The Lord may said to be A God to mankinde since the Fall , 1. In a Common notion or General Consideration of their dependance upon him in reference to his Creation and Providence . So he is , f The God of the spirits of all flesh : The God of the whole Earth , &c. 2. In a special Notion or peculiar Consideration , in reference to his Covenant of Grace or Faith , into which he brings them with himself , for removal of their sin and misery , and investing of them with the contrary felicity . ●…o he was , g The God of Abraham , Isaac and Jacob ; And here in this sense The God of Israel . Secondly , In the General Notion The Lord is the God of all mankind , without the intervening of any Mediator for establishing of that Relation betwixt God and his Creature . The God of Pagans and Infidels , naturally : though they are h without Christ and without God in the world supernaturally . But in that Special Notion The Lord nor is , nor can be the God of any , but in and by Means of a Mediator intervening betwixt God and lapsed man , Reconciling them . For , 1. The Fall and Sin of lapsed man hath made an infinite distance , and utter Enmity betwixt God and man : so that whilst this enmity remains , God and man cannot agree in one Covenant . 2. This Enmity cannot be removed , but by full satisfaction to Gods justice offended , and by effectual Reconciliation of lapsed Sinners offending , unto God. For , Gods justice truth and Holiness also are so exact and infinite , that he cannot let sin scape , without deserved punishment inflicted upon the Sinners themselves , or upon their Surety : nor can he admit the Sinner to Reconcilement unto himself till the sinners Surety hath made full compensation for his Sin. 3. Gods justice cannot be fully satisfied for sin , nor the sinner effectually reconciled to God , but by a Mortal suffering of infinite value . There must be a suffering of Death for Sin : otherwise Gods i threatning of Death for sin should not exactly be fulfilled . And that suffering of Death must be of infinite value : otherwise it would not be proportionable and satisfactory to Gods infinite justice in a sort infinitely wronged . 4 No meer created Nature can undergo a Mortal suffering of infinite value . For That which is meerly finite can do or endure only that which is finite , and of finite limited bounded worth . The effect cannot exceed the total vertue of the Cause . And the meer divine Nature cannot suffer at all . 5. Jesus Christ God-man and he alone , could perform and did undergo a Mortal suffering of infinite value . As man , he suffered death for sinful man in the same Nature that had sinned , himself being without sin : As God , he made that suffering of infinite value in the sight of God. It was more for Jesus Christ God-man to suffer death for a time : then for all lapsed mankinde to have suffered death to all eternity . To apply this therefore to the present purpose ; 1. Jesus Christ God-man , for lapsed mans Sin , endured Sufferings and Death , which were of infinite value : 2 Christs death and sufferings for sinners , being of infinite value : have fully satisfied Gods infinite justice for Sin , and reconciled sinners unto God : 3. Gods justice being fully Satisfied , and sinners effectually reconciled unto God , The Enmity betwixt God and sinners is removed and taken away : 4. The Enmity being fully removed from betwixt God and Sinners thus by Christ , God becomes an amicable Covenant-God to lapsed sinners through Christ , they believing in Christ. Thus God becomes A God by special Covenant-Relation and Interest to lapsed Sinners only in Jesus Christ. He is the only Material and Meritorious Mean in whom the Lord becomes their Covenant-God , And particularly in whom the Lord became a Covenant-God at Mount-Sinai to his people Israel . 3. What the LORD promised , when he Covenanted to be a God to Israel . This is the supream blessing : This is the chief Happiness , that can be assured to Gods people in any Covenant . What is not Promised to Israel , when God promiseth himself to Israel ? What is there in the Earth ; what is there in the Kingdom of Christ ; what is there in the Highest Heavens themselves , that is not comprized and folded up in this , that the Lord will be a God to Israel ? To this most high and excellent Priviledge , ( The Lords being A Covenant-God to any , ) I k have spoken very largely heretofore in Gods Covenant with Abraham : thither I refer the Reader for his further Satisfaction and Consolation . And yet I say ; Who besides God himself alone , can fully understand , what God promised unto Israel , when he Covenanted to be A God to Israel ? For none can fully understand God , but God himself . 4. Why the Lord Covenanted to be a God to Israel . This may be briefly resolved in these few Particulars : viz. First , Because of the riches of his meer grace and favour to Israel . Of meer Grace he made this Covenant with Israel : and of meer Grace he promised this , as all other the Benefits of this Covenant unto Israel . In Israel there was no cause , nor motive at all , as Moses plainly tels them , why God should set his love upon them : only he l loved them , because he loved them ; He , had m mercy and compassion upon them , because he would have mercy and compassion upon them . Secondly , Because he had already promised to be A God to Abraham and his Seed by an everlasting Covenant : And now superadded this Sinai-Covenant for further Ratification of that grand Blessing then Covenanted to Abraham , To this effect Moses tells Israel n you stand this day all of you before the LORD your God , — That thou shouldst enter into Covenant with the LORD thy God , — That he may establish thee to d●…y for a People unto himself , and that he may be unto thee a God , as he hath said unto thee , and as he hath sworn unto thy fathers , to Abraham , to Isaac , and to Jacob. This is spoken of Gods Covenant with them in the land of Moab : but that Covenant was the same with the Sinai-Covenant , being in some particulars an Explanation , and further pressing of it upon the people . To Abraham and his Seed the Lord Covenanted to be a God : therefore in this Sinai-Covenant , which was a more perfect Covenant-administration , and Confirmatory to Gods Covenant with Abraham , he Covenants also to be a God to Israel . Thirdly , Because God intended by this Sinai - Covenant to let Israel know , that he would make Israel the o happiest people under the face of Heaven , as is evident by many expressions of the LORD , recorded by Moses to that effect . Now wherein doth the supream and most transcendent happiness of any people Consist ? Is it not herein especially , That they have and enjoy the LORD for their God in Covenant ? For , 1. God alone is the Highest and chief Good. p There is none Good , save one , that is God. Creatures are good , as Creatures , viz. derivatively good , finitely good , mutably good , &c. but God is Good , as God , viz. Essentially , Primitively , Infinitely , Unchangeably , Eternally . What the Creature , or whole Creation hath , tending in any regard to mans Happiness , is but a little drop out of his Ocean , a small beam darting out of his Glory : and in Comparison of him is but as vanity , and lighter then vanity . All sublunary things are far inferior to man , and below him : and nothing below man can be his Happiness . Mans happiness must lift and raise man up above himself . 2. God alone had and enjoyed in Christ , Removes all mans Sin and Misery , that keep him from Happiness ; And supplies with all Grace , Glory , and desirable fulness , in , and from himself , that bring him into compleat Happiness : yea God had and enjoy'd , is All things to him that hath and enjoys him , And All things in the Highest ; Honor , Riches , Pleasure , Habitation , Tuition , Friends , Father , Husband , Grace , Glory , Comfort . Ravishment , Heaven , A world , and Above ten thousand worlds of felicities . 3. God q alone can compleatly satiate and fill mans heart . All Creatures , though in fullest enjoyment , leave mans heart still empty , and still craving and aspiring to something beyond them all . But God enjoy'd as ours , fils every corner of the heart brim-ful and over-flowing : Now only we can say , we have enough ; here we can fully acquiesce and rest contented for ever . As the Psalmist ; r Whom have I in heaven but thee ? And in earth there is none that I desire with thee . As Augustine noted ; God hath made mans heart capeable of God : and therefore nothing in the world can fill mans heart , but God. God is the only compleat Center and Satisfaction . s Happy is the people that is in such a case ! yea happy is that people whose God is the LORD ! That therefore Israel might see the Lord desired to make them the only Happy People upon Earth , He Covenanted to be A God to them , and consequently to be A Supream Happiness to them , and not to any other people . This Moses elegantly expresseth ; t Thou hast avouched the LORD this day to be thy God , — And the LORD hath avouched thee this day to be his peculiar people , — And to make thee high above all Nations which he hath made , in Praise , and in Name , and in Honor , and that thou mayst be an Holy people unto the LORD thy God , as he hath spoken . 5. Inferences Did the Lord Promise thus in his Covenant at Mount Sinai to be A God to Israel and their Posterity ? Then , How many Excellent Consectaries may hence result , by way of Application ! But , u Having spoken exceeding largely to such Inferences already upon that clause of Gods Covenant with Abraham , That he would be A God to Abraham and to his Seed , all or most whereof are easily applicable to Israel and their Posterity , mutatis mutandis : Thither I refer the Reader for Brevity sake , and so proceed to the next Covenant-Mercy . II. To raise up to Israel , Christ a Mediator and Saviour . All mankind through Adams Fall are become Sinners : yea Israel themselves by Nature Sinners and children of wrath , even as others . The Lord will not be a Covenant-God to any Sinners , but by Means of a Mediator ; Satisfying divine justice for their Sin fully , Ransoming them from Death the wages of Sin eternally , and Reconciling them hereupon to God effectually . Therefore in this Covenant , As God Promised to be A God to Israel ; So he Promised to raise them up Christ a Prophet , a Mediator , from among themselves , in whom he would be their Covenant-God . This was a most sweet Covenant-blessing . Touching which Consider , 1. That God promised in this Sinai - Covenant to raise up unto Israel from among themselves , Christ a Mediator and Saviour . 2. Why God Promised Christ the Mediator in this Covenant . 3. Inferences thence resulting . 1. That God Promised in this Sinai - Covenant to y raise up unto Israel Christ a Mediator and Saviour for them : I z have already demonstrated in this present Chapter , and need now to add no more as to that point . 2. Why God thus Promised Christ the Mediator unto Israel in this Covenant : may be cleared by divers Reasons . As , First , Because God cannot As a God in Covenant , look upon , own , or accept , Israel , or any people in the world since mans Fall , as a peculiar people to himself in Covenant , but only in and through Iesus Christ the sole Mediator betwixt God and man : as hath been shewed . Mercy will not embrace the Sinner : till Iustice be satisfied for the Sin. Light will not have Covenant-fellowship with Darkness , nor Life with Death : till Christ the Light and Life of the world bring Light out of Darkness , and Life from the Dead . Hence , they that are a without Christ are reputed by the Holy-ghost , to be without God in the world . And such as are Accepted of God , are said to be b accepted in The Beloved : viz. in Jesus Christ. Secondly , Because lapsed Sinners cannot endure a Covenant-fellowship with the Great , the dreadful , the Holy and righteous God , immediately , without a Mediator . This is evident in Israel ; For , when God immediately by his own voyce promulged and uttered his Covenant out of the midst of the fire on Mount Sinai , Israel trembled and fled back afar off , being unable to endure that which was commanded , and fearing that they should be consumed by that great fire . And therefore they desire Moses to speak from God unto them , and they would obey ▪ but that God might not speak any more immediately unto them , least they dye . They could not bear Gods manifesting his Covenant to them immediately by himself alone : But mediately , by a Mediator . Their Sinful impurities , Infirmities and Disproportion to God being exceeding great . The Lord therefore in this Covenant c Condescended to them : granted them a desired Mediator , viz. Giving them Moses , one of themselves , as a Typical Mediator for the present ; and Promising them Christ to be raised up according to the flesh from among their brethren , as a True Mediator , for the future . Thirdly , Because this Sinai - Covenant ( as hath been shewed ) was a pure Evangelical Covenant of Faith , and one of d Gods Covenants of Promise , as Gods former Covenant with Abraham was : and therefore Christ , as Mediator and Saviour of Sinners , must necessarily be revealed , and Promised in this Covenant . For this is the very Nature and intent of the Covenant of Faith , to reveal Christ as Mediator and Saviour for restoring of lapsed Sinners , the peculiar object of Faith in every such Covenant : and this is the very Scope and Design of every Covenant of Promise , to reveal Christ as Promised , and afterwards to be performed , as hath been e formerly proved in opening the general Nature of the Covenant of Faith. And forasmuch as this Sinai-Covenant ( taking Gods Covenants with David , and Captive-Jews in Babylon to be comprized therein , as indeed they were ) ▪ was the last Administration of the Covenants of Promise , continuing in its Compleat force and use till the very Incarnation of Christ : it was Consequently a fuller and clearer Discovery of Christ for Sinners Salvation ; then any , then all foederal dispensations that went before it . Every following Administration more clearly disclosing Christ , then those that went before : and the last Administration most clearly of all . 3 ▪ Inferences . Did God Promise in this Sinai-Covenant thus to raise up unto Israel , Christ a Mediator and Saviour ? Then , ( 1 ) Hence , Gods Grace and bounty to Israel in this Sinai - Covenant was exceeding Great . For the Promise of Jesus Christ therein , as their Mediator and Saviour , was an exceeding Great Promise . Consider , 1. What Christ was to the Father , f His Own Son , g His only begotten Son , h The Son of his Love in whom his Soul delighted , i The Brightness of his Glory and express Character of his Person . 2. What Christ was in himself , k God equal to the Father in all common Titles , Essential Perfections and Works , of the Deity : which in Scripture are frequently ascribed unto him . 3. What Christ was to be to Israel , according to this Covenant . A Mediatory Prophet , Priest , and King ; Their Redeemer ; Their Saviour ; The glory of the people Israel . And then say , what rich Grace and bounty God discovered in Promising Christ in this Covenant to Israel : Christ being most Dear to the Father , most precious in himself , most necessary and advantagious unto Israel . ( 2 ) Hence , Israels Priviledge in Christ by this Covenant was peculiarly excellent : Christ being peculiarly Promised to be raised up from among them as their Mediator and Saviour . This Priviledge hath two Eminent aspects ; First , Christ was naturally to descend of Israel according to the Flesh. This was the Iews peculiar prerogative among all other Nations , and the Apostle specially notes it ; That l of them according to the flesh Christ came , who is over all God blessed for ever , Amen . Secondly , Israel was Supernaturally to descend of Christ according to the Spirit He was to be their Mediator , Saviour and Redeemer : They his ransomed , saved and spiritual m Seed , that should be counted to the Lord for a Generation . How mysterious and full of gracious wisdom are Gods dispensations . ( 3 ) Hence , The same Christ was revealed under the Old Testament heretofore , that is now revealed under the New. False Christs of mans Pretending have been and may be many : but true Christ of Gods Revealing there is but one . The same Christ , under both Testaments ; One and the same n Christ yesterday , and to Day . The Christ Revealed in both is one and the same : though the Manner of Revealing be different . Then in Shadows , now in Substance : Then in Types , now in Truth : Then under a veil , now with open face : Then more Carnally , now more Spiritually : Then as to come afterwards , now as come already : Then Christ was the Sun under a cloud , but now in a clear Heaven , the veyling cloud being vanisht away . ( 4 ) Hence , The Old Testament was Gospel as well as the New. As true Gospel : though not so compleat full and clear Gospel , as the New. Their difference was only gradual and accidental , not substantial or essential . It s the same person : though at first a child , and after a man. A child is as true man , though not in strength or stature so compleat a man , as he that is of full age . The good tidings of Sinners Salvation by Christ , ( which is the abstract , the Sum , and life of the Gospel , ) was published under the Old Testament as well as under the New : though not so clearly , fully , universally , effectually . They therefore that can find no Gospel in the Law , and thereupon oppose the Law to the Gospel , and reject the Old T●…stament as void of Gospel , do sufficiently betray their gross ignorance both in Law and Gospel . ( 5 ) Hence , Faith in Christ was Saving , and unbelief Damning under the Sinai - Covenant , as under the New Covenant . For , In that , as in this , Christ was Revealed and Promised for Sinners Salvation through Faith. No Christ , no Salvation : No faith , no Christ , under Old Testament or New. Believing Iews then , and believing Gentiles now , are alike saved by faith in Christ : o Seeing it is one God which justifies the Circumcision by Faith , and uncircumcision through Faith. And on the contrary , unbelievers in Christ both then and now , do alike perish for that unbelief . How precious is Faith , How dangerous infidelity in all ages ! ( 6 ) Hence , True Believers were Christians in Deed , though not in Name , under the Old Testament as under the New. Believers in Christ were p first called Christians at Antioch , but they were really Christians long before , even ever since the Sinai Covenant was made , yea even since the Seed of the woman was Promised to Adam ; forasmuch as they were by faith implanted into Christ revealed in those Covenants . ( 7 ) Hence , Not only Temporals ( as some do grossly imagine ) but Spirituals and Eternals were Revealed and Promised unto Israel under the Old Testament as well as under the New , though more darkly and sparingly . For Christ was promised as Mediator and Saviour in this Sinai-Covenant : And Christ the Mediator , Brings Spirituals and Eternals with himself , yea , Is Spirituals and Eternals in himself , to all that do receive him , believing in the Promises . III. To give them the Spirit of God and of Christ. By Spirit of God and Christ , I understand the third Person of the God-head the Holy-Ghost , q Eternally proceeding from the Father and the Son. This Spirit God promised to Israel in this Covenant , and accordingly gave his Spirit under this Old Testament ; viz. in his efficacy , fruits , effects , graces , operations , &c. which metonymically the Scripture is wont to stile The Spirit , and the Holy-ghost . Here Consider two things ; First , That God promised in this sense his Spirit to Israel in this Covenant . This may be evinced divers ways . viz. 1. Because , The Lord hath in this Covenant promised to be r a God to Israel , as hath been manifested : Consequently , That Father , Son , and Spirit should be theirs , together with their peculiar relations and operations . That God the Father would be their Father , God the Son their Saviour and Redeemer , God the Holy Spirit their Sanctifier and Comforter . That greatest and most comprehensive Promise of the LORD to be a God to Israel , necessarily implyes this and much more . 2. Because , Moses inviting Israel to the diligent and faithful performance of this Sinai - Covenant , tels them ; s The Word is very nigh unto thee , in thy mouth , and in thine heart , that thou mayst do it . And Paul alledging this place , thus expounds it ; t That is the Word of Faith which we preach , &c. Clearly intimating that this Commandment and word given at Mount Sinai was given as a Covenant of Faith , not of Works . Now , how was the Law in their Heart to do it ? 1. Not Naturally , for by nature mans heart is hard and stony since the fall , and so far from receiving Gods Law into it , that it is meer u enmity against God , is not subject to the Law of God neither indeed can be . therefore while it so remains , the Law is but ( Litera mortua & mortifera ) a dead and deadly Letter to it . How then should this word have seat in such a stony heart ? 2. But Supernaturally the word might be in their heart to do it : If God should by his Spirit of regeneration and renovation correct the pravity of the heart , ( as x Calvin hath excellently noted , ) and soften the hardness of it , according to the tenour of the Gospel and Covenant of Faith in Christ It s the peculiar work of Gods Spirit to Sanctifie and y soften the stony heart by infusion of his grace : and then to put the Law of God into the softned heart , for the doing of it evangelically . Hereby then Moses seems to imply that the word of the Sinai-Covenant was in their heart in some measure by the Grace and work of Gods spirit already given them ; and further to be bestowed upon them afterwards for that end . 3. Because , This Covenant Promiseth Circumcision of heart , for love , life , and obedience to God. z And the LORD thy God will Circumcise thine heart , and the heart of thy Seed , to love the LORD thy God with all thine heart , and with all thy soul , that thou maist live . — And thou shalt return and obey the voice of the LORD , and do all his Commandments which I command thee this day . Here two things are principally promised : viz. 1. Heart-Circumcision . 2. The Effects or Consequents thereof . And both of them the work of the Spirit : therefore in the Promise of these effects of the spirit , He promiseth the Spirit . I. Circumcision of heart both to them and their Seed . This is a spiritual Promise of Regeneration and Sanctification by Christ and his Spirit . In Christ a we are circumcised with Circumcision made without hands in putting off the body of the sins of the flesh , by the Circumcision of Christ , buried with him in Baptism , &c. II , Effects of this Heart-Circumcision are divers . 1. Sincere and entire b love of God. This is a special fruit of the sanctifying Spirit . 2. Life viz. Here , by c Faith and Holiness . Both of them fruits of the Spirit . Hereafter , by glory in Heaven . 3. Obedience . This also a fruit of the sanctifying spirit . d Elect through Sanctification of the spirit unto obedience . So that in the promise of these Spiritual blessings , singularly wrought by the spirit of God , who can say but the spirit of God was promised ? 4. Because , In this Sinai - Covenant God promised , that Israel should be to him e An Holy Nation , A Kingdom of Priests and a Peculiar Treasure above all people . These are all spiritual blessings : the f Special work of Gods Spirit upon true believers by effectu al calling , as Peter intimates evidently . In these blessings therefore the spirit was promised to them . 5. Because , Under this Sinai - Covenant , the Old Testament ( which extended itself till the Coming of Christ ) Gods spirit was both Promised in express terms , and Performed divers waies , unto the people Israel . 1. Promised very clearly to the Jews when they should return from their Babylonish Captivity . g And I will give them one heart , and I will put a new spirit within you : and I will take the stony heart out of their flesh and will give them an heart of flesh . — And I will put my Spirit within you , and cause you to walk in my statutes . 2. Performed also ; Both in regard of his extraordinary operations in the Prophets , inspiring , acting and assisting them extraordinarily in their Prophetical Function , for Preaching , Prophecying things to come and writing the Scriptures . And in regard of his ordinary works of Sanctification and Consolation . Whence had h those witnesses their excellent Faith , so highly commended , but from the i Spirit of God working it in them ? David himself who was under the Sinai-Covenant , intimates that God had given his holy spirit unto him , when repenting after his fall he praies ; k Cast me not away from thy presence , and take not thy holy Spirit from me . Restore unto me the joy of thy Salvation , and stablish me with thy free Spirit . Thus the first thing is clear ; That Gods spirit was promised to Israel in this Sinai-Covenant . Secondly , How this can stand with that passage in John ? viz. — l But this spake he of the Spirit , which they that believed on him , should receive , for the Holy-ghost was not yet given , because that Iesus was not yet glorified . By this it seems the Holy-ghost was not given till Christs ascension into Heaven , and consequently not promised to be given before : for then God would have performed his promise . And therefore the Holy-ghost was neither given , nor promised to the Iews under the Old Testament , this Sinai - Covenant . Answ. For clearing this doubt , Consider : 1. That the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not-yet , ( The Holy-ghost was not-yet given ) may be here taken Comparatively , rather then Negatively . The Holy-Ghost was not yet given so plenteously , so fully , so visibly , so variously , &c. before , as after Christs ascension and glorification . For it cannot be denyed by any that deny not the Scriptures , that the Holy-Ghost was given before Christs Coming even under the Old Testament , both Extraordinarily , and Ordinarily , in some measure and degree . Extraordinarily , to Moses and the Prophets and to other persons extraordinarily imployed by God : that thereby they might be enabled to and in extraordinary Services to God and his Church . Ordinarily to all the true believers before and under the Old Testament in the ordinary gifts graces and endowments of Sanctification , as Faith , Repentance , Love , Fear , Ioy in Christ , &c. which we read Gods people of old commended for : all which they had from the Spirit of God , as his peculiar m fruits and effects . And thus ( note ) is sometimes used as a Comparative : rather then as a Simple Negative in divers Scriptures . As , n If ye were blind ye should have no sin : viz ▪ not none at all absolutely ; but none comparatively . Knowledge adds an aggravation to sin . o If I had not come , and spoken to them they had not had sin : that is , they had not had so great hainous and inexcusable sin . Sinning against great means of grace greatly aggravates sin p Christ sent me not to baptize , but to preach the Gospel : that is , Christ sent me not so much to baptize , as to preach . Christ sent him and all his Apostles q to do both ; otherwise Paul shauld have sinned to have baptized any at all , without Commission : but he sent them principally and especially to preach the Gospel , as being a more principal work of their Ministery . 2. That , this term ( Holy-Ghost ) signifies among other things , The Extraordinary , and The Ordinary gifts and endowments of the Holy Ghost : which are ( by a Metonymie of the cause put for the effect ) called the Holy-Ghost . 1. The r extraordinary gifts and endowments of the Holy-Ghost , which were visible and apparent : as Doing Miracles , Speaking divers strange languages , &c. These are often called the Holy-Ghost . 2. The ordinary gifts and graces of the Spirit , Regenerating , Renewing , and Sanctifying the heart and soul more invisibly and indiscernably . These also are called s the Spirit and Holy-Ghost , frequently . Now when Iohn saith , The Holy-Ghost was not yet given , because Iesus was not yet glorifyed ; By Holy-Ghost there we are to understand the extraordinary gifts of the Holy-Ghost principally and especially , which were promised of old by the Prophets , and were actually performed and poured out upon the Apostles on the day of Pentecost after Christs Ascension , as the Holy-Ghost t interprets it by Peter : which wonderful endowments were also afterwards poured forth upon many other believers . So that this hinders not at all , why the Ordinary gifts of the Spirit might be given under the Old Testament . But if any shall yet contend that Iohn seems to intend both Ordinary and Extraordinary gifts of the Holy-Ghost : Let that be first proved ; and when that 's done , All that can be gained shall be this , That the Holy-Ghost was not so eminently and abundantly given , till Christ was glorified , but he was truly given both in ordinary and some extraordinary endowments under the Old Testament . Inferences . Did God thus Promise , and also perform , the Holy Ghost in some measure under the Old Testament this Sinai-Covenant ? Then , 1. Hence , The Socinians do greatly err , and grosly derogate from Gods rich grace , and believers priviledges under the Old Testament , whilst they say ; u There are two Promises of Christ belonging only to the New Covenant , viz. Eternal life and the gift of the Holy Ghost : neither of which was comprehended in the Law of Moses . For you shall no where finde , either eternal life , or the gift of the Holy-Ghost promised to them that obey the precepts of the Law : as they are promised in the Law given by Christ. This is a false and wicked slander . For it is already proved , that under this Sinai-Covenant , the Old-Testament , the Holy Spirit was Promised , and also then Performed in some degree both in his Ordinary and Extraordinary endowments . I think not this gross Opinion worthy any further refutation . 2. Hence , The Sinai-Covenant or Old Testament was a Doctrine of justification , not by works , but by Faith : because , by , and under it the Iews received the Spirit . The Doctrine of Justification by works , according to the Covenant of works , vouchsafeth to none the Spirit , neither in his ordinary nor extraordinary gifts and operations : but the Doctrine of Justification by Faith , the Doctrine of the Gospel is crowned with this blessing . x Received ye the spirit by the works of the Law , or by the hearing of Faith ? As if he had said , ye did not receive the Spirit in his Ordinary or Extraordinary gifts , by the Doctrine of justification by works of the Law , but by the hearing of the Doctrine of justification by Faith. Consequently I conclude , this Sinai-Covenant was not a Legal Doctrine of works , but an evangelical Doctrine of Faith ; the same for substance with the New Covenant : because in it the Spirit was promised , under it the Spirit was given . 3. Hence , The grace of God , and Priviledge of the believing Iews , was exceeding great in regard of the Spirit of God bestowed upon them , even under the Old Testament this Sinai-Covenant . Till Christ , no other Nation in the world was thus honoured . Christ counts Gods Spirit one of his highest Gifts : y how much more shall the heavenly father give the Holy Spirit to them that ask him ? True , they had the Holy Spirit given more sparingly , more imperfectly , and more obscurely ; in weaker measure , and with less variety and eminency of gifts , ordinary and extraordinary ; then he is given under the New Testament . But they had their measure , according to the then condition o●… the Church , by drops and showers : but the z Rivers of this living water were reserved till Christs times as glorious Trophies of his Ascension and Glorification . 4. Hence , The Mystical body of the Church of Christ , was united to Christ the Head , as also acted , enlivened and guided from Christ the Head , by one and the same spirit of Christ , both under Old and New Testament . IV. To bestow upon them many Temporal and outward Mercies and blessings for their present life in this world . For opening this , I shall shew ; 1. That God in this Sinai-Covenant promised many Temporal Outward Blessings to Israel . 2. Why he promised to them such blessings . 3. In what Notion such Temporals were promised to them : whether meerly as Temporals in reference only to the outward man ; or also as Types of Spirituals and Eternals ? First , That God in this Sinai-Covenant Promised many Temporal Mercies of this life to Israel and their Posterity ; may be abundantly proved by Induction of many Particular Blessings Promised . As , The Lord Promised these , and like Blessings ; 1. To give them the Land of Canaan for an Inheritance , to them and to their Seed . Exod. 20. 12. Deut. 11. 8. to 13 ▪ 31. & 1. 8 , 35 , 36. & 4. 1 , 37 , 38. & 6. 10 , 11 , 18 , 19. & 8. 6 , 7 , 8 , 9. 2. To subdue , dispossess and cast out the Heathen Canaanites , &c. that dwelt therein , that Israel might possess and enjoy their Land , Cities , Houses , &c. Deut. 11. 22. to 26. & 6. 18 , 19. & 7. 16. to the end . 3. To give them length of daies in the land of Canaan . Exod. 20. 12. Deut. 5. 16. & 11. 9. 21. & 4. 40. & 5. 33. 4. To multiply them exceedingly in the land of Canaan , Lev. 26. 9. Deut. 6. 3. 5. To Heap upon them all sorts of Outward Blessings , Health , Wealth , Honour , Victory , Peace , and all manner of Prosperity in the land of Canaan , and to set them on high above all Nations of the earth , when they should come to possess it . Levit. 26. 3. to 11. Deut. 28. 1. to 15. & 11. 13 , 14 , 15. & 7. 12 , 13 , 14 , 15. 6. To put all the contrary curses upon their enemies that should hate and persecute them , Deut. 30. 7. & 7. 15. 7. To return them again , from all Nations and Countries , even from the utmost part of heaven whither they should be scattered for their sins and breach of Covenant , into their own land of Canaan , upon their Repentance , Deut. 30. 1 , 2 , 3 , 4 , 5. And not to destroy or cast them away utterly , but to remember his Covenant with them , repenting , Levit. 26. 42. to 46. Secondly , Why the Lord Promised such Outward blessings to Israel in this Sinai-Covenant , and that so plainly and plentifully viz. 1. Because , The Lord is a faithful Covenant-keeping God. In pursuance and a performance therefore of his Covenant with their fathers , viz. with Abraham , Isaac and Iacob , he promised thus to furnish Israel , their seed , with all plenty and variety of outward Blessings . 2. Because , The Lord would encourage and oblige the people Israel to all chearful Love , Service and Obedience to himself : that they might faithfully , diligently and constantly keep his Covenant and Commandments . Every mercy is a Motive to Obedience : A Confluence of Mercies carries as a forcible stream thereunto . Hence it s very observable how God ▪ in b propounding of these Promises , still indents and conditions with them for Love , or Obedience to his Commandments , or keeping his Covenant , or something to like effect . 3. Because , Israel was a very carnal people , much led and moved by Outward and visible things in the waies of Religion . God therefore so far condescended and stooped to their dulness and weakness , as to allure ●…nd hire them to the love of himself and his waies , by promises and performance of Outward sensible blessings . And it is plain , though God here and there in the propounding and expounding of his Covenant do sprinkle some Spiritual Promises , yet they were very few : The stream of the Promises principally running upon earthly and carnal Blessings , to that earthly and carnal people . 4. Because , All Abrahams believing Seed of the Iews were with Abraham c heirs of the world by Faith. This their Heir-ship therefore , and their faith touching the same , the Lord was willing to confirm by these ample and various Promises touching outward worldly Blessings . 5. Because , God would have them know , That they who by true Faith accept his Covenant for spirituals and eternals , shall have also a plentiful superaddition of Temporals unto them , as advantages cast into the main agreement . So true is that of our Saviours , d Seek ye first the Kingdom of God and his righteousness , and all these things shall be added unto you . And that of Paul's , e Godliness is profitable to all things , having the Promise of the life that now is , and of that which is to come . Thirdly , In what Notion Temporals were thus Promised to Israel : whether meerly as Temporals , for the benefit of this life present only ; or also as Types and shadows of better things , viz. Spirituals and Eternals ? Answ. These Promises of Temporals , visible ; were intended also to lead Israel to Spirituals and eternals invisible . For , 1. The inheritance of Canaan was a Type of Believers inheritance in Heaven : As f I have already proved . So that in this respect Augustine said well ; g The Land of Promise , is understood ( to be in the mysterie of it ) the Kingdom of Heaven Let the learned also elsewhere h consult him , how ingeniously ( I will not say how solidly ) he gives the Allegory of The land of Canaan in reference to spirituals . 2. Canaan Typing out Heaven , Consequently long life in Canaan , and a Confluence of all Prosperity there , seem to shadow out eternal life and all coelestial happiness in heaven . That Land flowed with Milk and Honey : This heavenly and better Country flows with unmixed i joys and ravishing pleasures at Gods right hand for evermore . 3. The keeping of many Israelites out of Canaan for unbelief , typed Gods keeping unbelievers out of Heaven , Numb . 14. Heb. 3. & 4. 4. The casting out of the Canaanite from that Holy Land , was a shadow k o●… the Purity of the Church in the latter daies , especially when the New Jerusalem shall descend from God out of Heaven , and no unclean thing shall in any wise enter therein , &c. but only they that are written in the lambs book of life . Inferences . Did God thus Promise Temporals in this Sinai-Covenant to Israel ? Then , Hence take notice , 1. That l the earth is the LORD's and the fulness thereof : the round world and they that dwell therein . Heaven and earth are his , and at his sole disposal , m He is the most high God possessor of Heaven and earth : He promiseth and consequently performeth them to whom he will. 2. How good the Lord was to Israel of old 1. In Promising them Temporals so plentifully of his meer grace , for their Comfortable being and well-being in this world . 2. In promising them , under those Temporals , Spirituals and Eternals , for their Glorious being and well-being in Heaven in the world to come . Here was rich goodness , double bounty . The Letter and outside of this Promise , was Gracious : but the Spirit and inside of this Promise , was Glorious . God couched Heaven in Earthly blessings promised to Israel : that when Israel should come to enjoy these earthly blessings they might thereby in a sort enjoy Heaven and live in Heaven . 3. That , Gods people have and hold their Temporal blessings for this life by Gods Covenant of Faith and Promises : not only , as others by his common bounty and Providence . And herein they have great advantage above all unbelievers . ( 1 ) Their Title and claim is clear and just to the good things of this life : by Gods free grant in his Great-charter the Covenant and Promises thereof in Christ , in which respects others are but usurpers : When they want any earthly comfort , they may plead to God his Covenant and Promises . And God will not , cannot go back from his word : He is IEHOVAH . 2. Their Possession of these outward things is most comfortable and sweet . For , All these Earthly Blessings are , Their Heavenly Fathers Love-tokens ; Their Saviour Jesus Christs Legacies , ( who is the marrow of this and of every Covenant of Faith , ) they come swimming and flowing to them in the streams of his blood , They are as the pot of Manna with Gods Covenant in the Ark : this advantage is upon them by Being thus Covenanted and Promised , They are hereby elevated above their own Nature and become in a sort blessings Spiritualized . Hence it comes to pass , that the n Little of the righteous , is better then the Mammon of many wicked . ( 3 ) Their Privation of Temporals , whether by want or Loss , is a Condition of Hope . The Covenant and Promises of God are rich , be they never so poor : are full , be they never so empty of outward enjoyments : And to this Well they may come and draw with the buckets of Faith and Prayer , and shall speed so far o as shall be good for them . They have this Magizine and Treasury of Gods Promises to run to in all their straits : which others have not . Though they p have nothing in possession : they have all things in Gods Covenant and Promises . V. To confer upon Israel many Spiritual Blessings in Christ. In this Covenant the LORD promised to Israel not only Temporals , but also Spirituals ; yea in Temporals , Spirituals . Nor did he only Promise Spirituals implicitly , and covertly in , and under Temporals : but explicitly , openly , and distinctly by themselves . These Spirituals , ( if we respect this Sinai-Covenant the Old Testament in his full latitude and extent from Moses till Christ ▪ ) are very numerous and glorious : sufficient to fill a Considerable volume , should they all be recited and briefly explained . But because many of them will come under Consideration opportunely in treating of Gods Covenant with David and after with the Babylonish Captives ; I shall therefore now only give the Reader a brief taste of some Eminent Spiritual Mercies promised to Israel in this Sinai-Covenant , as it was Propounded and Expounded by Moses himself , by which he may judge of all the rest . Spiritual Blessings promised to Israel in this Sinai-Covenant , and that more expresly , were such as these . viz. 1. Gods Special Acceptation of the people Israel . 2. His Sanctification of them . 3. Their Iustification by Faith in Christ. 4. His furnishing them with Ability to Observe and keep his Covenant . 5. His choosing out a place for his Name to dwell in , and for his Solemn Worship to be exercised in , within the Land of Canaan , when they should be quietly possessed of it . 6. His gracious Presence and habitation among them in his Tabernacle . 7. His furnishing them with Eminency of Church-enjoyments above all other People . 1. Gods Special Acceptation of the People Israel to himself among all the people of the Earth . This his peculiar Acceptation of them , Paul cals The Adoption : q Whose are , The Adoption , and the Glory , &c. By Adoption here I understerstand , Not that singular Adoption strictly taken , whereunto the Elect of God are eternally predestinated in Christ , of which the Apostle speaks , Ephes. 1. 5. for in that sense all Israel were not Adopted , but only a remnant among them ; But that Special Adoption more largely taken , whereby the Lord placed his love and favour so upon the whole body of that people Israel , as to take them into Covenant , to make them his Church , to count them his own people alone among all other people ; &c. Calling them not only his children , r but his first-born . Now this his Special Acceptation of Israel , the LORD on Mount Sinai testified in his Introduction to the Sinai-Covenant most emphatically , by Moses . s Thus shalt thou say to the House of Jacob , and tell the children of Israel ; ye have seen what I did to the Egyptians , and how I bare you on Eagles wings , and brought you unto my self . Now therefore if ye will obey my voice indeed , and keep my Covenant : Then ye shall be a peculiar treasure unto me above all people ; though all the Earth is mine . And ye shall be unto me a Kingdom of Priests : And an holy Nation . These are the words which thou shalt speak unto the children of Israel . Omitting what I have t formerly noted in explaining these words , it is here plain ; That God , haveing brought Israel out of Egypt , unto Mount Sinai , most graciously and miraculously , promised to them his Special acceptation of them , if they would obey him , and keep his Covenant which he was now about to make with them at Mount Sinai . This was his Introduction to the promulging of his Sinai - Covenant . Now this his Special Acceptation of them promised , is laid down in three distinct branches , every of them eminently Emphatical . ( 1 ) That , They should be a peculiar Treasure unto God above all people . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah , here translated Peculiar-Treasure , doth properly signifie ; A Peculiar , Proper , Special , Chief , and Singular thing , as u Pagnin notes . Or , A singular , or Excellent Thing in a Treasury , whether Silver , or Gold , or Precious-stones , which is Rare , and therefore is reckoned among delights , and is preserved as Singular . Hence Metaphorically that which is entirely dear to one , is stiled Segullah . The Hebrew Logicians call the fourth Predicable Segullah , which we call Proprium : as x Mercerus observeth touching the proper Emphasis of this word . Or , As others interpret the force of the word , It signifies , y Ones own proper Good which he loveth , and keeps in store for himself , for his special use : A thing desired , Dear and singular or proper to a man himself : A beloved treasure , a glorious thing and desirable , an holy treasure , a treasure which hath both magnificence , splendour and Ornament ; z The peculiar-treasure of Kings . — I have of mine own proper-good , of gold and silver , &c. given to the house of my God , saith David : that is , Of my proper goods of excellency , and most precious , of gold purely refined , &c. which I had choicely laid up in my treasury , have I given . Learned Rivet excellently explains this word to this effect ▪ And that the sense is ; a Ye shall be to me as a proper possession , as a precious treasure , which I will above all other things count dear unto me . — Now this is the Sum of all benefits , because it 's the Head and Original of all good things ; if God takes any one into his Singular care and protection , as we sollicitously keep things precious to us . Ainsworth saith ; b The Chaldee translateth it beloved : So do other Hebrews , saying ; Segullah signifieth that they should be beloved before him , as a desirable treasure , which a King delivereth not into the hand of any of his officers , but keepeth it himself . And such is the case of Israel , of whom it is said ( in Deut. 32. 9. ) For the LORDS portion is his people , &c. R. Menachem on Exod. 19. So that the word is very significant and emphatical , to set forth Gods special acceptation of Israel above all other People●… Israel shall be Gods c Segullah ; his peculiar-treasure , which he singularly prizeth , loves and lays up in his own treasury , which he peculiarly challengeth as his own possession , pertaining to none other ; which he accounts peculiarly near , dear , and delightful unto himself above all other people ; which he boasts in , which he will not part with , &c. This was Gods special acceptation of the people Israel which he promised them ; this their great Priviledge above all others , which for the praise of Gods rich grace and love to them , and their happiness in God , is often mentioned . d The LORD thy God hath chosen thee to be a special-people unto himself above all people that are upon the face of the Earth . e — The LORD hath chosen thee to be a peculiar people unto himself , above all the Nations that are upon the Earth . f — The LORD hath avouched thee this day to be his peculiar people , as he hath promised thee . Hereupon said the Psalmist ; g The LORD hath chosen Jacob to himself : Israel for his peculiar-treasure . This word is applyed in Malachi to them of Israel that feared the Lord : and there it is translated h Iewels . In the New Testament the Apostle applying this phrase unto believers , cals them i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) A peculiar people . Hierome in his Comment , renders it ( populum egregium ) an excellent people , but confesseth he could not know the meaning of the word from any Grecians , till he consulted the version of the Lxxij , who by this word render the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah . k Cameron saith ; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , Abundance . For , Ornaments and precious things abound : therefore they are treasured up , and had in greater price then vulgar things . Another saith ; l The Greek word properly signifies something , on which a man , for some excellency in it , sets his affection more then on others , and therefore layeth it up , and reserveth it for some special use and purpose , and will not at any hand part with it : as if a man should lay up some bright and beautiful pieces of gold , which he will not suffer to see the Sun , as we say , or be brought out scarce in extream necessity . If we look at the Notation of the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems properly to signifie , A compassed-substance , or possession : from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substance , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about ; that substance which with much care and diligence we have brought about into our own possession . Or , An Eminent Substance , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes denotes Eminency . And as Paul stiles believers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Peculiar people : So Peter to like effect cals them , m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A people for peculiar-acquisition ; or , for peculiar-challenge , claim or interest , viz. whom God hath ▪ acquired , framed , and fitted peculiarly for his own possession and inheritance . As Calvin well ; n The Lord hath called them , that he may possess ▪ them as truly his , and addicted to him . The Greek word o signifying , 1. Acquisition or purchasing of any thing , and this by peculiar cost , care , pains , art , &c. as Act. 20. 28. 1 Thes. 5. 9. Tit. 2. 14. 2. Asserting or challenging any thing to ones self , as his own appropriate possession or proper inheritance by special and peculiar right , As Ephes. 1. 14. Now , Israel according to this Promise became Gods peculiar-treasure in many respects above all other people . For , 1 They were peculiarly p setled and chosen of God to be a Special people unto God above all other people : and this not for their own worth , but for his free grace and love to them . He loved them , because he loved them . 2. They were peculiarly above all other people q brought into Covenant with God. The Law only given to them . The Old Testament was peculiarly appropriate to them . 3. The r Promises of the Covenant peculiarly belonged to them . 4. They only had s the Glory . The Ark of God , wherein the Covenant was Contained , A Special token and indication of Gods presence among them , and a most Eminent type of Jesus Christ , was this glory . 5. They peculiarly had t the Oracles of God committed-of-trust unto them . This was a Primary priviledge of the Iews . They were his Feoffees in trust , His special Trustees , His Library keepers , for preserving the blessed Treasure of his Scriptures , for the benefit of all Succeeding Churches in all ages . u He sheweth his Word to Jacob , his Statutes and his Iudgements to Israel . He hath not dealt so with any Nation , and for his judgements they have not known them . 6. They peculiarly enjoyed the true worship and x Service of God , and all his Ordinances or Outward means of Grace , set forth in his Sinai-Covenant , both in Moral and Ceremonial Laws , distinguishing them from all other people in the world , as a Partition-Wall . All other Nations of the Heathen God over-looked ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) suffering them to perish in ignorance and unbelief during the times of the Old Testament . 7. They peculiarly had the Lord God y nigh unto them in all things , that they called upon him for . They only had the ▪ Ear of God for all their Petitions . 8. They peculiarly were the blessed Stock , descending from the faithful fathers , and having the Holy Line of Iesus Christ according to the flesh among them : z Whose are the Fathers , and of whom according to the flesh Christ came , who is over all , God blessed for ever ; Amen . 9. They peculiarly were a the Common-wealth of God ; constituted and governed by Gods own immediate Political Laws , the most wise and righteous Laws that ever were framed for any Politie in the world . 10. And , what shall I further say ? They peculiarly and only were the Church of the Living God , b whom God did peculiarly take care of , protect and guide , among whom he did in peculiar manner dwell and walk . All other Nations being c without Christ , without Covenant , without Church , without Hope and without God in the world . Thus Israel was every way Peculiar to God , His appropriate Treasure , His singularly exempt people . No wonder that Balaam said of Israel , d Lo , the people shall dwell alone : and shall not be reckoned among the Nations . Thus , though all the Earth was Gods by right of Creation , Conservation and Government , yet God would separate and single out Israel alone to himself out of all the world . One Israel should be more e peculiar and dear to him then all the whole world besides . For the LORD's portion is his people : Jacob the line of his inheritance , Deut. 32. 8 , 9 , 10 , 11 , 12 , 13 , 14. ( 2 ) That , They should be to God a f Kingdom of Priests . Or , g A Royal Priesthood , as Peter renders this phrase : Or , h Kings and Priests to God , as Iohn explains it . This is Gods second expression , denoting his special acceptation of that people Israel . It is very variously interpreted . 1. Some thus ; That this is a comparison betwixt this Kingdom , which God was about to erect in Israel , and all other Kingdoms in the world . Other Kingdoms were prophane : but this should be Sacred , whose King , God , is Holiness it self ; whose subjects should be consecrated to this God , performing sacred things to their King ; yea shall be a Kingdom , not prophane consisting of wealth and arms ; but of sacred persons , and sacred things . 2. Some thus ; i That this is a tacit comparison of Israels former , with their future state , in reference to the freeness , wealth and honorableness of their Condition : yea , remember that in the great famin , The Kings family , and Priests that had a portion of food allowed , were preserved free in their persons and estates , and in honorable condition in Egypt , when all the rest of the Egyptians sold themselves and their possessions , for food : thus ye shall be to me as the King and Priests of Egypt , I will maintain and preserve you in freedom , wealth honor , when others shall be in contrary distresses . And whereas your selves have been Bond-men , Poor , and Despised in Egypt : I will make you Free-men , Rich , and Honorable ; like Kings and Priests , which among people are in chief Honor and Happiness . There might be something in this ; God might have some allusion hereunto : but this reacheth not the full intention of God herein . 3 Some therefore note , That the word ( Kingdom ) may be here taken Actively , or Passively . Actively , as the Chaldee Paraphrast renders it , Kings : ye shall be Kings and Priests unto me : Answerable to which is the k phrase of Iohn in the Revelation . Kings , In conquering the Canaanites , and all their Enemies , and ruling over them : Priests , In being peculiarly above all other Nations set apart and sanctified to God and his service , and so brought nearer unto God , then any Nation in the world ; l the children of Israel , a people near unto him ; As Priests were separated to God and his service out of all their Tribes , and were brought nearer to God , then all the rest of the Tribes . Passively , for them , over whom a King shall reign , viz. God. As if God had said ; ye shall be to me such a Kingdom , as can agree or befall none other beside me , because so many Subjects as ye shall be , so many Priests ye shall be , offering to my name . This interpretation likes m Rivet best : Partly because the Pronoun ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to me , ) shews that God did choose this Kingdom to himself , and he was King of this Priestly Kingdom . Partly , because that Epither , ( Kingdom of Priests , ) seems specially to declare this , for it 's peculiarly proper to God only to have Priests , nor is there any other King to whom the honor of Sacrifice is due , but to God alone . Nor doth he oppugn , if any shall here understand the word both in the Active and Passive signification . And to this last interpretation I subscribe , as most full and pertinent , in this place : denoting Gods singular acceptance of Israel , As his Subjects , to be ruled by himself ; as his Priests , to serve him in a special manner , and be nigh unto him ; yea , as his Kings , to subdue and rule over Canaanites , and all other their and his enemies . ( 3 ) That , They should be an n Holy Nation . The whole Nation or Body of the people Israel were accordingly counted Holy , by God : though every individual among them was not truly and savingly Holy in the inward man. They were accounted an Holy Nation , 1. In regard of their o Calling , Separation and peculiar segregation , from all the impure idolatrous Nations of the Heathen , unto the Lord the Holy one of Israel , and to his Holy service to be near unto him . Seperation of any person or thing from Common prophane condition or use , to sacred , renders them Holy. viz. Holy by Separation or Dedication . 2. In regard of their being brought into an p Holy Covenant with God , not only in their Fathers , Abraham , Isaac , and Iacob , but also in their own persons q at Mount Sinai . Gods Holy Covenant renders all in Covenant with him Holy : the Covenant bringing them near to the most Holy God. r Gather my Saints together unto me ; those that have made a Covenant with me by Sacrifice . This is called Foederal Sanctity , or Covenant-Holiness . 3. In regard of their Holy Profession . They visibly and outwardly s professed to be Gods peculiar people , to walk according to his Holy Laws ; both in avoiding all defiling impurities , and in purifying themselves from all impurities contracted against the Law , and in pursuing all purity required and prescribed in the Law. This Holiness they professed , in which regard they were externally Sanctifi'd and Holy , as the phrase is used to like sense in the t New Testament also . In all these respects the whole Body of Israel was an Holy Nation : and in comparison of them all other Nations in the world were unclean , unholy , prophane , wallowing in their Paganish pollutions , defilements and idolatries . Thus the Lord Promised to Israel His special and peculiar Acceptation of them , even of the whole Body of that people in these three eminent expressions . Notwithstanding , the Inward Life and Spirit of these three Priviledges , A peculiar Treasure , Kingdom of Priests , and Holy Nation , was participated by no carnal unregenerate Iew , but only by them that were then regenerate and true believers among them : and for such especially and peculiarly the Lord intended these Excellent Promises ; As u Peter tels the dispersed Iews , after Christ , that were true believers , effectually called out of darkness into his marvellous light , saying ; But ye are an Elect Generation , a Royal Priesthood , an Holy Nation , a peculiar people . True Believers are , A Kingdom of Priests , A Royal Priesthood , or Kings and Priests to God. I. Kings to God , in divers spiritual respects . For , 1. They are the Royal Seed and posterity of Iesus Christ , the King of Kings . By their New-birth they are all born Princes , of the blood-royal of Heaven , Rev. 19. 16. with Psal. 22. 28 , 29 , 30. Isai. 53. 10 , 11. Psal. 110. 1 , 2 , 3. Ioh. 3. 3 , 5. & 1. 11 , 12. 1 Pet. 1. 3 , 4 , 23. 2. They are the Royal x members of Christ , their Head and King , with whom they make up but one body . And so are Kings in him . 3. They , as Royal heirs and co-heirs with Christ , heir of all things , having Royal right by Covenant and Promise to the whole world , Rom. 8. 17. Heb. 1. 3. Rom. 4. 13. 1 Tim. 4. 8. 4. They live a princely life ; As Gods Subjects , whom to serve is to Reign ; And as Princely Rulers of their own Spirits , Hearts and Affections , y which is more then taking or ruling a City . 5. They have royal Battels to fight on Earth against many spiritual Enemies , over whom they are z more then Conquerors , even Triumphers , and reign over them , as Kings in and through Jesus Christ , As Sin , Rom. 3. 21 , 22. Heb. 12 4. Gal. 5. 16 , 24. Satan , 1 Pet. 5. 8 , 9. Rom. 16. 20. Ephes. 6. 16. The world , 1 Ioh. 5. 4 , 5. Rom. 8. 35 , &c. Death , Heb. 2. 14 , 15. Phil. 1. 23. 1 Cor. 15. 25 , 26 , 54 to 58. 6. They have a Royal Crown prepared for them after their Conquest , 2 Tim. 4. 7 , 8. They shall sit upon a Royal Throne with Christ , Rev. 3. 21. 8. They shall have Royal power over all Nations , to rule them with a rod of iron , as Christ himself received of his Father , Rev. 2. 26 , 27. viz. In this world , a by the two edged sword in the Gospel , whereby they shall reprove Nations for their iniquities , and bind their Kings restraining their vices , and bringing them into subjection to the Gospel . In the world to come at judgement day , when b Saints as Assessors to Christ shall judge the world of wicked Angels and men , by acclamation to Christs judgement . 9. They shall possess the Heavenly Kingdom for ever , prepared for them before the foundation of the world . II. Priests to God also , viz. Spiritual Priests in divers regards . For , 1. They are of the Priestly line of Jesus Christ our great High Priest by their Spiritual descent , Exod. 28. 1. Psal. 110. 3 , 4. 2. They are all mystical members of their Head : and therefore are Priests in his Priesthood , Ephes. 5 ▪ 23 , 30 , 31 , 32. 3. They are qualified for this Spiritual Priesthood , by being without blemish , and spiritually unblameable , Lev. 21. 17. to the end , with Cant. 4. 1 , &c. 7. Col. 1. 22. 1 Thes. 3. 13. Act. 26 24. Ephes. 5. 27. 4. They are actually called to this Spiritual Priesthood , and to the execution thereof at their Conversion . Heb. 5. 4 , 5. with Acts 9. 11. 5. They have Priestly employments , offering up of Spiritual Sacrifices to God by Jesus Christ. 1 Pet. 2. 5. ( 1 ) A broken and contrite heart for sin , Psal. 51. 16 , 17. ( 2 ) Living Sacrifices of soul and body , serving God according to his word , Rom. 12. 1 , 1 Cor. 6. ult . ( 3 ) The Incense of Prayer , Rev. 8. 3 , 4. & 5. 8. ( 4 ) The Peace-offering of Praise and thanksgiving , Psal. 50. 14. Heb. 13. 15. Hos. 14. 2. ( 5 ) The Free-will-offerings of Bounty and Charity . Heb. 13. 16. Phil. 4. 18. ( 6 ) All manner of Sacrifices of righteousness , Psal. 4. 5. & 51. 19. ( 7 ) Themselves in suffererings for Christ , and that ( if need be ) to death , Phil 2. 17. 2 Tim. 4. 6. 6. They have Priestly subsistence and recompences . Priests lived of the Altar and Sacrifices , 1 Cor. 9. 13. These spiritual Priests live of Christ their true Altar and Sacrifice , Gal. 2. 20. Heb. 13. 10. & 10. 10 , &c. An Holy Nation . All true believers of Jews or Gentiles are an Holy Nation , in divers respects . For , 1. They are Elected unto Holiness , and through Sanctification to Happiness , Eph. 1. 4. Col. 3. 12. 1 Pet. 1 , 2. 2. They are called with an holy calling , 2 Tim. 1. 9. The Author of it , the Holyest God , 1 Pet. 1. 15 , 16. The Instrumental Mean of it , the Holy Scriptures , Rom. 1. 2. with 1. Pet. 1. 23. The Nature of it is Holy. Calling comprizing in it Sanctification , Rom. 8. 30. The end or scope of it , is to Holiness , 1 Thes. 5. 7. Rom. 1. 7. 3. They make an Holy Profession , whereupon they are said to be Sanctified , 1 Cor. 1 , 2. Heb. 10. 29. If hypocrites are said to be sanctified through their counterfeit Profession : how much more may sincere believers be said to be sanctified by a true Profession ? 4. They are interested and savingly enstalled in Gods Holy Covenant : whence both they and their children are foederally Holy , Luke 1. 72. Exod. 19. 5 , 6. 2 Cor. 7. 14. 5. They are savingly adorned with inherent holiness and sanctification of the Spirit , 1 Cor. 6. 11. Eph. 4. 24. 2 Pet. 1. 4. 6. They are built up an Holy Temple unto God , through the Spirit , Ephes. 2. 21 , 22. 1 Cor. 3. 16 , 17. 7. They live and walk Purely and Holily in their Conversations , Rom. 6. 18 , 19 , 22. 1 Thes. 2. 10. In these regards believers are an Holy Nation . A Peculiar Treasure to God above all people , are all true believers . For , 1. They were peculiarly elected of God out of the world , that they might believe , Eph. 1. 3 , 4 , 5. 1 Pet. 1. 2. Rom. 8. 28 , 29 , ●…0 . & 9. 22 , 23 , 24. 2. They were peculiarly purchased and redeemed by the death and blood of Jesus Christ to be Gods own people , Eph. 5. 23 , 25 , 26. Act. 20. 28. Iohn 10. 11 , 15. 1 Tim. 4. 10. Tit. 2. 14. 3. They are peculiarly segregated and seperated from among all other people by their effectual calling . 1 Pet. 2 ▪ 9 , 10. & 1. 15. to the end . 4. They are peculiarly principled with the divine Nature , Image of God , and Habits of supernatural Grace , enabling them to believe in Christ Jesus for life and happiness , 2 Pet. 1. 4. Eph. 4. 23 , 24. Ioh. 1. 12 , 13. 5. They alone are peculiarly justified by faith in Christ Jesus , having put on long white robes dipt in the blood of the lamb , Acts 13. 38 , 39. Rom. 1. 17. & 5. 1 , 2 , 3. Acts 15. 9. Rev. 7. 9 , 13 , 14. 6. They are peculiarly Adopted in Christ to be the children of God , and of Gods Houshold ; of the blood-royal of Heaven , as Kings , Queens , &c. Iohn 1. 12. Eph. 1. 11 , 12 , 13 , 14. & 2. 5 , 6 , 19. Rom. 8. 15 , 16 , 17. Cant. 6. 7. 7. They are peculiarly fitted and fashioned by Gods own workman-ship , to all good-works , that they should walk zealously therein with God , 2 Cor. 5. 17. Eph. 2. 10. Tit. 2. 14. 8. They are peculiarly priviledged by God with special exempt Prerogatives above all other people in the world . Taste these few ; Peace with God , Rom. 5. 1. Phil. 4. 7. Joy and comfort in the Holy-Ghost , Rom. 14. 17. & 5. 2 , 3 , 4. Diffusion of Gods love in their hearts , Rom. 5. 5. Increase in Grace , 2 Thes. 1. 3. Prov. 4. 18. Assurance of Faith , Heb. 6. 11. & 10. 22. 1 Cor. 2. 14. 1 Iohn 5. 13. Audience in all their believing Prayers according to Gods will , Mat. 21. 22. 1 Iohn 5. 14 , 15. Heirship of the world , and of all things by Covenant and Promise , and co-heirship with Christ heir of all things , Rom. 4. 13. & 8. 17. 1 Tim. 4. 8. Co-operation of all things for Good , Rom. 8. 28. Gods Constancy to them , and theirs to God , Heb. 13. 5. Iohn 10. 27 , 28. Rom. 8. 35. to the end . 9. They have special and Peculiar Relations to God , Father , Son and Holy Ghost . viz. ( 1 ) God the Father is , Their Shield , they his shielded ; Gen. 15. 1. He their exceeding great Reward , they his Recompensed , Gen. 15. 1. He their Shepherd , they his flock , Psal. 23. 1 , 2 , 3. He their Father , they his sons and daughters , 2 Cor. 6. 17 , 18. He their Covenant-God , they his Covenant-people . Heb. 8. 10. ( 2 ) God the Son , Jesus Christ is their Rock and foundation , they the superstruction built upon him , Math. 16. 18. 1 Cor. 3. 11. Eph. 2. 20 , 21 , 22. 1 Pet. 2. 4 , 5 , 6. He the Root , They his branches , Iohn 15. 1 , 2. He their Good Shepherd , they his flock , Iohn 10. 11 , 14 , 15 , 16. He their Husband , they his spouse , Eph. 5. 25 , 30 , 31 , 32. He their Head , they his body and members mystical , Eph. 5. 23. He their Saviour , and they his saved , Eph. 5. 23. ( 3 ) God the Holy Spirit is their Inhabitant , they his Temples , Eph. 2. 21 , 22. 1 Cor. 3. 16. He their Sanctifier , they his Saints , 1 Cor. 6. 11. 1 Pet. 1. 1 , 2. He their Comforter , they his comforted , Iohn 14 , 16 , 17 , 18. Acts 9. 31. Iohn 16. 7. 10. They have peculiar fellowship and Communion with God , Father , Son , and Holy-Ghost : according to the peculiarity and propriety of their Operations unto the happiness of believers , 1 Iohn 1. 3. 2 Cor. 13. 14. 11. They are Gods peculiar claim among all people . God singularly challengeth them from among all other to be his , by peculiar right and title , Mal. 3. 16 , 17. Iohn 10. 3. 12. Finally , They alone have peculiar well-grounded Hope of immediate vision and fruition of God in eternal glory , and of all felicity in him , Math. 5. 8. 1 Iohn 3. 2 , 3. Iohn 3. 18 , 36. Thus the People of Israel had Promise of Gods special Acceptation of them , in all these three sweet Expressions : the Life of which Promise did more specially and peculiarly belong to the true believers among them . 2. Gods Sanctification of the people Israel . By Sanctification , here I understand , Their d Regeneration or Renovation by Gods spirit in their whole man according to Gods image : by which spirit and grace they are enabled more and more to e die unto sin , and live unto righteousness . So that the Spirit of God , in Sanctifying sinners , puts forth two acts especially ( 1 ) He principles them f with infused Habits and Seeds of all renewinggrace , according to Gods image : He draws all the lineaments of the New man into the Soul , in some measure . These are called , g The Divine Nature , h The New Creature , i Christ formed in us , &c. ( 2 ) He actuates excites and quickens these gracious seeds and principles infused in such sort , as that thereby we are daily enabled , k to dye to sin by Mortification , To live unto righteousness by vivification , which are the principal Acts or branches of Sanctification . Such Sanctification for Substance God promised to Israel in this Sinai-Covenant , under the Notion of Heart-Circumcision . l The LORD thy God will circumcise thine heart , and the heart of thy seed , To love the LORD thy God with all thine heart , and with all thy soul that thou maist live . In which words the Lord promiseth two spiritual Blessings : viz 1. Heart-Circumcision . Not a Proper but Metaphorical Circumcision consisting in putting off the body of the sins of the flesh , Col. 2. 11. Described and amplified : Partly , by the Author or efficient cause thereof , The LORD thy God. His Circumcision is made not with hands but m without hands . This is called n The Circumcision of heart and spirit , the praise whereof is not of men ▪ but of God. Partly , by the subject recipient of this Circumcision of Heart , viz. ( 1 ) Israel , thine heart : ( 2 ) Israels Seed , and the heart of thy Seed . Understand all of Israel , and of their Seed which were within Gods eternal election . For , o whom he predestinateth , them be calleth : and them only . 2. The effects or fruits of this Heart ▪ Circumcision here promised , are chiefly two . ( 1. ) Love. Sincere , and entire Love of the Lord their God. Sincere love to God. viz. with heart and soul. That is love , not only in word and in tongue , but in deed and in truth . Entire or perfect love to God. viz. with all their heart and with all their soul. This points out the integrity , wholeness or compleatness of their Love : when the united Stream of soul heart and affection flows towards God alone : without any dividedness of Heart betwixt God and sin betwixt God and the Creature . This is a sweet and Heavenly fruit of Heart-Circumcision indeed : far more then all burnt-offerings and sacrifices . This is the p first and great Commandment of the Law , the Sum of the first Table . This implies and presupposeth Faith : for q Faith works by love . This is beyond r both faith and Hope : Love is chiefest of all the three : for when Faith and Hope shall in some sort vanish in fruition of the thing believed and hoped for , Love shall then principally flourish , The heart being fully ravished with God in Christ face to face to all eternity . ( 2 ▪ ) Life ▪ I hat thou maist live . How ? Partly , In this world , The s life of God by Faith , Holiness Heavenliness , New Obedience , &c. This Peter calls t living in the flesh , not to the lusts of man , but to the will of God. Partly , in the world to come , in Heaven , Living gloriously with God to all eternity . Thus , u entring into the Kingdom of God , is elsewhere stiled , x Entring into life . This life with God in Heaven is called y Life eternal ; and comprizeth in itself all Heavenly Happiness . This Spiritual and Eternal Life is another blessed effect of this heart-Circumcision . By all this its evident , That by this Heart-Circumcision and the effects thereof , the Lord intended and promised them True Sanctification of heart and way , of Person and Conversation , both in putting off and mortifying the old man with his deeds , and in putting on the New man with his actions . This Sanctification is called here Circumcision of heart , from the notable resemblance that it hath to bodily Circumcision . For , 1. In the Corporal Circumcision , the infant of eight daies old was meerly Passive ; So in this Spiritual Circumcision , Sanctification , when the Habits and principles of Grace are first in used , we are meerly Passive under Gods hand . Hence it s called , z Regeneration , a New-creation , b Quickning of the dead , &c. In this first work we are meer patients , but after acti agimus , being thus acted by God , we act together with God. 2. In Circumcision of the flesh , the c foreskin of the generative part was to be cut off , So in Circumcision of the heart , the d body of the sins of the flesh is to be put off , viz. that mass of sins and corruptions which arise from the flesh , that is , from Original corruption of Nature . In true Sanctification , The e sin of the heart , The f sin of the lips , The g sin of the ears , yea h all filthiness and superfluity of naughtiness are to be Circumcised and cast away . 3 Corporal Circumcision was painful , the fore-skin could not be cut off without i pain and smart o●… the flesh : So Spiritual Circumcision is painful , the corruption of the heart cannot be cut off , without great grief trouble and pain of heart . Much Conviction , Contrition Godly Sorrow , and repentance of heart is comprized in this Sanctification . Peters hearers , when they were converted and Sanctified , they were k pricked in their Hearts for the guilt of Christs blood : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The word l properly signifies , To penetrate with pricking , to pierce or wound punctually . They were stabbed to the heart by the word of God sharper then any two edged sword ; Every even the least part and point of the heart was pricked and stung ( saith m one ) as if the sharpest points of many empoysoned daggers and Scorpions stings had been all at once fastned in their Hearts , in the cruellest manner that could be devised . This is the n spirit of bondage , working fear : and o Godly sorrow , working repentance . Thus Zechariah prophecyed of Ierusalem's repentance and sanctification , p And I will pour upon the House of David , and upon the inhabitants of Jerusalem , the spirit of grace and of supplications , and they shall look upon me , whom they have pierced , and they shall mourn for him , as one mourneth for his only son , and shall be in bitterness for him , as one that is in bitterness for his first-born . In that day , shall there be a great mourning in Jerusalem , as the mourning of Hada-drimm on in the valley of Megiddon . And the land shall mourn every family apart . — What expressions are here ! Looking on Christ pierced ; mourning for him as for an only son ; being in bitterness as for a first-born ; great mourning as for good Iosiah in Hada drimmon ; Universal mourning , all the land shall mourn ; Secret mourning , Heb. families families , that is , every family severally . O how painful a thing is it , to cut off iniquity by Repentance , and to cast it away by true Sanctification ! Peter's Circumcising of his heart and tongue from that base fear and corrupt denial of his Lord Christ , cost him many r a bitter tear : He went out and wept bitterly . 4. In Corporal Circumcision there was an utter abscision or cutting off of the foreskin for ever , that it dyed and perished and was never set or fixed to the body any more : So in Heart-Circumcision by Sanctification there must be an utter cutting off and casting away of all sin , in some sort for ever . s All ungodliness and worldly lusts are to be denyed . t All appearance of evil is to be avoided . The u whole old man is to be put off , so as to be put on no more ; and all the members thereof are daily to be crucified : As x Christ hath suffered for sin , so Christians should cease from sin ; that they should live no longer to the lusts of men , but to the wil of God ; For , y how shall we that are dead to sin live any longer therein ? z Ephraim shall say , what have I to do any more with idols ? They that allow themselves in any known sin : or that , after in some sort they were purged from their old sins , a return again with the dog to their vomit , or with the swine to their wallowing in the myre , were never truly heart-circumcised or Sanctifyed . In the most sanctified in this life , sin and corruption will be ; ( 1 ) In regard of the Residence thereof in them ; b But sin that dwelleth in me . ( 2 ) In regard of the acts and motions thereof in them ; c The flesh lusteth against the Spirit . It hinders from good , inclines to evil . ( 3 ) In regard of a d tyrannical force and violence which it excercises against them , by which it oft-times prevails too far over them . e It s a Law in their members warring against the Law of their minde , and bringing them into Captivity unto the Law of sin . But notwithstanding in these regards sin is not in the truly sanctified , whose hearts are spiritually Circumcised in Sincerity , viz. ( 1 ) Not in the guilt of it , obliging them to eternal wrath and death f There 's no condemnation to them that are in Christ Iesus . Christ hath g condemned sin in the flesh , and redeemed as from the curse , by his cursed Death . ( 2 ) Not in the reign and dominion of it . They do not willingly with full consent of will ( non voluntate plenased tantum semine plena ) h obey sin in the lusts thereof ; nor yield their members as weapons of unrighteousness unto sin . By which two acts the Reign of Sin is notably discovered . In the reigning power of it , it is abated , mortified , subdued and brought under daily . ( 3 ) Not in the approbation of it . The sancrifyed person i regards not iniquity in his heart , doth not mingle with it , or incorporate with it ; it is not woven into the frame and constitution of the heart though it hath some inherence and residence in the heart . He k hates every false way . He l hates the very garment spotted with the flesh . 5. By Corporal Circummcision persons were incorporated into the of body Gods visible Church , and solemnly admitted as members thereof : So by Spiritual Circumcision , persons are joyned as true members to Christs invisible Church , and are by saving relation and connexion true members of his mystical body . 6. By Corporal Circumcision persons were admitted to visible Communion with the Church in all acts and ordinances of Gods worship : by this Heart-Circumcision persons are admitted indeed to the Communion of Saints , with Christ , and with one another , worshipping the Lord in spirit and truth with Spiritual Sacrifices acceptable to God in Jesus Christ. 7. The Corporal Circumcision was a great priviledge , wherein the Jews greatly rejoyced : The Circumcision of Heart is a greater priviledge , m whose praise is not of man , but of God , wherein all true believers have much more cause of spiritual glorying , for that they are thereby delivered from so great sinful pollution , and instated contrariwise in such an holy and happy Condition . Thus God in this Covenant promised to Israel Sanctification . 3. Gods Iustification of Israel by faith in Iesus Christ. Sanctification ( largely taken both for Habits of Holy graces infused , and the Acts thereof continually expressed ) in order of Nature goes before Iustification : we must have faith habitually before we can be justified by faith actually ; Therefore I have spoken of Sanctification before Iustification . What Iustification is , hath been n formerly at large described : there see . That God in this Sinai-Covenant promised to Israel Iustification by Faith in Jesus Christ , as another emininent spiritual Blessing , may be evinced four waies ( 1 ) God promised to charge their sins upon Christ , to lay or put their iniquities upon him , to impute them unto him , &c. that he might bear them quite away from them . This was lively shadowed out in the Scape-goat , For on the Atonement-day , o Aaron was to put both his hands on the head of the live-goat , and to confess over him all the iniquities of the sons of Israel and all their trespasses , and all their sins : and to put them upon the head of the Goat , and to send him away by a fit man into the wilderness . And the goat shall bear upon him all their iniquities , unto a land of separation ; and he shall let go the goat into the wilderness . God hereby tacitly promised , to lay all their iniquities on Christ who should bear them far away from them , that they should be imputed no more unto them , and to this effect God p required the people , when they brought their Sacrifices to the Priest to offer them on their behalf , to impose or put their hands upon the Heads of their Sacrifices whilest they were alive : thereby disburthening themselves of sin , and laying it upon the Sacrifices , and so testifying their q faith in Jesus Christ the true Sacrifice that should be slain for them to bear their iniquities . Thus God by this Covenant assured them of the r Imputation of their sins to Christ ; And this is a great part in Iustification . ( 2 ) God assured them also of the non-imputation of their sins unto themselves , viz. the Remission and Pardon of their iniquities , in this Covenant in and through Christ. For , 1. In this Covenant the Lord promised to be a God to them , as hath been shewed . And when the Lord becomes a God in Covenant to any people , s consequently he will be merciful to their unrighteousness , and their sins and their iniquities he will remember no more . — Now where remission of these is , there is no more offering for sin . Where not remembring sin any more , and remission of sin , are accounted by the Apostle one and the same thing . 2. In renewing this Covenant and the Tables , the Lord t proclaims his back-parts , viz. so much of his gracious nature and goodness as was necessary for Israels comfortable Restauration after their breach of Covenant : And one of his sweet properties then proclaimed , was this : Pardoning iniquity Transgression and Sin. That is , Constantly , daily pardoning all sorts degrees and aggravations of sin to every true penitent . This hath the vertue of a Promise of pardon in it . 3. In this Covenant also God promised , That , u if Israel should be driven into other Nations for their sins , according to the curse of this Law and Covenant , and there should penitentially return to the Lord their God ; He would again receive them into favour and restore them into their own land . Which implies his pardon of their sins : as the x paralel promise evidenceth . 4. All the Expiations and purging away of sin , by the death and blood of Burnt-offerings , Sin-offerings , &c. Typified and promised to Israel the everlasting purging away of their sins by the death and blood of Jesus Christ , the substance of all those Sacrifices Now this y Purging away and Pardonig of sin , is also an eminent branch of Justification : And z David placeth mans happiness in Gods not-imputing his iniquities to him . ( 3 ) God implicitly promised to Israel the actual Applying of Christs blood sufferings and obedience unto them , in the Typical sprinkling of the blood of the Sacrifices upon the people with a bunch of Hysop , a at the Dedication of this Sinai-Covenant , and at other times . Not the blood in the veins of the Sacrifices , but the blood shed was of vertue to purge away sin : Not the blood shed but the blood sprinkled on the people actually , did actually cleanse their sins away . By this sprinkling of the blood of Sacrifices on the People , The Actual applying of Christs blood ( the b blood of Sprinkling ) to the Conscience , to purge it from dead works to serve the living God , was intended . Hence . David begging pardon of his Murder and Adultery , prayeth : c Purge me with Hysop and I shall be clean . By Hysop dipped in the blood of the Sacrifices , the blood was sprinkled on the people : So that Hysop shadowed out the Instrumental Mean whereby Christs blood was actually applyed unto the Soul. The Instrumental Mean of Justification applying Christs blood and obedience is twofold , viz. 1. Outward and Mediate , The d Preaching of the word of Faith , tendering Christ unto the Soul for righteousness . e Ainsworth thinks that this was shadowed out by Hysop . 2. Inward and Immediate , True saving f Faith , whereby the soul receives and applies Christ thus tendred in the Gospel for righteousness . Others are of opinion that g Hysop signified Faith , and declare the fit resemblance betwixt them . What inconvenience may arise , if we joyn both together : and say Hysop signified both ? For , The word cleanseth : and Faith purifieth the heart . ( 4 ) Finally , Moses exhorting Israel to obey and keep this Law and Covenant , tells them ; h This Commandment which I command thee this day , it is not hidden from thee , neither is it afar off . It is not in heaven , &c. but the word is very nigh unto thee , in thy mouth and in thine heart , that thou maist do it . Which words Paul expounds to be the tenour and language of the righteousness of Faith , ; i But the righteousness which is of Faith , speaketh on this wise , Say not in thine heart , who shall who ascend into Heaven ? that is , to bring Christ down from above . [ As if it had said : Doubt not in thine heart , whether thou shalt go to heaven and there be eternally saved : for that were to deny Christs ascension into heaven , who ascended for his elect , k to open heaven-gates for them , to prepare a place for them , and to make continnal intercession for them . ] Or , who shall descend into the deep ? that is to bring up Christ again from the dead , [ Neither doubt thou , whether thou shalt not go to hell , and there be everlastingly damned ; for that were to deny Christs Resurrection from the dead , l whereby he subdued Death , Hell , and all the powers of darkness for his Elect , and triumphed over them . ] But what saith it ? The Word is nigh thee , even in thy mouth , and in thine heart , that is the Word of Faith which we preach , That if thou shalt confess with thy mouth the Lord Iesus , and shalt believe in thine heart , that God hath raised him from the dead , thou shalt be saved . [ But Faith hath a sure and infallible Word ▪ of God to rest upon , even the Word of Faith , the Doctrine of Faith , the Gospel which we preach , which Word is in thine heart to believe it , and in thy mouth to Confess it ; And if thou shalt believe and confess Christ in his Person , Offices , Passion , Death , Resurrection , Ascension , &c. with the benefits hereof , thou shalt be saved . ] Thus God promised to Israel Justification by Faith in Christ Jesus . 4. Gods furnishing of Israel with ability to observe and keep his Covenant . In this Covenant the Lord not only Promised many Blessings to Israel upon their Covenant-keeping : but also promised to give them ability for such Covenant-Keeping . He not only required this Duty from them : but also assured them of his assistant Grace for Performance . No Matter what God Commands us , whilst he enables us to performance . Augustine said sweetly , once and again ; m O Give me to do , what thou commandest : and command me to do , what thou pleasest . If God give us a back to bear : no matter what burden he impose . Israel must observe and keep Covenant with God : but Israel shall be enabled thus to keep Covenant , by God. This ability for keeping his Covenant , God promised divers times to Israel . 1. When Moses , reciting the Sum of Gods Sinai-Covenant in the land of Moab , said ; n The LORD thy God maketh his Covenant and Oath with thee this day , That he may establish thee to day for a people unto himself , and that he may be unto thee a God. How could Israel be established by God , for a Covenant-people unto himself , unless God undertook to furnish them with some ability to keep this Covenant with God ? This establishment could not meerly stand in a Covenant-Relation to God , but also in a Covenant-Ability from God , to discharge the duty of that Relation . 2. When God promised , in the Explanation of this Sinai-Covenant , o To circumcise the heart of Israel , and of their Seed , To love the LORD their God with all their heart , and with all their soul , that they might live : In the next verse save one , it 's added ; And thou shalt return and obey the voice of the LORD , and do all his Commandments which I command thee this day . Here ( as I formerly noted ) God promised ( 1. ) Sanctification of their Spirits , under the Notion of Heart-Circumcision . ( 2. ) The Effects of true Sanctification , viz. Sincere and entire Love to the LORD their God : Life , Spiritual and Eternal : And Obedience to the voyce and Commandments of God. In and under Sanctification of their Hearts , and Sincere Love to God therein , Inward spiritual ability to keep Gods Covenant , in an Evangelical sense , is plainly promised . For , p Election is through Sanctification of the Spirit unto obedience . And by Sanctification we become q Gods workmanship , created in Christ Iesus unto Good works . And , r Love is the fulfilling of the Law ; the very Sum of both Tables of the Sinai-Covenant . And , s The End of the Law is love , out of a pure heart , and good conscience , and faith unfeigned . 3. In reference to this Sinai-Covenant betwixt God and Israel , Moses tels Israel ; t Thou hast avouched the LORD this day to be thy God , and to walk in his ways , and to keep his Statutes , and his Commandments , and his Iudgements , and to hearken unto his voice : And the LORD hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldst keep all his Commandments , In these words are laid down the mutual Covenant-obligations betwixt the Foederates , God and Israel . ( 1 ) Israel did pro●…ess , promise , and avouch , The LORD to be their God , To keep his Covenant , To obey his voice ; These were their Covenant-Duties , viz. Faith and Obedience , restipulated . ( 2 ) God did Profess , Promise and Avouch , Israel to be his peculiar people , And that Israel should keep all his Commandments ; These were Gods Covenant-Mercies Promised . God then , on his part , did in this Covenant promise and undertake , ●…hat Israel should keep all his Commandments . Consequently he promised such Grace and ability to Israel , as was necessary and sufficient for keeping all Gods Commandments ; that is , for keeping his Covenant in an Evangelical sense . u This was Israels great comfort and priviledge , that God undertook for both Foederate-Parties ; For himself , and for Israel : For himself , that he would Perform to them Covenanted-Mercies ; For Israel , that they should Perform to him Covenanted-Duties . He would , and they should . He undertook for both sides : He required Covenant-duty from them , and to that end promised Covenant-ability to them . And such of Israel as were within the Election effectually obtained this ability . Compare Rom. 11. 5 , 6 , 7. with Ier. 31. 33 , 34. Ezek. 36. 26 , 27. Thus God in this Covenant promised to Israel , Ability to keep his Covenant . 5. Gods choosing out a place for his Name to dwell in , and for his solemn worship to be exercised in , within the land of Canaan , when they should be quietly possessed of it ; was another Spiritual blessing which he promised to Israel in this Covenant . x Ye are not as yet come to the Rest , and to the inheritance which the LORD your God giveth you . But when ye go over Jordan , and dwell in the Land which the LORD your God giveth you to inherit , and when he giveth you rest from all your enemies round about , so that ye dwell in safety : Then there shall be A place which the LORD your God shall choose to cause his Name to dwell there , thither shall you bring all that I command you , your Burnt-offerings and your Sacrifices , your Tithes , &c. — Take heed to thy self , that thou offer not thy burnt-offerings in every place that thou seest : But in the place , which the LORD shall choose in one of thy tribes , there thou shalt offer thy burnt offerings , and there thou shalt do all that I command thee . y — But unto the place which the LORD your God shall choose out of all your tribes , to put his name there , even unto his Habitation ye shall seek , and thither shalt thou come , &c. In these words , note three things , viz. I. The Description of the Mercy , or Publique Place promised ; 1. By the special designation of it ; The LORD their God would choose it : He would not leave it to Israel to appoint him a Place . 2. By the situation of it ; within their tribes , in the land of Promise . viz. at Ierusalem , where the Temple was to be built afterwards . 3. By the Divine Dedication or Consecration of it ; The LORD should put his name there , and cause his name to dwell there . That is , He would consecrate it to himself for an Habitation , ( as it s expounded ver . 5. and as the Chaldee saith there upon , To cause his Majesty , or divine presence , to dwell there , ) and to his Service and Worship for the publique solemnity thereof . z Such ( saith Ainsworth ) was the Tabernacle of Moses , the Temple of Solomon , the City Jerusalem , after God had chosen it : for of them God said , My name shall be there , 1 King. 8. 29. And his name was called upon them , Dan. 9. 18. and put there , 2 King. 21. 4 , 9. 1 King. 14. 21. II. The use of this Place to Israel , which was chiefly twofold . 1. To seek there a Answers and Oracles from God , which from the Mercy-seat , and by Urim and Thummim , were given to the people . Unto his habitation shall ye seek , ver . 5. All other places were forbidden , Amos 5. 5. 2. To come thither to sacrifice and offer unto God all their offerings which God commanded them for his publique worship , ver . 5 , 6 , 11 , 12 , 13 , 14. For the place which God should choose was to be a Type of Christ , ( as after I shall shew , ) and hereby God would teach them that all their Sacrifices and religious performances should be acceptable unto God only in Jesus Christ the true Temple of God , and the true Sacrifice of Sacrifices who should be slain and offered up for their sins at Ierusalem . III. The Season when God would choose and set apart this place to himself for his presence and worship . When God should have given them , in the land of Promise , Rest from all their Enemies round about , so that they dwell in safety , ver . 10 , 11. This was fulfilled , b after Israel had Rest from all their Travels and Wars towards the latter end of King Davids reign , and the beginning of King Solomons . And therefore this Place here Promised , seems not to be Shiloh , where the Tabernacle , ( called the Temple , 1 Sam. 1. 9. ) was placed , Ier. 7. 12. Psal. 78. 60. Where it continued till the days of Samuel , ( viz. 243. years or . 300. years , as some think ) 1 Sam. 4. 12 , 13. But it was Ierusalem ; where God gave them Rest , 1 Chron. 23. 25. and where c Solomon built the Temple of God , in Mount Moriah , where Israel was offered in a Figure , where the LORD appeared to David in the threshing floor of Ornam the Jebusite , and at which City Jesus Christ was crucified , offering up himself without spot to God for us . To this place they were to Resort to seek Gods will , and to worship him : when God had set them safe and secure from their enemies . This Place thus promised ( The Temple at Ierusalem ) was an Eminent mercy . For , 1. The Temple was the place of Gods d ●…est and Habitation , among his heople in Canaan the Land of Rest. While God dwelt in his Tabernacle he was in motion , as Israel while they dwelt in Tents . 2. The Temple was the place of all Gods publike worship . ( 1 ) There Israel was to receive e Answers from Gods Oracle , touching his Holy will. ( 2 ) There Israel was to f perform all their publike and solemn worship by Sacrafices , &c. and not elsewhere . All their males being to appear there before the Lord at three set times in the year : besides all other times . ( 3 ) There the godly Israelites with a spiritual eye , g beheld the pleasantness of the LORD , yea , his power and glory in his Sanctuary . ( 4 ) And h This was the Place or House of Prayer . And thitherward , towards this Temple , Israel and every one of their posterity , i were to pray unto the Lord , whether they were in their own land , or Captives in a strange land . Which prayers so directed sincerely in Faith , had promise of acceptance and audience : with reference to Christ shadowed out thereby . 3. The Temple was a Singular Type , ( 1 ) Of Christs Humane Nature , k wherein the fulness of the Godhead dwels ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) personally . In and through whom God is present with his Church , Accepts their prayers and Spiritual Sacrifices , Instructs them unto Salvation , makes them a way even through the veil of his flesh into the Holiest of all Heaven it self . ( 2 ) Of the l Church , the mystical body of Christ , and of every true believer a member of that mystical body , in whom God dwels spiritually through his Spirit . ( 3 ) Of Heaven it self , which is the Holiest of all , wherein God dwels gloriously : and m unto which Christ hath made way for us by his blood , even a new and living way through the veil of his flesh . Upon which and like Considerations the godly Iews did so highly n prize and reverence the Temple , delighting to converse with God therein ; accounting it the joy of the whole Earth . Thus God promised to Israel A publique place for his Name and Worship in Canaan . 6. Gods glorious Presence and Habitation among the people Israel in his Tabernacle and Temple . o And let them make for me a Sanctuary , and I will dwell among them . If ye walk in my Statutes , and keep my Commandments , and do them ; Then I will give you rain , — And I will set my Tabernacle amongst you : and my soul shall not abhor you : and I will walk among you ; And will be your God , and ye shall be my people . And elsewhere ; p The place which he would choose , to put his name there , is called his Habitation . Hence , Ierusalem is called , q the City of God , the Holy place of the Habitacles of the most High. And elsewhere ; r The LORD hath chosen Zion : he hath desired it for his habitation . This is my Rest for ever : Here will I dwell , for I have desired it . And ; s — In Salem is his Tabernacle : his dwelling place in Zion . But though the Lord dwelt among his People in his Tabernacle and Temple , yet the place of his peculiar presence and residence therein , was in the Holy of Holies : viz. t between the two Cherubims which were upon the Mercy-Seat over the Ark of the Testimony , whence God did commune with Moses and the High-Priest , and so by them with Israel . Hence he is called , u The LORD of Hoasts dwelling ( or sitting ) between the Cherubims . This Presence and Residence of God among Israel , was peculiar to them alone among all the people of the world . For , x what Nation ( said Moses ) is there so great , who hath God so nigh unto them , as the LORD our God is in all things that we call upon him for ? And this was a very high and eminent blessing ▪ The greatest fign of Gods grace towards his people . And therefore it is often mentioned , Exod. 25. 8. & 19. ●…5 ●…6 . Levit , 26. 11 , 12. Numb . 35. 34. Zech. 2. 10. & 8. 3. 2 Cor. 6. 16 , 17. Rev. 21. 2 , 3. And no wonder . For , This presence dwelling , and walking of God among them , denoted and implyed these things , viz. ( 1 ) The blessed neighbourhood betwixt God and Israel . God was y nigh to them in all things , they called upon him for , so as to none other people : and they were z a people nigh unto God. O wonder of Divine condescenfion : that God should reside so near unto despicable dust and ashes ! God is the best neighbour in all the world . Happy they , that may dwell near unto him ! ( 2 ) Gods sweet favour to them as reconciled unto himself in Christ. a Can two walk together , unless they be agreed ? Hence God said , b I will set my Tabernacle amongst you : and my soul shall not abhor you . And therefore when Israel had broken Covenant with God by the idolatrous worship of the Calf , The Lord was so offended with them for it , that he denyes them his presence , saying ; c — I will send an Angel before thee , and I will drive out the Canaanite , &c. — for I will not go up in the midst of thee . Whilst Gods dis-favour : and displeasure was upon them for their sin , whilst they were out with God , and at odds , He would not dwell nor walk among them . Hereupon Moses begs of the Lord to pardon them , that is , to reconcile them to himself in Christ , that they might enjoy his presence ; d O Lord , let my Lord , I pray thee go amongst us , — and pardon our iniquity and our sin , and take ●…s for thine inheritance . Where therefore the Lord dwels and walks among a people , it is a notabe evidence of Gods special favour towards them , and of their reconcilement in Christ to him e wherein shall it be known here , ( said Moses ) , that I and thy people have found grace in thy sight , is it not in that thou goest with us , & c ? ( 3 ) Spiritual Communion betwixt God and them . They that dwell and walk together , have Communion and fellowship together : dwelling and walking with any , import Communion . Where God dwels with any spiritually , to such he affords a spiritual Communion with himself : they have f fellowship with the Father , and with his Son Iesus Christ , and with the Holy Spirit . They have Communion with God in his Life , in his Love , in his Graces , Priviledges , Comforts , and all his benefits . He Communicates to them the endeared smiles of his Countenance , kisses of his lips , embracements of his arms of mercy and favour , &c. Oh what sweet hony-dews and heavenly illapses from God distill upon , and are shed abroad , in their hearts ! Oh this Communion with God is an Heaven on Earth ! A Paradise of delights . Moses did earnestly beg it , g I beseech thee , shew me thy Glory : David did h highly prize and prefer it above the sweetest earthly enjoyments : And the i Apostles , Iohn and Paul , did heartily wish it unto the Churches . ( 4 ) Gods guidance and direction of Israel , in his ways , and that especially in all doubts and difficulties . God dwelt and walked in the midst of Israel in the Wilderness ; and by his presence , there he led them on sweetly and safely in the Wilderness . k In the day time he led them with a cloud : and all the night with a light of fire . — He made his own people go forth like sheep ▪ and guided them in the Wilderness ▪ like a flock . He led them on safely , so that they feared not . l — And he led them forth by the right way , that they might go to a City of Habitation . God dwelt also among his people Israel , when possessed of Canaan . m In Salem was his Tabernacle , and his dwelling place in Sion . There he n dwelt between the Cherubims , over the Mercy-Seat , a special Type of Christ : and thence he gave forth his Oracles and Answers to the people , There he did o meet with them and Commune with them touching all-things which he gave them in Commandment : ( 5 ) Gods protection of them in all dangers against all sorts of evils and enemies . His presence among his people is the Protection of his People . Balaam could say of Israel ; p The LORD his God is with him , and the shout of a King is among them . God brought them out of Egypt ; he hath as it were the strength of an Unicorn . Surely there is no enchantment against Jacob : neither any Divination against Israel Gods Presence with Israel , Protected them from all Balaam's Curses and Inchantments . Hence the Church so triumphed in Gods presence ; q The LORD of Hosts is with us : The God of Jacob is our Refuge . Selah . — God is in the midst of her : she shall not be moved ; God shall help her in the peering of the morning . Upon this ground also David so sweetly encouraged himself ; r yea though I walk through the valley of the shadow of Death , I will fear no evill : For , Thou art with me , Thy rod and thy staffe they comfort me . Gods presence protected , s The three noble-spirited . Jews from the fiery furnace ; t Daniel , in the Den from the devouring Lyons , u and Paul from all his adversaries . Gods presence x in the midst of the burning bush , preserved the burning bush from being consumed : that is , preserved Israel in the midst of all evils , enemies and afflictions from being destroyed . To this effect y God is wont often to assure his people of his presence , as the ground of their sa●…ety against all evil . ( 6 ) Gods Provision for them in wants . As Gods presence with his people is a Defensive presence against evil , so it is a provisional presence for good . It s a very Treasury and magazine of all necessary plenty and enjoyments . God brings Israel into a desolate wilderness wherein was neither food , nor physick , nor rayment : but God was with his z Church in the wilderness , and supplyed all her wants , a spread a Table for them in the wilderness . The Heavens raind bread and flesh : The Rock ran constant streams of water : Their b feet did not swell , nor their rayment wax old upon their backs for forty years together : and the c brazen Serpent cured the stings of the fiery Serpents . They wanted not Gods presence amongst them : and therefore they wanted nothing . Hence David : The d LORD is my shepherd : I shall not want . — Thou art with me , thy Rod and thy Staff , they comfort me . Thou preparest a Table before me in the presence of mine enemies : thou anointedst my head with oyl , my cup runneth ever . Surely goodness and mercy shall follow me all the daies of my life : and I will dwell in the house of the LORD for ever . ( 7 ) Gods presence and residence amongst Israel in his Tabernacle , implyed Gods highest Communication of himself to them for their Consolation . e And I will set my Tabernacle amongst you : and my soul shall not abhor you . And I will walk among you , and will be your God , and ye shall be my people . This is the Sum , the spring head of all Consolation , that the LORD is our God and we his people . This is the Supream Consolation , infinitely beyond the extent and reach of all created Comforts , infinitely above the touch or annoyance of all creature-disconsolations . This is the General and universal Comfort , against all possible and imaginable discomforts : The LORD is our God , this Answers all . This is an eternal comfort : where the Lord becomes once our Covenant-God indeed , he will remain our Covenant-God for ever ; in life , in death , in this world and in that which is to come . Thus God in this Covenant promised to Israel His residence and walking amongst them . 7. Finally , God in this Sinai-Covenant promised to furnish : Israel with eminency of Church-enjoyments above all other people . This Moses seems to intend in those stately expressions ; f The LORD hath avo●…ched thee this day to be his peculiar people , as he hath promised thee ; And that thou shouldst keep all his Commandments : And to make thee high above all Nations which he hath made , in Praise , and in Name , and in Honour : and that thou maist be an holy people unto the LORD thy God as he hath spoken . Here are four Eminent Blessings promised and included in this 〈◊〉 Covenant ▪ viz. I. That Israel should be Gods peculiar people , of which hereafter . II. That Israel should have ability to keep this Covenant , that they should keep all his Commandments , of this formerly . III. That Israel should be made high above all Nations , in Praise , Name , Honour , IV. That Israel should be an Holy people to the Lord. Of this also I have formerly spoken . All these four I take to be spiritual blessings in this place . The two first , and the last are plainly Spiritual : and the third ranked in the midst of them , why should not it be accounted Spiritual also ? This third Blessing of being High above all Nations seems to intend their spiritual dignity and Church-advancement above all Nations on Earth , Their High excellency in Spirituals which they should obtain from God in this life ; and should fully possess in the end : And this , by their g High and Heavenly calling whereof they should be partakers by Means of his Ordinances in Christ , whereby they should h seek the things above , and have their Conversation in Heaven ; And by the i establishing of the Mountain of the LORD's House , in the top of the Mountains and exalting it above the Hills in the latter daies , when all Nations should flow unto it . And this third Blessing hath in it ( as it were ) three Degrees . 1. Praise , That Israel should be a k Praise among all the Nations round about in reference to Gods dealing with them , especially in Spirituals . So God is said , l to establish , to make Jerusalem a Praise in the Earth . And God m exalteth the Horn of his people , the Praise of all his Saints , the sons of Israel a people near him . 2. Name . viz. Fame or Renown . It seems to imply a Continuation and Augmentation of the former Praise . Called elsewhere , n A name that shall remain : and o An everlasting name that shall not be cut off . This Name befel them by the Continuance and increase of their Church-establishment in a good spiritual state . Contrary to which is p blotting out the name of Israel from under Heaven . 3. Honour . Hebrew Beautiful-Glory . This Beautiful-Glory , or Honour , seems chiefly to consist in these excellent visible endowments wherewith God adorneth his Church as with beautiful garments , Hebr. q Garment of Beautiful-Glory . Elsewhere opposed to Ashes , wherewith Mourners covered their heads , r To give unto them Beauty for Ashes . Now this denotes the Continuance of Gods Spiritual Kingdom and Holy Ordinances among them ▪ which are wont to be set forth under such expressions of Beauty and Praise . s Our Holy and our Beautiful House , where our fathers praised thee , is burnt up with fire : and all our pleasant things are laid waste . And in this sense that Beautiful t Adorning of Ierusalem , in Ezekiel so elegantly described , is by some understood principally of her visible Church-Glory . All which three degrees of excellency in Church-enjoyments , Israel had by being united to the Lord in Covenant ▪ according to that of Jeremiah ; u As the girdle cleaveth to the loins of a man , so have I caused to cleave unto me the whole house of Israel and the whole House of Judah , saith the LORD : that they might be unto me for a People , and for a Name , and for a Praise , and for a Beautiful-Glory . Now all the Nations of the world came utterly short of Israel in regard of this Spiritual dignity : Having no Praise , Name , or Beautiful-Honor at all , in regard of the Kingdom , Gospel or Ordinances of God amongst them ; being wholly x without Christ , aliens from the Common-wealth of Israel , and strangers from the Covenants of Promise , having no Hope , and without God in the world . And therefore in the phrase of the Holy-Ghost , Israel is called , y The People , Gods people , Fellow-Citizens with the Saints , The Houshold of God , &c. All others are stiled z the Nations , Forreiners , Strangers . a The Church is stiled , Heaven : All others , Earth . Thus in this Sinai-Covenant God assured Israel of Eminent Church-enjoyments . These are the Spiritual Blessings which God Promised to Israel in this Sinai - Covenant . Inferences Hence are divers , viz. 1. Hence , The Sinai-Covenant was , not a Covenant of works , ( as the common mistake is ) but a Covenant of Faith ; revealing to Israel their Salvation by Faith in Iesus Christ. All these seven sorts of Spiritual blessings Promised do notably evince thus much , being peculiar blessings of the Covenant of Faith , not of works . As , 1. Gods Acceptation of Israel for a b Peculiar Treasure , a Kingdom of Priests , An holy Nation , was according to the Covenant of Faith , as Peter intimates . How was Israel peculiar to God above all other people : but by Gods peculiar accepting them as his people in Christ , when all other lapsed sons of Adam were rejected ? How were they a Kingdom of Priests : but in Christ c making them Kings and Priests to God ? How were they an Holy Nation : but in Christ d who is made Sanctification to his people ? 2. Gods Sanctification of Israel , by e Circumcising their hearts to love the Lord their God with all their heart and will all their soul , is the meer blessing of the Covenant of Faith in Christ ▪ This inward Heart-Circumcision , is f Christs Circumcision made without hands in putting off the body of the sins of the flesh . 3. Their Iustification g by Faith in Christ and Remission of their sins in him , is the clear voice of the Covenant of Faith , and the great distinctive character betwixt the Covenant of Faith , and the Covenant of works . 4. This h Ability to keep this Covenant was a fruit of Gods meer Grace , according to the Covenant of Faith. Such ability they neither had nor could have , of themselves , as the Covenant of works required ; being the sinful Posterity ( as well as others ) of lapsed Adam . 5. Gods choosing out a place to put his name there and for his publike worship , was wholly according to the Covenant of Faith : i That place , The Utensils therein , The Sacrifices and whole worship there being shadows of good things to come , but the body of Christs 6. Gods Presence with and among them there in his Tabernacle and Temple , denoted his k presence and habitation in his Church through Christ by his Spirit : according to the Covenant of Faith : All Gods manifestations , and Communications of himself and his grace to his Church in and through Jesus Christ alone , l the only way unto the Father . 7. Finally , Their eminency of Church-enjoyments in Praise , Name , and Beautiful-Glory above all other Nations , were also fruits of the Covenant of Faith in Iesus Christ. For in the first Adam , according to the Covenant of works , all were equal as to visible Church-enjoyments ; and had he and his posterity Persevered in innocency , one Nation of his upright race should not have been herein set on high above the Rest : But Adam and all his posterity being lapsed , God makes this difference between Israel and all other Nations of his meer grace in Jesus Christ , The last Adam , according to the Covenant of Faith. 2 Hence , Christ and the Salvation of Israel by Faith in him , was the Great Scope and Mystery of this Sinai - Covenant . All these seven spiritual Blessings promised in this Covenant , pointed at Christ , conducted and led to Christ , as sometimes the Star the three wise men . This is plain by the former Inference . m Moses therefore was an Eminent Preacher of Christ , and of sinners salvation , righteousness and happiness by Christ. They are too great stangers both to Christ and Moses , that cannot find Christ abundantly though more obscurely revealed by Moses . 3. Hence , The Sinai - Covenant of God with Israel , was Gods Gospel to Israel . It was a Covenant of Faith , And a Doctrine of Christ , such as the dulness of the Church and those times would bear : Therefore it was Gods Gospel to Israel . For , what is Gods Gospel ? Gods good-speech or good-tidings of sinners Salvation by Jesus Christ through Faith. As therefore n the Gospel was preached to Abraham : so afterwards the same Gospel for substance was preached to Israel , but more plentifully . Abraham and Israel had the veyled Gospel : we have the un-veyled Gospel . They had the Morning-Gospel : we have the Noon-tide Gospel ; but all one and the same Gospel . They therefore are far wide that reject the Sinai-Covenant , as no Gospel . 4. Hence , The Spiritual bounty of God to Israel was very great and wonderful . His Bounty in Temporals did abound : but his bounty to them in Spirituals did super-abound . The expressions of Gods Covenant and Promises touching Temporal Mercies are ( I confess ) more Frequent , Particular and Numerous , and their stream runs so much this way , that some have thought , God in this Covenant promised nothing else to Israel : but the expressions of this Covenant touching Spirituals are much more comprehensive and ponderous . That one promise of Pardoning their Sins , or of Circumcising their heart to love the Lord their God with all their heart and soul , &c. is worth all those Promises of Temporals . I had rather have my heart savingly Sanctified , and My sins fully pardoned : then to have all the Land of Canaan , or this whole world below for mine inheritance . 5. Hence , How happy was Israel in all these Covenanted Spirituals ! Happy in Gods acceptation of them above all People as a Peculiar People , Kingdom of Priests , and Holy Nation to himself . 2. Happy in their Sanctification and inward effectual Heart-Circumcision . 3. Happy in their o Pardon , and Justification . 4. Happy in their Covenant-ability for Evangelical Performance thereof . 5. Happy in Gods Tabernacle and Temple , such pregnant Types of Christ. 6. Happy in Gods dwelling and walking among them in his Tabernacle and Temple . And 7 Happy in all their Eminent Church-enjoyments . All this hath been fully evidenced in the former opening of these Particulars . Happy art thou , O Israel ! who is like unto thee ? And proportionably the Israel of God now under the New Testament are happy above all people in the world in enjoying of like spiritual blessings , yea , and in asmuch as they enjoy them now more clearly , fully and spiritually , they far surpass the Israel of old , in this their happiness . 6. Hence , The true believing Israelites alone did participate the life and saving force of these Covenanted Spirituals . There were two sorts of Iews , as Paul tels us , viz. p Some , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iews outwardly , openly : Others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iews inwardly , secretly . These were all Gods professed People , and had some benefit by the externals of many of these blessings : But those were Gods people indeed , who alone had the Soul and inward of these Spirituals . Those might lick the Rock : but these sucked the Hony out of the Rock . These were inwardly and indeed accepted of God , Heart-Circumcised , Pardoned , Enabled to keep the Covenant , &c. These had the marrow and Substance , when others had only the Shadow of the Blessings But those Promises are tendered generally to all Israel , that all the elect among them might embrace them , and the rest be left without excuse . 7. Hence finally , They groslly bely and slander the Grace of God , and happiness of Israel , who say that God promised to Israel only Temporal Mercies in this Sinai - Covenant , and fed them only with the husks of outwardly Earthly blessings . For , Here are seven sorts of Spiritual Mercies promised , and those of high Excellency . And besides these , as I have formerly evidenced , The Lord in this Covenant Promised , To be A God to them , To raise them up Christ from among themselves as a Prophet like Moses and a Mediator , and To give them his Spirit . And what higher Spirituals could be promised to them ? yea , as in the next place I shall shew , God in this Covenant promised them Eternal life . They therefore that ignorantly or maliciously deny the Spirituality of Gods Sinai-Covenant , in regard of no Spirituals therein promised , may hence see more then cause enough to be silenced and covered with shame for ever . Thus God Promised in this Covenant , To confer upon Israel many Spirituals . VI. Lastly , God promised in this Sinai - Covenant To crown Israel at last with Eternals . Not only to furnish them with Temporals and Spirituals in this world : but also with eternal life and happiness in the world to come . That this is so , may be evinced briefly by these few Arguments , or Considerations , viz. 1. In this Sinai-Covenant the Lord tels Israel ; q I am the LORD thy God which have brought thee out of the land of Egypt , out of the House of Servants : Thou shalt have none other Gods before me . This was spoken literally , not only to that generation of Israel , which in their own persons were brought out of Egypt to Mount Sinai ; but also to all their posterity during the Old Testament , when that many other Generations were dead , and spiritually to all the redeemed of Christ even among the Gentiles . God is the Covenant-God of all the believing Israelites , though they be dead : he stiled himself , r The God of Abraham , Isaac , and Jacob ; though they were dead . Therefore all the faithful Israelites , from Moses till Christ , live unto God. s For ( as our Saviour argues ) God is not the God of the dead , but of the living : for all live unto him . All his faithful Covenant-people , though dead , yet live unto him . They live unto him , and with him ; Actually , in their Souls in heavenly glory , being t spirits of just men made perfect : And they live unto him also Potentially , and virtually in their bodies , which shall u Rise again to be reunited to their souls , that therewith they may live to God for ever . 2. Life is x promised to the keeping of the Commandments of God , in this Sinai - Covenant : what Life ? Not only y long life , and good days on Earth in Canaan : but eternal life , and the best days in Heaven ; As is plain z by the young man's Question and our Saviours Answer . And the Promise elsewhere is ; a The LORD thy God will circumcise thine Heart , and the heart of thy Seed , to love the LORD thy God with all thine heart , and with all thy soul , That thou mayst live . How live ? Spiritually by Faith and holiness on Earth ; Gloriously by fruition of God and all happiness in Heaven . And if b Eternal death be principally comprized under the Curse threatned for breach of this Covenant : Consequently Eternal life was principally intended in the Life promised to the keeping of this Covenant . 3. Life Eternal was performed under this Covenant : for , c Moses and Elias , ( both under this Covenant-administration ) appeared in their glory with Christ in his glorious transfiguration . As Christs was a real transfiguration : so theirs was a real apparition in glory with him . They then , were in glorious state of heavenly bliss . And as both Moses and Prophets bear witness to Christ crucified so by Christ and the vertue of his death , both Moses and Elias , both believers under Law and Prophets , were celestially glorified . Consequently eternal life was promised to them in this Covenant : for Gods Promises are the grounds of his Performances . 4. In the d Holy of Holies , wherein God dwelt Symbolically , unto which the High-Priest once entred every year with the bloud of others ; God typically promised unto them Heaven it self , wherein God dwels gloriously , into which Christ our great High-Priest should once for all enter by his own death and blood , by vertue whereof way was made for the faithful before , and since Christ to enter , at their death into Glory . Which unless it had been commonly and familiarly understood by the Iews , e The Convert thief , ready to dy upon the Cross , had not thought of Christs Kingdom in another world , nor desired Christ to remember him , for a place there ; nor had Christ promised him , This day shalt thou be with me in Paradise . 5. The Land of Canaan was promised and performed to Israel in the notion of f a land of Rest , wherein they were to Rest from all their wearisome Travels , Pilgrimages and Wars with many sorts of enemies on every side : And herein as a Type of Heaven the true Canaan , g the eternal Rest of Gods people , wherein they shall perfectly Rest from all their labours of Sin , Sorrow , Temptation , and Conflicts with all sorts of enemies for evermore . That Canaan was promised as a Type of Heaven ; I have also formerly manifested in Gods Covenant with Abraham . Therefore under long life and good days in Canaan , God Promised Eternal life and happiness in heaven it self to all believers . 6. In this Sinai-Covenant Iesus Christ was abundantly Promised to Israel , as hath been proved : Consequently h Eternal life and all blessings necessary to salvation , the fruits of Christs Mediation were promised in , and with Jesus Christ. For , He that promised Christ , would he not promise Eternal life , i which is the gift of God in Iesus Christ our Lord ? yea in Jesus Christ k all the promises of God are yea , and in him Amen And l Godliness hath the promise of the life that now is , and of that which is to come . Therefore all the faithful and godly Israelites had questionless the Promise of eternal life in Christ , and a saving interest therein . Inferences . 1. Hence , We may see the vanity of the Socinian Errour , Asserting , m that in the Law of Moses ( this Sinai-Covenant ) Neither the Gift of the Holy Ghost , Nor Eternal life were Promised , nor comprehended . But why was not Eternal life promised under the Old Covenant ? They pretend three Reasons , ( such as they are , ) viz. 1. God deferred so excellent a Promise , till the time of the New Testament , which God judged opportune , that it might so much the more evidently appear to all , so excellent a Good was his own proper gift , flowing from his meer benignity . 2. Though under the New Covenant the Good things of this life present are promised , 1 Tim. 4. 8. Mark 10. 29 , 30. Yet under the Old Covenant it was lawful not only to seek and profess more things , then the use of this life required ; but over and above to provide pleasures and other things , which we may be without in this life . 3. If life eternal had been promised under the Old Covenant , the New Covenant should not have better Promises , then the Old had . Thus they . To which I briefly Answer ; 1. As I have formerly proved , That under this Covenant God promised to Israel the Holy-ghost : So here I have now proved ( I think sufficiently ) that God also promised to them eternal life . Let the strength of the Arguments be duly weighed : And both these Errours will easily fall . 2. Their Reasons , whereon they bottom this Errour , are wholly invalid , and not at all Cogent to conclude the thing in hand . Not the First ; For the time of the Old Testament was as fit and opportune , as the time of the New , for clear evidencing that excellent Good of eternal life to be Gods own gift of his meer grace and benignity . All mankind in Adam having forfeited their life , and involved themselves under Death and Curse , by falling from God : Eternal life to any must needs be Gods sole gift of meer grace , in the sight of Men and Angels , As well under the Old Testament as under the New. Sinners were as utterly undeserving and uncapeable of life eternal , then , as well as Now : and therefore the Promise of eternal life must needs exalt and shew forth the riches of Gods Grace , then , as well as now . Not the second ; For , what though it were lawful for Israel under this old Covenant to seek for more temporals , pleasures , and other good things , then the use of this present life required : will it therefore follow , that Eternal life was not promised to them in this Covenant ? This is clearly , Non Causa , pro Causâ . Godliness hath the Promise of both lives , and of the blessings thereof , not only for bare Being , but also for comfortable well-being ; not only for Necessity , but also for Delight . And usually , God gives his people more abundance of his blessings for their Delight , then for their Meer Necessity . And Gods people under the n New Testament have as large a share by Covenant and Promise to Temporals for Necessity and Delight , as the Iews had under the Old : why should not this then exclude as now from the Promise of eternal life ? Not the third ; For , o The Promises of the New Covenant are not better essentially , but Accidentally : not in Substance , but in Circumstance . The same Christ , The same Righteousness and Justification by faith in him , The same Sanctification , The same happiness , Salvation and eternal inheritance , &c. was promised in both : but in the Old Testament more sparingly , more darkly , more restrictively to one sort of people , &c. in the New Testament more frequently , more fully , more clearly , more generally to all sorts of Nations , &c. 3. These p Socinians notwithstanding confess ; There was some hope of eternal life among Gods people before Christ. For , nothing hinders but thou maist hope for something , though thou wantest Gods Promise , So be that thing be greatly to be desired , and of such sort as is probable God would give it to his worshippers . But such is Eternal life . Hence , all who from their heart worshipped God under the Old Testament , and were obedient to his Word , obtained eternal life , which they hoped for , although it was not promised to them . For nothing hinders , but that God may Perform more , then he Promised . So they . But contrary to this , Note ; ( 1 ) That lapsed Sinners , who have forfeited all things , can , without Gods Covenant and Promise of Grace , expect nothing at all from God. Gods Word is the Sole Base , foundation , and measure of our Faith and Hope . q How should they believe in him of whom they have not heard ? How should they expect eternal life from God , which he never revealed to them ? Faith must have a word to lean and rest upon ; Without a word , a report , a record from God , we may groundlessy Presume , but cannot Believe or Hope : for r Faith comes by hearing , and Hearing by the Word of God. Without which Word , who can tell what God will give ? or what probability can there be thereof ? ( 2 ) That , in their Confessing , That all , who worshipped God from the heart and were obedient to his Word under the Old Testament , obtained eternal life , which they hoped for , They yeeld the Cause in hand . For , Gods Promise is the necessary ground both of all true Hope and enjoyment of eternal life . If they hoped for it , and at last enjoy'd it : then God aforehand had Promised it unto them . 2. Hence , Behold how happy Israel was in this Sinai - Covenant , assuring them through faith in Christ of Eternal life . This is not promised in such plain and express terms under this Covenant , as under the New Covenant : yet is it revealed and promised therein sufficiently for the Comfort of the faithful in those times . God is not content herein to Provide for Israels welfare , both in Temporals and Spirituals in this world : but also he ensures them of Eternals in the world to come . As they now live with God Holily for a while on Earth : So they shall hereafter live with God happily for ever in Heaven . As they now entred once every year in the High Priest into the Holy of Holies in the Earthly Tabernacle and Temple with the bloud of Sacrifices : So they should hereafter s enter into the Holiest of all Heaven it self , viz. in their Souls , at Death ; and in their bodies also , at the day of judgement , and this by vertue of the death and bloud of Jesus Christ their great High-Priest , and Sacrifice of Sacrifices . As in this world , after their 40 years sojourning in the Wilderness , they entred by the Conduct of Ioshuah into the land of Canaan , as the Promised Inheritance and land of Rest , stowing with Milk and Honey , which was the glory of all lands : So at the end of their lives , all the faithful among them , after they have sojourned a while in the wilderness of this world , should t enter by the conduct of Iesus into Heaven it self , the Promised Endless Inheritance and Eternal Rest , the Glory of the whole world , where u in Gods presence is fulness of joys , and at his right hand pleasures for evermore . Hitherto of the Subject-Matters or Substance of the Sinai - Covenant ON GOD's PART : His Covenant-Mercies Promised . SECTION . II. II. ON ISRAEL's PART , The Substance or Subject-Matters of this Sinai-Covenant were Certain Covenant-Duties Required , Conditioned and Restipulated . Herein God Conditioned and required from them , and they Restipulated or re-promised to God , 1. To be a People unto God in Covenant . 2. To keep this Covenant of God , ( 1 ) By true Faith. ( 2 ) By all sincere entire and constant obedience , accordingly . 3. To repent in case of any failings herein . All Covenant-Duties conditioned and required from them may be easily Reduced to these few Particulars . I. To be A Covenant-People unto God. This God required of Israel ; and this Israel restipulated to God. This is the First , and Greatest Duty , that Israel did , or could Restipulate to God : and is the foundation of all the Rest. They must first give themselves to God ; and then all theirs , whether enjoyments or endeavours : As the Lord first Gave himself to be their God in Christ , by the Spirit ; and then with himself gave them all things . For there must be some Correspondence betwixt the Foederate Parties in the Mutual Articles of Agreement . For further clearing of this , Consider ; 1. That God required , and Israel restipulated ; That they would be a Covenant-People to God. 2. What it implyes , To be a Covenant-people to God. 3. Why Israel must be such a Covenant-people . 4. What Inferences may hence Result . First , That God required , and Israel restipulated , That they would be a Covenant-people to God ; is plain divers ways , viz. 1. By Gods Preparatory Introduction to this Sinai - Covenant three days before the solemn Promulgation of it . Herein God told Israel by Moses , x If ye will obey my voice indeed , and keep my Covenant , then ye shall be a Peculiar-treasure unto me above all people : though all the Earth be mine . As if God had said ; O Israel , I am now about to make a Covenant with thee here on Mount Sinai , which Covenant if thou wilt faithfully keep , know this for thine encouragement , I will accept thee as a peculiar Covenant-people to my self above all other people . For the Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah , Peculiar-treasure , is in the New Testament ( alluding to this phrase ) rendred , y A peculiar people to God. And if God , upon this their Covenant keeping , would account them as his Peculiar people in Covenant : Consequently they were to be , and to demean themselves towards God , as his Covenant-people . 2. By the Current and sense of the Sinai - Covenant it self . The Sinai-Covenant is Summarily comprized in the ten words of the Moral Law : All Ceremonials and Iudicials are reducible thereunto , as comprized therein . Now in the first Commandment ( which Luther was wont to call ▪ z The measure of all the rest ) The Lord propounds himself to Israel a as his Covenant-God requiring Israel to accept him and him alone as his Covenant-God . The Lord could not fully be accepted by Israel as their Covenant-God , unless they should sincerely and wholly give themselves , in Minde Conscience Will and Affections , in Senses and Members , of Soul , and Body unto God , so many and so great so extensive and intensive , are the duties required from Israel to God in this Commandment that if they reserved from God and his service , any faculty of the soul any affection of the heart , any part of the body , they should therein have come short of full having and worshipping the Lord as their God ▪ This Commandment requires , The minde should be Gods , to know him , The Conscience Gods , to serve him ; The will his , to obey him ; The affections his ▪ to embrace him ▪ and avoid all things contrary unto him ; The members of the body his , to be weapons of righteousness and holiness towards him ▪ yea that the whole man be his , to glorifie him . This Commandment therefore ( which is the most glorious and Comprehensive part of this Sinai - Covenant ) doth unquestionably require that Israel should be entirely his Covenant-people , that they might own , accept and worship him alone as their Covenant-God . 3. By the after-explanations of this Covenant and the tenor thereof . After the promulgation of this Sinai Covenant , the Residue of Moses writings are principally spent in Explaining of this Covenant . Among other explanations that is very observable : b If ye walk in my statutes , and keep my Commandments and do them — I will walk among you , and will be your God and ye shall be my people . This last clause , [ ye shall be my people ] hath in it both A Dignity , and A duty . 1. A Dignity , put upon them , that God would own and account them A people to himself : 2. A Duty expected from them , that they should yield up themselves to God as his People , and walk accordingly . And elsewhere God chargeth Israel : c Thou shalt love the LORD thy God with all thine heart , with all thy soul , and with all thy might , &c. Doth not this imply , That Israel must entirely dedicate themselves , even their whole man to God , and be wholly his ? with all thine heart : That takes in all the affections : with all thy soul : That takes in all the faculties : with all thy might ; That takes in both all inward and outward abilities of soul and body : So that all these conclude the whole man. Hence ( as d Augustine fitly ) all the thoughts , all the understanding , all the life , are to be bestowed upon God : from whom thou hast all those things which thou bestowest on him . 4. By the rehearsal of some part of this Covenant in the land of Moab . Wherein Moses tels Israel e ye stand , this day all of you before the LORD your God , — That thou shouldst enter into Covenant with the LORD thy God , — That he may establish thee to day for a people unto himself , and that he may be unto thee , a God. In these words the grand Covenant-obligations betwixt God and Israel mutually are recited , viz. On God's part , That he might be a God to Israel . On Israels part , That they might be for a people to God. By Gods Covenant both these obligations are mutually setled and established . 5. By the Lords acceptation and acknowledgement of Israel afterwards to be his Covenant-people . After the solemnity of this Covenant the Lord did own and avouch Israel for his people ; f The Lord hath avouched thee , this day to be his peculiar people , as he hath promised thee . Heb. The LORD hath-made-thee-say this day to be unto him for a people of a peculiar treasure . That is the Lord hath made thee Promise , or to give thy word , &c. This is the tenour of the Covenant according to this after-explanation of it . And long after this God said : g Bring h ther to me my Saints that have stricken my Covenant with Sacrifice . — Hear O my people and I will speak : O Israel , and I will testifie . — This seems to have special reference to the Sinai-Covenant , h solemnly struck betwixt God and Israel by Sacrifice : whereupon God stiles Israel ; My Saints , My People . viz. his Covenant-Saints , his Covenant-people . Secondly , What it implies , To be a Covenant-people to God. This may be resolved two waies . More Generally ; What doth not this imply on Israels part by way of Condition and Restipulation towards God ? When the Lord Covenanteth to be i a God to them ▪ this is the highest and most Comprehensive Blessing that he could Promise , This is the foundation of all Mercies , This hath all blessings and mercies in it : So when Israel promised to be a People to God ; This is the highest and most complexive Duty that they could restipulate , This is the foundation of all duties , This hath all Duties in it . When k God gives himself and his son to us , with himself and Son he freely gives us all things : when we give ourselves to God , with ourselves we freely give God all things . More Particularly , To be Gods Covenant-people implies . 1. To be his Covenant-people solely and only , by Foederal Appropriation . viz. To be so seperated , segregated , divided , disobliged , &c. from all others , that might stand in opposition against God , or might come in Competition with God : that they may have no contrary dominion over us , interest in us , or claim to us , to obstruct or hinder Gods Covenant-claim , interest , and Dominion . l The first Commandment requires us , as to be Gods wholly , so to be Gods only . Then we are Gods Covenant-people , when we are his only . When we come out from among other things , when we are seperate from them , when we reject and Deny them , addicting and devoting ourselves to God only . As , when we are , 1. Not Sin 's ; 2. Not the World's ; 3. Not Satan's ; 4. Nor our own , any longer : but are divorced from them , that we may be God's . When all these streams are dammed up : that the united Current may flow towards God only . We must be divided from every thing , that would divorce us from God. ( 1 ) Not Sin 's . Sin may be , yea inevitably will be , m in us : but we are not in Sin. Sin doth not possess us , act us , domineer over us . It hath a residence , but no n Reign . It 's a Disease , not a Delight , in us . As a Wen , a Mole , a Plague-sore , &c. which we would fain have cured . It is o in us : but it is not of us : It p enters not into our frame and constitution ; it is not woven into our hearts ; this scum is not boiled into them , &c. But contrariwise q we hate it , abandon , it , deny it , cast it way , abstain from it , &c. desiring to have no fellowship with it . ( 2 ) Not the world's , Gods Covenant people are in the world , but are not of the world : Christ hath r chosen them out of the world . They may have the world , may possess much of the world , &c. but the world hath not them , possesseth not them . They must not inordinately s love the world , nor the things of the world , nor the dearest things in the world , like God or Christ : that the love of the father may be in them . They must not serve t Mammon : that they may serve God. They must u not trust in the uncertainty of riches : but in the living God. They must x not be the servants of man , so as to hinder them or withdraw them from Christs service , so as to serve them against Christ , so as to subject and enslave their souls and Consciences to the authority Dictates or impositions of any man on Earth : for they are bought with a price , that they might be Christs servants peculiarly , and wholly depend upon him . They y must not , by way of vain-glorious affectation , or Pharisaical ambition after primacy and principality , gape after high Titles , as of Rabbi Rabbi , Father Master ; ( though the dignity of Order and superiority which God himself hath set in Church Commonwealth and Family ought to be obserued as Gods Ordinance : ) For God , is the Principal Father , and Christ is the primary Rabby and Master whose Authority and Doctrine must absolutely and Unniversally sway them . They must not lie z with the world in wickedness , nor a run with the world to all excess of ryot , nor be b conformed unto this present evil world : but be transformed by the renewing of their mindes , &c. c denying all wordly lusts , d crucifyng all earthly affections , and setting their hearts on things above , e rejoying , as if they rejoyced not , weeping , as though they wept , not possessing , as if they possessed not ▪ using this world , as not abusing it . ( 3 ) Not Satan's . Gods People were once f children of disobedience ; acted by the Power of the Prince of the air , led captive by him at his will ; were once children g of Satan wilfully set upon doing his lusts : but when Satan the ( k ) strong man armed is cast out by Christ stronger then he , and they are i turned from the power of Satan to God : They are now no longer to do the lusts of this damned Father , no longer to be possessed , captivated or acted by him and his Temptations : but to k resist him stedfast in the faith , and with the l Armor of light , that whole armor of God , to fight against Satan and all the powers of darkness . For they cannot at once be under the power of Satan , and in Covenant savinly with God. ( 4 ) Not their own . God's Covenant-people are not their own , but Gods. They are God's , by all manner of Right : viz. 1. By right , of Creation : m He made them , not themselves . 2 By right of Gubernation and Providence : In him we live , and move , and have our being . 3. By right of Redemption : He hath o bought us with a price , even the great price of Christ's invaluable blood . So that God hath much more right to us , whether we consider our being , or our well-being ▪ p What , know ye not that your body is the Temple of the Holy-Ghost , which is in you , which ye have of God , and ye are not your own ? For , ye are bought with a price : therefore glorifie God in your body , and in your Spirit , which are Gods. God hath all the Title , claim , interest and property in his people . Therefore , they must not live , think , speak , act or walk , as their own : but as his . They q must deny themselves , and all their self-wisdom , self-will , self-love , self-esteem , self-excellencies , self-righteousness , self-unrighteousness , self-relations , self-interests , and self-ends , whatsoever : not seeking their own things , but the things of God and of Jesus Christ every way . 2. To be his Covenant-people by Foederal Profession and Denominction . This implyed in being a people to God in Covenant : 1. That they confess , profess , declare , or openly r avow themselves to be Gods Covenant-people : They are not ashamed nor afraid to own God and his Covenant , but rather rejoyce and glory therein , as in their great priviledge and happiness . s Praying to God and Praising him , as his people : and this is often urged as a potent and prevailing Argument with God. And by this t distinguishing themselves from all other people of the Nations . Such profession is most frequent and familiar to the Israelites in the Old Testament . 2. That they are also called by Gods name : haue their denomination from God being brought into Covenant with God , as the wife being brought into Covenant with her husband bears his name . Thus Daniel prayed for the Captive Jews ; u Defer not , for thine own sake , O my God : for thy City , and thy people are called by thy name . Thus Jeremiah ; x we are called by thy Name , leave us not . Thus the Church prayed against her Heathenish Enemies , y we are thine , thou never bearest Rule over them , they were not called by thy Name . The Gentiles are a z Nation not called by Gods name . Thus when the Priests blessed the people , God said : a And they shall put my name upon the sons of Israel : and I will bless them . Thus now under the New Testament , the b name of Father , Son , and Holy-Ghost is put upon the baptized . And they that inhabit the New Ierusalem which is from above , c see the face of God , and his name is in their fore-heads . d Of him the whole Family in Heaven and Earth is named . They are named Gods people , The Lords people , His peculiar treasure , &c. 3. To be his Covenant-people in Christ , that right Covenant-foundation . The Covenant of Faith in every discovery and dispensation thereof , is peculiarly founded on Christ : as the Covenant of works , was founded upon mans own ability . Since man's fall , all e the Promises of God are in Christ yea , and in him Amen . They all have their prime establishment on him , as their Center and their chief accomplishment in him , as their Scope . f To Abraham and his Seed were the Promises made . He saith not , And to seeds , as of many ; but as of one , and to thy Seed , which is Christ. And this I say , That the Covenant was fore-confirmed of God in Christ. — Christ is here taken Complexively , in aggregation , for both Head and body : not individually and personally , for the Head alone . Christ , thus complexively taken , is the Covenant-party with God : all the elect , as one with Christ , and accepted in Christ , are taken into Covenant with God. Without Christ since the fall , man is wholly incapable of Gods Covenant : having no Covenant-ability either in himself , or in a Surety ; Not in himself : because he is fallen : Not in a Surety : because the only Surety for Sinners Jesus Christ is none of his . And the Covenant of works must be fulfilled by us , or by our Surety to Salvation : or it shall be fulfilled upon us , to Destruction . Therefore to be Gods Covenant-people , is to be in Christ by faith the sole Covenant-performer : In whose compleat Covenant-abilities and Performances we compleatly keep this Covenant through faith in him . Thus to be Gods Covenant-people in Christ , denotes , The Supernaturalness , The Sufficiency , The Supereminency , And the Perpetual stability of our Covenant-Condition . 1. The Supernaturalness of our Covenant-state . For Christ the last Adam , and the Covenant of Faith in him , is wholly supernatural : as the first Adam and the Covenant of works in him was Natural . 2. The sufficiency of this Covenant-state . Because Christ is alsufficient to Covenant-performances , though we be wholly insufficient . And all Christs sufficiencies are by this Covenant of Faith made ours . 3. The supereminency of this Covenant-state . Because the first-Covenant-Condition , was upon mans finite and mutable ability : but this last Covenant-state in Christ , is founded upon Christs infinite and unchangeable ability : made ours , fully by Imputation : sufficiently , by Gradual Communication . 4. The stability and perpetual security of this Covenant-state . Being now not in our own , but in Christs keeping . 4. To be his Covenant-people in all Covenant-Relations . A Covevenant-state with God , brings in certain Covenant-Relations to God in Christ , peculiarly resulting from that Covenant-state . In all such Relations we stand towards God when we are brought into Covenant with him : and our being his Covenant-people comprehends in it those Relations . And the Duties of those Relations . As , ( 1 ) God is our g Portion : we are his h Peculiar treasure and inheritance . Therefore we ought to be fully contented with him , wholly at his disposal , under his Custody , &c. ( 2 ) God is our Inhabitant : we his i Temples , wherein he dwels and walks . His Temples we must not sinfully pollute or defile , pull down or destroy : but endeavour to purifie and edifie the same , &c. 3. God is our k Father adopting us to himself in Jesus Christ into his Houshold : we are his children , his sons , and daughters , of the Houshold of God. Therefore we must fear him , love him , obey him , be in holy subjection to him , Trust and depend upon him for Provision , Protection , &c. and be wholly at his disposal , &c. as children to a wise , faithful and loving father . ( 4 ) God and Christ is our l Husband : we his Spiritual Spouse . The Church is the Lambs Wife , his Bride , &c. we must therefore forsake all other corrivals and competitors and cleave only to him in all conjugal faithfulness , love obedience , subjection , &c. ( 5 ) God and Christ is m our Head mystically : we his body , and members . Therefore we must honour him as our Head , be guided and governed by him , Receive all Spirit and influences from him , &c. 5. Finally , To be a Covenant-people to God , implies , To be his people wholly and entirely , according to all Covenant-Obligations to himself . viz. 1. In all we are ; 2. In all we have ; 3. In all we can do , or procure ; 4. In all we can undergo or Endure : for the Lord our Covenant-God . As hath been in part formerly noted in opening the Nature of the Covenant of Faith in General . ( 1 ) In all we are , Being Gods Covenant-people , we are and should be entirely and wholly his , in all we are : that is , in our whole Souls and Bodies . All we are , is comprized under Soul and Body . n ye are bought with a price ; Therefore glorifie God in your Body and in your spirit , which are God's . As if he had said : By right of Redemption ye are wholly and entirely Gods , and not your own , nor any others : All you are , your Body , your Spirit , all is God's : therefore with all , you are to glorifie God. Your Body , with all the bodily senses members and abilities thereof are and should be God's : your eyes , to behold his wondrous works : your years , to hear his heavenly and saving words , your smell , to savour his surpassing sweetness in his creatures : your Taste , to relish not only Gods pleasantness in corporal food , but also Christs deliciousness in the spiritual food of his Supper , as sometimes the Jews in the Passover : your Touch to groap after God in his works , ( yea as it were ) to handle Christ crucified in his Sacraments , as o Thomas thrust his finger into the print of his nails , and his hand into his side . All these senses are as Casements in the body , every way to be God and Christ into the Soul. Your Faces , as a Mirrour of Gods Wisdom and Beauty , your Tongues , as p your glory , To trumpet out , and triumph in , his praises ; your hands , as skilful Artists , to work that , which is good ; your feet , as diligent travellers to walk in his ways ; All your members , as Organs and instruments of Gods Spirit and the Sanctified soul unto Holiness , Righteousness , and Sobriety according to their respective Capacities . But especially your Souls and Spirits , with all the Faculties , Affections and Endowments thereof , are and should be Gods : your Minds and understandings his ; To know , discern and contemplate upon him graciously , and upon all his ways ; the Memories his , to treasure up and retain his Counsels , Covenants , Promises , and sweet experienced dispensations ; your Consciences his , as Vice-gerents and Deputy-judges over the soul under God , To bind and loose , to q accuse , or excuse , to pacifie or terrifie , &c. as cause shall require ; your Wills his , to will , or nill , in subordination to his will that perfect Rule of all Righteousness ; your Desire his , to long for him , your Detestation his , to fly every thing inconsistent with him ; your Love his , dearly to embrace him ; your hatred his , to abhor every thing contrary to him ; your joy and delight his , to acquiesce fully and contentedly in him ; your grief his , to mourn for every thing offensive to him , or obstructive to your delightful enjoyment of him . And as thus all the affections in the Concupiscible part , so all in the Irascible part , Hope , Fear , Anger , and their opposites , are and ought to be his also ultimately tending to his glory ; yea , your whole man , r soul and body being every way his , not your own , should be his living Sacrifices , every way acceptably serving him according to his Word ; and should be his living Temples , wherein he might delightfully dwell and walk by his Holy Spirit . Thus we are truly and really Gods Covenant-people , when we are willingly his , in all we are , as of right we ought to be when all within us is entirely and sincerely devoted to him . This is to s love the LORD our God , with all our heart , with all our Soul , with all our mind , and with all our might . ( 2 ) In all we have . As we are to approve our selves Gods Covenant-people in all we are : so we should , in all we have . What have we , but we have Received ? And what have we Received , but Primarily from him , and Ultimately for him ? t For , of him , and through him , and to him , are all things ; to whom be glory for ever ; Amen . Therefore , Gods people we should be in all the Relations , Qualifications , and Possessions which we have . 1. In all the Relations which we have ; especially those that are subordinate to us . We should improve our interest and diligence , that with us they might be the Lords people also in all they are . Are we Magistrates ? We should use our best endeavours that all the subjects and people that are under us in the Common-wealth should be the Lords people , worshipping and serving him as the Lords people : As did u David , x Solomon , y Iehoshaphat , z Asa , a Hezekiah , b Iosiah . Are we Ministers ? we should take heed to our selves and to all the flock , so to guide and feed them , that they may be presented as a chast Virgin unto Christ , without spot and blemish : abounding in Truth , Unity , Purity , and all Holiness . This was the care of c Iohn , d Iames , e Iude , f Peter , g Paul. Are we Masters of Families ? we should endeavour that our Families and children after us , serve the Lord , keep his way , and walk religiously with him . As did h Abraham , i Ioshuah , k Iob , l David , m Cornelius . 2 , In all the Qualifications and endowments which we have ; whether Natural , propagated with us ; Artificial , acquired by us ; or Supernatural , of divine grace infused into us . All our understanding , skill , gifts , graces , abilities , should sweetly run out towards God and his service : to extol and advance him , to promote and further his Gospel , Kingdom , cause , and all his ways . For n the Lord hath made all things for himself . And o the manifestation of the Spirit in all common and special endowments is given to every man , to please God , and profit man withall . 3. In all the outward Goods and Possessions which we have . Our wealth and riches , &c. we should according to our state and ability , imploy to his honor , to the furtherance of his Worship , Gospel and Religion : as also to the spiritual advantage of our selves and ours therein . p Honor the LORD with thy substance , and with the first-fruits of all thine increase . All Israel q offered liberally for the erecting of the Tabernacle , David and his people afterwards r more bounteously for building of the Temple , and from Moses till Christ , the whole body of the Iewish Church were constantly at very great cost for maintaining Gods publique worship therein . Many godly women s ministred to Jesus Christ in the days of his incarnation , of their Substance , while he was discharging the office of his Mediatourship . The Apostles were relieved by certain t Churches , and u godly persons , whilst they preached and planted the Gospel in the Nations of the world . And , as they x which wait at the Altar , are partakers with the Altar : Even so hath the Lord ordained , That they which preach the Gospel , should live of the Gospel . ( 3 ) In all we can do , or Procure . We should approve our selves the Lords Covenant-people , In all we can do for him , Our selves ; and in all we can well procure to be done for him , by others . I. All we can do our selves for God , All our Believing and Obeying , All our Godly , Righteous and Sober living , All our Duties , Performances and Abilities thereunto ; All should scope at God , should tend to God , should terminate and center in God , as the principal , ultimate and perfectest end of all . 1. If all we are , should be Gods , which is greater : much more all we can do , which is less . 2. All our y abilities , Natural and Supernatural , are from God ; therefore all our Actings from those Abilities should be to God. As the Sea sends forth springs into all parts of the Earth : and the Earth returns those springs again in floods and Rivers into the Sea. 3. All which we can do for God , is Gods Due from us : yea and we owe much more , then we can perform to him . God cals for all ; z Whether ye eat , or drink , or whatsoever ye do , do all to the Glory of God. a For none of us liveth to himself , and no man dyeth to himself . For , whether we live , we live unto the Lord : and whether we dy , we dy unto the Lord : whether we live therefore or dy , we are the Lords . For to this End Christ both dyed , and Rose , and revived , that he might be the Lord both of dead and living . 4. Gods faithful people have thought nothing they could do for God , too much , nothing enough . The b zeal of Gods house did even eat up our blessed Saviour . It was meat to do the will of him that sent him , and to finish his work . Davids Soul did even c break for the longing that it had to Gods judgements at all times . — And his zeal had consumed him , because his enemies had forgotten Gods Words . Paul d counted not his life dear to himself , so that he might finish his Course with joy , and the Ministry which he had received of the Lord Iesus , to testifie the Gospel of the Grace of God. 5. When all we can do hath its ultimate tendency to God , our doing is elevated to the highest perfection . This highest End nobilitates all our actions and endeavours : and lifts them up on high . II. All we can procure or provoke others to do for God , should also be endeavoured by us . We should not think it enough to act for God our selves ; but excite and engage others also , as we have interest or opportunity , to act from him , to do all they can for him . We should endeavour to make Gods party as strong as is possible , against all opposite Parties . And let us diligently Consider , 1. That God requires this from us . e Exhort one another daily while it is called to day . f — Let us Consider one another , to provoke unto love , and to good works . g — Comfort ( or Exhort ) your selves together , and edifie one another . 2. The people of God have been frequent in quickning and encouraging and provoking one another . Not only the Apostle , h exhorted and charged the Thessalonians , as a father doth his children , to walk worthy of God : but also i they themselves comforted and edified one another . Not only David offered liberally to the building of the Temple himself : but he excites also his Princes and great men , saying ; k And who then is willing to consecrate his service this day unto the LORD ? 3. This is a successful course . By mutual incitements and encouragements we are more and more engaged for the Lord. One hot coal kindles another . l As iron sharpeneth iron : so a man sharpeneth the countenance of his friend . m The Elders of the Jews builded , and prospered , through the Prophesying of Haggai the Prophet ▪ and Zechariah . Quickning words are as spurs and goads in the sides of the sluggish , to make them active for God and his ways . ( 4 ) Finally , In all we can undergo or endure , we should be for God For , 1. To do for God , is an Honour : To suffer for God , a double Honour . n To you it 's given , in the behalf of Christ , not only to believe on him , but also to suffer for his sake . o — If ye be reproached for the name of Christ , happy are ye , for the Spirit of glory and of God resteth upon you . So that when the Apostles had been beaten before the Councel , p They departed from the presence of the Councel , rejoycing that they were Counted worthy to suffer shame for his name . 2. God hath given Christ to endure a thousand times more for us , then we can undergo for him . Christ shed his bloud for us : shall we grudge our tears for God ? Christ had his hands , and feet , his Head , his side , his heart , his very soul peirced for us : shall we think much to have our States , our Names , our bodies wounded for him ? Christ was laid dead in grave for us : shall we think strange to be laid alive in prison for Christ ? &c. 3. We cannot approve our selves Gods true-hearted people and Christs q Disciples , unless denying all that 's dear to us , we are ready to suffer for Christ , and take up our Cross daily with all willingness , and follow him . 4. No sufferings that we can undergo for God , can r separate us from God : yea rather they bring us nearer and closer to God. That Martyr said sweetly ; I was in Prison till I came into Prison , s for there I find my good God always . 5 All the sufferings for God or Christ which we can possibly undergo in this world , are incomparably short of the recompences which we shall have in the world to come : and these sufferings augment those recompences . This Cross , is nothing to that Crown . This Martyrdom , is nothing to that Kingdom . This t Momentary lightness of affliction , is nothing to that hyperbolical eternal weight of glory . u The afflictions of this present time are not worthy to be compared with the Glory that shall be revealed in us . 6. Finally , How zealous have Gods sincere people been to honor God by sufferings ! Yea , they have gloryed therein exceedingly . Moses x esteemed the reproach of Christ greater riches , then the treasures of Egypt . Paul y gloryed in his bonds , in his prisons , in his chains , in the marks of the Lord Iesus more then if he had had imperial crowns set upon his head : He z took pleasure in sufferings for Christ : yea , he professeth a his weeping friends broke his heart , when they sought to deter him from sufferings , being ready not only to be bound , but to dy at Jerusalem for the Name of the Lord Iesus . Think of those b Worthies that sayled through such a Sea of troubles for Christ , not accepting deliverance . Think of those blessed Martyrs , that Sung in prison , embraced the fagots , kissed the stake , and triumphantly clapt their hands in the midst of devouring flames . Think of Ignatius , who said , c Now I begin to be a disciple : I am zealous after nothing of visibles or invisibles , that I may obtain Christ. Let Fire , Cross , Concourse of wild Beasts , the dissection , tearing in peices and dispersion of my bones , the dissipation of my members , the dissolution of my whole body , and the damnation of the devil , come upon me , only that I may obtain Iesus Christ. Thus we see , what it is , To be Gods Covenant-people , viz. 1. To be his only : Not Sin 's ; not the world's ; not Satan's ; Not their own . 2. To be his by Covenant-Prefession and Denomination : 3. To be his in Christ , that true Covenant-foundation . 4 To be his in all Covenant-Relations . 5. To be his wholly according to all Covenant-Obligations : In all we are ; In all we have , In all we can do , or procure ; In all we can undergo , or endure , for our blessed God in Covenant . All Israel were thus Gods people Professedly : The Elect thus his Really . Thirdly , Why was it requisite that Israel should be such a Covenant-people to God ? Answ. For many and weighty Causes . viz. 1. Because , The Lord declared himself by this Covenant to be A God to Israel , as hath been proved : Therefore proportionably and answerably Israel must be a Covenant-people to God. For , 1. His being to them a God , and Their being to him a People , in Covenant : are Covenant-Relatives : And d Relatives mutually infer , and remove one another . His being their Covenant-God , implyes they must be his Covenant-people : and their being his Covenant-people , implyes that God is their Covenant-God . 2. Again , There must be some suitable and Answerable correspondency betwixt the Foederates . The Nature of a Covenant consists in their mutual agreement : And agreement is concluded , upon suitableness of mutual obligations . As therefore the Lord promiseth To be to them , a God : so it was most equal , they should re-promise , To be to him , a people . For , Their being his , doth most suitably Answer to His being theirs . 3. Add hereunto , Israel could no way so really render to the Lord a grateful return for his being their God , as by their own becoming his People . 2. Because , Gods Covenanting with a People , is his Spiritual Espousing and Marrying of a people to himself . His Covenant is a Marriage-Covenant , A Conjugal-Covenant with his people : God himself the husband , Israel the Spouse of God This is clear , both in Gods Constitution of the people Israel a National Church by his Sinai-Covenant , which both e Ieremiah , and f Ezekiel , declare to be a Marriage-Covenant betwixt God and Israel ; And also in Gods Restitution of the people Israel from their idolatries and back-slidings , by another Conjugal-Covenant , as g Hosea testifies . Now this Sinai-Covenant , being Gods Marriage-Covenant betwixt God and Israel , doth plainly declare in the Nature of the Covenant , that The Foederate Parties did therein mutually give up themselves one to another : as the Husband and Wife in Marriage do reciprocally give themselves each to other : God gave himself to Israel to be their God and husband , and Israel gave himself to God to be his Spouse and people . God gave himself to Israel , of Grace : Israel gave themselves to God , of Duty . If at Marriage the woman give not herself to the man , as well as the man give himself to the woman , there 's no Marriage-Covenant established betwixt them , it must be mutual : So here , there had been no Spiritual Marriage-Covenant betwixt God and Israel at Sinai , if Israel had not given up themselves in that Covenant to God , to be his people , as God gave himself to them to be their God. Therefore h both God and Israel declared their express Consent to this Covenant , when it was solemnly established betwixt them . 3. Because , Israel was to be a peculiar and select people to God , distinct and separate from all other people upon the face of the Earth . The glorious Lord , of his meer Grace , was pleased to set his love upon them , to single and choose them out from among all Nations , to distinguish them from all others , to appropriate and bring them nigh unto himself ; that they might be his special delight , portion and inheritance . To this end , he brought them into a gracious distinguishing Covenant with himself at Mount Sinai , The chief clause whereof was , That he would be their God , and they should be his people : hereby discriminating them from all other Nations . If therefore Israel should not have closed with God in this Covenant , to become his people , as he became their God : they had despised Gods distinguishing Mercy , they had remained in the common Covenantless condition of the hopeless Nations without any difference from them , and they had rejected Gods Covenant with their Father Abraham and his Seed . 4. Because , Till a people becomes Gods Covenant people , they cannot enjoy his Covenant-Benefits by Covenant-right . By the Common bounty of Gods Providence , they may perhaps enjoy many Outward Mercies for this life : But by this general right they enjoy neither Spirituals , nor hope of Eternals at all ; no nor yet temporals by Covenant-right . The Special Covenant-right to Temporals , Spirituals and Eternals , is only to them that are in Covenant , that are Gods Covenant-people . For all Communion is founded upon Union . The Cions hath no Communion with the life , sap and fruitfulness of the stock , but by being ingraffed and united thereunto ; The woman hath no Communion with the man in his goods and possessions , but by being united to him in Marriage : So we have no Communion with God in Covenant-benefits , as Sanctification , Justification , Adoption , &c. but as we accept Gods Covenant , are his Covenant-people , are foederally united to him . It was necessary therefore , that Israel should become Gods Covenant-people , that so they might have a true Covenant-claim to all Gods Covenant-Blessings . They that become Gods Covenant-people only outwardly , by visible Profession , they only obtain the Externals of the Covenant : but they who become his Covenant-people as well inwardly in power , as outwardly in Profession , obtain with the externals the internals also of the Covenant . 5. Because , There 's no possibility of true keeping Covenant , and walking therein with God acceptably , till men first become Gods Covenant-people . For , 1. Till then , their Persons are i uncalled , unsanctified , defiled , unclean , and abominable . They that lay hold of Gods Covenant really , become really holy indeed : all without the Covenant remaining unholy . Now while k mens persons are unclean , all their performances are unclean also , and their actions abominable to God. 2. Till then , they are l without Christ. Without Covenant , without Christ. For , Christ is the Matter , Mysterie , and very Marrow of the Covenant : Hence m he is called the Covenant it self . And n without Christ we can do nothing truly acceptable to God. In him only all o our spiritual sacrifices are acceptable to God. 3. Till then , we are without Faith. For when we believe , we close with the Covenant , that Record that God hath given of his son : 1 Iohn . 5. 10. and when we close with the Covenant , we believe . But without Covenant-state as Gods people , without Faith. Now p without Faith it is impossible to please God. And , q whatsoever is not of Faith , is sin . For , that which is not of Faith , is not of Christ , but of Satan , and of our selves ; and whatsoever is of Satan and of our corrupt selves , is corrupt and sinful , like Satan and our selves . 4. Till we be indeed Gods Covenant-people , not only in formality , but also in reality , All we do or can do in matters of Religion is meer Hypocrisie . Till then , our selves are meer formalists and hypocrites : and such are all our religious professions and actions , though never so specious , meerly hypocritical . An hypocrite can produce nothing but hypocrisie . Nothing can act beyond the sphere of its activity . Now both r Hypocrites , and all Hypocritical actions in matters of Religion , are extreamly detestable and abominable in the fight of God. Thus , till persons become Gods Covenant people , they are Uncalled , Christless , Faithless , and meer Hypocrites in Religion : and therefore totally unable in any Evangelical sense to keep Covenant with God. Israel therefore must become Gods Covenant-people , that they might Evangelically perform Gods Covenant . 6. Because , when any People become Gods Covenant-people indeed : then all they are , all they have , all they can do , all they can endure for God , become Gods also indeed , so that they are wholly and entirely Gods with all their heart , soul and might . And this Entireness of self-resignation to God , as it is oft required by him , so it is most acceptable to him . Fourthly , Inferences hence may be these , viz. 1. Hence , How great Dignity , Advantage , and Duty did God cast upon Israel , in bringing them into Covenant with himself at Mount Sinai ! For , by taking them into Covenant with himself , he made them his Covenant-people . And to be Gods Covenant-people , O how great a Matter is it ! It implies , ( 1 ) Singular Dignity , whereunto the Lord hath advanced them . ( 2 ) Manifold benefit and Advantage , wherewith the Lord hath enriched them . ( 3 ) Great and Weighty Duties , which the Lord hath imposed upon them . Is it a small matter to be Gods people ? are there small things comprized therein ? Is it a small matter , 1. To be Gods People only ; Not sins , Not the worlds , Not Satans , Not our own : 2. To be his by Profession and Denomination : 3. To be his in Christ that true Covenant-foundation : 4. To be his by all Covenant-Relations : 5 To be his wholly by all Covenant-obligations , In all we are , In all we have , In all we can do , In all we can endure for God ? But of the 1. Dignity , 2. Advantage , and 3. Duty , of being Gods Covenant-people , I have s formerly spoken in Opening Gods Covenant with Abraham : Thither I refer the Reader , for Brevity sake . 2. Hence , It s very plain , That a great part of Israel came utterly short of their Covenant-Duty towards God. For , though the whole body of Israel became Gods Covenant-people by visible Profession , and Denomination : yet very few of them became his People indeed . 1. How few of them were only his ? but either Sin 's , or the World's : or Satan's ; or their own : as all the carnal Israelites . 2. How few of them were his in Christ , by Faith ? But contrariwise , They t tempted Christ in the wilderness , who led them , and went before them , and thereupon were destroyed of fiery Serpents . They u resisted the Holy Ghost , and which of the Prophets did they not persecute ? yea they slew them which shewed before of the Coming of the just one . Yea , when in fulness of time x Christ came to his own Covenant-people these Jews , his own Received him not ; y none of the Pirnces of this world knew him ; They z reviled him , persecuted him , plotted and conspired against him , how they might destroy him ; and at last they rejected him , preferring Barrabas a murderer , before him : yea they became betrayers and murderers of him , taking him , and by wicked hands crucifying and slaying him ; and afterwards were cruel Persecutors of the Apostles that preached this crucified Jesus to be the Christ. Though Israel was as the sand of the Sea , yet was but a small remnant of them saved by Jesus Christ , for they believed not the Prophets report of Christ before his coming , nor Christs own Testimony and Doctrine at his coming , nor the Apostles preaching of Christ afterwards : and they , for the greatest part of them , miserably miscarried in that great point of a Iustification : seeking it , not by Faith in Jesus Christ according to Moses and the Prophets rightly understood , but as it were by the works of the Law , ignorantly mistaking the end and mysterie of the Law , this Sinai Covenant , for they stumbled at that stumbling stone Jesus Christ , and sn attained not the Law of righteousness which they sought for , though the Elect amongst them obtained it , and the rest were blinded . 3. How few of them were Gods Covenant-people indeed by the inward life of Covenant-Relations ? 4. Yea , how extreamly did they come short in being entirely and wholly Gods Covenant-people by all Covenant-Obligations , In all they were , had , could do or endure : the generality of their waies being diligently observed according to the b Scripture-declaration thereof . Their Covenant-Duty was great : and their Profession of obedience and Covenant-keeping in all things was very large and liberal : but their Performance was extreamly short and defective : their great failings in Covenant-duty , after large Professions and Promises , may be our warning and Caution that our Covenant-performances come not short of our like Covenant-professions . 3. Hence , The same Great Covenant-Duty laid on Old Israel by the Old Testament , or Sinai - Covenant , is imposed also upon New Israel by the New Testament , or New-Covenant . For , as the Old Testament Israel was to be Gods Covenant-people : so the New Testament Israel is to be Gods Covenant-people also , as both c Ieremiah , d Hosea , and e Paul , speaking of the New-Covenant , do testifie . By this we may see , 1. That , both Old and New Testament have a sweet Harmony , as in the substance of Blessings Promised , So in the Substance of Duties restipulated . 2. That , in Israels Duty of being Gods Covenant-people and the extent thereof : we may see our own Duty and the Compass thereof , viz. of Being God's Covenant . people likewise , and walking accordingly : As hath been laid down in Opening this Duty both here , and heretofore . For these things were written for our Instruction : The same Covenant of Faith for Substance requiring the same duty for Substance . 4. Hence , One special way to discover whether a people be in Covenant with God , is to examine and try themselves whether they be the Covenant-people of God. All in Covenant with God , and partakers of Covenant-Blessings , whether heretofore under the Old Testament , or Now under the New , were Gods Covenant people : They therefore that are Gods Covenant-people , are in Covenant with him ; they that are not his Covenant-people , are not in Covenant with him , nor have any Covenant-right or claim to the Benefits and mercies of the Covenant . Men may be Gods Covenant-people , and so in Covenant with God two wayes , viz. 1. Formally , Outwardly , appearingly ; by a meer visible Profession of the Faith and Covenant of God : as all carnal men and hypocrites in Israel were heretofore , and such like now are in our visible Churches . These reap only some visible and Common benefits of the Covenant : As , To be accounted by God Foederally Holy , and Sanctified : 1 Cor. 7. 14. Heb. 10. 29. 1 Cor. 1. 2. Deut. 10. 6. Yea a Special and peculiar people unto God above all other people that are out of Covenant , Deut. 10. 6. & 14. 2. 2. & 26. 18. To have their children and Seed , together with themselves , accounted Holy : The lump holy with the first-fruits , and the branches Holy with the root ▪ Rom. 11 16. 1 Cor. 7. 14. To have the Priviledge of the Oracles and other Ordinances of God , Psal. 147. 19 , 20. Rom. 3. 1 , 2. & 9. 4. Eph. 4. 11 , 12 , 13. 1 Cor. 12. 28. Gen. 17 7 , 8 , 9 , 10 , &c. Exod. 12. 48 , 49. Mat. 28. 19 , 20. Acts 2. 38 , 39. To have some common gifts of the Holy-Ghost , Act. 2. 38 , 39. Heb. 6. 4 , &c. All which are great advantages . 2. Really , and inwardly by an invisible effectual and powerfull Participation of true saving Faith and Covenant-interest : as well as all true believers . These reap both inward and outward , visible and invisible benefits of the Covenant , and that savingly . Now we may discover and try whether we be inwardly , really , and savingly Gods Covenant-people or no , by these and like Properties or Adjuncts of Gods Covenant-people , viz. Gods sincere Covenant-people . ( 1 ) Are inwardly and effectually called , Rom. 9. 23 , 24 , 25. 1 Pet. 2. 9 , 10. Acts 26. 18. Gen. 12. 1 , 2 , 3. with Gal. 3. 16. ( 2 ) Are an Holy , Select and Separated people , in inward , as well as outward state and condition , from all carnal people , 2 Cor. 6. 16 , 17. 1 Pet. 2. 9 , 10. Exod. 19. 5 , 6. ( 3 ) Are a Self-denying people , Gen. 12. 1 , 2 , 3 , &c. Phil. 3. 5. to 11. Psal. 45. 10 , 11. Math. 16. 24 , &c. ( 4 ) Are a willing people , Psal. 110. 2 , 3. ( 5 ) Are Gods own Spiritual Temple , 2 Cor. 6. 16 , 17 , 18. 1 Pet. 2. 5. Eph. 2. 21 , 22. 1 Cor. 3. 16. ( 6 ) Are an Holy and Royal Priesthood . Kings and Priests to God , 1 Pet. 2. 5 , 9 , 10. Rev. 16. & 3. 21. Lev. 19. 6. ( 7 ) Are Gods own adopted children , his spiritual sons and daughters , Rom. 9. 26. 2 Cor. 6. 16 , 17 , 18. ( 8 ) Are more Christs , then their own , 1 Cor. 3. 22 , 23. & 6. 15 , 19 , 20. Gal. 3. 29. All these evidences of being Gods people , See g hereafter explained in opening of Gods New Covenant . Let such , as desire further Satisfaction in these particulars , consult those Explanations . To which may be added these that follow from the explanation of the present Covenant-Duty of Being Gods People . ( 9 ) Are his people in Christ , the foundation of the Covenant . ( 10 ) Are his people by all dear Covenant-Relations . ( 11 ) Are his People only , by peculiar appropriation to himself . Not Sin 's : Not the world's : Not Satan's : Not their own . ( 12 ) Are Gods People wholly , and entirely : In all they are ; In all they Have : In all they can do : In all they can undergo . And all these are cleared and opened already . Look a little back , and be satisfied herein . 5. Hence , Let all that would approve themselves to be in Covenant with God , and interested in all his Covenanted-Mercies , study and strive to the uttermost to become the People of God truly and really in Iesus Christ by believing . h Many Considerations and Motives are hereafter at large opened and urged in Gods New Covenant , very fitly applicable to this present purpose . Thus of the First-Covenant-Duty restipulated by Israel to God : viz. To he his Covenant-people . II. To keep and perform this Covenant of God entirely ▪ That is , 1. By true Faith in Iesus Christ. 2. By sincere , entire and Constant obedience accordingly . In the General it is evident ; 1. That God required and expected from Israel , the entire keeping and performance of his Covenant . i Now therefore , if ye will obey my voice indeed , and keep my Covenant : then ye shall be a peculiar treasure unto me above all people , &c. k — And he declared unto you his Covenant , which he commanded you to perform , even Ten Commandments and he wrote them upon two Tables of stone . l — Take heed to yourselves , lest ye forget the Covenant of the LORD your God. The LORD hath avouched thee this day to be his peculiar people , as he hath promised thee , and that thou shouldst keep all his Commandments . The tenour of his Covenant is laid down m by way of Commandments : even in Ten Precepts , which are the Compendium , Abstract , or Epitome of all Gods Ordinances , Moral , Ceremonial or Iudicial , belonging to this Covenant . And presently after promulgation thereof , he pathetically adds : n O that there were such an heart in them that they would fear me , and keep all my Comandments alwaies : that it might be well with them and with their children for ever ! But Contrariwise , God oft times warned , cautioned , threatned , condemned and punished Israel and their Seed for breaking of this Covenant : as is abundantly testified both by o Moses , and the p Prophets . 2. That , Israel also restipulated and re-promised unto God , again and again , To obey Gods voice , keep his Covenant , and do all that the Lord should command them . As , ( 1 ) Immediately before the Promulgation of this Covenant , Exod. 19. 5. 6. 8. ( 2 ) Presently after the Promulgation thereof , Ezod . 20. 18 , 19. Deut. 5. 27 , 28 , 29. ( 3 ) As also on the solemn day of Gods entring into Covenant with Israel afterwards , at the skirts of Mount Sinai , Exod. 24 , 3. to 9. Deut. 26. 16 , 17 , 18. Thus its plain in the General , That God required , and Israel restipulated , To keep God , Covenant made with them at Mount Sinai . In Particular , it is also clear : That both God , and Israel ( all of good knowledge and understanding among them in the things of God ) intended , That keeping of Gods Covenant which is effected : 1. By true Faith in Iesus Christ. 2. By sincere , entire and constant obedience resulting from such Faith. First , As touching Israels keeping this Covenont with God by true faith in Iesus Christ : These things had need to be a little unfolded and cleared , viz. 1. What true faith in Iesus Christ is . 2. That true Faith in Iesus Christ was intended by God and Israel in this Covenant , for their performance and keeping of it . 3. How true Faith in Iesus Christ was required in this Sinai - Covenant . 4. What Inferences may hence flow , 1. What true Faith in Iesus Christ is . It may be briefly thus described . True Iustifying and saving Faith in Christ , is a saving Grace wrought in the hearts of the elect at their Regeneration by Gods Spirit and word , whereby they not only know , Assent to , and Apply to themselves the Promises , Gospel and Doctrine of Iesus Christ for Gods glory in their justification and salvation ; but also whereby they afterwards walk as becometh justified Persons . This Description of Faith I have q already confirmed and explained , in Treating of Gods Covenant with Abraham . There See. As also r before that , I have at large manifested , what it is to walk before God in Faith , viz. It implies , 1. Having of true Faith. 2. Acting true Faith had . 3. Living by Faith had and acted 4. Progress in Faith unto Perfection . 5. Perseverance in Faith unto the end . These things are all of them of important consequence to set forth abundantly the true Nature of Faith in Christ : and they are so fully insisted upon , that now I need to say no more . 2. That true faith in Christ was required of Israel by God , for the Keeping and performance of this Covenant . This may be evinced by many Arguments , viz. ( 1 ) True Faith in Jesus Christ was required in the three fore-going and lesser expressures of the Covenant of Faith , and accordingly performed . For , 1. In the First expressure of this Covenant of Faith from Adam till Noah , s Christ is promised as the Seed of the woman to bruise the Serpents head for the salvation of all the Spiritual Seed of Christ the second Adam : the Serpent having , by seducing of the woman , brought condemnation upon all the meer Natural seed of the first Adam . Here Faith in Christ was implicitly required , for the receiving of this Promise and the benefit thereof : without which faithful reception , the Promise could not actually work unto salvation . And the Godly testified their faith in this Seed , by t Sacrifices and u walking with God. 2. In the second expressure of the Covenant of Faith from Noah till Abraham Faith in Christ was tacitly required , when x God Promised to save Noah and his family in the Ark by water . And Noah believing this , y became heir of the righteousness , which is by Faith. Thus God expected , and accepted his Faith. 3. In the third expressure of the Covenant of Faith from Abraham till Moses , God , z promising that in his seed all the Nations of the earth should be blessed , implicitly expected that Abraham should believe in this promised a Seed , which was Christ : And b Abraham believed in the LORD , and that was counted to him unto righteousness . Had not God expected and required Faith from Abraham , how can we imagine , that God would have so accepted and recompensed his faith , imputing it to him unto righteousness ? God would never have accepted or rewarded any will-worship or inventions of man which himself had not required . Now , if in these three expressures of the Covenant ( which were much more imperfect and dark then this Dispensation thereof at Mount Sinai ) true Faith in Jesus Christ was required and restipulated , at least implicitly : how much more must it needs be required in this Sinai-Covenant , which is more clear , full and compleat then all that went before ? ( 2 ) In this Sinai-Covenant Jesus Christ is frequently tendered unto Israel , and that in variety of Notions and considerations as hath been abundantly manifested : The c Tabernacle , the Veil , the Ark , the Mercy seat over the Ark , the High priest with his Consecration , Garments , Office , &c. The Sacrifices of all sorts , The Altar of Incense , The Altar of burnt-offering , &c. they all typed out and tendered Christ to Israel . Consequently true Faith in Christ must herein be necessarily implyed and required of Israel for discerning Christ in these mysteries , for apprehending and applying him unto themselves for righteousness and salvation accordingly . For without such Faith to apprehend and apply Christ , All these Manifestations of Christ to Israel had been vain , useless and ineffectual . ( 3 ) As in this Sinai-Covenant Jesus Christ was many waies typed out and tendred to Israel : so Faith in Iesus Christ was therein also shadowed forth and required of Israel . Especially in these two particulars , viz. 1. in the bunch of Hysop , d whereby the blood of the Sacrifices , at the deidcation of this Covenant , was sprinkled upon the people . As Augustine hath noted , e Hysop is Faith : and the actual sprinkling of the blood of Sacrifices upon the people denoted the actual applying of Christs blood to their souls by Faith : But of this , See formerly in the third Spiritual blessing promised in this Covenant . viz. Iustification . Sect. ( 3 ) 2. In the Eye of a Serpent-bitten Israelite looking up to the brazen Serpent for Cure , according to Gods Ordinance . The biting of the fiery Serpents represented the fiery and deadly sting of the old Serpent the devil by Sin. The brazen Serpent lifted up upon a pole in the wilderness for the healing of this sting , typified Jesus Christ lifted up upon the tree of the Cross for curing of all the sinful wounds and bites of the old Serpent the Devil and Satan . And the eye looking upon that brazen Serpent for obtaining of healing , shadowed out Faith in Jesus Christ that eye of the soul whereby they were to look up to Jesus Christ for cure and healing of their Sins the fruit of the old Serpents biting . This Christ himself teacheth us thus to understand , g As Moses lifted up the Serpent in the wilderness , even so must the Son of man be lifted up : that whosoever believeth in him , should not perish , but have eternal life . Where , The son of man is interpreted to be the Mysterie of the Serpent lifted up : and looking on the Serpent , to be believing on Christ : and healing by that look , to be their not perishing , but having everlasting life . We should scarce have been bold to have interpreted this h Serpent , of Christ , seeing in Scripture the Devil is called the Serpent , had not Christ himself ( as Hierom noteth ) thus directed us . ( 4 ) Christ , Faith , and Justification by Faith in Christ Jesus , is the great End , Scope and Mysterie of the Law ; The very Life and Soul of this Sinai-Covenant . For , i Christ is the End of the Law for righteousness to every one that believeth . k — The Law was our Schoolmaster to bring us unto Christ , that we might be justified by Faith. And some refer that of Pauls elsewhere , to this Sinai-Law , or Covenant ; l Now the End of the Commandment is charity , out of a pure heart , and of a good conscience , and of Faith unfeigned . Love arising from Faith m purifying the heart , is the end of the Law. Justification by Faith in Christ , is the Doctrine of this Covenant : As n Paul proves out of Moses . True Faith then in Christ is singularly intended and required in this Covenant ; without which , neither Christ , nor justification by him , could possibly be received or applyed . And the Apostle o reckons it as the great ignorance and mistake of the Iews , that they did not thus understand the Law. Whereupon they fell into that gross fundamental error in the grand point of Iustification ; seeking to establish their own righteousness as it were by works of the Law ▪ being ignorant of Gods righteousness by faith in Christ intended in the Law. ( 5 ) This Covenant required sincere and entire p love to God , with all the heart , and with all the soul , and with all the might ; promising Heart-Circumcision , viz. Sanctification of Heart , to that End. Now , God Promising to them heart-Sanctification , promised q Faith to them , which is an eminent Sanctifying Grace , and as a Captain-Grace unto the rest . And God Requiring such hearty entire love to himself , required Faith also , r which is as the Mother and Nurse of Love ; and worketh by love . Hence one observeth ; s The Sum of the Law is faith , or Love : And both these carry the same sense ; because though Moses make mention of Love , and Paul of Faith ; yet that Love doth comprehend Faith , and this Faith doth contain live . Love therefore in some sense , t presupposeth Faith , and is enlivened and actuated by Faith. ( 6 ) In the first and great Commandment of the Sinai-Covenant , True Faith in God through Jesus Christ is implyed and required : Implyed , in the Promissory ; Required , in the Mandatory part of it . u Iam ( or , I will be ) the LORD thy God , &c. for in the Hebr. no verb at all is expressed , but understood ) : Thou shalt have none other gods before me , viz. I will be thy God , Thou shalt have me for thy God , and Thou shalt have me alone for thy God. Herein true Faith is undenyably required . For God was not the Covenant-God of Israel , but only in and through Jesus Christ the Mediator ; All that are accepted of God , being x accepted in the beloved only : And Israel could not have the LORD for their Covenant-God , but only by Faith in Jesus Christ the Messiah , the only way unto the Father . y Iesus said , I am the way , The truth , and the life ; No man cometh unto the Father , but by me . And Paul said ; z Without Faith it is impssible to please God : For he that cometh to God , must believe that he is , and that he is a rewarder of them , that diligently seek him . None can acceptably seek him , but by faith in Christ ▪ none can comfortably expect rewards from him , but through and for Christ by faith . The Sinner hath forfeited all rewards of debt , by falling from the Covenant of Works . True Faith then in Jesus Christ , or in God through Christ , is required in this first Commandment ; without which Israel could not have the LORD for their God. ( 7 ) Finally , God frequently requiring entire impartial obedience to his Law and Covenant , doth presuppose and implicitly require Faith , the necessary Spring-head and root of all sincere and acceptable Obedience . Obedience to all Gods commands , is the Condition which God most frequently urgeth in this Sinai-Covenant upon Israel , both in the a Promulgation , b Sanction , and c Explication of this Covenant : and which Israel restipulated to perform again and again . But can we think , that Obedience , which God required , and Israel promised , was a faithless Obedience ? Assuredly no. For , ( 1. ) Unbelievers d have nothing pure to them : their mind and Conscience is defiled : they are abominable disobedient , and to every good work reprobate . Though for matter and substance the works they do be never so warrantable Saint-like and Angelical : yet they are polluted to unbelievers . ( 2. ) All true obedience flows from true love to God and man : and all true love ariseth from , and is acted by , true Faith. e Faith which worketh by love . f — The End of the Commandment is love , out of a pure heart , and a good Conscience , and Faith unfeigned . Therefore without this Faith all obedience and works are formal , hypocritical , dead , vain ; the meer corps and carkase of a good work without Faith , which is the life and soul of all obedience . ( 3. ) Without Faith , no obedience or works can be done in and through Christ , or be sprinkled with his bloud for the washing and cleansing away of the spots and deformities adhering to them . Faith is the only bunch of Hysop , that applyes the bloud of Christ to us and our Spiritual Sacrifices . ( 4. ) And therefore consequently , without Faith no works or obedience can be acceptable to God , but must needs be utterly abominable , as loss and dung . God g accepting no dead works , hypocritical obedience , faithless Service , or Christless Sacrifices . Thus God pressing so much obedience and works , presseth also faith , and condemneth unbelief . That passage is very observable , h Ye shall not tempt the LORD your God , as ye tempted him in Massah . Ye shall diligently keep the Commandments of the LORD your God , and his Testimonies and Statutes which he hath commanded them . How did they tempt God in Massah , but by i unbelief ? Unbelief therefore is here forbidden , as a ground of their disobedience : and faith is required , as a foundation of their true Obedience . Thus its plain , That true Faith in Christ was required of Israel to the keeping of this Covenant . 3. How true Faith in Christ Iesus was required in this Sinai Covenant ; comes next to be considered . This may be briefly resolved in these two Positions . viz. ( 1 ) True Faith is not required in the Covenant of Faith or Grace for the performance thereof ; in such sort , as it was required in the Covenant of Works or Nature , for the keeping thereof . 1. Some General Agreement may be granted ; Faith required in both these Covenants , ( 1 ) Had the same Author ; viz. God. Adam's Faith in Innocency , and the Elects faith since , were both wrought in them by God. ( 2 ) Had the same General Nature or Substance of the Duty ; both of them being a Perswasion of Gods love . ( 3 ) Had the same General effect ; both of them breeding a reciprocal love again to God , breaking forth into Obedience . 2. But Particular disagreements and differences betwixt them are great . For , they differ ; ( 1 ) In the peculiar Notion and Consideration of their Author , God. Faith required in the Covenant of Nature , was of God , as a Creator , per modum Naturae ; it was con-created in , and with Adam : But Faith required in the Covenant of Grace , was of God , as a Redeemer , per modum Gratiae supernaturalis : it is supernaturally infused and instilled into man by the k Spirit of Christ. ( 2 ) In their Proper Subject . Faith required in the Covenant of Nature , was seated in the heart of Adam perfectly upright : But Faith required in the Covenant of Grace , is seated in the heart of Sinners , effectually called , but imperfectly Sanctified . ( 3 ) In their ground or foundation . Faith required in the Covenant of Nature , leaned and was bottomed upon the Promise of life , upon perfect doing , and the Title of the perfect Creature ; and therefore man being lapsed it hath no place : but faith required in the Covenant of Grace , leaneth and is founded upon the l gratuitous Promise made in Jesus Christ. ( 4 ) In the peculiarity of their Object . Faith required in the Covenant of Nature , had God , immediately without a Mediator , for it's object as Creator , Preserver and Rewarder with life and continued happiness in case of perfect obedience Continued : Faith required in the Covenant of Grace , hath God mediately in the Mediator Christ Jesus , for its Object , as Redeemer and m Rewarder of them that diligently seek him by Faith , with everlasting life . ( 5 ) In their proper fruit and effect . Faith required in the Covenant of Works , considered Absolutely as a work , did in part afford Adam A perfect Righteousness , but mutable ; because depending upon the title of perfect Nature , which was mutable : But the Faith required in the Covenant of Faith , considered Relatively as an Instrument , doth afford unto believers a more perfect Righteousness , viz. Christs , and that immutable , because depending upon Gods free grace and faithful Promise in Christ , not upon the strength of the believer . ( 2 ) True Faith was not required in such sort under the Old-Testament , as now it is under the New Testament . Both of them were the Covenant of Faith and Grace , not of Works or Nature ; as hath been proved : But the several Administrations of them were very different . Accordingly faith required in them both , was the same for Substance , but different in some Circumstances . 1. In Substance , Faith required in the Old and New Testament was the same : Having , ( 1 ) The same Spirit of God , for the Supernatural Author ; ( 2 ) The same gratuitous Promise in Christ , for the foundation ; ( 3 ) The same Christ and Mediator betwixt God and man , for the Object ; ( 4 ) And the same righteousness of Faith in and through Christ , for the effect and fruit thereof . 2. In Circumstance notwithstanding they differ . For , ( 1 ) Faith required in the Old Testament this Sinai-Covenant , was revealed and required more Implicitly : Faith required in the New Testament , was revealed and enjoyned most explicitly . ( 2 ) Faith required in this Old Covenant , looked on Christ as Promised only and to be performed afterwards in fulness of time : but Faith required in the New Covenant looks at Christ as performed already , and actually exhibited in our flesh already . ( 3 ) Faith required in this Old Covenant did consequently behold Christ more remotely and darkly in the Prospective-glasses of Levitical Types and Shadows : but Faith required in the New Covenant beholds Christ n more nearly and clearly as with open face , all veils and shadows of the Old Testament being totally removed away . ( 4 ) Finally , Faith required in the Old Testament delivered not Israel from that spirit of bondage and servitude which had Fear in it , the Church being then as a child in Minority : but Faith required in the New Testament delivers the Israel of God from this Spirit of bondage , and furnishes them with the Spirit of Adoption and sonlike liberty , whereby we cry Abba Father , The Church being now grown up to Manlike Maturity . 4. Inferences hence resulting are divers , viz. First , Hence , The Sinai - Covenant or Old Testament ought of right to be ranked and reckoned among the Expressures or Administrations of the Covenant of Faith. True Faith in Jesus Christ being thus required by God , and restipulated by Israel , for keeping and performance of this Covenant , as hath been proved ; it 's plain , Faith in Christ is a special Condition of this Covenant . And therefore this Covenant administration at Mount Sinai , must needs be a Covenant of Faith , ( viz. one of o the Covenants of Promise before Christ ) ; and cannot be a Covenant of Works , as it hath been heretofore too commonly mis-apprehended . In the Covenant of Works there being no use or need at all of Christ , or of Faith in Christ. One great difference betwixt the Covenant of Works , and the Covenant of Faith , being this ; The different Condition required in them : That requiring perfect and perpetual Works in a mans own person , This requiring true Faith in Christ. From which two opposite Conditions , these Covenants have their distinct Denominations . Secondly , Hence See in what sense it is said , p The Law is not of Faith ; but the man that doth them , shall live in them . According to the judgement of some , q The Meaning is this , The Law doth not prescribe faith in the Messias : neither doth it promise life to him that believeth in the Messias , but to him that doth the things contained in the Law. In these words Paul adds a new Argument to the former , thus ; Iustice is by Faith : The Law is not of Faith : Therefore the Law is not our justice . Or again , thus ; He that is justified , is justified by Faith , The Law Iustifies no man by Faith : therefore the Law doth not justifie . But though it be true , That the Apostle here speaks of the Law in reference to Justification , and in that respect here opposeth it to the Gospel ; The Law holding forth Justification by perfect personal doing , The Gospel by believing in Christ : yet this seems not fully to clear the Apostles meaning , and therefore satisfies not . For , I have already proved , That the Law is of Faith , requiring true Faith in Christ Jesus to the Israelites keeping or performing of this Evangelical Sinai-Covenant with God. And the Apostle r oft-times asserts justification by Faith out of the Law , as administred by Moses . Here therefore , for further clearing the Sense of these words , The Law is not of Faith ; we are to distinguish , of Faith , and of the Law. 1. Faith is twofold , ( 1 ) Con-natural , con-created in man in his first state of integrity , having for its special Object God the Creator and Governor of man and of all the world . ( 2 ) Supernatural , New-created in mans heart , since the fall , by s the Spirit of Christ , having for its peculiar object God the Redeemer and Saviour of man in Jesus Christ. 2. The Law of God may be Considered also two ways , viz. ( 1 ) More Abstractedly , As a Meer Covenant of works written in Adam's heart in innocency . ( 2 ) More Concretely , As mixt and moulded up with the Gospel , or Doctrine of Sinners Salvation by Faith in Christ Jesus . And thus the Law was contempered with , intwisted or woven into the texture or Frame of the Gospel ; Partly , In the Administration of the Old Testament , this Sinai-Covenant , promulged by God t Covenant-wise , and u written in two Tables of Stone . Partly , In the Dispensation of the New Testament or New Covenant , since Christ , promising the writing of Gods Law in two spiritual Tables , the Mind and Heart . These things premised , we may thus Resolve . 1. If we take the Law More Abstractedly , as a meer Covenant of works ; so it is not of Faith Supernatural , but of Faith Connatural . That is , The Law as a meer Covenant of works , though it require Faith in God , as Creator and Preserver , yet doth it not admit or require Faith in Christ as Mediator and Redeemer , the Covenant of works knowing no Redeemer or Mediator , nor consequently any Faith in a Redemer . And the x carnal Iews with the Legal Iustitiaries , grossly mistaking Gods end and meaning in the giving of this Sinai-Covenant , abstracting it from Christ and Faith , and apprehending it as a Covenant of works , sought for justification and life by the works of the Law , stumbling at that stumbling stone . Against which mis-apprehension of theirs the Apostle so much disputes , in his Epistles to the Romans and Galatians , as some judge ; rather then against the Law it self as dispensed by Moses . 2. If we take the Law More Concretely , as Moulded and woven into the very frame of the Gospel : So the Law is of Faith ; that is , requires Faith in Christ unto life and justification , holding forth justification by Faith in Christ , both as Dispensed from Mount Sinai , and from Mount Sion , in Old and New Testament , by Moses and by Christ : yet with this difference The Law at Mount Sinai , requiring faith in Christ to come afterwards : The Law from Mount Sion requiring Faith in Christ as come already . These distinctions judiciously understood and apply'd , will ( I think ) unty all Knots of this Nature . Thirdly , Hence , All that acceptably performed and kept with God this Sinai - Covenant , or Old Testament , were true Believers in Iesus Christ the Messiah Promised . Such Faith God required , and Israel restipulated in this Covenant in order to the keeping thereof , as hath been evidenced : therefore all that kept it acceptably in the sight of God , must needs be true believers , As Moses , Aaron , Caleb , Ioshuah , &c. The true invisible Church of Christ was made up of true Believers , under the Old Testament as well as under the New. Fourthly , Hence , Iesus Christ the only true Messiah was revealed and offered to Sinners for life and righteousness , as well under the Old Testament as under the New. For Faith in Christ being required , Christ , the pecular Object of that Faith , must needs be implyed : Saving Faith and Christ being such special Relatives , one to another . Christ then was offered under a veil : but now the veil is done away . Fifthly , Hence , True Faith in Iesus Christ was a Duty Conditioned , and the opposite unbelief A Sin Condemned , under the Old Testament as well as under the New. But under the New Testament Faith in Christ is more plainly , frequently and vehemently pressed , The dispensation of grace being greater : and unbelief is more clearly and severely threatned , The Augmentation of means of Grace adding the greater Aggravation to all contrary Sins . Sixthly , Hence , All acceptable Covenant-keeping with God was founded upon Iesus Christ under Old Testament as well as under the New For , Faith in Christ being required to that end , fetches all ability for Covenant-keeping from Christ , which abilities are accepted and the infirmities thereof covered and washed away , only for and through the bloud of Sprinkling and merit of the Lord Jesus . Seventhly , Hence , The Old Testament reveals Iustification by Faith in Iesus Christ the true Messiah , as well as the New. God in this Covenant Promiseth Christ , and in him Pardon of Sin and Justification , as hath been manifested : but requires Israel to apprehend and receive this Pardon and Righteousness by believing in Christ. So true is that of y Augustine , The same Iustification by the Faith of Iesus Christ was given , is given , and shall be given to Believers , before the Law , under the Law , and after the Law. Secondly , As touching Israels keeping this Covenant with God by Sincere , Entire and Constant Obedience , these things shall be opened briefly for clearing of it , viz. 1. What we are to understand by Sincere , Entire and Constant Obedience . 2. That God required , and Israel restipulated such Obedience for Keeping of this Covenant with God. 3. How and in what notion such Obedience was required in this Sinai-Covenant . 4. What Rule God gave to Israel for such obedience . 5. What Inferences may hence flow . 1. What we are to understand , by Sincere , Entire and Constant obedience . Hereby we may understand , Sincere and Perfect walking before God in all good works unto all well-pleasing in Jesus Christ. And of this z I have spoken at large in opening Gods Covenant with Abraham : thither I refer the Reader , for brevity sake , for his Satisfaction . 2. That God required , and Israel Restipulated such Keeping of Covenant with God by Sincere , Entire and Constant Obedience in all good works , may be evidenced variously , viz. 1. On Gods part ; and 2 On Israels . That God on his part required such Obedience from Israel is plain . ( 1. ) By his affectionate desire of such obedience from them . a Oh that there were such an heart in them , that they would fear me , and keep all my Commandments always , that it might be well with them , and with their children for ever ! This pathetical wish or Desire God uttered presently after the Promulgation of his Covenant : wherein The Obedience desired is described , 1. By the Sincerity of it . It must arise , From the Heart ; From such an Heart , so seasoned and Qualified with Grace and Principles of true Obedience ; And From the Fear of the Lord. 2. By the Entireness or integrity of it : and keep all my Commandments . 3. By the Constancy of it : Always . 4. By the everlasting Benefit thence redounding to them and their posterity : That it might be well with them , and with their children for ever . ( 2 ) By his frequent Commands , requiring such Obedience , Both in the Covenant it self , the ten Commandments ; And in the following Explanations of that Covenant . ( 1 ) The Sum and Substance of the b Covenant is Comprized in the ten words , published on Mount Sinai . And they are all propounded in a Mandatory way , by way of command . Hence it s called , c The word which he commanded to a thousand generations . — Confirmed to Jacob for a Law , to Israel for an Everlasting Covenant , &c. ( 2 ) The d following Explanations and urgings of this Covenant , do also often Call for and Command such Obedience . ( 3 ) By his gracious Promises unto them in reference to such Obedience , viz. 1. To give them supernatural ability thereunto , e by a Sanctified or spiritually Circumcised frame of Heart . 2. To keep and multiply upon them abundantly all f sorts of blessings thereupon ▪ both Temporal , Spiritual and Eternal . ( 4 ) By his severe Prohibitions and Threatnings of all contrary Disobedience to his Covenant and Commandments . And these , 1. In the g Body of his Covenant it self , the Ten Com mandments . 2. In the following h Explanations thereof , most abundantly . ( 5 ) Finally , By his Answerable Retributions both to the Obedient and Disobedient respectively . 1. To the Obedient he rendred of his free grace according to his Promises , Sundry and great favours ; i Caleb and Ioshuah , following the Lord fully , had the great priviledge of continuing in life in the wilderness , of entring into and possessing of the land of Promise , when all the people of Israel of that Generation for their unbelief and disobedience perished in the wilderness , not one of them entring into Canaan , but only their little ones . 2. To the rebellious and Disobedient he rendred Divers and Severe Punishments . ( 1 ) Some were k kept out of the land of Promise : ( 2 ) Some fell by the sword of Justice , l 3000. being slain by Moses Command for their Idolatry in the Calf of Aaron , and afterwards m twenty thousand being put to death about the matter of Peor : ( 3 ) Some were n destroyed by fiery Serpents in the wilderness : ( 4 ) Some were swept away by Gods immediate stroke the plague of Pestilence , as the evil spies , Numb . 14. 37. 23000. about the matter o of Peor , and probably others p about the Calf of Aaron : ( 5 ) Some were dreadfully q swallowed up alive of the Earth , as K●…rah and his Confederates , with all that belonged to them : ( 6 ) Some were Consumed by fire from the Lord , As r Nadab and Abihu for offering strange fire before the Lord , and as s the 250 men who offered incense in the matter of Korah : ( 7. ) And after they were got over Iordan into the Land of Canaan , t some fell by the sword of the Canaanites , because of the accursed thing that was amongst them . By all this its clear , That God in this Covenant required such Obedience from Israel for keeping thereof . That Israel also on their Part restipulated such Obedience to God , is in like manner evident . And this Before , At , and After the Sanction of this Covenant . ( 1 ) Before the Sanction of the Covenant , Exod. 19. 4. to 9. & 20. 19. Deut 5. 27. Exod. 24. 3. ( 2 ) At the solemn Sanction of the Covenant . Moses read the Covenant in the peoples hearing : and they Promise entire Obedience , Exod. 24. 7 , 8. ( 3 ) After the Sanction , Deut. 26. 16 , 17. Thus Israel restipulated entire Obedience to God , in order to the keeping of this Covenant . 3. How , and in what Notion , such sincere and entire Constant Obedience was required in this Sinai - Covenant : is next to be opened . This may be Resolved Generally , and Particularly . Generally , That since entire Constant Obedience is not required in this Sinai-Covenant in a Legal , but in an Evangelical Sense ; Not as an exact condition of the Covenant of works , but as an upright Condition of the Covenant of Faith. For , 1. This Covenant at Mount-Sinai was there made and given , not as a Covenant of works , but as a Covenant of Faith : as u hath formerly been proved . And , being a Covenant of Faith , it could not formally require the Condition of the Covenant of works , as such . As the Covenant was Evangelical : so the conditioned Obedience was Evangelical also . 2. The Obedience required in this Covenant , is accepted of God , as agreeable to the Covenant , so it be sincere , entire or impartial , and constant ; although it be not in every point and degree compleatly accurate and exact . God calls for exactness : accepts uprightness of Obedience ; as x Moses , y David , z Paul ▪ and a Iames do not obscurely intimate . But the Obedience required in the Covenant of works , must in every part and degree be accurately exact and Compleat and so continued , else the Covenant is utterly broken , Gal. 3. 10. Deut. 27. 26. 3. The Obedience required in this Covenant b was to flow from the supernatural Principle of Heart-Circumcision or true Sanctification : but the Obedience required in the Law as a Covenant of works c was to flow from the Principle of Natural integrity wherein man at first was created . Particularly , sincere , entire and constant Obedience was required in this Sinai-Covenant . ( 1 ) Not as an d Antecedent Condition of the Covenant , moving God to enter into Covenant with Israel , or meriting in any sense any such thing from God : But as a Consequent Condition of the Covenant , required by the Covenant from all that accept Gods Covenant . ( 2 ) Not as performable Legally by a mans own meer Natural ability , as it was in the Covenant of works made with all , in the First Adam : But Evangelically , by supernatural ability from Christ , who gives both to will and to do : which ability also this e Covenant Promiseth . f Evangelical Rules and motives for Obedience to this Law have been already propounded . ( 3 ) Not as opposite to true faith and Grace : as in the Covenant of works , g Doing and works , were opposed to Faith and Grace , Adam was to have life by working in and from himself , not by believing in a Mediator : But as Consequent from , and subservient to Grace and Faith. True Obedience is a consequent fruit or effect of Faith , and Faith is a fruit of divine Grace . How Doing is here required with tendency Faith. See h formerly opened . ( 4 ) Not as a Con ▪ cause or joynt-cause with Faith in Justification : for , i Christ was the end of the Law for righteousness to every one that believeth , and k the Law was our Schoolmaster to bring us to Christ that we may be justified by Faith , and Moses reveals the righteousness of Faith l in this Sinai-Covenant as Paul evidenceth , and Iustification by Faith in Christ excludes Justification by our own works in a proper sense , whereupon the Apostle so plainly affirms , ( n ) we are justified by Faith without the Deeds of the Law : But as a proper fruit and effect of true Iustifying Faith ; True justifying Faith being a lively working fruit-bearing Faith , not a dead workless fruitless Faith , as n Iames at large manifesteth . Faith justifies our persons before God , applying Christs righteousness to that end : Obedience sincere entire and constant justifies our Faith before God , ourselves and men , God requiring true obedience from Faith ourselves & others discerning and discovering truth of Faith by true Obedience . And in this sense that passage of Iames seems to be understood ; o But wilt thou know O vain man , that Faith without works is dead ? was not Abraham our Father , justified by works , when he had offered Isaac his Son upon the Altar ? Seest thou , how Faith wrought with his works and by works was Faith made perfect ? And the Scripture was fulfilled which saith , Abraham believed God , and it was imputed to him unto righteousness . But this p passage , as also that whole Paragraph in Iames , hath been explained already , Consult the place . To this effect , Good works of all sorts are , by q some , said to be necessary to our Continuance in the state of Iustification and to our final absolution : not as Instrumental Causes of our Justification , but only as precedent Qualifications or conditions of final forgiveness and eternal bliss . Such passages had need to be very wisely and warily understood , lest thereby the minds of any be withdrawn from the pure doctrine of Iustification by Faith in Iesus Christ. ( 5 ) Finally , Obedience in this Covenant is not required so clearly without darksome types and shadows , so spiritually without Carnal Commandments observances and promises , nor so filially without fear and an heavy yoke of bondage , as in the New Testament , wherein all Obedience is urged with greatest Clearness Spiritualness and Liberty . Thus of the sense and Considerations in which this Covenant required Israels Obedience . 4. What Rule God gave Israel for Regulating , Guiding , Bounding and Ordering of their Obedience , which he conditioned for , in this Covenant ; comes next to Consideration . The Rule of their Covenant-Obedience was the Covenant itself . God not only required their Obedience in General , but also accurately Describes that Obedience in Particular , in this Covenant : and that in such sort , as he had never set forth mans Obedience to himself in any fore-going Covenant . This he did , Generally in his Moral , Ceremonial and Iudicial Laws , which were all digested into one Covenant , as I have r formerly shewed : Spiritually and most Eminently in his Ten words , or Ten Commandments summarily comprehending in them not only all Morals , but also Reductively all Ceremonials and Iudicials . Hence these Ten words are , by way of eminency , stiled , Gods Covenant , which ( as the Rule of their Obedience , as well as of their Faith ) they were Commanded to Perform ; s And he declared unto you his Covenant , which he commanded you to Perform , even Ten Commandments , and he wrote them upon two Tables of stone . And here , That the Nature of Israels Obedience required in this Covenant may be more fully laid open , It will be very proper and seasonable briefly to explain this most requisite and accurate Rule of their Obedience , viz. Their Covenant , the Ten Commandments . Herein I shall chiefly intend this thing , viz. To lay down General Rules for understanding and observing of the whole Covenant , These Ten Commandments ; As may be most suitable to my present undertaking for unfolding of Gods Covenants : And as for larger particular explications of Questions , Cases of Conscience , Common places , &c. touching the same , I refer the Reader to such as have purposely Treated of the Ten Commandments : especially to t these here noted . in the Margin . General Rules , for the right understanding and keeping of the Ten Commandments . ( 1 ) RULE . THE Sinai - Laws , The Ten Commandmens , are very Spiritual . Paul testifies , u We know that the Law is Spiritual , but I am carnal ; How is the Law Spiritual ? Not in Origens sense , The Law is Spiritual , that is , It is not to be understood Literally ; but Spiritually in an Allegorical sense . This is a dangerous interpretation , and besides the Apostle's intention . Here Spiritual , is op posed to Carnal . Pareus said well : x It s called Spiritual , because it prescribes a Spiritual , that is , an evangelical and Divine integrity to men . The Spirituality of this Law , the Ten Commandments is very eminent ; The Author , Matter , Object , and End thereof being all Spiritual . 1. The Author , God : now y God is a Spirit . Yea as one saith , z He is the most spiritual Spirit . Above all Spirits . But we call him a spirit : because we have not an higher word to express him by . And these Ten Commandments are a most lively character or Expressure of Gods most holy and Righteous will. 2. The Matter is spiritual which is here Commanded viz. a Entire Love to God and to our neighbour both elicit and imperate , inwardly conceived and outwardly expressed . There 's an inward spirituality as well as Outward Letter , of Du-ty in every Commandment . 3. The Object is Spiritual about which these Commandments are conversant : viz. The soul and spirit of a man. They reach all the faculties of the Soul , all the affections of the Heart , and all the acts of them : as well as the Body , Senses , Parts , Acts , Words and Gestures thereof . These we must keep with our Spirits as well as with our Bodies . 4. The end is spiritual . That , as the true worshippers , we might worship God in b Spirit and Truth , and live Spiritually to him in all Holiness , and Righteousness . ( 2 ) RULE . THis Law of the Ten Commandments ( though laid down throughout by a Synecdoche of the part ) is perfect compleat and most Comprehensive . David notably testifies this , c The Law of the LORD , that is perfect d — I have seen an end of all Perfection , but thy Commandment is exceeding broad . No perfection here below like the Perfection of Gods Law. It s perfect in , 1 Wisdom , Deut. 4. 5 , 6. 2. Righteousness , Deut. 4. 8. Rom. 7. 12. 3. Incomprehensiveness , a perfect discoverer of fin : a perfect Rule of Universal Righteousness towards God , man , and ones own self . It is so perfect Extensively and Intensively in every regard , that it e obligeth All persons ( that come to the knowledge of it ) in their whole man , soul and body to be fully conform to all Holiness and Righteousness , for kind and degree therein required , and that at ●…ll times even for ever , More Particularly the Perfection and Comprehensiveness of it is evident in these respects . For , First , When any Duty is Commanded herein , under that General , all Specials , Individuals and all degrees thereof , Outward and inward together with all Causes , Means , Helps , Occasions and Signs thereof , are Commanded also . This Law is so Spiritual and Perfect , that it reacheth not only to all outward Acts in Deed , Word , Gesture , &c. but to all inward acts of heart and Spirit also requiring the utmost Perfection of every Duty , Outward and Inward , for Parts and Degrees . Thus in the first Commandment , being commanded to have the LORD alone for our God , we are therein commanded also to f know him , to acknowledge him , to believe in him , to fear him , to love him with all our Heart , Soul , Minde and Might , &c. To know and accept Christ : that the Lord may be our God in him . To signifie and prosess the g Faith in God through Christ , and true love and obedience to him : Not smothering Gods graces in us , but sincerely h manifesting them for Gods glory , our own satisfaction , and others imitation . We i are to provide things honest not only in the sight of God , but of all men . Means useful for furtherance of all Duties , are ; 1. The k word preached , instructing and encouraging unto Duty . 2. The Sacraments dispensed , obliging to and strengthning for Duty , from our l Communion with , and nourishment by Christ therein . 3. Prayer , m fetching all ability from God , having no sufficiency of ourselves . 4. Good company , n Society of Gods people , inciting to love and good works . Such Davids delight . Depart from me ye evil-doers , for I will keep the Commandments of my God , Psal. 19. 115. Thus in the fourth Commandment , The Sabbath is not only to be sanctified , by an outward Holy Rest ; but also by all Religious o Duties , publikely and privately , Counting the p Sabbath a delight , not doing our own waies , nor finding our own pleasure ; nor speaking our own words : by Remembring the Sabbath , to prepare for it aforehand that it may be duly Sanctified , &c. Like be said of all other Commands . Secondly , When any sin is forbidden in any Commandment ; Under that General sin expressed , q All the specials , sorts , individuals and degrees of that sin , together with all the Causes , Means , Inlets , Occasions , Provocations or Appearances thereof , or fellowship with others therein , are forbidden . Thus in the second Commandment , not only Image-making and worshipping is sorbidden : but also all superstitious devices of men , Acts 17. 22. Col. 2. 21 , 22 , 23. All tolerating of false Religion , Deut. 13. 6. to 12. Zech. 13. 2 , 3. Rev. 2. 2 , 14 , 15 , 20. & 17. 12. 16 , 17. All contempt or neglect of Gods true worship and ordinances , &c. Mat. 22. 5. Mal. 1. 7. 13. Exod. 4. 24. 25 , 26. Thus in the fifth Commandment , r the not relieving of Necessitous Parents , under pretence of Gifts to the Temple , is condemned , as a dishonouring of them . Thus in the sixth Commandment , s under the term of Killing and Murder , all Causeless rash anger , and like wrathful words or expressions are forbidden . Thus in the seventh Commandment , t under the gross name and sin of Adultery , all lustful looks , and all lustful thoughts are condemned by our Blessed Saviour . Whence we may learn , That we are to count no sin small . In reference to these two branches of this sixth Rule , there is a notable passage in Peter Martyr , saying ; u Further we must observe , All the Commandments of God , to command or forbid something . And they Command not only that something be done lightly , but that it be done with all the soul , and with all the heart , and with all the strength and most accurately : that there should be nothing at all in us , which should not obey the divine will. And what they forbid , they not only forbid it that it be not done by us : but also that there should not be left in us , so much as an Affection or propension unto it . And therefore God hath said , Thou shalt not Covet : that with minde , will , and even all the parts both of soul and body we should abhor those things , which God hath prohibited . And thus these two Commandments mutually answer one another , Thou shalt love the LORD thy God with all thy soul , with all thine heart , &c. which is to be repeated in all the Precepts Commanding any thing : And the last , Thou shalt not Covet , which in like sort is to be understood in all things which are forbidden . Wherefore the Energy and ( as I may say ) the Soul of the Law is understood to be in these two Commandments , as without which the rest of Gods Commandments cannot be full and perfect . Thirdly , When any sin is expresly forbidden , the Contrary Duty is implicitly commanded : and contrariwise , when any Duty is expresly required , the Contrary sin is Implicitly prohibited . This flows from the Law of Contraries , which are still to be understood by a like parity and proportion of Reason . Thus , in the sixth Commandment , x Where the gross act of Murder , Tongue-Murder and Heart-murder , are forbidden : The contrary present Reconcilement to an offended brother , and speedy agreement with an adversary , is commanded . Thus , in the seventh Commandment , y not only adulterous acts , adulterous looks , and adulterous thoughts , are forbidden : but the cutting off of all occasions of such offences , though as dear as right-eye or right hand , is contrariwise commanded . So , in the eighth Commandment , z As the sin of stealing is forbidden : so the contrary Duty of diligent labour , that we may have to give the needy , is Commanded . And so , in the third Commandment . a As Perjury , Rash-Swearing , Swearing by Creatures , &c. are forbidden : So the Contrary Duty of true sober inoffensive Communication is Commanded . Hence , The Distinction of the Commandments into Affirmative , as the fourth and fifth : and Negative , as all the rest , is not a Distinction of the thing , but of the Manner of expression . Every Affirmative implies his Negative , and every Negative his Affirmative . Fourthly , When the Duties or Sins of Relatives are commanded or forbidden , the Answerable Duties or Sins of Correlatives are commanded or forbidden proportionably . This flows from the Law of Relations and Relatives , which have still a reciprocal respect one to another : and cannot consist without one another . Thus in the fifth Commandment , b As children must honor and obey Father and Mother : So parents are charged not to provoke their children to wrath , but to bring them up in the nurture and admonition of the Lord. As c Servants must obey their Masters reverently , sincerely , heartily , willingly : So Masters must do the same thing , forbear threatning , give unto them what is right , &c. As d wives must be subject to their husbands , &c. so husbands must love their wives , &c. Fifthly , When any Promise is expressed for well-doing , the Contrary threatning is implyed to the opposite evil-doing : and so contrariwise . Thus , e As long life is promised to them that honor father and mother : so untimely death is threatned to them that mock and despise their parents . So , f As God threatens , not to hold him guiltless that taketh his name in vain : on the other hand , he promiseth to him a place in his Church Militant and Triumphant that honoreth and reverently useth his Name . And in the second Commandment , g both the Promise to pure worsh ppers , and the threatning to false idolatrous worshippers , are expressed . Sixthly , What is commanded or forbidden to our selves in our places , we are obliged in our place and calling to endeavour that it may be performed , or forborn by others according to the Duty of their places and callings . Thus h Governors of Families must not only Sanctifie the Sabbath themselves : but also take care that their children , servants , and strangers within their gates Sanctifie it also . i Parents and Magistrates must not only worship and serve the true God only themselves : but take care that their Families and Subjects do the like with them . Christians , as they must not suffer sin upon themselves : nor must they k suffer it upon their brethren without due reproof . Seventhly , According to our Places and Callings , we should help others to perform their Duties commanded them : and avoid all fellowship in their sins forbidden them . Thus , Ministers should ministerially l be helpers of the peoples joy , graces and gracious exercises ; and People should m edifie and comfort one another , provoking each other to love and good works , &c. Thus also Ministers should be singularly vigilant against all Partaking in other mens sins , either n by laying hands suddenly upon any unworthy persons desiring ordination , or o by any miscarriage in Doctrine or Conversation in their Ministerial Course , to the Spiritual corrupting of the flock : And in like sort , Every of the people should studiously eschew all p fellowship with the unfruitful works of darkness in any , but rather reprove them : We must neither be Principals , nor q Accessories in Sinning . Actors and Consenters are alike guilty and r punishable . Now , because , The guilt of other Sins may be contracted upon our own Consciences Many ways ; And the clearing of this will add much light and furtherance to the due Knowing and Observing of all the Commandments : here I shall briefly explain this Partnership in Sin. We are in danger of having fellowship with others in their Sins , chiefly three ways , viz. Before , In , After the Sin. I. Before , In Breeding the Sins of others . As , 1. By Permitting others sins to be , which Might and ought to be prevented . s He that can , and ought , and yet will not , hinder others sins : in effect commands them , and partakes of them . As , t Magistrates ; u Ministers ; x Parents : especially are apt to do . 2. By becoming Patterns or Examples in Sin , before others . And the more Eminent any person is : the more dangerous will be his evill example , 1 Sam. 2. 12. to 18. Gal. 2. 11 , 12 , 13. 3. By y Provoking and inciting unto sin , ( 1 ) Through insinuating allurements , Prov. 1. 10 , &c. & 7. 10 , &c. Gen. 3. 1. to 7. 1 King. 12. 28. to the end . Isai. 56. ult . Rev. 17. 4 , 5. ( 2 ) Through corrupting Counsel , Rev. 2. 14. with Numb . 25. 1 , &c. 1 King 13. 15 , &c. 2 Sam. 13. 1 , &c. 2 Chron. 22. 3 , 4. ( 3 ) Through importunate instigation unto sin , 1 King. 21. 25. Psal. 137. 7. Obad. 11. 12. Act. 26. 11. Gal. 5. 26 4. By wicked Precept , or Commands , 2 Sam. 11. 15 , 16 , 17. with 12. 9. 1 Sam. 22. 18 , 19. 2 Sam. 13. 28 , 29. especially in making and executing wicked Laws and edicts publiquely , Isai. 10. 1 , 2 , 3. Dan. 3. 4 , 5 , 6. & 6. 7 , 8 , 9. II. In the Production or bringing forth of others Sins into Act. As Instruments , Consenters , or Confederates . 1. As Instruments , 1 Sam. 22. 18 , 19. 2 Sam 11. 15 , 16 , 17. Dan. 3. 20 , 21 , 22. Matth. 2. 16. 2. As Consenters to the act of sin , Act. 8. 1. with 22. 20. Such Consent is declared , ( 1 ) By Symbolizing Actions . Saul shewed his Consent to Stevens Death , by keeping the Rayment of them that slew him , Act. 22. 20. ( 2 ) By words , Matth. 27. 22 , 23. Act. 26. 10. ( 3 ) By z Silence , Levit. 19. 17. 1 King. 1. 6. Ezek. 33 8. ( 4 ) By Needless Presence amongst offenders , whereby they are animated and countenanced the more in their offensive acts , Revel . 18. 4. Psal 26. 4 , 5 , 6. 3. As Confederates in sinful actions , Psal. 83 3. to 9. Prov. 1. 10 , &c. Psal. 50. 18 , Act. 4. 25 , 26 , 27 , 28. & 9. 1 , &c. Thus receivers become guilty of theft , by confederating with theives : Bawds of Adultery , by confederating with Whores , &c. III. After the Acting of Sin and bringing it forth , by Nourishing or Nursing it up . And this is done ; 1. When we grieve not at the fins of others , which ought to be lamented , 1 Cor. 5. 1 , 2 , &c. with Psal. 119. 136. & 2 Pet. 2. 7 , 8. 2. When we conceal the sins of others , which ought to be revealed , Levit 5. 1. Deut. 13. 6 8. & 21. 7. 3. When we Approve the sin of others , which ought to be a Reproved and Condemned : which Approbation of others sins is done , ( 1 ) By delighting , or taking pleasure in the Sinful acts and Actors , Ier. 5. 31. Rom. 1. 32. Hos. 4. 8. ( 2 ) By countenancing the Sin of others , 1 Cor 8. 9 , 10 , 11. Neh. 13. 17. ( 3 ) By commending and applauding the sins of others , which should be condemned , Prov. 24. 24. ( 4 ) By defending , justifying , excusing or extenuating others sins , beyond the bounds of judgement or charity , Iudg. 20. 13 , 14. Prov. 17. 15. By all these Instances the admirable Perfection and Comprehensiveness of this Law of the ten Commandments both extensively and Intensively , is very evident . So that though the words be few , the Sense is much . And all the Commandments are laid down by God , and are to be understood of us , b By a Synechdoche of the part for the whole ; without which consideration we shall never reach the sense of the Decalogue . Which Synechdoche we shall best understand , by observing diligently the particular intent and scope of every several Commandment . ( 3 ) RULE . THese ten Commandments are clearly and perfectly distinct one from another , in respect of the Matters or Doctrines therein comprized . But they are so nearly linked together , and so inseparably depending one upon another , in respect of Practise , that no one can be perfectly obeyed , unless all be obeyed , and c he that breaks one Commandment , transgresseth the whole Law. As he that breaks but one link of a gold-chain , breaks the whole chain . Thus , a man cannot prophane the Sabbath , but in so doing . He contemns the Lord his God , contrary to the first Commandment : He despiseth Gods true worship , contrary to the second Commandment : and he takes Gods name in vain , not reverencing his Authority and Ordinances aright , contrary to the third Commandment . ( 4 ) RULE . THe Commandments and obedience of the first Table , have a singular Preheminence and Predominancy over the Commandments and obedience of the second Table . That is , 1. Where the Obedience of both cannot at once stand together , Our obedience to the Commands of the Second Table must give place to our obedience to the Commands of the First Table . The lesser Commandment must give way to the greater and weightier . Because , The First Table hath immediate reference to God , The Second hath immediate respect to our neighbour . And we are to love our neighbour for God , not God for our neighbour : our love to God is the ground of our love to our neighbour , 1 Ioh. 4. 20. & 5. 1 , 2. Our love to our neighbour a Testimony of our love to God , Rom. 13. 8 , &c. So that the first Table is of greater dignity , and hath a nobler End ; the End of the second Table being regulated by it . The Duties of the First Table are more excellent , and the breaches of it more grievous , 1 Sam. 2. 25. whereupon ( as d Peter Martyr observes ) Luther in his Catechism did prudently repeat the end of the first Table to every Precept of the second , thus ; Because God is to be beloved with all thine heart , and all thy soul , Thou shalt not Kill : Because God is to be loved with all thine heart , and all thy soul , Thou shalt not commit adultery , &c. Besides , The Duties of the second Table are not so durable as those of the first . As Luther said , well ; e What is the Second Table without the first ? For the second Table is of short time , Parents cease , Our bodies , wife , children , houshold , possessions cease : but the Matters of the First ●…able shall not cease . Thus Christ teacheth ; f that Father , Mother , Wife , Children , Brethren , Sisters , yea and a mans own life is to be hated , for Christ , that we may be his disciples , that is , when both cannot be loved together , when these come into opposition against Christ , or Competition with Christ. So Inferiors are to obey their Parents and Superiors : g but only in the Lord. Therefore when Superiors Command any thing which is Contrary to the Lord , As when the Iewish Rulers h forbad the Apostles to preach any more in the Name of Christ , when Christ had commanded them so to preach ; when i Nebuchadnezzar Commanded the three Iews to worship his idolatrous golden image , which was Contrary to Gods Command ▪ when k Darius had made a Decree , that whosoever should ask any thing of God or man for thirty days , except of himself , should be cast into the Den of Lyons , which was contrary to the Duty of Gods daily worship by him required , &c. In such cases , It is just in the sight of God to hearken unto God , rather then to man. For the Obedience of the second Table must not be Opposite , but Subordinate to the Obedience of the First Table . 2. But notwithstanding , The Ceremonials and Positive Commandments of the First Table , yield to the Morals of the Second Table . And this , Because l God will have Mercy , and not Sacrifice : that is , Rather Mercy then Sacrifice , when both cannot stand together . Thus , To m feed the hungry and thirsty , though an enemy , is a Moral Duty of the 2 nd Table : That n Priests only should eat the Shew-bread , was a Ceremonial pertaining to the First Table : yet David , in his hunger and necessity , did eat the Shew-bread , The Things Consecrated should not be converted to common use , was a o Ceremonial pertaining to the first Table : The Subjects arming and assisting the chief Magistrate in case of necessity is a Moral of the second Table : Hereupon p Abimelech the Priest armed David , the chief Captain of King Sauls Army , in his necessity , with Goliah's sword , though consecrated . So , the Sanctifying of the q Seventh day Sabbath by resting from servile work therein , was a Positively Moral Commandment of the First Table : Preservation of life , by preparing necessary food , or by defence against enemies , &c. is a necessary Moral Duty of the Second Table : Hereupon r the Apostles being hungry , rubbed the ears of corn and did eat them , as they went through the corn fields on the Sabbath day ; and the s Maccabees resolved to defend their lives by fighting with their enemies , though on the Sabbath-day . Like is to be said , of t Healing a Sick-person on the Sabbath day , of Quenching fire in an house , lifting an Oxe or Ass , &c. out of a pit , foddering them , or leading them out of the water on the Sabbath-day . And upon this account , three sorts of servile and laborious works are allowable on the Sabbath-day , whereon we ought to rest , viz. 1. Works of Piety not only the very acts of pious worship themselves , which are laborious , as Preaching the Word , &c. but also such other works as are subservient to Gods worship , as the Priests killing the Sacrifices , blowing the Trumpets to gather the assembly together , our ringing of a Bell to that end , &c. 2. Works of Necessity ; as Fighting with enemies for our own defence , Quenching of fire , &c. 3. Works of Charity ; as Feeding the hungry , &c. ( 5 ) RULE . THe First Commandment , and the Obedience thereof , must be the Ground and End of Obedience to all the rest of the Commandments . This Commandment must give light to the whole Decalogue . For , we must perform all the rest , from the true Faith and love which we have to God , and the sincere affection which we bear to his worship : else all we do is but hypocrisie . And we must do all u for God , and for his Glory , as the Apostle directs ; else all we do is Self-seeking . x For of him , and through him , and to him , are all things . All true obedience to every other Commandment must be , From God , as the Principal Motive ; and For God , as the ultimate End. Hence Luther notably ; y All flow from that great Ocean of the First Commandment , and flow back into it again , &c. — The First Commandment contains in it all the rest . For he that keeps this , keeps all : and he that keeps not any , keeps not this , because his heart regards another thing then God alone . — All the Commandments are in the first Commandment as in their Head. For all sin is a Contempt of God , and hereupon contrary to the First Commandment , &c. ( 6 ) RULE . AS the General End and Scope of this Law of the ten Commandments , directs to the true Sense and right use of this whole Law : So the Particular immediate end of every Commandment , leads to the right Sense and use of that individual Commandment . 1. The General and Great End of the whole , is Jesus Christ promised under Types and Figures , together with life and righteousness by him through Faith , for Sinners : As hath been evinced . Hence , This is z a Law of Faith , not of works : Is to be expounded Evangelically , not Legally : And , so far as not peculiarly restrained , to that people , to that Administration , and those times , remains of use to Christians now under the New Testament . So that this is , The Key of the Interpretation : which some not duly considering , have involved themselves and their Readers into many intricate puzling doubts and difficulties : yea have engaged themselves in inevitable and yet unsufferable Errors . 2. The Particular Scope of every Particular Commandment , clearly observed , tends accurately to distinguish Commandment from Commandment , to describe the distinct sense of every one of them , and their harmonious Connexion and dependance one upon another . The peculiar Scope of each Commandment , See in the a Analitical Table of the Decalogue formerly propounded , and then judge of the Sense of every Commandment . ( 7 ) RULE . INward worship of God is simply and always necessary , and by it self is acceptable to God in Iesus Christ : Outward worship is not simply and always necessary , nor doth it please God by it self , but as it ariseth from inward worship , and as it is not repugnant to the Glory of God , and love of our neighbour . We must distinguish betwixt Inward and Outward worship . The inward worship of God , by knowing him , believing in him , loving him , fearing him , &c. By performance of outward worship , with sincerity , integrity , and spiritualness of Heart , By inward and upright reverence of heart to his Name , By inward delighting in his Sabbaths , &c. is simply and always necessary , admits of no Dispensation , and highly pleaseth God , who cals for the b Heart and Spirit . This the Life and Soul of all worship . Outward worship publique or private is not always necessary ; A Christian need not always be hearing , always praying , &c. but in their seasons : and the most Eminent seasons of outward worship admit of dispensations . A man may leave the outward worship , To defend himself against Enemies , to Quench a sudden fire , &c. And c no outward worship can please God , without the inward : being meer hypocrisie ; and so , extreamly abhorred of God , Ye Hypocrites , well did Isaiah Prophesie of you , saying ; This people draweth nigh unto me with their mouth , and honoreth me with their lips : but their heart is far from me , &c. Hence , We are never to rest in the outward worship , without the inward . ( 8 ) RULE . THe Duties herein commanded are Perpetual , to be practised as the Lord gives Opportunity and calleth thereunto : But all sins here forbidden are to be declined , and that both always , and at all times . What Good the Lord Commands in any of these precepts , is d always our Duty , ( as To Sanctifie his Sabbath-day , To honour superiors ; ) yet such Duty is not to be acted or done at all times , ( works of e Necessity and of Charity dispense with the Sanctification of the Sabbath , and the office of Magistracy or Ministry may sometimes suspend the Duties of the fifth Commandment ) : But what Evil the Lord forbids f is at no time to be acted , no not upon any pretence whatsoever of obtaining the greatest Good. Circumstances may sometimes so dispense with Duties required , that they may be omitted : but no Circumstances can render evil forbidden , lawful to be acted . This Rule some express thus , g Affirmative Precepts bind always , but not to every Particular time : Negative Precepts bind always , and to every particular of time . ( 9 ) RULE . ONe and the same Duty or Sin may be commanded or forbidden in several Commandments , under several respects and Considerations . This is the rather to be noted , that so the precise bounds and proper limits of every Commandment may be preserved distinct and entire , though commanding or forbidding the same things , whilst it is upon different grounds , and for different Ends. Thus , Idleness is forbidden ; In the fourth Commandment , As h Contrary to the Sanctification of the Sabbath by religious exercises , The Idle-mans Sabbath being but Sabbathum Asinorum , The Asses Sabbath , for by bare Rest and Idleness an Ass may keep the Sabbath as well as he ; In the seventh Commandment , As an i Occasion of lust and incontinency ; and In the eighth Commandment , As an k Occasion of beggery , want , &c. which induce men unto stealing . Thus , Covetousness is forbidden ; In the First Commandment , As l occasioning error from the faith of God , and as Idolatry with the Creature ; In the fourth Commandment , as m weary of the Sabbath , and distracting the heart in Sabbath-imployments ; In the sixth Commandment , as n Destructive to mans life ; And In the last Commandment , As o opposite to true Contentment . Thus Lying , false Testimony , and Perjury are forbidden ; In the third Commandment , As taking the name of God in vain ; In the sixth Commandment , As unjust means of destroying our neighbours life ; In the eighth Commandment , As taking away unjustly our brothers Goods ; And In the ninth Commandment , As unjustly blasting our neighbours p good-name , which to him is better , then precious oyntment . ( 10 ) RULE . THe ten Commandments ( comprizing not only Summarily all Morals , but also reductively all Ceremonials and Iudicials , ●… were given at Mount Sinai , Not Absolutely as a Law , But Relat●…vely as a Covenant . 1. That the ten Commandments do summarily Comprize in them all Morals ; Reductively All Ceremonials , and Iudicials , q hath been formerly noted . And to these ten word●… learned writers Reduce all Morals , Ceremonials , and Iudicials . Thus Calvin r by way of Harmony , Ranks all these in the Books of Moses after the Promulgation of the Law , to these ten Words , and so expounds them . And s Cartwright refers , in a Table on purpose , all the Proverbs or Moral Aphorisms of Solomon , to the ten Commandments . It is to like effect noted by some of the Iewish Rabbins , t That the Manner of the Hebrew writing in the Decalogue is somewhat singular ; one and the same word having oft times three Accents : and this they suppose to be done , because Mountains of Sentences do hang upon the Decalogue : 2. That , The ten Commandments were given in this latitude , and that , not Absolutely as a Law , but Relatively as a Covenant ; u hath also been sufficiently cleared heretofore by many Arguments . Since the Fall , These ten Commandments were never given , but in a Covenant-way . ( 11 ) RULE . THe Covenant of the ten Commandments was given at Mount Sinai , not as a Covenant of Works , intending Iustification and Life by Israels own Doing , as the common mistake runs ; but as a Covenant of Faith , Intending and Revealing Iustification and Life by unfeigned supernatural Believing in Iesus Christ. Now for Evincing of this , I have x formerly at large Stated this Question , refelled three Opinions repugnant hereunto , Proved this Assertion , and Answered the Contrary Objection , that might militate against the same . There See. ( 12 ) RULE . HEnce this Covenant of Faith the ten Commandments ( in the forementioned latitude ) had Iesus Christ , and life unto Sinners by him through Faith , for the y Primary and more immediate Scope or End thereof ; Requiring Obedience exactly , Discovering Sin compleatly , and Denouncing Gods wrath for Sin Severely , that hereby Israel might be more powerfully Divorced from themselves , Conducted to Christ , and Directed in Christ. This Rule flows necessarily from the former . For , if this Covenant were such a Covenant of Faith , intending Justification and Life by believing in Christ : Consequently Jesus Christ , and Sinners Life by him , must needs be the chief more immediate End and Scope of this Covenant . As Justification by a mans own Doing , is the end of the Covenant of Works : So Justification by Christ , and believing in him , is the end of the Covenant of Faith. In this Rule Note , 1. The chief immediate End and Scope of this Covenant ; viz. Christ and life by him for Sinners , through Faith. 2. Gods Contrivance of this Covenants Administration in such sort , as might most effectually attain this End : viz , Therein ( 1 ) Requiring Obedience most exactly ; ( 2 ) Discovering of Sin most Compleatly ; ( 3 ) Denouncing of wrath for sin most severely ; That thus by the clear view of their Sin and Misery they might be driven out of themselves , and from all Self-Confidence , unto Christ alone by Faith for life and righteousness , and might also be directed as by an exact Gospel-Rule how to walk with Christ in all integrity . But all these particulars z have in effect been sufficiently spoken to before , though not in this very order . See there , The mysteriousness of this dispensation unfolded . ( 13 ) RULE . HEnce , Though this Covenant of the ten Commandments doth command duty , and forbid sin most exactly : yet it accepts Sincerity and Integrity in and through Iesus Christ , both in doing of good and eschewing of evil . This flows from the two last foregoing Rules . This Rule must needs stand . For , 1. If exactness were not required , the Highest degrees of performance were not Duty ; the least contrary faylings were not sin : those were not to be endeavoured , nor these to be avoided . If integrity herein were not accepted in Christ : no obedience of believers since the fall could be accepted , for none , not the best can be ex●…ct ; nor should this be a Covenant of Faith , wherein God is Merciful to his people , transgressions and failings , but a rigorous Covenant of Works . But this is contrary to what hath been already proved . 2. Under this Old Testament , David a had many failings , but they are passed by , and his uprightness is accepted . Asa also b had his miscarriages , yet they are covered , and his constant integrity commended . Israel had many and grievous sins upon them , especially Idolatry in the Calf of Aaron , and unbelief with murmuring against the Promised land : For that , c God threatned to with-draw his presence from Israel ; For this , d God destroyed all that present generation in the Wilderness , except two persons , that they should never enter into Canaan . Notwithstanding , In the former case , God endeavours , both by denying his Presence , and removing the Tabernacle out of the Camp afar off , e To humble them and bring them to repentance for their idolatry , and then , Israel repenting , reveals himself . The LORD , The LORD God , merciful , and gracious , long suffering and abundant in goodness and truth , Keeping mercy for thousands , Forgiving iniquity and transgression and sin ; viz. to the penitent . Herein declaring how he would pardon their sins , and accept their integrity even under this exact Covenant And , In the later case , The integrity of Caleb and Ioshuah was f accepted , who followed the LORD fully ; not in exactness , but in uprightness : and they alone of that generation were possessed of Canaan after the Carkases of all the rest had fallen in the wilderness . 3. Finally , The many Sacrifices appointed under this Covenant , did , among other things , intimate thus much to Israel , that though they had many Corruptions in themselves , yet if they did sincerely repent and believe in Christ the true Sacrifice of Sacrifices , their sins should be purged away in his blood , their persons and services should be accepted in Christ. ( 14 ) RULE . HEnce , This Covenant of the ten Commandments , so far as it was not peculiarly limited and appropriated to the Iewish Church or Common-wealth , concerns all Christians whether unregenerate or Regenerate under the New Testament . This also flows from the third and fourth Rules . As it is in the general a Covenant of Faith in Christ : As Christ , Faith , and Justification by Faith in Christ , are the End of this Covenant : And as it is a Gospel-Rule of Faith and Obedience : It concerns Christians as well as Jews , The substance of the Covenant of faith in all ages being one and the same . But , as it erected Ceremonial worship , pointing out Christ to come afterwards : As it comprized Iudicial Laws for the commonwealth of Israel , &c. Thus it was peculiar to Jews . But How far this Sinai-Law is Abrogated , or remains still in force to us now under the New Testament , g hath been formerly discussed at large . ( 15 ) RULE . HEnce , The whole Performance of this Covenant of Faith the Ten Commandments , on Gods part toward his People , and on his Peoples part towards God , is only in and through Iesus Christ. As this Covenant had its foundation upon Jesus Christ alone : so it is to have its accomplishment and Consummation , ●…in and through Jesus Christ alone . 1. On Gods part , all the Mercies and Covenant-blessings Promised , whether to his Jewish People Immediately , or to his Christian People Mediately , according to their proportionable Concernments therein , were to be performed and made good , in and through Jesus Christ alone . God made these Promises in Christ , of meer free-Grace : God makes good these Promises in Christ of meer faithfulness . h All Gods Promises in Christ are yea , and in him Amen . Christ is the Center , and Circumference of them all . Without Christ , or Out of Christ , the Performance of none of them is to be expected . 2. On his peoples Part , ( 1 ) All the Covenant Performance and Obedience restipulated by his Jewish People , in reference to the Morals , Ceremonials and Iudicials of this Covenant , was to be done and presented to God , ( as the Ceremonials did notably touch them , ) in and through Jesus Christ alone ; Upon whose Grace and Merit only all their i Ability thereunto , and all their k acceptation therein , doth fully depend . In the Preface to the Law , Christ as Mediator and Redeemer is made the foundation of Obedience to the whole Law. ( 2 ) All the Covenant Obedience required of his Christian People in reference to the Morals thereof , is to be done and presented to God also in Jesus Christ alone , through his Grace and Merit ; l from a pure Heart , good Conscience , and Faith unfeigned . The Morals of this Covenant being for substance required in every dispensation of the Covenant of Faith , whether revealed , To certain Families as all the Covenants with Adam , Noah , and Abraham , before this : To the whole Nation of Israel , as this Old-Covenant : Or To all Nations of the world , as the New Covenant . This Moral Obedience , as a Golden thread , runs through them all . ( 16 ) RULE . HEnce , This Covenant of Faith in Christ the Ten Commandments , is to be expounded by the word of Christ : viz. By the Sacred and divinely inspired Writings of Moses , The Prophets , Apostles , and of other Holy Pen-men of Holy Scriptures . The whole Scriptures are stiled , m the word of Christ. And deservedly : for , 1 Christ is the Author of them from the Father , Revealing and inditing them by his own Spirit . Christ is the essential word : by him the Father speaks his will to his Church . Christ is the great Prophet , revealing the Father and his will savingly unto us . 2. Christ is the chief Subject-matter of the Scriptures . All the Scriptures are the sacred Swadling-cloaths of this blessed child Jesus . 3. Christ is the end of them all . Therefore this Covenant of the Ten Commandments ( being a Covenant of Faith in Jesus Christ , which is the compendious Mysterie of the whole Scriptures revealed since the Fall ) is to be explained by the whole word of Christ in Old or New Testament : revealed since this Covenant was established . All the Ceremonials explain the First Table , All the Iudicials the Second Table , All the Morals both the Tables , All the ensuing Scriptures are one way or other Comments upon these most wise n Holy and Righteous and Good Commandments . The Ten Commandments are these Scriptures contracted : These Scriptures are the Ten Commandments enlarged . These o Ten Commandments are ( as Pet. Martyr notes ) like the Ten Predicaments : For , as all things in Nature may be referred to these : so all sins and duties in Religion may be reduced to those . ( 17 ) RULE . THE Due Distribution of this whole Sinai - Covenant into Laws , Moral , Ceremonial and Judicial : And of the Morals , 1. Into Ten words , or Ten Commandments : 2 Into two great Commandments of love to God , and love to man : 3. Into two distinct Tables , viz. The Table of Holiness , and the Table of Righteousness ; is very useful and advantagious to the clear and distinct understanding of this Covenant . Of all which p formerly . I conclude these Rules with that note of Alsted ; q As in the first Table , The Beginning is from the foundation of piety , Gods Inward worship , and thence Progress is to Gestures , Speech and works ; and in the fourth Commandment as the close of the First Table , The Outward worship of God is Ioyned with the Inward ; And as in the midst of the Commandments all the Duties of both Tables are reduced to practise on the Sabbath , whence that Rule , The Neglect of the fourth Commandment draws along with itself the Neglect of all the rest : So in the Second Table , Obedience to Superiors is first ordered as the Base and Mother of all Duties propounded in the four following Precepts , And in the Tenth Commandment there is an Exegesis or Explanation , whereby God takes care touching all the five foregoing Precepts of the second Table , that they should not be misunderstood of outward actions only . 5. Inferences . Did God Condition and Covenant with Israel and Israel Restipulate with God , to keep this Sinai-Covenant by Sincere , Entire and Constant Obedience , In such sense , and according to such an exact Covenant-Rule as hath been expressed and explained ? Then , Hence these things may be inferred , viz. First , That , the chief stress of Conditions , expresly required from Israel to the Keeping of this Sinai - Covenant , consisted in Obeying or Doing . True Faith in Christ was more Implicitly required from Israel , as hath been already cleared : and True Repentance was also more sparingly enjoyned them , as shall after be shewed . But the main stress of Conditions expresly required , stood in Obeying and Doing . It is very observable , ( 1 ) That , Obedience was the r chief matter hinted by God to Israel , and consented unto by Israel in his Introductory Preparation of Israel for this Covenant . ( 2 ) That , Obedience was the chief thing , which God s expresly called for in Promulgation of this Covenant of the Ten Commandments : every Commandment pressing them to many distinct Acts of Obedience : and which Israel , then extreamly terrified , did t Promise to God. ( 3 ) That , Obedience was the Principal Duty u which God required and Israel restipulated expresly in that solemn Sanction of the Covenant afterwards . ( 4 ) That , Obedience was that Foederal Duty which God most frequently and most expresly urged upon Israel both by Moses and the Prophets , in all their Explanations of this Covenant , during the whole Old Testament : As every one that is but slenderly acquainted with Moses and the Prophets may easily discern with half an eye . ( 5 ) That the main strength of all Gods x Promises and Threats laid down afterwards in the whole Old Testament writings , tend most fully and expresly to Encourage Israel to such Obedience , and to deter them from the Contrary Disobedience . ( 6 ) That , the y Mercies conferred and judgements inflicted , upon Israel , had Principal and special reference to their Obedience or Disobedience . So that , it is very clear , The chief current and stream of Conditions required from Israel in this Covenant did most plainly and fully run in this channel of Obeying and Doing . But why did the Lord , in this Sinai - Covenant , thus press upon Israel , Obeying and Doing , more then Believing : seeing Believing is a more necessary and excellent Duty ? Answ. The Lord seems to have done this , in his infinite wisdom and goodness , for these Reasons , 1. Because , The full and compleat Reavealing of the Doctrine of Believing in Jesus Christ was reserved till the actual exhibition of Jesus Christ in our flesh . z But before faith came ( that is , before the Doctrine of Faith in Christ came , fully and compleatly : for , more imperfectly , it came and was revealed to Israel , to Abraham , to Noah , to Adam ) we were kept under the Law , shut up unto the Faith , which should afterwards be revealed . Faith in Christ was revealed even by the Law , as hath been shewed ; but so obscurely and imperfectly in comparison of the after-Revelation thereof under the New Testament , that till the New Testament , faith in Christ seemed as it were not to be revealed at all . Hereupon God urged Faith the less : but Obedience and Doing so much the more , not to shut them out from , but to shut them up to , The Faith , which should afterwards be revealed ; that so they might still be necessitated to , and kept in , the way of Faith in Christ. But now Christ being already come , Obedience is insisted upon so much the less : and Faith in Christ is urged so much the more under the New Testament . 2. Because , Naturally Man is more capable of , and disposed to , Doing , then to Believing in Christ. For even in corrupted Nature there are some Principles of Obeying and Doing , which remain ; whereupon even a Pagans do by nature the things contained in the Law : But , neither in Upright Nature before the fall , nor in Corrupt Nature after the Fall , are there any prints or Principles at all of Believing in Iesus Christ : Faith in Christ being in no degree Natural , but wholly Supernatual . Besides , Believing doth b utterly empty a man of himself , totally denude him , strip him , and take him off his own bottom , leaving him nothing at all to boast of , or rest upon in himself , in reference to Salvation : and this makes flesh and blood so averse to believing in Christ. But Doing seems to have some foundation in Nature . The Lord therefore in this Covenant , Guides and directs Israel in right Doing , and that from Faith , That their Obedience might be acceptable . 3. Israel was a people very dull of understanding and apprehension in Spirituals , as c a childe under age , during the whole time of the Old Testament , and their Infant-time was at Gods making this Covenant of the Ten Commandments with them . Hereupon God urged upon them the more easie and familiar work of Doing , abundantly : but the more intricate and strange work of Believing , very sparingly . 4. Israel was a people extreamly prone to backsliding and defection from God by Idolatry : God therefore abounds in his Commands of Obedience to them , that so filling their hands full of all sorts of Obeying and Doing , they might be the less exposed to temptations and solicitations of departing from him . Want of full imployment , leaves active spirits too open unto Temptations to ill imployment . 5. Finally , In this Covenant God required such obedience as did incomparably surpass all obedience required in all false Religions : that thereby he might endear the hearts of Israel to the constant love and esteem of his true Religion alone above them all . Secondly , That Israels Sincere , Entire and Constant Obedience to God , was Covenant-keeping ; their Contrary Disobedience , was Covenant-breaking with God. The Conditions and Foederal terms ( which are the strength of the Covenant ) performed , or neglected : The Covenant it self is proportionably kept or violated . And thus God interprets Israels d Obedience , or e Disobedience . It s true , their Unbelief and Impenitency were Covenant-breaking as well as their disobedience , their Faith and Repentance were Covenant-keeping as well as their Obedience : but ( yet the stress of their Covenant-Conditions being laid upon their Obeying and Doing ) their Covenant-keeping or breaking was more emphatically imputed to their Obedience or Disobedience , throughout all the Old Testament . Thirdly , That Hence , Israels Obedience was so acceptable to God , and their Disobedience so abom●…nable : Their Obedience being more expresly Conditioned , and more frequently required , then any other Condition whatsoever . 1. The acceptableness of their Covenant-Obedience unto God , appears illustriously in that : ( 1 ) He f Commanded it , and called for it , frequently . ( 2 ) He g wished and desired it most affectionately . ( 3 ) He made many sweet and precious h Promises not only of Temporals , but also of Spirituals and Eternals , to encourage them to obedience . ( 4 ) He heaped many showers of blessings and Mercies upon them , and all to engage and Hire them to Obedience . Hence i David , having recited a large Catalogue of Gods favours to Israel , declares this to be the end and scope intended by God therein , That they might observe his Statutes and keep his Laws . 2. The Abominableness of their contrary Disobedience appears also most evidently , in that : ( 1 ) He disallowed , k forbad and condemned the same abundantly . ( 2 ) He l aggravated their disobedience variously and extreamly . ( 3 ) He thundred out against it very many and severe m Threatnings . ( 4 ) He inflicted upon them for it many heavy and dreadful n Judgements . Fourthly , That Israel came far short of performing their Covenanted obedience to God. Sincere , Entire and Constant Obedience was restipulated by them : but how foully and frequently did they fail therein ! Their frailty , weakness , yea wickedness contrary to Gods Covenant is testified by many witnesses . As , 1. By Moses . He clared their great failings and rebellions at o Horeb in the abominable idolatrous calf that Aaron made , whereby they did speedily break Covenant with God in a most gross manner . Whereupon he tels them : p — Thou art a stiff-necked people . Remember , forget not how thou provokedst the LORD thy God to wrath in the wilderness : from the day that thou didst depart out of the land of Egypt , until ye came unto this place , ye have been rebellious aginst the LORD . And having q upbraided them for their rebellions at Horeb , Taberah , Massah , Kibroth-Hattaavah , and Kadesh-Barnea , he thus concludes ; you have been rebellious against the LORD , from the Day that I knew you . He recited their eight notorious murmurings in their journeys all along . As ( 1 ) At Taberah , for the r irksomeness of their journey . ( 2 ) At Kibroth Hattaavah , for s flesh . ( 3 ) The murmuring of Aaron and Miriam at Moses because of the t Ethiopian woman which he had married . ( 4 ) At Kadesh Barnea , against the u Promised land , upon the report of the evil Spies . ( 5 ) The murmuring of Korah , Dathan , and Abiram , and their followers , x against Moses and Aaron . ( 6 ) The peoples murmurring at Moses for the y Death of the people about the matter of Korah . ( 7 ) In the desart of Zin , z for water at Massah ( 8 ) Their murmuring as they compassed the land of Edom , a at their discouraging way , light-bread , and want of water . He storied their odious whoredoms , viz. Their b Corporal whoredoms with the daughters of Moab : and their Spiritual whoredoms with the idols of Moab , how Israel joyned themselves to Baal-Peor . He Prophecyed also c of Israels future rebellions and idolatries which they would run into after his death when they should be possessed of the Land of Canaan : and by Gods appointment wrote a Song touching the same as a Memorial against them to all succeeding generations . 2. By the Psalmist , who in divers d Psalms recapitulates the disobedient and rebellious carriages of Israel in the wilderness and in Canaan : aggravating them exceedingly by the contrary gracious carriages of God towards them . 3. By Daniel , e confessing his own and their sins . 4. By Ezra , f bewailing their promiscuous joyning in affinity with the idolatrous Canaanites . 5. By the godly and prudent Levites , who in their solemn day of Humiliation , g confess Gods mercies , and Israels sins against all those Mercies both in the Wilderness , and in Canaan . 6. By the Angelical Proto-Martyr Steven ; h Who , in his zealous and pithy Sermon , having historically declared Gods manifold goodness to Abraham and his Seed till the Covenant at Mount Sinai , afterwards recites i their foul idolatrous defection from God in the wilderness ; and their Persecutions of Gods Prophets , and murdering of Christ in the promised Land. 7. By the Apostle Paul , k Recording both their Mercies from God , and their Rebellions against God , and those his mercies in the wilderness , as also Gods judgements upon them for those rebellions . Who tels us ; Now all these things happened unto them for Types , and they are written for our Admonition , upon whom the ends of the world are come . And it is noted by some , l That as Israels sins in the wilderness were many : so all sorts and degrees amongst them sinned and failed in their Obedience : and were accordingly very severely chastized . By these many and gross failings of Israel in their Covenanted Obedience , which was so eminently Covenanted by them , we may learn ; 1. That the Performances of Gods people do oft come short of their Promises : Their works of their wills : Their deeds of their desires . m To will is present with me , said Paul ; but how to perform I finde not . 2. That n He who thinks he stands fastest in Obedience and Well-doing , had need to take heed lest he fall . If Israel that had Covenanted such Obedience to God , yet so grossly and frequently failed : who may not justly fear ! Their lapses and falls are recorded for our admonition and caution upon whom the ends of the world are come . They fall , that we might be kept from falling . 3. To call to minde and lay to heart our own failings in Covenanted Obedience to God , upon consideration here of Israels disobediences . Which of Israels rebellions , hath not England paralelled by like rebellions ? yea Englands rebellions have exceeded Israels , in that they have rebelled against the New-Covenant , which is more clear , spiritual , effectual , compleat , comfortable , continuing , and every way excelling Gods Old Covenant with Israel . Fifthly , That the Obedience required to the Keeping of this Covenant , was purely Evangelical . For , as hath been explained ; 1. The fountain of this Obedience was to be true Faith in Iesus Christ : without which no obedience can be acceptable to God as hath been shewed touching Keeping this Covenant by Faith. And o Faith in Christ is an Evangelical root of Obedience . 2. The Properties of this Obedience , p Sincerity , q Integrity , and r Constancy , are Evangelical Properties required in all true Gospel-Obedience . 3. The Notion or Consideration in which Obedience was required of Israel , viz. Not as an Antecedent , but as a Consequent Condition of the Covenant ; Not as performable from our own , but from Christs ability ; not as opposite , but subservient to Grace and Faith ; Not as a Con-cause , with Faith , of our Justification , but as a fruit or effect of Justifying Faith : I say , this Notion or Consideration of Obedience is also plainly Evangelical . So that the Obedience of Israel in the General and for the substance of it was , as ours is , Evangelical : and The Old Testament was Gospel , as well as the New. Sixthly , That , Israels Obedience for keeping this Sinai - Covenant , was not to be Israels righteousness before God. This follows also upon the former : for Israels Obedience being purely Evangelical : it is an effect of true Justifying Faith , evidencing and demonstrating s the truth and life thereof : but , neither the Matter of their Righteousness , as perfect personal Obedience once was the Matter of mans righteousness , under the Covenant of works in innocency : Nor the Instrumental Mean of their Justification , which is t Faiths sole prerogative . Seventhly , That , Exactness of Obedience was imposed upon Israel by this Covenant , with much sweetness and Comfortableness . Not with such rigour as upon Adam in innocency , when the least failing was an utter breach of Covenant under pain of death without mercy : but with such Evangelical Moderation and sweetness , that though Exactness be required , yet uprightness is accepted through Faith in Jesus Christ , and all failings covered and pardoned in him . And therefore this Covenant was an easie yoke in comparison of the Covenant of works , as to the Substance of Obedience in the General : though in regard of the Particular imposition of Ceremonies , it was u a yoke which the Iews were at last not able to bear . All which being done away in Christ , x Christs New Testament-yoke is easie , and his burden light . Thus of Israels second Covenant-Condition , viz. To Keep Covenant with God by true Faith in Christ , and Sincere entire constant Obedience . III. Lastly , To repent and return again to the Lord their God , in case of any failing , either in being his Covenant-people , or in keeping his Covenant by true Faith and Obedience . This the last condition at least implicitly imposed upon , and restipulated by Israel in this Covenant . For clearing of which , note : 1. What Repentance is . 2. That God in this Covenant Conditioned with Israel to repent in case of any failings or miscarriages against this Holy Covenant . 3. Inferences hence resulting . 1. What Repentance is . Omitting the Denominations or several Names given to Repentance both in Old and New Testament : as also the Synonimous expressions and phrases whereby the Holy-Ghost sets it forth with great variety , All which would add much light and lustre to Repentance , were the Common-place of Repentance here to be handled , ( which is besides my intention : ) I say omitting these for brevity sake , Consider we , 1. The Sorts . 2. The Nature of Repentance so far as seems necessary for opening this Covenant-Condition of Israels Repentance . ( 1 ) The Sorts of Repentance are many and various : But Sinners Repentance towards God , is principally of two sorts , viz. 1. More General and Common both to Elect and Reprobate persons , viz. A Repentance , arising from the Knowledge and Faith of God the Creator's omnipotency , ( sometimes manifesting it self even in the vertues and Miracles of Christ , ) and from fear of Punishments : whereby the heart is smitten with some kind of remorse and grief for sin : and some Outward expressions or Testifications thereof are made , as by confessing sin , humbling for sin with weeping , Fasting , Sackcloth , Ashes , &c. Thus y Ahab repented : thus z Ninevoh repented ; thus a Iudas repented ; and thus Christ saith b Tyre and Sidon would long ago have repented in Sackcloth and ashes , if the mighty works had been done in them , which were done in Chorazin and Bethsaida . This sort of repentance ( as c some acutely learned judge ) is required before saving Faith in Christ , and sometimes exists without subsequent Faith in Christ , and is clearly distinguished from it , as , d Repent ye , and believe the Gospel . e — Testifying Repentance towards God , and Faith in Iesus Christ. f — Not laying again the foundation of repentance from dead works , and of Faith towards God. And this Repentance is g praevious and preparatory to the other Repentance and unto Faith ; whereupon some call this , Poenitentiam Primam , The first Repentance : the other , Poenitentiam Secundam , The Second Repentance . 2. More special and peculiar to Gods Elect only . viz. A Repentance , h Arising from true Faith in Jesus Christ the Saviour , or at least inseparably accompanying the same : which i Faith and Repentance have no foundation in man , as the former have , but are the meer gifts of God. This is called , k Repentance unto life : and l Repentance unto Salvation : because it is the certain way for sinners to life and salvation by Jesus Christ. Now God conditioning with Israel that they should Repent , took in both sorts : but especially and primarily intending this later , whereunto the former Repentance was but preparatory . ( 2 ) The Nature of true Repentance in this second sense , may be thus described , Repentance is a Grace of God , whereby a sinner , after true Sense of sin , and Godly sorrow for sin , is changed and converted in heart and life , from sin to God. This description of Repentance I have m formerly in another Treatise , 1. Explained and confirmed by Scriptures , according to the several branches of it . 2. Improved in a way of Tryal of the truth of Repentance , by certain Characters of true Repentance comprized in this Description of repentance . Especially . ( 1 ) Conviction and true sense of sin . ( 2 ) Contrition of heart , and true godly sorrow for sin . ( 3 ) Conversion and true change of heart and life from sin . Touching all which , I refer the Reader to what I have there written for his fuller Satisfaction : because I hasten forward . 2. That God in this Covenant either explicitly , or at least implicitly Conditioned with Israel , their Repentance and returning again unto him , in case of any failings or offences against his Covenant : may be evinced by these Particulars , viz. ( 1 ) Repentance in case of any sinful failings against this Covenant is a Duty implicitly enjoyned to Israel in the first Commandment of this Covenant : as hath been manifested . For this Commandment required Israel , To n have the only true God IEHOVAH alone as their Covenant-God in and through Iesus Christ : and to worship him as such accordingly . This worship of God o consisted ( as in other , so ) in this Duty particularly , viz. In an holy carefulness to please their God in all things : as also consequently in Grief and Sorrow of heart and spirit with unfeigned Repentance , for every their offending of him : p As did David , and Ephraim , under this Old-Covenant . ( 2 ) Assoon as Israel had sinned against this Covenant , and that most grosly , in the idolatrous Calf made and worshipped while Moses was up in the Mount with God , the Lord in his rich mercy and compassion q used sundry means of reclaiming and reforming them by true Repentance . Which evidenceth , How much God willed their Repentance : and How agreeable it was to his Covenant which they had broken and transgressed , that they should repent . He would never have used Means to bring them to true Repentance , had he not in this Covenant , in case of failings , intended their Repentance . Now these Means and way he used : He r gave Moses ( their typical Mediator ) occasion of interceding for them , that they might not presently be destroyed . For , He declared their sins to Moses now in the Mount with God : Whereupon Moses intercedes for them , and God spared them according to his Prayer . He s sent Moses to convince them of their sin , and of the extream Haynousness of it . Which Moses effected , 1. Symbolically , by breaking the two Tables of the Covenant , at the skirt of the Mount in the fight of Israel : thereby signifying to them that they had already sinned so grievously , that they had broken Gods Covenant . 2. Really , ( 1 ) By utter t Abolition of their idol : grinding it to powder , strawing it on the water that came out of the Rock , and making the people drink it , that so the detestable Idol might go into the very draught . ( 2 ) By sharp u Reprehension of Aaron , for bringing this sin upon Israel by making the Call. ( 3 ) By severe x Execution done upon the principal offendors by the sword of the Levites , to the destruction of 3000. persons . ( 4 ) By his earnest and most zealous interceding with the Lord afterwards for their Pardon , y Oh this people have sinned a great sin , and have made them Gods of Gold : yet now , if thou wilt , forgive their sin : and if not , blot me I pray thee out of thy Book which thou hast written . He took course to humble them for their sin ; ( 1 ) Partly , by z refusing to go with them any longer in the midst of them , only he would send his Angel before them . ( 2 ) Partly by Moses his a removing of the Tabernacle the Sign of Gods presence , and pitching it without the Camp , afar off from the Camp. The b People humbling themselves hereupon , and Repenting , The LORD proclaims himself ; The LORD , the LORD God , Merciful and Gracious , Long-suffering and abundant in Goodness and Truth ▪ Keeping Mercy for thousands , forgiving iniquity , and transgression and sin , viz. to the truly penitent . Which done , c He again immediately renews his Covenant with them , to give them Canaan , and to drive out the inhabitants thereof from before Israel . ( 3 ) The d LORD in all after-ages from Moses till the Death of Jesus Christ their only true Messiah , according to his great Patience and Long-suffering gave them space for Repenting , and according to his rich grace gave them both Ordinary and Extraordinary Means of Repentance . 1. Ordinary , by the Ministry e of the Priests : who , besides their Expositions of the Law , tending to convince and humble them for sin , offered daily Sacrifices , which were as a f Continual Remembrance of their sins , and an Arraignment of them daily for sin before the Lord : yea , herein Israel did daily confes , their sins , and that for them they deserved to die the Death like those slain Sacrifices , and that their sins could not be purged away , but by the Death of Jesus Christ the true Sacrifice . 2. Extraordinary , by the Ministry of The Prophets , John Baptist , and Iesus Christ himself . ( 1 ) The Prophets were Ministers raised up extraordinarily by God for reducing Israel to himself from their rebellions by repentance . g — Many years didst thou forbear them , ( Hebr. didst-thou-protract over them ) , and testifyedst against them by thy Spirit in the hands of thy Prophets . How oft did he invite and importune them to repent by his Prophets ? As , by Isaiah , Isai. 1. 16. to 21. Jeremiah , Ier. 3. 1 , 7 , 22 , &c. & 4 1 , 2. Ezekiel , Ezek. 18. 21 , 27 , 28. 30 , 31 , 32. & 33. 11 , 12 , 15 , 16. Hosea , Hos. 6. 1 , 2 , 3. with 5. 15. & 14. 1 , 2 , &c. Joel , Io. 2. 12 , 13 , 15 , 16 , 17. Amos , Am. 4. 6. to 13. Zechariah , Zech. 1. 2 , 3 , 4 , 5 , 6. and Malachi , chap. 4 , 5 , 6. ( 2 ) Iohn Baptist the Harbinger of Christ , preparing his way before him , was an extraordinary Prophet , yea greater then any former Prophet , in that he pointed out the Lamb of God present with his finger . This Iohn h Preached Repentance to Israel both by his Doctrine , and Practise . ( 3 ) Jesus Christ himself , that Great Prophet of Prophets , came last of all , Preaching to Israel ; i Repent , for the Kingdom of Heaven is at hand . k — Except ye repent , yea shall all likewise perish . Now to what End did God vouchsafe Israel all along under this Sinai-Covenant the Old Testament , such Space and Means of Repenting : but that by this Covenant he conditioned and required their Repentance ? ( 4 ) The Lord l Promised for future to accept and pardon his people Israel , Repenting for their miscarriages against his Covenant . And his Promises made to their Repenting , imply'd his will and pleasure that they should repent . ( 5 ) God Promised also to m Circumcise their heart , that they might love him , turn to him , and obey him . This imply'd also his Conditioning their repentance in this Covenant ; yea n he turned and instructed Ephraim , so that he repented , &c. ( 6 ) The Lord o was wont to estrange himself from Israel under this Covenant , whilst they went on in their sins impenitent . Their sins were odious to him : but their impenitency under their sins made them double odious and abominable . Because impenitency was so extreamly against his Covenant . ( 7 ) Finally , The Lord was pleased p most graciously to accept and pardon his repenting People Israel , embracing them with dearest arms of his wonted favour . Because their Repentance was so pleasing to him , and so agreeable to his Covenant . 3. Inferences Hence ; ( 1. ) How plain is it , That this Covenant at Mount Sinai was a Gospel Administration : because in case of Israels fayling therein it conditioned and called for their Repenting ! Repentance is a pure Evangelical Condition and Duty , pressed often in the Gospel-Doctrine of Old and New Testament , as hath been already shewed : whereas the Law , that is , The Covenant of works , admits of no Repentance at all , no not in the least case of failing in Covenant-Duties but denounces Death without Mercy for the smallest transgression . So then the Sinai-Covenant , was a Covenant of Faith Evangelical , not a Covenant of Works Legal . ( 2. ) That common Distinction of Repentance into Legal and Evangelical had need to be wisely and warily understood . For , 1. If by Legal Repentance such repentance be understood , as is wrought by the Law , or Covenant of the ten Commandments as dispensed by Moses ; that being a pure Evangelical Administration , Repentance wrought thereby must needs be Evangelical also . And therefore in this sense the distinction is not logical and proper , because thus the Members of the Distinction , viz. Legal and Evangelical are not duly opposite and contradistinct one to another . And yet , I doubt , this is the usual notion of most in this Distinction , but questionless a gross mistake . 2. If they understand by Legal Repentance , such Repentance as the Law of works required before the Fall : Such Repentance the Law or Covenant-works properly allows not , admits not in any Case . 3 But if by Legal Repentance they in●…end such Common and General Repentance upon consideration of God as Creator and Supream Judge and fear of punishment , arising from the ten Commandments , or any thing in them , as abstracted from Moses Administration thereof : then the Distinction may be tolerated , as implying , A General servile Repentance from fear of God the Creator , and a Special filial Repentance from Faith in God the Redeemer . ( 3 ) How Great was Gods Covenant-Mercy to Israel even in this terrible Sinai - administration , in Granting liberty of Repenting in case of Covenant-miscarriages . Such mercy , was not vouchsafed at all under the Covenant of works : nor vouchsafed so clearly in any fore-going Administration of the Covenant of Faith. His favour was herein therefore the greater to Israel , But how much more to the New Israel of God under the New Testament , to whom God hath revealed most fully this liberty of Repenting . It is not only our great Duty , to repent : but our great Priviledge , that we may repent . ( 4. ) How justly did the Lord multiply and aggravate his q Complaints against Israel by his Prophets under the Old Testament for their Impenitency , hardness of heart , and refusing to return to God! Because their Covenant-failings were many : and in such cases it was God's Covenant-Condition that they should repent . ( 5. ) Not only Unbelief and Disobedience , but also r Impenitency , a Counterfeit Repentance in Israel was Covenant-breaking with God. Repentance was Covenant-keeping : Impenitency and Counterfeit Repentance was consequently Covenant-breaking . And shall not our Impenitency , &c. under the New Testament be Covenant-breaking much more ? ( 6. ) Hence , When Israel solemnly repented of publique sins , they were wont to renew their Covenant with their God , therein a fresh promising their sincere Reformation . Why ? Because Gods Covenant called for true Repenting in case of miscarriages : therefore when they solemnly set about Repenting and Reformation , to testifie their Duty and Engage themselves more vigorously thereunto , they renewed Covenant with God the ground of such Repenting . And therefore when any Church now under the New Testament is upon publique Repenting and Reforming , it is a most proper and helpful course to enterprize the same by this Gospel practise of Renewing Covenant with God : as is the Manner of the true Reformed Churches . ( 7 ) Finally , Israels Duty , May be our Iustification . If under the Old Testament Israel was to repent in case of failings in Covenant-observances , wherein Repentance was urged more sparingly : How much more ought we to repent of all our failings under the New-Covenant , wherein Repentance is required more abundandtly ? Hitherto of the Matter of the Sinai - Covenant , viz. Mercies Promised on Gods parts and Duties Restipulated on Israels . APHORISM V. 5. The Form of Gods Sinai - Covenant . THe Form of Gods Covenant with Israel and their Seed at Mount Sinai , Consisted , More Inwardly and Essentially in the Mutual Covenant-Agreement and Obligation betwixt the Federates , God and Israel : More Outwardly and Accidentally , In the Manner of this Sinai Covenants first Manifestation and Establishment , and of it's after-Administration . This Aphorism I explain as followeth . First , The More Inward and Essential Form of this Covenant at Mount Sinai stood , In the reciprocal Agreement and Obligation of the Foederates one to another , viz. of God to Israel and their Seed , and of Israel and their Seed to God , upon certain Terms or Conditions , Evidently Expressed , or Necessarily Implyed . 1. God on his part , ( as IEHOVAH , Israels God , and Redeemer ) of Meer Free grace Agreed , Covenanted , and Promised , I. To be a God to Israel , and to their Posterity . II. To raise up unto them from among themselves , Christ A Prophet , Mediator and Saviour : In whom he would be their Covenant-God . III. To give them the Spirit of God and of Christ. IV. To Confer upon them in Christ all sorts of Blessings , Temporal , Spiritual , and Eternal . 1. Blessings Temporal . And of this sort these especially , viz. ( 1 ) The Inheritance of Canaan . ( 2 ) The Casting out of the Canaanites . ( 3 ) Long life in Canaan . ( 4 ) Multiplying them there . ( 5 ) A conflux of all good things for their outward Prosperity . ( 6 ) The imposing of all the Contrary Curses upon their Enemies . ( 7 ) Their return again into Canaan from all their dispersions upon their Repentance , &c 2. Blessings Spiritual . Of which sort these especially ; viz. ( 1 ) Gods peculiar Acceptation of Israel . ( 2 ) His Sanctification of them . ( 3 ) Their Justification by Faith in Jesus Christ. ( 4 ) His Enabling them to keep this Covenant . ( 5 ) His choosing out a place for his Name to dwell in , and for his solemn worship to be exercised in , within the Land of Canaan , when they should peaceably inherit it . ( 6 ) His gracious Presence and Residence among them there in his Tabernacle . ( 7 ) His furnishing them with Eminency of Church-enjoyments above all other People . 3. Blessings Eternal , viz. Eternal Life and Happine●…s in Heaven : whereof Canaan was an eminent shadow . 2. Israel on their part Restipulate and Re-promise to God sundry necessary Duties . As , 1. To be a Covenant-people unto God. 2. To perform and keep this Covenant with God , ( 1 ) By true and unfeigned Faith in Christ. ( 2 ) By sincere , entire and constant obedience thereunto . 3. To repent and Return again unto the Lord , in case of any Failings or Miscarriages contrary to this Covenant . These Covenant-Mercies God Promised to Israel and their Seed : These Covenant-Duties Israel Re-promised to God. All which have been formerly cleared and explained . And in their Mutual Obligation each to other , upon these Terms and Conditions , stands the More Inward Essential Form of this Covenant . Touching which I need now to add no more . Secondly , The More Outward and Accidental Form of this Sinai - Covenant doth consist , in the Outward way or Manner , 1. Of this Covenants first Manifestation and Establishment . 2. Of the After-Administration of this Covenant , thus Manifested and Established Of Both these , Consideration may be had , ( 1 ) More Generally . ( 2 ) More Particularly . More Generally , touching the Outward Form of this Covenant's Manifestation , and Administration , these things are Observeable , viz. 1. That , The Way and Manner of this Covenant's s Manifestation and Administration was singular and Eminent . No Covenant before it , or after it , was Given , or managed with such Outward Majesty and Glory : as afterwards will more fully appear . 2. That , This Covenant was Manifested and Revealed to Israel , from God , Not only by word of Mouth , as all fore-going Covenants were ; but also by writing . God himself t wrote the Abstract of this Covenant the ten Commandments , in two Tables of stone , with his own Finger : Signifying the Perpetuity of the Covenant and Law ; as also their stony hardness of Heart under the Old Testament . And Moses the Man of God , u wrote this Covenant at large , even all the Morals , Ceremonials , and Iudicials thereof , in a Book ; For the more certain knowledge and perpetual memory thereof among the people of Israel under the Old Testament , and among the Israel of God under the New Testament . 3. That , This Covenant was not left to Israels liberty to accept or reject it at pleasure , but was authoritatively imposed by God upon Israel . When man Covenants with man , his fellow-creature , both parties are at liberty to elect and choose such Articles and terms of Covenanting , as suit best to their several likings on both sides : but when God Covenants with man , the Creator with the Creature , The distance betwixt the foederates is so infinite and extraordinary , and man so absolutely and compleatly under Gods Authority , that God may impose what he pleaseth , and man must accept & submit to such terms as God imposeth . x And he declared to you his Covenant , which he Commanded you to perform , even Ten Commandments , and he wrote them upon two Tables of stone . God Commanded Israels performance of this Covenant often : As y At the First Promulgation of it ▪ z At the Sanction of it ; a At the Renewing of it and the Tables ▪ And in the Explanations of it very frequently . Hence this Covenant is stiled , b The Word which he commanded to a Thousand Generations . — And , Which God confirmed to Jacob for a Law. 4. That , This Covenant was Manifested and Administred to Israel , not as in a Private Family-Capacity , as all the former Covenants were limited to the particular Families of Adam , Noah , Abraham ; but as in a publique National-Capacity , as a Body Politique , both Ecclesiastical and Civil : yea the House of Iacob , being very numerous when they came to Mount Sinai , was by this Covenant digested and first moulded into a National-Church and Common-wealth . 5. That , As the Establishment of this Covenant with Israel made them a National Church , and then first gave them that their Infant-Church-being : So the whole ensuing Administration of it was accommodated to Israel , as to c a Church under age , till the fulness of time came . 6. That , Answerably to this their Minority , The fullest Stream of Gods Promises in this Covenant did run in the channel of temporal Mercies , and the main stress of Israels Covenant-Conditions was laid upon Obedience . True Spirituals and Eternals were promised by God : Faith , Repentance , and other Duties were also required from and restipulated by Israel ; but very sparingly and obscurely . Because God condescended to the Infant-state , to the dull and weak capacity of Israel , in this Dispensation . 7. That , God extended this Covenant ( thus Manifested and Administred ) both to Israel and their Posterity , as d hath been already manifested : and that e from the Sanction thereof at Mount Sinai , till the Death of Iesus Christ. For by Christs Death , The Old Testament Administration was abrogated and finished : And the New Testament Administration entred and succeeded . 8. That , The first Manifestation and After-Administration of this Covenant was such and so managed , as might most advantagiously conduct Israel and their Posterity to Jesus Christ , the only true Messiah and Saviour of Sinners , that f by him , through Faith they might be justified and eternally saved . 9. That , All passages , occurrents and events of Providence towards Israel , in the Wilderness , in Canaan , or in their Enemies lands , did singularly co-operate , by the wisdom , faithfulness , power and goodness of God , to the full accomplishment of this Covenant , in g Jesus Christ the Mediator , who was the Foundation , Center , and Scope thereof . In the Wilderness , The Pillar of cloud and fire that guided them day and night ; The Mannah from heaven , and Water out of the Rock , wherewith they were fed 40 years together ; The Brazen Serpent ; The Tabernacle erected in the Wilderness with the utensils thereof ; Moses his Mediation , and Kingly Government over them , Aarons Priesthood , and their frequent Sacrifices ; what were they but Types of Christ , and of better things in Christ ? In Canaan , the land of Immanuel , heaven was represented as prepared for them by Christ for their Everlasting Rest ; Their conquering of Canaanites under Ioshuah , shadowed out their Spiritual victories in Christ Jesus ; The Temple and Sacrifices there , pointed out Christ the true Temple and Sacrifice . In Babylon , Their 70 years Captivity , wherein they were as men dead and buryed , and yet afterwards their deliverance , ( God as it were opening their graves , ) &c. pointed out their natural , dead and hopeless State under sin , and their Supernatural Recovery by Christ , even beyond hope , &c. Thus God by all his Providential dispensations took them by the hand , to lead them on to Christ ; till at last Iohn Baptist pointed out Christ in person already incarnate ; h Behold the Lamb of God that taketh away the sins of the world More Particularly herein two distinct Sections , Consider , 1. The first Manifestation and Establishment of this Covenant . 2. The Ensuing Administration thereof ; severally . SECTION I. I. TOuching The Form of Gods first Manifestation of this Sinai-Covenant to , and Establishment of it with Israel , it well best appear , by following and observing the plain Series and Order of the History , which most certainly represents to us the way and method of Gods mysterious Proceedings therein , and consequently his intent and end thereby . And here these ensuing Particulars are especially to be noted , viz. 1. Gods Preface and Introduction to the Revealing and Manifesting of this Law and Covenant uttered in Mount Sinai , when Israel was now brought to God , and encamping before the Mount. i — Thus shalt thou say to the House of Jacob , and tell the children of Israel ; ye have seen what I did to the Egyptians , and how I bare you on Eagles wings , and brought you unto my self . Now therefore if ye will obey my voice indeed , and keep my COVENANT , then ye shall be a peculiar treasure unto me above all people , for all the Earth is mine . And ye shall be unto me a Kingdom of Preists ; and an Holy Nation . These the words which thou shalt speak unto the children of Israel . This is a most remarkable Preface to this Sinai-Covenant and Law , wherein note ; I. Gods Commemoration of his former great Redemption and deliverance of them from Egypt , whereof themselves were Ey-witnesses . Herein are three things : viz. 1. Gods dreadful acts and proceedings against their Enemies the Egyptians . Especially in the ten grievous plagues . 2. Gods gracious redeeming and rescuing them out of Egypt , above all dangers and difficulties . He bare them on Eagles wings ; that is , He brought them out of their place of bondage , openly , safely , speedily , as the Eagle doth her young from their sluggish nest . See this Metaphor further urged and explained , in Deut. 32. 11 , 12. 3. Gods Providential conduct of them to Mount Sinai , where probably his Pillar of cloud ( that token of his special presence ) pitched , and in which Mount God had formerly promised his people should serve him . Thus God brought them to himself . II. Gods Promise of eminent future blessings to them , in case they should dutifully and faithfully demean themselves towards him their Redeemer in Obeying his voice , and keeping his Covenant . The Blessings Promised on Gods part are three , viz. 1. That they should be a peculiar treasure unto God , above all the people of the Earth , that is , Gods peculiar people above all People . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah signifies k the most choyce , rich , rare , precious things , which Kings and Princes put into their Treasuries . 2. That they should be unto God a Kingdom of Priests . This seems to intimate their future liberty , dignity and honor , opposite to their former base servitude and bondage in Egypt ; and seems to allude to the condition of the Kings and Priests in Egypt , who lived in honor , retaining their lands and liberties in the famine , when all the rest of the Egyptians were forced to sell theirs : So when others should be debased , despised , &c. Israel should be honored and provided for , as Kings and Priests : yea , as Kings , they should reign on Earth : as Priests , they should offer Sacrifices to God. Thus under the New Testament . l Christ makes us Kings and Priests to God. 3. That they should be an holy Nation . Even Consecrated , Dedicated and Devoted to God , above all Nations . The Duty conditionally required on their part , was ; 1. Obedience to Gods voice . 2. Faithfulness in his Covenant . Whereby God intimates , That he was now about to renew his Covenant with them , which was done in this m Covenant of the ten Commandments . And in this brief Preface thereto he gives them a fore-taste of the Matter of his Covenant intended , an Epitome or Abstract of the Covenant-obligation betwixt him and them . Those things he would perform to them , on his part : and these things he required from them , on their part . This excellent Introduction n Moses reports from God to the Elders of Israel : All the people answer together ; All that the LORD hath spoken we will do . Here 's their unanimous and actual consent . Moses returns the peoples words unto the LORD : who thereupon tels Moses , that he would speak with him in the thick cloud in the peoples hearing , that they might believe him for ever ; thus he would convincingly evidence to them the Divine Authority of Moses Doctrine . 2. The Manifold and extraordinary Preparation of the People for the Hearing and Receiving of the Law and Covenant from God on Mount Sinai . The Lord receiving this tractable Answer from the People , Commands Moses now to prepare them . Their preparation was effected , 1. By Moses Sanctifying them two days together ; commanding them , To wash their clothes , And not to come at their wives . ( 1 ) To o wash their clothes . Thus the Priests afterwards must p wash their hands and feet at the river before they approached to the Altar to Minister , or entred into the Sanctuary . This Ceremony of washing , peculiar to those times , implyed the inward purity and cleanness of their Hearts and Spirits wherewith they should approach to God. Hence David , q I will wash mine hands in innocency , and so will I compass thine Altar , O Lord. Pagans , in imitation hereof , r washed before their Sacrifices ; yea this Ceremony was superstitiously observed in the Christian Church , as s Tertullian , and after him t Chrysostom have observed . This washing their clothes signified to them , what Holiness , cleanness and purity of Heart was necessary to them for the Receiving of Gods Law and Covenant . ( 2 ) Not to u come at their wives . Some here understand such of their wives , as were legally unclean . Rather understand here , all their wives : Conjugal Society is forbidden for a time , not as Sinful , but that they might withdraw their hearts from their lawful earthly comforts , to attend the Heavenliness and Spiritualness of Gods Law the more intentively . 2. By Moses x Sanctifying the Mount , setting bounds round about it , that neither Priests nor People , man nor beast , might go up into it , nor touch it , or the very border of it , lest they be put to death : only Moses and Aaron might go up into it . This very Mount was separated from all other Ground , and from all common use , for the time ; in reference to the purest majestical presence of the most holy God there , and to the Lords Giving of his pure Law , and holy Covenant thence . Hence it is called , The Mount of God y Israel must be abased and humbled at their Law-givers feet : They must highly reverence both God and his Law. 3. By the LORD's z discovering himself , and descending in fire upon the top of the Mount on the third Day in the Morning , with most terrible tokens of Divine Majesty , able to subdue and amaze the stoutest heart , viz. Thunders ; Lightnings ; Thick-cloud and darkness ; voice of Trumpet exceeding loud ; Mount Sinai altogether on a smoak , ascending as the smoak of a furnace ; The Mount burning with fire unto the Heart of Heaven , that is , the midst of Heaven ; The whole Mount quaking greatly ; Insomuch , That all the people in the Camp trembled ; And so terrible was the Sight , that Moses said , I exceedingly Fear and Quake . These were dreadful tokens , ( 1 ) Of the Majesty and terrour of the Lord ; ( 2 ) Of the severity and terribleness of the Law to Carnal man , that can do nothing but break and transgress it ; ( 3 ) Of the fear and bondage of the Old Testament dispensation ( fitted to the proud , stiff-necked , and hard-hearted disposition of the Iews , ) in comparison of the more free , filial and sweet dispensation of the New Testament : for herein the a Apostle placeth a great difference . 4. By Moses b bringing forth the people Israel out of the Camp , to meet with God. And they stood at the skirt of the Mount , without the bounds that were set . Probably All Israel at this time stood together before God at the skirt of the Mount , in the same c Order that they stood in when Moses renewed the Covenant about 40 years after in the land of Moab : viz. First , The First-born , the d Priests , who were to come nearest to God at that time . Secondly , After them the Captains or Heads of their Tribes the Rulers . Thirdly , Then the Elders . Fourthly , The Officers . Fifthly , All the men of Israel . Sixthly , Their little ones . Seventhly The women . Eightly , The Strangers which were within their gates . Thus they presented themselves before the Lord every of them individually in their own persons , not by Proxies or Representatives , being now to receive such a Law from God , and to enter into such a Solemn Covenant with God : that hereby the incomprehensible Majesty and terror of God , The Glory , Greatness , Authority and Excellency of his Law and Covenant , might have the deeper impression upon them . 5. Finally , By the LORD's e calling Moses ( after he had thus placed the People , ) to the top of the Mount ; and sending him down again , to charge the Priests to sanctifie themselves , and to contest with , or charge , both Priests and People not to break through , to come up into the Mount to gaze , lest the Lord break forth upon them . All this singular Caution and Solicitude tending to advance highly the Majesty of the Law-giver , and authority of the Law ; as also to engrave more deeply and indelebly a most awful reverence to both in the hearts of all Israel . 3. Gods f Promulgation of the Moral Law , The Covenant of the Ten Commandments , ( immediately after all his Preparation , ) from Mount Sinai , to all Israel . Herein note ; 1. The Matter promulged , and 2. The Manner of promulgation . ( 1 ) The Matter promulged was the g Ten Commandments , all storied in express Terms . These Ten Commandments I have formerly in the General , Analytically explained , so as to point out the peculiar and distinct Scope of every one of them , with their mutual reference to , and dependence upon each other . ( 2 ) The Manner and way of Gods Promulgation of these ten Commandments , was in this sort , viz. I. In the same Method and Order , wherein they are left upon record for us by Moses . 1. The Commandments of Religion and Holiness to God , being set before the Commandments of Righteousness and equity to men . Those being the First and Great ▪ Commandment : These the second like unto it . 2. The first and last Commandments , being the most Comprehensive piercing spiritual and convincing Commandments among all the rest : and as it were comprizing all the other between and within them . Shewing the extensiveness and spiritualness of this Law. 3. The fourth Commandment being ranked in the midst of them : the Sabbath being as the Prop and Pillar upholding both Holiness to God , and Righteousness to man. In this Order Moses recorded them , And in this order God uttered them . II. In the same words and number of the Commandments God uttered his Moral Law , wherein Moses afterwards wrote them , h God spake all these words , i — even ten words , or ten sayings , viz. ten commanding sayings . k — And he added no more . That is , He added no more distinct Moral precepts : or , He added no more words at all immediately to all Israel : what he spake besides these , he spake immediately to Moses , and by him mediately to all the people . In these ten words the whole Moral Law is comprized compleatly . III. God promulged not these ten Commandments meerly and nakedly , as so many bare precise precepts : but with a notable Preface prefixed , and Promises annexed . 1. The preface prefixed ; l I am the LORD , thy God , which brought thee out of the Land of Egypt , out of the house of Servants . This Preface contains Reasons for keeping all the Commandments in General : and the first Commandment in particular . Wherein are three General Arguments , perswading to the observance of the whole Law. They are drawn , ( 1 ) From Gods incomparable Nature and essence : I am IEHOVAH . ( 2 ) From Gods Covenant-Relation to Israel , as the Seed of Abraham ; Thy God , viz. Not only by Creation and Providence commonly , but by special Covenant peculiarly . ( 3 ) From Gods wonderful Act of Grace in Redeeming them from Egyptian bondage ; which brought thee out , &c. An eminent Type of Christs spiritual Redemption of of his Church . 2. The Promises annexed to some particular Commandments expressly were two , viz. ( 1 ) A more General Promise , of shewing mercy to thousands of them that love him and keep his Commandments , added to Commandment second . ( 2 ) A more Particular Promise of long life in Canaan , whither Israel was now going , annexed to the fifth Commandment , This is called , The first Commandment with Promise : either , because its the first Commandment with particular Promise , the former being general : Or , the first Commandment of the second Table with Promise . But I like best the former Reason . This Preface , and these Promises are so evangelical , that they notably evince this Law to have been given as a Covenant of Faith in Iesus Christ. IV. God Promulged all these words immediately to all Israel from Mount Sinai with an audible voice . n God spake all these words saying . — Hence the Apostle cals the Law , by way of eminency , o The voice of words . p These words God spake with a Great voice to all their Assembly . This voice was so Great , that it q shook the very earth . V. God spake this Law r out of the midst of the fire , he uttered these words out of the midst of devouring flames . Hence it s called s A fiery Law ; or , Heb. A fire of Law. This intimated the terrour of God , and of his Law to transgressors . VI. God spake these words also t out of the midst of the cloud , and of the thick darkness . The cloud seems to be that pillar of cloud that went before Israel and covered them , which now rested on Mount-Sinai : It was a Type of Christ , in whom this Law and Covenant was given : As also a token of Gods special presence and protection . The thick darkness , is often used to set forth u Gods glorious Presence , Majesty and Greatness , as here also to denote his severe and darksome judgements against the transgressors of his Law and Covenant . The Apostle calls it x blackness and darkness and tempest . Besides God speaking out of the cloud and thick darkness seems to imply the obscurity and darkness of that Dispensation and Covenant : The Old Testament was all veiled under clouds , darkness , Types , figures and such dim representations . VII . Finally God in promulging his Law , made use of the y Ministery of Angels about the former particulars . Steven saith , Israel received the Law by the disposition of Angels . Hence , Paul cals it , z The word spoken by Angels . And those words of Moses in his Blessing Israel before his Death , viz. a The LORD came from Sinai , — and he came with ten thousands of Saints , &c. are by some interpreted of Holy Angels : though they may be referred to the holy people of Israel that received the Law. Angels are ministring spirits , imployed by God both about dispensation of Law and Gospel , Old and b New Testament , and are c sent forth in many regards for their good that shall be heirs of salvation . This imployment of Angels in giving of the Law tends to magnifie the dignity and excellency of the Law : as also the supream Majesty Authority and Glory of the Law-giver . This was Gods way and manner of promulging his Law. 4. Israels d extream fear and terror , by reason of Gods mighty voice and dreadful promulgation of his Law , so that they removed and stood afar off : and being unable to hear the voice of God any more immediately , they desired that God would speak to them by a Mediator : which request the Lord highly approving , condescended to them ▪ in it . This is a very observable passage . Herein especially note three things , viz. Their Fear , Their Desire , The Lords fulfilling of their Desire , I. Their Fear at this dreadful promulgation of the Law was so great , that e they removed from the bounds of the Mount where Moses had set them , and stood afar off : all the f heads of their tribes and elders saying to Moses ; This great fire will consume us . If we hear the voice of the LORD our God any more , then we shall die . Whereupon the Apostle saith ; — And the voice of words , which voice they that heard , intreated that the word should not be spoken to them any more , for they could not endure that which was commanded . This their fear intimated , 1. Their guiltiness under sin where there 's no sin , there 's no cause of slavish fear : but guilt of sin fils with fear and terror at Gods presence . Guilt made Adam h flie , and hide himself : guilt makes Israel remove , and stand afar off . 2. The penetrating and convincing power of the Law to discover sin . i By the Law is the knowledge of sin . k — And without the Law sin is Dead . Had not the Law detected to them their sin , why should they thus have feared ? 3. The effect of the Law upon the guilty Conscience ; it l fils with terror , and gendereth to bondage , all that are under it . It fils the carnal awakened soul with thunder and lightning , with flashes of fire , with blackness and darkness and tempest , &c. 4. Their utter inability to keep the Law in the exactness of it , in that they were now unable to hear it m : They could not endure that which was commanded . Therefore the Law could not give life : because of their inability to keep it . Thus of their Fear . II. Their desire arising and resulting from their fear , was ; That God would not speak to them any more immediately , but by Moses mediately . n And they said unto Moses , speak thou with us and we will hear , but let not God spaek with us , lest we die . Thus the●… are brought to see the necessity of a Mediator betwixt God and them , and pitch upon Moses for that Mediator . Hence , 1. The sinful creature is not able to approach to God , or to converse with God immediately , without the intervention of a Mediator . The distance and disparity betwixt God and sinners is so infinite . God is Holiness and purity in the highest , Sinners are meer lumps of impurity . They are as chaff or stubble : but God , without a Mediator , is to them a consuming fire . 2. The Law notably discovers the utter inability of the sinner , and the absolute necessity of a Mediator , for Communion with God. Israel is now taken off their own bottom , driven out of themselves to a Mediator by whom they may have access to God and knowledge of his will. This was one eminent End and effect of the Law , to take the sinner off his own bottom , and discover the necessity of a Mediator . o The Law was our Schoolmaster , to bring us to Christ. III. The Lords fulfilling of this their desire of a Mediator , to pass betwixt God and them , is very eminent . For , 1. He p heard , their voice in this behalf . 2. He commended their request ; q They have well said all that they have spoken . 3. He r wished such an heart in them , as that they might constantly fear and obey him , for the eternal good of them and their children 4. He Dismissed them from the terrible presence of God on Mount Sinai , s Go say to them , get you into your Tents again . 5. He accepted Moses as a present Typical Mediator betwixt himself and them ▪ t Commanding him to stand by him , to receive all the Commandments Statutes and Iudgements which he should teach Israel . 6. He hereupon also further promised to them the true Mediator Jesus Christ. ( of whom Moses was but a figure , ) to speak to them all that God should command him . And this according to their desire in Horeb. u — And the LORD said unto me , They have well spoken that which they have spoken . I will raise them up a Prophet from among their brethren , like unto thee , and will put my words in his mouth , and he shall speak unto them all that I shall command him , &c. They desire Moses for a Mediator : God grants them Moses for present , & Promiseth Christ for the future : gives them the Type , assures them of the Anti-type , according to all , yea above all that they desired of God in Horeb. Hence we may note ( 1 ) How compassionate and condescending God is to sinners . When they cannot endure to approach his prescence and receive his Law immediately he yields to them to deal with them mediately . When they cannot ascend to him : he will descend and condescend to them . ( 2 ) How acceptable a thing is it to God , ●…hen sinners desire to come to him , and to converse with him , by a Mediator ! He seems to be much taken and exceedingly affected with Israels desire of a Mediator . And after this their request , he never spake to them immediately without a Mediator as before : but mediately by Moses . 5. Gods speaking to Moses out of the thick darkness on Mount Sinai , at the same time ( after he had accepted their request for a Mediator , ) some x Additionals to his Moral Laws . The people now were either gone to their Tents : or through fear they stood afar off : Only Moses drew neer to the thick darkness where God was , to receive Gods further pleasure . These Additionals which God spake to Moses , were either Moral , Ceremonial , or Iudicial . I. Moral : viz. Some further Explication of the second Commandment , about Gods outward worship . Seeing y they only heard Gods voice from heaven , saw no shape of him , they must not make with him to themselves Gods of silver or gold . He knew how prone their nature was to Idolatry ; He f●…resaw their Idolatry which they would shortly run into in the golden Calf : therefore he thus plainly repeats and explains the sense of his second Commandment . II. Ceremonial : viz. About Gods outward worship prescribed in the second Commandment . These Ceremonials were touching an Altar , Sacrifices , and Places of Gods publique worship . All touched very briefly . 1. Touching an Altar he prescribes ; Partly , The Materials of it , viz. Earth , or Stone un-hewen with any tool . Partly , The way of framing it , viz. without tool . The tool would pollute it . Partly , The Site and posture of it . It must not be such as that they should need to go up to it by steps , lest their nakedness be discovered thereon . This a Altar was a Type of Christ , especially of his Divine Nature , sanctifying his Sacrifice : and the Earthly Materials a shadow of his Earthly humane nature . 2. Touching Sacrifices to be offered thereon . Here two sorts are mentioned , viz. Burnt-offerings , and Peace-offerings . Both Types of Jesus Christ crucified , who is our true Sacrifice . 3. Touching the Places of Gods publique worship , where such Sacrifices should be offered upon the Altar , viz. In all Places where I record my name . And there God promises to come unto them and bless them . Such places were , Many encamping places in the Wilderness , Sundry places afterwards in Canaan , especially the Tabernacle , and Temple . Which Tabernacle and Temple were eminent b Types of Christ , in whom the fulness of the Godhead dwelt bodily . These are the Ceremonials , at this time very briefly mentioned : but afterwards , they , with many others , are more fully described . Hence , let this be remembred , That immediatly after the terrible Promulgation of the Moral Law to Israel , and their deep consternation thereupon , desiring that God would not speak to them any more by his own immidiate voice , which was so terrible and intolerable to them , but by Moses , as an intervening Mediator , whereunto the Lord Consented ; I say , immediatly after these things the Lord spake these Ceremonials to Moses , which were evident Types of Christ. III. Iudicial ; viz. The main body of his c Iudicial Laws , called Iudgements , whereby the Civil State and Common-wealth of Israel was to be ordered and governed , under God himself their supream King and Monarch . In which Iudicials notwithstanding there are some few Morals and Ceremonials touched upon , but they are very few . Now all these three sorts of Laws , Moral , Ceremonial , and Iudicial , were ( if the Series of the History be accurately observed ) spoken by God on Mount Sinai , partly to Israel , partly to Moses for Israel , on one and the self-same day . 6. The d solemn Ratification or establishment of these three sorts of Laws , Moral , Ceremonial and Iudicial ( thus promulged and published ) as a Covenant or Testament betwixt God and Israel ; which seems to be done , partly on the self-same day that the Law was promulged ; and partly in the morning following . God is not content only to promulge immediately to Israel his Moral Law , and to Moses for Israel some Morals , Ceremonials , and the main body of his Iudicial Laws : but he will have these Laws most solemnly Confirmed as a Covenant betwixt himself and Israel , that so his intention in thus publishing them might be evidently understood , which otherwise would have been very dark and doubtful to the people . In this Solemn Confirmation of these Laws for a Covenant , note especially , 1. The Place , 2. The Manner , 3. The event thereof . I. The Place where this Confirmation was had , e was threefold , according to the three Ranks and Degrees in Israel . viz. 1. At the foot or skirt of the Mount without the bounds ; there all the people must stay . 2. In the Mount afar off , viz. about the middle of the Mount : There , Moses , Aaron , Nadab and Abihu , and seventy of the Elders of Israel must worship afar off . Some f think this number of seventy Elders representing Israel was here made use of , to remember them of the seventy persons that went down into Egypt , which were now according to Gods promise so wonderfully multiplyed into above six hundred thousand , able for war , besides women and children under twenty years old . 3. On the top of the Mount near unto God : There g Moses alone , with his Minister Ioshuah , ( both Types of Jesus Christ the true Mediator , ) were to come near the LORD . These things were not as yet acted by them ; but only by way of preparation for the Covenant commanded by the Lord. In this threefold rank of persons appointed by God according to these three places , we may note : Partly , The difference of gifts offices and places which God confers upon men in his Church , some superior , others inferior , not all in a level of equality . Partly , The eminent greatness and extraordinary excellency of the Benefit or Covenant now to be dispensed to them , whereunto God so prepares them by this previous Command . Partly , The Nature and impotency of this Dispensation , wherein they were not brought near , but kept afar off from God , only the Mediator approaching near him . Whereas h the New Testament brings us nearer to God in Christ. Partly , That God would have a compleat number of witnesses , besides Moses , to testifie Gods gracious and heavenly manifestation of himself to them : whereby also the authority , not only of Moses , but also of The Priests and Elders , might be of more note and validity with the people . II. The Manner of this Confirmation or Ratification , was such , that it appears evidently to be an Eminent and Solemn Foederal transaction betwixt The Lord and Israel , Moses Mediating betwixt them therein . More Particularly , The way and Manner ( doubtless according to Gods appointment ) was thus : 1. i Moses ( having received Morals , Ceremonials and Iudicials from God , and afterwards Command about their three degrees of approach towards God , ) came and told the people all the words of the LORD , and all the Iudgements , viz. All the Lords words from Exod. 20. 1. hitherto . 2. The people unanimously consent to all Gods Commands . k And all the people answered with one voice , and said , All the words which the LORD hath said , will we do . Thus God and Israel mutually and voluntarily consent to the Covenant . 3. Moses l wrote all the words of the LORD forementioned , viz. Morals , Ceremonials and Judicials , in a Book . For certainty of Remembrance , and conveniency of use upon all occasions . But after this God wrote the Morals , the ten Commandments in Tables of stone . Hitherto the History seems clearly to have recorded all Gods Transactions with Moses and Israel only for one and the same day , wherein God promulged his Law , his ten Commandments on Mount Sinai : On the Even thereof probably Moses wrote the Lords words . 4. Moses m rose up early in the morning , ( probably it was the very next morning , ) and under the Hill , he builded an Altar , and twelve Pillars according to the twelve tribes of Israel ; or , Heb. for the twelve tribes of Israel : viz. for to represent them . The Altar a Type of Christ , and token of Gods presence represented God in Christ the first and chief Foederate Party : The twelve pillars , builded near the Altar , represented the twelve Tribes of Israel the other and secondary Foederate party . The twelve pillars n were built near the Altar , to intimate to them , that , by their distance of place , they were not rejected from God , nor excluded from the Holiness of his Altar , but instructed in their unworthiness of God , before whom they should appear with fear and trembling . 5. He o caused Burnt-offerings and Peace-offerings of Oxen , &c. to be offered to the Lord , by young men , viz. by the first-born ; which were Priests , till the Levites were separated to that office . These sorts of Sacrifices were formerly mentioned : and are hereafter more fully described . They were p types of Jesus Christ and his death , whereby Gods Covenant was established for ever , and his people fully purified to present themselves acceptably and thankfully as spiritual sacrifices to God. The use of Sacrifices in making and Confirming Covenants , hath been formerly spoken to : there see . 6. He q sprinkled half of the blood upon the Altar . 7. Having r read the Book of the Covenant in the audience of the people , and Received the Peoples consent and restipulation thereto , saying , All that the LORD hath said will we do and be obedient ; He sprinkled the other half of the blood upon the People , and said , Behold the blood of the Covenant which the LORD hath made with you Concerning all these words . Thus s the first Testament was not dedicated without blood , both Altar and People were sanctified by blood : signifying , that Christ by his own blood and death should consecrate himself for his people , and sanctifie his people to himself , under a better Testament . This was the manner of this illustrious Foederal Sanction , Moses still intervening as a Typical Mediator betwixt God and Israel . III. The Event of this foederal-Sanction , or Confirmation of the Law , for a Covenant , was ( according to Gods former prescription in ver . 1 , 2. twofold . viz. The first event , was the Ascent of Moses , t The Priests and Elders into the Mount to worship afar off , as they were commanded , and their vision of God there without hurt . And they saw the God of Israel : [ that is , not perfectly in his essence , which is invisible ; or in his full glory ▪ whereof mortality is incapable : but u in such a dispensation , and according to such manifest tokens of his presence , as was most suitable to the present occasion and their Capacity : ] And there was under his feet , as it were a work of brick of Saphir , and as it were the body of heaven in his clearness . Here was no image of God but of his footstool . His foot-stool was like brick-work of Saphir , and as the body of heaven for clearness . The x Saphir-stone is one of the most excellent precious-stones , yea the chiefest ; as Rivet hath it out of Ruëus ; It is of a transparent clear-skie-Colour , as Boetius y notes : By which symbole God would set out his most bright and most excellent majesty , transcending infinitely all the splendor and glittering brightness both of heaven and of all precious stones which are below the glory of his very feet . The work of Brick , thinks z Ainsworth ) might call them to remember their brick-work in Egypt , Exod 1. 14 ▪ & 5. 16 , 19. From which bondage God had now brought them , to labor in the heavenly work of his Law , and the mysterie of the same , whereby the Throne of his glory should be erected among them , and his Church ( which is as the foot-stool of the Lord , Lam. 2. 1. ) should have the foundation laid with Saphires , Isai. 54. 11. and such should be the polishing of the Saints , Lam. 4 , 7. This clear heavenly appearance did set forth the favour of God towards them that keep his Covenant ; as on the Contrary , a dark or cloudy heaven is a sign of Gods displeasure , Jer. 4. 23 , 28. Zeph. 1. 15. It signified , also the clearness and purity that should be in the people of God. So he . This vision they had of God , and yet he laid not his hand on them , viz. he hurt them not : yea they did eat and drink , viz. without fear , and with chearfulness they did Feast of the Peace ) offerings , then sacrificed . When God promulged his ten Commandments , Immediately , nor Priests nor Elders might ascend the Mount , or touch it , or go beyond the bounds , under pain of Death : But now that he gives his Laws by a Mediator Moses , and had brought the people into Covenant with himself , both Priests and Elders ( the representations of the people ) might ascend to the middle of the mount , and have this reviving and comfortable manifestation of Gods favourable prescence with them , and fear no harm ; which divine manifestation doubtless they declared to the people , at their return to them , with singular joy . Thus without a Mediator , the Law is most terrible and intolerable to Sinners , so that they dare not approach to God : but by a Mediator the Law is tolerable and comfortable to sinners , so that they dare approach gladsomely to God. As a Law of works it kills : As a Law and Covenant of faith it revives the Sinner . Thus of the first event . 2. The second event , was the further Ascent of Moses ( with his Minister Joshuah , ) from the Priests and Elders towards the top of the Mount , near unto God , to receive more perfect instruction in his Law and Covenant , for Israel . In this Event , note ; ( 1 ) Gods a calling of Moses to ascend up to him into the Mount , and abide there : that he might receive from God the written Law , to teach it to Israel . ( 2 ) Moses his b going up into the Mount ( after he had substituted Aaron and Hur in his stead , for all matters of the people , till his return : ) and his waiting on God six daies before the Lord spake to him , and this without the cloud . This was to prepare Moses and to elevate his minde to such further manifestation of Gods Glory and Law as he should please to reveal . The people were prepared three dayes , for hearing the Law and Covenant spoken : Moses is prepared six daies for receiving the Law and Covenant written . This highly extols the dignity and authority of the Law. ( 3 ) The c Cloud covering the Mount six daies , and the glory of the LORD appearing , over the Cloud , on the top of the Mount , like devouring fire , in the eyes of Israel . Tokens of Gods presence : though obscure , and terrible to transgressors of his Law. ( 4 ) Gods further d calling of Moses on the seventh day , out of the midst of the cloud , to come up to him into the cloud . ( 5 ) Moses his higher ascent into the Mount , into the e midst of the cloud . ( 6 ) Moses his f abode in the Mount with God forty daies and forty nights , during which time he did neither eat bread nor drink water . Whilst he enjoyed Gods presence and conference with him he needed neither bread nor water . An excellent emblem of the heavenly happiness , wherein the Elect shall be like the Angels needing no corporal food , while they have eternal vision and fruition of God. Thus g Elijah fasted forty daies and forty nights , going unto Horeb the Mount of God. Thus h Christ fasted forty daies and forty nights , before he entred into his publique Ministry . These the three great Fasters ; Moses , Gods Law-giver : Elijah , the great Reformer and Restorer of Gods worship : and Christ , the great and only Redeemer of the world . To draw these miraculous extraordinary Fasts into ordinary imitation , argues , in the Papists , extream ignorance , and ridiculous superstition . ( 7 ) The Lords Communing or speaking with Moses on the Mount , in the midst of the cloud , during this his abode there : The substance of his speech with Moses being Touching The framing of the Tabernacle , and of the Utensils thereof : Touching Priests : their vestments or Ornaments for Ministration , and their Consecration : Touching certain Sacrifices : touching The Altar of inecnse , Atonement-Money , The Brazen Iaver , The holy anoynting oyl , The holy perfume , The workmen called by God to frame all these things , and the strict Sanctification of the Sabbath , about i these things especially God conferred with , and gave Commandments to Moses on Mount Sinai . ( 8 ) The LORD's k giving unto Moses ( when he had made an end of communing with him on Mount Sinai , ) Two Tables of Testimony , Tables of stone , written with the finger of God. These Tables l were the work of God : and the writing , the writing of God graven upon the Tables ; — The Tables were written on both their sides , on the one side and on the other were they written . They were , two Tables , in regard of two grand parts of our Obedience , Religion and Holiness to God ; Righteousness and temperance towards man and our selves . Tables of stone , to signifie , the perpetuity of the Law , men being wont to write things in brass or stone for durableness , Iob 19. 24. As also the stoniness or hardness of mens hearts , under the Old - Testament-dispensation , far more then under the New Testament more efficacious Administration , 2 Cor. 3. 3 , &c. written on both sides , m To note ( saith Calvin ) the Laws fulness , perfection , and compleatness , there being no space or room left for any addition , it was not lawful for man to add any thing , God had comprized all things in these ten words , whereof all the other Laws Ceremonial and Judicial were as Expositions and Commentaries , and whereunto they were to be referred . n Ainsworth thinks , This manner of writing on both sides , Signified ; In respect of the Law it self , that it hath both the Outward Letter , and Inward Spiritual meaning , Rom. 7. 14. Gal. 4. 24. In respect of men , That the Law should be written Outwardly in their Actions , before men ; and Inwardly in their hearts , before God , Mat. 5. 16. Heb. 8. 10. Rom. 2. 28 , 29. The Tables were the work of God , and the writing was the writing of God , with his finger . Not as if God had body , hand , or finger , properly : but metaphorically , what man doth with his finger , is ascribed to the vertue and power of God. Here was nothing at all Humane or Angelical , but all wholly Divine about these Tables , which highly commends the Divine Authority and excellency of the Law in every regard . Thus , of the second Event of the foederal Sanction or Ratification of the Law and Covenant of the ten Commandments . And in this Manner , and with these events ensuing , the Law ( Moral , Ceremonial , and Iudicial , ) was solemnly ratified as a Covenant of Faith or Testament betwixt God and Israel on Mount Sinai . All this is diligently to be considered . 7. The notorious transgression of this Law , and horrid o breach of this Covenant of Faith , by the people of Israel in their odious Idolatry to the Galf which Aaron made , whilst Moses was with the Lord in the Mount , and absent from the people . This sad Narrative sets sorth , How the Israelites , ( who with one voice promised , p All the words which the LORD hath said , will we do , ) violated that great commandment , which q both God himself had spoken to them from Heaven , and after repeated by Moses : That so the r impossibility of the Law , in that it was weak through the flesh , might be evidenced in this people at the very first , before any obedience at all was performed thereunto Here Particularly are described , I. Their heynous sin it self ; set forth by the Occasion , Matter , and Manner of it , Exod. 32. 1. to 7. II. The Lords Cognizance of their Sin , Accusing and Threatn●…ng them with destruction for it : But at Moses intercession , Gods fury was asswaged , Exod. 32. 7. to 15. III. The Singular zeal of Moses both towards God and his People Israel , having vehement indignation against this Sin , when he returned out of the Mount into the Camp. This Zeal he manifested . 1. By casting the Tables out of his hands , and breaking them before the peoples eyes , beneath the Mount , at the sight of the idolatrous calf : which he did not rashly , but purposely and advisedly ; to signifie to them their breach of Covenant with God , by their idolatry , Exod. 32. 15. to 20. This fact is s again recited in the Repetition of the Law , as done on purpose by him : And is no where condemned in all the Scripture . Questionless he brake them , by special and secret direction from God himself . 2. By demolishing uttterly and most disgracefully the idolatrous molten calf : Burning it with fire , grinding it to powder , casting the powder into the water of the brook that defeended out of the Mount , from the t Rock in Horeb , a Type of Christ , and causing the people to drink of it , Exod. 32. 20. The fire made it , and marr'd it : that done , he reduced it to powder as small as dust , by grinding , or fil●…ng it , that not the least relique thereof might remain : He strawd the dust on the water of the brook , that it might be utterly abolished : And caused them to drink of it , that so their idol might go into their bowels , and be mingled with their dung , in execration and abomination of their idolatry . Under these Acts also the mysterie of u Christs washing away their sins in the stream of his own blood , through repentance and faith , seem to be figured unto them : these waters being a Type of the blood of Christ the Spiritual Rock smitten . 3. By his sharp rebuking of Aaron as principal in this Sin , though his elder brother , Exod. 32. 21. to 25. 4. By causing the sons of Levi to slay 3000 men with the sword the same day , of those that were chief agents in this idolatry , Exod 32. 25. to 30. 5. By his most servent intercession unto the Lord for the people , Exod. 32. 30 , &c. IV. The Lords resolute purpose of visiting this sin upon Israel : and his actual plaguing them for it , Exod. 32. 35. V. The Lords threatning to with draw his wonted presence from them , though he would send his Angel before them , to conduct them to the promised Land , Exod. 33. 1 , 2 , 3. VI. The Peoples Repentance hereupon : testified by their mourning , and refusing to put on their ornaments , Exod. 33. 4 , 5 , 6. This their Repentance Moses endeavours to detain and exercise them in a while , that it might be more through and serious : by removing the Tabernacle afar off out of the camp . The Camp was now defiled by idolatry : therefore unfit for Gods habitation , who would remove from such Covenant-breakers , ver . 7. to 12. VII . The peoples Reconcilement again to the Lord after their Repentance upon Moses his Intercession . The Lord promising his favourable presence to Moses and to Israel , and to Moses a peculiar and visible manifestation of his glory , viz. of his back-parts , so far as Moses was able to bear it , Exod. 33. 12. to the end . 8. Gods gracious renewing of this Law and Covenant with that ungrateful , backsliding , idolatrous , Covenant-breaking people , but now repenting of their wickedness . In this great act of Divine Grace , many things are very remarkable , viz. I. The Restoring of the Tables of the Law and Covenant . x And the LORD said to Moses , How thee two Tables of stone , like the First : and I will write upon the Tables , the words which were on the first Tables which thou brakest , &c. God calls Moses again up to the top of the Mount to receive the writing of God on the Tables : None must ascend with Moses , nor be seen throughout all the Mount : nor must flocks or herds feed before the Mount : And Moses must hew the Tables , which God would write upon . Moses did all accordingly . Here I note two differences betwixt Gods giving of these , and the former Tables . 1. In the Preparation of the Tables . The former Tables were prepared by God , were his own immediate work , as the writing was only his : Here Moses must hew and prepare these later Tables , and God would write on them the words of the former Tables . The Restoring of the later Tables is parted betwixt God and Moses . — And though there be some doubt among learned men , whether Moses also did not write the ten Commandments in these later Tables , as well as form the Tables , from that passage in Exod. 34 27 , 28. where God saith to Moses , Write these words , — and he was there with the LORD forty days , &c. — He did neither eat bread , &c. — and he wrote upon the Tables the words of the Covenant , the ten Commandments : yet if the Context and manner of speaking be well considered , this doubt may be clearly and easily resolved . For , y That which God Commanded Moses to write in ver . 27. was not the ten Commandments , but some additional explanations thereof . And in ver . 28 the word [ He ] in the two first Sentences or propositions is to be referred plainly to Moses ; in the third Proposition , to God himself . 2. In the manner of Moses Ascent into the Mount to receive the Tables from God. In the former ascent z Moses went up accompanyed with Aaron the Priest , and Ioshuah that was to succeed Moses , and bring Israel into Canaan , and 70 of the Elders of Israel , as the representatives of the 12 tribes , though Moses alone went near the Lord to receive the Law : But in this later ascent Moses alone must come into the Mount , and besides him no man might be seen in all the Mount. In this different dispensation , learned men think there was some mysterie intended : though somewhat hard to be found out . ( 1 ) Some think , hereby the Iews were taught , that the Law was void and frustrate , unless they offered stony hearts to God , wherein he might write the Law. But a Calvin counts this subtile & frivolous . ( 2 ) One saith ; b The Tables which God made and gave before , were written on : These which Moses made were hewed , but empty , till God wrote upon them . So the Law is written in mens hearts , and they do by Nature things of the Law , Rom. 2. 14 , 15. but corrupting themselves in the things that they know , their hearts are hewed only by Moses Ministry ; and however they boast of the Law , yet through the breaking of the Law they dishonour God , Rom. 2. 23. till that be fulfilled which God hath promised , I will put my Laws into their mind , and write them in their hearts , Heb. 8. 10. ( 3 ) Most are of opinion , that though ( upon their repentance ) God was pleased to restore his Law and Covenant again to them , yet it should be with some maim or defect of glory that was in the former Tables . These were prepared as well as written only by God : These hewed by Moses , but written by God. Something of man was in them . Though God would heal their wound : yet some scar thereof shall remain in the very Tables of the Covenant hewed by man ; to remember them of their sin , and to humble them for it continually , c Calvin , d Rivet , e Oleaster , and f others go this way : consult them . II. The Lords shewing to Moses ( according to his Promise ) his back-parts , and g proclaiming all his goodness in such Attributes as tend most to the Consolation of the penitent , and terrour of the impenitent amongst them . 1. The three first Attributes setting forth Gods Essence , distinguished in three Persons : 2. The seven next Attributes revealing Gods sweet and gracious disposition towards penitent and believing Sinners 3 The two last Attributes declaring Gods severity upon the impenitent wicked , and thier wicked posterity . III. The h manner of the Lords renewing of Covenant with his people . Herein note , 1. Moses his interceding with the Lord for his presence , and pardon . 2. The Lords Covenanting to expel the Canaanites , Adding divers explanatory Ceremonial Laws , Commanding Moses to write them , who was forty days and forty nights in the Mount as at first ; The Lord himself writing in the Tables the words of the Covenant the ten Commandments . 3. The Glorious i shining of Moses face , when he came down from the Mount with these later Tables , ( Gods glory had made Moses glorious ; ) So that the people being afraid of him , he put a veil over his face while he spake with them . In this the k Apostle points out a Mysterie ; For hereby was signified The glory of the Law and of the Ministration of Moses , which the brighter it is , and so discovering sin , the more terrible it is to Sinners , they cannot endure it , they cannot behold the primary proper and true end of it , Christ. But this Glory was under a veil ; which imported both the darkness of that dispensation then , and the darkness of the peoples hearts by ignorance and unbelief to comprehend it , till this veil be done away in Christ by the surpassing Glory and Brightness of the Gospel , transforming us from glory to glory . 4. The l laying up of these two later Tables in the Ark , according to Gods appointment , into which Ark the two former Tables never came , being broken before the Ark was made . This Ark is said , in the Repetition of the Law , to be m made by Moses : and elsewhere , in the former Narrative of the History , it is said to be n made by Bezaleel . Not that there were two distinct Arks made , The one Temporary before the Tubernacle was made , which afterwards should be laid aside : The other Continuing still in the Tabernacle . For , we read of no such Temporary Ark : It was one and the same Ark which the Lord had o formerly described and appointed to keep the Testimony in . And Bezaleel is said to make it , because he was the Workman that framed it ; Moses is said to make it , because he from the Lord commanded and directed Bezaleel about the makeing of it , the supervising and ordering of the whole work lay upon Moses . This Ark was peculiarly made for the keeping of the two Tables of the Testimony therein : neither p was there any thing in the Ark besides them . These Tables were called , q The Testimony : because they testified what was the Covenant betwixt God and the people , and would testifie against all that should break the same . Hence the Ark is stiled , r The Ark of the Testimony : And the Tabernacle containing the Ark , s The Tabernacle of the Testimony ; yea , because these two Tables had the Covenant of God engraven on them , they are called , t The Tables of the Covenant : and proportionably , the Ark , u The Ark of the Covenant . Here we have excellent Mysteries of Christ adumbrated ; For as the Law and Covenant of God in the two Tables was contained in the midst of the Ark , The Mercy-seat covering that Law in the Ark , The two Cherubims looking towards the Mercy-seat , the Lord himself dwelling between the Cherubims , vouchsafing his gracious presence and Answers to his people from over the Mercy-seat : So Iesus Christ , our true x Ark of God , had Gods y Law and Covenant perfectly in his heart , in the midst of his bowels ; is our true z Mercy seat or Propiriatory , covering the curse of the Law and our sins from the eye of God , a in whom the Lord vouchsafes his favourable presence and guidance to his Church . This custody of the Tables in the Ark did highly commend the Dignity , Glory and Authority of the Law , this Sinai-Covenant . Thus of the Manner or Way of Gods giving his Law , in these eight Particulars especially . Hence we may easily Iufer and conclude ; 1. That , The Law-giver is most glorious . No Judge or Law-giver like unto him in the whole world ; 1. In wisdom how glorious ! Most wisely providing in Ten words , in Ten short commanding Sayings , For all sorts and degrees of Duties , and Against all sorts and degrees of sins , perfectly . As all things may be referred to the ten Predicaments : So all Duties are commanded , and all sins forbidden , in the ten Commandments ; As b Peter Martyr hath in effect observed . No such wisdome in any of all the sons of men in framing their Laws : they cannot make sufficient provision at once for all cases and corruptions , hence they are still making new Laws , upon new Emergencies , so that huge volumes cannot comprize all their Laws . 2. In Holiness how gloriou●… ! The Matter of this Law is c Holy : So holy , that there is no print nor shadow of unholiness or impurity in it : yea , it is a perfect Law and Rule of Holiness to all his Covenant-people , in the first Table in four words . 3. In Iustice and Righteousness how glorious ! Every Duty required , every Sin forbidden , every Mercy promised , every Judgement threatned , in his Law declare his righteousness . d The Law is just : and the Rule of all Righteousness and Temperance to man , in the second Table in six words , and How severely did God punish Israels breach of this Law , with the death of 3000 at present , with his own removal out of their camp , and with divers e after-reckonings ! 4. In Goodness and Mercy how glorious ! Israel could not Endure to hear his immediate voice : therefore he condescends to speak to them by a Mediator . f He tels Moses of their Sin , bids him let him alone , that he might consume them : hereby putting an opportunity into Moses his hand to intercede for them , that their destruct on might be prevented . He said , Let me alone : that Moses might not let him alone . How willing was God , that Moses intercession should prevent Israels destruction ! And when they had so heynously transgressed and broken Covenant with God ; yet g the Lord gives them hearts to repent , and upon their repentance proclaims all his goodness for their comfort , and afterwards renews the ●…ables of the Covenant with them . Oh how infinite this his goodness ! 5. In Supream Majesty how glorious was God in this dispensation ! Such Preparation for his Law , Such promulgation of his Law , such terror upon the People , and upon Moses himself thereupon , proclaim his incomparable Majesty . Think of the Trumpet sounding , The Lord descending in fire on the top of Sinai , Ten thousands of his Saints attending him , The thunder and lightnings , the blackness and darkness , and tempest the Mountain smoaking , and all on a light fire burning to the heart of Heaven , Israel , Moses , and the dead Mount it self quaking and trembling at the Lords presence : and h then admire his glorious greatness and Majesty . 2. That , The Law , the Moral Law is most excellent , in Authority , Purity , Equity , Extent , Spiritualness , Durableness , and Outward Glory . 1. It Excels in Authority : God having engraven his own Authority upon it so immediately and variously . God spake it once by immediate voice : wrote it twice by his own finger in Tables of stone : and Gave it to Israel under the Solemn Ratification by Sacrifices and blood as his Covenant with them . 2. It excels in Purity : The purest God giving it ; Israel the purest people must be sanctified , washed and prepared for receiving it ; It commanding purity in the highest , forbidding impurity in the least and lowest degree imaginable . 3. It excels in equity : being a perfect Rule of all Righteousness . 4. It excels in extent : reaching to all sorts and degrees of persons ; to all sorts , degrees and circumstances of actions , good or evil ; not only to the outward works , but to every word , to every thought , to every imagination , and ( if there be any thing before the imagination ) to every first motion or stirring of corruption even before deliberate consent . Well might David say ; i I have seen an end of all perfection , but thy Law is exceeding broad . 5. It excels in Spiritualness : it reacheth to the Spirit within , as well as to the body without ; it requires the Soul and Spirit , as well as the body of any action . k The Law is Spiritual . The Author of it is a Spirit : The Matter of it is chiefly Spiritual : The end of it is Spiritual , an holy spiritual heavenly life . 6. It excels in durableness : being twice written in Tables of Stone by Gods own finger , for perpetuity thereof . l Heaven and Earth shall pass away , but this Law shall not pass away . The m Doctrine of Faith doth not destroy , but establish the Law : Christ himself did not nul it , but fulfil it . 7 It excels in outward Glory : God having put such and so many characters of visible Glory and Dignity upon it , in all those eight particulars . The n Apostle acknowledgeth this Glory to be very great : though the New-Testament Glory surpass it . The Antinomians therefore deal ignorantly and impiously against this Law of God , whilst they study to evacuate its Authority , and to trample the glory and dignity of it in the dust . 3. That , Lapsed Sinners are not able to endure the voice of God in his Law immediately . They cannot draw near to God and his Law , without a Mediator : but Moses could draw near to God , a Mediator could come immediately into his presence . And no wonder ; For , 1. God , immediately considered without a Mediator , o is to the lapsed Sinner a Consuming fire ; a God of vengeances , that will not , cannot , clear the guilty , without full satisfaction to his justice offended . The lapsed Sinner is utterly unable for such satisfaction , Gods justice being infinite : and therefore must be swallowed up of divine wrath for evermore . 2. The Law , Considered without a Mediator , is p only a Ministration of Death and condemnation , a Killing Letter , to the Sinner . Requiring impossibilities , through the weakness of the Sinners flesh that cannot keep it ; and yet denouncing Death , and thundering out the Curse against the least transgression without Mercy , without ability or liberty of Repenting . There being no Mediator to Endure that Curse which lapsed Sinners have deserved , that so they may be redeemed from it : not to fulfil the Law for them , as their Surety , which themselves could not keep . Hence , without Christ the true Mediator , no Sinner since Adam's fall can endure God or his Law immediately : they swallow up the Sinner with horror and Confusion , with despair and Death . But Christ the Mediator draws near to God , to his Law ; q endures it , and fulfils it compleatly for us : and so in him lapsed Sinners can comfortably endure both God and his Law. 4. That , The Law was so given from God on Mount Sinai , as might best set forth the Necessity and Sufficiency of Christ , and bring Sinners to him . Here 's the wisdom and grace of God in a Mysterie . The Mysterie is ; Christ in the Law. We wonder not to hear of Christ in the Gospel : But is Christ in the Law ? How can that be ? Not to insist upon that which some well observe , r That Christ was the Angel , who gave the Law to Moses . Mark well the former Manner of the Laws dispensation , and then you shall See Christ in it , yea Christ chiefly and especially in it , nothing being in it so much as Christ. For , 1. Christ is in the Preface to the Law fundamentally . As our Mediator , s in whom alone the Lord is our God ; And as our Redeemer , that hath alone brought us out of more then Egyptian bondage , all our Spiritual thraldom . This his Mediation and Redemption is laid down as the foundation of all our Obedience to the Law. 2. Christ is in the Precepts and threats of the Law , intentionally ; for , t the end of these impossible precepts , and intolerable threats , is to drive Sinners out of themselves , that consequently they may flie to Christ alone , for performance and happiness . 3. Christ is in the Promises of the Law virtually ; The Mercy promised generally in Commandment second , and Canaan ( the type of Heaven ) promised particularly in Commandment fifth , are through the vertue and efficacy of his merit only ; in which regard u all the Promises of God are in Christ Yea , and in him Amen . In effect x we obtain no mercy , till we obtain Christ : and there 's no coming to the promised eternal Canaan but by Christ. 4. Christ is y in the Mediator of the Law , Moses ; and in the Ceremonials annexed to the Morals , and in the Sanction of the Law , typically : Moses , all the Ceremonies , and the Sanction of the Law , being evident types of Christ , that great Prophet , the body of those shadows , who by his own death and blood established his own Testament . 5. Christ , in a word , is in the renewing of the Covenant and Tables broken , Evangelically : for that , z in Christ lapsed Sinners find place for repentance , and pardon , mercy and reconcilement to God upon their Repentance . By all this it is clear , That God so and in such manner purposely gave his Law on Mount Sinai ▪ that it might be Israels a School-master to bring them to Christ , that they might be justified by Faith. Thus the Law is full of Christ. Where now is the Rayling and black-mouth'd Antinomian , belching out his hatred , scorn , contempt and reproaches against the Law with bitterest invectives ? Cease to blaspheme Gods Law , lest you blaspheme Christ : for the Law , as given on Mount Sinai , abounds with Christ , and sets forth much of Christ every way . 5. That , The Lord is well-pleased when Sinners ; sensible of their own inability to endure God and his Law immediately , do flie out of themselves to a Mediator . How doth the Lord seem to be affected , when Israel ( terrified with Gods voice , being unable to endure that which was commanded ) fled to Moses the typical Mediator , that he might pass betwixt God and them , and in Moses to Christ the true Mediator typifyed : Now God had obtained one end of this terrible publication : now he had taken this self-conceited people in some measure off their own bottom , that they might not rest upon their own abilities and actions for justification , which were weak and insufficient : but only upon the abilities and sufficiencies of a Mediator , viz. In Christ especially . In like sort , the Lord is abundantly delighted when by the severity of the Law , any sinner is brought out of himself , taken off his own Base , to lean only upon Christ for salvation . This takes all glorying from the Creature : and devolves the whole glory upon God alone . 6. That , The Law promulged on Mount Sinai was given to Israel as a Covenant . It was not given precisely and absolutely as a Law , but as a Foederal Law , or Covenant Law. For , 1. This Law given on Mount Sinai is divers times stiled b a Covenant . 2. The Tables wherein this Law was written , are called , c The Tables of the Covenant , and d The Covenants . 3 The Ark containing these Tables is called , The e Ark of the Covenant . 4. Gods f Preface to the Promulgation of the Law , is a Summary Abridgement of the Covenant and mutual Foederal Obligations betwixt the Foederate Parties . 5. The g Preface prefixed , and Promises intermixed , in the Law promulged , clearly import the Nature of a Covenant therein . 6 The Solemn ( g ) Foederal Sanction or Ratification of this Law , by erecting an Altar to represent God the chief party to the Covenant , and twelve pillars by the Altar to represent the twelves tribes ; By killing of Sacrifices and sprinkling the blood thereof half on the Altar , and half on the People , for mutual Confirmation thereof on both sides . 7. The breach of this Law is counted and called a i breaking of Gods Covenant . In all these regards it must needs be confessed this Law on Mount Sinai was given as a Covenant . 7. That , the Law on Mount Sinai , though seemingly given as a Covenant of works , yet was really given and intended as a Covenant of Faith. Seemingly , and at first blush , The Law given on Mount Sinai appears to be , and hath a face of a Covenant of works . For , 1 The Promulgation of the Law was with such and so many tokens of Divine Terror and Majesty , as seem inconsistent with the Gospel . 2. The tenor and Current of the Law seems to be wholly for Doing not at all for Believing ; for Works , not for Faith : and is for substance the same with the Law of Nature , the Covenant of Works , naturally engraven in mans heart in innocency . 3. Israel was not k able to endure that which was commanded , but fled from God , apprehending that that great fire would destroy them , and if God should speak to them any more they should die . 4. Israel are said to l break this Covenant , and the Tables were m broken by Moses to signifie so much to them . But the Covenant of Faith is so contrived in , and founded on Christ , as it is beyond our breaking of it . But really and indeed the Law on Mount Sinai was intended and given as a Covenant of Faith , though very different from all the foregoing discoveries and dispensations of the Covenant of Faith. For , 1. In the Preface of the ten words of the Law God declares himself , The Lord ; Their God ; viz. Peculiarly , By Covenant , ( for by Creation and Common Providence he was others God , as well as theirs ; ) and Their Redeemer from Egypt : n A type of their Redemption from spiritual and eternal bondage by Jesus Christ. Since mans fall the Lord is not a God in Covenant to any , but only in Christ ; nor a Spiritual and eternal Redeemer to any , but in him only . 2. The Law was given o in the hands of a Mediator , viz. Moses , the Typical , Christ the true Mediator . The Covenant of Faith is with a Mediator : The Covenant of works is without a Mediator , needs no Mediator . 3. To the Moral Law , the Ceremonial was annexed as an additional explanation thereof ; especially of the first Table . p Both Morals and Ceremonials were given the self-same day on Mount Sinai . And the Ceremonials Types of Jesus Christ , the q Body and substance of them all . 4. The Law r was stablished as a Covenant by the death and blood of Sacrifices : shadowing out the true death and blood of Christ the true Sacrifice , whereby the everlasting Covenant was Confirmed . 5. This Sinai-Covenant s admitted of Repentance after the peoples transgressing thereof , and of Pardoning Mercy upon their Repentance : Which is according to the tenor of the Gospel , and Covenant of Faith. But the Covenant of works t denounceth Death upon the least transgression , leaving no room for repentance , nor hope of mercy . By all these Considerations its evident , That the Law given on Mount Sinai as a Covenant , was given indeed as a Covenant of Faith : And only seemed to be given as a Covenant of Works . None of all those former Considerations being inconsistent with the Covenant of Faith , nor necessarily concluding for a Covenant of works . For , ( 1 ) The terror of the promulgation , was but to drive that people out of themselves to a Mediator , as a u Schoolmaster to bring them to Christ : and setting forth the different dispensation of the Old estament from the New : that working the x spirit of bandage to fear , this the spirit of Adoption to filial Confidence ( 2 ) The Law requires not only Doing , but Believing ; not only works , but Faith in God in Christ ; both in the first Commandment , compared with the preface prefixed , and otherwise : as hath been y already proved ▪ ( 3 ) The rigour of that Old Testament dispensation kept Israel at a greater distance from God , yet drave not the people quite away from God , as the Covenant of Works drives the lapsed sinner quite from God : but we z draw nigh by the blood of Iesus under the New Testament dispensation . ( 4 ) Israel brake the Sinai-Covenant , not absolutely , so as utterly to evacuate the same for ever ; For God renewed it again : but respectively , in regard of their own desert , they made forfeiture thereof , though God would not take the advantage of the forfeiture . But the Covenant of works once broken by Adam , was broken irreparably . 8. That , The Sinai - Law and Covenant was dispensed with much darkness and obscurity , with much bondage and slavish fear , keeping off the people at a great distance from God ; in comparison of the New Covenant , wherein that cloudiness , veil , terror , bondage , &c. are done away in Christ. The Church , then being in her Minority , a was under Tutors and Governors ; now grown to ripeness of age is in spiritual liberty . 9. Lapsed sinners , though brought into a Covenant of Faith , yet of themselves are not able to keep that Covenant in Faith and obedience , notwithstanding all their resolutions and promises to that end How fully did Israel Promise : but how foully did Israel fail and come short in Performances ! — 10. Though Gods Covenant-people sometimes fail on their part in Covenant-performances , yet God upon their Repentance for the Mediators sake pardoneth their sins most graciously , and reneweth his Covenant with them : Though they fail on their part , God will not on his : nor suffer his Covenant utterly to fail for evermore . It s their Duty , conditioned in this Covenant , to repent , in case of miscarriages against the Covenant : It s their great Priviledge and Dignity , that they have liberty and ability of repenting , and shall be accepted upon their Repentance . This Covenant opening such a door of Repentance for offences against it , was certainly a Gospel Covenant of Faith for the Consolation of Israel in Jesus Christ. Thus of the Form of Gods first manifestation and Establishment of this Sinai - Covenant with Israel . SECTION II. II. TOuching the outward Form or Manner of this Sinai-Covenant's Ensuing Administration , after it was manifested and established ; It was actually administred and put in execution . 1. With much external Glory . 2. With some darkness veiling that Glory . 3. With a very servile Poedagogy to a Church under age . 4. With a visible and successive Ministery , Ordinary and Extraordinary for application of this Covenant and Poedagogy to Israel . 5. With Universal respect and reference to the whole National Church of the Iews . 6. With a distinctive differencing of the Iewish Church , ( the then only Church in the world ) from all other people and Societies on Earth . 7. With such a Church of God , as was also a Theocracy , or Gods own peculiar Common-wealth . Let me clear and open these a little . I. With much external Glory . Paul , enumerating the Jewish Priviledges , saith , b Who are Israelites : to whom pertaineth the Adoption and the Glory , and the Covenants , and the giving of the Law , &c. And elsewhere , c If the ministration of Death , written and engraven in stones , was glorious , in that the children of Israel could not stedfastly behold the face of Moses , for the glory of his Countenance , which glory was to be done away , &c. Wherein he plainly declares that , This Sinai-Covenant had a glorious Ministration : though it was but a vanishing glory , which was to be done away ; and an inferiour glory to that of the New Testament having no glory in this respect , by reason of the glory that excelleth . The outward glory of this Ministration shewed it self many waies . viz. 1. In the very face of Moses , the First Minister thereof from God to Israel . When he had been in the Mount with the God of Glory , to receive the Tables of the renewed Covenant , and was now come down to Administer the same to the people , d the skin of his face did shine so gloriously , that ( till he had put a veil upon his face ) the people were afraid of him , could not stedfastly behold him . This signified ( as Paul intimates ) The e glory of this Ministration , far surpassing the weakness of Israels apprehension , till it was veiled with shadows . Israel so received the Law , Glorious and terrible , that they could not stedfastly look to Christ the end of the Law , but only by the Grace of Christ ▪ but when the Jews shall be turned to the Lord Christ , they shall behold Christ the end of the Law , the veil of blindness and hardness upon their hearts being taken away . 2. In the Ark of the Covenant , wherein the two Tables of the Covenant were kept . Of all the sacred things this was most excellent . It s often , by way of Emphasis and singular dignity , called , f THE GLORY : being an Eminent Type of Gods glorius Christ , and Token of the special presence of the glorious God in the midst of Israel . In reference hereunto , the Cherubims shadowing the Covering of the Ark , viz. the Mercy-Seat are called , g The Cherubims of Glory . 3. In the Publique Places of worship , viz. h The Tabernacle , and Temple , ( the Receptacles of the Ark , The GLORY , ) which were erected with much Outward Glory , Beauty , Splendor , and Magnificence . 4. In the Sacred Utensils of the Sanctuary , both in Tabernacle and Temple : which were proportionably very beauteous and glorious both for the Matter , Outward form and order thereof . 5. In the Holy-Garments and Ornaments of the Priests for Ministration therein : which were very eminent i for glory and for beauty . 6. In the whole k Ministration in the Tabernacle . Now all this Outward typical Glory of the Old Testament Ministration shadowed out the true inward spiritual Glory of the New Testaments dispensation . II. With great darkness and obscurity upon all this Outward Glory . Though Moses face did shine gloriously : yet his glorious Countenance l was covered with a veil . Though the Ark , Tabernacle , Holy Utensils , Holy Garments , and the whole Ministration were outwardly beauteous and glorious : yet there was a cloud , a veil upon all this glory : the spiritual Mysterie and end therein intended , viz. Jesus Christ the life and soul of this Covenant , was set forth thereby but typically and darkly . But this dark m veil is done away in Christ under the New Testament . Likewise the dark veil of unbelief and blindness upon the hearts of the Jews , n shall be done away when they return to Christ. This inward Darkness of their hearts , so aggravated the Outward darkness of this Covenants Ministration , that none but the spiritual Jews did behold the Spiritual End and Mysterie thereof . III. With a servile and burdensome Poedagogy . The Church of Israel in the wilderness was in her extream Infancy ; and from Moses till the death of Christ , was as a Child in Minority under age , but growing up by degrees to Maturity . Therefore God under this Covenant gave Israel a more servile Poedagogy , or childe-like schooling : though she was heir by Covenant , yet she remained as a servant in condition , till the fulness of time came . o The heir as long as he is a child differeth nothing from a servant , though he be Lord of all , but is under Tutors and Governors , untill the time appointed of the Father : even so we , when we were children , were in bondage under the Elements of the world . But when the fulness of the time was come , &c. This Poedagogy , or childe-like schooling of Israel under the Ministration of this Covenant was so exceeding chargeable , laborious , and every way gravaminous , that Peter confesseth , it was a p yoke which neither we , nor our Fathers were able to bear . And Paul intimates , it was an q Intangling yoke of bondage . And therefore by way of an Elegant Allegory r he compares this Old Covenant to Hagar the bond-woman , gendring to bondage , and the New Covenant to Sarah the free-woman , gendring to freedom . This Covenant brought forth children and heirs to God , but in a more servile condition of bondage under Tutors and Governors , till Christ. But as one notes well ; s There 's a twofold servitude , 1. One to Damnation , which shuts the sons of such disposition out of the Kingdom of Heaven , which was figured by the bondage of Ishmael and Hagar . This , the Covenant doth not beget in it self , but in them that rejected Christ the soul of the Law , and trusted in their works to be justified thereby . 2 ▪ The other of sons , which are held under the Nurture of the the Law and Legal Rites , but rest not in them , but by them are led unto Christ ; which abide still in the house , and partake of the diginity of sons though under Tutors ; And this Servitude is an effect of the Covenant thus administred . I add , This Covenant , thus administred , bred the former Servitude Indirectly and accidentally only , upon occasion of carnal Israelites abuse thereof through ignorance and unbelief : but it wrought the later servitude directly and properly , God intending so to nurture and train up his Church under age . Now in this servile Poedagogy or child-like schooling of Israel under this Ministration , note briefly these Particulars , viz. 1. The School-master : the Law t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Law became our School master towards Christ , &c. What Law ? Both the Moral and the Ceremonial Law , as digested into the Old Covenant , or Old Testament . For , both these school the sinner , by Instruction and Correction . And both these , by such schooling carry on and conduct the sinner towards Christ , as hath been abundantly proved . 2. The School-House , The wordly Sanctuary , viz. The Tabernacle in the wilderness , and till the daies of Solomon : The Temple from Solomon , till Christ. Every School-Master hath his School , wherein he Nurtues his Scholars : So this Covenant had its School for the Jews under it . u Then verily the First Covenant had also Ordinances of Divine Service , and a worldly Sanctuary . For there was a Tabernacle made , &c. Thither x all Israel must come , To seek Gods Oracles , and Answers , And to offer up all their Sacrifices . There all the Males of Israel must appear before the Lord thrice every year . 3. The Lesson to be learned by the Israelites , from this School-master , in this School y Iesus Christ , This Covenant administred in the Sanctuary , Primarily taught Jesus Christ to Israel : viz. 1. The Necessity of Christ to Salvation , Themselves being otherwise involved under sin and misery remedilesly , as the Law did convince them ; 2. The sufficiency of Iesus Christ unto Salvation , As the Types and Ceremonies did evidence to them . This grand Lesson touching Jesus Christ their Saviour was more plainly & fully taught by this , then by all the fore-going Covenants . And yet by this , only as 〈◊〉 a more servile School ; not as in a more free University , which is the Priviledge of the New Covenant . Under this Covenant from Moses till David , Israel had the A B C and first Rudiments of Christ , they were taught , as it were , to Know their Letters , and to Spell Christ , in the Types and darker promises : From David till the Captivity , they were taught more perfectly to read Christ , in the Explanations of the Types and figures of Christ by more full and clear Promises : From the Captivity to Christ , they became more ripe in the knowledge of Christ shortly to come into his Temple , earnestly desiring him and longing for him . And so when Christ Jesus came they were prepared for the University-Instruction of the New Testament . 4 The way of teaching this Lesson : was Gradual , and proportionable to the dulness of Israels capacity . This Covenant taught them Christ especially by these three steps . viz. 1. By exacting z perfect and perpetual Personal obedience from them , under penalty of the Curse . Which a because of the weakness of their flesh , they could not possibly perform . 2. By detecting hereupon to themselves their b sin and misery . That so their undone condition may convince them of the necessity of a Saviour . 3. By c directing them to Christ , that only All-sufficient Saviour , by whom alone exactly performing all Obedience , and enduring our deserved Curse , they may be justified through Faith. Shutting them up unto that Faith which should afterwards be more fully revealed , under the New Testament . 5. Allurements , and Encouragements to the learning of Christ , this Covenant propounded to its Scholars the Iews , viz. d Large Promises of a Temporal Inheritance and Outward Blessings . As Schoolmasters allure their Scholars to learn their Lessons , by promising them plums , apples , &c. 6. School-Nurture and Discipline ; for correcting the Delinquencies , and subduing the stubbornness of Israel . I. For Correcting the delinquencies and faults of Israel , this Covenant had a sharp e Rod of Threatnings of many grievous Temporal Calamities especially , to keep them in aw . As School-masters have their Rods and Ferula's for negligent and unruly boyes : according to the saying : A Rod in the School is a necessary Tool . II. For subduing the stubbornness of Israel ( who was generally a stiff-necked and rebellious people ) the Lord in this Covenant had divers waies and Methods . As , 1. By a burdensome f yoke of Ceremonial Ordinances laid upon their necks , which at last grew intolerable to them , and is now under the New Testament wholly laid aside . This was a very costly , painful and cumbersome yoke continually to them : and did exceedingly tend to subjugate and tame them . 2. By many Restraints laid upon them : confirming and abridging their liberties exceedingly , to bring them under . As , ( 1 ) He restrained them from g the use of divers Creatures , in meats and drinks , &c. making many Creatures unclean , and so unlawful to be used , upon sundry Penalties . ( 2 ) He propounded some things to them of a lawful and indifferent Nature , h which if they should meddle with , they must undertake such washings , purifications , &c. thereupon ; as the enjoyment thereof countervailed not the inconveniencies annexed , nor was worth the while . 7. Israels Proficiency under this School-Nurture and Poedagogy was manifold and more or less in one regard or other , the advantage redounded to the whole body of that Church . For , 1. Some of them were hereby i preserved from Paganish Idolatries , Superstitions , Prophannesses , and many abominable evils which they had seen in Egypt , and did after see in Canaan : their hands being full of Gods better work and imployments , which took them up . As busie children , though incapable of learning , yet are kept at School from many shrewd turns . 2. Some of them k gained knowledge in the Moral and Ceremonial Duties of the Covenant : though the mysterie of the Covenant , viz. Jesus Christ was veiled and hid from them . As many boyes at school learn to read , write , and cast accompt : though incapable of being University-Scholars . 3. Some of them , viz. the l Spiritual Israelites indeed ; they that were Iews inwardly , gained a sufficient measure of the saving knowledge of Jesus Christ in this Covenant : though their clearest knowledge was dark and obscure in Comparison of ours gained under the New Covenant . 4. All of them , even the whole Church of the Jews were m shut up as in a Prison , under this Covenant , to the Faith that should afterwards be more fully revealed , Confined thereby within the bounds & limits of Faith , that they should not seek for Salvation any other way , then by Jesus Christ through Faith. Thus the n Law was their School-Master towards Christ , that they might be justified by Faith. This branch hath elsewhere been already o explained . Thus the Jews in some way or other , notably thrived under this Poedagogy . 8. Finally , The advancement of Israel in fulness of time , from this more servile Poedagogy of the Old Covenant , to the more free Tutor-age of the New Covenant : As good Scholars are sent from School , to the University . p But after that Faith ( that is , the more clear , and full Doctrine of sinners salvation by faith in Jesus Christ ) is come , we are no longer under a School-Master : for ye are all the children of God by Faith in Christ Iesus . And are no longer under q the Spirit of bondage , as servants , to fear : but under the Spirit of Adoption , as sons and heirs come to age , to cry Abba Father . IV. With a visible Ministry , ordained and erected by God amongst them , for applying of this Covenant and the benefits thereof unto them , especially for applying to them Iesus Christ the grand mysterie of the Covenant . This Ministry was twosold . 1. Ordinary . 2. Extraordinary . 1. Ordinary , r The Levitical Priesthood : which in a lineal descent were to succeed Moses and Aaron till the time of Reformation , viz ▪ the days of the New Testament . This Levitical Preisthood had principally two sorts of imployments which were peculiar to them viz ▪ 1. Offering up of s Sacrifices daily , first for their own sins , and then for the Peoples . Which t Sacrifices ( though they sanctified to the purifying of the flesh , yet ) could not make him that did the Service perfect , as pertaining to the Conscience . But they typed out to Israel , u the Sacrifice of Sacrifices , viz. the Body and Blood of Jesus Christ ; who through the Eternal Spirit offered himself without spot to God , and so purged the Conscience from dead works , to serve the living God. x — For , by one offering he hath perfected for ever them that are sanctified . 2. Offering up of y Incense daily upon the Golden Altar before the veil , while the people were praying without , Luk. 1. 9 , 10. which typed out Christs continual intercession in heaven for his people by his sweetest and most acceptable Merit . Which z incense of his merit being put to the prayers of all Saints , their faithful prayers become acceptable and sweet before God as the most fragrant incense . Thus Jesus Christ our great High-Priest by his Satisfaction and Intercession swallowed up the Sacrifices and Incense of the Levitical Priesthood , as the Substance , Truth and Mysterie intended in those Types : and the a Priesthood under the Law served unto the example and shadow of heavenly things . 2. Extraordinary , the Prophets of all sorts which Prophesied to Israel during the time of the Old Testament . According to the true intent of this Covenant , These Prophets , 1. Revealed Christ the Messiah in many Promises , expounding this Covenant ; 2. Exhorted the people frequently to come to him , and accept him by believing in him ; 3. Encouraged them to walk answerably to him in all sincere obedience and well-pleasing ; 4 Warned them against all sinful ways inconsistent with faith in Christ , and obedience to him , Inviting them frequently to Repentance in case of such miscarriages . All which proceedings are most obvious and observable ; 1. In the Ministry of b all the Prophets before Iohn . 2. In the Ministry c of Iohn Baptist , greater then all the Prophets , pointing out Christ the true Lamb of God with his finger . 3. In the Ministry of Jesus Christ himself , d that Great Prophet of Prophets , who was under the Law , and a Minister of the Circumcision , till by his Death he abrogated the Old Testament Administration . V. With universal reference to the whole National Church of the Jews , which was till Christs death the only Church of God in the whole world . Here two things are to be considered . 1. That this Covenant was dispensed in such manner , as to be extended to the whole National Church of the Jews , and their Seed from Generation to Generation , ( the Natural Seed of Abraham bearing the face of the National Church ) . For , This Covenant , 1. Was Promulged e to all Israel ; 2. Was established f with all Israel ; 3. Was Renewed g with all Israel , after their violation thereof ; 4. And was at last performed to the whole Church in the Land of Canaan , &c. 2. That , though this Covenant was extended in the dispensation thereof to the whole National Church , Abraham's natural Seed : yet every of them did not alike , either perform Covenant-Conditions to God , or partake Covenant-Mercies and blessings from God. Some were Iews only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly , and in the flesh : Some were Iews also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inwardly and in the Spirit , as the h Apostle lays down the distinction . Now the Carnal Iew had his share only in the Carnal outward temporary blessings and outward visible Ordinances : which yet was an high dignity above Covenantless Pagans . The Spiritual Iew had his part and interest both in the Temporal , Spiritual and Eternal blessings of the Covenant . The Carnal Iew shared in the Typical Sacrifices , Altar , Priesthood , Tabernacle , Canaan , &c. but the Spiritual Iew shared in Christ himself the true Sacrifice , Altar , Priest and Tabernacle , and in Heaven that true eternal i Rest remaining to the People of God , whereof Canaan was but an obscure typical administration . But whatsoever mercies either of them enjoyed , they enjoyed them only as Covenant-blessings in and through Christ of meer Grace . VI. With a distinctive differencing of the Jewish Church ( the then only Church in the world ) from all other people and Societies on Earth . As God did by this Covenant appropriate Israel to himself , as his own People : So he did thereby separate and distinguish them from all others , as his only People . This was a distinguishing Covenant . Hence , God in his Preparing them for this Covenant , tels Israel ; k If ye will obey my voyce indeed , and keep my Covenant , then ye shall be [ Segullah ] a peculiar treasure unto me above all people , though all the Earth be mine . And hereupon Paul describing the Condition of the Gentiles before Christ , ranks this in the Catalogue of their Spiritual miseries , that they were l strangers from the Covenants of Promise : whereupon they were a people afar off from God , when m Israel was a people near unto him : yea , this Covenant did so discriminate , and wall in the Iews from all others , in the Administration of it , That it is stiled , n The Middle wall of Partition betwixt Jews and Gentiles , broken down by Christ : and the Enmity , even the Law of Commandments in Ordinances , abolished in his flesh . So that this Covenant till the death of Christ , distinguished the Iews from all others , as Forreiners , and Strangers , and Enemies . Israel was Gods Garden-shut-up , his peculiar Inclosure : all the other Nations of the Gentiles were as the wild Waste , Common , Heath , or Wilderness ; till Christ by his Death o took away this Distinction , and by his New-Covenant took in the Gentiles to the Iews , making in himself , of twain , one New man , so making Peace ; Reconciling both unto God in one body by the Cross , having slain the Enmity thereby , &c. VII . Finally , The Administration of this Covenant was such , that therein he dealt with Israel as his peculiar Common-wealth also , as well as his peculiar and only Church . And therefore as he gave them Morals and Ceremonials to Regulate them as his Church in all matters of Religion : so he gave them Iudicials or Iudgements to guide them as his Common-wealth in all matters of Civil concernment . p When Israel came out of Egypt . &c. — Judah was his Sanctuary : and Israel his Dominion . Hence some stile them A Theocracy . Which Iudicials were with Morals and Ceremonials q digested into the body of this Covenant ; being Published by God , written by Moses joyntly in a Book , And all Read together to the People , and assented unto by them in the day of this Covenants solemn Sanction . God himself being the immediate Author , Enactor and Lawgiver of these Iudicials , they were the most wise , equal , righteous , and full Political Laws that ever were established in any Common-wealth in the world : there being no Folly , Iniquity , Tyranny , or Insufficiency in them , which evils usually attend , more or less , all humane Laws . So that the Political Laws of other Re-publicks are best , that come nearest to Gods Iudgements . Thus God would appropriate Israel to himself peculiarly in all Capacities ; as Abrahams Seed and Family , As a Church , and as a Common-wealth . He would be their Father , as his Family : Their Redeemer , as his Church : Their Lord and King , as his Common-wealth : Their God , as All. And therefore when Israel would have a King , like the Nations , God tels them r that they had rejected him from being their King. And so he gave them a King in his anger : and took him away in his wrath . O happy that people , which in every notion , capacity and consideration are Gods people ! Inferences . Hence observe , 1. That , God disposed and ordered the affairs of Israel under this Old Covenant with infinite wisdom , care , love , and faithfulness . This Dispensation came much short of the New Testament administration : but it was sufficient for Israels Salvation , and peculiarly accommodate to their weak apprehension and Condition . God did exceedingly condescend unto them , who were not able to ascend unto him . How wisely , lovingly and faithfully did he set forth this Covenant , viz. 1. With much outward Glory : to prevent their ensnarements by the pompous idolatries and superstitions of Pagans , to retain them more delightfully in his own pure worship , and to lead them on thereby to the surpassing inward glory of his true spiritual worship . 2. With a veil of darkness upon that glory : For , That glory without a veil dazled their weak sight , they had such a veil of ignorance , unbelief , and hardness upon their minds and hearts that they could not receive it ; They spelled Christ out in the ABC of veiling Types and Shadows ; nor was that great mysterie of Christ to be revealed clearly without these , till the fulness of time . 3. With a Servile Poedagogy , or child-like nurture , leading them to Christ : For , they were children but under age , and therefore incapable of riper instruction . 4. With a Constant succession of an Ordinary and Extraordinary Ministry , till the very death of Christ : For informing their judgements , For reforming their hearts and lives , for directing their practices ; and for encouraging them to apply to themselves , and wait for Christ the consolation of Israel . 5. With the whole body of that people and their Posterity : His love to them had multiplyed them , and was now manifested more extensively towards them , then in any former generation : All shall reap Covenant-benefit , of one sort or another ; And he will not cast off any of them or their Seed , till first they cast off him . 6. With Distinguishing Israel from all People , as his peculiar-treasure . Distinguishing mercies are eminent mercies . 7. With reference to their Civil , as well as Ecclesiastical state : that they might be his endeared and obliged people in all capacities . 2. That , The advantage of the Jews was very great above all other people . This Covenant-administration t was a middle wall of Partition betwixt them and all others . Hereupon , 1. Israel were Gods peculiar-treasure ▪ all other Nations but as refuse and Rubbish : 2. Israel u the inclosed Garden of God ; All others as a dry desart and desolate Wilderness : 3. Israel x the sheep of Gods Pasture ; all others the Goats of the Mountains : 4. Israel look'd to , and cared for , by God ; all others y over-looked and disregarded in their ignorance and unbelief : 5 Israel z shut up unto the Faith ; All others shut out from the Faith : 6 Israel nurtured a in the School of Iesus Christ ; All others b without Christ , Covenant , Hope , and God in the world . 3. That , Israel during this Covenant , from Moses giving of the Law , till the Death of Iesus Christ , was in Nonage or Minority . For all this while God bred them up c as children with Rudiments and Elements under Tutors and Governors , till the fulness of time was come . Their Infancy was in the Wilderness ; Their childhood from Ioshuah , till David ; Their youth from David , till the Captivity : Their riper age , wherein they drew nearest to full age , was from the Captivity , till Christ. All this while they were in Minority : yet growing on to Maturity . Thus the Old Testament yeilded only children , but the New Testament Men in Spiritual capacities . That was a more Imperfect , This a more Perfect dispensation of Gods Covenant . 4. That , The Jews were an exceeding untractable people , a stubborn , rebellious and stiff-necked Nation . And therefore God laid this heavy iron-yoke upon their necks , to tame and subjugate them , to break them and bring them under his Scepter and Government . Whereas Christs d New-Testament-yoke is easie , and his burden light : his people being a e willing people in the day of his power . 5. That , The carnal Jews , who embraced not Life and Salvation in Christ tendred by this Covenant , were utterly inexcusable . In the day of their condemnation , they shall have no Apologie or excuse for themselves , because this Covenant was extended to the whole body of Israel , and salvation by Christ was therein offered to the whole body of that people , to the Carnal , as well as to the Spiritual Iews . The f Election only embrace and obtain it , the rest are hardned . The fault is not at all in God , but in themselves . This Covenant was administred with universal reference unto all : but the Carnal sort rested in the Carnal and outward Promises thereof , neglecting Spirituals and Eternals primarily intended . They licked the Rock , but sucked not the hony out of the Rock . 6. That , The Old Testament-administration had much g Servitude and Bondage in it : and kept Israel under it in Minority , as Servants in Condition , though heirs by Promise and Covenant . Hagar h the bond-woman was a Type or Allegory of this Covenant from Mount Sinai , gendering to bondage . — The Apostle stiles this , i A yoke of bondage . And elsewhere intimates , That k the Spirit of Bondage to fear , was more proper to the Old ; The Spirit of Adoption whereby we cry Abba Father , was more peculiar to the New Testament : And that l Christ by his being made under the Law redeemed them from this Servile State , to the adoption of sons ; from a Servile , to a free Son-like condition . This shews the Preheminence of the New Testament above the Old : and the Priviledge of Christians above the Iews . 7. Finally , That this Old Testament , in respect of the Form of Administration , was far Superior to all Covenant-Expressures foregoing , as is evident by all the former particulars : but far Inferior to the New Testament , the administration whereof is more Free , Sublime and Spiritual●… , as will after in due place appear . Hitherto of the Form of this Covenant , Inward and Outward , Essential and Accidental . APHORISM VI. 6. The End or Scope of this Sinai-Covenant . THe End or intended Scope of Gods Covenant with Israel and their Seed from Mount Sinai , was Gods fuller Revealing of Iesus Christ the Promised Saviour of Sinners , for the greater Furtherance of Israels Present and Future Happiness , and of his own wonderful Glory . m Now Christ is the End of the Law for righteousness to every believer . In this Apherism the Scope or End of the Sinai-Covenant is laid down , I. As More Immediate , viz. Gods fuller Revealing of Iesus Christ the Promised Saviour of Sinners . II. As more Mediate and Remote , viz. 1. The less Principal and Subordinate End , viz. The great furtherance of Israels present and future . Happiness . 2. The most Principal and Ultimate End , viz. Gods furtherance hereby of his own wonderful glory . In unfolding of these particulars , Gods intended Scope or End in this Covenant will be sufficiently explained . Herein I account Jesus Christ the more Immediate End of this Covenant , because he is the Primary Mean , for advancing of Mans Happiness and Gods Glory . I shall for plainness sake open this More Immediate , and Remote End , in two distinct Sections . SECTION I. THe More Neer and Immediate End of this Sinai - Covenant , was Gods fulier Revealing of Iesus Christ the Promised Saviour of Sinners , to his people Israel . God had already Revealed Jesus Christ more darkly and imperfectly in all the fore-going Expressures of his Covenant : but in this Covevenant he would declare and reveal this Mysterie of Christ more fully . He had now made his Church to grow exceedingly : and his Manifestations of Grace and Mercy towards them in Christ , shall grow proportionably . That , Gods fuller Revealing of Iesus Christ , the Promised Saviour of Sinners , to his people Israel , was his more Neer and Immediate End in this Sinai - Covenant , may be evinced by these ensuing Particulars , viz. I. By sundry Scripture-Testimonies : Evincing ; 1. That n Moses wrote of Jesus Christ of his Prophetical and Mediatory office , and of his Humiliation and Exaltation wherein he should execute his Office for Sinners Salvation . 2. That this Sinai-Covenant did lead Israel from all Opinion of Justification by their own Works , to Gods true and only way of Justification by supernatural Faith in Jesus Christ alone . The o Law shutting them up unto the Faith that after should be revealed : and being their Schoolmaster towards Christ , that they might be justified by Faith. As hath been p formerly cleared more at large . 3. That q Christ is the End of the Law for Righteousness to every one that believeth . So that when a man , as a Iew , or any other believers in Christ for justification and salvation by him , the Law hath attained its intended End and Scope : its Perfective , not its Destructive End. By all which Testimonies its plain that Iesus Christ was Gods more immediate End intended in this Covenant : Their Illumination , Justification , &c. being mediately intended by him . II. By the peculiar Nature of this Covenant from Mount Sinai . It is often stiled a Covenant , by God , Moses , the Prophets , and the Apostle Paul ; And the Nature and Properties of a Covenant evidently agree to it , As I have r already shewed . And it was given by Moses as an Evangelical Covenant of Faith in Iesus Christ : as s I have abundantly proved by many Arguments . Now ; this Sinai-Covenant being a Covenant of Faith in Jesus Christ : Jesus Christ , as the Sinners Saviour , must needs be the Immediate End of this Covenant , he being the Eminent and Immediate End of every Covenant of Faith. III. By the Gradual excellency and Perfection of this Sinai - Covenant above all former expressures of the Covenant of Faith. Though Every Discovery of the Covenant of Faith from First to last Reveal Christ , yet in them all God hath kept this beautiful Order , that every succeeding Covenant-discovery Reveals Jesus Christ more fully then the former : as is plain to every intelligent eye . Consequently it must needs be Gods more Immediate End in this Covenant to Reveal Jesus Christ to Israel , more fully then he did reveal him to any of his people in any fore-going Covenant . IV. By the Order and Dependance of Gods Ends intended in this . Sinai - Covenant . These Ends are especially , God Glory , Mans Happiness , Iesus Christ , and Faith in Christ. Let these ends now be duly compared together , according to their Order of Nature , and mutual dependance : And it is plain , That the more Mediate and Remote Ends of this Covenant , were , Ultimately Gods Glory ; Subordinately Israels Happiness : And That the More Immediate End , in order to the advancement of Gods glory and Israels Happiness , was a Fuller Revealing of Jesus Christ as the Material Mean , and of Faith in him as the Instrumental Mean , without which their Happiness could not be promoted nor God therein glorified . Subordinate and immediate Ends may have the Nature of Means in reference to Ends More Mediate and Remote . V. By the General tendency of this Sinai - Covenant in one regard or another towards Iesus Christ as the only Saviour and Redeemer of Israel . Let this Covenant be deliberately considered in what Notion or Capacity you will , it still tends to Christ , aims at Christ , leads to Christ , looks towards Christ , more immediately , in one respect or other . As , 1. In the t First Revealing or Manifestation of it to Israel at Mount Sinai . It was Manifested in such sort , as to Reveal Christ. As The Preparation for it , Preface to it , and Ceremonials annexed do abundantly evince . 2. In the solemn Sanction or Dedication of it . It was u stablished in such sort , as that its ultimate foundation was Jesus Christ , the true Sacrifice of Sacrifices . 3. In the Lords gracious x Renovation of the broken Tables and Covenant : which he did of meer Grace and favour in Jesus Christ. The Covenant of works without Jesus Christ , admits of no Reparati on , when once violated . 4 In y the Preface , First Precept , and Promises , of the Moral Law ; which , being the Marrow and Abstract of the Covenant , is by way of Eminency called z God Covenant . In all which Jesus Christ is necessarily implyed . For God is not the special and spiritual Redeemer of Sinners , nor the Covenant-God of any people , Nor makes he a Promises unto any , but only in and through Jesus Christ. 5. In all the additional Adumbrations of the b Ceremonial Law , annexed to the Moral , and digested with it into one Covenant . All those Ceremonies being Types and c shadows of good things to come : but the body was Christ. What were all the Ceremonies ? but Christ veiled ; but this Sun of righteousness under a cloud : but the Promised Seed and blessed Babe wrapped up in Levitical swadling-clothes . This see more particularly demonstrated in the VII . Aphorism next following , Corollary 7. 6. In the Explanations of this Covenant , by Moses and the Prophets , both in Morals and Ceremonials . Their Explanations in great part being clearer Promises , Predictions and Descriptions of Jesus Christ under manifold Notions and Considerations . 7. In the Administration of this Covenant from Moses till the Coming of Christ , which was in such Form and Manner , d as to lead the Jews along by the hand , as children under age , towards the Lord Jesus Christ , till at last Christ was actually presented and exhibited to them in Person , according to Gods Covenants and Promises from age to age . Thus all the Streams of this Covenant flow towards this Sea ; All the Lines of this Covenant tend to this Center ; All the beams of this Covenant meet in this Sun , Iesus Christ. These Particulars ●… e have formerly cleared in several places , and therefore do but now briefly mention them . SECTION II. THE more Remote and Mediate End of this Covenant , was two fold . 1. Less Principal and subordinate . 2. Principal and Ultimate . I. The less Principal and Subordinate End of this Covenant , was , The great furtherance of Israels present and future Happiness . One eminent branch of this happiness . Paul mentions ; Iesus Christ is the end of the Law for righteousness , &c. The Lord singularly intended and aimed at the Good and Happiness of his Israel in this Covenant : and that both in Temporals , Spirituals and Eternals ; As is abundantly evident 〈◊〉 Partly ▪ by Gods Liberal Promises of all these three forts of blessings to Israel in this Covenant ; Partly , by the Covenant-Duties restipulated by Israel : both which have been g formerly explained . Why did the Lord Promise in this Covenant such a Confluence of all these Blessings ; and require from Israel such Duties ; but because it was his gracious aim and intention therein highly to promote and further Israels welfare and Happiness in every regard ? So that if all these sorts of blessings Covenanted and promised to Israel on Gods part , and of D●…ties restipulated to God on Israels part , be duly considered , nothing more at all need to be added for proof of this Particular . II. The Principal and ultimate End which God intended in this Covenant , was a fuller advancement of his own Glory , then by any or all former Covenant-Expressures . Gods glory is the chief End of all his Acts ; Before Time , or in Time. And therefore Gods Glory must needs be his last and highest End , in all his Gradual Discoveries of his Covenant : Every subsequent degree thereof tending to advance his most excellent Glory , beyond the former . God advanced his own Glory in this Sinai-Covenant , far more then in the discoveries of fore-going Covenants . Herein he Eminently magnified ▪ 1. The glory of the Riches of his free-grace . And this sundry wayes . 1. By selecting them , and appointing them by this Covenant to be h his Segullah , his peculiar-treasure above all the people of the world , ( though all the world be his ) : setting his love upon them , and choosing them , not for any thing in them , but because the LORD loved them . 2. By renewing this violated Covenant to Israel again , of meer Grace : Promising , i I will be gracious to whom I will be gracious , and will shew mercy on whom I will shew mercy . 2. The Glory of his Goodness , Mercy , Loving-kindness , &c. 1. By replenishing this Covenant , beyond all the former , k with Precious Promises of Temporals , Spirituals and Eternals . Of l Mercy Promises are made : of Truth they are made good and performed . 2. By accepting Israel to be his m Covenant people in express terms : which in former Covenants was but implyed . 3. By Proclaiming his name , and n making all his goodness pass before Moses , at the Renewing of the Covenant broken by the peoples Idolatry : which Goodness was so proclaimed for the Consolation of repenting Israel . 4. By Revealing Jesus Christ more abundantly and clearly in this , then in any former Covenant : Especially in all the o Ceremonials , which were shadows of good things to come , but the body was of Christ. 5. By taking Israel for his own Family , his own Church , his own Common-wealth . 3. The Glory of his infinite Wisdom . 1. By his most wise contrivance of this Covenant : making it up of Law and Gospel of the substance of the Covenant of works , and of the Covenant of Faith. That Israel might see , how the Covenant of works must be performed and satisfied by the Exactness of the Obedience and sufferings of Christ their Surety , that Gods truth and justice might not be mipeached : And how the Covenant of Faith must be performed by the uprightness of all Christs members true Faith and Obedidience in Christ , that Gods goodness , mercy , &c. might be exalted . 2. By his most wise Revealing of this p Covenant in ten words , or ten Commandments ; so Concise in sentences , so comprehensive in Sense : That , There 's no Sin , for kind , degree or aggravation , but is therein condemned ; There 's no Duty to God , man , or our selves , but is therein commanded : There 's no Curse or Misery due to sin , but is therein implyed ; There 's no Promise for the life that now is , or that which is to come , but is therein virtually comprized . 3. By his most wise Administration of this Covenant in such sort , as might most avail , To force Israel out of themselves ; To conduct Israel towards Christ ; and To prepare Israel for Christ. 4. The Glory of his most vigilant and accurate Providence , in q managing all the affairs of Israel continually , in an infallible subordination to , and subservience of this Covenant . And this , 1. In the wilderness for forty years together . 2. In Canaan for many hundreds of years together . 3. In their Enemies Lands , even under their deepest Captivity . 5. The Glory of his Truth and Faithfulness . 1. By bringing all things exactly to pass according to this Covenant and Promise . He cast out the Canaanites , he r possessed Israel of Canaan , giving them rest round about . r There failed not ought of any good thing , which the LORD had spoken unto the house of Israel : all came to pass . 2. By performing his Covenant most accurately ; ( 1 ) Against all interposing difficulties , and seeming impossibilities . No wilderness wants or Miseries , No death of all that whole Generation of Warriours , No proud waves of the River Iordan which they were to pass , No numerous enemies , No fenced Cities , with walls reaching up to heaven , No sons of Anak , &c. could hinder their promised settlemnt in Canaan . ( 2 ) Against all tract or length of time betwixt Promise and Performance . Canaan ( one Covenant-Mercy ) was performed after their 40 years sojourning in the wilderness : The Temple ( another Covenant-Mercy ) was builded about 440 years after their entring Canaan : Jesus Christ ( the great promised Prophet ) was raised up to them about 930 years after the building of Solomons Temple . Yet at last in their Season these Promises were fulfilled , not one failed . ( 3 ) And ( which is most of all ) contrary to Israels many and hainous s sins , justly endangering and deserving the avoidance of Gods Covenant , yet Gods Covenant was fulfilled to them of his infinite faithfulness . 6. The Glory of his Patience and Long-suffering . By forbearing them so long in the wilderness , in Canaan , and in their Enemies Lands , ( notwithstanding all their many and grievous provocations , for which they had justly and often deserved to be destroyed ; ) yea , By labouring to overcome their evil with his goodness in keeping his promised blessings upon them . 7. Finally , By this Covenant God Magnified the Glory of his infinite Power and Majesty . For , 1. How t glorious was his Might and Majesty in promulging this Covenant at Mount Sinai ! 2. How glorious his power and Majesty in the establishment of his Covenant , enabling his mortal people to behold a u vision of his greatness without harm ! 3. How great his Power and Majesty , when he x renewed this Covenant , in putting such glory upon a Mortal creature , Moses his face , that Israel was not able to look upon him but through a veil ! 4. How great his Power and Majesty , ( 1 ) In Conducting and sustaining such a people so long in the wilderness ; ( 2 ) In possessing them peacebly of y Canaan , in despite of all their enemies ; ( 3 ) In z returning their Captivity into their own land beyond all probability ; ( 4 ) And especially , in a raising up Jesus Christ , the Prophet promised of the Seed of Israel , against all ordinary possibility , A virgin bringing forth a Son without the loss of her virginity , yea , a Sinner bringing forth a Saviour for sinners , a true and perfect man without any propagation or derivation of sinful impurity to him . So that by all this its clear , God in this Covenant had a singular , a principal intent and eye to his own glory . Inferences . Are these the chief Ends of this Sinai-Covenant ? 1. Then , One and the self-same Covenant may have several Ends. And this without any inconvenience or absurdity : provided those Ends be some of them More neer and Immediate , others More Remote and Mediate ; Some of them subordinate , others of them Ultimate . And such are all these forementioned Ends in this Covenant . Jesus Christ , the life and Salvation of Israel , was the More ▪ N●…er and Immediate end of it : Israels Temporal Spiritual and eternal Happiness by Jesus Christ through Faith was the more Remote and Subordinate end of it : The further advancement of Gods Glory in and by both was the Principal and ultimate end of it . 2. Then , This Sinai - Covenant was not a meer Carnal and Temporal Covenant touching a Temporal Canaan , and outward earthly blessings there : as some have fondly imagined : but was a spiritual Covenant , principally intending Christ Iesus the Saviour , Israels spiritual and eternal happiness by him , and Gods eminent Glory in all . The Lord did not feed the fathers under the Old Testament only with the husks of earthly Blessings ; but by them as Types he led them on to the truth of Spiritual and Eternal benefits especially intended . Though it cannot be denyed that God dealt with his Israel ( then his b Church under age ) more darkly , carnally and outwardly , in tendering Spirituals and Eternals to them : but now more clearly , Spiritually and inwardly , in tendering Spirituals and Eternals to his riper Churches under the New Testament . 3. Then , The End of this Covenant was not meerly or partly Legal , viz. to lead Israel unto Iustification by works without Iesus Christ : but was purely and only Evangelical , viz to carry Israel on c to Iustification by Faith in Iesus Christ alone . True , The manner of this Covenants Promulgation and Administration , the frequent and exact pressing of works and Doing to the uttermost Perfection , and that upon pain of the Curse in case of the least failing , may at the first blush make a man suspect this was a Law or Covenant of works : But , if the inward nature and substance , The many Evangelical Promises , Duties and Passages , The Truth of all the Types and Ceremonies , and the intended ends of this Covenant be intentively & judiciously considered ; it is plain , beyond contradiction , that this is a pure Evangelical Covenant of Faith , d As hath formerly at large been proved , and the Contrary Objections refelled . 4. Then , This Sinai - Covenant did gradually much transcend and excell all the Former Covenants since the Fall , with Adam . Noah or Abraham . For , All the ends of this Covenant are gradually advanced higher , then the ends of those Covenants . For Substance the ends were the same in them all : but those in this Covenant excell in Degree . Christ , one end of this Covenant , is in this Covenant more fully Revealed ▪ Israels happiness in Christ , another end of this Covenant , is in this Covenant more advantagiously promoted ; And Gods glory in both , the last and chief end of this Covenant ; is herein more eminently advanced . Thus God enlarged the Expressions of his grace unto his Church , from age to age , as the e waters of the Sanctuary swelled up higher and higher till they became unpassable . Proportionably Israel should have enlarged their Hearts Affections and Duties towards God under this Covenant , beyond those of their Fathers under former Covenants . 5. Then , The Carnal Iews that rested only in the Letter and carnality of this Law and Covenant , not penetrating into the inward mysterie and end thereof , but f stumbled at Iesus Christ and Iustification by him through Faith , did quite mistake and miss the great end of this Sinai - Covenant . 1. Their gross ignorance of Gods Righteousness revealed in this Covenant ; 2. Their Erroneous opinion about their own righteousness , that the Law intended it , and God would have accepted it ; 3. Their prejudice against Christ , and Justification by faith alone in him ; 4. Their blind zeal in pursuing their own , but opposing Gods righteousness ; These deprived the carnal Israelites of the true ends and intended benefits of this Covenant . 6. Then , Those Spiritual Iews , Israelites indeed , that in this Covenant did seek and finde , Iesus Christ , their own Iustification and happiness by him ▪ and Gods glory in all , did attain the right ends of this Covenant , and rightly improved the same . 7. Then finally , If in reading the Old or New Testament touching this Sinai - Covenant we would reach to the inward mysterie and very marrow of it , we must rightly fix our Eye upon these ends of this Covenant , Christ , Israels happiness by Christ , and Gods glory in both , and consider well , how all things in this Covenant peculiarly tend to these ends . Otherwise we shall read the Old Testament with a veil upon the face of Moses , and a veil upon our hearts , darkening all things to us , yea making us grosly mistake by reason of darkness . But by eying Christ , and life by him herein , we shall remove this veil , and very evidently behold the great mysterie of the Old Testament , which now under the New Testament is set forth to us with much spiritual glory . Thus of the Final Cause , or End , of this Sinai-Covenant . viz. Gods fuller Revealing of Iesus Christ the sinners Saviour , for the greater furtherance of Israels present and future Happiness , and of his own wonderful glory . APHORISM VII . 7ly . General Corollaries from this whole Discourse about the Sinai-Covenant . HAving thus far at large Treated , 1. Of Gods giving of his Law to Israel newly redeemed out of Egypt , at Mount Sinai in the wilderness , precisely 430 years after his Promise to Abraham . 2. Of Gods giving that Law to Israel at Mount Sinai , as A COVENANT , not of works , but of FAITH . 3. Of the Foederate Parties to this Covenant , viz. on the one hand , God , As IEHOVAH , their Covenant-God , Redeemer , Law-giver , and Husband : On the other hand , Israel and their Seed , As Abraham's Seed in Covenant with God , The Lords Redeemed , Gods espoused people , and as Heirs , ( though under age ) of the promised Inheritance which they were going forth to possess . 4. Of the Subject Matter or Substance of this Covenant , agreed upon by these Foederates . viz. On Gods part many Covenant-Mercies Promised ; As , To be a God to them , To raise them up from among themselves Christ a Mediator and a Saviour , To give them the Spirit of Christ , To confer upon them in Christ , blessings Temporal Spiritual and Eternal . On Israels part certain Covenant-Duties required and restipulated ; As , To be a People unto God , To keep God's Covenant by true Faith and by Sincere , Entire and Constant Obedience , And to repent in case of any failings in the premises . 5. Of the Form of this Covenant : More Inward , The Mutual Obligation , of the Foederates one to another upon certain Terms ; More Outward , The manner of Gods Manifestation and Sanction of this Covenant at First , and the way of his Administration of it afterwards . 6. Of the End of this Covenant , More Immediately a fuller Revealing of Jesus Christ then formerly ; More Mediately The greater furtherance of Israels Happiness , and Gods Glory . Having ( I say ) largely discoursed of these Particulars , for unfolding of the Mysterie of the Sinai-Covenant : It now remains , that I close up this Discourse with some General Corollaries or Inferences naturally and evidently resulting from the whole . And they may all be wrapped up together in this ensuing and closing Aphorism . viz. From this whole fore-going Discourse touching this Sinai-Covenant , we may easily Discern and Conclude ▪ 1. That , The Law given at Mount Sinai , was given to Israel as a Covenant , and that not of works but o●… Faith : 2. That , This Covenant was manifested and Administred very mysteriously and extraordinarily : 3. That , Gods Covenant of works hath its eminent accomplishment in the Covenant of Faith : 4 What are the Properties of this Sinai - Covenant : 5. Wherein this Covenant agrees with , and wherein it excels all former Covenants : 6 That , This Sinai - Covenant was Israels eminent Priviledge , although they were constantly held under it in a very service condition : 7. That , The Sinai - Covenant was full of Christ therein eminently revealed : 8. That , This Sinai - Covenant the Old Testament was pure Gospel as well as the New , for substance revealing ( though in a different sort ) to lapsed Sinners One and the self-same way of Life and Salvation : 9 That The diligent study and solid understanding of the Old Testament as well as of the New is very necessary and advantagious to all Christians . This Aphorism and the dependance thereof upon all the former , I shall a little clear and explain , in the several branches of it , as followeth , viz. COROLLARY I. THat , The Law given at Mount Sinai was given to Israel as a Covenant and that not a Covenant of works , but of FAITH . No Foederal Discovery is more , or so much , mistaken by writers and Christians , as this at Mount Sinai . Many supposing it to be given meerly as a Law , or at least as a Covenant of Works . But , by what hath been g already said , I think it is sufficiently cleared to unbyassed judgements ; 1. That the ten Commandments , comprizing all Morals , Ceremonials and Iudicials were not given at Mount Sinai , Absolutely , as a Law , but Relatively as a COVENANT . Or , A Law digested into a Covenant . 2. That this Covenant at Sinai was not given or intended by God as a Law of works , or Covenant of works , holding forth Justification and life to Israel , upon the meer condition of their own perfect and perpetual Personal Do●…ng : but was given and intended only as A Law of Faith , or Covenant of Faith , tendering Justification and life to Israel upon Condition of true Evangelical believing in Jesus Christ alone . For , of this Sinai-Law Paul saith ; h Christ is the End of the Law for Righteousness to every one that believeth . And , i — The Law was our Schoolmaster towards Christ , that we might be justified by Faith. But touching the Law of Works he saith ; k And the Law is not of Faith , but the man that doth them shall live in them . And elsewhere , l — Where is boasting then ? It is excluded . By what Law ? Of works ? Nay , but by the Law of Faith. Therefore we conclude , That a man is justified by faith without the deeds of the Law. COROLLARY II. THat , This Covenant from Mount Sinai m was at first Manifested , and aftewards administred , very mysteriously , and somewhat n extraordinarily . For , 1. It was o Promulged with great Majesty and terror at first : but afterwards solemnly p established with much Sweetness ; and q renewed after the violation of it with much Compassionateness , Loving-kindness , and Comfortableness . At the promulgation God spake to them , out of the midst of devouring fire , with a great voice that made the Earth it self to shake : But at the Establishment of this Covenant , they had a sweet vision of the Lord as a well-pleased God ; And at the Renewing of the Covenant , God proclaimed and made all his goodness pass before Moses . This the mysterie ; God promulged his Covenant immediately without a Mediator , then Israel could not endure it : The Sinner cannot endure to deal with God immediately , without the intervention of a Mediator . But he stablished , and Renewed his Covenant Mediately by Moses a typical Mediator , promising also Christ the true Mediator ; then Israel could behold God , and approach towards him with Comfort : A Mediator brings sweetest terms of peace betwixt God and Sinners . 2. The Moral Law seemed to be , for Substance , Only The Law of Nature , or Covenant of works , Revived ; The Ceremonial Law , only the Covenant of Faith Revealed in Jesus Christ the Truth of all those Types : yet both these are incorporated together and digested into one and the same Covenant with Israel . This seems very strange , that the Law of works and Faith should thus be marryed together , which seemed irreconcileable ! The mysterie is ; God hereby would have us know , That the Covenant of Nature , or of Works , must be accomplished and fulfilled upon Man , or by man one way or other : Upon man , by his enduring the penalty of Death therein threatned ; or by man , by performing the perfect obedience therein required , either in his own Person , or in his Surety . The Covenant of works exacts this Obedience in every man 's own person , else no way but to die the Death : The Covenant of Faith accepts this Obedience in the Siners Surety Jesus Christ received by Faith. The Substance of both are here digested into this one Covenant , that the Sinner may be driven quite out of himself , to Jesus Christ his surety for obtaining of life , by performance of Gods Covenant . 3. This Covenant was made with Israel now newly r redeemed out of Egypts bondage ; and yet it was laid upon them as an heavy servise s yoke of bondage , which seems to be , not a removal , but an exchange of one bondage for another . The mysterie is ; 1. The Lord would put a difference betwixt his Churches Minority , and her Maturity ; that , before Christ , this , after Christ. A spirit of bondage did best ●…uit with the Church in her Minority : A Spirit of Adoption better agrees with her in her Maturity . t The heir whilst he is a child , differeth nothing ( in Condition ) from a servant , though ( by hereditary right ) he be heir of all , &c. 2. Besides , the bondage or yoke of Christ is perfect freedom , in comparison of the thraldom of Sin and Satan shadowed out in Egypts bondage . They u who labour and are heavy laden under sin , coming to Christ , shall find rest to their Souls : but must take upon them Christs yoke , which is easie , and his burden , which is light . 4. This Covenant was no sooner made and stablished with Israel , but x presently it was violated : and yet after that breach by Moses mediation speedily restored and renewed . The Mysterie is ; The Sinner cannot of himself keep Covenant with God , no not the Covenant of Faith , without Jesus Christ the true Mediator : but through the Mediator all Covenant-failings are pardoned upon repentance , and Covenant-favours are renewed from the Lord. Yea , the main carriage of this Covenant was so Extraordinary and Mysterious as may appear in the y Form of this Covenant that it may well be stiled , A Map of Mysteries , wherein Christ is the chiefest Mysterie . Therefore well-advised wisdom and judgment are very necessary for finding out Gods intents and purposes therein , Seeing the Well is deep . COROLLARY III. THat Gods Covenant of Works hath its Eminent accomplishment in the Covenant of Faith. The accomplishment of the Covenant of Works might be two ways ; 1 Actively , by exact z performance of Duty required , this was first and chiefly intended . 2 Passively , by just enduring of the Penalty threatned , Death it self . Actively , the Covenant of works was accomplished by Adam whilst he stood : Passively , it was accomplish't upon Adam , after he fell . But his Active Doing , continued not : His Passive Enduring satisfied not ; his sufferings being as himself , finite , could not fully satisfie offended ●…ustice , which is infinite . But this Covenant of Works hath its best accomplishment in the Covenant of Faith by Jesus Christ the Sinners Surety : Actively , by his perfect and constant personal Obedience ; Pas●…ively , by his Satisfactory Sufferings and Death , All being of infinite value , through the infiniteness of his Person . Both which are not obscurely intimated and intended in this Sinai-Covenant : requiring most exact personal obedience in the Moral-Law , which for Sinners Christ exactly performed ; and describing most extream sufferings and Death , deserved for sin , both in the Moral and Ceremonial Law , which Jesus Christ for Sinners fully endured . So that this Sinai-Covenant most lively represents The Covenant of Works receiving its fullest accomplishment in the Covenant of Faith , not by the Sinner , but by the Sinners Surety Christ Jesus , Perfectly Doing for us in the Moral Law , ( containing the sum of the Covenant of Works ) ; and Satisfactorily Dying for us in the Ceremonial Law , ( containing the mysterie of the Covenant of Faith ) . Jesus Christ is the End , and Soul of them both . Both of them are contrived into one Covenant of Faith : as shewing the most eminent accomplishment of the Covenant of Works therein , through Jesus Christ. COROLLARY IV. HEnce , we may discern , What are the true Properties of this Sinai - Covenant . And they are principally these and such like , viz. The Lords Covenant from Mount Sinai with his people Israel , was , 1. Evangelical . 2. Spiritual . 3. Political . 4. D●…stinctive . 5. Preceptive . 6. Testamentary . 7. Obscure . 8. Servile . 9. Holy. 10. Iust. 11. Good. 12. Wise. 13. Exact . 14. Sure and faithful . 15. Consolatory . 16. Perpetual for Substance , though for Administration waxing Old , and vanishing away upon the Commencing of the New-COVENANT . I. Evangelical . This Sinai Covenant , was so Law , as that it was also Gospel . Not a Legal Covenant of Works , tendering Life and Happiness to Israel upon terms of their own exact Doing : but an Evangelical Covenant of Faith , tendering life and happiness to Israel upon terms of Sincere Believing in Iesus Christ. Cast but an unprejudiced Eye upon , 1. The Nature and kind of this Covenant a formerly demonstrated ; 2. The Foederate par●…es , and in what Notion they were Foederates in this Covenant ; 3. The Substance or Matters Covenanted , Gospel-Mercies on Gods part ▪ Gospel-Duties on Israels ; 4. The Evangelical Form or Manner of Covenanting ; 5. The Evangelical Scope and End of this Covenant : And then it will be easie to conclude , That this Covenant from Mount Sinai was purely Evangelical . It was Gospel veyled ; Gospel shining through the dark clouds of Levitical Types ; Gospel in its Minority : Jesus Christ , and Salvation by him through Faith , being the Foundation , Center , Substance , and End thereof . II. Spiritual . This properly hath been b formerly explained . III. Political . All the former Covenant-Expressures were more Private and Domestical , being made with particular persons and their Families only , as with Adam , Noah , Abraham , and their posterity ! But this Covenant was More Publique and Political , being made with the whole Nation of Israel and their Seed . And by this Covenant , Israel was Constituted and formed up into a double Politie , viz. Ecclesiastical and Civil : 1. Into a more publique Ecclesiastical Politie , or National Church , by the Morals and Ceremonials of this Covenant . Family-Churches were before : but National-Church none , till now ▪ Israel was the first National Church ; called c The Church in the Wilderness . 2. Into a Civil Politie , and that immediately under Gods own Government , by the Iudgements , or Iudicial Laws , annexed to the Morals and Ceremonials , and digested with them into one Covenant . This Civil Politie , is called by Iosephus a Theocracy , because immediately under Gods own Laws and Government . And the Apostle stiles it , d The Common-wealth of Israel because the people Israel , and proselytes adjoyning themselves to them , were the members of this body politique , and subjects of this Common-wealth . IV. Distinct. v●… . As this Covenant was Political and National , taking in the whole Nation of Israel , as Foederates with God : So it was Discriminative , distinguishing the Nation of Israel , as Gods Covenant people and Peculiar treasure , from all the Nations and people in the whole world . When God was first Preparing Israel for this Covenant , he tels Moses , and them by Moses , that e if they would obey his voice indeed and keep his Covenant , then they should be a peculiar-treasure unto him above all people , &c. Then , this Covenant should be a Distinguishing Character or Mark , whereby Israel should be known and differenced from all others . They alone should be Gods Covenant-people : all others remaining f aliens to the Covenants of Promise . Hereupon Paul compares this Covenant-Dispensation , especially in reference to the Ceremonials thereof , to g A Middle wall of Partition , that disparted and divided betwixt Gods own Nation Israel , and all the Nations of the world , and made as it were an enmity betwixt them , whereupon it is called h The Enmit●… : And so long as this Covenant-Ministration stood : so long this Wall of Partition stood , viz. till the Death of Jesus Christ. During all which time i Israel was within ; All other Nations without : Israel was , near unto God ; All others ▪ afar off : Israel was , Gods own People ; all others , Not a people : Israel had obtained Mercy in Christ ; All others , had not obtained Mercy . V. Preceptive . This Covenant was not only Promissory , in regard of Mercies which God promised to Israel : but also Preceptive or Mandatory in respect of Duties which God commands from Israel . And the stream of the Covenant promulged did run upon Commands , much more then upon promises . k And he declared unto you his Covenant , which he commanded you to perform , even Ten Commandments ; and he wrote them upon two Tables of Stone . Whence Note ; 1. That Gods declaration of his will to Israel at Mount Sinai was a Covenant . 2. That this Covenant then declared was the ten Commandments . 3. That God Commanded Israel to perform this Covenant of the ten Commandments . 4. That this Covenant of the ten Commandments , thus Commanded to Israel , God wrote in two Tables of Stone , thereby denoting , not only the stoniness and hardness of their hearts in reference to this Covenant , but also the Perpetual Nature of this Covenant which with constant obedience and duty Israel was to observe . VI. Testamentary . It was not only established as a Covenant : but also , in some sort , as a Testament . The Apostle counts this the First Testament , distinguishing it from the New Testament , declaring that a Testament hath its force and confirmation from the Death of the Testator . l For this cause he is the Mediator of the New Testament , that by means of Death for the redemption of the transgressions under the First Testament , they which are called might receive the promise of eternal inheritance . For where a Testament is , there must also of Necessity be the Death of the Testator . For a Testament is of force after men are dead : otherwise it is of no strength at all while the Testator liveth . Whereupon neither the First Testament was dedicated with blood . For when Moses had spoken every precept to all the people , according to the Law , he took the blood of Calves , and of Goats , with water and scarlet wool , and Hysop , and sprinkled both the book and all the people ; Saying , This is the blood of the Testament which God hath enjoyned unto you . Now , forasmuch as no Will or Testament is Confirmed but by the Testators Death , And the Testator is only Christ Jesus , therefore the Apostle here intimates that Jesus Christ the Testator dyed two ways , viz. 1. Typically : 2. Really and truly . 1. Typically Christ dyed in the Death of all those Sacrifices m whereby the First Testament was Dedicated and Established : All those slain Sacrifices being Types of Christ that was to be slain for our sins . And thus , n Christ is the Lamb slain from the foundation of the world , viz. in typical Sacrifices . And by this Typical Death he Confirmed this First Testament , or Old Covenant . 2. Really and truly Christ dyed , when o he by the Eternal Spirit offered himself actually to God as a lamb without spot : and by this his Real death he established the New Testament . So that , Hence ; 1. This Sinai-Covenant was the First Will and Testament of Jesus Christ the Testator . 2. All the Covenanted-mercies in and under this Testament , were Christs gracious Legacies and Bequests to his people Israel . 3. All these Bequests and Legacies were typically confirmed and ratified to Israel by the Death of the Testator in a Figure : that they needed not to scruple their right and Title thereunto . 4. This First Testament was ( as to the Form of Ministration ) revoked and disanulled by Christs own actual Death , whereby he dedicated and stablished his Second or New Testament . The Last Will and Testament being that which stands . VII . Obscure . This Covenant was Clear in Comparison of all Covenant-expressures that went before : but Obscure and dark in Comparison of the New Covenant that came after . That was as the Sun-shining after the Rising thereof : This as the Sun shining in his full strength at mid-day . In that p there was a veil upon Moses face ; betokening . Both the Darkness of that Ministration , And the Darkness of Israels apprehensions thereof : In this , the double veil is done away in Christ , so that we all with open face behold as in a glass the glory of the Lord , &c. That had the q shadow : this the Body . That the Types : this the Truth . That represented the r Patterns of things in the Heavens : This the Heavenly things themselves . VIII . Servile , and sl●…vish . The Sinai-Covenant is compared to s Hagar the Bond-woman , gendering to Bondage . Israel under it were Gods children , but t under age , in Condition of Servants , under Tutors and Governors , The Law being their Schoolmaster , &c. whereupon the Spirit of bondage to fear , was upon them , by reason of this heavy yoke of bondage , till Christ came , and brake this yoke off their necks . But u of this formerly in the Form of this Covenant . IX . Holy. Paul saith ; x The Law is Holy , and the Commandment Holy. He here specially intends the Law of the ten Commandments , as the fore-going verses do plainly evince : and this was the Covenant from Sinai . The whole Law : and every particular Commandment was Holy. It was in every regard Holy. 1. The Author of it , The most Holy God , infinitely Pure . 2. The Foederates with God in it , were an Holy People , separated , sanctified , and dedicated to God from among all other people on earth . y An Holy Nation . Hence Gods cals them ; My Saints : Saying ; z Gather my Saints together to me , those that have made a Covenant with me by Sacrifice . 3. The Mercies therein Promised were Holy : as all the Spirituals and Eternals especially . 4. The Duties therein conditioned and restipulated were Holy : even the whole way of Holiness towards God in the First Table . 5. The Form of Manifesting , Establishing and Administring it was Holy : as may at large appear by that Form already described . 6. The Ends of it were Holy : as the further revealing of Jesus Christ a the Holy one of God , &c. 7. The Mediator of it was Holy , viz. Typically , b Moses the Man of God. Truly and Antitypically Jesus Christ c Holy , harmless , undefiled and separate from Sinners . No wonder therefore that David said , d Thy Word is very pure , ( Heb. tryed , refined : ) therefore thy servant loveth it . It 's all perfect gold , there 's no dross of folly or defilement in it . X. Iust. So Paul adds ; e And the Commandment just . And Moses pathetically saith ; f What Nation is there so great , that hath statutes and judgements so righteous , as all this Law which I set before you this day ? David also notably expresseth himself ; g The judgements of the LORD are truth , and righteous altogether , And elsewhere ; h — Thy Word is true from the beginning : and every one of thy righteous judgements endureth for ever . — Thy Testimonies that thou hast Commanded , are righteousness and very faithfulness . — I esteem all thy precepts concerning all things to be right . This Covenant of the ten Commandments must needs be very righteous : For , 1. The Author is the most righteous God , whose will is the Rule of all righteousness . He hath not given these Laws because they are righteous : but they are righteous because he hath given them . i Righteous art thou O LORD ; and upright are thy judgements . 2. The Foederates with God herein are righteous , viz. Israel as Christs professed members in Christ , in Covenant already with God. 3. The Matter of it righteous . It s the exactest discoverer of iniquity , and Rule of all righteousness . No unjust or unequal thing is therein imposed . 4. The end of it righteous , viz. The glorifying of God by further k Revealing of Jesus Christ for Israels righteousness of Faith. XI . Good. So Paul addeth : l The Commandment holy , just and good , &c. He hath special reference to the last Commandment . And , as that , so all the rest being of like Nature must needs be Good. This Covenant was given by God , who is the only supream absolute and infinite Good. m None Good , save one , that is God. Was promulged and established as a Gospel-Covenant of Faith , and the Gospel is , n The good word of God. And intended the Temporal , Spiritual and Eternal good of Israel . And , as it was good to them in these respects , so is it still good to all the Israel of God under the New Testament , so far as it remains of use to them , as hath o formerly been declared . XII . Wise. For , 1. He that framed this Covenant , is p God only wise . 2. The Matter , Mysterie and Intended Scope in this Covenants contrivance , evince an excellency of wisdom therein : As , That , All Duties to God and man should be required , and all contrary sins forbidden , in ten words ; That the Substance of the Law of works should be digested into the Law of Faith , and formed up into one Covenant of Faith ; That , q Christ should be the end of this Law for righteousness by believing , which seems to urge nothing but Working and Doing ; That this Covenant should be so promulged , as to fright Israel out of themselves , and force them to cry out for a Mediator ; That this Covenant should be so established and administred afterwards as to r shut them up unto the Faith that after should be Revealed , and be their School-Master towards Christ ; That this Covenant should be so accurately accommodated to the dull capacity and present necessity of Israel representing Christ and the Gospel to them under familiar visible rudiments of Ceremonies , and filling their hands with religious observances to himself in much outward glory to keep them from wandering away from him into the by-paths of idolatry , &c. 3 The effect of this Covenant , duly kept and observed , was singular wisdom and understanding to Gods people ▪ Hereupon , Moses speaking of the Statutes and judgements of this Covenant , saith ; s Keep therefore and do them , for this is your wisdom and this is your understanding in the sight of the Nations , which shall hear all these Statutes , and say , Surely this great Nation is a wise and understanding people . And David saith ; t The Testimony of the LORD is sur●… , making wise the simple . And he offers us his own experience to this effect , saying ; u Thou through thy commandments hast made me wiser , then mine enemies : for they are ever with me . I have more understanding , then all my teachers : for thy Testimonies are my Meditation . I understand more , then the ancients : because I keep thy precepts . — Through thy precepts I get understanding : therefore I hate every false way . Now all this hath special respect to this Sinai-Covenant , and to the word of God by Moses and the Prophets expounding the same . XIII . Exact , Compleat and Perfect . Perfect in the Substance of it . x The Law of the LORD that is Perfect . It is spoken emphatically , and as it were by way of correction : It far transcends all the perfection and excellency of the Book of the Creature , so magnified in the former part of the Psalm . But of the Perfection of this Law and Covenant , enough y formerly . Though it was Imperfect for the Ministration of it , in comparison of the New Covenant . Hence God is said to finde fault with this Covenant when he promised the New Covenant : z For if that first Covenant had been faultless , then should no place have been sought for the second . For finding fault with them , he saith , Behold the daies come , saith the Lord , that I will make a New Covenant , &c. And Paul saith : a The Law made nothing perfect : but the bringing in of a better hope did . XIV . Sure and Faithful . Hence David saith ; b The Testimony of the Lord is sure . And c — Thy Testimonies which thou hast commanded are righteousness and very faithfulness . Ioshuah testifies d There failed not ought of any good thing , which the LORD had spoken to the House of Israel : all came to pass . Notwithstanding all Difficulties , Delaies , or Sins of Israel , interposing betwixt Promise and Performance , as e hath been shewed . How can this Covenant chuse but be Sure and Faithful ? For , 1. God himself spake and uttered it , by his own voice : 2 God stablished it by the Solemnity of Sacrifices at the Dedication thereof 〈◊〉 . God wrote it with his own Finger in two Tables of stone of his own preparing : 4. God renewed it again of free-grace , after Israel had notoriously broken it : 5. God wrote it a second time in two Tables of stone of Moses preparing : 6. And God founded it upon Christ Iesus , f yesterday and to day and for ever the same . XV. Comfortable . Considering the former Properties of this Covenant , it must needs be Comfortable : reflect upon them advisedly to this End. And yet further Consider : 1 The LORD assured Israel g he would be their God : and he is the Father of tender-Mercies , and God of all Consolation . 2. Jesus Christ is promised to be raised up h a Prophet and Mediator to them from among themselves : and he is the consolation of Israel . 3. The Spirit is promised to be bestowed upon them , to i Circumcise their Hearts : And he is The Comforter abiding with Gods people for ever 4. Yea , a rich Confluence of Temporals , Spirituals and eternals are Covenanted : and these very Comfortable . 5. And finally , though this Covenant required exactness , yet it accepts uprightness of obedience in Christ : and this is very sweet and Comfortable . XVI . Finally , This Covenant was Perpetual for Substance , though in regard of Administration waxing old and vanishing away upon the Commencing of the NEW-COVENANT . That it was and is Perpetual and everlasting for Substance , is plain . For , 1. Iesus Christ and Sinners Happiness by him , is the Substance of it , as hath been proved : Now Christ abideth for ever ; is k yesterday and to day and for ever the same : is l a Priest for ever after the order of Melchizedeck : m shall reign for ever and ever , and of his Kingdom there shall be no end . 2. The Gospel , or Glad-tidings of Sinners Salvation by Christ through Faith , is the Substance of it : And the Gospel is an n Everlasting Gospel . 3. The Moral Laws imposing Moral Duties upon the Foederates in Christ , are also of the o Substance of this Covenant : But these Morals are still of force even under the New Testament as well as under the Old. The New Testament p stablishing the Law , and frequently pressing the performance of these Moral precepts by believers : and these Morals shall have their fullest accomplishment in Heaven , when Love to God and to our neighbour ( which is the fulfilling of the Law ) shall be compleatly full and perfect . q Concerning thy Testimonies I have known of old that thou hast founded them for ever . That notwithstanding in regard of the Manner and way of Administration this Covenant was waxing Old and vanished away upon the Commencing of the NEW-COVENANT : is also as Evident . For , 1. The Apostle Testifies in effect thus much , saying ; r For , if that First Covenant had been faultless , then should no place have been sought for the second . For finding fault with them , he saith ; Behold , the daies come ( saith the Lord ) when I will make a New Covenant with the House of Israel and the House of Judah ; Not according to the Covenant that I made with their fathers . — In that he saith a New Covenant , he hath made the first OLD . Now that which decayeth and waxeth Old , is ready to vanish away . 2. All the Ceremonials were of the manner of Administration and they all being s shadows of good things to come , but the body of Christ , vanished and gave place at Christs appearing , as the shadows of the night disappear at the rising of the Sun. 3. The servile t Tutor-age and Schoolmastership of the Law over Israel as a Church under age , was another mysterie in this Administration , leading to Christ that should be revealed afterwards : but Christ being come , and that Church at his Coming being grown to a kind of fulness of age , they were no longer under this School-Master and servile Tutor-age , but received the Adoption of Sons . Whence the Apostle exhorts ; u Stand fast therefore in the Liberty wherewith Christ hath made us free , and be not entangled again with the yoke of bondage . These Ceremonials and Administrations , were Alwaies Mortales , Mortal , of a Dying , Perishing and Vanishing Nature : At Christs death , Mortuae , Dead , though the use of them was a while continued , in favour of the weak Jews ; and Mo●…es was to be honourably buried : But afterwards when the x Apo●…les had sufficiently instructed the Churches in the true Christian liberty , they became Mortiferae Deadly to the users of them . Thus of the Properties of this Covenant . COROLLARY V. THat , This Sinai - Covenant in many things Agrees with , and in many other things disagrees from , and in some things excels all the former Covenants . This Agreement , and Disagreement will yet further illustrate the excellent Nature of this Covenant . As for this Old Covenants Agreement with , or Difference from the New Covenant , they will come more fitly to be considered in the unfolding of the New-Covenant I. This Covenant from Mount Sinai had Agreement with the three former Covenants . 1. In the kind or sort of Covenant . Those three being Covenants of Faith in Christ promised : and this being a Covenant of Faith , not of works ; An Evangelical not a Legal Covenant , as y hath been proved . Yea all these four Covenants were z Covenants of Promise , revealing life and recovery to lapsed sinners in Jesus Christ Promised and in fulness of time to be performed . 2. In the efficient and Impulsive Cause . God alone being the efficient cause or Author of all these four Convenants . The Inward Impulsive or Moving Cause in them all , being his own meer Grace : The Outward Impulsive or Motive being the Merit of Jesus Christ the Mediator . There being nothing in Adam , Noah , Abraham , or Israel , that might move or incline the Lord at first to make or stablish his Covenant with them . 3. In the General Consideration of the Foederates . For , as in the three former Covenants , so in this , The LORD God is the Party Covenanting Promising Mercies , Christ and his Seed are the Party Restipulating and Re-promising Duties . 4. In the General Nature or Substance of Mercies Promised , and Duties required and Restipulated . For the Sum and Substance of all Covenant-Mercies in them all four , is The Restauration and happiness of lapsed sinners in and by Jesus Christ Promised : All may be reduced to this grand Mercy . And the Sum of all Conditioned and restipulated Duties in them all being a true lively working fruitful Faith in Jesus Christ. 5. In the Mysterie of Gods Iustification of lapsed Sinners Revealed : which was in them all by Faith in Iesus Christ alone . For , as under the First Covenant , a Abel obtained Testimony by his Faith that he was righteous : under the Second Covenant , b Noah became heir of the righteousness , which is by Faith ; And under the third Covenant c Abraham believed in the LORD and that was imputed to him unto righteousness , So under this Sinai-Covenant d David describeth the blessedness of the man unto whom God imputeth righteousness without works , saying , Blessed are they whose iniquities are forgiven , and whose sins are covered : Blessed is the man , to whom the Lord will not impute sin . ●…nd Paul e proves the Righteousness , of Faith out of Moses : and declares , that f Christ is the end of the Law for righteousness to every believer ; and that , the g Law was Israels School-Master to bring them to Christ , that they might be justified by Faith. 6 , In their Common foundation and establishment . One way or other all these 4. Covenants are founded and established on Christ , and on the Promises of Christ : as hath been abundantly evinced . 7. In their Sameness of end . The singular advancement of Gods Eminent glory in the Recovery and Salvation of lapsed Sinners by Jesus Christ through Faith , being the Primary End and intended Scope of them all . II. This Sinai - Covenant Disagrees and differs notwithstanding from all these three fore-going Covenants , in these nesuing particulars . viz. 1. In the Peculiar Notion and Consideration of God as Efficient Cause or Author thereof . For , God was Author , Of the First Covenant , as h a Destroyer of the Serpent in Christ the womans Seed ; Of the Second , as i Preserver and Saviour of an Elect remnant by the blood of Christ , typified by water , from the common destruction coming upon the world of the ungodly ; of the Third , as a k God All-sufficient to give Abraham a Seed , and an Inheritance of Canaan , and in his Seed Christ to make him and all the Families of the earth blessed : But God was Author of this Sinai-Covenant , l as IEHOVAH giving actual existence to his Promises , Their Covenant-God , Redeemer , Law-giver and Husband . 2. In the Special Consideration , or Capacity of the Foederates with God. Jesus Christ and his Elect Seed were the Foederates with God in them all : But with this difference ; In the first Covenant , As the Seed of the woman ; In the second Covenant , as the Seed of Noah ; In the third Covenant , as the Seed of Abraham in which all the Nations of the Earth should be blessed ; And in all these three Foederal Dispensations God dealt with them in a more private Family-capacity : But in this Sinai-Covenant Israel in Christ became m Foederates with God , As Abraham's Seed now in Covenant with God , as the Lords Redeemed , As Gods Espoused people , And as Heirs ( though under age ) of the Promised Inheritance , the Type whereof they were going forth to possess ; and in all this , God dealt with Israel in a More publique and National Capacity , as a National n Church in the wilderness under age , and as a National Common-wealth , Constituted by this Covenant , o of whom according to the flesh Christ came , who is over all God blessed for ever , Amen . 3. In the Individual Mercies Promised , and Duties Restipulated . In the two first Covenants , The mercies promised were , The enmity of the two Seeds , The bruising of the Serpents head by the womans Seed , The Saving Noah and his Family in the Ark from the Deluge , The Continuance of the universal Course of Nature , with Security never more to be generally destroyed by a flood , &c. The Duties restipulated , were ; Implicitly , Faith in Christ , and offering Sacrifices : Explicitly , Conflicting with the Serpent , Making and entring into the Ark In the third Covenant , The Mercies promised to Abraham , were , Divine Benectiction , A very numerous Seed , a mighty Name , His Seeds victoriousness over their Enemies , The Inheritance of Canaan , The closing up of his daies in a good old age in peace , The Lords being his shield , His exceeding great reward , and a God to him and his Seed by an Everlasting Covenant : And the Restipulated Duties , were , Walking before God , viz. in Faith and Obedience , Being Perfect , and being Gods Covenant-people . But in this fourth Covenant from Mount Sinai , the Covenant-Mercies Promised from God to Israel , were , To be a God to them , To raise them up from among themselves , a great Prophet and Mediator Iesus Christ , ●…o give them the Spirit of Christ , To confer upon them abundantly in Christ a confluence of blessings Temporal and Spiritual , and at last to crown them with Eternals . And in order hereunto , the Duties Conditioned and restipulated by Israel , were , To be a Covenant people unto God ; To keep Gods Covenant and all the Commandments thereof , both Moral , Ceremonial and Iudicial , by true Faith , and by Sincere Entire constant obedience ; And , in case of any failings herein to return again to the Lord by Repenting . 4. In the way of Revealing that grand Mysterie of Iustification by Faith in Iesus Christ. The two first Covenants Revealed it only Implicitly , Consequentially and Obscurely . The Covenant with Abraham Revealed it Explicitly , and Directly : p Abraham believed in the LORD , and that was imputed to him unto righteousness : yet this very sparingly , it is but once touched upon , and passed without any more express mention . But this Active , and the Mystery of it , is much more evidently demonstrated and explained in this Sinai-Covenant . For , 1 Hereby God did clearly convince Israel of their extream sinfulness and misery , especially by the ten Commandments : that so they might not rest upon any self-righteousness for Justification , especially by the Ceremonial-Law annexed to this Covenant : That so they might fly out of themselves unto Jesus Christ for his righteousness by believing . q Christ was the end of the Law for righteousness to every believer ; and r their Schoolmaster towards Christ , that they might be justified by Faith. 3. Hereby the full accomplishment of the Covenant of works in the Covenant of Faith by Christ and his Seed , is discovered . Christ exactly performing the Duty , and enduring the curse of the Covenant of works in his own person , as surety for his elect Seed , who without such satisfation to divine Justice could not be redeemed and saved . And his Seed sincerely walking on towards exactness of obedience in Jesus Christ through Faith. To unveil this Mysterie , the Substance of the Covenant of works is here digested into the body of the Covenant of Faith. 5. In the peculiar Manner of Manifestation , Confirmation and Administration , 1. The first Covenant was , ( 1 ) Manifested by voice of God to Adam ; ( 2 ) Confirmed probably by slaying and Sacrificing of Beasts , with whose skins God clothed the man and the woman ; ( 3 ) And Administred afterwards by use of Sacrifices and offerings in private families . 2. The second Covenant was , ( 1 ) Manifested by voice of God to Noah ; ( 2 ) Confirmed , explicitly by the Rainbow : Implicitly , by the Oath of God as s the Prophet intimateth ; ( 3 ) And Administred afterwards by Noah's preaching righteousness , Blessing his sons prophetically , and offering Sacrifices in Families privately . 3. The third Covenant was , ( 1 ) Manifested by Gods immediate voice to Abraham alone ; ( 2 ) Confirmed , and ( 3 ) Administred , By Gods Promises propounded , Repeated , and in part fulfilled ; By Gods inviolable Oath ; By killing and dividing Sacrifices , a burning lamp and smoaking furnace passing between those pieces ; By the two Ordinary Sacraments : By the four extraordinary Sacraments : By many observable intimations and adumbrations of the Sufferings and Death of Jesus Christ , &c. 4. But this Sinai-Covenant was , ( 1 ) Manifested , not only by Gods immediate voice out of the midst of the fire , with much terror and many tokens of Divine Majesty , but also by writing , God himself writing it with his own finger in two Tables of stone , and giving them into the hands of Moses as a Typical Mediator ; ( 2 ) Confirmed and Established , Most t solemnly at the skirt of Mount Sinai by slaying of Sacrifices , Sprinkling the blood half of it upon the Altar , and half upon the People , the words of the Covenant being publiquely read before all Israel who expresly consented thereunto ▪ ( 3 ) And Administred afterwards with much outward Glory : with some Darkness veiling that Glory : with a Servile Poedagogy as to a Church under age : with a Successive Ministry , both Ordinary and Extraordinary , for the better application of this Covenant and Poedagogy to Israel : with universal respect to the whole National 〈◊〉 of Israel ▪ with distinctive differencing of Israel from all people upon the face of the whole Earth ▪ and with such a Church o●… God ●…s was also a Theocracy ▪ viz. Gods own peculiar Common wealth . So that the Manifestation , Establishment and Administration , of this Covenant , u formerly at large described , was altogether singular and extraordinary . Besides that both Sacraments Ordinary and extraordinary , begun under the former Covenant , were continued under this , viz. these till their entrance into Canaan , those till the expiration of this Administration , and the commencing of the NEW-COVENANT . 6. In the particularity of Ends. For , In the first Covenant , God particularly intended his own Glory , in Lapsed mans Recovery by Christ the womans Seed , from the malice and mischief of the Serpent and his Seed . In the second he peculiarly intended his own Glory , by saving an Elect remnant of mankind in the Ark by water ( typing out Christs blood ) from the common destruction that fell upon the world of the ungodly . In the third he specially intended his own Glory , in making Abraham and all his children Iews or Gentiles , that after him should believe , and walk in the steps of his Faith , Blessed both in this and in the world to come . But in this fourth Covenant from Mount Sinai God singularly intended his own Glory , by a more Compleat and clear Revelation of Jesus Christ therein , then in all the foregoing Covenants , for the greater furtherance of Israels Happiness as his only Church and people by Jesus Christ , thereby leading them on by the hand to Jesus Christ , till at last he was actually exhibited in their own flesh unto them . 7. Finally , This Covenant differs from all the former in the Gradual Perfection and compleatness of it . This results from all the former differences . For , God herein discovering himself under more excellent Evangelical Considerations ; Israel being embraced by God in this Covenant in more large spiritual Capacities ; The Mercies promised being more compleat and clear ; The Duties restipulated being more Fully ; The Mysterie of Justification by Jesus Christ through Faith being more plainly discovered ; The Manifestation , Confirmation and Administration of this Covenant being much more Eminent ; And the Ends thereof being far more illustriously declared , then in any former Covenants : This Covenant must be acknowledged gradually more perfect and excellent then them all , though for kind they are all Covenants of Faith , and Covenants of Promise . Therefore , if . The First Covenant was as the Day-dawning ; The second , as the Morning light before Sun-rising mixed with darkness ; and The third as the Sun-rise of the Gospel ; Surely this Covenant , ( comprizing in it Gods Covenant with David and with the Captive - Iews ) was as the Sun-shining out more and more till the perfect day of the New-Testament . III. This Sinai - Covenant , as it differs from the three former Covenants , so it excels them all in regard of the Additionals therein Revealed , for compleating of the Covenants of Promise . The forementioned Differences do hold forth in them many Additional Excellencies of this Covenant beyond all the former : deliberately Consider them . But more Particularly this Covenant surpasseth all that went before , in these Additionals , viz. 1. In a more large and Comprehensive Extent . All the three former Covenants were directed to three several Particular Families , and their Seed , viz. of Adam , Noah , and Abraham : But this Covenant is not limited and restrained to any single Family , but extended to a whole Nation , and to all the Families therein ; even to all the twelve Tribes of Israel , as a National Church . Herein the Grace , Love and Mercy of God becomes more extensive and diffusive : and the more diffusive , the more excellent . 2. In a more Clear Revelation and Compleat representation of Iesus Christ. All the fore-going Covenants dimly and more imperfectly pointed at Christ : But this , more abundantly Reveals him . This is clear ; 1. By the x Preparation to this Covenant . 2. By the y Preface of it . 3. By the z Promises and promised Mercies in it . 4. By the typical a Mediator of it . 5. By the Sanction b of it . 6. By the c Renewing of it after violation . 7. By the Many d Explanations of it by Moses , The Prophets , and the New Testament . 8. By the e Scope and End intended in it . 9. But especially , by the many f Types and Figures of Christ , and the things of Christ , in the whole Ceremonial Law , which is part of this Covenant . By these particulars , to mention no more , it s very clear that this Covenant speaks much of Christ , is full of Christ , . ( as shall after appear more at large in Corollary VII . ) And so many New discoveries of Christ are excellent Additionals . 3. In more plentiful Promises of Mercies . As is evident in the g Matter of the Covenant promised on Gods part . 4 In a More exact Rule of Covenant-Duties laid before Israel in this Covenant-expressure , In former Covenants the Covenant-Duties of Faith and Obedience are required , either only implicitly , or if explicitly , yet without exact Rules and Directions for performance thereof . But in this Covenant are laid down h the most exact and perfect Rules for all Covenant-Duties in Morals , Ceremonials , and Iudicials : So that Israel was not permitted in the least , i to adde thereto , or to take thence from . This exact Rule was an excellent Additional : By it Israel might walk on with God most certainly , safely , and securely . 5. In a More Solemn and famous Sanction of this Covenant at the skirt of Mount Sinai . As k hath been at large explained . 6. In a More Evident unfolding of Gods admirable and Mysterious Contrivance of Sinners salvation by Iesus Christ. The Salvation of Sinners by Christ is declared in all the former Covenants : but the admirable Mysterie of this Salvation by Christ , is not so displayd and laid open in any , as in this Covenant . For , 1. Herein , An exact Moral Law is propounded : which , in the substance of the meer preceptive part of it , is the same with the Covenant of works engraven in Adam's heart in innocency . This , requiring perfect obedience , discovers , what man innocent could once do , but what man lapsed cannot now do ▪ and so convinces him of his own l sinfulness , and utter inability of obtaining righteousness by his own Doing . Takes him utterly off his own bottom . 2. Herein , This exact Law is propounded and promulged in m a most terrible manner by Gods own mighty voyce out of the great fire , immediately to Israel . But n Israel , being extreamly terrified , and unable to endure that which was commanded , or to deal any more immediately with God , fly to Moses , and desire him to Mediate betwixt God and them , which God highly approved : giving them Moses as a Typical , and promising o Christ as the true Mediator . Thus the self-condemned sinner , forced out of himself , flies to a Mediator , by whom he may enter into Covenant with God , and by whom he deals with God mediately , without terror or amazement . 3. Herein , this promised Mediator Iesus Christ , is p abundantly represented to them in the whole Ceremonial Law : that they might truly know him . Especially q as their Surety and great High Priest , offering up unto God , as a spotless Sacrifice , his pure Humane Nature , to make attonement for his sinful people , and so by his own blood , through the New and living way the veil of his flesh , to enter for them , and open to them , the true Holy of Holies , heaven it self . Thus the Mediator Christ , to whom the Sinner flies , satisfies the Justice and Truth of God according to the Covenant of works ; in dying the Death for the sins of his Elect as their Surety , according to the Covenant of Faith. So , in the Nature that had sinned , Death was endured as Gods Truth threatned , and his Iustice would have inflicted , that neither his Truth nor Iustice might remain unsatisfied : and for this Death of Christ , the Elect are spared and embraced in the Arms of Mercy ; hereupon r Mercy and Truth meeting together , Iustice and Peace Kissing each other . 4. Herein , The way of applying Jesus Christ promised is also insinuated : The blood of the Sacrifices , whereby this Covenant was dedicated , being sprinkled with a bunch of Hysop ; this signifying true Faith whereby the blood of Christ is applyed to the Conscience . Hyssopus est fides , Hysop is Faith , a Type of Faith : as I have formerly noted out of Augustine . 5. Herein , Israel having applyed Christ by Faith , are directed ( as by a perfect Rule ) to walk before God exactly and uprightly in Christ , in Holiness and Righteousness all the days of their lives ; till they come to walk with him in white , in heavenly glory . By all this , to mention no more , The mysterie of Gods grace and wisdom in saving sinners by Christ is more admirably laid open , then in any former Covenant : this therefore is an excellent Additional . 7. Finally , This Covenant excels all that went before , In the Eminent accomplishment of the Grand Promises laid down both in this and in all the fore-going Covenants . This Covenant , ( while it was in force , viz. till Christs death , ) was crowned with the Performance of many of their chiefest Promises : which Performances were excellent Additionals to the Glory of this Covenant . Performances being the End and Perfection of the Promises . For , ( 1 ) Under this Covenant Iesus Christ , the true Messiah and Mediator , that Mercy of Mercies , was exhibited in mans flesh , and Sacrificed for his peoples sins as their Surety . For this Old Testament did not expire , The New Testament did not Commence , till Christs Death . Therefore , 1. Now , the Seed of the woman , the Eminent Seed Christ , s did bruise the Serpents head indeed , and actually destroy the Devil : according to the Promise of the First Covenant . 2. Now , the true Noah did t by water and blood save his Family from perishing in the deluge of Gods wrath which sweeps away the world of the ungodly ; according to the Tenor of the second Covenant . 3. Now , the Primary Seed of Abraham was exhibited and performed , to u Bless not only the Family of Abraham , the Iews ; but all the Nations of the Earth , even the Gentiles , especially with all Spiritual blessings in heavenly things in Christ : according to the great Promise again and again repeated in the third Covenant . 4. Now , the great x Prophet , like Moses , was raised up from among the people Israel ; and the body of all the Levitical Sacrifices and Shadows was come : according to this fourth Covenant from Mount Sinai . Thus Jesus Christ , y The gift of God , The grand Blessing promised in all these four Covenants , was actually exhibited and performed only under this fourth Covenant , in the close of it , as the high accomplishment thereof . ( 2 ) Under this Covenant the z promised place of Gods solemn worship which God should choose out of all their Tribes to put his name there , even his special Habitation , was notably accomplished . For , Not only the Moving Tabernacle , ( A type of the a Moving and Militant State of the Church of God on Earth ) was b erected according to Gods appointment in the Wilderness : But also the Fixed Temple ( A Type of the fixed and Triumphant condition of the Church of God in Heaven ) was c built by Solomon , at Ierusalem , in Mount Moriah , according to Gods particular Direction : An House full of magnificence , beauty and glory , far surpassing the Tabernacle . Herein the Promise was evidently accomplished , as d Solomon intimated in his Prayer at the Dedication of the Temple ; and as the e Lord implyed in Answering his Prayer . And after Solomon's Temple was destroyed by the King of Babylons forces , There was , under this Covenant-Ministration , f a second Temple built by Zerubbabel , after the Iews return from the Babylonish Captivity , by the singular Providence of God : the hands of Zerubbabel laid the foundation of this house , and his hands finished it . And though the outward foundation and fabrick of this House came far short of Solomon's ; yet the true spiritual Glory of it was far greater then that of Solomons by reason of Jesus Christ the Desire of all Nations , who came in humane Nature , and glorified this House with his sacred and blessed presence . g For , thus saith the LORD of Hosts ; yet once , it is a little while , and I will shake the Heavens , and the Earth , and the Sea , and the dry Land : and I will shake all Nations , and THE DESIRE OF ALL NATIONS shall come , and I will fill this House with glory , saith the LORD of Hosts . The Silver is mine , and the Gold is mine , saith the LORD of Hosts . The Glory of this later House shall be greater then of the former , saith the LORD of Hosts . ( 3 ) Under this Sinai Covenant , the Inheritance of the land of Canaan , ( the peculiar h land of Immanuel , that Eminent i Type of Heaven it self that better Country and Everlasting Rest of the Saints ) k promised of old to Abraham , Isaac , and Jacob , and afterwards to Israel , l was fully performed to Israel , with all the Blessings thereof ; not one thing failed , that God in that respect had promised unto Israel . Seeing then , that the accomplishment of the grand Promises both of this and former Covenants , were reserved for this Sinai-Covenant ; In these Additional , this Covenant had a singular Preheminence above all the fore-going Covenants . COROLLARY VI. THat , This Sinai - Covenant was Israels Eminent Priviledge , although they were constantly hell under it in a very servile Condition . Though it was a great Bondage ; yet it was a greater Blessing : Though it was Onus magnum , a great Burden ; yet was it Honos major , a far greater Honor. By being under this Covenant , they were kept in much servile slavery : but had they not been under it , they had been exposed to utter Misery . For ; 1. Then , they had lain open to all idolatrous prophane and unrighteous Seducements ; 2. Then , they had soon degenerated into meer Paganism , The former Covenant with Abraham almost utterly obliterated out of mind ; 3. Then , they had been an heedless confused heap of tumultuous people without all order and Government ; 4. Then , they had not been digested into a Divine Common-wealth ; 5 Then , they had not been advanced to the dignity of a National Church of God ; 6 Then , they had been left destitute of this Eminent Discovery of Jesus Christ for their Salvation . More Particularly , though this Covenant kept Israel in a servile state , yet this Covenant was every way an Eminent Priviledge to them : As may appear by these Particulars , viz. 1. By the Covenant-Relation herein established betwixt God and Israel . This Relation was various , and precious . 1. He contracted with them , as JEHOVAH , giving subsistence to his Promises : They as Heirs of those Promises . 2. He as their Covenant-God by his Covenant with Abraham : They as his Covenant people being the Seed of Abraham . 3. He as their Redeemer , literally from the bondage of Egypt , spiritually and mystically from the bondage of Sin , Satan , &c. They as his Ransomed and Redeemed . 4. He as their Supream Law-giver in Jesus Christ : They as his Subjects owing to him and his Laws all possible allegiance and obedience . 5. He as their dearest Husband : They as his endeared Spiritual Spouse . How great a dignity was it therefore to Israel to be advanced so nigh unto the most high God in such dear and sweet Relations ! were these small things ? 2. By the Covenant-blessings herein promised by God to Israel . These blessings are many and excellent : both Temporal , Spiritual , and Eternal . Veiw them severally , weigh them judiciously : and then conclude how great things the Lord hath done for Israel in this Covenant . 3. By the Covenant-Duties herein restipulated by Israel to God. Faith in Jesus Christ , Sincere , entire , constant obedience , and Repentance in case of any failings in the Premises ; were not only Israels Duties , but also Israels Dignities and Priviledges . For , 1. Faith is m not of our selves , it is the gift of God. Hereupon Paul saith ; n To you it is given in the behalf of Christ , not only to believe on him , but also to suffer for his sake . The Apostles expression plainly intimates that God granted and gave to them a double priviledge , viz. of Believing on Christ , and Suffering for Christ. Believing on Christ is a meer supernatural endowment : therefore a great Priviledge . 2. Obedience sincere , entire and constant , is an eminent o fruit of Faith unfeigned ; in them only that p are Gods workmanship , created in Christ Iesus unto good works , &c. 3. And Repentance is q Gods gratuitous gift to sinners . The Sinner can no more create a New heart within himself , then he can create a New world without himself . 4. By the Covenant-Ends herein intended . The immediate End , was a Fuller revealing of Jesus Christ to Israel , then in all the former Covenants : The Mediate End was Israels further Happiness , and Gods greater glory . All these ends were high Priviledges . Was it a small matter to know more of Christ the Sinners Saviour , then did Adam , Noah , or Abraham ? Was it a light matter , that further Provisions should be made for Sinners Happiness and Gods Glory by this Covenant , then by any of the former ? 5. By the Covenant-distinction made herein betwixt Israel and all other people in the Earth . This Covenant was a discriminating , a distinguishing Covenant . It was a Middle Partition-wall betwixt Israel and all other Nations , till Christ by his death took it down . Hereupon , Israel became s Gods peculiar treasure above all the people of the Earth : Israel was Gods special inclosure ; others remained as a waste Common , or Wilderness : Israel his t vineyard of Red wine , kept and look't to every moment night and day ; all others neglected , u over-looked , and suffered to perish in ignorance and unbelief : Israel drawn x near unto God ; all others ●…far eff : Israel Gods y Covenant-people ; All others ; Not the people of God ▪ Israel the Church of God ; all other Nations remaining the Synagogus of Satan . Here were vast distinctions betwixt Israel and others : and consequently very high Priviledges of Israel above others . 6. Finally , By the Covenant-liberty herein couched under this Covenant-servitude . Though this Covenant kept Israel in a servile state till Christ : yet under all their bondage they had much freedom . And though their Bondage was some Prejudice : yet their Freedom was a greater Priviledge . 1. They were in Bondage to God and Jesus Christ , whose ▪ z Yoke is easie , and his burden light : but they were at liberty from cruel tyrannical Egypt and all other Oppre●…sors ▪ 2. They were in bondage under the Levitical Ceremonies and services : but they were hereby kept at liberty from all Paganish Idolatries and superstitions . 3 ▪ They were in servitude under the Letter and outward Ministration of this Covenant ▪ but they were at liberty in regard of the Spirit and inward Mysterie of this Covenant , a leading them to Christ that they might be justified by Faith ▪ 4. They were in bondage , as they were kept under the Law , b shut-up-together as under lock and key : but they were at liberty under this bondage , whilst they were shut-up unto the Faith that should afterwards be revealed ▪ 5. In a word they were in bondage c during their under-age , and as servants in Condition ▪ under Tutors and Governors of this Covenant : but even then they were at liberty being children of God ▪ heirs of all by right , having true Title to Jesus Christ , and to all spiritual liberty and felicity in him ( which all other Nations wholly wanted ) ▪ and assoon as their Full-age came , they were by Christ redeemed actually from all their bondage , furnished with the Spirit of Adoption , as sons , heirs , and coheirs with Christ. COROLLARY VII . THat , This Covenant from Mount Sinai was full of CHRIST ▪ therein eminently revealed . I have formerly d often intimated , How much this Covenant Revealed Christ and intended Christ ▪ and this in many Particulars : As , In his Particular descent of Israel according to the flesh ; In his Person and Natures ; In his Mediatory Office of Prophet ▪ Priest and King ; In his states of Humiliation and Exaltation wherein he discharged that his Mediatory Office. Let the Reader Consult those former passages : who therein desires satisfaction . But having now spoken to the whole Body of this Covenant , and unfolded it both in the Substantials and Circumstantials thereof , it is much more evident , ( if we reflect upon the whole , ) that This Sinai - Covenant was exceeding full of IESUS CHRIST ▪ the Foundation , Center , Substance , Matter , Mysterie , and Scope thereof . For , I. Gods e Preparatory Introduction to this Covenant was full of Christ. For , in him alone it is that lapsed Sinners become an Holy Nation , a Royal Priesthood , or Kings and Priests to God , and a peculiar people : As there he promised , Israel should be , if they would keep this Covenant . II. Gods f Preface to this Covenant , the ten Commandments , was full of Christ. For , 1. God is IEHOVAH , giving actual subsistence to his Promises unto Sinners , only in Jesus Christ , g in whom all the Promises of God are Yea , and Amen . 2. God was Israels God , ( viz. Their Covenant-God , as Abraham's Seed , according to his former Covenant h made with Abraham and his Seed , ) only in and through Jesus Christ. God becomes not a Covenant-God to any , nor accepts any as his Covenant-people since the Fall , but only in Jesus Christ the Mediator . 3. God was Israels Redeemer out of Egypts bondage literally , and out of the bondage of Sin and Satan typified thereby mystically , and both by Jesus Christ the only All-sufficient Redeemer of Gods Elect. This is clear i by the Passover appointed to be first celebrated on that very night when Israel departed out of Egypt : which Passover was Mystically Christ. III. Gods Commandments themselves , k wherein the Sum of this Sinai - Covenant was eminently comprized , had much of Christ in them . For ; 1. Christ was in the First Commandment : Inasmuch as none can have the LORD to be their God ▪ or worship him as their God acceptably , but only in and through Jesus Christ , that l only way unto the Father , in whom alone m all our Spiritual Sacrifices are acceptable to God. 2. Christ was in the second Commandment : Inasmuch as the General Promise of shewing Mercy to thousands of them that love him and keep his Commandments , is founded on Jesus Christ. For , None can truly love God , or keep his Commandments , but in and by Christ : n without whom we can do nothing ▪ And o Spiritual ▪ Pardoning Saving Mercy ( which is the mercy there intended ) is extended to none but only in Christ. 3. Christ was in the fourth Commandment : Inasmuch as one Reason whereby the Sanctification of the Sabbath was urged upon Israel , was p Gods Redeeming Israel from the Corporal slavery of Egypt , which typed to them their Redemption by Christ from their spiritual slavery under Sin , Satan , &c. as hath been intimated . And q some have Opinion , That the seventh Day Sabbath was principally grounded on Christ as Promised ; and the first-day Sabbath afterwards grounded upon Christ as performed . 4 Christ was in the fifth Commandment : Inasmuch as the Particular r Promise of Long life in Canaan , annexed to that Commandment , was founded on Christ the Basis of all Gods Promises . The Land there intended , was the land of Canaan , literally called s The land of Immanuel ; and Heaven it self typed out by Canaan mystically . And long life in Canaan , figured out eternal life in Heaven . Now Heaven is the t place which Christ prepares for his elect : and u Eternal life is the gift of God through Iesus Christ our Lord. 5. Finally , Christ was in The Sum of this whole Covenant of the ten Commandments , consisting in Loving the LORD our God with all the Heart , Soul , and might , and our neighbour as our selves : Inasmuch as we can neither Love God nor our neighbour sincerely and acceptably as we ought , but in Christ x the Son of his love , and through faith in him . For y we love God , because he first loved us in Christ. And z Faith works by love . IV. The Mercies Promised on Gods part in this Covenant , and the Duties Restipulated on Israels part , were full of Christ. When God promised , a To be a God to them , b To raise them up Christ a Prophet like Moses , c To give them the Spirit of Christ to Circumcise their Hearts , And to furnish them abundantly with Temporals , Spirituals , and Eternals ; Had not all these Blessings Jesus Christ engraven upon them , d in whom all things are ours , and with whom even all Temporals are added to us ? And when Israel restipulated Faith , Obedience , and Repentance in case of miscarriages , were not these Duties wholly to be performed through Christ assisting ? V. The Promulgation of this Covenant had much of Christ in it . For ; 1. It may be warrantably thought , That God delivered this Covenant by Christ the second Person in Trinity , ( who was afterwards to be incarnate ) unto Moses , and by Moses to the people . Inasmuch as , ( 1 ) It is expresly said , e That Moses was in the Church in the Wilderness with the Angel , who spake to him in Mount Sinai . ( 2 ) This Angel is stiled , f The Angel of his Presence : because by this Angel the Lord vouchsafed his special Presence with , and residence among Israel . And he is called , g The Angel of the Covenant , or Messenger of the Covenant : that is , That Messenger of God by whom the Covenant was sent to Moses for Israel . Christ then put this Covenant into Moses his hands . Yea this Angel is elsewhere called , Christ ; h Neither let us tempt Christ , as some of them also tempted , and were destroyed of the destroyer . 2. This Covenant was promulged by God in such dreadful and terrible manner , as i compelled Israel to sue for a Typical Mediator , viz. Moses , to pass betwixt God and them : which request the LORD highly commended and granted , Promising them also upon that occasion to raise them up the true Mediator Jesus Christ A Prophet from among themselves , &c. VI. The Solemn Sanction , Dedication , or Establishment of this Covenant was full of CHRIST . For , 1. The k Sacrifices slain , and the blood of those Sacrifices sprinkled . one half on the Altar , the other half on the People , were Eminent Types of Christ the true Sacrifice offered up and of his blood shed to purge away his peoples ●…ins indeed . The Death of which Sacrifices , &c. l did typically declare Iesus Christ the Testator of this Testament : forasmuch as he confirmed this First Testament by his own Death in the Type , as afterwards he confirmed his New Testament by his own Death in Truth . 2. The sweet m vision of God , presently upon this Sanction , having under his feet as it were a paved work of a Saphire-stone , and as it were the body of heaven in his clearness , ( emblemes of divine favour to his Covenant-people in the Mediator ) and all this without any their hurt or terror ; did also further let them see , what a vast difference there was betwixt approaching God without , and with a Mediator . VII . The Gracious Renewing of this Covenant , and the Tables thereof had much of Christ in it . For ; 1. Gods course in bringing Israel n to Repentance for their breach of Covenant ; by denying his presence to them , and causing his Tabernacle to be removed out of the camp : 2. Gods proclaiming , upon their Repentance , all his goodness before Moses ; o The LORD , the LORD God , Merciful and Gracious , Long-suffering and abundant in Goodness and Truth , keeping mercy for thousands , forgiving iniquity , transgression , and sin : 3. Gods p Renewing of this Covenant hereby with Israel : All these notably pointed at Christ , in whom alone there is a door opened , for Repentance unto Sinners , for Pardon upon Repentance , and for Renovation of Covenant after violation thereof . The Covenant of works without Christ admitting of , No Repentance after Sining , No Remission upon Repenting , No Renewing of Covenant after breaking thereof . VIII . The Additionals annexed to this Covenant of the ten Commandments , especially the whole body of the Ceremonials ( which as hath been shewed , were digested into this Covenant , ) were all full of Christ : He , one way or other , being the q Truth of all those Types , the Substance and Body of all those shadows . Now , That JESUS CHRIST was the Truth and Substance of all these Ceremonial Shadows , and the great Mysterie chiefly intended in all those Figures , may briefly appear by this ensuing Induction of Particulars , viz. 1. Of Sacred Places for publique worshi●… 2. Of Sacred Utensils for those Places ; 3. Of Sacred Persons appointed to Officiate in those places ; 4. Of Sacred Things , whereabout they were to be imployed ; 5. And of Sacred Times , which were more Solemnly to be observed by them in their Ministrations : According as I have already r marshalled these Ceremonials in the beginning of this chapter . 1. The Sacred Places appointed under this Covenant for Gods Publique worship , were the Tabernacle built by Moses in the Wilderness ; The Temple built by King Solomon , and the second Temple built by Zerubbabel , both these in the land of Canaan on Mount Moriah . Now The Tabernacle and Temple were-Types of CHRIST . The Tabernacle ; For when Christ was actually incarnate , it is said of him ; s And the Word became flesh , and dwelt amongst us : Gr. and tabernacled , or dwelt-as-in-a-Tabernacle amongst us : that is , he dwelt in humane flesh as in a Tabernacle . And Christ is stiled , t A Minister of the Sanctuary and of the true Tabernacle , which the Lord pitched , and not man. u — An High-priest of good things to come , by a greater and more perfect Tabernacle , not made with hands , that is to say , not of this building . The Temple also was a Type of Christ : Hence Christ cals himself the Temple , x destroy this Temple , — but he spake of the Temple of his Body . The Sacred Tabernacle and Temple were Eminent Types of Christ in many regards , especially in these respects ; 1. The Tabernacle and Temple were places of Gods special Presence and Residence in the midst of Israel ; y Let them make me a Sanctuary , that I may dwell amongst them . God dwelt amongst them in his Tabernacle Symbolically , affording them there visible symbols or signs of his presence and favour . Thus in Jesus Christ , in his humane Nature , z the fulness of the Godhead dwelt bodily , or Personally : as the Greek word ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) may be well translated , viz. by a personal union of his Humanity with his Godhead . 2. The Tabernacle and Temple were a places of publique worship and holy Ministration for the Priests to minister in . So Christ our great High-Priest b Ministred in this true and more perfect Tabernacle of his own humane Nature . 3. The Tabernacle and Temple in regard of Gods presence and worship there , was Holy ; c The Sanctuary , The Holy and Beautiful House , The Holy of Holies , &c. So Jesus Christ was d Holy , Harmless , Undefiled , separate from sinners ; e without sin ; yea from his very Birth and Conception , f That Holy-thing — the Son of God. 4. The Tabernacle and Temple were so accepted of God , that thereby the g Ceremonial Worship and Sacrifices presented to God therein , and their Prayers made towards those places , were rendred acceptable to God. So Jesus Christ is most accepted of God ; h The Son of Gods Love , i The Beloved , in and for whom alone both our Persons and all our Spiritual Sacrifices are acceptable before God. 5. The Tabernacle had an Outward Court , A Sanctuary , And the Holyest of all . The Sanctuary k was sever●…●…om the Outward Court by a Curious hanging for the door of the Tent , of blue , and purple , and scarlet , and fine twined linnen , wrought with Needle-work , through which the Priests entred into the Sanctuary to Minister . And the l Holyest of all was severed from the Sanctuary by a veil of blue and purple , and Scarlet , and fine twined linnen of cunning work with Cherubims : through which veil the High-priest alone was to go into the Holyest of all once every year , and that not without the blood of Sacrifices . Thus Jesus Christ ( whose veil of humane Nature was curiously embroydered with all varieties of Mediatory gifts and graces , being m annoynted with the oyl of gladness above all his fellows , ) is the only way unto the father , and door of the sheep , whereby we enter into the Church militant shadowed out by the Sanctuary , and into the Church triumphant in Heaven it self , resembled by the Holiest of all . So that now we p have boldness to enter into the Holyest by the blood of Iesus , by a new and living way , which he hath consecrated for us , through the veil , that is to say , his flesh . 6. The Tabernacle was made up of many Materials , The Temple built of many stones , &c. and they were , without , very sumptuous , within ▪ very glorious : yet all making up but one Tabernacle , and one Temple upon one foundation . So Christ mystical is made up of many Materials , many living stones : Christ himself the q living foundation stone chosen of God and precious , upon whom believers as lively stones are built up a Spiritual House ; r — and they are built upon the foundation of the Apostles and Prophets , Iesus Christ himself being the chief corner-stone , In whom all the building fitly framed together , groweth unto an Holy Temple in the Lord , — for an Habitation of God through the Spirit . And , s the Kings daughter is all glorious within : her clothing of wrought Gold. 2. The Sacred Utensils or Instruments of Ministration for the Tabernacle and Temple , were very many , all one way or other leading to CHRIST . These Utensils were contained , 1. In the Court of the Tabernacle ; 2. In the Sanctuary ; 3. In the Holiest of all . In the Court of the Tabernacle were especially these two Utensils , viz. The Altar of Burnt-offering , and The Laver of Brass . I. The t Altar of Burnt-offering by the Door of the Tabernacle , was a notable Type of Jesus Christ our true u Altar : and this divers ways . 1. The Matter of it was durable Shittim wood , overlaid with Brass , a strong and durable mettal able to abide the constant fire . Shadowing out the ability and strength of Christ for suffering of Gods wrath for our sins , without being consumed or overcome thereby . ( Brass being oft-times used in Scripture to denote x strength : ) As also the perpetuity and incorruptibleness of Christs Priesthood , and constant vertue or efficacy of his Sacrifice . 2. The four Horns of the Altar , which were both for Ornament , and for keeping things from falling from the Altar , ( Horns usually y denoting power and renown , ) signified the Power and Glory of Christs Priesthood for the salvation of his Church gathered from the four Corners of the Earth ; thinks z Ainsworth . 3. The form of the Altar , which was four-square , signified the immoveable stability and firmness of Christs Priesthood and Merit for his peoples eternal Happiness . 4. The Instruments and vessels for the Altar , for taking away the ashes or any filth from the Altar ; figured the a Word and Ordinances of Christ in his Church , serving to purge away the filth of the flesh , and to kindle the fire of the Spirit , for the service of God in purity . 5. The Nature and Use of the Altar was Holy , it was b Anoynted , Dedicated and Sanctified to be Most Holy , that ( being greater then the gifts offered thereon ) it might sanctifie all the Sacrifices , and make every thing that touched it Holy. This figured out c Jesus Christ sanctifying himself , especially the d Godhead of Christ consecrating and sanctifying the Sacrifice of his Man-hood for his Church , that he might be an odour of a sweet smell unto God : and by his Mediation sanctifying the daily services of his people , that they might be acceptable to God , The Altar being a publique sign of them also . See Heb. 13 10 , 15. Ioh. 17. 19. Ephes. 5. 2. Isa. 19. 19 , 20 Gen. 8 20. & 12. 7. II. The Laver of Brass , e whereat the Priests were to wash their hands and feet with water continually before they came near to the Altar or entred into the Sanctuary . It was placed betwixt the Altar and the Sanctuary . Hereby was shadowed out , Justification by the blood of Christ , wherein we are f washed from our sins , and so made Kings and Priests unto God : As also Sanctification , by the g washing of Regeneration and Renewing of the Holy-ghost ; That thus , h our hearts being sprinkled from an evil Conscience , and our Bodies washed with pure water , we may draw near with a true heart , in full assurance of Faith , to serve and worship the Lord acceptably ; and i washing our hands in innocency may compass Gods Altar pleasingly . In the Sanctuary were chiefly these three Sacred k Utensils . viz. 1 The Golden Table , 2. The Golden Candlestick , 3. And The Golden Altar of Incense . I. The Golden Table , was made l of Shittim wood , over-laid with pure Gold , with a Crown of Gold round about , besides all its other furniture , whereon twelve unleavened Cakes of Shew-bread ( according to the number of the twelve Tribes of Israel ) were set with Frankincense upon them , before the LORD week after week , Continually on the Northside of the Sanctuary . To omit m the curiosities of some , the Mysterie of the Sacred Utensil seems to be this : The Pure Golden Table shadowed out Christ ; The Incense on the Table , his Mediation and Intercession for his Church ; The twelve unleavened Cakes represented the twelve Tribes of Israel , and in them all Gods Elect his true n Israel , which as upon o unleavened Cakes are presented unto God in Christ as a pure Table in his Church made acceptable to God through the vertue of his Mediation and Intercession , and there continually serving him and enjoying the p favourable presence and face of God in Christ familiarly , God familiarly conversing and feasting with them , and they with him , till at last they shall be taken up into Heaven to Feast with Christ at his glorious Table of those q endless pleasures and fulness of joy in Gods presence for evermore . II. The Golden Candlestick , of pure beaten Gold , with his shaft , six branches , bowls , knops , flowers , and seven lamps thereof &c. r was placed on the South-side of the Sanctuary , over against the Golden Table , to give light therein Continually . This represented the s Continual light of the Word held forth by Christ , his Spirit and Ministers in his Church to his People , that in the light thereof they might still stand before the Lord and serve him night and day . More Particularly ; The shaft , represented Christ , as the Basis bearing up the whole Candlestick : The Branch , the Church of Christ set upon him : The many branches coming out of the shaft , The variety of Christs Ministers , as Prophets , Apostles , Evangelists , Pastors , Teachers , &c. all his Gifts to the Church , all implanted into Christ , and receiving light from Christ , that they may impart it to the Church : The Ornaments upon the branches , the variety of u Spiritual gifts and endowments , wherewith Christ adorns his Servants and Ministers who adhere to him , as the extraordinary endowments of Tongues , Interpretation of tongues , Miracles , Discerning of Spirits , &c. And the Ordinary endowments of Knowledge , Iudgement , Utterance , Government , &c. The Bowls for containing the liquor , their Capacity for containing of Christs Doctrine : The round knops , The Perfection of their Doctrine and life : The flowers , their Gracefulness and Chearfulness in dispensing Christs Word , x with all timely speed : The seven lamps , figuring out the y manifold graces and gifts of the Holy Spirit of Christ , furnishing them to their office , &c. III. The Golden Altar of incense , z was placed by the veil , whereon Aaron was to burn Incense of sweet spices every day morning and evening ; and on the Horns whereof he was to make an Attonemeut with the blood of the Sin-offering of Attonements once every year . a This Golden Altar shadowed out Christ , sanctifying and making acceptable all our Sacrifices laid upon him : This Incense burnt thereon after the dressing of the lamps , figured the Prayers of all Saints with light of understanding and Faith presented to God as an odour of a sweet smell in and through Jesus Christ continually , whereupon whilst the High-priest was burning Incense in the Sanctuary , the people were Praying without , Luke 1. 9 , 10. Christ our great High-priest adds much Incense also of his Mediation and Intercession to the prayers of his people , to make them sweet as a pillar of Incense , b without which Incense is abomination : And the blood of Attonement , was a type of Christs blood c reconciling us to God , whereby the Sinners imperfections and infirmities adhering to the best Prayers of his Saints and members had need to be purged away that they may be accepted of God as well-pleasing before him . In the Holiest of all , were especially these seven Utensils or Holy Instruments for Sacred use , viz. I. The Ark , d with a Crown of Gold round about it , called , The Ark of the Covenant , Heb. 9. 4. The Ark of the Testimony , Exod. 25. 22. and The Glory , 1 Sam. 4. 21 , 22. Rom 9. 4. This was the chiefest of all the Holy things ▪ for which especially the Tabernacle was framed , Exod. 26. 33. & 40. 18 , 21. II. The two Tables of the Covenant written with the finger of God , put into ●…nd kept within the Ark. III. The Mercy-seat , Covering the Ark , that the Tables within could not be seen . IV. The two Cherubims of Glory upon the two Ends of the Mercy-Seat , Covering the Mercy-Seat with their wings , with their faces one towards another , and both looking down towards the Mercy-seat . In reference to these things God said ; e And I will meet with thee there , and I will speak with thee , from above the Covering-Mercy-seat , from between the two Cherubims which are upon the Ark of the Testimony , all things which I shall command thee unto the sons of Israel . The whole was an eminent visible Sign of Gods gracious Presence with his People in Jesus Christ. Particularly ; The Ark containing the Covenant or Testimony within it , figured out Christ f in whose heart and bowels the Law and Covenant of God had its full residence : The Mercy-seat , which covered the Ark and two Tables , and whereon God did sit or dwell , ( which Mercy-seat the Apostle cals , g The Propitiatory , Heb. 9. 5. ) typified Jesus Christ , by whom our Transgressions of the Law are forgiven and covered , and in whom God vouchsafes his gracious presence to his people ; Hence , Paul cals Christ , h A Propitiatory through faith in his blood , to declare Gods Iustice for remission of sins , that are past ; And Iohn saith i He is the Propitiation for our sins : The Cherubims on the Mercy-seat , may signifie , either Gods k Angels , whom he employes for his own honor , and for service unto Christ and his Church , whose mysteries they desire to look into , Heb. 1. 6 , 14 1 Pet. 1. 12. Or Gods l Ministers on Earth , who are counted Cherubims , they with heavenly hearts looking unto Christ and into the Law are such as on whom he also rideth by the preaching of the Gospel , Psal. 45. 5. Act ▪ 9. 15. But m chiefly they signifie Christ himself the Covering-Mercy-seat , of which they were made on the two ends thereof , to cover the Ark. In these four Holy things we have an admirable representation of the whole Mediatory Office of Christ , as Prophet , Priest , and King , obtaining Gods gracious favour to , and presence with his Church . The Crown about the Ark , and the Cherubims Protecting and Covering the Ark , may signifie his Kingship , Psal. 99. 1. The Mercy-seat covering , and the Ark containing the Testimony , his Priesthood , Rom. 3. 25. Heb. 10. 5. to 11. Psal. 40. 6 , 7 , 8. And the voice which spake from the same , his Prophecy , Numb . 7. 8. 9. Heb. 1. 1 , 2. Iudg. 20. 27. V. The Golden pot with Mannah , n was also in the Most holy place : there reserved for a Memorial to Israel of the bread , wherewith God fed them in the wilderness for 40 years together . This Mannah was an eminent Type of Christ , o the true Bread of life , that came down from Heaven , whereby all true believers should be nourished in the Wilderness of this world unto eternal life . Christ is the true p Hidden Mannah , now laid up and hidden for us in the Holiest of all , Heaven it self , in the glorious presence of God to all eternity . VI. Aa●…s Rod that budded , q was also laid up before the Testimony for a Sign , that all generations might know God had stablished and confirmed the Priesthood in Aarons line , this shadowed out the r Priesthood of Christ , whereby they should be reconciled to God. VII . Finally , The golden Censer s to burn Incense on , once every year on the day of Attonement , that the cloud of incense might cover the Mercy-seat , seems also to be kept in the Holiest of all . And it figured the sweet , prevailing , and acceptable Prayers , Intercession , and Mediation of Jesus Christ for his Church and people , Psal , 141. 2. Luk. 22. 44. Heb. 5. 7. & 9. 24. Rom. 8. 34. 1 Ioh. 2. 2. Thus all the Holy Instruments and Utensils of the Tabernacle and Temple did in one regard or other tend to Christ. The Tabernacle and the Holy Instruments therein were full of CHRIST . 3. The Sacred Persons imployed by God about the Ministry and Service of the Tabernacle , were chiefly of two sorts , viz. 1. The Priests : both The High-Priest , and The second Priests . 2. The Levites , which were to Minister about the Service of the Tabernacle , under the Priests . And both these were notable Types of Iesus Christ , especially in regard of his Priestly Office. The Priests of both Sorts were most Eminent Types of Christ , especially in these two regards , viz. I. In their Vocation to their Priestly Office. t No man taketh this Honor to himself , but he that was called of God , as was Aaron , so also Christ glorified not himself , to be made an High-priest ; but he that said unto him , Thou art my Son , to day have I begotten thee . As he saith also in another place , Thou art a Priest for ever after the Order of Melchizedeck . As they were orderly and regularly called of God to their typical Priesthood : So Christ was orderly called of God to his true Priesthood . More Particularly , Their Vocation or Deputation to their office had two things in it ; 1. Their Election : which had respect ; ( 1 ) Partly to their Tribe ; They u must be only of the Tribe of Levi. So Christ was a special , a singular man x taken from among men . ( 2 ) Partly ▪ to their Perfections ; They y must be wholly without blemish or deformity . So Jesus Christ our High-Priest is Holy , harmless , undefiled , separate from Sinners , &c. Heb. 7. 26. 2. Their z Consecration , whereby they were hallowed to Minister in the Priests Office , which Consecration was dispatched chiefly in these Particulars , viz. ( 1 ) In washing them with water , a at the door of the Tabernacle . So Christ was b Baptized or washed with water at his Entrance into his Publique Ministry of Mediatorship . ( 2 ) In clothing them with holy Garments , excellent for outward beauty and glory , Exod. 29. 5. to 10. & Exod. 28. throughout . These robes typed out the c glory and beauty of Christs Spiritual Ornaments and Mediatory accomplishments wherewith he was every way adorned and clothed most beauteously and gloriously . ( 3 ) In Annoynting them with the Holy annoynting Oyl , which d was curiously composed by the art of the Apothecary , according to Gods Prescription . Assoon as Aaron was clothed with the holy garments ▪ e This holy Oyl was to be poured upon his head . This shadowed out the Holy Spirit of God with all his Graces that was beyond Measure poured forth upon Jesus Christ above all his fellows . f The Spirit of the LORD God is upon me because the LORD hath annoynted me to preach good tidings unto the meek , &c. g Thou lovest righteousness and hatest wickedness , therefore God , thy God , hath annoynted thee with the Oyl of gladness above thy fellows . ( 4 ) In offering divers h sorts of Sacrifices at their Consecration and Instalment into their office : Especially they were sanctified to their office by three sorts of Sacrifices , viz. A Sin-offering , A Burnt-offering , A peace-offering , or Thank-offering . All which are Types of Christs i Perfecting , Consecrating , and Sanctifying himself through his own sufferings , and willingly offering up himself for the sins of his Elect , that he might be an al-sufficient High-priest and Mediator for them . To this effect Christ said ; And for their sakes I sanctifie my self , ( viz. by voluntary undergoing of Sufferings and Death , &c. ) that they also might be sanctified through the Truth , Ioh. 17. 19. Thus the Priests prefigured Christ in their vocation to their office . II. In their execution and discharge of their Priestly office , they were also singular Types of Jesus Christ. And this evident , 1. In the Inferiour Priests ; and 2. In the High-Priest . The Inferiour Priests executed their office , 1. By slaying and offering up of Sacrifices for the people , with sprinkling of their blood , upon the Holy Altar . Thus , Christ God-man the Priest , offered up his Humane Nature The Sacrifice , upon the Godhead as the Altar consecrating the gift . He k laid down his life of himself , for his sheep : none could take it from him against his will. l — He through the Eternal Spirit offered himself without spot to God. m — By the which will we are sanctified , through the offering of the body of Iesus Christ once for all . 2. By Teaching the people , as the standing Ministry n The Priests lips should keep knowledge : and they should seek the Law at his mouth , &c. So Christ is o the great Teacher of his Church , That the Prophet like Moses , Deut. 18. 15. who hath the tongue of the learned , Isa. 52. 4. And Grace is poured into his lips , Psal. 45. 2. 3. By p Praying for the People and Blessing them . This typified , Christs Intercession for his Church On Earth q offering up prayers and Supplications , with strong crying and tears , and being heard in all things ; In heaven r appearing continually in the presence of God for us . And Christs Benediction , who blesseth his people with the s Blessing of Abraham , the Promise of the Spirit through Faith : t Being sent first in order to bless the Jews , but afterwards the Gentiles , in turning them from their iniquities . 4. By taking the constant u care and oversight of the Tabernacle , The Utensils thereof ; and of the Service of God therein . So Jesus Christ is x the Head of the Church , Saviour of the Body , chief Bishop-of Souls , and the great Shepherd of the sheep , continually watching over them for their Salvation . The High-priest executed his Office. 1. By y dressing the lamps and lights in the Sanctuary , and then offering Incense upon the Golden Altar daily , morning and evening . Thus Christ z is the true Light of life , and Salvation by his Spirit , Word , and Ordinances , ever shining in his Church . And he dayly presents the holy a Prayers and Services of his people with the much incense of his own merit , that they may be an odour of a sweet smell , acceptable to God in him . 2. By b setting Shew-bread before the Lord every Sabbath continually upon the Pure Table . So Christ presents his Church continually in the presence of God as acceptable to him , to have sweet Communion with him especially on his Sabbaths , God and they c mutually feasting together in Christ Jesus . 3. By d going once every year on the day of Attonement through the veyl into the Holyest of all by the blood of Sacrifices , to make Attonement . So Christ by the veyl of his own flesh entred once for all into the Holiest of all Heaven it self with his own blood to make everlasting attonement for us , Heb. 10. 19 , 20. Thus the Priests , both in their vocation to their Office and execution of their office , were eminent Types of Christ. Their Office was full of Christ. The Levites also , whom e God gave to Aaron for the Service of the Tabernacle , having accepted them in lieu of the First-born of Israel , ( which f First-born were peculiarly Gods , and were Priests to God in their several Families formerly , ) The Levites being thus appropriated to God for the Service of his Sanctuary in lieu of all the First-born of Israel , and given as a gift to Aaron the High-priest for that end ; shadowed out the excellent mysterie of Gods giving an g Assembly of the First-born written in Heaven to Christ our great High-priest , who h as spiritual Priests and Levites should i follow the Lamb whithersoever he goes , as his redeemed from among men , being the First-fruits unto God and to the Lamb. k — Therefore are they before the Throne of God , and serve him day and night in his Temple . To this effect also others l express this Mysterie . 4. Sacred or Holy Things in use under this Covenant-Dispensation , were many : especially of four sorts , viz. 1. Sacraments . 2. Sacrifices . 3. The Holy Annoynting Oyl . 4. The Holy Perfume . The Soul and Marrow of them all being Christ. Sacraments , of Ordinary and standing use , Instituted under the former Covenant of God with Abraham , but further confirmed and continued under this Covenant from M. Sinai , were 1. Circumcision . 2. The Passover . Both Types of Christ , as I have formerly manifested . Sacrifices and Offerings were of many sorts : yet all having some tendency towards Christ. I. The Holo-caust , or Burnt-offering , m called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hhholah that is , Ascension : because it wholly Ascended up towards God in flames . It was of the Herd , of the flock , of sowls This Figured , 1. Christ , n who through the Eternal Spirit offered himself without spot to God , to purge his Elect from dead works , and reconcile them to God. 2. Christs Members , who being reconciled to God , and sanctified by the Death of Christ to serve the living God , do o present their Bodies a living Sacrifice , Holy , acceptable to God , which is their service according to the Word . II. The Meat-offering , p called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchah , that is , The Offering , Gift , or Oblation . It was of many sorts . This Typified and shadowed out , 1. Iesus Christ , who gave himself for us an Oblation and a Sacrifice to God , for a sweet smeling savour , Ephes. 5. 2. Heb 10. 5 , 8 , 9 , 10 from Psal. 40. This Oblation served also to expiate sins , 1 Sam. 3. 14 & 26. 19. Therefore when Christ was come , this Meat-offering ceased , as was foretold in Daniel 9. 27. He shall cause the Sacrifice and the Minchah to cease . 2. Christians , who through Christ are cleansed and sanctified to be pure oblations unto God. This was prophesied ; q They shall bring all the brethren for a Minchah ( or Meat offering ) unto the LORD out of all the Gentiles , &c. — This r Paul shews to be accomplished by his Ministration of the Gospel to the Gentiles . 3. The fruits of Grace and good Works , which Christians are to exercise , ( 1 ) Towards God ; — s The lifting up of my hands as the Evening Minchah . So when the Lord told the Iews ; t I will not accept a Minchah ( or Meat-offering ) at your hand ; he adds , For from the rising of the Sun , even unto the going down of the same , my name shall be great among the Gentiles ; and in every place Incense shall be offered unto my name , and a pure Meat-offering . Which is fulfilled ; when u men pray every where , lifting up holy hands . And ( 2 ) Towards man also ; Heb. 13. 16. Phil. 4. 18. But especially this Minchah figured the New-creature and holy state which we have in Christ ; even the Sanctification of our Persons and Actions , and their acceptableness to God through Christ : as the Burnt-offering signified our Reconciliation unto God in Christ. III. Peace-offerings , called x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zebach shelamin , viz. The Sacrifice of things pacifying . It was also divers sorts , These Peace-offerings , were Sacrificed ; y when men in their troubles prayed unto God for Peace and Salvation : and z when , upon Mercies received from God , men would express their thankful Returns to God. As therefore The Burnt-offering typified our Reconciliation t'o God in Christ ; and The Meat-offering our Sanctification and acceptation before God by Christ ; So this Peace-offering signified , Both Christs Oblation of himself , whereby he a became our Peace and Salvation : And our Oblation of Prayer , Praise and Thanksgiving unto God , in the midst of troubles , temptations , and spiritual Conflicts which we fight by faith in this life . b that we may receive mercy , and find grace to help in time of need ; or upon receit of grace and mercy from God , that we c may thankfully render to the Lord for all his benefits . IV. The Sin-offering , in case of Ignorance , or Infirmity : called d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cataah , that is , Sin ▪ or , For sin ; compare here with those phrases in Rom. 8. 3. & Heb. 10. 6 , 7. It was called A Sin offering , because with laying the hand on the head of the Sacrifice , the Sin Confessed was as it were laid upon the Sacrifice offered for Sin. This presigured Jesus Christ the true offering for sin , Isai. 53. 10. who , though he e had done no violence , neither was any deceit in his mouth , yet was he wounded for our transgressions , bruised for our iniquities , — and the LORD hath laid on him the iniquity of us all . Though he f knew no sin , yet he was made sin for us , that we might be made the righter●…sness of God in him , 2 Cor. 5. 21. V. The Trespass-offering , g for sins done knowingly , wittingly and maliciously . It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Asham , that is , Sin , or Guiltiness . This also , as the former , Figured Christ made a Sacrifice for our Sin and Guiltiness : Not only Redeeming us by his blood from our Ignorance and Infirmities , but also from our sins done against knowledge wittingly and maliciously . So Isaiah prophesied ; h when 〈◊〉 shalt make his Soul ( Asham ) an offering for sin , he shall see his Seed . VI. The Consecration-offering , i for the Priests : called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milluim ; that is , fulfillings : because hereby the Consecration of Aaron and his sons was fulfilled and compleated . The offerings of the Consecration of Aaron and his sons were , k A Bullock for a Sin-offering , and two Rams , viz. One Ram for a Burnt-offering , The other Ram of fillings , or Fulfillings , which was in the Nature of a Peace-offering ; The blood whereof Moses put upon Aaron and his sons , viz. upon the tip of the right-ear , and upon the thumb of the right-hand , and upon the great Toe of their right-foot . This Sin-offering typified to them Jesus Christ as their Attonement and Justification , for the remission of their sins . This burnt-offering shadowed out Christ , who should l transform them by the Renewing of their mind , to present their bodies a living Sacrifice , holy , acceptable to God , which is their Service according to the Word . The second Ram the Ram of fillings , ( as Sol. Iarchi here noteth ) is the Ram of Peace-offering ( or of Perfections ) for they filled and perfected the Priests in their Priesthood . It signified the Sanctification of their Consecration and calling to their Office , of their Office it self , and of their administration of it , by the Sacrifice and blood of Jesus Christ ; whom Paul cals m The Consecrator , Heb. 12. 2. through whom they should with thankfulness and joy perform the work of their Ministry . The n blood hereof being put into the ear , thumb , and toe , signified , Partly Christs sufferings , whose Head was wounded with the crown of thorns , whose hands and feet were peirced with nayls . Partly , How in Christ the Priests should be sanctified , o To hear and receive th Word from God ; To administer the same unto others ; And to walk therein themselves accordingly . VII . The Purification-offerings , p for several sorts of Ceremonial uncleanness were for the most part made up of former Sacrifices and Oblations , for their cleansing and Purifying : And they figured out Christs sufferings and blood , wherein they were to be washed from all their sinful pollutions and uncleannesses . Christ is q the fountain opened for sin and for uncleanness ; He m washeth us from our sins in his own blood ; n They washed their robes in the blood of the Lamb. VIII . The First-fruit-offerings ; which o were of the First-born of man , of The firstlings of Beasts , and of The First-ripe-fruits of the Earth , these belonged to the LORD , and he gave them to Aaron and to his sons for their portion , ( besides other things ) in reference to their Priests Office. But the First-born of man , and of unclean beasts were to be redeemed . These did signifie , Partly Christ himself , who is the p First-born among many brethren , Gods peculiar portion and delight , the Son of his Love. Partly the Church of Christ , and all his Members , redeemed to Christ q by his precious blood , and not with corruptibles : who being r bought from among men , are the First-fruits unto God and to the Lamb ; who s of his own will begat us with the Word of Truth , that we should be a kind of First-fruits of his Creatures , having received the First-fruits of the Spirit : And these are called , t The Church of the First-born which are written in Heaven . Thus Christ was the Truth and Mysterie intended in all the Sacrifices and Oblations . The Holy Annoynting Oyl , was u composed of the chief of Spices , by the Art of the Apothecary ( viz. some of the Priests sons , 1 Chron. 9. 30. ) according to Gods own Prescription . The Tabernacle and all the Instrument vessels and utensils thereof ; as also Aaron and his sons , were to be annoynted with it . This Holy Oyl and the sweet spices therein , figured out the x Holy Spirit and all his gladning graces : And the Annoynting of all the Priests and The Tabernacle with all vessels therein , signified y the pouring out of the Spirit beyond measure upon Christ our Head and great High-Priest , and in Christ the z giving forth of his spirit by measure to his Church , even to all his faithful Ministers and Members . Hence Paul said ; Now he that stablisheth us with you in Christ , and hath annoynted us , is God : who hath also sealed us , and given the earnest of the Spirit in our hearts . And Iohn testifieth ; Ye have an Oyntment from the Holy-one , and know all things . And the Annoynting that ye have Received of him , dwelleth in you , and yee need not that any man teach you , but as the same annoynting teacheth you of all things , &c. And as this Holy Annoynting was not to be applyed to common affairs : So the Spirit and Graces of God and Christ are not imparted to a unregenerate carnal , sensual persons remaining such , who having not the Spirit , turn the Grace of God into lasciviousness . The Holy Perfume or Incense , b made of sweet spices according to Gods prescription , to be put in the Tabernacle before the Testimony . This was to be burnt morning and evening upon the Golden Altar , Exod. 30. 8. This figured Christs Sacrifice of himself , and his Intercession for us , which was c an odour of a sweet smell to God : As also the d Prayers and other e upright Performances of Christs members which are sweet unto God as Holy Incense or Perfume through the much Incense of Christs merit put unto them . Which is an High Encouragement to their Prayers , and to all other their gracious exercises . Thus Christ was the Substance and Mysterie of all these Holy things used in the Tabernacle . Christ was , as in Capital characters , engraven on them all . 5. Finally , Sacred and Holy Times used or appointed under this Covenant-dispensation were , Weekly , Monethly , or Yearly : And all of them having singular respect to Christ , as Types and shadows in one regard or other of Christ. The Apostle refers all Sacred times to three heads , in effect the same with these , shewing that all of them had their chief accomplishment in Christ. f Let no man judge you — in respect of an Holy-day , or of the New-Moon , or of the Sabbaths : which are a shadow of things to come , but the body is of CHRIST . More Particularly . The Weekly Sacred Times , were the Seventh-day-Sabbaths . Now One great Reason or ground of Gods imposing the Sanctification of the Sabbath upon Israel , was , g His Redeeming them from Egypts bondage , and giving them Rest from all that labour , toyl and oppression which there they were under . Which Redemption ( as I have already shewed ) was an Eminent Type of our Spiritual Redemption by Christ from the greater thraldom of Satan , Sin and misery , from which Christ hath given us an Happy Rest ; in which regard the Sabbath was a token of the Spiritual joy , and Rest of Conscience in Christ : and therefore Christ hath translated the Sabbath to another Day ; from the Seventh to that First day of the Week . The Monthly Sacred Times , were h the New Moons , viz. The First day of every Moon : Then they served God by special Sacrifices , blowing with silver Trumpets in the Sanctuary , Numb . 28. 11. ▪ &c. & 10. 10. 2 Chron. 2. 4. Then they repaired to the Prophets to hear the Word , 2 King. 4. 2 3. Then they kept religious Feasts to God , 1 Sam 20. 5 , 6. Nor was it lawful then to buy , or sell or do such worldly work , Amos 8. 5. These New-Moons ( the Moon now beginning to renew and borrow her light again from the Sun ) did signifie to them i , The Churches renewed illumination and gracious influences for an holy course of life from Christ the Sun of Righteousness . Or , The Renewing of the Moon ( which borroweth her light of the Sun ) might figure ( thinks k Aynsworth ) the Renewing of the Church , ( said to be fair as the Moon , Cant. 6. 10. ) by Christ the Sun of righteousness , Mal. 4. 2. whiles her light and joy is by him increased and continued , as l Isaiah and m Ezekiel testifie . So that in the New Moons Israel was to Meditate of that Spiritual light , Sanctification , Grace , Ioy and Comfort which was to come to them through Christ , whereof these ▪ New-Moons were a shadow , Col. 2. 16 , 17. And we Gentiles in a Spiritual sense keep these New-Moons , as Isaiah hath prophesied , Isa. 66. 23. not by observing days and months , and years , Gal. 4 , 10. But by worshipping the Father in Spirit and in Truth ; who will accept of our service performed in Christ , in every place as he did at Ierusalem , Mal. 1. 11. and at all times as he did at Israels solemn Feasts . The Yearly Sacred Times , were , Every year ▪ every seventh year , and Every fiftieth year . 1. Every year , they had these Feasts and Solemnities , viz. 1. The n Feast of unleavened bread for seven days together , beginning the next day after the Passover , viz. on the fifteenth of the first Month Abib , when Israel came out of Egypt . This Figured to the Iews , that as Jesus Christ , the Lamb of God , should be sacrificed for them as their true Passover to save them from death and destruction with the wicked : So they should keep that true Passover Feast with the unleavened bread of Sincerity and Truth ; yea , and the Apostle intimates to us Gentiles , that we are to keep this Feast of unleavened Bread spiritually , which is during the whole time of the New Testament . For he saith ; o Purge out therefore the old leaven , that ye may be a New lump , as ye are unleavened . For even Christ our Passover is sacrificed for us . Therefore let us keep the Feast , not with old leaven , neither with the leaven of malice and wickedness : but with unleavened bread of Sincerity and Truth . And all this New-Testament time , from Christs death till the end of world , is this spiritual Feast . 2. The Feast of Harvest , or p Feast of Weeks . So called , because kept seven weeks after the former Feast , viz. on the fiftieth day following , ( whence it was called q Pentecost ) as a Memorial of the Giving of the Law on that day from Mount Sinai out of the midst of the fire . This Figured r The Giving of the Spirit of Christ in form of fiery cloven tongues at Jerusalem on the Feast of Pentecost 50 days after the Sacrificing of Christ our true Passover , which spirit should write the Law in our hearts and put it in our inward parts . 3. The Feast of In-gathering , or s Feast of Booths , or Tabernacles in the end of the year , when all their fruits were gathered in , on the fifteenth day of the seventh Month ( answering to our September ) for seven days together , Levit. 23. 34. to the end . During this Feast they dwelt in Booths or Tents : for a thankful Remembrance of Gods Presence with them , Providence and Protection over them , and of all his favours to them , all the while they were in the Wilderness , t when they dwelt in Booths or Tents : As also for expression of their joy and thankfulness to God u for the fruits of the Earth in that Month gathered in . This Feast typified , Christs Incarnation and dwelling in the Tabernacle of our flesh , Ioh. 1. 14. The Word was made flesh , and tabernacled amongst us . As also the sufficiency of Christs grace and power to protect and defend us from all outward injuries and inward infirmities , till we lay aside these mortal Tabernacles and be elothed with our house which is from Heaven , 2 Cor. 12. 9. & 5. 1 , 2. These Mysteries x Ainsworth expoundeth very appositely : See his own words in the Margin . 4. The Feast of blowing of Trumpets on the first day of the seventh Month , by the Priests in the Sanctuary , and by the Ministers in the Synagogues , wherewith Prayers , Blessing , and Reading suitable Scriptures were used , Levit. 23. 24. Neh. 8. 15. which all the people were bound to hear : Hence that passage ; Blessed is the people that know the joyful sound , Psal. 89. 15. This was Preparatory to the day of Attonement . It signified the Preaching of the Gospel by the Lords Messengers , who should lift up their voices like Trumpets , to bring people to Humiliation and Repentance for their sins , that they may partake the Attonement , even remission of sins and other Mercies from the Lord , Isai. 58. 1. Hos. 8. 1. Ioel 2. 1 , 15 , 16 , 17. Ephes. 5. 14. And specially , y this Feast of blowing of Trumpets , on every New-years day , and at every Iubilee , figured out the Ministry of Iohn Baptist who blew the Trumpet in Israel , z preaching the Baptism of repentance for remission of sins : and so a prepared the way before Christ coming to preach the acceptable year of the Lord , the New-Testament-Jubilee . 5. The Day of Attonement for afflicting their souls on the tenth day of the seventh Month , Levit. 23. 27 whereunto they were prepared by the Blowing of Trumpets ; shadowed out the true Humiliation and Repentance of Sinners for their sins , and their Reconciliation unto God through the death and blood of Jesus Christ , by whom we have now received the Attonement , Rom. 5. 11. 2 Cor. 5. 19 , 20 , 21. Thus the Holy times and Feasts of every year chiefly intended and figured out Iesus Christ unto Israel . II. Every seventh year they had a Sabbath of Sabbatism or Rest to the Land , wherein they should rest from Tillage and Husbandry . This seventh year was a Sabbatical year , an Holy year : as every seventh day was a Sabbatical day , an Holy day of Rest. In this Sabbatical seventh year , these three things were especially to be observed by the Israelites , viz. 1. Every c Creditor that lent any thing to his neighbour was to Release it , and not to exact it . Hence it was called , The year of Release ; and , The LORD's Release . This Release of Debts , was a shadow of Gods Releasing and forgiving d our Spiritual Debts , our sins . And this year of Release prefigured the e Acceptable year of the LORD , the year of Grace , preached by Christ , who hath obtained of God for us , The Release of our Debts , even The Remission of our sins : And hath taught us , f To be kind one to another , tender-hearted , forgiving one another , even as God for Christs sake hath forgiven us ; g knowing that if we do not from our hearts forgive one another , neither will our heavenly Father forgive us . 2. Every h Hebrew Man-servant or Maid-servant was to be set free by their Masters : and when they sent them out free in the seventh year , they should not send them out empty , but furnish them out of their flock , floor , and wine press , as the Lord had blessed them . They i were to be sent out free for nothing , without price or purchase . Nor was this Release from servitude only for that year , but for ever : hence k God blames the Iews in Zedekiah's days , for re-inthraling of their servants after their Release . This Release of servants prefigured The l acceptable year , the time of Grace by Jesus Christ , who according to the Tenor of his Gospel of his meer grace freely and spiritually releaseth his Elect from the bondage and servitude for Sin and Satan , to be the Lords freemen for ever . If the Son shall make you free , ye shall be free indeed , Ioh. 8. 36. 3. Every seventh year was a year of Rest to the Land ; it should not be tilled nor husbanded , but lye quiet . Now as t●e Sabbath day , wherein they ceased from their own works , to do the Lords , signified they were not their own , but the Lord's : So the Sabbatical year wherein both they and their land rested signified that both they and their land ( called m Immanuel's land ) were the Lords also . It Taught them , To shun earthly cares and live upon God by Faith in his Providence when their husbandry was to cease . Mat. 6. 31. 1 Cor. 7. 29. to 33. To exercise themselves in the Law of God this year to be read in their audience , and in other holy imployments , Deut. 31. 10 , 11 , 12. Neh. 8. To walk holily in their land and not to pollute it , lest the land spue them out as the Canaanites before them , and so lie desolate and enjoy her Sabbaths , Levit. 18. 24 , 25 , 28. & 26. 34 , 35 , 43. 2 Chron. 36. 21. And this Holy year of Rest Figured that blessed Spiritual Rest in Remission of sins , Peace with God , Holiness of heart and life , Communion with God Christ and the Spirit in Spiritual Blessings on Earth , and Eternal blessings and Rest in Heaven , which the Church and all the members of Christ should enjoy in and through Christ , Isai. 61. 2. Col. 2. 16 , 17. Matth. 11. 28 , 29 , 30. Gal. 4 , 10 , 11. Heb. 4. 9 , 10 , 11. III. Every fifth year , n after every seven times seven years , was their year of , IUBILEE ▪ proclaiming liberty to prisoners , &c. The Return of every man to his family and Possession . It began on the tenth day of the seventh Month , which was the day of Attonement . It is called Inbslee , Heb. Iobel , from the long-continued-sound of the Trumpet , Exod. 19. 13. Besides the Sabbatical year , three things were peculiar to this Iubilee-yar , viz. 1. The sounding of Trumpets whence it had its Denomination . 2. The Freedom of Servants , Hence it s called , The year of Liberty , Ezek. 46. 17. 3. The Return of every man to his Family and Restoring of Lands or Tenements , sold or morg aged ▪ to their own Families . This Iubilee-year was an Emment Type of the Spiritual Iubilee , which all the Elect should have in Christ , 1 Giving them Matter of o everlasting ●…oy , so that sorrow and mourning shall flee away : 2. Setting them at liberty p from all their Spiritual Thraldom under Sin , Satan , and the curse of God : 3. Returning them unto God the Father through our Lord Jesus Christ ; q of whom the whole family in Heaven and Earth is named ; and Restoring them r unto Paradise the right and possession whereof Adam lost to himself and all his posterity by his fall . Thus the Iubilee carried them on to Christ , by whose Redemption all believers have cause triumphantly to shout and rejoyce . When he sounded the Trumpet of the Gospel , ( As the Lord s annoynted him by his Spirit , To preach good tidings unto the meek , and sent him to bind up the broken-hearted , To proclaim liberty to the Captives ; and the opening of the prison to them that are bound , To proclaim the acceptable year of the LORD ; ) Then he said ; t This day is this Scripture fulfilled in our ears , and all bare him witness , and wondered at the gracious words which proceeded out of his mouth . So that from this it is evident , that whatever gave the First occasion of Rise to these Solemn Festivals , yet ( as learned u Davenant hath well observed ) they had annexed to them an Adumbration and Promise of Spiritual blessings to be exhibited in Christ. Thus All the Ceremonials of more Publique Concernment , viz. 1 Sacred Places , 2. Utensils , 3 Persons , 4 Things , and 5 Times , ( if we pluck off the veil and look into the inside of them , ) were all full of Christ. Christ was the jewel , in all these sacred Cabinets ; Christ the Body , under all these visible Dresses ; Christ the Truth , of all these Types ; Christ the Substance , of all these shadows . They x may well be called Shadows ; For , 1. The Body is cause of the shadow , not the shadow of the body : so Christ was the Cause of all these Rites , having power also to abolish them at his coming . 2. The shadow is a sign of the Body : so these Types and Figures were signs of Christ to be exhibited . 3. The shadow doth most obseurely and imperfectly represent the Body : So their Legal Ceremonies Christ. 4. A shadow can of it self do nothing , but the body acts and puts forth its power : so these ceremonies could do nothing to remission of sins , Sanctification , and Salvation , but all the saving force is from Christ. Now the Ceremonials being digested into the body of this Covenant from Mount Sinai , and Christ being the Soul and Substance of all these Ceremonials , How full of Jesus Christ is this Covenant ! How much doth it testifie of Christ ! How much more then any , then all , the fore-going Covenants ! They are very blind that cannot find and see Christ in this Covenant ▪ wherein nothing else in a manner , besides Christ , is to be found and seen . They have no great delight to pry into the sweet and saving mysterie of Christ ; who despise and reject this Testament●…o ●…o admirably revealing this Mysterie . I conclude this Corollary with that of Novatian in Tertullian ; y I will again call this Iesus Christ , the Son of this God ; we both read him Promised in the Old Testament , and observe him exhibited in the New Testament , by his true bodily presence fulfilling the shadows and figures of all Sacraments . COROLLARY VIII . THat , This Sinai-Covenant the Old-Testament , was pure Gospel , as well as the New , for substance , revealing ( though with different Circumstances ) to lapsed sinners , One and the self-same way of Eternal life and Salvation , by Iesus Christ through Faith. And what is pure Gospel , but the Doctrine and glad-tidings of Salvation to lapsed Sinners in Iesus Christ by Faith ? This Dispensation being every way so full of Christ , must needs be a rich and eminent Gospel . The Old Testament was pure Gospel , Promising Christ : As the New Testament is pure Gospel , Performing and exhibiting Christ. The time of the Old Testament was a time of Signifying Christ : The time of the New was a time of Manifesting Christ. That was a time wherein Good things , to be exhibited afterwards , were prefigured with shadows : This a time , wherein the Truth it self , and the body of things prefigured , is exhibited ; according to that , z The Law was given by Moses , but grace and truth came by Iesus Christ. a Novatian therefore having produced many Testimonies out of Moses and the Prophets to prove Jesus Christ to be one and the same under both Old and New Testament , he gives this grave admonition ; That another Christ was not to be expected under the Gospel , then him that was promised by the Creator in the writings of the Old Testament : especially seeing , both the things foretold of him , are fulfilled ; and the things which are fulfilled , were formerly foretold . To this effect , b Clemens Alexandrinus ; The saving Testament ( or Covenant ) is but one from the beginning of the world , although in the manner of Giving it may seem divers . And therefore The Gospel was preached of old to Israel and to the fathers , as well as to us ; They were saved by the same Christ , justified by the same way of Faith , Sanctified by the same Spirit , and glorified in the same Heavens , as believers under the New Testament : yea , from the first grand Promise of the womans Seed , Gen. 3. 15. to the end of the Revelation , the whole Scripture , and all the Covenant-expressures therein set forth One and the same Christ , one and the same Faith , one and the same Gospel , one and the same Salvation . COROLLARY IX . FInally , From what hath been said in this chapter it is evident , That The diligent study , and solid understanding of the Did Testament as well as of the New , is very necessary and advantagious to all Christians . For , 1. The Old Testament is pure Gospel , containing the sweet Doctrine of Sinners Salvation , as well as the New. 2. The Old Testament is full of Christ , as well as the New. Moses and the Prophets first revealed Christ : then the Evangelists and Apostles . 3. The Old Testament and the New do mutually establish each others Authority , and diligently compared together convince us of their Divine certainty and infallibility . For Substance , they are but one Testament , confirmed by the death of one and the same Testator : for Manner of administration , they are two , The Old Promising the Testator in the Types , the other Performing him in the Truth . How can we be sure , that Jesus Christ revealed and exhibited in the New Testament , is the only true Saviour of Sinners , which God intended ever since the Fall ; unless consulting with Moses and the Prophets we can demonstrate him to be that one only Messiah that was promised under the Old Testament ? The Old Testament is the foundation ; the New is the Superstruction ; Both together are the Sacred Structure of Divine Gospel Doctrine touching Christ and Sinners Salvation by him . In the Old Testament the New is veiled : In the New Testament the Old is Revealed . c The Authority of the Old Testament ( said Novatian ) about Christs Person is propped up by the Manifestation of the New : and the Truth of the New Testament leans upon the Root of the Old. And Lactantius faith ; d Jews use the Old Testament , we the New : but they are not divers , because the New is the fulfilling of the Old , and in both is the same Testator Christ. Therefore to reject the Old Testament is to reject the Gospel , to reject Christ , and to reject and overthrow the Authority of the New Testament also touching Jesus Christ and the Gospel . Hitherto of the fourth Covenant of Promise , the SINAI-COVENANT . CHAP. V. Of the Discovery , Nature and Administration of Gods Covenants of Promise in the fifth observable Period of Time , from David till the Babylonish-Captivity , viz. OF Gods Covenant with DAVID and his SEED . A General Introduction to this and the next Covenant-Explanation . THe fifth Considerable Period of time , wherein God Renewed and much ▪ enlarged The COVENANT of FAITH , in reference to CHRIST PROMISED for Sinners Recovery and Salvation , was from DAVID till the Babylonish Captivity . And the sixth Period ( of which afterwards in chap. 6. ) from the Captivity till the Death of Christ. The Ministration of the Sinai-Covenant or Old Testament ( as a I have formerly shewed ) continued from the Giving of the Law on Mount Sinai till the Death of Iesus Christ : even from Gods Typical Redeeming of Israel a little before that from Corporal bondage in Egypt , till Gods True Redeeming of all his Elect from Spiritual bondage under Sin and Satan by the Death of Jesus Christ. Now under this Old-Testament-Administration , and even during the same ▪ These two subsequent Covenants were revealed and superadded : Not to Annul or Abrogate this Old-Testament-Administration at all , but rather to Enlarge , Amplifie and Expound the same in some particulars , especially with reference to the sacred - line of IESUS CHRIST , both by Law , and by Nature . Hence as Ezekiel saw in his Vision , b As it were a Wheel in the middle of a Wheel : so me thinks I see here , A Covenant in the middle of a Covenant , yea these two Covenants in the bosome of the Sinai - Covenant ; Or , The Sinai-Covenant big with child , having these Twin-Covenants in its womb . For clearing this Particular yet more distinctly , I offer this Thesis or Position , viz. That , When God was pleased to change Israels Civil Rulers from Iudges to Kings , and from Kings to Governors , ( The Old-Testament-Administration still standing in force , ) He notably Amplyfied this Sinai-Covenant , or Old Testament , by other two Covenants of Promise in Christ ; viz. 1. His Covenant with David and his Seed . 2. His Covenant with the Jews under the Babylonish Captivity . This Position I resolve into Parts , and explain as followeth ; 1. That , Under this Sinai Covenant God revealed two other Covenants ; The one to David , The other to the Captive Jews . 2. That , both these were Covenants of Promise in Christ. 3. That , Notwithstanding these two Covenants were not disanulled , but this Sinai - Covenant , or Old Covenant still stood in force . 4. That , by these two Covenants the Sinai - Covenant was notably enlarged . 5. That , God by these two Covenants then enlarged the Sinai - Covenant , when he made those two great changes of Israels Civil Rulers , from Iudges to Kings , and from Kings to Governors . I. That , Under this Sinai - Covenant , God Revealed two other Covenants , The one to David and his Seed ; The other to the Captive-Iews : is evident , By Scripture-Testimonies , and By Computation of Times . 1. By Scripture Testimonies , declaring ; 1. That God Revealed and made a Covenant with David and his Seed . For , ( 1 ) The Occasion and Substance of this Covenant c was Revealed in vision to Nathan , and by Nathan to David . ( 2 ) The d Recital or Repetition of this Covenant is also made , with some Enlargements and Expositions thereupon . ( 3 ) And This Covenant was the great Consolation of David against all the afflictions upon his family , with this he supported himself in his old age , as e he declares in his last words . 2. That God Revealed and made a Covenant also with his people the Iews in their Babylonish Captivity ; is evident both by the words of f Ieremiah , g Ezekiel , and of other h Prophets , speaking of his peoples Redemption out of Babylon , especially of their spiritual Redemption by Christ. 2. By Computation of Times . For , all the Times of David , and all the Times of the Iews Captivity in Babylon , did fully fall in , under this Old Testament dispensation . The Sinai-Covenant-administration continuing still in force , from the Establishment of it at Mount Sinai , till the Death of Jesus Christ ▪ even from the Typical Redemption out of Egypt , till the True Redemption out of sin and Misery by Christ. II. That , both these Covenants , ( viz. with David and the Captive Iews ) were Covenants of Promise , in Christ Promised , is plain . For , 1. Under them both Christ is Promised . To David Christ is promised as his Primary Seed in that Covenant which God made with him and his Seed , that h his Throne should be established for ever , &c. To the Captive Iews also Christ is promised , i as the LORD their ●…ighteousness , as the righteous Branch , as he that by the blood of the Covenant should send forth his prisoners out of the pit wherein was no water , — That should finish transgression after seventy weeks , &c. so that Christ is singularly revealed in them both . 2. Christ is Revealed and promised in them both , as To come afterwards , not as Come already ; As Future , not as Past or Present ; As hoped for in fulness of time , not as already actually enjoyed . Now , as the New-Covenant alone , representing Christ as Performed and exhibited already , is ( in propriety of speaking ) the only Covenant of Performance : So all other Covenants of Faith foregoing , representing Christ only as Promised , for future , are properly meer k Covenants of Promise in Christ. III. That , Notwithstanding these Two Covenants of God with David Captive-Jews , The Sinai - Covenant , or Old Testament was not hereby abrogated , but still stood in force and use ; is apparent . For , 1. David lived in obedience and subjection to God according to this Covenant . He l made use of the Levitical Priesthood ; He m Took care of Gods Tabernacle and Ark , and of Gods worship there with greatest delight , enquiring at his holy Oracle ; He n provided most liberally for the building of the Temple ( a blessing o promised in this Sinai-Covenant ) delivering the pattern of it to his son Solomon , with Instructions about it , &c. 2. The Captive-Iews also were under this Sinai-Covenant administration . For , They p lamented sadly the ruines of Sion in a strange land ; They assoon as God vouchsafed them deliverance from Babylon , q returned to Ierusalem , to rebuild the Temple and City , and Restore the worship of God according to the Sinai-Covenant , and accordingly effected it ; And r they continued this way of worship ( though defiled with many mixtures of their own ) till the Coming of Christ. 3. Jesus Christ himself , that according to this Sinai-Covenant came of them according to the flesh , he lived ▪ in obedience and subjection to his heavenly Father under this Covenant , till his dying hour . He was s Circumcised the eighth day ; He was t presented in the Temple according to the Law at the time of his Mothers Purification ; He u went up to Ierusalem to worship at the solemn appointed Feasts ; He x did offer the Sacrifice of the Passover in his Season ; Till at last he y offered up himself ( as The Passover , as the Sacrifice of all Sacrifices , The body of all those shadows , The truth of all those Types , ) once for all for his Elect , accomplishing and so abolishing all those Levitical Sacrifices , together with that Covenant-Administration . IV. That , By these Two Covenants the Sinai - Covenant-Ministration was notably enlarged . This Enlargement of the Sinai-Covenant by these two Covenants was especially , 1. By many z mercies Promised , 2. By the line of Jesus Christ according to the flesh drawn down by a David , and b Zerubbabel ; and 3. By the c particular Designation of the time for the Messiah's suffering . Of all which afterwards in the further opening of these two Covenants . V. That , By these two Covenants God then enlarged this Sinai-Covenant , when he made those two great changes of his peoples Civil Rulers , From Iudges to Kings , and From Kings to Governors . 1. God changed Israels Iudges into Kings , viz. I when he chose David to be his King , and caused him to be Annoynted for that Regal office . As for Saul , He was the d Peoples King rather then Gods King ▪ God e gave him in anger , and took him away in wrath . From Moses till David , The Lord himself was their King , and they were Gods Theocracy , Gods Common-wealth more immediately under his Government ; over whom he from time to time raised up extraordinary persons , called Iudges , to Rule them as his Substitutes . But in Davids days God changed these Iudges into Kings . And f with David , ( Gods first beloved and approved King , ) he makes a Covenant : Peculiarly to assure him , That Christ should descend of him in Particular , according to the flesh ; and should succed him , sitting upon his Throne , and Ruling the Church of God ( typified by Davids Kingdom ) for evermore . So that by this Covenant with David , The Glory and Royal dignity of Christs Kingdom , typed out in Davids Kingdom , is set forth most resplendently . 2. God changed his Peoples Kings again into Princely Governors , under the Babylonish power that Captivated them . So that after the Captivity , when they were released and returned into their own land , we read no more of their Kings , but only g of their Rulers or Governors . Hereby the Regal glory was greatly Eclipsed , though not totally extinguished , till the Coming of Jesus Christ : That the Prophesie of Iacob might be fulfilled ; h The Scepter shall not depart from Judah , nor a Law-giver from between his feet , till Shiloh come . In their Captivity , when this great Eclipse was Coming upon their Regal Government , God makes a Covenant with them : Partly , to comfort them in hopes of their Redemption from Babylon , and Restauration to Canaan , though their Royal Glory was much dimmed and obscured ; Partly to assure them of the near approach of i The Desire of all Natio●…s , The k King of Kings , and Lord of Lords , Jesus Christ , in whom all the Authority , Power and Glory of Judges , Kings and Governors should be swallowed up ▪ and l by whom all the four grand Empires and opposite Kingdoms of the world should be broken , and brought as small as the dust of the Summer threshing floor . Inferences . Hence , 1. This Sinai - Covenant , or Old Testament , was an Eminent and Comprehensive Covenant . 1 ▪ Comprehensive ; In that it Formally comprized within it self and under its own administration ▪ Gods Co●…enant with David , and with the Captive Iews , together with all the accomplishments and perfections of them both . This was a Pregnant and fruitful Covenant having two Covenants in its bowels , Covenants , within a Covenant . This Sinai-Covenant was as the Mother : These two , as the Twin daughters . 2. Eminent ; In that no other Expressure of the Covenant of Faith , besides this , hath another Covenant or Covenants Formally , but only vertually within it self . In this comprehensiveness it excels them all . 2. These Covenants with David and with the Captive-Iews , though sweetly furnished with their peculiar Mercies and Advantages , yet were but as parts and branches of the Sinai - Covenant , or Old-Testament . They were as two grand branches of the same Tree ; Or , as two greater limbs of the same Body . For the Sinai-Covenant comprized them both , and all in them . Though therefore there are in these two Covenants sundry things requiring a peculiar Consideration ; yet all of them are , in their general Notion , of the same Nature with the Old Testament . And hereupon a short and Compendious Explication of these two Covenants may be sufficient : The Old Testament being already expounded , and that at large . 3. All the Mercies Promised , Duties Restipulated , together with other the Properties and Perfections of these two Covenants , may be fitly ascribed to the Sinai - Covenant or Old Testament . For , they and these Covenants themselves are all within and under this Old Testament . As whatsoever is in the limb , or branch , may be fitly ascribed to the Body or Tree . 4. Behold here the Wisdom and Goodness of God ; who , in the grand and noted Alterations of his peoples Outward Condition , is pleased to Revive and Renew afresh his Covenant of Faith in Christ unto them . Renewing his Covenant upon such Alterations of his peoples outward state , 1. Makes his Covenant more notably observed by his People ; 2. Imprints it more deeply upon their hearts , inclining them to close with it ; 3. Assures them that such outward changes do not befall them without the hand of their gracious God , ordering all for his peoples greatest Good ; 4. And encourageth them with hope and comfort to go on under such changes , having them thus sweetned and sanctified by renewed Covenants and Promises . Therefore , when God was about to turn lapsed Adam out of Paradise , into the wide world : He Covenanted and Promised , m The Seed of the woman should bruise the Serpents Head , &c. when God was about to drown the whole world with water ; He n Covenanted with Noah to save him and his Family in the Ark by water : when God called Abraham from his Country , Kindred and Fathers House , which was a great change to him ; he o Covenanted to give him Canaan for an Inheritance , and a numerous Seed to Inherit it . When God brought Israel from Egypt into the Wilderness , from Bondage to Liberty , from a land wherein they were strangers , to go towards a land which they should inherit as their own , which was a great change ; He p entred into Covenant with them at Mount Sinai , according to the ten or of the Old Testament , when he changed their Judges into Kings ; he q made a Covenant with David and his Seed , his first approved King. When he had brought his people the Iews into Babylons Captivity , and was about to deliver them thence , changing their Kings into Governors ; He r Renewed his Covenant with them of the Captivity . And when the fulness of time was Come , that Christ should be actually exhibited and Sacrificed for his Elect , his Church being grown up from Minority to Maturity , from Non-age to Full-age , which was her greatest change of Condition beyond all other ; He s Reveals his New-Covenant in Christ Performed , which is to Continue till the worlds End. Thus God renewing his Covenant of Faith with his people was still in some eminent change or alteration of their Condition , for the greater discovery of his wisdom and goodness unto them : and tended singularly to satisfie , quiet and comfort them in all such great changes and alterations of their Condition , as came upon them . 5. Finally , As the Sinai - Covenant , or Old Testament it self , so these two Covenants comprized therein , remain of force and vertue from their several and respective Manifestations , till the very Death of Iesus Christ. Their Substance remains still , though their Administrations then expired altogether . And so far as the Mercies Promised , and Duties Restipulated in them all three , concern the very Substance of the Covenant of Faith , and are not restrained or peculiarly limited by some particular Circumstances of time , place , persons , &c. so far they concern us , and are applicable to us and to Gods people in all succeeding ages for Edification and Consolation : But so far as they had peculiar restrictions and appropriations to times , places , persons , or other Circumstances , so far they were dissolved and expired at the death of Jesus Christ. But this may suffice in the General for an Introduction to the opening of these two Covenants : viz. 1. Of the Covenant with David and his Seed . 2. Captive-Jews in Babylon . Come we now More Particularly to Consider and look into Gods Covenant with David and his Seed , according to the former Method in Opening the other Covenant-Expressures . And here , 1. The Author and Nature of this Covenant with David and his Seed . 2. The Foederate Parties to it ; 3. The Impulsive Cause and Occasion of it ; 4. The Substance or Subject-Matter of it ; 5. The Form of it ; 6. The End or Scope of it ; 7. The Corollaries or Inferences resulting from the whole : shall be especially unfolded and explained in so many distinct Aphorisms . These things I shall expedite with all possible brevity and perspicuity : that so this Volume may not swell too big , and that I may hasten to the Explication of the NEW-COVENANT , the last and Compleatest Expressure of all Gods Covenants of Faith from the beginning to the end of the world . APHORISM I. 1. The Author , and Nature , of the Covenant with DAVID . THe COVENANT which God made with DAVID and his SEED , was a Covenant of Faith in Iesus Christ Promised . For clearing of this Aphorism , three things are especially to be explained ; 1. Who this DAVID was , with whom this Covenant was made . 2. That God made a Covenant with this DAVID and his SEED . 3. That the Covenant made by God with DAVID and his Seed , was a Covenant of Faith in Iesus Christ Promised . I. Who this DAVID was , with whom this Covenant was made ▪ Here I shall briefly describe him by , 1. His Name , 2. Descent , 3. Qualifications , 4. Offices Regal and Prophetical , 5. Renowned Acts , 6. Failings or Miscarriages , 7. Poenitential Recoveries , 8. Afflictions and 9 Death . 1. His name is thought to be at first imposed by Gods special Providence , as by the signification and event thereof may be collected . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DAVID an Hebrew Name , derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DOD . Beloved . Whence DAVID signifies BELOVED . He was so beloved of God , that God counted him , t A man after his own Heart . God calls him ; u My Chosen , My Servant , My King , My First-born higher then the Kings of the Earth . He is stiled x The man who was raised upon High , The Annointed of the God of Jacob , and The sweet Psalmist of Israel . 2. His Descent or Pedigree , was , Immediately y from Iesse , of the tribe of Iudah ; Mediately from Abraham , in the fourteenth Generation . He was z Iesse's seventh and yongest son . He was born in Beth-lehem a Town in the tribe of Iudah within the Land of Can●…an : Whereupon it is called a The City of David and the town of Bethlehem where David was . His birth b was in about the 2915 or 2917 year of the world and 366 years after Israels entring into Canaan . And being the yongest , and least esteemed of his brethren , he c was set to keep his fathers sheep , and follow the Ewes great with yong . 3. His Qualifications were eminent : whether Natural , Artificial or Spiritual . He was d Ruddy , and withal of a beautiful Countenance , and goodly to look to . — e Cunning in Playing on the Harp , and a mighty valiant man , and a man of war , and prudent in Matters ( or in Speech ) and a comly person , and the LORD was with him . But above all , his spiritual Endowments and Qualifications excelled ; He was effectually acquainted with God in his f youth ; He had much knowledge of Jesus Christs g Incarnation , of the fruit of his Loyns , Office , Prophetical , Priestly and Kingly , Sufferings and afflictions , Death , Burial , Resurrection Ascention into Heaven , and Session at Gods right hand in highest Majesty , till all his foes become his foot-stool ; He had much sweet fellowship with the h Holy Ghost raysing up his spirit to such sweet Contemplations about spirituals , heavenly ejaculations , fervent Prayers , Seraphical Prayses and ravished affections , towards his God and all his waies ; His i Faith was victorious over all worldly difficulties and oppositions ; His k Love to his God was wholly transcendent , prizing nothing in earth , no nor in Heaven like unto him alone ▪ His l panting 〈◊〉 , thirstings and longings after him were 〈◊〉 and unsatisfied ; His Zeal m to him , his House , to his word and Law , to his worship and Ordinances , to his Churches Prosperity , and to the whole welfare of true Religion , was most ardent and intensive ; His affection to all Gods n people and sincere servants was very large and lively , In the Saints the excellent upon earth was all his delight , though he was a mighty King , yet was he a Companion of all them that feared the Lord and kept his statutes ; His o obediential disposition was such towards God and all his commands , that God counted him a man after his own heart , who should fulfill all his will ; His p integrity and uprightness such before the Lord , in the whole course of his life , that God gives this testimony of him , David did that , which was right in the eyes of the LORD , and turned not aside from any thing that he comanded him all the dayes of his life , save only in the matter of Uriah the Hittite , 1 Kings 15. 5 ▪ He was upright in his personal Domestical Ecclesiastical and Political capacity ; He was a q sincere lover of his very enemies , though a r vehement hater of the Enemies of God ; In a word , he was of an holy heavenly disposition in his whole Conversation ; having Heaven in his heart , and his heart in Heaven . 4. His Offices , which God cast upon him , were two high Offices . 1. He was an holy Prophet in the Church , A Pen-man of most of those sweet heart-ravishing Psalms by the inscription of the Holy-Ghost . He said : t The Spirit of the LORD spake by me , and his word was in my tongue . He prophetically foretold many things very punctually touching Jesus Christ as hath been shewed . 2. He was a godly King in the Common-wealth . u Yet have I set ( or Annointed my King upon my holy Hill of Sion . God annointed him King x by Samuel the Prophet , more privately in the presence of his father and brethren at Beth-lehem , when he was about twenty three years old ▪ and the spirit of the LORD came upon David from that day forward . The y men of Iudah upon the death of King Saul●… ▪ came and anointed him King the second time over Iudah in Hebron , when he was thirty years old : and he reigned over Iudah seven years and six moneths . All the Elders of Israel ▪ z anointed him the third time King over all Israel in Hebron , over whom he reigned in Ierusalem thirty three years . In all , fourty years . David in this his Kingly Office was a singular Type of Christ : as after , will appear . 5. His renowned Acts are most observable after his Royal Unction , when the Spirit of God came eminently upon him . I. After his first and more Private Annointing by Samuel ; 1 ▪ He a appeared and repelled the evil Spirit from Saul . 2. He b slew Goliah of , Gath , with a sling and a stone , so discomfiting the whole hoast of the Philistines . Whereupon , c Ionathan's heart was 〈◊〉 to him , and he made a league with him . But d King ●…aul his father , though he advanced him , yet secretly hated him , because the Lord was with him , and because the woman of Israel sang of him ; Saul hath slain his thousands , and David his ten thousands . So that e 〈◊〉 Persecuted the life of David , who was forced to fly and escape from him for his life 9. or 10 times . 3. He being f by , singular Providence preserved from assisting the Philistines against Israel in the battel wherein Saul and Ionathan were slain ) rescued Ziklag , the Captives and Spoil thereof from the Amalekites : 3. He g lamented for Israels overthrow , and for the death of Saul and Ionathan . II. After his second Annointing , He h prevailed against Abner's Opposition , who set up Is●…bosheth Sauls Son King over Israel for two years . III. After his third Annointing ▪ 1. He i took the strong hold of Sion from the Iebusites , and called it The City of David : 2. He k subdued the Philistines , and other Enemies . 3. He l brought up the Ark of God , first to the house of Obed-Edom , and afterwards into The City of David . 4. He m purposed to build God an House , acquainting Nathan the Prophet therewith : upon which God took Occasion to Reveal his Covenant to him and to his Seed by Nathan , telling him , That not be but his son should build the House of the LORD , yea that the LORD would build Davids House . 5. He n prepared abundantly all sorts of Materials for the Temple . 6. He o instructs Solomon about the Building . 7. He p commanded ▪ all the Princes of Israel to assist Solomon herein . 8. He q ordered all the sorts of officers for the House of the Lord. 9. He r gave Solomon the Pattern of the House , encouraging him to the work , and charging him sincerely to serve the Lord 10. He s inviteth the Princes and People to offer willingly towards the building , greatly blessing God for their readiness and liberalness therein . 11. He t appointed Solomon his son to sit on his Throne after him . 6. Sundry his failings , and miscarriages are notwithstanding recorded very impartially , which were great blemishes to his renowned Acts , both Civil , Military and Sacred . As , 1. He u feigned himself mad before Achish King of Gath , changing his behaviour before him : being surprised with base slavish fears . 2. He x easily vowed the destruction of Nabals House , because of his churlish unkindness in denying some food to his souldiers . 3. He ( ● ) distrusted Gods Providence and Promises touching the throne , even despairing of life , because of Sauls uncessant persecuting of him . And David said in his heart , I shall now perish one day by the hand of Saul . And elsewhere ; z I said in my haste , All men are lyars . All , that have promised me the crown , are lyars , &c. 4. He a Lyed to Achish ▪ pretending , that he and his men had made a rode against the South of Judah , &c. when they had been slaying the Amalekites , &c. 5. He b was too prone to go with Achish and the Philistines to Battel against K. Saul and Israel : in which battel Saul and Ionathan fell , and Israel was worsted . But God by special providence disengaged him . 6. He defiled c Bath ▪ shebah , and murdered Uriah her Husband by the sword of the children of Ammon . By these two great sins , he gave great occasion to the enemies of the LORD to Blaspheme : and hereby also his uprightness was d most shaken , and his obedience most shattered . 7. He e was too indulgent to his son Absolom though a murderer of his brother Amnon , and a Traytor against his own father , David himself . 8. He f too hastily gave credit to Ziba's slander of Mephibosheth , giving Ziba half his land , but very injuriously . 9. He g hearkning too much to Satans provocation , caused Iacob to number the people , placeing too much carnal confidence in the arm of flesh : whereupon God broke the reed of carnal trust , slaying with the pestilence 70000. men . 10. Finally , He h was too fondly indulgent to Adonijah , for he had not displeased him at any time , in saying , why hast thou done so ? 7. His ●…oenitential Recoveries nevertheless out of these failings , yea out of the grossest miscarriages , are storyed . His failings are written for our Caution and Admonition , that we fall not : His Recoveries for our Instruction and Consolation , that if we fall , we may rise again . But , as Augustine hath well noted ; i Many will fall with David , but they will not rise again with David ; &c. He acknowledged his base fears , and errour in changing his behaviour before Achish , Psalm 34. Title and verse 4. He blessed God , blessed Abigail , Nabals wife , and blessed her advice , whereby he was kept from shedding of blood and avenging himself with his own hand 1 Sam. 25. 32 , 33 , 34. He acknowledged it was in his haste , that he said all men are lyars , questioning Gods Promises , Ps. 116. 11. He habitually hated and abhorred lying : resolving , that he that telleth lyes should not tarry in his sight , Psal. 119. 163 , & 101. 7. He lamented the worsting of Israel by the Philistines and the death of Saul and Ionathan mourning weeping and fasting , 2 Sam. 1. 11 , 12 , &c. He deeply repented of his murder and adultery , witnessing the same to all Israel and all succeeding ages of the Church of God , by the 51 Psalm , purposely penned upon that occasion . His heart smote him for numbering the people , so that he acknowledged his sin , begged pardon , accepted the punishment , and offered burnt offerings and Peace offerings , 2 Sam 24. 10 , 17 , 25. Thus David alling , is a caution against Relapsing : David rising again , is a Pattern of Repenting . 8. His afflictions and chastisements wherewith the Lord excercised him ( notwithstanding his Repentance ) for his failings were very many . Besides the persecutions of Saul probably ordered to him upon some other account , He had many troubles , In his Family , in his Kingdom , and with forrein adversaries of several sorts . I. In his own family . 1. The k child begotten in adultery was smitten with Death . 2. Tamar l was incestuously forced and defiled by Amnon her brother . 3. Amnon m is bloodily murdered thereupon by the command of his brother Absolom . 4. Absolom ( n ) treasonably rebelled against his father David , seeking his Crown . Defiling his fathers Concubines . At which time , Achithophel fell from David to Absolom . And Shimei reviled and cursed David : being forced to flee from Ierusalem to escape the Conspiracy . Upon which flight he penned the 3. Psalm . 5. Adonijah also o mutually sought his fathers Crown contrary to Davids appointment of it to Solomon . II. In his Kingdom and without , he was excercised with many troubles . As , 1. With p the Insurrection of Sheba the son of Bichri , a wicked Benjamite . 2. With q the three years famine in the Land for Saul and his bloody house . 3. With r several battels against the Philistines and other enemies in one of which , Davids Life was in extream hazard . 4. With s three daies pestilence for his numbering the people : by which stroke of God he lost 70000 men , thus God breaking the Staff or Reed of his Carnal Confidence . By these and like afflictions his sorrows grew so great , that t His life was spent with grief , his years with sighing , his strength failed , and his bones were consumed . u The pangs of Death compassed him about , the floods of Belial ( ungodly yokeless men ) made him afraid , the lords of hell compassed him , the snares of Death prevented him . x His heart was sore pained within him , and the terror of Death fell upon him : fearfulness and trembling came upon him , and horror ever-whelmed him . But y what time he was afraid , he trusted in God ; his shield about him his glory , and the uplifter of his head . In his z distress he called upon the Lord , and he delivered him from all his fears , drew him out of many waters , rescued and freed him from all his enemies , and brought him forth into a large place . So that he loved the LORD his strength most dearly ; awakened up himself , his glory , his Psaltery and harp , and all within him , to bless the Lord and triumph in his praises , resolving to call upon him as long as he lived , &c. 9. Finally , a When he had served the will of God in his generation , and the time of his departure approached , b In his last words he singularly comforted himself , by the Everlasting Covenant , ordered in all things and sure , which the Lord had made with him , although his house were not so with God. And after c he had settled his Kingdom in the hand of Solomon his son , and given him godly Instructions about his Conversation and the Structure of the Temple ; d He fell asleep and was gathered to his fathers , dying in a good old age , full of Days , Riches and Honor. This was that Renowned DAVID , with whom the Covenant was made . II. That , God made a Covenant with this DAVID and his Seed : is evident divers ways . As , 1. By the e vision which Nathan the Prophet had from God , and imparted unto David , when he entertained that pious Resolution in his heart of building God an House , when the Lord had given him Rest from all his Enemies round about . In f which vision the Occasion and Substance of Gods Covenant with David and his Seed , touching the establishment of his Throne and Kingdom for ever , &c. is expressed : which elsewhere is stiled A COVENANT . 2. By the Express Testimony of God himself , in the Recital , Exposition and Enlargement of his Covenant with David and his Seed . Saying ; g I have made a COVENANT with my chosen : I have sworn unto David my servant . Thy Seed will I establish for ever , and build up thy Throne to all Generations , Selah . — My mercy will I keep for him for ever : and my COVENANT shall stand fast with him . His Seed also will I make to endure for ever , &c. — My COVENANT will I not break : nor alter the thing that is gone out of my lips , &c. Where God cals his Promises to David , His Covenant , three several times , and those Promises , that Covenant , extended to David and to his Seed . And elsewhere further Reciting and explaining this Covenant , he said ; h The LORD hath sworn in truth unto David , he will not turn from it : of the fruit of thy body will I set upon thy Throne . If thy children will keep my COVENANT and my Testimonie , that I shall teach them : their children also shall sit upon thy Throne for evermore . 3. By Davids own acknowledgement in express terms ; when in his last words he Comforted himself in Gods faithful Promises : Saying ; i Although my House be not so with God ; yet he hath made with me an everlasting COVENANT , ordered in all things , and sure : for ( or , Therefore ) this is all my Salvation , and all my desire , although he make it not to grow . By these three Particulars it is clear , That God made A Covenant with David and his Seed : and that God was the sole efficient Cause and Author of this Covenant . III. That , This Covenant made by God with David and his Seed , was a Covenant of Faith in IESUS CHRIST Promised . This Covenant , for the Nature and Kind of it , was not a Covenant of Works holding forth Righteousness and life upon Condition of perfect and exact Doing : but A Covenant of Faith in Christ tendering Righteousness and Life upon terms of sincere Believing in Christ. And that Believing in Christ , As Promised , and to be Performed afterwards in fulness of time : Not as Performed , and Exhibited already . That this is the Nature and Kind of Gods Covenant with David and his Seed , may be thus evinced , viz. 1. Because , David remained still under the Duty , Obligation and Authority of the Sinai-Covenant , after this present Covenant was made with him , as well as before . I. Before this Covenant was made with David , he was under the Duty and Obligation of the Sinai-Covenant . This is plain , 1. By David's k Enquiring of the LORD by the Levitical Ephod and Abiathar the Priest , and the LORD's Answer ; 2. By his zeal and diligence in l bringing up the Ark of God ( the chiefest of the Holy things in the Tabernacle ) into its place prepared for it in the City of David ; 3. By his m Offering of Levitical Sacrifices , viz. Burnt-offerings , and Peace-offerings , &c. 4. By his zealous n purposes for building an House to the LORD , even an Habitation for him to put his Name there , as God had promised by Moses . II. After God had made this Covenant with David , he was also under the Obligation and Authority of the Sinai-Covenant . For , 1. As soon as Nathan had revealed Gods Covenant to David and his house , David , o presently went to the Tabernacle before the Ark to perform his Praise and Prayer before the Lord ; 2. After his sin in the Matter of Uriah the Hittite , p he went into the Levitical House of the LORD and worshipped ; He begged pardon of his sin in that phrase , q Purge me with Hysop and I shall be clean , wash me and I shall be whiter then snow , alluding to the Ceremonial Purgations and washings ; And he promised r Burnt-offerings , whole-burnt-offerings , and Bullocks to be offered on Gods Altar ; 3. In his flight from Absolom his son , David s had Zadock the Priest , and all the Levites with him bearing the Ark of the Covenant of God , &c. 4. When he had carnally numbered the people , trusting in the Arm of flesh , whereupon the Lord slew in three days 70000 men with the Pestilence , t he built an Altar , and offered Burnt-offerings and Peace-offerings , as the Lord commanded him , for the staying of the plague ; 5. Finally , u before his Death he made great Preparations for the building of the Temple , Received the Pattern of it from God , gave it to Solomon , Instructing and Encouraging him unto the work . III. Both Before and After this Covenant David was under the full Obligation and Authority of the Sinai-Covenant , because the Sinai-Covenant remained in full force from the Giving of it at Mount Sinai , till the Death of Christ at Ierusalem : As hath formerly been manifested . Now David both before and after this Covenant was made with him , remaining still under the Duty and Force of the Sinai-Covenant , This Covenant with David must needs be Symbolical to , and of like Nature with the Sinai-Covenant , viz. A Covenant of Faith in Christ Promised , and not as then Performed : for David could not at one and the same time be under the Duty and Obligation of two such opposite Covenants , as of Works and Faith. 2. Because , Jesus Christ , to be performed and exhibited long after the times of David , was one of the Great Covenant-blessings promised to David in this Covenant . The x Perpetuity of Davids Seed , and of his Kingdom to his Seed , having its fullest accomplishment in Jesus Christ and his everlasting Kingdom . And Jesus Christ was never Revealed or tendred in the Covenant of Works , wherein is no need of a Mediator , but only in the Covenant of Faith. And that Covenant of Faith , which Revealeth and Promiseth Christ as to be Performed afterwards , is properly to be referred to the y COVENANTS of PROMISE . 3. Because , David , even under this Covenant which God made with him , z Describes and sets forth the Righteousness of Faith without our own works of the Law , as Paul shews . Therefore this Covenant with David was a Covenant of Faith , not of Works : The righteousness of Faith without Works being the peculiar Terms , condition and tenor of the Covenant of Faith. 4. Because , David and his Seed ( with whom this Covenant was made , ) were ( as a hath been shewed ) special Types of Jesus Christ the true David and of his Seed , b principally intended in this Covenant . Consequently this Covenant was a Covenant of Faith in Christ promised , the very foundation of this Covenant . Inferences . 1. Hence , The Authority of this Covenant with David was wholly Divine . Animmediate c Vision from God to Nathan the Prophet , and by Nathan to David . Hence Nathan thus began the Narrative thereof to David ; Thus saith the LORD : and went on therein with these words ; Thus saith the LORD of Hoasts , 2 Sam. 7. 5 , 8. And therefore , All the Promises therein propounded were most Infallible , Sure , well-ordered , and Comfortable to David , as d himself testifies in his last words most emphatically . And all the Conditions required on the part of David and his Seed : were their unquestionable Duties towards God. 2 , Hence , Gods Covenant with David , was his Gospel to David . For , this was a Covenant of Faith , preaching the glad-tidings of Life and Salvation by Jesus Christ to all that believe in him , and particularly to David and all his believing Seed : And this is pure Gospel . Oh how sweet was this Gospel-Covenant to blessed David , saying of it ; e This is all my Salvation , and all my delight ! As it was said of Iacob ; f That his life was bound up in his son's life : so it might be much more said of David ; That his Life , Salvation and delight was bound up in this Covenant , and in Jesus Christ his chief promised Seed that should sit upon his Throne for ever . When therefore we read Gods Covenant with David , or the Explanation thereof , in Old or New Testament , we should still remember we are reading the Gospel of God in Jesus Christ : and that should allure us to read on , and meditate therein with great delight . 3. Hence , Gods Covenant with David was one of the g Covenants of Promise . The Covenant of Faith ( as h hath been already shewed ) comprizeth in it , 1. The Covenants of Promise , in Christ Promised from the foundation of the world , and to be Performed in Humane flesh in the fulness of time . 2. The Covenant of Performance , in Christ actually Performed and Manifested in the flesh already . And this is only The New Covenant . Now this Covenant with David had reference to Christ that should be performed in the flesh afterwards ; of the house and linage of David : and therefore it was not the Covenant of Performance , but only one of the Covenants of Promise ; yet an Eminent Covenant of Promise , in some regards surpassing all that went before , as after will appear . Therefore David , his House , and the whole Church of the Iews , had their Hopes and Expectations sweetly raised towards Christ , and their longing desires exceedingly inflamed and incited after Christ , by this Covenant . So that in King Solomons days , The Church thus expressed her panting desires after Christs Incarnation , i Let him Kiss me with the Kisses of his Mouth ; for thy Love is better then wine . As if she had said ; The Kisses of Christ in the Patriarchs mouths by their Doctrines of Christ , are sweet to me : The Kisses of Christ in the Prophets mouths by their fuller Doctrines of Christ , are much sweeter : But oh , the Kisses of Christs own mouth manifested in the flesh , by his own Personal Doctrines and Consolations , will be far sweetest of all . Oh let him kiss me with the kisses of his Mouth , his own Mouth . And again ; k Oh that thou wert as my brother , that sucked the breasts of my mother ; [ that is , Oh that thou wert as mine own Natural brother in the flesh ! Oh that thou wert incarnate already ! The words are a Periphrasis of a Natural brother : ] When I should find thee without , I would kiss thee , yet I should not be despised . I would lead thee , and bring thee into my mothers House , who would instruct me : I would cause thee to drink of spiced wine , of the juyce of my Pomegranat . His left hand should be under my head , and his right hand should embrace me . APHORISM II. 2. The Foederate-Parties to this Covenant . THe Federates , or Parties to this Covenant were ; On the one hand GOD , As the LORD of Hoasts , The God of Israel , The Rock of Israel , A father to David and his Seed , His God , and The Rock of his Salvation : On the other hand DAVID and his SEED ; David , As One that was mighty , Gods chosen , Gods servant , Gods annoynted King , Gods First-born higher then the Kings of the Earth , Davids Seed , As Gods Son , and King for ever ▪ For Evidencing and Explaining of this Aphorism , Consider especially these two particulars . 1. That God , on the one hand , David and his Seed on the other , were Parties to this Covenant . 2. In what peculiar Notions , God , David and his Seed , were such Foederate-Parties . Both which are briefly comprized in this Aphorism . I. That GOD on the One hand , DAVID and his SEED on the other , were Parties to this Covenant , is evident sufficiently , 1. By Gods vision to Nathan , 2. By Gods own Testimony , and 3. By Davids acknowledgement , All opened in the former Aphorism . II. In what Notions and Considerations , GOD , DAVID and his SEED were such Foederate-Parties to this Covenant ; I thus further explain . First , GOD was the chief Foederate-Party to and Author of this Covenant in these notions and respects especially , viz. 1. As The Lord of Hoasts . When God first revealed this Covenant to David by Nathan's vision , God commanded Nathan to speak unto David in this stile , l — Thus shalt thou say unto my servant David , Thus saith the LORD of Hoasts , &c. God is LORD of Hoasts , Partly , Because All creatures in Heaven and Earth are his Hoasts or Armies , to execute his will at his Command As Angels , Sun , Moon , and Stars , Fire , Hail , Snow , Wind , Dragons and all Deeps , Mountains , Trees , Beasts , creeping things , flying fowl , Kings of the Earth and all People . He is sole supream LORD and absolute Commander of them all . Partly , Because his Providence is eminently interessed in all Matters of war in the world . As , 1. In Raysing and stirring up war , Ier. 25. 29. Isai. 5. 26. & 7. 18. & 13. 4. Ier. 50. 25. 2. In giving Instruction and Encouragement to the Battell , 2 Sam. 22. 55. Psal. 144 ▪ 1. 3. In assisting his people in Battel by his presence and power , &c. Deut. 20. 4. Zech. 10. 5. Iosh. 5. 13 , &c. In Prospering Armies with success , or dashing them with disappointment , Zach. 10. 3 , ●… . Eccles. 9. 11. Psal. 33. 17. Isai. 54. 17. Psal. 76. 5 , 12. Isai. 19. 16. 5. In continuing wars so long as he pleaseth , Ier. 47. 6 , 7. Hos. 11. 6. 6. In making wars to cease when he listeth , Psal. 46. 9. Thus God had manifested himself singularly a m LORD of hoasts to David , by his peculiar Providence to him in all his expeditions , having brought all his Enemies under his feet , and cut them off from before him . And in this Notion , As the LORD of Hoasts , he revealed his Covenant to David , A man of war : intimating his Presence , Providence , Power and Alsufficiency for David against all his Enemies for future , as for time past ; So that no Enemies , nor Difficulties could hinder the accomplishment of his Covenant to David and his Seed . 2. As the God of Israel , and the Rock of Israel . When David in his last words comforted himself with the Mention of Gods Covenant the ground of his faith and hope , he thus Prefaced to it ; n The God of Israel said , The Rock of Israel spake to me : that is , Israel's Covenant-God , who hath accepted them as his Peculiar-Treasure , as his special-people , who dwelt in the midst of them , & walkt amongst them , and is nigh unto them in all things that they call upon him for , &c. This God of Israel became Davids Covenant-God , spake to him many things by Inspiration , and this Covenant in vision . Again o The Rock of Israel ; that is , p The Rock , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The only Rock in the world ; For who is God save the LORD ? or who is a Rock save our God ? Psal. 18. 31. He is the only sure immoveable , immutable , Everlasting and Alsufficient foundation , fortress , and refuge of his people flying to him and trusting in him ▪ He is their Rock of Salvation , Deut. 32. 15. Rock and Salvation , Psal. 62. 7. Rock and Redeemer , Psal. 19. 15. Rock of Refuge , Psal. 94. 22. Rock of their strength , Psal. 62. 7 , 8. & 31. 3. Isai. 17. He became the Rock of Davids Heart , and his portion for ever , Psal. 73. 26. 3. As A Father to David and his Seed . The Lord said touching David ; q I have found David my servant : — He shall cry unto me , Thou art my Father . This is spoken in reference to Gods Covenant with David there explained , yea this is one clause of the Covenant . Father , is a term of most loving , sweet , comfortable and Familiar Relation . And r no Father in the world , is such a Father : in whom alone all fatherly Perfections and Properties , are Al-sufficient , Immutable , Eternal , Infinite . This heavenly Father , this matchless Father , became Davids Covenant-Father . How confidently , comfortably , prevailingly , might David look up by Faith and Prayer to this Father ! The Lord also said touching his Seed ; s And when thy days be fulfilled , and thou shalt sleep with thy Fathers , I will set up thy Seed after thee , which shall proceed out of thy bowels , — I will be his Father . Davids Seed was 1. Mediate and less principal : as Solomon , and others of his Race . 2. Mediate and most Principal , as Christ Jesus who according to the flesh came from Davids loyns . God was a Covenant-Father to both these sorts of Seeds : To his Immediate Seed , A Father by Adoption ; To his Mediate Seed , Christ , A Father by peculiar Creation and Generation of his Humane Nature . Christ said t I go to my Father , and your Father : To my God , and your God. 4. As a God to David . u He shall cry unto me , Thou art my Father , My God : said the Lord , in his Recital of his Covenant with David . By this Covenant , God intended to enable David to plead his interest in God as his God. To have the Lord for our Covenant-God in Christ , and to be able in assurance of Faith to say , Thou art our God ; is an high degree of Happiness : yea , this is the highest Covenant-blessing , as x hath been at large expounded . 5. As the Rock of David's Salvation . In the Lords recital of his Covenant with David , he represents himself to David in this Consideration ; y He shall cry unto me , Thou art my Father , My God , and The Rock of my Salvation . Of what Salvation ? Of all Salvation , Temporal , Spiritual , and Eternal . The whole stress of all his Salvation should rest and be founded on God alone , As the Rock thereof : And upon him Davids Salvation should be strong , sure , unshaken , and constant . Hence David , casting his Eye upon Gods Covenant with him , comforted himself against all the adversaries of his Family , saying ; z Therefore this is all my Salvation , and all my desire , although he make it not to grow . But of these things more hereafter , in Opening the Matter of this Covenant . Secondly , DAVID and his SEED were the other Foederate-Party to this Covenant : with whom God made this Covenant in these respects and Notions , viz. 1. With DAVID himself ; 1. As one that was Mighty . a Then thou spakest in vision to thy Holy-one ( viz. to Nathan the Prophet , 2 Sam. 7. 4. to 18. ) and saidst , I have laid help upon a mighty one . A Worthy , A Champion , viz. David , who was a mighty man of war , and b who helped Gods people Israel in fighting the Lords battels against their Enemies , with mighty Resolution and Mighty Success . In this Covenant also God promised to David ; c His enemies will I clothe with shame , but upon himself shall his Crown flourish . 2. As Gods Elect or chosen one . d I have made a Covenant with my chosen . I have exalted one chosen out of the people . David was Electus chosen : Consequently Dilectus , beloved . As Christ is called , e Gods Elect in whom his Soul delighted : Matthew hath it ; My servant whom I have chosen , my beloved in whom my soul is well-pleased . David was chosen of God , f To the inheritance incorruptible , undefiled , and that fadeth not away , reserved in heaven for us : As also , g To the Throne of Israel . This later is here specially intended . As David was Chosen , He was designed to the Kingly Office. As he was A Mighty one , he was Qualified for that Office. 3. As Gods servant , h I have sworn unto David my servant , I have found David my servant , with whom my hand shall be established , &c. God Covenanted with David as his servant : yea by his Covenant he encouraged and established him in his service . David is i often stiled Gods servant ; And he was Gods Servant , Not only Generally as all are his servants , Psal. 119. 91. Nor only specially , as all true believers and godly persons are his servants , improving his Talents to his glory , Math. 25. 14. &c. Luke 19. 13 , &c. Rev. 22. 3. But also particularly by his peculiar office , in Church as a Prophet , in Commonwealth as a King , wherein he did singularly serve the Lord : and in which respect he is frequently stiled , The Servant of the Lord , as Psal. 18. 1. & 78. 70 , 71 , 72. 2 Sam 7. 8 , &c. And in this notion God had particular respect unto him in this Covenant 4. As Gods Annointed King. k I have found David my servant , with mine holy Oyl have I annointed him , with whom my hand shall be established , &c. In this Covenant God had special respect to Davids Kingdom , to settle stablish and perpetuate it by his Covenant , as after will appear in the matter of this Covenant . 5. As Gods first-born , higher then the Kings of the earth . l Also I will make him my first-born , higher then the Kings of the Earth . My mercy will I keep for him for evermore , and my Covenant shall stand fast with him . The Chaldee adds ; The first-born of the Kings of the house of Judah . First-born , or First-begotten . viz. The chief or principal King : as the following phrase exegetically explaineth it . The First-born had a fourfold Prerogative : As , The m Prophecy , for instructing the Family ; The ( n ) Priesthood , for Sacrificing ; The o Kingship , for Government , as chieftains and principal Rulers thereof ; And the p double portion for bearing up their dignity , and encouraging them in all . Now in all these Particulars Jesus Christ is primarily intended and shadowed out . For , 1. Christ is a mighty one indeed , on whom our help and salvation is laid . q The mighty God : Having all power ; able to save to the uttermost , &c. 2. Christ is r Gods chosen and beloved one above all other they being accepted of God only in the beloved . 3. Christ is Gods most eminent and faithful s servant in the great work and service of sinners Redemption , for Salvation of both Jews and Gentiles . 4. Christ is Gods t annointed King. Annointed , not with material Oyl from the Tabernacle , but with the Oyl of gladness above his fellows , even with the Spirit of God from heaven above measure . 5. Finally , Christ is Cods First-born higher then the Kings of the Earth . For , Christ is u the First-born of every Creature , — and the first-born of the Dead , that in all things he might have the preheminence . x the Prince of the Kings of the Earth . y Lord of Lords , and King of Kings . whom z all the Kings of the earth , and Angels of God in heaven , are to fear serve and worship . This Covenant therefore God made with David in Christ. Christ was the prime foundation and intention of it . Christ with David and his Seed was the other Foederate party to it . 2. With Davids SEED , 1. As Gods son . a and when thy daies shall be fulfilled , — I will set up thy Seed after thee , which shall proceed out of thy bowels , — I will be his father and he shall be my son . This was Immediately intended of Solomon , who should build the Material and Typical Temple at Ierusalem , who was Gods son by gratuitous Adoption ; But Mediately and primarily of him that was greater then Solomon Jesus Christ , who should build the true living Temple of God , the Church , of living stones from among both Jews and Gentiles , who was Gods son by eternal Generation , according to his God-head , by miraculous Creation and Procreation according to his man-hood . 2. As Gods King for evermore . b I will raise up thy Seed after thee , which shall proceed out of thy bowels , and I will establish his Kingdom . He shall build an House for my name , and I will establish the Throne of his Kingdom for ever . This had its Immediate and Secondary accomplishment in Solomon and the Successive Seed of David which continued for ever , that is , for a long time , till the great year of Jubilee , the time of Jesus Christ : but its Mediate and Primary accomplishment in the person of Christ Jesus of the Seed of David , c who should reign over the Israel of God , the Church , for ever and ever . Inferences by way of Application . 1. Hence , Gods Condescension to David was wonderful , in becoming a Covenant-Party under such Notions and Considerations , in this Covenant with David . God stooped to David exceedingly in making Covenant with him ; and therein he dealt familiarly with him , as man with man , as a man with his familiar friend . For betwixt God and David was as great disparity , as betwixt Light and Darkness Life and Deadness , The Creator and the Creature , Finite and Infinite . And yet God stooped and Condescended to David in this Covenant so much the more , that he would be A Covenant-Party herein with David , As The LORD of Hoasts , As the God and Rock of Israel , As a Father to David and his Seed , As his God , And as the Rock of his Salvation . Well might David hereupon burst out ; d Who am I O LORD God , and what is mine House , that thou hast brought me Hitherto ? [ viz. that thou hast brought me from the sheepcote to the Throne and Scepter ; hast cut of all mine enemies ; hast made me a name like the name of the great men of the Earth ; and hast been with me whithersoever I went ; as 1 Chron. 17. 7 , 8. ] And yet this was a small thing in thine eyes O God , for thou hast also spoken of thy servants House for a great while to come , and hast regarded me according to the estate of a man of high degree O LORD God. Or as the parallel place expresseth it ; e and is this the Manner ( or Law ) of man O LORD God. Or as Iunius reads it ; And that after the manner of men , O LORD God. That is , ( faith one ; Thou dealest familiarly with me as a man dealeth with man. ) Now in these former expressions David intimateth , That though Gods former kindnesses were so admirable that he was astonished at them , yet this familiar Covenant-kindness as it were struck him dumb ; g And what can David say more unto thee ? As if all the former mercies had been a small thing in Gods sight , he superadded this familiar Covenant , and herein made known all these Greatnesses . h O LORD there is none like , neither is there any God besides thee . 2. Hence , The Priviledge of David and his Seed was exceeding great , to be the other Covenant-party with God , and that under such Notions and Considerations . In this Covenant God Descended and Condescended to David ; but David & his Seed Ascended towards God. God stooped below himself : but David is herein lifted up above himself . What ? shall David , the yongest and most despised of Iesse's sons , the late keeper of his fathers sheep ▪ shall he be particularly taken into a special Covenant with God ? And this under such advantagious and Comfortable-Notions ? As A mighty one ; As Gods chosen : As Gods servant : As Gods Annointed King ; As Gods First-born higher then the Kings of the Earth ? What manner of Priviledges are these : and how many Priviledges ? Surely all the Notions under which the Lord became a Covenant-party with him and his Seed , and all the Notions under which he and his Seed became a Covenant-party with God , are so many eminent Priviledges and Covenant-advantages devolved upon David and his Seed . 3. Hence David and his Seed in this Covenant Typically Sustained and represented the person of the Lord Iesus Christ. Especially David and his son Solomon were eminent Types of Christ , the i true David most entirely beloved of God , and the k true Solomon and Prince of Peace to his Church and people . They were the Types : Christ the Anty-Type . They were the Shadows Christ the Substance . All the Notions and Considerations under which David and his Seed , were Foederate-Parties with God in this Covenant had a more special tendency to and accomplishment in Jesus Christ then either in David or in Solomon . But in what regards David and his Seed Solomon were such Types of Christ shall more particularly be unfolded in the General Inferences from Consideration of this whole Covenant . Thus of the Foederates to this Covenant : viz. God , David and his Seed . APHORISM III. 3. The Impulsive Cause and Occasion of this Covenant . THE Impulsive Cause moving God to make this Covenant with David and his Seed was his rich grace and mercy in Iesus Christ ; upon Occasion of Gods changing Israels Governors from Iudges to Kings and of King Davids holy Purposes of building an house or Temple for the Lord his God at Jerusalem . In this Aphorism are two things chiefly to be opened and cleared ; 1. The Impulsive Cause , 2. The Occasion of this Covenant . Of both briefly . I. The Impulsive or Moving Cause , inclining the Lord to make this Covenant with David and his Seed , and therein to Condescend so familiarly unto them in such liberal and bountiful Promises , is twofold : 1. Inward , 2. Outward . 1. The Inward Moving Cause of this Covenant , Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was only Gods own rich Grace and Mercy . As appears , 1. By Davids thankful acknowledgements presently upon Gods revealing of this Covenant to David by Nathan , saying ; m According to thine own heart ( of thy meer grace , not of any merit of mine ) hast thou done all these great things , ( viz. These great things of this Covenant now revealed by Nathan , ) to make thy servant know them . Or , as it is elsewhere ; n According to thine own heart hast thou done all this greatness , in making known all these Greatnesses . That is , According to the meer good pleasure of thine own will , hast thou revealed this Covenant to me . Thou hast fetched all motives and impulsives from within thy self only , from thine own meer grace goodness and mercy . Hence Pet. Martyr ; o According to thine heart ] For God is so good , that he expects not our merits , but is moved by his own sole will and meer mercy . Therefore Paul to the Ephesians saith , God worketh all things according to the Counsel of his own will , Eph. 1. 11. 2. By Gods own Testimony , stiling the Substance of this Covenant , Mercy : Not only Materially , because the blessings covenanted therein were Mercies , a Compound of Mercy : Nor only formally , because they were promised and performed as Mercies ; But also Efficiently Originally and Fundamentally , because they were the peculiar fruits and effects of Divine Mercy and Grace . p — My faithfulness and my Mercy shall be with him , ( viz. with David : ) and in my Name shall his horn be exalted . — My mercy will I keep for him for evermore : and my Covenant shall stand fast with him . Ethan also the Ezrahite , speaking of this Covenant , stiles it by way of Emphasis , Mercy ; q for I have said Mercy shall be built up for ever : thy faithfulness shalt thou establish in the very heavens . 2. The Outward moving cause of this Covenant , the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was only Christ Iesus the Messiah and his merit , in whom alone The Lord so accepted David as to make this excellent Covenant with him : not any thing at all in Davids Person or Family . Hence David , in his thankful return to God for this Covenant , First devolves all Causality of it from himself , Then casts it all upon the Messiah . He Acknowledgeth self-denyingly that nothing in him could move or incline God to dignify him with such favour . r Then went King David in , and sate before the LORD , and he said ; who am I , O Lord GOD ? and what is my House , that thou hast brought me hitherto ? As if he had said O Lord , I am even astonished at this transcendent Covenant-Mercy ! for there 's nothing in me nor in my house , that might in the least measure incite thee thereunto . This was his great Humility , Self-denyal , Self-abhorrency before the Lord. Hee seems also on the other hand to attribute all to Christ ( the Word and Servant of God ) as the only Outward Impulsive Cause and Motive ; s For thy WORD's sake and according to thine own heart , hast thou done all these things , &c. which elsewhere is thus expressed ; t O LORD for thy SERVANT's sake , and according to thine own heart hast thou done all this greatness , in making known all these Greatnesses . Both passages having peculiar and principal reference to this Covenant . What 's this WORD of God ? Who 's this SERVANT ? By word , Some u understand , The Truth and Promise of God. But how can that be ? For what Word or Promise did God make to David of any such Covenant Formerly ? And by SERVANT , we cannot well understand x Nathan the Prophet , by whom God revealed this Covenant to David ; for though he did Reveal it by Nathan , yet not for Nathan's sake : Nor can we understand David himself . for David utterly disclaims all his own worth , saying : who am I O Lord GOD ? and what is my house , that thou hast brought me hitherto ? Nor is it as much as if he had said ; For thy Promise sake whioh thou hast made to thy servant David , as y some think : for the former doubt still occurrs ; where did God make any such Promise ? Some , by WORD understand Gods decree , thus ; ( z ) This admirable revelation of thy grace towards me and my posterity is grounded upon nothing but only upon the Decree which thou hast set down of thine own meer free will. But Word here cannot be expounded , Gods Decree : for that will not agree with the parallel word , Servant ; for thy Servants sake , that is , for thy Decrees sake , were a harsh and unusual exposition . I therefore rather incline to their exposition who a by WORD understand Christ , The essential word of God , Ioh ▪ 1. 1 , 14 Rev. 19. 13. Christ also being called Gods Servant in regard of his office , Isa. 42. 1. with Math 12. 18. And then the sense is ; For thy words sake , — For thy sevants sake , viz. For the merit and Mediation of thy Christ , ( who is Thy eternal word , and thy servant in the Mediatory office ) thou hast graciously done all this greatness . Thou hast inclined hereunto , according to the meer good pleasure of thy will , within thy self ; for the Mediation and Merit of thy Christ without thy self . And this interpretation ( as some think ) is yet further strengthened by those words ; b And hast regarded me according to the estate of a man of high degree , O LORD God. What can David speak more to thee for the Honor of thy servant : That ( according to the estate of a man of high degree , or , of excellency , ) may more rightly be referred to Christ , for he is truly the most excellent , and as Paul speaks The second Adam . So the sense shall be , Thou givest me these things , not according to my merits and my vertues , but for Christ that high and excellent man. Thus c Pet. Martyr . And he further saith , Rabbi Solomo reads this sentence by way of Interrogation , as a Sentence of Admiration , and as if David should say thus ; Is this the Condition of man , that thou shouldst embrace him with such love ? And this well agrees if it be transferred to Christ in this manner ; Is this my condition , that Christ should be born of my stock , and I should be the father of the son of God ? And this agrees most fitly with that which follows : what can David speak more to thee ? &c. for as Paul saith , Sith God hath given us his son , how shall he not with him also freely give us all things ? thus he . II. The occasion of this Covenant , was , 1. More Mediate , 2. More Immediate . 1. More Mediate and remote , was Gods changing Israels Governors and chief Rulers from Iudges to Kings . Iudges were Governors more extraordinarily raised up by God , during Israels more unsetled Condition in Canaan : by whom God as their King ruled them . They were not so full of outward Majesty as Kings : Nor did their Posterity succeed them . In stead of these God set up Kings as more Ordinary fixed Rulers , fuller of awful Majesty . The first King of Gods approbation , was David , ( Saul being d given in anger and taken away in wrath ) in e whose daies the Lord brought Israel to a more setled condition in Canaan : And God annexed the Regal Succession peculiarly unto David and his Natural Seed , till Jesus Christ the chief natural Seed of David , and chief King of Israel , should come to Rule his Church for ever : in whose Kingdom , the whole Government of that people should be swallowed up , and Davids throne perpetuated for evermore . God intending this Honour and happiness peculiarly to David and his House , Reveals this Covenant to David by Nathan , the chief new clause whereof superadded to the Sinai-Covenant , was the Promise of the Messiah to descend of David according to the flesh , and of the Kingdom to be perpetuated in him for evermore . 2. More Immediate and near , was Davids holy Purpose to build an house or Temple for the Lord at Jerusalem . This Purpose David probably entertained in his heart from consideration of Gods Promise f by Moses to Israel , that when they should he possessed of Canaan and have Rest from their Enemies round about , There should be a place which the LORD their God should choose out of all their Tribes to cause his Name to dwell there , &c. This his purpose g David imparted to Nathan the Prophet , h when the LORD had given him Rest round about from all his Enemies . Nathan encouraged him , but God by vision revealed to Nathan forbids David to build , upon divers grounds . Nevertheless God was so well-pleased with Davids holy intendments herein , That he Makes a special Covenant with David ; therein assuring him , that He would build David an House , Raise up his Seed after him ( which should build God an House , ) and would stablish his Throne for evermore . Which Promises had i their peculiar and principal accomplishment in the Messiah Jesus Christ the son of David . How acceptable to God , was Davids zeal for God! He purposed to build God an House : God thereupon Promised to build him an House : yea to set up his Seed upon his Throne after him for ever , which Seed should be Christ especially . Oh how k was David enlarged in thankfulness , and his Spirit rapt up with astonishing admiration hereupon : so that he wanted words to express his thoughts ! who would not be zealous for the House , worship , Ordinances , and Church of God : which is so well pleasing to God and so abundantly rewarded ? Inferences , by way of Application . 1. Hence , Admire the Riches of Gods free-Grace in this Covenant-discovery to David . God made and revealed all these Covenant-Greatnesses to David according to his own heart , according to the good-pleasure of his own will. Nothing in David , nothing in his fathers house could incline or Move God hereunto . Herein God manifested to David both his Gratiam favoris , His Grace of free favour which he freely expresseth towards his Creature without any desert of the creature ; and Gratiam Commiserationis , his Grace of free pity and Commiseration , which he expresseth towards his sinful Creature contrary to desert . For , David had no merit , to deserve any good from God : David had many sins and frailties to deserve all evil from him . 2. Hence , Iesus Christ the essential word of God and the grand Servant of God in his Mediatory office , was not only one Primary Blessing Promised and a Principal end intended in this Covenant ; but also the only outward Impulsive Cause inclining God thereunto . Christ was the Matter , end , and Foundation of this Covenant . Christ was the Center , the lines , and the Circumference of this Covenant . Jesus Christ was the very life and Soul of this , as of all other Covenants of Faith : l The same yesterday , and to day , and for ever . You cannot study this Covenant , but therein you shall learn Christ. He is the Iewel in this Cabinet : Oh , delight to open and look into this Cabinet , for the Jewels sake laid up therein . 3. Hence , True zeal to build God an House is the ready way to engage the Lord to build our house . David had it in his heart , ( and but in his heart ) to build an House for God ; As yet not one stone of the foundation was laid , nor any Materials at all prepared for the building : And yet God was so exceedingly pleased with his religious purposes of heart to build God an House , That God presently rewards this his zeal with a Govenant and rich promises to build David an House , by raising up his Seed and stablishing his Throne for evermore . David but purposed to build Gods House , and God promised to build Davids House . Did his religious intent of building the Material Temple so please God ? How much more will our religious intents endeavours and actings for building his Spiritual Temple the Church ( one special Antitype of that Type ) please God abundantly ? We have in this land entertained purposes of building the spiritual house of God. Otherwise why did we in the daies of our distress so m solemnly Covenant with God , To endeavour in our places a through reformation in Doctrine worship Discipline and Government according to the word of God ? And hath not God built our House , since we Covenanted to build his House ? Hath he not subdued our enemies , and crowned us with peace by Sea and Land ? From that day did not the Lord bless us ? Oh then , why have we not pursued our pious purposes , and performed our Covenant , which remains still upon Record in Heaven and earth against us ? shall we ever lose , by our zeal to the House of God ? Nay , since the Lord hath begun to build our Houses , Have we not neglected to build Gods House ? have we not said , n The time is not yet come , the time that the House of the Lord should be built ? Have we not puld down Gods House , and builded the devils House , by Blasphemies , Heresies , Errours , Divisions , Prophaneness , Confusion , and a sinful Toleration of evils intolerable ? Thus did not David . Yea when God suffered him not to build the Temple , yet he prepared for it with all his might . So if we cannot build , as we desire , yet where are our preparations ? Thus of the Impulsive Causes and Occasions of this Covenant . APHORISM IV. 4. The Substance , or Subject matter of this Covenant with DAVID . THe Substance or Subiect-Matter of Gods Covenant with DAVID and his SEED , consisted ; 1. On Gods part , In many eminent Mercies and Blessings Promised : viz. 1. Touching DAVID himself ; ( 1 ) The subduing of all his Enemies , ( 2 ) Strengthning and establishing him , ( 3 ) Increase and enlargement of his glory , prosperity , power and dominion , ( 4 ) His sweet Covenant-relations to him , ( 5 ) Fulfilling of his daies , ( 6 ) Building him an house , especially by Raising up his Seed after him to sit upon his Throne for ever , and ( 7 ) Perpetuating this Covenant ; 2. Touching his Seed ; ( 1 ) The like Fatherly Relation to it , ( 2 ) The Honour to build God an House , ( 3 ) Establishment of his Seed in his Kingdome and Throne forever , ( 4 ) And Constancy of Gods loving kindness and faithfulness thereunto but with exception of chastisements in case of miscarriages : 3. Touching Israel , the Subjects of David and his Seed ; ( 1 ) Gods habitation in Sion for ever , ( 2 ) Their peaceable and secure establishment in Canaan , ( 3 ) And their singular Prosperity in Temporals and Spirituals . II. On the part of DAVID and his Seed , In the Covenant-Duties conditioned and restipulated , which are comprized in , 1. Their Keeping Gods Covenant and Testimony walking in his Commandments Statutes and Iudgements ; 2. Their being iust , ruling in the fear of God. The main Body and substance of Gods Covenant with David and his Seed , may be easily reduced to these particulars in this Aphorism . And these Mercies Promised on Gods part , with this Duty conditioned on the part of David and his Seed , are evidently the Subject-Matter of this Covenant : They being collected , 1. Partly , out of the o vision of Nathan wherein God first revealed this his Covenant to David ; 2. Partly , p out of the recitals and expolitions of this Covenant , especially in two eminent Psalms : 3. Partly , q out of Davids last words , wherein he comforts himself ▪ against all the discomforts of his House , by this excellent Covenant which God had made with him . And this I shall yet further clear , by this brief ensuing Explanation of this Aphorism according to the several branches of it , in two Sections . SECTION I. THE Covenant-Mercies or blessings herein graciously Promised on Gods part to David and his Seed , viz. 1. Some concerning David . 2. Some concerning Davids Seed . 3. Some concerning the Subjects of King David and his Seed . First , The Covenant-Mercies or Blessings more specially concerning DAVID himself were these ; viz , 1. Gods subduing of all his Enemies ; clothing them with Shame and Confusion . This is one clause in Nathans vision , revealing this Covenant ; r — Moreover , I will subdue all thine enemies . This the explanatory recital of the Covenant confirms ; s I have found David my servant , — The enemy shall not exact upon him : nor the son of wickedness afflict him . And I will beat down his foes before his face , and plague them that hate him . And elsewhere ; t His enemies will I cloath with Shame . And this is yet further ratified in Davids Prophecy or last words touching this Covenant ; u but the sons of Belial shall be all of them as thorns thrust away , because they cannot be taken with hands . But the man that shall touch them must be fenced with iron and the staff of a speare : and they shall be utterly burnt with fire in the place . Heb. in the Mansion . Here the enemies of the Kingdom of David and his Seed , are Described and Threatned . Described , by their dissoluteness ; They are stiled , sons of x Belial : yokeless , prophane wretches . By their mischievousness ; being compared to Thorns , that prick or wound those that touch them or have any thing to do with them , unless they be fenced with iron and speare against them . Threatned , Partly To be moved or thrust away as thorns , which are stubbed up by the roots because of the mischief they do grass or corn , &c. Partly , To be utterly burnt with fire in the Mansion or place of their abode . This promise of subduing all Davids Enemies had y reference , Immediately and literally to the Enemies of David and his Seed in the Kingdom of Israel : Mediately Typically and Spiritually to the enemies of Jesus Christ in the Kingdom of his Church , Satan Antichrist and all the yokeless wicked ones of the world , whose utter extirpation and Destruction is here foretold for the Comfort of Davids House . This Mercy Promised was Performed and accomplished two waies . 1. Literally and immediately to David himself . David z fought the battels of the LORD ; And a he went on and grew great , and the LORD God of Hosts was with him : yea he was with him whither soever he went and cut off all his enemies out of his sight , and made him a great name like unto the Name of the great men that are in the Earth . And David himself thankfully b confessed thus much in that triumphant Psalm penned to that purpose . viz. That he might triumph in Gods prayses who had trodden cown all his enemies under his ●…eet . To which Psalm this Title is prefixed ; c and David spake unto the LORD the words of this Song , in the day that the LORD had delivered him out of the hand of all his enemies , and out of the hand of Saul . And he said ; &c. Which Psalm also may be very properly sung by the Church and people of God , for his subduing the enemies of Christ and his Church : David herein being a special Type of Christ , and Davids enemies , of the enemies of Christ and his Church . 2. Spiritually , Mystically and Mediately . This promise is , and shall be performed to Jesus Christ the true David , typifyed by David . Christ , ( 1 ) Inchoately hath d Conquered Judged and Condemned all his and his Members spirtual enemies , as Sin , Death , Hell , Satan , Antichrist , the world , &c. He hath already stabbed them to the heart : hath given them such a death's wound as they shall never be able to recover . And he is riding on still most victoriously Conquering and to Conquer . ( 2 ) Compleatly he will subdue them all , before , or at , his second Coming . For he e sits on Gods right hand and there must reign till all his foes become his foot stool . This f Stone cut out without hands shall break in pieces the whole image of Gold , Silver , Brass , Iron and Clay , even all the grand Empires and Kingdoms of the world , that are enemies to the Kingdom of Christ. Great Babylon , Rome ; g shall be utterly burnt with fire , and shall be found no more at all . The h Beast and false Prophet shall both of them be taken by him that sits on the white horse , and shall be cast alive into a lake of fire burning with Brimstone . i The last enemy Death shall be destroyed , when the Devil , and Death , and Hell , and all the wicked shall be cast into the lake of fire . 2. Gods establishing and strengthening David in his Kingdom , that his foes might be brought under . k Then thou spakest in vision to thine Holy one , — I have found David my servant ; with my Holy oyl have I anoninted him . With whom my hand shall be established : mine arm also shall strengthen him . The enemy shall not exact upon him , &c. As God was the Anointer of David , and so the Author of his Kingdom : So he Covenanted to be the strengthener and keeper of him and his Kingdom against all adverse Power . God ( as l Calvin notes well ) doth not forsake his works begun , but by a continual progress carries them on to their end and perfection . Except the Lord strengthen and establish : what King or Kingdom can be established ? and if he strengthen and Stablish , who shall weaken or Abolish ? This promised establishment and strengthening had its accomplishment also ; 1. In David himself . For , after David had taken the strong hold of Zion and had enjoyed so much peace as to build himself an house , m David perceived that the LORD had established him King over Israel , and that he had exalted his Kingdom for his people Israels sake . And after that n he twice conquered the Philistines and at last subdued them , as also Syria , Moab , Ammon , Ameleck , &c. so that David grew greater and greater , and got himself a mighty name . 2. In Iesus Christ the primary Seed of David . For God o established and strengthened him and his Mediatory Kingdom , so that no enemies can shake it , but it shakes and destroys all enemies and opposers : and subdues people unto Christ , that he Rules in the midst of his enemies . 3. Gods Increasing and Enlargement of Davids Glory Prosperity Power and Dominion . In the recital and explanation of this Covenant , God said ; p But my faithfulness and my mercy shall be with him , and in my name shall his Horn be exalted . I will set his hand also in the Sea : and his right hand in the Rivers . — Also I will make him my First-born , higher then the Kings of the earth . Here , besides other blessings , these Royal favours are promised to David , viz. 1. Exalted Glory , In my name shall his Horn be exalted . Here and oft elsewhere the Horn of David ( saith q Calvin ) is taken for his Glory , Dignity , Power , &c. Therefore the sense is , Through Gods goodness , the state of his Kingdom should be alwaies prosperous and flourishing : It s an elegant Metaphor from bruit-beasts , whose ornament and power is in their Horns : thence translated to signifie sometimes r divine Glory and Power ; sometimes s Humane Royal glory and Power , as here . 2. Enlarged Dominion . The hand , the right-hand , whereby the sword and scepterare held , and power is put forth , denotes dominion : His hand in the Sea and Rivers , imports the extent of his Dominion from the Sea to the Rivers . By Sea , here understand , the great Sea , viz. The Mediteranean Sea , which t was the border of the promised Land on the West . By Rivers , u Calvin understands the River Euphrates , which was divided into many channels , and the neighbouring Rivers on the part of Syria . But forasmuch as God had mentioned sundry Rivers as part of the borders of the promised land , viz. the great River Euphrates , Gen. 15. 18. Deut. 11. 24. The River Iordan , Numb . 34. 12 ▪ And the River of Egypt , Num. 34. 5. Iosh. 15. 4. I see not any reason why any of them should here be excluded , but that Davids dominion should be extended to them all according to Gods Promises of Old to x Abraham , and to y Israel . The people by their many sins had deprived themselves of some part of their promised inheritance , and straightned their borders : but now God assures them that under David and his Seed there should be an enlargement of the borders according to the ancient promises . 3. Eminency of Soveraignty and Rule . That he should be higher then the Kings of the earth ; or , Kings of the Land. viz. Higher then all the Kings within the bounds of the promised land , which David should subdue : And Higher in royal dignity , excellency , authority , prosperity , then all the neighbouring Kings round about him . And elsewhere God saith ; z There ( viz. in Zion ) will I make the Horn of David to bud : I have ordained a lamp for mine Anointed . His enemies will I clothe with shame : but upon himself shall his Crown flourish . This Psalm also recites and explains Gods Covenant with David , and in these words God promised the Increase of Davids Glory , Prosperity and Dominion , Under three Metaphors viz. 1. Of an Horn budding . There will I make the Horn of David to bud . Horn Sometimes , denotes the Royal Glory and Power of David and his house , as was noted formerly . Sometimes the budding posterity of David full of Honour and power : So Christ is called , a an Horn of Salvation in the House of David . The budding of the horn of David , may denote , Partly , the small and contemptible Original of Davids Kingdom . He being b taken out of a Mean Family , and from one of the meanest imployments , keeping of Sheep , to the greatest dignity of feeding Iacob Gods people and Israel his Inheritance : from the Shepherds-crook and sling , to the Scepter ; from the Sheep-folds , to the Throne . So that the first budding of his Royalty was from a very small and despised beginning ▪ Partly , The wonderful restitutions of Davids shattered and decayed Kingdom , Rehoboams losing ten tribes , the residue being oft times brought extream low by potent adversaries , especially when they were held Captive in Babylon 70. years . In such cases how was the Horn of David bruised and broken ! whereupon Christ springing of David is called , c A Rod ( not out of the Tree , but ) out of the Stem of Jess , and a Branch out of his Roots . And d The Man whose name is the BRANCH : alluding perhaps to this prophecy . But still God did wonderfully preserve his Kingdom from Rain , and made it often Bud again afresh till Christ came . 2. Of a Lamp. I have ordained a Lamp for mine Annointed . Or , I have prepared a Candle , &c. This Metaphor of a Lamp or Candle , is used in Scripture to signifie many and several things : but all with allusion to the light , comfort and benefit of a Lamp or Candle in darkness . As , Sometimes it signifies Mans Soul , Spirit or Minde , e which is the Candle of the LORD within a man ; Sometimes The corporal eye , which is the f Candle of the Body : Sometimes , the word of God , which is g a Lamp to our feet , and light to our path ; Sometimes , The lightsome and comfortable presence and favour of God to Israel in deepest troubles , h Abraham had this represented to him in vision of a smoaking furnace and burning Lamp ; Sometimes The lightsome joy , comfort prosperity and bright shining Glory of a Kingdom or Royal Family , breaking forth in midst of darksom troubles and afflictions , and especially resplendent in a comfortable Succession continued . Thus God said touching Solomon ; i And unto his son will I give one Tribe , that David my servant may have a light ( or Candle ) alway before me in Jerusalem . And touching Abijam King of Iudah , though wicked , God said ; k Nevertheless for Davids sake did the LORD his God give a Lamp ( or Candle ) in Jerusalem , to set up his son after him , and to establish Jerusalem . In this last sense here understand this clause of the Covenant . Contrariwise the dashing of wicked mens prosperity joy comfort glory &c. is often threatned under the metaphor of ( ● ) putting out their Candle . 3. Of a flourishing crown but upon himself shall his Crown flourish . His crown and Kingdom shall be prosperous like a flourishing flower full of beauty and glory . Contrariwise the glorious beauty of the m Crown of Pride , the drunkards of Ephraim , is compared to a fading or withering flower . This Promise had its accomplishment , Much , in David , More in Solomon , most of all in Jesus Christ , the chief Son of David . 1. In David . 1. For , God n preserved David whithersoever he went : and David by his victorious successes got himself a Name . David also o smote Hadadezer King of Zobah , as he went to recover his border at the River Euphrates . Whether Hadadezer or David be understood here to go to recover his border at Euphrates , David by smiting Hadadezer enlarged his Dominion towards Euphrates , which was his promised border . And so God set his hand , or power in the Rivers . The p Moabites and Syrians and their Kings became servants to David and brought gifts : So David was higher then the Kings of the Earth or of the Land Davids Horn budded , from a Shepfold to a Royal Throne : and though ofttimes it seemed quite broken , and his light in Israel extinguished , yet it again still budded afresh , and his q Candle was again lighted in Jerusalem till the coming of the Messiah . 2. In Solomon his son . For , r He was strengthned in his Kingdom , and the LORD his God was with him , and magnified him exceedingly . s He had riches wealth and honour , such as none before or after him had the like : and he made silver and gold at Ierusalem as plenteous as stones , &c. And t all the Kings of the Earth sought the presence of Solomon , to hear his wisdom , &c. and they brought every man his present , vessels of silver , and vessels of gold , &c. a rate year by year , And u Solomon reigned over all Kingdoms from the River unto the land of the Philistimes , and unto the border of Egypt : they brought presents and served Solomon all the daies of his life ▪ &c. 3. In Iesus Christ this promise was most eminently accomplished . He was x raised up an Horn of Salvation for us in the House of David . He is y a light to lighten the Gentiles , and the glory of his people Israel . He z had the Throne of his father David to reign over the house of Jacob for ever ; yea he had a given him the Heathen for his inheritance , and the uttermost parts of the earth for his possession : All Nations being brought into subjection to him by the Scepter of his Spirit and Gospel ; and the Kingdoms of this world becoming our Lords and his Christs , who is therefore Lord of Lords , and King of Kings , and shall reign for evermore . 4. Gods sweet Covenant-Relations to him . In the recital of this Covenant , God promised to David ; b He shall cry unto me , Thou art my Father , My God , ana the Rock of my Salvation : Also I will make him my first-born , higher then the Kings of the earth . In which words God assures David of three Excellent and most comfortable Relations betwixt himself and David , which David should acknowledge , and upon all occasions make use of c By Faith and Prayer , flying and cleaving still to him as to 1. His Father , 2. His God , And 3. His Saviour . Oh how sweetly might Davids Faith and Prayer , fix upon the Lord in all Temptations , Troubles , Discomforts ▪ Straits , &c. who thus made himself David's by these endeared Relations ! viz. God Covenanted to be , ( 1 ) Davids Father . He shall cry unto me , Thou art my Father . God here promised to be a Father to David , Not Generally , as he is Father of all his Creatures , father of lights , Jam. 1. 17. father of Spirits , Heb. 12. 9. Nor only Specially , as he is father of Rulers and Magistrates ; I have said ye are Gods : and all of you are children of the most high , Psal. 82. 6. But more Peculiarly and Eminently , As he is father of his Adopted in Christ , Luke 11. 2. 2 Cor. 6. 18. Rom. 8. 15. And as he intended a peculiar dearness betwixt himself and David , as his First-born , higher then the Kings of the Earth , as d Calvin well observes . This Promise was Really performed to David himself ; e when my Father and my Mother forsake me , then the LORD will take me up . Heb. will gather me . The LORD will not only be a Father , but both Father and Mother to David ; yea more then both Father and Mother : They may forsake , but God will gather me , There 's more Fatherliness in this Father , then in all the Fathers in the world . But this promise primarily intended , and had its fullest accomplishment in the Anti-Type Jesus Christ , who was indeed Gods First-born higher then all Kings of the Earth , And therefore the Apostle f applies this Promise to Christ , and thereby proves him to be above all the Angels in Heaven . So then , The Lord Covenanted , That himself would be A Father to David : And that David should be his Son , yea his First-born , his choice son . What blessings doth this imply from God to David : And what Duties from David to God! I. What blessings and mercies hence flowd from God to David , That God would be his Father ! As , 1. Fatherly Procreation . A Father begets his childe of his own substance g Hearken to thy Father , that begat thee . This is the very foundation of Fatherhood . The Lord begat David , Partly by Regeneraation , as he h begets all his spiritual children by his spirit and word . Partly by Royal Unction whereby he begat him to the Throne . i Thou art my son this day have I begotten thee . By Regeneration , he begat him a Saint : By Unction , he begat him a King. 2. Fatherly Communication ▪ A Father imparts and communicates himself peculiarly to his childe , his Nature , his Image , his Properties , his Perfections , &c. God this heavenly Father , Communicates to his children ▪ and so to David , His Nature , and his Spirit . ( 1 ) His Nature . They k partake the Divine , or Godly Nature ; and The l Image of God , in knowledge , righteousness and true holiness . ( 2 ) His m Spirit ; Partly as a Spirit of Adoption , witnessing their Son-ship , &c. Partly , as a Spirit of supplication , enabling them with groans unutterable to cry Abba Father , with child-like boldness and confidence . 3. Household relation to all the children of the houshold of God. They that have God their father , n are of Gods Family or Houshold ; some of which Family are in Heaven , some on Earth , yet all but one and the same Family . Herein o Jesus Christ , the First-born , is their Elder brother , nor is he ashamed to call them brethren : and in him also his members are Holy brethren , an holy brotherhood . 4. Fatherly affections . As , Love. A father Naturally loves his children : and usually more then children love a Father . Love rather descends , then Ascends . Gods love to his children , is admirable , incomparable . p Behold , what manner of love the father hath bestowed upon us , that we should be called the sons of God. ! Iohn stands amazed at this Compassion . A fathers bowels melt upon his children , yea though unkind and unnatural : As q David's upon Absolom . but Gods fatherly Compassions to his children transcend ; r Like as a Father pittieth his children , so the LORD pittieth them that fear him , &c. Hence God is represented like a tender father conflicting within himself about the chastisement of his Israel ; s How shall I give thee up Ephraim ? How shall I deliver thee , Israel : How shall I make thee as Admah ? How shall I set thee as Zeboim ? Mine heart is turned within me ; My repentings are kindled together . I will not execute the fierceness of mine anger , I will not return to destroy Ephraim ; for I am God , and not man , the holy one in the midst of thee . 5. Fatherly Education . Natural Parents have a Natural instinct to bring up their children Naturally . Christian and Godly parents have supernatural principles inciting them to educate them Christianly . But Gods own fatherly education of his children is most Fatherly . For , s He feeds them with t Heavenly food , Hidden Mannah , The bread and water of life , making them live for evermore : even with Jesus Christ the true bread that came down from Heaven . ( 2 ) He clothes them u with the best robe ; even with the Righteousness of Jesus Christ and the Sanctifying Graces of the Spirit , enabling them to put on the Lord Iesus Christ and the New Man. So that they become all glorious within , and their clothing of wrought Gold. ( 3 ) He instructs them in the best lessons , in the x deep things of God , Iesus Christ , and the Mysteries of Salvation : and this by his Spirit and Scriptures , able to make them wise unto Salvation , and to furnish them throughly unto every good work . ( 4 ) He also as a tender Father , y Corrects them discreetly and faithfully , ( not as earthly parents for their own pleasure or passion , but for their profit , that they may be partakers of the peaceable fruit of righteousness , may know he loves them , and that they are not Bastards , but Sons . 6. Fatherly Protection . Fathers to their ability defend their children from Harms and Injuries . z They 'l fight for their sons and their daughters , and their wives , — as Nehemiah encouraged . But this Heavenly Father will be to his people and children a A wall of fire round about them , and their glory in the midst of them : yea as the Mountains round about Jerusalem , so the LORD is round about his people from henceforth and for ever . And he that toucheth them toucheth the apple of his eye , &c. 7. Fatherly Provision . The b children lay not up for the Parents , but the Parents for the children . This heavenly father makes the best Provision for his children , both here in this world , and hereafter in the world to come . c They are heirs of Earth and Heaven , of two whole worlds , All things are theirs : And eye hath not seen , ear hath not heard , nor hath the heart of carnal man conceived what he hath prepared for them that love him . These , and like paternal favours God assured to David in this Covenant , whilst he promised to be a Father to him . II. What Duties hence were to be returned from David to God : the Lord accepting him as his son , his First-born : Mutual Relations , have in them Mutual Obligations . The Duties of a child to a Natural Father , much more to God the Heavenly Father , are such as these . As , 1. Conformity to the heavenly father . A child of God is to d be holy , as he is holy ; merciful , as he is merciful ; &c. 2. Love and childlike affection ; Primarily to the Heavenly Father himself in Jesus Christ , e with all the heart , soul , minde and might . Secondarily , to all Gods children bearing the image of this heavenly Father f Every one that loveth him that begat , loveth him also that is begotten of him . viz. The heavenly childe , for the heavenly fathers sake . 3. Honouring of him . The childe g ought to honour his Father . Hence saith the LORD of hoasts ; h A son honoureth his father and a servant his Master : If then I be a father , where is mine honour ? &c. 4. Fearing him with filial reverence , not with slavish fear . i If ye call on the Father , who without respect of persons judgeth according to every mans work , pass the time of your sojourning here in fear . If you profess God to be your father , and pray to him as to your Father , fear him in your whole course of life . 5. Obeying of him . k As obedient children , not fashioning yourselves according to the former lusts in your ignorance : — Jesus Christ l counted it his meat and drink to do the will of his father that sent him , and to finish his work , yea he became obedient to him to the Death even the death of the Cross : m laying down his life rather then laying aside his obedience . Herein all his members should follow him in like obedience . 6. Trusting in him , and depending upon him , as children upon a loving and faithful Father , for all necessary supplies , comforts , &c. n As Christ did in death . 7. Praying to him , as a childe to a Father . o By the Spirit of Adoption we cry , Abba , Father . Christ p prayed to him as to his father often : and Christ q hath taught us to pray to him as to our Father every day . Now as David was obliged to perform these and like filial Duties to God , as to his Father : so the Scriptures , and especially the Psalms abundantly testifie such his Performance . ( 2 ) Davids God. He shall cry unto me , thou art my Father , My God , &c. This is the highest mercy Promiseable That the Lord would be r A God to David by Covenant : and consequently , That David should be one of his Covenant-People , is implyed . But of this supream sweetest and most Comprehensive Promise , hath been spoken heretofore abundantly , especially in opening Gods Covenant with Abraham . Thus David experimentally had the Lord for his God : and gave up himself to God as one of his people . ( 3 ) Davids Rock of Salvation . s He shall cry unto me , Thou art my Father , My God , and The Rock of my Salvation . How emphatically ! Not only A Saviour , but My Saviour : Not only My Saviour , but My Salvation : Not only My Salvation , but The Rock of my Salvation . My strong , My impregnable , My immovable , My everlasting Salvation . Such a Salvation God here Covenants to be to David , even his All-sufficient Saviour . God saves , or is A Saviour divers waies : and every way he became Davids Saviour . As , 1. By sustaining and Preserving by his Common Providence . Thus , he t saves Man and beast . Thus he is u the Saviour of all men . 2. By lending help and assistance . Save LORD , let the King hear us when we call , Psal. 20. 9. 2 Kings 6. 27. Psal. 118. 25. 3. By Delivering , ( 1 ) From Temporal evils , afflictions , enemies , &c. Psal. 3. 7. & 7. 1. & 118. 14. ( 2 ) From spiritual evils , sins , miseries , &c. and from eternal Wrath , Death , Condemnation . So x God is the Saviour especially of them that believe . And thus Salvation is often ascribed to God , Tit. 3. 4. Ier. 17. 14. Ezek. 36. 29. Luke 1. 72. Heb. 5. 7. 2 Tim. 1. 8 , 9. Now David being every of these waies saved by this Rock of his Salvation , as in his Psalms is plentifully evident : David was obliged to demean himself towards God , as the saved of the Lord. Accordingly upon this ground David , 1. Loved y the Lord his Saviour exceedingly . 2. Praysed God his Saviour with much enlarged thankfulness . z What shall I render unto the LORD for all his benefits towards me ? I will take the Cup of Salvation , &c. — I will praise thee , for thou hast heard me , and art become my Salvation . 3. Trusted a in the Lord the more Confidently for the future . 4. Devoted himself to the service of the Lord his Saviour , the more chearfully b O LORD , truly I am thy servant , I am thy servant , and the son of thy handmaid : thou hast loosed my bonds . 5. Gods fulfilling of Davids Daies . c And when thy daies be fulfilled that thou shalt sleep with thy fathers . This hath in it an implicit Promise of long life to David : that his daies should not untimely be cut off , but be fulfilled and come to Maturity . — Peter Martyr thus expounds it d Thou shalt not be taken away with a violent or immature Death , for thou shalt fulfil thy daies . All do fulfil their daies in regard of Gods Predestination in whatsoever age they dye . But they are said to fulfil their daies , who live so long , till the Humour which they call radical be dryed up . Long life is oft-times promised as a great blessing to Gods People : As To e Abraham , To f Iob , To g Israel , &c. And long life becomes an eminent mercy to Gods people in divers regards . viz. 1. As Long life is a continual Testimony and evidence of Gods constant care and fatherly Providence over his people : Supplying them with all necessaries , preserving and delivering them from many dangers and deaths , Ordering and over-ruling all things for Good , &c. 2. As long life h is the evident fruit and ex perimental performance of many sweet Promises made to that effect . 3. As long life is the Godly mans longer Seed-time for Eternity . He hath the larger opportunity of Good , Prov. 16. 31. To advance Gods glory to advantage his own spiritual and eternal good ; To promote the heavenly wel-fare of Gods people , or of neerest Relations : There being i no work , nor device , nor knowledge , nor wisdom in the grave 4 As long life affords a larger opportunity k of furthering and beholding the publike good and prosperity of the Church of God. Paul upon this account l was contented to live longer upon Earth : Though , in regard of his own peculiar personal Happiness , he desired to be dissolved and be with Christ , which was far best of all . This Blessing was accomplished eminently in David according to the very letter , For , m He reigned over Israel 40 years ; seven years reigned he in Hebron , and 33 years reigned he in Jerusalem . And He dyed in a good old age , full of Dayes , Riches , and Honour . 6. Gods building David an House , making it powerful and prosperous , especially by raising up his Seed to sit upon his Throne for ever . This is a grand and eminent Promise , much insisted upon by God in this Covenant . When David had it in his heart to build God an House , God returned him this Covenant-Promise ; n Also the LORD telleth thee , that he will make thee an House . Which elsewhere is thus expressed o furthermore I tell thee , that the LORD will build thee an House . As if God had said , David wilt thou build me an House ? Nay rather , I will build thee an House . If God that built the world , that p built all things , will build David an House ; then Davids House shall be built Most 1. Skilfully , 2. Magnificently , 3. Strongly , 4. Durably . But if God build it not , All other building is to little purpose , q except the LORD build an house , they labour in vain that build it . Gods building of David an House , did primarily imply Gods raising up of Davids seed from his own loyns to sit upon his Throne and succed in his Kindom for ever . Posterity are the Pillars of the House or Family , when they fail the House is ruined puld down and destroyed . By these the Glory Prosperity Power and Dominion of Davids House was increased and continued . Therefore after God had Promised To build David an House , he presently by way of exegetical explanation adds ; r And it shall come to pass , when thy days be expired , that thou must go to be with thy fathers , that I will raise up thy Seed after thee , which shall be of thy sons , and I will establish his Kingdom . He shall build me an house , and I will stablish his Throne for ever . And elsewhere ; s The LORD hath sworn in truth unto David , he will not turn from it . Of the fruit of thy body will I set upon thy Throne . And in another explanation of this Covenant ; t I have made a Covenant with my chosen , I have sworn unto David my servant : Thy Seed will I establish for ever , and build up thy Throne all Generations . Selah . This building up of Davids House , by Raising up unto David a Successive Seed that should sit upon his Throne for ever , was an high and excellent mercy . Princes that dye childless know what a blessing posterity is . Among the Romane Emperours , ( as u Pet. Martyr notes ) from Iulius Caesar to Antoninus none of them ( except Vespasian ) could leave a son behind them succeeding in the Empire . The Turk hath detained the Empire in one family above 250 years ; but by Force , Violence , Tyranny , Patricide , Fratricide , &c. Yea in the Kingdom of Israel , the Kings over the ten Tribes were chosen from other , and other Tribes continued not in a Line of Natural succession ; their House was not firmly built , nor their Throne established . But here God assures David of a Natural lineal Succession for ever . This Covenanted blessing was Accomplished , 1. More Immediately and less principally , in Davids Ordinary Natural Seed . For , his Natural posterity did in lawful Government sit upon his Kingly Throne till the Babylonish Captivity , which was about 430. years : And afterwards the Jews had Princely Governors of Davids line , or at least rightful heirs of the Govenment till Christ was born . 2. More Mediately and Principally this is fulfilled in Davids Extraordinary Natural Seed according to the flesh , IESUS CHRIST ; — And this two waies . Partly , By Christs Propagation according to the flesh from Davids loyns . Whence Paul saith ; x Iesus Christ our Lord was made of the Seed of David according to the flesh . And Matthew stiles him ; y Iesus Christ the Son of David , the son of Abraham . And to put all out of Question , z The Natural line of Christ is brought down by rule from David to the Virgin Mary , the real Mother of Christ : and the a Legal line of Christ is drawn down by Matthew from David to Ioseph , the supposed father of Christ. This was a great Honour and Favour to David to be the Grand-father of Jesus Christ our Saviour . Partly , By Christs Royal Succession of David in the throne , who b reigns over the House of David , the Church of God , for ever and ever , of whose Dominion there shall be no end His c Kingdom shall ( as Daniel hath foretold ) never be destroyed , nor left to other people , but it shall break in pieces and consume all these four great Kingdoms , and it shall stand for ever . By the Glory of his Seed , and Perpetuity of this Kingdom , chiefly accomplished in Christ , David d in his last words Comforted himself against all the weaknesses and discomforts of his Family , from the everlasting Nature of his Covenant in Christ. Now these be the last words of David , &c. — Let the Reader diligently observe Davids Last words . They are very Short , but Sweet : Few but Weighty . wherein we may notably discover , How Gods Covenant of building David an House , chiefly intended Christ , and had its fullest accomplishment in him : Last words of Dying Saints , of Dying Prophets , use to be ponderous , Holy , Heavenly , Serious , and challenge special consideration . Touching DAVID's LAST WORDS , Consider briefly 1. Their Nature , 2. Scope , and 3 Principal Branches . I. Their Nature . They are called , Davids last words ; e Now these the Last words of David . viz. His last words , not touching Civils , but touching Spirituals . Or , His last words , because they contain that which David had in his Mouth to his last , and dying day . These last words are , for the General Nature of them , A Psalm : DAVID's , Last Psalm : Davids comfortable Covenant-Psalm . His Swan-like Song , It s made up of Prophecy , Doctrine , and Comfort : and therefore is a mixt Psalm : partly Prophetical , partly Doctrinal , partly Consolatory . Wherein David sweetly Comforts himself , by the Doctrine and Nature of Gods Covenant with him in Christ , which Prophetically promiseth Gods building of Davids house and Kingdom in Jesus Christ most gloriously and perpetually . II. Their Scope and Intent is ; Prophetically to Promise and Declare , for Davids singular Consolation , The Righteousness , Holiness Glory Prosperity and Perpetuity of his House and Kingdom , in Jesus Christ his Seed , according to Gods Covenant ; But the utter Confusion of all his Kingdom 's Enemies . III. Their Principal parts to this end are ; First , A Preface to this comfortable Covenant-Psalm , Describing ▪ 1. The Instrumental cause of it David , ( 1 ) By his Natural descent ; David the son of Jess said . ( 2 ) By his Royal Dignity ; And the man who was raised up on high . ( 3 ) By his Divine Unction to his King-ship ; The Annointed of the God of Jacob. ( 4 ) By his pleasantness and sweetness in the Psalms which he Penned and left upon record for Israel , for the Church of God ; And the sweet Psalmist of Israel , said . Heb. And the pleasant one in the Psalms of Israel , said . verse 1. 2. The efficient cause , or Principal Author of it , God the Father Son and Holy Spirit , who seem to be set forth in three Expressions . ( 1 ) The Spirit of the LORD , not only inspired his heart with Matter , but also furnished his Tongue with words ; The Spirit of the LORD spake by me , and his word was in my Tongue . verse 3. ( 2 ) The Father ; The God of Israel said . He was Israel's primarily , By Covenant , By Profession , By worship , &c. ( 3 ) The son ; The Rock of Israel spake to me , verse 3. That is the son Christ. For , f Israel drank of that spiritual Rock that followed them , and that Rock was CHRIST . Thus of the Preface . Secondly , The substance of this Sweet Covenant-Psalm , Prophetically Promising and delineatein Partly The Happiness of Davids House and Kingdom in Christ ; Partly The Misery and Confusion of all his Kingdoms Enemies . 1. The Happiness of Davids House and Kingdom in Christ is Foederally described and set forth many waies . As , ( 1 ) By the Righteousness of the King that shall Rule therein ; He that Ruleth over men must be just Or , shall be just . The verb is omitted in the Hebrew : and therefore we may supply the imperfect Sentence with a word of Promise , as well as with a word of Command . If the words be taken as a Command , They impose a Duty upon David and on all his Royal posterity , To be just and righteous in their Government , that they might be fit Types of Christ : If as a word of Promise , they Prophetically disclose the g Righteousness of Christ the primary Seed and son of David that should sit upon his Throne . ( 2 ) By the Holiness of him that should Rule in Davids Kingdom ; Ruling in the fear of God , verse 3. These words , as a Command , require David and his Seed to Rule religiously , to make Holiness the basis of their Righteousness ; To take care of the Church and Spirituals , as well as of the Common-wealth and Civils : But , as Promise , they foretel the Holiness of Christs Dominion . Though David and his Ordinary Seed were many of them Righteous and Holy Rulers , yet both in their Holiness and Righteousness there were many faylings : But Jesus Christ , Davids extraordinary Seed , h was a most Holy and Righteous Ruler in all exactness . He i was not only Holy and righteous in himself : but k is made of God to us Righteousness Sanctisication , &c. The LORD our Righteousness . He not only commands , but makes , all his subjects to be righteous and fearers of the Lord. ( 3 ) By the Royal Glory and Prosperity of this ●…ust and Holy Ruler , Elegantly illustrated by two lively similitudes , viz. of clearest Morning light ; And he shall be as the Light of the Morning when the Sun ariseth , even a Morning without clouds . Of Grass growing and flourishing by vertue of Sun and Rain ; As the tender grass springing out of the earth by clear shining after Rain , verse 4. This clear morning light without clouds , This budding and flourishing , of Davids House and Kingdom , was not so verified and made good in David or his ordinary Posterity ; His House was not so with God , In his Morning there were many clouds ; To his budding and flourishing there were many stops and impediments : But it was abundantly accomplished in the Kingdom of Jesus Christ , Among the Iews , but especially among the Gentiles , in a visible or invisible manner . ( 4 ) By the Foundation of all this happiness of Davids House and Kingdom , viz. Gods Everlasting , Well-ordered and Sure Covenant with David , whereupon he abundantly supports and comforts himself in hope of Future Performance in Christ , Though the present Condition of his House came far short of these Promises ▪ Although my House be not so with God , yet he hath made with me an Everlasting Covenant , Ordered in all things and sure : Therefore , this is all my Salvation , and all my Delight , although he make it not to grow , verse 5. Thus the Hebrew may well be translated , and so the sense is more full and clear . As if David had said ; This Righteousness Holiness Royal Splendor and Prosperity promised to me and my Family are most sweet and precious Mercies ; but alas my house hitherto comes very short in all these blessings , my house , and Kingdom are not so with God , they do not yet shine so clearly , not yet bud and grow so prosperously . Yet Gods Covenant with me touching all these and like Mercies is Sure , Ordered in all things , and everlasting : Therefore what ever be the present infirm low mean afflicted cloudy Condition of my House , I lay the whole stress of all my Salvation & delight upon this his Covenant and this is my great stay and comfort now in my old age when I am going to my grave : that according to this Covenant at last my House shall be fully built and every way prosper and flourish in & through the promised Messiah Jesus Christ that is to descend out of my loins according to the flesh . 2. The Misery and Confusion of all his Kingdomes Enemies , those sons of Belial yokeless dissolute ungodly persons , those intolerable mischievous piercing and wounding thorns : they shall be thrust away from hurting David , house and Kingdom , and quite Consumed in their Place ; But the sons of Belial shall be All of them as thorns thrust away , because they cannot be taken with hands : but the man that shall touch them must be fenced with iron , and the staff of a spear , and they shall be utterly burnt with fire in the same place . verse 6 , 7. wherein the enemies of his Kingdom are Described , and Threatned ( 1 ) Described and Characterized , Partly By their yokelesness , dissoluteness and ungodliness , Sons of Belial : that will not submit to the Laws of his , especially of Christs Kingdom . Partly By their Perniciousness and mischievousness ; hence compared to Thorns ▪ piercing wounding intractable thorns , that cannot be taken with hands without iron and staff of a spear ▪ These enemies , litterally were the Ungodly and Pernicious enemies opposing the Kingdom of David and his ordinary Seed as Zenacherib , Nebuchadnezzar , &c. Mystically , The spiritual enemies of Christs Kingdom , as Satan , Antichrist , all cruel Persecutors and all the wicked of the world . ( 2 ) Threatned , Partly To be thrust away as Thorns : Partly , to be utterly burnt with fire in the same place . This was literally accomplished when the Enemies of Davids Kingdom were thrust away from annoying his Kingdom and destroyed , as l God put his hook in the Nose of Sennacherib and turned him away , yea destroyed ●…85000 of his Army about Ierusalem ; m destroyed Belshazzar and the Babylonian Kingdom ; giving it to the Persians , &c. Spiritually this shall be fulfilled most Compleatly upon the Enemies of Christs Kingdom , Both in this world , when n Christ shall break in pieces all opposite Empires and Powers on Earth , the Gold , the Silver , The brass , The iron and the clay , &c. shall o destroy the Great wh●…re , The Beast , and False Prophet , God , and Magog ▪ &c. But especially at the Day of judgement , when p the son of man shall send forth his Angels and they shall gather out of his Kingdom all thing●… that offend , and them which do iniquity : and shall cast them into ▪ ●… furnace of fire . There shall be wayling and gnashing of Teeth . Then also he q shall sep●…te the Goats from the sheep , and shall thrust the Goats away from his presence with that dreadful sentence , Depart from me yee Cursed into Everlasting fire prepared for the Devil and his Angels . — And these shall go away into everlasting punishment . Thus , in this great promise of building David an House , by raising up a Royal Seed to sit upon his Throne for ever , God principally intended the building of Davids House and Kingdom in Iesus Christ for evermore , as these Last words of David rightly understood do notably declare , many passages therein being compleatly applicable to none but to Iesus Christ alone . 7. Finally , The Perpetuity and Stability of Gods Covenant and Foederal Mercy to David , This is the last Covenant Mercy , more specially directed to David which I shall mention : the chief effect and accomplishment whereof notwithstanding was upon his Seed , especially upon Christ. r My mercy will I keep for him for evermore : and my Covenant shall stand fast with him . His Seed also will I make for ever , and his Throne as the daies of Heaven . — My loving-kindness will I not utterly take from him , nor suffer my faithfulness to fail . My Covenant will I not break nor alter the thing that is gone out of my lips . Once have I sworn by mine Holiness , that I will not lye unto David . O what variety , vehemency and Emphaticalness of Divine expressions are here , to ascertain the Unalterableness and utter irrevocableness of Gods Covenant with David and his Seed ! In which expressions God confirms the immovable Perpetuity of this Covenant with David , as of old he s had stablished his Covenant with Abraham , by two immutable things by which it was impossible for God to lye , for the strengthening of Davids Consolation ▪ viz By his Promise , and By his Oath . 1. By his Promise , yea By his Promises ; yea by an heap of Promises . Here are nine Promises : five whereof do evidently , and the other four consequentially , confirm the unchangeableness of this Covenant , Gods single word and Promise is unchangeably sure : How sure then his many Promises to the same purpose ? If God promise his Covenants stability and perpetuity but once , there 's ground enough of believing it : but if he promise the same thing often , if five times , if nine times , and all so pathetically , there 's no place for doubting . 2. By his own sacred Oath . Once have I sworn by mine Holiness , that I will not lye unto David . If yet Gods Promises make not the Covenant sure enough , here 's his Oath . And God having no greater to swear by , swears by himself , by his Holiness , that he will not deceive David , or deal falsly with him in this Covenant . But why is it said , Once have I sworn ? t Muis notes out of R. Ezra , that [ Once ] may here imply , As if God never sware by his Holiness but only at this time to David . But that 's a gross mistake : u God elsewhere sware by his Holiness ; Rather , Once , implies the sufficiency , Peremptoriness , Irrevocableness of Gods Oath . Once for all , immutably , irrevocably , unalterably , &c. as x Calvin and y Muis do well explain the emphasis of the word and phrase . Thus God Promised and Sware the perpetuity of his Covenant with David . And David hereupon in his Last words greatly comforts ▪ himself by this , among other Properties of this Covenant ; z Although mine house be not so with God , yet hath he made with me an everlasting Covenant , ordered in all things , and Sure , &c. This Promised Perpetuity of Gods Covenant with David , was made good and fulfilled : Partly , to Davids Posterity , successively raised up to sit upon his Throne , for a long time together . Principally to Jesus Christ , his primary Seed ; to whom a the Lord God gave the Throne of his father David . And he shall reign over the House of Jacob for ever , and of his Kingdom there shall be no end . But remove Christ from Davids House , where is the Eternity of his Kingdom , or of this Covenant ? For Rehoboam , Davids second successor , of twelve Tribes lost ten , retaining scarce one and an half . And that small Remainder , how sadly was it vexed torn and weakened with frequent wars and afflictions , till at last both King and People were most disgracefully carried Captives to Babylon , there remaining 70 years together ? Whereupon , probably Ethan laments thus ; b Thou hast made void the Covenant of thy servant ( viz. of David , ) Thou hast profaned his Crown to the ground , &c. By Ezekiel also God thrice over threatens the overthrowing of King Zedekiah's Crown ; c I will overturn , overturns , overturn it , and it shall be no more , until he come , whose right it is , and I will give it him . That is , The Kingdom of David over Iudah shall be Eclipsed ; for , after their return from Babylon it was low , mean , despicable and full of Miseries ( as is clear by Ezra , Nehemiah , Esther , the 11th of Daniel , the books of Maccabees , &c. ) And it shall never be restored to its Native lustre and glory till Jesus Christ the Messiah come , to whom of right it belongs ; He being Davids Successor according to the flesh , and constituted by God , the spiritual and eternal King of the Church . These are the Covenant-Mercies , which God on his Part promised , Touching David himself . Most of which are chiefly intended of Christ , and accomplished in Christ the true David , whose person David did Typically sustain and shadow out in this Covenant , as in the d General I●…ferences will after appear . Secondly , The Covenant-Mercies or Blessings more specially concerning Davids SEED were chiefly these : viz. God Promised , 1. That , He would be a Father to the Seed of David , and he should be his son . This sweet Relation is once and again promised to Davids Seed in the vision of Nathan revealing this Covenant ; e I will set up thy Seed after thee , which shall proceed out of thy bowels and I will establish his kindom . — I will be his Father : and he shall be my Son How much Paternal Mercy this Relation imports from God to Davids Seed , and How much Filial Duty from Davids Seed reciprocally to God , may be easily collected from what hath been already said touching the like Fatherly Relation to David . There See. This Promise of Paternal Relation to Davids Seed was accomplished and fulfilled , 1. More Immediately and less principally upon Davids Ordinary Seed . As upon Solomon , David himself being witness ; f And he said unto me , Solomon thy son he shall build my House and my Courts : for I have chosen him to be my son and I will be his Father . 2. More Mediately and Principally , upon Davids extraordinary Seed Iesus Christ. For the Apostle in his Epistle to the Hebrews testifies , that this is the more excellent name , then that of Angels , which Christ hath by inheritance obtained ; g For unto which of the Angels said he at any time , Thou art my son , this day have I begotten thee ? And again I will be to him a Father , and he shall be to me a son ? This last alledged Testimony , seems peculiarly to be taken from Gods Promise in this Covenant of this Paternal Relation both to David and to Solomon his son : both of them being counted Gods sons here , as they typically sustained the Person of Christ , who is the Son of Sons . Though the terms of this Testimony alledged seem more exactly to agree to this promise made to Davids Seed , Solomon . Besides , when the Angel Promised Christ to be born of the Virgin Mary , he said , h Thou shalt conceive in thy womb , and bring forth a son , and call his Name Iesus . He shall be Great , and shall be called the Son of the Highest , &c. And indeed Jesus Christ did most fully Receive all the Priviledges and Mercies of this Relation from his Father ; and did most exactly return all the Duties of this Relation to his Father . 2. That , Davids Seed should build God an House . God i had told Israel by Moses in the wilderness , that when they should be possessed of Canaan , having rest from their enemies round about , That then there should be a place which the LORD should choose out of all their Tribes to put his name there and thither they should bring all that God Commanded them , &c. Hereupon , k when the LORD had given David rest round about from all his Enemies , David had it in his Heart , to build an house of Rest for the Ark of the Covenant of the LORD , and for the Foot-stool of our God , and had made ready for the building : But God said unto him , Thoushalt not build an house for my name , — Solomon thy Son he shall build my House and my Courts . — l He shall build me an House : and I will stablish his Throne for ever . This House was the fixed Temple at Ierusalem : Called , for the excellency and dignity of it ; The Temple of the LORD , Jer. 7. 4. His Temple at Jerusalem , Psalm 68. 29. The House of the LORD , Neh. 6. 10. Eccles. 5. 1. The Holy and beautiful House , where the father 's praised him , Isa 64. 11. The House of Prayer , Mark 11. 17. The House whereupon Gods name was called , Jer. 7. 11. The Palace of the LORD , 1 Chron. 29. 1. The Sanctuary , Psalm 20 ▪ 2. The Beauty of holines , Psalm 29. 2. The Holy-place of the Habitacles of the Most high , Psalm 46. 4. The Courts of his Holiness , Isa 62. 9. The place of his feet , Isa. 60. 13. An House of Rest for the Ark of the Covenant of the LORD , and for the foot stool of our God , 1 Chron. 28. 23. By these and many such like Synonomous Denominations the Eminency of Gods house is abundantly intimated . Now that God should choose from among all Israel only the Seed of David to build this Holy and Magnificent House to God , and assure David hereof by Covenant and Promise : this was an high Honour cast upon David and his Seed ▪ Especially considering that this House was to be ; 1. A special m Habitation for God , wherein he would dwell and vouchsafe his Presence to his people , 2. The n fixed place of Gods publique worship for all the people Israel : where all their Sacrifices were to be offered ; wherein or towards which , all their Prayers and Prayses were to be presented to God. 3. A singular Type , 1. Of o Christ in whom the fulness of the God-head dwelt personally : 2. Of the p Church , that Mystical body of Christ , where God dwells by the Spirit . 3. Of q every particular believer and member of Christ , wherein Christ dwels by Faith. This Promise was fulfilled , 1. Literally and Typically in David ▪ immediate Seed Solomon . r David found favour before God , and desired to find a Tabernacle for the God of Jacob. But Solomon built him an House . The History of the Temple-structure refers it to King Solomon : He prepared Materials for the building , 1 Kings 5. He in seven years space set up the Fabrick and finished it , at Ierusalem in Mount Moriah , 1 Kings 6. 2 Chron. 3. 1 , &c. He also when the building was compleated , Dedicated it , 1 Kings 8. 1 , &c. And in all this King Solomon had a special eye to the accomplishment of Gods Promise to David thereby : as appears , Partly in his Letters to Hiram King of Tyre ; s I purpose to build an house unto the name of the LORD my God , as the LORD spake unto David my father saying : Thy son , whom I will set upon thy Throne in thy room , He shall build an house unto my ▪ Name , &c. Partly , at the Dedication of the Temple ; t Then spake Solomon , The LORD said , That he would dwell in the thick darkness . I have surely built thee an house to dwell in , a settled place for thee to abide in for ever . — Blessed be the LORD God of Israel which spake with his mouth unto David my Father , and hath with his hand fulfilled it . — And the LORD said to David my father , whereas it was in thine heart to build an house to my Name , thou didst well that it was in thy heart . Nevertheless thou shalt not build the house , but thy son that shall come forth out of thy loyns , he shall build the house unto my name . And the LORD hath performed his word that he spake , and I am risen up in the room of David my Father , and sit on the Throne of Israel ▪ as the LORD promised , and have built an house for the LORD God of Israel . 2. Spiritually and Anti-typically in Davids Mediate Seed Iesus Christ , greater then Solomon . For he built , not the Material and Typical Temple , but the Spiritual and True Temple , the Church , u which is the Temple and house of the living God. This the Apostle shows evidently in his Epistle to the Hebrews saying ; x Iesus Christ was counted worthy of more glory then Moses , inasmuch as he who hath builded the House , hath more Honour then the House . — And Moses verily was faithful in all his House as a servant , — But Christ as a son over his own House , whose House are we if we hold fast the Confidence and the rejoycing of the Hope firm unto the end . In which words these things are plain ; 1. That believers are the House of Christ , 2. That This House of Christ is built by Christ : Christ is the chief Architect or builder of his Church , his House . 3. That Christ hath more honour , in that he is builder of this House , then Moses himself , who was only a part of this House a living stone in this building . Moses built the Tabernacle ; That was much Honour : King Solomon built the Material Temple at Ierusalem ; that was more Honour : but Iesus Christ builds the Spiritual Temple , the Church of the faithful ; this was most honour of all . The Temple and Tabernacle were Types of the Church of God and of Particular Believers , who are therefore called the y Temples of God and of the Holy-Ghost frequently . Herein the Type and Antitype agree ; 1. The Temple was a very magnificent Building , full of outward beauty and glory , especially within the Temple , See 2 Chron. 3. & 4. throughout . Hence called z A Beautiful House . And David said ; a The House that is to be builded for the LORD , must be exceeding Magnifical , of fame and of Glory throughout all Countries . Thus , b the Kings daughter , the Church , is all glorious within , Her clothing is of wrought Gold. Her visible beauty is great : her invisible and inward glory is transcendent . 2. The Temple was the setled House for c all Gods solemn and publique worship : There all the sacrifices oblations and incense were to be offered to God , There God was solemnly Prayed to and Praysed , There the word of God was preached , &c. So the Church of God is the d Spiritual House wherein all Spiritual Sacrifices are offered unto God by his Royal Priesthood and all the Ordinances of Christ publiquely managed for the perfecting of the Saints for the edifying of the body of Christ. 3. The Temple was the place of Gods special e presence and residence among his people . There he dwelt , Symbollically , the Ark being a peculiar Symbol or Token of his presence . So the Church of Christ and all the true members thereof , are an habitation of God by his Spirit , and of Christ through Faith. His Presence . Residence and Abode is with them . f Know ye not ▪ that ye are the Temple of God ? and that the Spirit of God dwelleth in you ? g — In whom all the building fitly framed , groweth unto an holy Temple in the Lord : In whom you also are builded together for an Habitation of God through the Spirit . h — For , ye are the Temple of the living God , As God hath said , I will dwell in them , and walk in them , and I will be their God and they shall be my people . 4. Hereupon the Temple of God was i Holy. Gods Solemn worship and presence there made it Holy. So the Church , this Spiritual Temple of God , is Holy. k If any man defile the Temple of God , him shall God destroy : for the Temple of God is Holy , which Temple ye are . l — An holy Nation . The Church and people of God are Holy , ( 1 ) By Separation from the unholy corrupt mass of the world , 2 Cor. 6. 16 , 17. ( 2 ) By Dedication to God and his holy service , 2 Cor. 8. 5. ( 3 ) By Sanctification and inherent Holiness , 1 Cor. 6. 11. 5. The Temple was made up of many sorts of choice and costly Materials , whereof some were taken from the land of Canaan , some from the Countries of the Gentiles , as from Tyre , Ophir , &c. So this Spiritual House and Temple is made up of many m sorts of lively stones , purchased by the invaluable price of Christs blood ; Partly , taken out from among the Jews ; Partly from among the Gentiles , all which are reconciled unto God in one body by the cross , and are made one houshold and Temple of God. 6. The Temple n had three principal partitions , viz. The Outward Court , for the People ; The Sanctuary , for the Priests ; and The Holy of Holies into which the High-Priest only entred once every year , and that not without blood of Sacrifices , so in this Spiritual Temple the Church , these are the three like Partitions , viz. The Outer Court , of the o visible Church ; The Sanctuary , of the Church p invisible peculiar to the holy Priesthood , All true believers , militant here on Earth ; And the Holy of Holies , q Heaven itself , wherein the Spirits of just men made perfect , are Triumphant in the presence of God and of the Lamb for evermore . Thus the Temple ( as also the Tabernacle of old ) was a Type of the Church of God , and of Believers them embers thereof . Now , as The Temple which King Solomon built was a Type of the Church and people of God : So Solomon himself in building this material Temple was a special Type of Jesus Christ the only Master-builder of the Spiritual Temple of his Church , as hereafter in r The General Inferences shall further appear . 3. That , God would establish his Seed after him in his Kingdom and Throne for ever . This blessing is much insisted upon , and often promised in this Covenant and the Explanations thereof . 1. In this Covenant ; s — I will raise up thy Seed after thee , which shall be of thy sons , and I will establish his Kingdom . He shall build me an House : and I will establish his Throne for ever . I will be his father : and he shall be my Son : and I will not take my mercy away from him , as I took it from him that was before thee . ( that is , I will not utterly take away the Kingdom from his House , as from Saul . ) For I will settle him in mine House , and in my Kingdom for ever , and his Throne shall be established for evermore . t — Moreover I will establish his Kingdom for ever : if he be constant , [ Heb. Strong ] to do my Commandments and my Iudgements as at this day . 2. In the Explanations also of this Covenant ; u I have made a Covenant with my chosen : I have sworn unto David my servant . Thy Seed will I establish for ever , and build up thy Throne to all Generations . Selah . x — His seed also will I make to endure for ever , and his Throne as the daies of heaven . y — His Seed shall endure for ever , and his Throne as the Sun before me . It shall be established for ever as the Moon , and as a faithful witness in Heaven . Selah . And elsewhere ; z if thy children will keep my Covenant and my Testimony , that I shall teach them : their children also shall sit upon thy Throne for evermore . In these Testimonies note ; 1. That this Blessing of his Seed's established Throne and Kingdom for ever , is here frequently promised , viz. nine or ten times over : To show , how certainly and fully this thing was determined of God. 2. That , these promises of this blessing are notably illustrated : Partly , from the Dissimilitude or Disparity of Gods dealing with King Saul that was before David . From him and his Seed the Kingdom was quite taken away : But God would not so take away his Mercy from David and his Seed for ever . Partly , from Similitudes of things Permanent and Perpetual : As , ( 1 ) Of Heaven itself . All earthly things are mutable , fading and vanishing : but Heaven abides still the same . — His Throne as the daies of Heaveen . ( 2 ) Of the Sun. — And his Throne as the Sun before me . The Sun is sometimes beclouded , sometimes eclipsed , every night sets : but yet still keeps his place and course in the Heavens : so though his Seeds Throne and Kingdom should sometimes be obscured by the clouds and Eclipses of great afflictions , and sometimes the darkness thereof should be so extream that the sun thereof should seem to set , yet should it rise again , shine forth again , and have still a permanency notwithstanding all seeming alterations . ( 3 ) Of the Moon . — It ( that is , Davids Seed , and his Throne ) shall be established for ever as the Moon , and as a faithful witness in Heaven . Selah . The Moon also is liable to be often beclouded and eclipsed , and every day sets , and besides this it is still in a posture of alteration waining or increasing , it never appears to us twice together exactly with the same face : So though the Throne of Davids Seed should be exposed to increasings , decreasings and manifold alterations , yet the substance of it shall still remain . The latter clause , As a faithful witness in Heaven , is by some made a fourth similitude ; and interpreted to be the Rain-bow , Gen. 9. 8 , to 18. But by others Rasi and a it is referred to the Moon , or to both Sun and Moon ; which though liable to the fore-mentioned alterations , yet shall be constant and faithful witnesses of Gods Covenant with David , that as long as they shall endure , so long Davids kingdom shall endure in his Seed . ( 4 ) Of the day and night . This similitude is added by the Prophet Ieremiah ; b Thus saith the LORD , If you can break my Covenant of the Day , and my Covenant of the night ; that there should not be day and night in their season : then may also my Covenant be broken with David my servant , that he should not have a son to reign upon his Throne . 3. The Condition of all these Promises is expressed , which God expects from Davids Seed . viz. c If he be Constant to do my Commandments and my judgements , as at this day . And elsewhere ; d If thy children will keep my Covenant and my Testimony that I shall teach them ▪ This Condition is , Constant obedience to God , and Covenant-keeping with God. This Condition Davids Seed must perform to God , if they expected God should perform his Promises unto them . This Promised Mercy of the Perpetuity of Davids Seed and Kingdom , was performed , I. More Immediately and Literally to the Seed of David , from Solomon till the Baby Ionish Captivity , in the e Succession of twenty Kings of Davids race that sate upon his Throne in Ierusalem . And after the Captivity in the succession of Governors having the Principality and Supremacy of Rule , such as Zerubbabel , &c. after the Kingdom was taken away . And after that , in the Supream Authority of their Great Council or Senate , As Pet. Martyr hath observed ; f It is credible , that David perceived this Promise belonged to his posterity , which should not only have the Kingdom , but should continue even till Christ. For it endured so long , Not alwaies in the Kingdom , but Partly in a Principality when the Kingdom was now taken away , Partly in the Senate . For thus it was by little and little diminished even until Herod . For he wholly dissipated and took away the Publick Council and Senatory Order . And thus the Prophecy of Jacob was accomplished , g The Scepter shall not depart from Judah , nor a law-giver from between his feet , till Shiloh come . So he . It s true the Sins of Davids Seed brought many Clouds and Eclipses upon Davids house , as will appear in the next particular , but still more or less God continued this promised Mercy to Davids Seed . II. More Mediately and Spiritually to Jesus Christ , h of the Seed of David according to the flesh , whose Spiritual and everlasting Kingdom over the Church swallowed up the Earthly Kingdom of David . Of Christ , the Angel said to the Virgin Mary his Mother ; i The Lord God shall give unto him the Throne of his father David , And he shall reign over the House of Jacob for ever , and of his Kingdom there shall be no end . 4. Finally , That God would not utterly take away his Covenant-faithfulness and loving-kindness from his Seed , no not in case of their iniquity , but chastise their sinful miscarriages with the rod of men . God was so resolved upon the perpetuity of Davids Seed and Kingdom , that he resolved , their very sins should not disanul his Covenant in this Particular , though they should not escape without due chastisement in Davids offending Seed . k I will be his father and he shall be my son : If he Commit iniquity , I will chasten him with the rod of men , and with the stripes of the children of men . But my mercy shall not depart away from him , as I took it from Saul , whom I put away before thee . This is yet more fully expressed in the explanation of this Covenant ; l If his children forsake my Law , and walk not in my judgements ; if they break my statutes and keep not my Commandments : Then will I visit their transgression with the Rod , and their iniquity with Stripes . Nevertheless , my loving-kindness will I not utterly take from him , nor suffer my faithfulness to fail . My Covenant will I not break nor alter the thing that is gone out of my lips , &c. God will not break Covenant with Davids Seed ; ; till first they break with him . Yea though they become unfaithful to him , yet will he remain faithful to them , for his Covenant-sake with David : yet will he chastize them with the rod and stripes of men , for their iniquities ▪ By [ the rod of men , and stripes of the children of men ] understand , Either the Instrumental means of Correcting them , which God will make use of : making Men a Rod and scourg to Davids Seed offending , as it often came to pass . Or , The moderation lenity and gentleness of his fatherly chastisements , Ier. 30. 10 , 11. Isa. 27. 7 , 8 , 9. & 28. 23. to the end . In this branch of the Covenant , Note ; How the iniquity of Davids Seed is , Presupposed , Described , Threatned , and The threatning qualified . I. The iniquity of Davids Seed is presupposed by God , as possible . m If he commit iniquity . This passage in Samuel seems peculiarly to be intended of Solomon that should build Gods House : but the Psalm shows it is also to be extended indefinitely to any of Davids seed . n If his children forsake my Law. II. This iniquity is described and characterized ; More Generally , by forsaking Gods Law. More Specially , 1. By not walking in Gods Iudgements ; viz. His Judicial Laws ; 2. By breaking his statutes : viz. His Ceremonial Laws ; 3. By not keeping his Commandments : viz. His Moral Laws . If they should transgress any sort of Gods Laws , This would be their Iniquity in the sight of God. III. This iniquity is Threatned to be visited with the Rod and stripes of men . If Davids Seed wil sin , even Davids Seed shall smart . Gods Covenant with them , exempts them notfrem afflictions in case of iniquity , but rather assures them of afflictions to their Transgressions . This clause seems to have the Nature both of a Threatning , and of a Promise . Of A Threatning : In regard of sin , in order to its destruction . Of a Promise : In regard of the Sinners , in order to Reformation and Salvation . It is a great discovery of Gods o Fatherly Affection and Fidelity to his children , that he will chastize them for their sins , and not suffer them to Dye under these diseases without Remedy . If sinners scape without chastisements , it s a dangerous sign they are Bastards , not children . Now the Lord visits the iniquity and transgression of his Covenant-people with the Rod and stripes of chastisement , for their manifold advantage . As , 1. To awaken them to a true sense of their iniquities , by discovering and aggravating their sins , unto them . p And if they be bound in fetters ; and be holden in cords of fliction ; Then he sheweth them their work , and their transgressions that they have exceeded . The bitterness of affliction convinceth of the greater bitterness of Corruption the Cause thereof . Some writings may be best read at the fire , and some in the water : so the blurs of sin are best discovered in the fire and water of distresses . The furnace and fining-pot discovers how much dross is mixed with the Gold ; And blots run most abroad in wet paper : so the dross and blots of sin are best discovered in the fining-pot and wet-paper of tribulation . 2. To humble them for their iniquities discovered . God aims at his peoples q humiliation for sin , when he visits them with Castigation upon that account . The fire melts the very stones into fluid mettal : so afflictions the most stony Heart . Manasses r himself , that Monster for wickedness , when the King of Assyria took him among the Thorns , and bound him with fetters , and carryed him to Babylon , and when he was in affliction ; He besought the LORD his God , and humbled himself greatly . The Lord loves our tears and sorrows , rather then our sins : yea and those sorrows most , that are for sin . 3. To provoke them unto prayer and supplication to that God that visits them with Castigation . s If I shut up heaven that there be no Rain or if I command the locusts to drown the land , or if I send pestilence among my people : If my people which are called by my name shall humble themselves and pray and seek my face , &c. So that , this God intends and expects when his people are chastised , that they come down upon their knees and cry to him for favour , Manasses himself t falls to praying , when God had brought him into chains ; when he was in affliction he besought the LORD his God , — and prayed unto him , & he was entreated of him . The Rod makes us find prayer : And prayer makes us finde God. This effect affliction usually hath upon Gods people , it stirs up the spirit of Prayer ; u LORD in trouble have they visited thee , They poured out a Prayer ( Heb. A secret-speech ) when thy chastening was upon them . And , as the musical instrument maks the sweetest Melody when you strike the strings , and not till then : so our hearts make no such spiritual Melody to God in supplications , till he smite our heart-strings with his Castigations . David prayed most fervently , when afflictions lay upon him most heavily . As in the Spring the birds tune most sweetly , when it rains most sadly . 4. To instruct them unto repentance , and purge them from their iniquities . x If they be bound in fetters , and held in cords of Affliction , He openeth their ear to discipline , and Commandeth that they return from iniquity Repentance and Reformation is the grand lesson which God would have his children learn by the Rod. y — By this shall the iniquity of Jacob be purged , and this is all the fruit to take away his sin . David acknowledgeth ; z Before I was afflicted I went astray : but now have I kept thy word . Ephraim thus bemoaned himself a Thou hast chastised me , and I was chastised as a Bullock unaccustomed to the yoke : Turn thou me , and I shall be turned ; for thou art the LORD my God. Surely after that I was turned , I repented ; and after that I was instructed , I smote upon my thigh : I was ashamed , yea even confounded , because I did bear the reproach of my youth . Afflictions are Gods Iordan ; to heal our spiritual Leprosy . They are his fullers sope to wash out our spots and stains of sin . They are his fan ; to blow away our chaff . They are his fining-pot and furnace to burn up our dross out of us . A gracious heart shall lose nothing but his dross and rubbish in his afflictions . 5. To preserve them from like sinning for time to come . Afflictions are not only Restaurative from sin past ; but also Preservatives against sin to come . They are like Sea-marks to warn them continually against such mischiefs . They are as A wall or an hedge of thorns to keep his flock from straying and wandring in the by paths of iniquity : As Hosea makes the allusion ; b Therefore behold , I will hedge up thy way with Thorns , and wall a wall , that she shall not finde her paths . Afflictions are to sin , as the Banks or Sea-walls to the Sea , Restraints and Preventions of their overflowing . By all this its apparent , that this clause in Davids Covenant of Chastising the iniquity of his Seed with the Rod and Stripes , was a Covenant-favour to David and his Seed : and deservedly to be reckoned up among the rest of his Covenant-mercies . Gods fatherly Rod preserves his children from spiritual ruine . IV. This threatned chastisement is notwithstanding sweetly allayed and mitigated with that sweet Promise of Gods Covenant-faithfulness , and not taking his Mercy and loving-kindness utterly from his Seed in reference to the Kingdom , as he took it from Saul . This Promised Blessing had its Accomplishment . I. Upon Davids Ordinary Seed and posterity : especially two waies . 1. The Conditioned chastisements in case of the iniquity of his Seed ( which were threatned and Promised ) were often actually inflicted upon his Seed for their transgressions , and sometimes very Sadly . As , ( 1 ) Upon Solomon , c himself , for his Paganish Idolatries , wherewith he gratified all his strange wives . Whereupon , God threatned to Rend all the Kingdom save one Tribe , out of his sons hand and to give it to Ieroboam the servant of Solomon ; Also God stirred up Adversaries against Solomon , As Hadad the Edomite and Roezen the son of Eliadah , ( 2 ) Upon Rehoboham son of Solomon . For , ( d ) Upon his Tyrannical Answer to Ieroboam and Israel God rent ten Tribes from him , and gave them to Ieroboam . And afterwards e upon his forsaking of the Lord when he had strengthened the Kingdom of Iudah , the Lord forsook him and gave Ierusalem so far into the hand of Shishack King Egypt , that he took away all the Treasures of the House of the LORD and of the Kings House ; as also the Shields of Gold which King Solomon had made . And the People of Iudah , were Shishacks servants for a time . ( 3 ) Upon Asa. For , f he relying upon the help of Benhadad King of Syria against Baasha King of Israel , rather then upon the Lord , was thenceforth afflicted with wars , And at last being diseased in his feet , he sought not to the Lord but to the Physicians and dyed of his disease . ( 4 ) Upon Ieh●…shaphat . For , g he helping wicked Ahab who sold himself to work wickedness , Iehu , the Seer said to him ; g shouldst thou help the ungodly , and love them that hate the LORD ? therefore is wrath upon thee from before the LORD . And afterwards , h joyning himself with Ahaziah King of Israel who did very wickedly to make ships to go to Tarshish ▪ The LORD broke his ships that they were not able to go thither . ( 5 ) Upon Iehoram son of ●…ehoshaphat . For , he slew his brethren with the sword , and walked in the waies of Ahab , having his daughter to wife ; i Therefore God stirred up the Phil stines and Arabians that they brake into the Kings house , and carryed away his wives , sons and all his substance ▪ And at last God smote him in his bowels with an incurable disease , and after two years his bowels fell out , so he dyed of sore diseases . ( 6 ) Upon Ahaziah son of Iehoram King of Iudah . For , He k walking in the wicked waies of the House of Ahab after his Mothers Counsel , and joyning in war with Iehoram son of Ahab against Hazael King of Syria ; was slain by Jehu , as he was executing judgement upon the House of Ahab . ( 7 ) Upon Ioash son of Ahaziah . For , l when ●…ehoiadah the godly Priest his guardian , was dead , He with Iudah and Ierusalem forsook the Lord , and served groves and idols : and stoned Zechariah son of Iehoiada for reproving their wickedness . Therefore the Syrians came with a small company , and destroyed a very great hoast , and all the Princes of the people , and sent their spoil to Damascus , and left Ioash in great diseases who afterwards was slain in his bed by his own servants , for the blood of Zechariah . ( 8 ) Upon Amaziah son of Ioash : For , m He having Conquered the Edomites , set up their Idols to be his Gods , and threatned to smite the Prophet that reproved him . God gave him and his Army into the hand of Ioash King of Israel and his Army , who brake down 400 Cubits of the wall of Ierusalem , Took all the Gold and Silver , and all the vessels in the House of God with Obed Edom , and the treasures of the Kings House . ( 9 ) Uppon Uzziah son of Amaziah . For , n when he was strong , his heart was strong , his heart was lifted up to his Destruction . He invaded the Priests office , and went into the Temple to burn Incense : therefore the Lord presently smote him with Leprosy , so that he was cut off from the House of the Lord , remaining a Leper till the day of his Death . ( 1 0 ) Upon 〈◊〉 . For , o He was very wicked : served Baalim , burnt Incense in the valley of the son of Himnom , burnt his children in the fire after the Heathenish abominations , Sacrificed and burnt Incense in High-places on Hills and under every green Tree . Therefore God delivered him and his people into the hands of the King of Syria , and of the King of Israel , So that in one day Pekah slew 120000 valiant men , and Israel carryed away Captive , women sons and daughters 200000 , besides all the Spoil . The Edomites also and the Philistines brought Iudah low for their sins . And yet this Ahaz in the day of his distress trespassed more against the Lord. ( 1 1 ) Upon Hezekiah . For , p After his Recovery from his Mortal sickness , His heart was lifted up , and he rendered not again unto the Lord according to the benefit done unto him : therefore there was wrath upon Judah and Jerusalem , ( 1 2 ) Upon Manasseh son of Rezekiah . For , q he was a Monster for all manner of idolatry and wickedness . Wherefore the LORD brought upon them the Captains of the hoast of the King of Assyria , which took Manasseh among the thorns , and bound him with fetters and carryed him to Babylon . ( 1 3 ) Vpon Iosiah . For , He r fighting with Pharaoh Necho in the valley of Megiddo , contrary to the words of Necho from the mouth of God , was slain by the Archers , to the extream grief of all Iudah and Ierusalem . And s for a season the Kingdom of Iudah was in some thraldom under Necho . ( 1 4 ) Vpon Iehoiakim . He t wrought evil in the sight of the Lord. Therefore Nebuchadnezzar came up , bound him in fetters , carryed him to Babylon with vessels of the House of the Lord. ( 1 5 ) Vpon Iehoia●…im . He did that which was evil also in the sight of the Lord. So that Nebuchadnezzar sent and brought him to Baby , lon with the goodly vessels of the House of the Lord , and made his brother Zedekiah King over Iudah , &c. ( 1 6 ) Vpon Zedekiah . For , x he did evil in the sight of the Lord , humbled not himself before Jeremiah the Prophet speaking from the mouth of the LORD , Brake his Oath and Covenant with Nebuchadnezzar , The Priests aud People grew notoriously wicked , defiled the Temple , and despised all Gods Messages for their Reformation . Therefore God sent upon them the King of the Caldees who destroyed Temple , City and People , Carrying the residue of them shamefully Captives into Babylon , where they remained seventy years together as people buried in their Graves . Thus God visited the iniquity of Davids Seed with the Rod of men , and with the stripes of the children of men . And so the clause of the Covenant touching their Castigation for their transgressions was abundantly performed . 2. The promised Qualification and Mitigation of this Chastisement was also accomplished as truly : In that God , in midst of all his judgements upon them for their sins , yet still reserved the Kingdom of Iudah to Davids Seed , and raised him up a Seed as a Lamp or a Light to sit upon the Throne in Jerusalem , as the y story divers times observes , and the Series thereof doth plainly evidence . Yea and under and after the Captivity z till the coming of Christ God raised up Governors and Rulers of Davids race over Iudah and Ierusalem , either Single Persons , as Zerubbabel , &c. Or Societies as the Synedrion ( wherein they of the Tribe of Iudah had greatest share ) in which was the supream power more or less till the Destruction of Ierusalem after Jesus Christ , or at least till Christs Incarnation . Thus , the Scepter did not depart from Judah , nor a Law-giver from between his feet , till Shiloh came ; till Jesus Christ the Prosperour or Saviour , of Iudah's Race , came . This point is well cleared by divers of our Modern Writers , to the diligent perusal of whose elaborate determinations therein I refer the learned Reader , for brevity sake ; viz. Andr. Rivet . in Genes . 49. Excercitat . 178. and 179. And after him , Frider. Spanhem . in Dub. Evangel . Part. 2. Dub. xviii . And after them both , The late large Lond. Annot. on Genes . 49. 10. Who ( although they have some difference in their Explanations of this point , yet ) give great light thereunto . Thus this Promised mercy had its accomplishment upon Davids ordinary Seed . II. Upon Davids Extraordinary Seed ▪ Iesus CHRIST , . it was accomplished also two waies , viz. 1. The Chastisement threatned in case of the iniquity of Davids Seed , was deeply inflicted upon Iesus Christ. For b He bore our sins upon his own body on the Tree ; c He was made sin for us , who knew no sin ; d God laid upon him , ( or made meet on him ) the iniquities of us all , Even of all the Elect from the beginning to the end of the world . So that , by imputation , Jesus Christ became one of the greatest sinners that ever was in the world . Hereupon Consequently God visited our iniquities upon him with the Rod and stripes of men : e He was wounded for our transgressions ; he was bruised for our iniquities , the chastisement of our Peace was upon him , and by his stripes we are healed , &c. He was chastised for our sins : that had none of his own to be chastised for . Whence Augustin pathetically ; f O wonderful condition of the Censure ! O ineffable disposal of the Mysterie ! The unjust fins , and the just is punished : the guilty doth the fault , and the guiltless is beaten : the impious offends , and the pious is condemned : what the evil deserves , the good endures : what the servat perpetrates , the Master paies : what man commits , God undergoes , &c. 2. The Qualification also of this threatning was made good upon Christ. For in his deepest sufferings and humiliation God did not take away his mercy and loving-kindness from him , nor suffer his faithfulness to fail . God did not forsake him , though upon the Cross , when he seemed most to forsake him ▪ For , Then God was g his God & Father , Then by divine power h he converted the thief most miraculously ; Then i he commended his spirit into his Fathers hands , & that day went to Paradise : Then k heaven and earth did homage to him , The Sun withdrawing his light , The veil of the Temple tearing , The earth-quaking , The Rocks rending , The Graves opening , The Dead rising . Yea when he was in Grave , in his lowest degree of humiliation ; l God did not leave his Soul in Hell , nor suffer his holy one to see corruption , but shewed him the path of life , and after set him at his own right hand , to reign for ever and for ever . These are the Covenant-Mercies promised more specially to Davids Seed , having their Primary accomplishment in Iesus Christ his Primary Seed . Thirdly and lastly , The Covenant-Blessing or Mercies touching the People ISRAEL , the subjects of King David and his Royal Seed , were especially these ; viz. Gods Habitation in Sion for ever . 2. Their Peaceable and Secure establishment in Canaan . 3. Their singular Prosperity both in Temporals and Spirituals . The second flows from the first , as a proper fruit and effect thereof : The third results from both the former , as a Consequent thereof : So The first is the Root and foundation of them all . 1. Gods Habitation in Sion for ever . This is plain in that Exposition of Gods Covenant with David ; m If thy children will keep my Covenant and my Testimony , that I shall teach them , their children also shall sit upon thy throne for evermore . For the LORD hath chosen Sion : he hath desired it for his habitation . This is my Rest for ever : Here will I dwell , for I have desired it . This Promise is very Emphatical : and yet sufficiently obscure . For the clearing whereof , these Particulars are a little to be explained . viz. 1. The connexion of this Promise with that before ? 2. What place is intended by Zion ? 3. How God did dwell in Sion ? 4 Why God would dwell there ? 5. In what sense God said of Sion , This is my Rest for ever , having long since removed his Resting place and Habitation thence , for the sins of the Iews ? ( 1 ) The Connexion of this Promise with the Promise foregoing , is in the word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ci , n For ; or Because . So that in this Promise God gives a Reason of the perpetuity of Davids Throne and Kingdom to his seed : Because God himself had chosen Zion for his own perpetual Rest , where he would cloth his Priests with Salvation . Upon which Calvin hath a good note ; o This Connexion ( saith he ) is to be noted : because the stability of that Kingdom was no where else to be sought but in Christ : but the Kingdom of Christ is inseparable from his Priesthood . Hence we see why he mentions Zion chosen : because God ordains nothing touching the Kingdom separately , but brings in the Sanctuary also , that it might be a true image of the Mediator that was to come , who after the Order of Melchizedek , was not only a King , but also a Priest. Whence , the state of the Kingdom and Tabernacle were individed . So He. ( 2 ) The place here intended by Zion , was ; 1. Literally that doubletopped-Hill in Ierusalem , whereof , the one Top was called , Sion ; the other Moriah , p whereon Solomon built the Temple , whereon also q Abraham had of old offered up Isaac in a figure . Of Sion it cannot precisely be understood , the Holy place of the Habitacles of the most High , being built , not upon Sion , but upon Mount Moriah : r The City of David the Royal Seat being built on Mount Sion , which was on the North-side of Moriah . Therefore under the term Sion we must understand Moriah also ; as s Muis hath here well observed . 2. Mystically and Spiritually , The Church of God , Typified and notably shadowed out by Mount Sion , and the Temple there . To this effect , the Church of God is often in the Prophets called Sion . Thus that prophecy of Christ must be understood ; t yet have I set my King upon mine Holy Hill of Zion ; that is , in the Church . And in the New Testament Mount Sion is put for the Church also ; u But ye are come unto Mount Sion , &c. x And I looked , and lo , a Lamb stood on the Mount Sion , and with him 144000. having his Fathers name written on their foreheads . ( 3 ) In Sion God did Promise to dwell in a Peculiar sort , so as he would dwell no where else . The LORD loved the gates of Sion , more then all the dwellings of Jacob , Psal. 87. 1 , 2. and 76. 1 , 2. For clearing this note , That Gods Presence and Habitation is , I. General , every where ▪ Psal. 139. 7 , &c 1. By Immensity of his Essence , Ier. 23. 24. 2. By Extent of his Power and Dominion , Iob 42. 21. Psal. 135. 6. 3. By Efficacy of his Providence , Ier. 23. 24. Acts 17. 28. II. Special , in some special places . So God is and dwells , 1. Gloriously in Heaven , Mat. 6. 9. 2. Graciously in Sion , in his Church . And this ( 1 ) By peculiarity of his fatherly Providence , Isa. 63. 9. ( 2 ) By visible Symbols signs or Tokens of his Presence . As , by his fiery and cloudy Pillar , Tabernacle and Ark he dwelt in his Church in the wilderness : By his Temple and Ark and other Levitical Ordinances he dwelt on Mount Sion , on Mount Moriah at Ierusalem , and in his Jewish Church : And By his New-Testament-Ordinances he dwels now in all the Churches of the Gentiles , which are the Spiritual Sion . ( 3 ) By inhabitation of his Spirit and efficacy of his Grace . So he dwelt and dwells in the true Invisible Church among both Jews and Gentiles , and in the hearts of all true believers , 1 Cor. 3. 16 , 17. Eph. 2. ult and 3. 17. 3. Wrathfully , By acts of wrath , justice and indignation God dwells even in midst of his enemies , Psal. 110. 2. So that God Promised to dwell in the Literal and Spiritual Sion the Church Graciously , all those fore-mentioned waies . And this was a very High and Eminent Mercy . For , where God pitcheth such his Special and Gracious Habitation , there these sweet Priviledges attend and ensue upon his Presence and Residence . viz. 1. Enjoyment of the Special Tokens of his Presence and Residence . While God dwelt in midst of Israel , they still had the Signs and Tokens of his inhabitation continued to them ; As , His Pillar of Cloud and Fire , His Tabernacle , Ark of His presence , Temple , &c. And while God dwells in any Church , he continues his y Oracles and Ordinances as signs of his Presence there . Now such tokens of his Presence are great Priviledges . 2. Mutual nearness betwixt God and that people . They that dwell together are near to one another . God is near to them , and not afar off , Deut 4. 7. And they are a people near to God ; Psal. 148. 14. They z who sometimes were afar off , are made nigh by the blood of Christ. 3. Peculiar Manifestation of God and Christ to them , so as not to the world , Joh. 14. 21 , 22 , 23. They that dwell together , are more intimately and familiarly acquainted one with another . 4. Reciprocal Love and dearness betwixt God and them , Christ and them . a He that loveth me ( said Christ ) shall be loved of my Father , and I will love him , and will manifest my self unto him . — And we will come unto him , and make our abode with him . Father and Son make their abode with him that loves Christ ; and he that loves Christ , is beloved of Father and Son. There 's two loves for one ; and both infinite . 5. Sweet Relations betwixt God and them . b Ye are the Temple of the living God ; As God hath said , I will dwell in them , and walk in them : and I will be their God , and they shall be my people . — And I will receive you , and will be a Father unto you , and ye shall be my sons and daughters , saith the Lord Almighty . Here 's a Family-Relation , betwixt Father and his Children ; Here 's a Covenant-Relation , betwixt God and his people : both accompanying Gods Indwelling in a people . How sweet , how glorious are these Relations ! 6. Dear Communion and intimate heavenly fellowship betwixt God & them . c As God hath said , I will dwell in them , ( there 's Gods habitation in them ; ) and walk in them , ( there 's his Communion with them thereupon . ) And elsewhere saith Christ ; d If any man will open unto me , I will come in unto him , ( there 's his habitation ; ) and sup with him and he with me , ( there 's the dear communion betwixt them , they spiritually feasting and rejoycing one with another . ) 7. Safe and secure Protection against all Evils and Enemies , and seasonable relief in all dangers and difficulties . Where God dwells ; safety dwells . See Psal. 46. 5. and 76. 2 , 3. and 23. 4. 8. Satisfying Refreshments and Consolations . Where God dwells , there Love , Peace , Joy , Comfort , Holiness , Happiness , yea Heaven dwells . e God is love : and He that dwelleth in love , dwelleth in God , and God in him . And he that dwelleth in God , having God to dwell in him , doth dwell in the midst of the Paradise of God. ( 4 ) Why God would dwell in Sion ; in literal Sion , at Ierusalem , or in spiritual and mystical Sion the Church : Here are three Reasons given , but all for substance One and the same , and all drawn from God only , none from Sion . The LORD hath chosen Sion : He hath desired it for his Habitation : Here will I dwell , for I have desired it . God promised his presence and residence there , not for any merit or worthiness in Sion : but of his own meer Election , Grace and Affection to Sion . God fetches all Arguments and Motives from himself , for his favours to his Church . He will dwell in her , because he loves her : and he f loves her , because he hath chosen her and set his love upon her . ( 5 ) In what sense God said of Sion , This is my Rest for ever ; He having long since removed his Habitation thence for the sins of the Iews . Answ. This Particular may be thus cleared . I. The phrase [ For ever ] in the Hebrew language , 1. Sometimes is used Indeterminately , for absolute continuance to all eternity without End , as Psal. 9. 7. and 29. 10. and 33. 11. ( 2 ) Sometimes it s used Determinately , for a long continuance of time , yet which shall at last determine and End ; As at a mans Death , or at the year of Jubilee , &c. which is The Ever of life , The Ever of Jubilee , &c. 1 Sam. 1. 22. Exod. 21. 6. with Levit. 25. 13 , 28 , 40 , 41. In this later sense we must needs understand this phrase here , though Sion should have been Gods Rest till the worlds End : for then at least it should have determined . But it was determined sooner : Even at the great Jubile of Jubile's when Christ came , and g the worship of God should no more be affixed to any particular place , but be managed any where purely and spiritually . II. The Blessings of this Covenant were Promised , ( 1 ) Some of them Absolutely ; As h the Raising up of Christ of the Seed of David , And the Perpetuity of his Kingdom , &c. which , notwithstanding all intervening failings in David himself or in his posterity , were exactly in their season performed . ( 2 ) Some of them Conditionally ; As i A Sucession of Rulers in Israel of Davids Race continually , upon Condition of their Obedience , Covenant-keeping , &c. k Gods presence and residence in the Temple for ever , upon the same Condition . And therefore he afterwards adds ; l But if ye turn away and forsake my Statutes and my Commandments which I have set before you , and shall go and serve other Gods and worship them : Then will I pluck them up by the Roots out of my Land which I have given them : And this House which I have sanctified for my Name , will I cast out of my sight , and will make it to be a Proverb and a by-word amongst all Nations . And this house which is high , shall be an astonishment to every one that passeth by it ; so that he shall say , why hath the LORD done thus unto this Land , and unto this House ? And it shall be answered , Because they forsook the LORD God of their Fathers , which brought them forth out of the Land of Egypt , and laid hold on other Gods , and worshipped them , and served them therefore hath he brought all this evil upon them . So that Israel failing in the condition of this Promise , The promised blessing failed , God removed his presence from them : and yet his promise was fully performed . III. The sins which provoked God to forsake his Habitation , to take away his Presence and the tokens of his Presence from his people the Iews , and so consequently from any other people , are especially these ; 1. Unbelief in Jesus Christ , and being hardened therein Rom 11. 7. 8. 20. stumbling at Christ that stumbling stone . Rom. 9. 31 , 32 , 33. Rejecting Christ and murdering him . Mat. 21. 38 , 39 ▪ 42 , 43. 2. Forsaking the Lord , his Law , and Covenant , 2 Chron. 12. 1 , 2 , 5. and 15. 2. 1 Chron. 28. 9. Ier. 22. 8 , 9. 3. Leaving of First-love and First-works , Rev. 2. 4 , 5 , 6. 4. Luke-warmness in Religion , Rev. 3. 15 , 16 , 17 , 19. 5. Unsoundness in Doctrine , when the Prophets are fools and spiritual men ( viz. they that pretend to the Spirit ) are mad , Hos. 9. 7 to 13. when the Truth and Gospel of Christ is contradicted and blasphemed , Acts 13. 45 , 46. 6. Extream and General barrenness , unfruitfulness , &c. under Gods Ordinances and Means of Spiritual fruit-bearing . Mat. 21. 34. - 43. Isa. 5. 1. to 8. 7. Idolatry , in laying hold of , worshipping and serving other Gods , &c. 2 Chron. 7. 19 , 20 , 21 , 22. Deut. 29. 22 , &c. and 31. 16 , 17. &c. and 32. 16 , 17 , &c. Psal. 6. 39 , 40. and 78. 58 , &c. Ier. 7. 29 , &c. and 22. 8 , 9. Ezek. 8. 5 , 6 , &c. Hos. 9. 9 , &c. What sin doth more speedily drive God away then Idolatry ? 8. The using of Sorcery and like curious Diabolical Arts like Pagans , Isa. 2. 6. This one of Manasses sins , for which among others God forsook his people , 2 Kings 21. 6. 14. When the Gospel comes in power , the Diabolical Arts go down , Acts 19. 18 , 19 , 20. When such Devilish Arts are re-embraced , proportionably the Gospel goes down . 9. General prophanness and wickedness in all sorts , Magistrates , Ministers , and People ; Especially when aggravated , with contempt of Reformation , and Persecution of Gods faithful Messengers that would reform them . Then there 's no remedy , 2 Chron. 36. 11 , to 21. Mat. 21. 34 , 35 , 36 , 43. 10. Finally , A long continued Perseverance in all manner of wickedness from time to time under Gods Mercies , Deliverances , Judgements , Ordinances , and all manner of his Dispensations , 2 Kings 21. 14 , 15. For these sins God is wont to with-draw his Presence and Residence from a people ; and for most of these he forsook Sion and Ierusalem , that once was his delightful Rest and Habitation . 2. The Peaceable and Secure establishment of Israel , the Subjects of King David and of his Royal Seed , in the Land of Canaan . This blessing re●…ults from the former most eminently . Israel could never have a better foundation of peaceable and secure settlement in Canaan , then Gods rest and residence in the midst of them : according to that , m God is in the midst of her , she shall not be moved , God shall help her at the peering of the morning . This Blessing is thus Expressed and Promised in the body of the Covenant in Nathans vision ; n Moreover , I will appoint a place for my people Israel , and will plant them , that they may dwell in a place of their own , and move no more : ●…ither shall the children of wickedness afflict them any more , as before time , And as since the time that I commanded Iudges to be over my people Israel , and have caused thee to rest from all thine enemies . In which Promise God assures David of the Good Condition of his subjects ; The flourishing happiness , prosperity and security of subjects being the honour and glory of their Princes . This blessing hath in it many branches . For herein God promiseth touching his people Israel ; 1. To appoint ( or ordain ) a place for them . Obiect . But had not God done this already , Promising Canaan to Abraham and his Seed , Gen. 12. 7. & 15. 18 , 19 , 20 , 21. & 13. 14 , 15 , 16 , 17. & giving them possession thereof in the daies of Joshuah ? Iosh. 15 1 , &c. Answ. ●…rue ; But here ( faith Kimchi ) God promiseth more plentiful influences of Heaven , and more ample blessings , both in regard of the fruitfulness of the fields and firmness of the Kingdom , then formerly . So that the words are to be taken comparatively : not absolut●…ly . Besides , till Davids daies Canaan was not in the compleat possession of Israel ▪ for till then the Jebusites possessed the Fort or Castle of Sion , o which David took , and called it the City of David : but afterwards they should have the compleat possession of it . 2. To plant Israel , that they may dwell in a place of their own , and move no more . This Metaphor of planting them , imports their firm and secure settlement in Canaan . p What is planted ( saith P. Martyr ) is not easily plucked up by the Roots . This planting was also q formerly promised by Moses . Trees planted dwell in their own place , and are not soon moved thence : they alone possess the ground wherein they are planted , other trees grow not on their roots : Israel in Egypt r were in a strange Land , none of their own ; and in the wilderness they were in their pilgrimage , not in their heritage ; and in Canaan it self they were scarce yet throughly rooted , being often disturbed with many sorts of Enemies : but they should now take deeper roots , and move no more . Obiect . But how did they move no more , when after this the ten Tribes were carried away Captive into Assyria , and the Tribes of Judah and Benjamin w●…re oft-times grievously shaken by sundry enemies , and at last shamefully carried Captive into Babylon for 70. years together ? Answ. Two things may be replyed to this Objection . viz. ( 1. ) This phrase ( of their moving no more ) may be taken Conditionally . They should move no more out of Canaan , upon Condition they kept Gods Covenant , obeyed his Commandments , and avoided God-provoking sins , in Canaan : Temporal mercies are still promised upon such Conditions , expressed or implyed : As 1 Sam. 2. 30. Ier. 10. 9 , 10. They therefore performing the Conditions of this Promise , were not removed out of their Land , as in the daies of their godly Kings , Asa , Iehosaphat , Hezekiah , Iosiah , &c. is evident . But when they failed in these Conditions , themselves evacuated and voided the Promises of God , and were removed out of their Land , yea s plucked up by the Roots , as God had threatned , the ten Tribes being carried away captive into Assyria , and Iudah afterwards carried away into Babylon . ( 2 ) The phrase being taken Absolutely and simply , as without Condition , so this Promise was fulfilled ; Literally , in the Daies of David and Solomon , the two chief Royal Types of Christ ; For , in their Daies Israel moved no more out of Canaan their inheritance : Mystically , This Promise had and hath its chief accomplishment in the everlasting Kingdom of Jesus Christ , t who shall raign upon the Throne of his father David over the House of Jacob for ever , and of his Kingdom there shall be no end , it shall never be destroyed , removed or shaken . Whereupon the Apostle stiles it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , u An unshaken Kingdom , An unmoved Kingdom . The word properly signifies , A freedom from such motion as is in the Sea. The Sea is restless , alwaies in motion , by ebbings and flowings , or by stormy winds and Tempests . But Christs Kingdom shall never be moved from within it self , or from without it self : x till Christ , having destroyed all his enemies , and put down all Rule , and all Authority and power , shall surrender up his Mediatory Kingdom to the Father , not in regard of the Substance , but the Circumstance and Manner of the Administration thereof , that God may be all in all . 3. Finally , y That the children of wickedness should not afflict them ( or waste them ) any more , as before-time , ( or from the beginning ) and as since the time of the Iudges . By [ children of wickedness ] understand the Paganish Idolaters and Persecutors , who lived without God in the world , in all wickedness , as Egyptians , Idumeans , Philistines , Amalekites , &c. These should no more afflict and waste them in their Persons and States , as formerly from the beginning . viz. As Egyptians afflicted them in Egypt , As the Amalekites , Edomites , Amorites , Moabites , &c. afflicted them in their journey towards Canaan , As the Canaanites , Philistines , and other enemies wasted them in time of the Iudges , and under the reign of King Saul . God had now given rest to David from all his enemies , and in Comparison of former times , his subjects Israel should not be under any more such afflictions . Israel henceforth should have his Quietus est , &c. This Promise must be understood , ( 1 ) Not Simply but Comparatively . In Comparison of former afflictions by the wicked , they should not afterwards be afflicted by them . ( 2 ) Not Absolutely , but Conditionally : upon Condition of Israels keeping Covenant with God. Otherwise , God would chastise them with the rods of men , as afterwards upon the sins of Kings and people it fell out , as I have already abundantly manifested . In all temporal Promises God still reserves this latitude to himself , to shorten or remove promised Mercies , and to chastise his people with Contrary judgements in case of their miscarriages . 3. Finally , touching Israel the subjects of David , God in this Covenant promised , Their singular Prosperity both in Temporals and Spirituals . I. Israels prosperity in Temporals , is promised in that Explanatory recital of this Covenant , Psal. 132. Where God said of Sion ; z I will abundantly bless her Provision : I will satisfie her poor with bread . By Provision and Bread , understand a confluence of all necessary Temporals good for Sion . She should have them not only with Gods leave , but with his love ; not only by his permission , but by his benediction ; she shall have Provision : God will bless her Provision : God will bless her abundantly . This is one happy fruit and effect of Gods Habitation in Sion . a Godliness hath the Promise of the life that now is . Yea the Poor in Sion , the meanest members of the Church have part in this Promise : God will sufficiently provide for them , and their comfortable subsistence , he will satisfie her poor with bread . This is a sweet promise , for Sion's poor to Rest upon . II. Israels prosperity in Spirituals . In the same Explanation of this Covenant God Promised , b I will also cloth her Priests with Salvation : and her Saints shall shout aloud for joy . The Blessings here Promised , are also mentioned by Solomon in his Prayer at the Dedication of the Temple ; c Now therefore arise O LORD God into thy Resting place , Thou and the Ark of thy Strength : Let thy Priests O LORD God , be cloathed with Salvation , and let thy Saints rejoyce in Goodness . In this Promise are Mercies , 1. More Peculiar to the Priests . I will cloath her Priests with Salvation . In the former Petitory part of this Psalm the words are d Let thy Priests be cloathed with Righteousness : and let thy gracious-Saints shout-aloud Interpreters here somewhat differ about the sense . By [ Salvation ] here e Calvin understands only Gods Protection , under which Gods Priests should be safe and happy . And by [ righteousness ] Gods Righteousness : that is , the fruit of Gods righteousness , in defending protecting and taking care of his Priests . f Him. de Muis interprets this [ their Cloathing with Salvation ] of Gods open and visible help and Salvation to Sions Priests , as evident to all as the Garments wherewhith they are cloathed . Or rather as if God had said ; I will wholly encompass Sions Priests with salvation , as with a garment , and I will never forsake them . But in the former verse he understands by Righteousness The Priests constant righteousness , as evident to all , as their very Garments wherewith they were cloathed . g Lavater thinks here is an Allusion to the Priests Garments which shadowed out many vertues , that they should be evidently cloathed and adorned with true virtues and holiness of life . But none of these satisfie : nor ( in my judgement ) do they fully reach the sense and intent of the holy Ghost herein . The phrase [ of cloathing Sion's Priests with Salvation ▪ ] is comprehensive and seems to me to import these three things viz. ( ● ) The safe Conservation and Continuation of the Publique Ministery in Sion . Her Priests should not be destroyed , nor driven into corners : but Sion should still see her teachers before her eyes . ( 2 ) The eminent decking and adorning of Sions Priests with the Spiritual Ornaments of Righteousness and Salvation which should be as visible and evident in their Functions and Conversations : as their Preistly robes ( types of such spiritual ornaments ) were eminent and visible in their Ministrations . ( 3 ) The efficacy and prevalent success of the Ministry of Sions Priests , upon the people for Salvation and righteousness . Their Ministration should be salvifical to the Church and people , full of saving efficacy . The word Salvation is in Scripture used in such latitude and variety of acceptations , as it may easily comprize all this . And the Sense of words or phrases in Scripture are not to be restrained without just and apparent necessity . That learned and judicious writer h Mr. Iohn Ball expounds them much to this effect . 2. More Common to all the Holy people and Saints in Zion . And her Saints shall shout aloud for joy , Psal. 132. 16. This Eminent joy of Sions Saints , seem to have reference , To the Lords peculiar affection to , and Habitation in Sion , To Gods blessing of Sion , with a Confluence of outward accomplishments , And to his clothing of Sions Priests with Salvation : These fore-promised Mercies shall be singular Matter of Sion's Saints rejoycing , yea of their triumphant shouting for Gladness . Psal. 132. 13 , 14 , 15 , 16. For what greater cause can there be of rejoycing to Gods Saints , Then to enjoy their God resident in the midst of them , and with God a confluence of Temporal and Spiritual blessings in his saving Ordinances ? These now are the Covenant-Blessings or Mercies which on Gods part were promised to King David and his Seed in this Covenant . SECTION II. II. THE Covenant-Duties Conditioned , Required and Re-stipulated on the part of David and his Seed in this Covenant , may be reduced chiefly to these two heads , viz. 1. Their Keeping Gods Covenant and Testimony , walking in his Commandments , Satutes and Iudgements . 2. Their being Iust in their Kingdom , Ruling in the fear of God. That they were to perform , as Good men : This , as Good Kings and Rulers over men . That , was Common to them with all Israel . This , was Peculiar to the House of David in Israel . I. Their Keeping of Gods Covenant and Testimony , &c. As God would keep Covenant with David and his Seed : So they must keep Covenant with him . He will not be Foederally bound , and they set at liberty . As he performs Covenant-Mercy : So they must perform Covenant-Duty . This Condition on their part is notably expressed in divers Recitals and Expositions of this Covenant . As ; i The LORD hath sworn in truth unto David , he will not turn from it ; of the fruit of thy body will I set upon thy Throne . If thy children will keep my Covenant and my Testimony that I shall teach them : their children also shall sit upon thy Throne for evermore . But contrariwise he adds elsewhere ; k If his children forsake my Law , and walk not in my judgements ; If they break ( Heb. profane ) my Statutes , and keep not my Commandments : Then will I visit their transgression with the rod , and their iniquity with stripes . Nevertheless my loving-kindness will I not utterly take from him : nor suffer my faithfulness to fail , &c. Here 's Gods Law , as the Genus or General ; and in his Iudgements , Statutes , and Commandments , viz. Iudicial , Ceremonial and Moral Laws , as the Species , or Specials : The breach or violation of any of these by Davids Seed is Threatned to be visited with Gods Rod and Stripes , Consequently the Observance of them all is required from them . And David , having reference to this Covenant , particularly applies this Condition to his Son Solomon , in his speech to the solemn Assembly of Israel : l And he said unto me , Solomon thy non , he shall build my House and my Courts : for I have chosen him to be my son , and I will be his Father . Moreover I will establish his Kingdom for ever , if he be constant ( Heb. strong ) to do my Commandments and my judgements , as at this day . And hereupon m David presently applies this by way of Exhortation ; First to all Israel , inciting them To keep and seek for all the Commandments of the LORD their God , that they might possess Canaan and leave it for an inheritance to their children for ever : Then to his son Solomon , injoyning him , To know the God of his Father , to seek him , and to serve him with a perfect heart and a willing minde , That thus , both Davids Seed , and the Subjects of David and his Seed , might perform the Conditions of this Covenant with God. From all these passages , we may thus determine and conclude touching the Covenant-Duties and Conditions imposed upon David and his Seed : viz. More Generally , That the Covenant-Duties and Conditions required of David and his Seed in this Covenant , are the same with those imposed upon Israel and their Posterity in the Sinai-Covenant . Fo●… , 1. God , in imposing these Conditions upon David and his Seed , plainly hath reference to the Duties of the Sinai-Covenant ; As the n phrases of keeping his Covenant and Testimony , Of Doing his Commandments and his Iugements , viz. his Iudicial Ceremonial and Moral Laws ( the body of the Sinai-Covenant , ) do abundantly evidence . 2. This Covenant with David did not void or annul the Sinai-Covenant or the Duties thereof : it continued in force till the death of Jesus Christ , when it had its general accomplishment . David therefore and all his Seed remained still under the Obligation and duties of the Old Testament or Sinai-Covenant . This Covenant with David was not Destructive , but Cumulative , to that with Israel . Look o back therefore upon the Covenant-Duties of the Sinai-Covenant , and the explications of them : and there you shall also , as in a glass , behold the Covenant-Duties of this Covenant at large unfolded . More Particularly , The Covenant-Duties and Conditions imposed upon David and his Seed under this General , are these . viz. 1. Their being Gods saved , Gods people , Gods sons and First-born by Covenant , See Psalm 89. 26 , 27. 2 Sam. 7. 24. 1. Chron. 17. 13. & 28. 6. These Covenant-Relations have in them both a Dignity from God , and a Duty to God. The ( c ) Duties thereof have been formerly laid open , both in this , and in the Sinai Covenant . How can any persons keep Gods Covenant faithfully and acceptably , till themselves first become Gods Covenant-people effectually ? They must first have Covenant-principles and abilities : before they can truly put forth those Abilities in Covenant-performances . 2. Their true knowledge of God and of his Covenant , and seeking for all is Commtandments , 1 Chron. 28. 7 , 8 , 9 : Such knowledge is the necessary in-let to all sincere Covenant keeping by Faith and Obedience . 3. Their keeping Covenant by true Faith in Iesus Christ , the great Mercy and Mysterie promised both in this , and the Sinai-Covenant . That Christ was revealed , and Faith in Christ required and conditioned , in the Sinai-Covenant , I q have abundantly proved ▪ That Iesus Christ was also revealed and chiefly intended in this Covenant , I have in this Chapter evinced . Compare also , Luke 1. 31 , 32 , 33. Acts 2. 29 , 30 , 31 , &c. Heb. 1. 5. with the tenour of this Covenant . Therefore true Faith in this Christ , is necessary to the keeping of this Covenant : For , 1. Without true Faith Christ herein revealed could not be apprehended by David or his Seed . 2. And without true Faith , neither their persons nor performances could be accepted . For , r without Faith it is impossible to please God. 4. Their keeping Covenant , by 1. Willing , 2 Perfect . 3 Entire , and 4. Constant Obedience , See 1 Chron. 28. 7 , 8 , 9. Psal. 132. 11 , 12. & 89. 30 , 31. What such obedience is ; In what notion it is required in the Sinai Covenant , and so in this ; and what is the Rule of such obedience ; I have sufficiently s elsewhere unfolded . That the Lord intended the Keeping of this his Covenant by such Obedience , King Solomon intimates in his blessing of the people at the Dedication of the Temple , saying ; t The LORD our God , be with us , as he was with our Fathers : Let him not leave us nor forsake us : That he may incline our hearts unto him , to walk in all his waies , and to keep his Commandments and his Statutes and his Iudgements which he commanded our Fathers , — Let your heart therefore be perfect with the LORD our God , to walk in his Statutes and keep his Commandments as at this d●…y . God himself , confirms the same in his answer then returned to King Solomons Prayer ; u And the LORD said unto him , I have heard thy Prayer and thy supplication that thou hast made before me : — And if thou wilt walk before me as David thy Father walked , in integrity of heart and in uprightness , to do according to all that I have commanded thee , and wilt keep my statutes and my judgements : Then I will establish the Throne of thy Kingdom upon Israel for ever , as I promised to David thy Father , saying , There shall not fail thee a man upon the Throne of Israel . &c. 5. Their Repentance and returning to the Lord unfeignedly in case of any their Covenant-failings and miscarriages . This Covenant-Duty in all the people of Israel ( and therefore consequently in Davids Seed , Rulers over Israel ) . King Solomon x intimates , in his Prayer at the Dedication of the Temple : and God confirms , in the Accepting and granting of his Prayer . What true Repentance is ; That such Repentance was required and conditioned in the Sinai-Covenant , and so also by consequence in this ; with Inferences hereupon - I have explained in the Sinai-Covenant there see . Book III. Chap. 4. Aph 4. Sect. 2. These were the Covenant-Duties and Conditions imposed here upon David and his Seed , which did in Common belong to Davids House and to all the house of Israel . The Covenant-Duties , more peculiar and appropriate to David and his House follow . II. Their being just in their Dominion and royal Government , Ruling also piously and religiously . This is laid down notably in Davids last words , y He that Ruleth over men must be just , Ruling in the Fear of God , In the Hebrew phrase ( which studies brevity ) the sentence is imperfect , some word or words being omitted which should perfect the sence . The words are exactly thus to be translated ; A Ruler over-earthly-man just , Ruling the fear of God. And they may be interpreted two waies , viz. 1. Mandatorily , as requiring a Covenant-Duty from David and his Seed : Thus ; A Ruler over-earthly-man must be just , Ruling in the fear of God. Or thus : Be thou a Iust Ruler over-earthly-man , rnling tn the fear of God. So it is a command or Divine injunction to David and his Royal Seed , To Rule Righteously , and Religiously , 2. Promissorily , as a foretelling the Covenant-Dignity and excellency of Christ and his Kingdom , that was to come of David according to the flesh : Thus ; The Ruler over-earthly-man , shall be just , Ruling in the fear of God. That is , the Messiah that shall descend of David shall be a just Ruler ; &c. In my judgement , these words are here so laid down on purpose by the Holy-Ghost , that they may be taken in full latitude , both as Commanding a Duty from David and his Seed , as Types of Christ ; and as Promising an excellency in Christ the Anti-type of David . Christ , should succeed David as a King , Psal. 2. 7 , 8 , 9. & 110. 2. & 72. 1 , 8 , 9 , 10 , 11. Zech. 9. 9 , 10. Hos. 3. 5. And Christ should Reign and Rule in his Kingdom most Righteously , and Religiously . See Psalm 45. 3 , 4 , 5 , 6 , 7. & 72. 1 , 2 , 3 , 4 , 7 , 12 , 13 , 14. Isai. 11. 1. to 10. Ier. 23. 5 , 6. Zech. 9. 9 , 10. He is the true Melchizedech , or King of Righteous ness , Heb. 7. 1 , 2 , 3 , &c. But here I shall consider the words only in the First Notion , as Commanding a Covenant Duty from David and his Seed , because I am speaking of them as imposing a Covenant-Duty upon them , in reference to the Throne and Kingdom which by Covenant , God setled upon David and his Seed . 1. David and his Seed must Rule over Israel , Righteously . z A Ruler ( or He that Ruleth over-earthly-man must be just . The Ruler , here spoken off , is the Royal or Kingly-Ruler , who in his Dominions is a Supream ; The Supream Ruler , or Governor of a People , or stiled by some other Denomination : viz. David and his Seed . The Subjects here particularly intended by men or Earthly-man were Israel , which was the Common-wealth of God , of his peculiar Institution . And they were at that time the only Church of God on Earth . The Qualification of this Ruler , and of his Rule , is Righteousness , and Religiousness . First of his Iustice or Righteousness . David and every of his Successive Seed sitting on the Throne must be Iust. How ? 1. Iust in their Person . 2. Iust in their Office. ( 1 ) Iust in their Persons . Having due Qualifications of Justice and Principles of Righteousness within : without which their office and administrations could never be righteous without . The fruit resembles the Nature of the Tree . Such the fountain : Such the streams . Iustice of the person of a Ruler , is that Habit of Righteousness whereby he is disposed duly to administer both Mercy and Iudgement to all his Subjects indifferently without respect of Persons , Fear or rewards . He must be inclined both to Mercy and Judgement , Psalm 101. 1. Prov. 20. 28. with Prov. 29. 4. And this to all without respect of Persons , Prov. 24. 23. and 28. 21. Psal. 82. 2. Deut. 1. 16 , 17. As also without fear of men , or taking rewards from them to pervert Justice , Deut. 1. 17. Isa. 1. 23. Prov. 29. 4. Unto such an Habit and Qualification of righteousness divers subservient Endowments are very necessary . As , 1. Knowledge and judicious understanding in every Cause , &c. Psal. 2. 10. Prov. 28. 16. Eccl. 10. 16. Isa. 3. 3 ▪ 4. 2. Clemency , gentleness , mercifulness , Prov. 20. 28. that he may lay to heart every good cause , even of the poor , widow , fatherless and oppressed , Isa. 1. 17 , 23. 3. Fortitude and Courage , not to fear mens faces , but rather to be a terrour to evil-doers , Prov. 20. 2. Deut. 1. 17. Rom. 13. 3. 4. Humility , that his heart be not proudly lifted up above his Brethren , and he oppress them , or turn Tyrant , Deut. 17. 19 , 20. Rehoboam's fault and ruine . 1 Kings 12. 14 , &c. Psal. 131. 1. 5. Chastity , That his heart be not turned away from right Judgement , Deut. 17. 17. Prov. 31. 3. lust destroyeth Kings . 6. Temperance and Sobriety , that the Judgement be not darkened in discerning things that differ . It is not for Kings to drink wine , &c. ( that is , intemperately ) least they drink , and forget the Law , and pervert the Iudgement of the afflicted , Prov. 31. 4 , 5. Eccles. 10. 13 , 14. 7. Contentedness , hating Covetousness , Deut. 1. 16 , 17. and 17. 17. Prov. 28. 16. ( 2 ) Iust in their Office of Ruling . It was not enough that David and his Seed had just Principles , they must also perform just Practises , do just things . This Iustice of their Office comprizeth in it two things . viz. First , A just Advocation to , or Acquisition of , their Office. That they come not to their Rule and Government by unlawful Usurpation , without any just Right or Title . The fault of usurping Athaliah , 2 Kings 11. 1 , 2 , 3. Secondly , a just Execution and discharge of their Office , In the impartial and Due Administration of Mercy and Iudgement to all their subjects for their Good , without respect to mens persons , fear of mens faces , or expectation of their corrupting gifts and rewards : As hath been formerly proved . Now this Actual Execution or Exercise of their just Rule , hath in it a twofold Act : viz. Protection and Gubernation . I. Protection . The Supreme Ruler or Governor ought to improve his utmost Authority and Power , for the Protecting , Preserving and Defending of his Subjects and Common-wealth in Safety , Peace and Prosperity b Behold a King shall raign in righteousness , and Princes shall rule in judgement . And a man ( viz. such a King or Princes , ) shall be as an Hiding-place from the winds : And a Covert from the Tempest ; As Rivers of water in a dry place ; As the shadow of a great Rock in a weary Land. This King is very generally interpreted to be King Hezekiah , yet as a Type of Jesus Christ : These Princes , the Princes of Hezekiah , as Shebna , &c. imployed under him in the Government : His Protection of his subjects from all sorts of evils and injuries is elegantly described by four notable Metaphors or Similitudes . Such Protection is Due from all Supreme Rulers to their Subjects . And this especially against three sorts of evils . viz. 1. Against all Enemies Forrein or Domestick ; from without , or from within the Common-wealth : that they may be powerfully resisted , prevented and suppressed , and the subjects defended . 2. Against all injuries , wrongs , oppression , violence , &c. that the subjects , ( especially the poor , the friendless , the widow , and the fatherless , c which of all other are most exposed to injuries and oppressions without Remedy , ) may be defended , rescued , and relieved , Psal. 82. 3 , 4. Isa. 1. 17. and this by a righteous current and course of Judgement . 3. Against publike wants and necessities , prejudicial and destructive to their Common-wealths publike welfare and prosperity . As want of bread in a time of famine , want of trade with Forrein Nations , without which they cannot well subsist within their own territories , &c. Rulers must be like Rivers of water in a dry place , as well as an Hiding-place from wind and Covert , from Tempest , Isa. 33. 1 , 2. II. Gubernation , or Actual Governing . The supreme Ruler ought to exercise his Power and Authority in the upright Guiding and Governing of all his subjects according to Mercy and Judgement , as the Cause shall require , for their good and benefit , Rom. 13. 3 , 4. 1 Tim. 2. 2. This Actual Governing hath in it two principal branches . 1. Direction of the subjects in all good waies of Righteousness , by making , enacting and publishing righteous good and equal Laws for the Common-wealth , subservient , not opposite , to true Religion . Establish Iudgement in the Gate , Amos 5. 15. such the good Decrees even of Pagan Rulers sometimes , as of Cyrus , Ezra . 1. 1 , &c. Darius , Ezr. 6. 1 , 2 , 3 , &c. Dan. 6. 25 , 26 , 27. Nebuchadnezzar , Dan. 3. 29. Opposite thereunto are , The Decreeing of unrighteous Decrees , Isa. 10. 1 , 2 , 3. The framing mischief by a Law , Psal. 94. 20. The Statutes of Omri , Mich. 6. 16. Ungodly , unrighteous , ensnaring and bloody Decrees , Esth. 3. 8 , to the end ; Dan. 3. 10 , &c. and 6. 7 , &c. 2. Remuneration , by compensating the Subjects Observation or violation of such Directions or Laws , according to the right Rules of Distributive and Emendative Iustice. This Remuneration ought to have respect , ( 1 ) To all well-doers and Good subjects . That they may be praised for , countenanced and encouraged in their well-doing and in all vertuous waies , Rom. 13 , 3 , 4. Such Government makes the righteous flourish , Psal. 72. 7. ( 2 ) To all evil-doers and wicked Subjects . That , by just execution of vengeance and wrath upon them for their evil-doing , Rom. 13. 4. They may be put to exemplary shame before others , Iudg. 18. 7. May be terrified for , and restrained from evil-doing . Hence Rulers are called , Possessors , or Heirs of restraint , Iudg. 18. 7. Or , if the Cause so require , may be cut off and destroyed out of the Common-wealth by Banishment , Ezra 7. 26. Or Death . Psal. 101. 8. That all Israel may hear and fear , and do no more so wickedly , Deut. 13. 11. and 17. 13. and 21. 21. Thus he that Ruleth over man , must be Just , In Person , and In office . 2. David and his Seed must Rule over Israel Religiously as well as Righteously , d Ruling in the Fear of God. They must not Gallio-like , cast off all care of the affairs of God and Religion , but rather make these things their primary scope and intendment , and all Politicals subordinate and subservient thereunto . The fear of God is used in Scripture in various Acceptations . Especially , as to our present purpose , it denotes ; 1. The Object Feared , viz. God himself . Bring presents to the FEAR , Psal. 76. 11. So God is stiled , The FEAR of Isaac , Gen. 31. 42 , 53. 2. The Rule or Law prescribing and directing in the true Fear of God , Psal. 19. 9. 3. The whole Course and way of Gods true Religion and Service , Eccles. 12. 13. Iob 1. 9. Act. 9. 31. In this sense it is used very frequently . And these are the proper fruits ▪ effects and acts of the true Fear of God implanted in man. 4. The Inward Habit or Principle of Gods Fear ingraven upon the Sanctified heart , whereby the heart is inclined and disposed to have an awful reverential respect to God , to his whole will and all his waies : to forbear what he forbids , to perform what he prescribes , &c. e I will put my fear in their hearts , that they shall not depart from me . 5. The Affection of Fear in the heart , whereby a man is disposed to be afraid of Gods dreadful or terrible manifestation of his Majesty and Greatness . As Moses at Mount Sinai said ; f I exceedingly fear and quake , so terrible was the sight . Most of these acceptations , especially the four first , are of use here . To Rule in the Fear of God therefore doth principally comprize in it these things : viz. I. To have the Heart and Spirit graciously and effectually principled with the Fear of God , whereby Rulers are inclined to have an awful eye and respect to God , his will , and waies in all their Government , and this with a good conscience , Gen. 42. 18. This Fear makes the Persons of Rulers religious , and consequently their Government religious , 2 Chron. 17. 3 , 4 , 5 , 6. 2 Chron. 34. 3 , &c. II. To Manage the whole Rule and Government according to the word of God , the Rule and measure of Gods Fear : not according to carnal Rules of Policy inconsistent with Gods word . Hence God appointed all the Kings of Israel to have a Copy of Gods Law by them , to read therein continually , that they might manage their Government in Gods Fear accordingly , Deut. 17. 18 , 19 , 20. III. To make it the Primary Scope , intent and End of all their Ruling , to advance the Glory of God , and of Iesus Christ , to advantage the Spiritual welfare of his Church , and to further every way the Prosperity of the Gospel and true Religion , Rom. 13. 3 , 4. Isa. 60. 10 , 16. 1 Tim. 2. 2. The Centuriators observe well g Seeing Magistrates are in Holy Scriptures called Gods , their first and chiefest care of all should be , in such sort to serve God , as that his Kingdom may appear , Grow and be Preserved in their Dominions . Common-wealths are for the Church , not the Church for Common-wealths : they are but Hospitia Ecclesiae , the Churches Inns. Rulers are for God : not God for Rulers . Rulers usually prosper no longer in their Civils , then they take care for the prosperity of Religion and Spirituals . I remember not that any Kings in Israel or Iudah are commended by God in Scripture for ruling righteously , but only those who ruled Religiously . Their chief zeal and all their prime endeavours should run out this way : as Iehoshaphats h heart was lifted up in the waies of the LORD . Oh! How many waies may , yea ought , the supreme Ruler to improve his Authority for advancing the Interest of God , of Jesus Christ , of his Church , of his Gospel , and of Christian Religion , by Ruling in the fear of God , As a Nursing Father of the Church ! Isa. 49. 23. As ; 1. By encouraging and countenancing the publike use of all Gods Ordinances and publike exercise of all Duties of Religion within his Dominions , 2 Chron. 15. 9 , to 16. and 20. 7 , 8 , 9. and 29 , 30 , 31 , 34 , and 35. Chapters . Deut. 17. 18 , 19 , 20 , 2. By removing all external Impediments to true Religion in Doctrine , worship , Discipline , &c. as Heresie , Idolatry , Prophanness , Persecution , &c. Deut. 13. 1 , to 6. Zech. 13. 3. 1 Kings 15. 14. with 2 Chro. 19. 17. 1 Kings 22. 44. 2 Kings 12. 3. 2 Chron. 15. 8 , 16. and 17. 3 , 4 , 6 , to 10. 2 Kings 23. 8 , 13 , 19 , 20 , 24 , 25. 3. By Reforming the Church , when the Truth , worship or Ordinances of Jesus Christ are contemned , corrupted , polluted , &c. Exod. 32. Iosh. 24. 2 Chron. 15. and 17. 2 Kings 18. and 23. as did Zerubbabel and Nehemiah in their daies . 4. By calling together Councils and Synods to consult and conclude according to the Word , how the Church should be reformed , and all the Affairs of Religion duely managed , 1 Chron. 13. 1 , 2. 1 Chron. 23. 1 , 2. 1 Kings 8. 1. 2 Chron. 29. 4. 2 Kings 23. 1 , 2. Rom. 13. 1 , 2 , 3. 1 Tim. 2. 2. which persons so convocated must be such as the Scriptures allow to consult and conclude in like cases . 5. By strengthening the Laws and Ordinances of God and Jesus Christ with his Civil Sanction , commanding them under Civil penalties to be duely observed , 2 Chron. 34. 33. Nehem. 12. 13 , &c. Dan. 3. 28 , 29. and 6. 26 , 27. As Hezekiah took care that Priests , Levites and People should respectively perform their Duties , 2 Chron. 29. 5 , 24. and 30. 1. 6. By furnishing and supplying the Church of Christ with all Outward Necessaries and helps to the greater Prosperity of Religion : as convenient Places for publike worship , Honourable Maintenance for the Ministers of the Gospel , &c. 1 Chron. 22. 2 Chron. 3. 1 , &c. and 34. 1 Tim. 5. 17 , 18. 1 Cor. 9. 6 , to 15. with 2 Chron. 31. 4. to 9. 7. Finally , By punishing offendors , as well against the First , as against the Second Table , with Civil Mulcts or Penalties , that the Sacred Ordinances and waies of God may be vindicated from Contempt and Prophanation , Deut. 13. 1 , to 61. Zech. 13. 3. Deut. 21. 18 , 19 , 20 , 21. Gen. 9. 6. with Numb . 35. 30 , 31 , 32 , 33 , 34. and Deut. 10. 11 , 12 , 13. Levit. 20. 11 , 12 , 14 , 17 , 19 , to 25. Exod. 22. 1 , to 15. Deut. 19. 16 , &c. Now David and his Seed were to Rule over Israel Righteously and Religiously , as hath been described , for these Reasons especially . 1. Because , David and his Seed , in their Rule over Israel , were i Gods Kings , Deputies , and Vice-gerents , over Gods peculiar Common-wealth . 2. Because the Righteous and Religious Rule of Supreme Governors or Rulers is most pleasing to God. How exceedingly hath God commended the pious and religious Government of David , Asa , Iehoshaphat , Hezekiah , Iosiah , &c. but condemned the contrary wicked reign of others ! And how abundantly hath the Lord testified his approbation of righteous Judgement , Isa. 1. 17 , 18 , 19 , 20. Ier. 5. 1. Hence Solomon said , k To do Iustice and Iudgement , is more acceptable to the LORD then Sacrifice . 3. Because David and his Seed in their Religious and Righteous Ruling l were to be special and Eminent Types of Jesus Christ the most Godly and Righteous Ruler in his Spiritual Kingdom . This Covenant-Duty of Ruling Israel Righteously and Religiously , was performed , I. By David himself , m who fed Israel according to the integrity of his heart , and guided them by the skilfulness of his hands . He Ruled them Religiously . This was his Primary Design and scope in his Government to advance Gods true Religion . Hence , 1. He was most zealously affected to the Ark of Gods Covenant , the Eminent token of Gods presence , to prepare a place for it , and to bring it and settle it in his place , Psal. 132. 1 , to 11. 1 Chron. 15 , throughout , and 16. throughout , 2. He appointed certain Levites and Priests to Minister before the Ark continually , and delivered into the hand of Asaph on that day an excellent Psalm wherewith to thank the LORD , 1 Chron. 16. 4 , to the end . 3. He had it in his heart to build a Resting-place for the Ark , a Temple for the Lord : with which the Lord was so pleased , that thereupon he revealed this Covenant by Nathan to David , 1 Chron. 17. 1 , &c. although he would not suffer David to build the House . 4. He notwithstanding so set his heart to the House and worship of his God , that he prepared abundantly for the building of the Temple , 1 Chron. 22. 5. He appointed the Courses and Divisions of the Levites , of the Priests , of the Singers , and of the Porters , for the service of God in the Temple when it should be built , 1 Chron. chap. 23. 24 , 25 , 26. 6. He instructed and encouraged Solomon to the building of the Temple , giving him the Pattern thereof which he had from the Lord , ●… Chron. 28. 7. And Finally , He by his own example notably excited the Princes of Israel to offer liberally towards the building of Gods House : blessing God that had inclined him and them to offer so willingly , and praying for Solomon that he might be upright and perfect , and that he might build the House for which David had prepared , 1 Chron. 29. throughout . Thus David Ruled Religiously . He ruled also the people ●…srael , Righteously . Psal. 101. throughout . II. By Solomon , and other Godly Kings of Iudah after him , as Asa , Iehoshaphat , Hezekiah , Iosiah , &c. who ruled righteously and religiously in the fear of God. King Solomon , He ruled Religiously : For , 1. He builded the Temple on Mount Moriah at Ierusalem , most magnifically according to the Pattern given him , 2 Chron. 3. 1 ▪ &c. and 4. chap. throughout . 2. He most solemnly dedicated the Temple builded , with Praises , Prayers and Sacrifices before all ●…srael : The Lord most graciously answering his Prayers , and accepting his Sacrifices ; 2 Chron. chap. 5 , 6 , 7. throughout . He Ruled also Righteously . For , 1. He n caused Adonijah to be put to Death , Abiather the Priest to be deposed and turned out of the Priesthood , and Ioab to be slain at the Horns of the Altar , for their Combination in Sedition and Treason against the Crown , and other offences . 2. He o confined Shimei for cursing and reviling his Father King David , and afterwards put him to death being found without the bounds of his Confinement . 3. He p wisely , as well as justly , decided the Controversie betwixt the two Harlots about the living child ▪ and gave it to the right Mother . III. By Iesus Christ especially , the Conditioned Duties of this Covenant had their fullest and exactest accomplishment . David and his Seed , even the most religious and righteous of them had their failings and miscarriages , as their Histories abundantly declare . But Iesus Christ the Primary Seed of David , fully kept Gods Covenant and all his charge , walked most Religiously and Righteously in his Spiritual Kingdom over the House of Iacob : As the Prophets under the Old Testament Promised , and the Apostles with other Holy Pen-men of the New Testament declare to be Performed by him . This Aphorism , touching the Matter and Substance of this Covenant , I close up briefly with these ensuing Inferences . Inferences . I. Hence , The Goodness and bounty of God was singularly discovered and Testified in this Covenant to David and his Seed . What variety and excellency of Covenant-Mercies and Blessings are herein Assured to David , to his Seed , and to their Subjects with respect unto them . 1. God's subduing of all his enemies ; 2. His Strengthening and Establishing him ; 3. His Enlargement of his Glory and Dominion ; 4. Gods sweet Covenant-Relations to him ; 5. His fulfilling of his daies ; 6. Gods building him an House , by perpetuating and enthroning of his Seed for ever ; 7. Gods Fatherly Relation unto his Seed ; 8 The Honour cast upon his Seed to build God an House , 9. Gods Establishment of his Seed in his Kingdom for ever ; 1 0. Gods constancy of loving-kindness and faithfulness to his Seed , yet with chastisements for their Miscarriages ; 1 1. Gods Habitation in Sion for ever ; 1 2. Israels secure establishment in Canaan thereupon , and13. Their singular Prosperity both in Temporals and Spirituals . These , these are the Covenant-Mercies promised to David and his Seed in this Covenant . Any one , even the least of these , was a great fruit and evidence of Gods bounty to them : How much more this whole Bundle and Heap of Blessings together . Hereupon , when Nathan first revealed this Covenant from God to David , how was David affected and transported with joy and admiration of Gods Goodness and his Grace ! He presently went , and sate before the LORD , and said , q Who am I O Lord GOD ? and what is my House , that thou hast brought me Hitherto ? And this was yet a small thing in thy sight O Lord GOD : but thou hast spoken also of thy servants House for a great while to come . And is this the manner of man , O Lord GOD ? And what can David say more unto thee ! For thou Lord GOD knowest thy servant . For thy Words sake , and according to thine own heart hast thou done all these great things , to make thy servant know them , &c , Oh , how pathetically zealously and thankfully doth David herein express himself to God for all his Covenant-goodness ! with what raised , ravished , and astonished affections ! More particularly , In this his Address to God , note ; I. His Praise . He Praiseth God for his Goodness , Partly to himself : And this 1. For time past . That God had brought him hitherto ; to such victories , to such Preferment , to such a Throne and Kingdom . and this notwithstanding the Extream unworthiness both of David and his House , 2 Sam. 7. 18. 2. For time present and to come , That God had superadded this excellent Covenant over and above all former favours ( as if they had been small matters , ) therein assuring David of the Happiness of his House for all time to come . This is amplified , ( 1 ) By the superabounding bountifulness of God therein . ( 2 ) By the familiarity of Gods dealing with David in such a Covenant-way . ver . 19. ( 3 ) By the unutterableness of this Mercy , silencing David himself . ver . 20. ( 4 ) By the Moving Causes inclining God both to do these Great-things for David , and to make them known in this sort to David : viz. His Word Christ , and His own heart , his meet Grace and good-pleasure of his will , ver . 21. ( 5 ) By his thankful acknowledgment of Gods matchless greatness , ver . 22. Partly , to his people Israel , In Redeeming them out of Egypt , and making them his people , ver . 23 , 24. II. His Prayer . He prayes , That God would perform all his Covenanted Goodness , to him , and to his House for ever , ver . 25 , 26 , 27 , 28 , 29. Thus David admired and extolled the rich bounty and goodness of the Lord to him and his Seed in this Covenant . II. Hence , The Priviledges of David and his Seed were greatly heightned and advanced by this Covenant . By the Sinai-Covenant or Old-Testament , The People of Israel , and with them David and his House , were Eminently priviledged above all the People and Nations of the world : as the r Scriptures often testifie . But by this present Covenant David and his House were peculiarly Priviledged above all the House of Israel it self . To them it was peculiarly Directed ; Upon them it was peculiarly fulfilled ▪ and in reference unto them some Promises therein are extended to Israel their Subjects . In this regard , Israel was as the Iewel of God , his s Segullah : David and his Seed , were as the Orient-sparks and precious Garnish of this Jewel : And Christ the Primary Seed of David , was the great and peerless Gemm in that Garnish . III. Hence , As by this Covenant God settled and established Royal favours and dignities upon David and his Seed : So by this Covenanted ▪ he expected and required Royal Returns of Duty and Homage to himself from David and his Seed . God hereby made them great Kings over men : but yet they must still remain Subjects to himself the King of Kings . They shall Rule over men : but so , as God will still Rule over them ; They must remain still Subject to his Covenant-Commandements , Statutes and Judgements . They must so Rule : as yet to be Ruled . They must so be Kings : as yet to remain Subjects . They must so be in Authority : as yet to be under Authority . When this Loyalty and Covenant-Duty to God was forgotten by David or any of his Seed , how sadly and severely did God chastise those miscarriages ? IIII. Hence , The Nature of this Covenant with David and his Seed was partly Absolute and partly Conditional . Absolute t in regard of the Perpetuity of the Covenant , The perpetuity of his Seed upon his Throne , and some other Promises as having only their full accomplishment in Jesus Christ. But Conditional u in regard of other Promises more immediately applicable to Davids ordinary Seed : which were to be performed , if they kept Gods Covenant and Commandements . Therefore hence it came to pass , that David and his Seed sundry waies failing in their Covenant-Duty , God chastized them severely , and ecclipsed the glory of their Kingdom often and sometimes extreamly , as in a case of the 10. Tribes revolt , and Iudah's captivity in Babylon , which seemed to be a sad x violation of Gods Covenant . But the Lord was still righteous and faithful in his Promises of absolute nature . The substance of the Covenant remained still inviolable , till at last it had its entire accomplishment in Jesus Christ. In what sense we are to understand Covenant-Conditions , and how such Conditions are no way inconsistent with Gods free-grace , hath been y elsewhere already expounded . V. Hence , The grand and most observable Occurrents under this Covenant with David , were , Gods Establishing and Continuing of the Royal Government over Israel , His appropriating of the Throne to David's Seed of whom Christ should descend according to the flesh , The Glory of that Kingdom in the daies of Solomon , and The most magnifical building of the Temple by Solomon at Jerusalem , on Mount Moriah . VI. Hence , The fidelity of God to David and his Seed according to this Covenant was very conspicuous . For , How notably did God , ( as hath been shewed ) perform all Covenanted-blessings , either upon David or his Ordinary Seed , or his extraordinary Seed Christ , or upon the subjects of his Kingdom . Not one Promise failed , or fell to the ground . VII . Hence , The Primary scope and intent of this Covenant was to Reveal Iesus Christ as the chief Seed of David , and the Perpetuity of his Kingdom ▪ over the Church of God for evermore . This is the Sea , whither all the streams of the Covenant flow : This is the Center where all the Promise-lines of the Covenant meet . Christ is the marrow and soul of this , as of all their Covenants of Faith. Those that do not intentively fix their eye upon Christ in this Covenant , they utterly miss the scope , and mistake the mysterie of this Covenant . Thus of the Subject , Matter or Substance of this Covenant , viz. The Covenant-Mercies Promised on the part of God , and The Covenant-Duties re-promised on the part of David and his Seed . APHORISM V. 5. The Form of this Covenant with David and his Seed . THE Form of Gods Covenant with David and his Seed , was either , Inward and Essential , in the mutual obligation betwixt the Federates : Or Outward and Accidental , in the Manifestation , Confirmation and Administration of this Covenant . This Aphorism I briefly thus Explain . I. The more Inward Essential and Constitutive Form of this Covenant with David consisted in the reciprocal Covenant-Obligation betwixt the Foederates ; viz. Betwixt God on the one hand , by his Promises of sundry Foederal Mercies , and David and his Seed on the other hand , by their Re-stipulating of divers Covenant-Duties . Which Mercies Promised , and Duties re-promised , have been at large unfolded in the last fore-going Aphorism . Without such reciprocal Covenant-Obligation , plainly expressed , or at least necessarily implyed , there can be properly no Covenant . This is that which makes the Specifical Difference betwixt Covenants and bare naked Promises . The Obligation of a bare Promise is Single and Personal , but the Obligation of a Covenant is double and reciprocal . II. The more Outward and Accidental Form of this Covenant , Consisted in the ( 1 ) Manifestation , ( 2 ) Confirmation , and ( 3 ) Administration thereof . 1. The Manifestation of this Covenant to David from God was not Immediate , but Mediate . God z Revealed it to the Prophet Nathan by vision , which vision is there at large recorded : And Nathan accordingly declared it unto David , upon Occasion of Davids purpose to build God an House . According to all these words , and according to all this vision , so did Nathan speak unto David — Then thou spakest in vision to thine Holy-one , &c. A vision , or Sight , is often mentioned in Scripture , It is of several sorts ▪ viz. I. An afflicting vision : One sort of Iobs Afflictions ; a Thou scarest me with Dreams , and terrifiest me with night-visions . Not here meant . II. An Instructing , Consolatory , or Prophetical vision . This was one of Gods waies whereby he was wont both before and since Christ to Reveal unto men things Secret or Future , affecting their Senses and Intellectuals with certain Outward objects and sensible Species to that end . And such visions are usually represented to men in a Trance , Rapture , Deep sleep , &c. they usually fall down upon their faces to the ground , as stupid , sensless , and Dead men . So , b A Trance , or Deep sleep fell upon Abraham ; Daniel c was afraid , and fell on his face , and was in a deep sleep with his face towards the ground : Ezekiel fell on his face : Ezek. 1. 28. and 3. 23. and 43. 3. and 44. 4. Thus , d Peter fell into a Trance , , when he had that vision of a sheet from heaven , teaching him to go and preach to the Gentiles . Iohn was e ravisht in Spirit , when he Received his Revelation from Christ , who when he saw him fell at his feet , as dead . Such this Vision of Nathan here , wherein God revealed to him this Covenant . In this sense vision is taken , 1. Properly , for the Act of Seeing that which God thus Reveals ; or Gods way of visional Manifestation of his will , Psal. 89. 19. 2. Metonymically for the Instruction , Prophecy , or Mysterie thus Revealed and seen . Isa. 1. 1. 2 Chron. 32. 32. 2 Sam. 7. 17. 3. Synechdochically , for all manner of waies whereby God makes known his will ; as 1 Sam. 3. 1. Lam. 2. 9. 2 King. 17. 3. Ioel 2. 28. with Act. 2. 17. 4. Catachrestically , or abusively for false and counterseit pretences of visions . Zach. 13. 4. vision of falshood . Ier. 14. 14. vision of vanity . Ezek. 12. 24. and 13. 6 , 7. vision of their own heart . Ier. 23. 16. But this vision of Nathan f was a Real and purely Divine vision : and consequently this Covenant of infallible Divine Authority . 2. The Confirmation of this Covenant by God to David and his Seed , was various ; Especially fourfold , viz. By Ratifying Promises : By Gods Sacred Oath ; By explanatory Repetitions thereof ; and By actual accomplishments thereof in part . ( 1 ) By Ratifying Promises . Some Promises , appertaining to this Covenant , lead peculiarly to assure David of the Infallibility and Perpetuity of this Covenant : which may therefore be justly stiled , Ratifying Promises . They are comprized in Psal. 89. 28 , 29 , 33 , 34 , 35. and have been formerly opened in the seventh Promised Mercy to David . Thus God adds Promise to Promise : and binds one Promise with another . ( 2 ) By Gods Sacred Oath . Gods Promise and Oath are g two immutable things in which it is impossible for God to lye ; and h God willing more abundantly to shew to David and his Seed , the immutability of his Counsel , he confirmed this Covenant by these two , that David and his Seed might have strong Consolation thereby . I have sworn to David my servant , Once have I sworn by mine Holiness , that I will not lye unto David . The LORD hath sworn in truth unto David , he will not turn from it . But of this Oath I have spoken in the former Aphorism . ( 3 ) By Explanatory Repetitions of this Covenant . God caused this Covenant not only to be twice k recorded in Terms at large : but also divers times Recites and explains the same in other l Scriptures both of Old and New Testament ; especially in those three observable places , which are a threefold Commentary upon this Covenant ; viz. Psal. 89. throughout . Psal. 132. 11. to the end . and 2 Sam. 23. 1 , to 8. Now in all such places as either Cite , Recite , or Expound this Covenant ; it is notably confirmed and stablished . The Covenant is doubled , trebled , &c. for the greater certainty and unquestionable stability . These Scriptures have been opened in the matter of this Covenant . Aphorism 4. ( 4 ) Finally , by Gods actual accomplishments of the Promises of this Covenant by degrees . Some were fulfilled in Davids daies : as Gods subduing all his enemies , strengthening and stablishing him , His enlarging his Glory and Dominion , His sweet Covenant-Relation , Fulfilling of his daies , Building up his House after him in raising up his Seed . Some were fulfilled in the daies of his Seed : as , Gods Fatherly Relation to his 〈◊〉 The building God an House , Establishment of his Seed upon 〈◊〉 Throne , Constancy of his faithfulness to them , &c. All which I have m formerly unfolded . Now all these Gradual accomplishments of this Covenant upon David and his Seed , were as so many infallible seals to the Truth and faithfulness thereof , and as so many Earnests , handsels and first-fruits , assuring the like performances of all Promises for the future , till they all should have their grand and highest accomplishment in IESUS CHRIST the chief Son and Seed of DAVID . 3. The Administration of this Covenant with David and his Seed , was in effect the same with that of the Sinai - Covenant ( which remained in force till the Death of Iesus Christ : ) viz. 1. By the Levitical Priesthood as the fixed and standing Ministry of the Old-Testament . 2. By the Levitical Sacrifices and all other the Ceremonial and Typical Ordinances of God. 3. By the Typical and worldly Sanctuary ; As also , 4. By the Ordinary Covenant-tokens , Circumcision and the Pass-over , Instituted under Gods Covenant with Abraham , but continued under the Sinai Covenant even til the Death of Jesus Christ. Notwithstanding in some respects this Administration admitted of some Perfective Alterations under this Covenant with David . For , 1. The publike place of Gods solemn worship , which was formerly an Ambulatory and moving Tabernacle , during Israels moving and unsettled Condition , was now a fixed and most magnifical Temple at Ierusalem , suitable to the fixed Condition of Israel now peaceably possessing their promised Rest. 2. The Priests , Levites , Singers and Porters , even all the Levitical Ministry , were more compleatly settled in their fixed Courses of Ministration . 3. The Promises of this Covenant run in a more Royal strain , touching the Kingdom and Kingly Seed of David : having more peculiar tendency to Jesus Christ the Son of David , that should be Lord of Lords and King of Kings . 4. The Political Government of the Common-wealth of Israel , was now changed from that by Iudges , to that by Kings . Inferences . 1. Hence , When David or his Seed failed in their Covenant-Duty towards God , they sinned against the very Constitutive Form and Essence of this Covenant , viz. the Mutual obligation betwixt God and them . And offending against the very life and being of the Covenant , it was just with God to chastise them , and cut them short in such Covenant blessings as were only Conditional . 2. Hence , The unquestionable Divine Authority of this Covenant is Evident . For , It was first Revealed by n Divine vision unto Nathan the Prophet , and by him to David : And afterwards confirmed by God in 〈◊〉 passages of Scripture , as hath been shewed . So that 〈◊〉 the Faith , Hope and Comfort of David might securely rest and repose themselves upon the Promises of this Covenant , as upon an authentique Divine foundation . 3. Hence , The immutability of Gods Counsel touching the Everlasting Kingdom of Davids Seed ( that absolute Promise of this Covenant , as relating to Christ ) was clearly demonstrated . In that he p stablished this Covenant by those two Immutable things , his Promises and Oath , in which it was impossible for God to lye , or fail . Hereupon David and his Seed might have strong Consolation , especially in reference to the Messiah Promised . 4. Hence , The Fidelity of God to David and his Seed in this Covenant , was very Conspicuous . The gradual accomplishments of the Promises thereof being daily discovered upon David and his Seed in their successive Generations . Thus of the Form of Gods Covenant with David and his Seed . APHORISM VI. 6. The End or Scope of Gods Covenant with David . THE End , or intended Scope , of God in this Covenant was ; Immediately , Some more peculiar Revelation of Iesus Christ : Mediately , The furtherance of the Happiness of David , of his Seed , and of their Subiects in Christ ; As also the singular Advancement of the Glory of God. This Aphorism I thus briefly explain ; 1. The Immediate End or Scope herein intended was , A more peculiar Revealing of Iesus Christ. In all the fore-going Covenant-Expressures , The Revealing of Jesus Christ still more and more was Immediately intended : So in this . A more Peculiar Revelation of Christ in this Covenant , then in any of the former , was intended in two respects : viz. In regard of his Descent , and In regard of his Office. 1. In regard of his Descent . In the Covenant with Adam , Christs Descent is revealed most Generally , That he should be the Seed of the woman . In the following Covenants his Descent is still more and more Particularly Revealed . As that he should be , The Seed of Noah , in Noah's Covenant ; The Seed of Abraham , in Abraham's Covenant ; The Seed of Israel , in the Sinai-Covenant . But in this Covenant with David , Christs Descent is yet more peculiarly Revealed , and appropriated to one family of Israel ; viz. To the House of David . That Christ should descend of David , and be the Seed of David . There being sundry Promises made in this Covenant , which ( as hath been abundantly shewed in the fourth Aphorism ) can have their proper and plenary accomplishment in none but only in Iesus Christ. So that the time of Christ is now more peculiarly limited , restrained , reduced and appropriated , then ever formerly : viz. to the House or Family of David . 2. In regard of his office . In this Covenant there is a more peculiar display of Christs office , then in the former . Christs office was described in former Covenants variously . viz. More Generally , under the three first Covenants ; As , a bruiser of the Serpents head , under Adam's Covenant : As a Saviour of an Elect Seed and remnant , in Noahs Covenant : As A Blesser of all the Kindreds of the Earth , in Abraham's Covenant . More Specially and Particularly , under the Sinai-Covenant ; As A Prophet like unto Moses , to be hearkened to in all things ; And As A Priest like Aaron , Christs Priesthood being many waies typified in Aarons Priesthood , as formerly it was shadowed out in Abraham's Covenant also by Melchizedeck's more excellent Priesthood . And now under this Covenant ; As q An Everlasting King that should sit upon the Throne of his Father David , and Rule the House of Iacob , the Church , for evermore . I grant this Kingly office of Christ was somewhat dimly and briefly pointed at in Abraham's time , under that Covenant's dispensation to Abraham in the Type r of Melchizedeck King of Salem : first being , by interpretation King of Righteousness ; and after that also King of Salem , which i●… , King of peace . But the Everlasting Kingdom of Davids Seed , Christ , is the very Burden and main business of this Covenant with David , which is insisted upon again and again . 2. The Mediate End or Scope herein intended , is twofold ; Subordinate , and Ultimate . 1. Subordinate , To further the Happiness of David , of his Seed , and of his Subjects in Christ. The three sorts of Covenant-blessings , Promised to David , His Seed and Subjects , as hath been evidenced , Eminently tend to advance their Happiness , and that in Christ , in whom most of them had their chief accomplishment . Judiciously Consider those Covenanted Mercies : and therein you may palpably read Gods intention of furthering their Happiness in Christ. 2. Ultimate , To advance singularly the Glory of God. God intends primarily his own glory in all his Acts : and consequently in all his Covenant-discoveries . In this Covenant , the glory of God is variously intended . As , ( 1 ) The glory of his Free-grace and Rich Mercy in Jesus Christ. s Mercy shall be built up — t For his WORD's sake , ( viz. his Essential Word Christ , called in the parallel place , His servant ) and according to his own heart , God revealed this Covenant . ( 2 ) The Glory of his bounty . In promising such plenty of great blessings ; called , u Greatnesses . David was astonished thereat , 1 Chron. 17. 16 , &c. ( 3 ) The glory of his Iustice and severity against sin . That he x would visit the iniquities even of Davids Seed , with Rod and stripes . ( 4 ) The Glory of his Truth and faithfulness . That y his Covenant should not be broken , nor his loving kindness should utterly be taken from him , nor his faithfulness fail , &c. Nay , their sins should not disanull his Covenant . ( 5 ) The Glory of his Holiness . In imposing such Covenant-Duties of Holiness , and Righteousness upon David and his Seed . ( 6 ) The Glory of his Power . In perpetuating the Seed and Throne of David against all evils and enemies for evermore . Inferences . 1. Hence , As Christ in regard of his Descent and Royal office was more peculiarly Revealed in this Covenant : so David had answerably a more peculiar knowledge of Iesus Christ by this , then by former Covenants . And this was a fundamental additional to Davids happiness , z To know Iesus Christ , is life Eternal , in the foundation and inchoation thereof . David and his Seed had missed the End of this Covenant , if therein they had not eyed Christ. 2. Hence . How great Cause had David to place a all his Salvation and delight upon this Covenant . the Happiness of him , his Seed , and Subjects being so eminently intended and provided for in this Covenant , in Christ. 3. Hence , No wonder that David so thankfully b magnified and glorified God , for Revealing this Covenant , in which God so exceedingly manifested the riches of his Glory towards David and his Seed . Thus of the End of this Covenant . APHORISM VII . 7ly . General Inferences from the whole of this Covenant with David . THE mysterie of Gods Covenant with David ( notably Amplifying the Sinai-Covenant ) being thus at large unfolded and described , according to 1. The Author and Nature of it . 2. The Foederate Parties of it . 3. The Impulsive Cause and Occasion . 4. The Substance , or Subject-Matter . 5. The Form. 6. And the End thereof . It now remains , that I should close up this whole Discourse with some General Corollaries or Inferences clearly resulting from the whole : and I shall comprize them all in this concluding Aphorism . viz. From this whole Discourse about Gods Covenant with David and his Seed , we may plainly see , 1. That this Covenant was a very Princely and Royal Covenant . 2. That David , and his Seed , especially Solomon , were eminent Types of Iesus Christ : 3. What the Properties of this Covenant are : 4. What Agreement and Disagreement this Covenant hath with or from all foregoing Covenants : 5. And , That so much of Christ was revealed to David and his Seed in this Covenant , that he and Solomon knew and spake much of Christ in their writings . I. First , Hence its plain , That Gods Covenant with David and his Seed was a very Princely and Royal Covenant . For the chief stream of Covenant-Mercies herein promised did run in the Royal channel , and singularly tended to advance the Royal Dignity and Authority of David and his Seed in Israel , especially the Spiritual and Everlasting Kingdom of IESUS CHRIST , the Primary Seed of David , in and over the Church . In their Temporal Kingdom over the literal Israel , was shadowed out Christs Spiritual and Everlasting Kingdom over the Spiritual Israel of God. Under the Sinai-Covenant , Christs Prophesie was shadowed out by Moses Prophesie ; and Christs Priesthood by the Levitical Priesthood : But under this Enlargement and Amplification of the Sinai-Covenant , Christs Kingdom was represented in the Type of Davids Kingdom . Under this Covenant only the Kingly Government over Israel , was settled and flourished : And under this Covenant chiefly the Spiritual Kingdom of Christ was typified and adumbrated . How wisely hath God contrived to Reveal Christs Person and ▪ Office in his Covenant-Expressures ! 1. His Person , To be God and Man , by his Covenant with Adam : ( 1 ) Man , as the Seed of the woman ; ( 2 ) God , as the bruiser of the Serpents head , which meer man could never have done . 2. His office , ( 1 ) In General , To be a Saviour of Gods Elect Remnant and Family from the midst of the perishing world , in his Covenant with Noah : And to be a Blesser of all the Families of the Earth in his Covenant with Abraham . ( 2 ) But his Mediatory office in Particular , viz. His Prophesie under the Type of Moses , and Priesthood under the Type of Aaron , were set forth in the Sinai-Covenant with Israel ; His Kingship and Royalty under the Type of David and his Seed in this Covenant with David . Davids Covenant may therefore be deservedly stiled , The Royal Covenant . This is an excellent Covenant-Mysterie . II. Secondly , Hence its evident , That King David , and his Royal Seed , especially Solomon , were eminent Types of Iesus Christ. These Kings , were notable Types of this King of Kings : Their Kingdom , of his Kingdom ; Their Subjects , of his Subjects . View a little the Correspondency betwixt the Types , and Anti-Type . 1. In David . 2. In Solomon . DAVID was so eminent a Type of Christ , and especially in reference to his Kingdom , that after Davids decease , Christ is oft-times promised to be the King and Ruler of his Church , under the very name of David : c Afterward shall the children of Israel return , and seek the LORD their God , and David their King. — d They shall serve the LORD their God , and David their King , whom I will raise up unto them . e — And I will set up one Shepherd over them , and he shall feed them , my servant David : he shall feed them , and he shall be their Shepherd . And I the LORD will be their God , and my servant David a Prince among them f — And David my servant shall be King over them , and they all shall have one Shepherd , &c. — And my servant David shall be their Prince for ever . In these and like Promises of Christ , Christ is called David , because he is Gods true DAVID indeed , typified by King David of old . And the whole series of this Covenant implies thus much . Now DAVID was a Type of Christ. In regard of his 1. Person . 2. Office. 3. Condition . 4. Acts done , or effects wrought by him . I. In his Person ; David was a type of Christ three waies : For , 1. He was ( not without special Providence ) called g DAVID which in Hebrew is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 DOD Beloved ; Beloved , of God , A man after his own heart . Christ also is called DAVID , Ier. 30. 9. Hos. 3. 5. Ezek. 34. 23 , 24. and 37. 24 , 25. being his Beloved Son , Mat. 3. 17. The Beloved , Eph. 1. 6. The Son of his love , Col. 1. 13. so , both of them are , David's : Both Beloved . 2. Both of them Sons of Iess . David , 2 Sam. 23. 1 , 2. Christ h a Rod out of the stem of Jess , and a branch out of his roots . Both of them i out of dry and despised roots ? low and obscure Parentage . 3. Both of them Sons of God ; yea Gods First-born . David , Psal. 89. 26 , 27. Christ , Heb. 1. 1 , 6. Math. 1. 25. Christ is so Gods First begotten , that he is his only begotten Son , Iohn 1. 14. and 3. 16. David so by supernatural Adoption : Christ so , by eternal Generation , according to his Divine Person , Psal. 2. 7. Iohn 1. 1. by extraordinary conception by the Holy-Ghost , according to his Humane Nature Luke 1. 34 , 35 , 36. II. In his office . For David was ; 1. A Prophet , Acts 2. 30. He Penned by the inspiration of Gods Spirit , that sweet part of Holy Scripture , the Psalms , for the greatest part of them at least . Hence stiled , k the sweet Psalmist of Israel . So Christ is the Great Prophet , Acts 7. 37. and 3. 32. Luke 24. 19. David did but Pen the Scripture : but Christ indited it by his Spirit , 2 Tim. 3 16. 2 Pet. 1. 21. Hence the Scripture is called l the word of Christ. 2. A Priest. David was a Priest somewhat extraordinarily , m in his building an Altar in the threshing flore of Araunah the Jebusite , a Gentile , ( the place n where Isaac was offered in a Figure , and where afterwards Solomon built the Temple , 1 Chron. 3. 1. both Types of Christ , ) and in his offering a Sacrifice there for the Land to stay the plague of pestilence ; which God accepted , and the plague was stayed : So Jesus Christ was our o great and most extraordinary High-Priest , who upon the Altar of his God-head offered himself a Sacrifice at Ierusalem for the sins of Jews and Gentiles that Gods wrath might be stayed which Sacrifice was most acceptable as an odour of a sweet smell to God , Heb. 10. 5. to 19. Eph. 5. 2. 3. A King. This was Davids Primary and Ordinary office , wherein he was a most singular Type of Christ , the King of Kings . For , ( 1 ) Both of them were Kings , Mat. 1. 6. Iohn 18. 37. ( 2 ) Both of them were Kings of Israel , 2 Sam. 6. 20. Psalm 78. 70 , 71. Iohn 1. 49. and 12 , 13. ( 3 ) Both of them Messiahs , that is , Annointed , yea both the Annointed of God unto their Kingly Office , hence called , Gods Kings , Psal. 2. 2 , 6. and 18. 15. David annointed with material Oyl by Samuel , 1 Sam. 16. 13. Christ annointed with Immaterial Oyl , the Oyl of gladness above all his fellows , Psal. 45. 7. God having annointed him with the Holy-Ghost and with power , Act. 10. 38. ( 4 ) Both of them furnished with the Spirit of God for their Royal Government , upon their annointing David , 1 Sam. 16. 13. Christ Act. 10. 38. Mat. 3. 16. III. In his Condition and State. Herein David notably typified Christ : See the Agreement herein betwixt David the Type , and Christ the Anti-type . 1. Both of them were born of obscure and mean parents in Bethlehem , Ioh. 7. 42. Mat. 2. 5 , 6. 2. Both of them were advanced from a low and despicable state to their Royal dignity . David , a caula ad aulam , from a mean family to the Kingdom , 2 Sam. 7. 18. and 23. 1 , 2. from the Shepherds staff to the Scepter , Psal. 78. 70 , 71. 1 Sam. 16. 11 , 12. So Christ from a mean Parentage to Kingly Dignity , born King of the Jews ; from the Manger to the Throne , Isa. 53. 2. Luk. 2. 4 , 5 , 6 , 7. Mat. 2. 2. 3. Both of them met with grievous Opposition when once it was known that they were ordained and appointed of God for the Kingdom . David was so persecuted by King Saul , that he fled to heathenish Nations , 2 Sam. 21. 40. & 22. 3. & 27. 2. Christ as soon as it was noised that he was born King of the Jews , was cruelly persecuted by King Herod , so that p he fled to the Heathen Country Egypt . 4. Both of them having obtained the Kingdom , were deeply afflicted by variety of Adversaries , Psal. 2. 1 , 2 , &c. Act. ●… . 24 , 25 , 26 , 27 , 28. For , 1. David , was oppugned by the Philistines , 2 Sam. 5. 17. & 8. 1 , 2 , 3 , 5. & 10. 6. exiled from his Kingdom by Absolom , 2 Sam. 15. 12 , 14. Psal. 3. 1. betrayed by Achitophel his familiar Counsellor , 2 Sam. 16. 21. & 17. 1. cursed by Shemei , 2 Sam. 16. 5 , 6 , 7. Forsaken and mortally pursued by his own people , 2 ▪ Sam. 18. 6. and had as it were gall and vinegar given him to drink , Psal. 69. 21. 2. Christ in like manner , was rejected of his own , Iohn 1. 11. & 9. 21. Traduced with horrid and blasphemous reproaches , Mat. 10. 25. & 12. 24. Ioh 9. 24. Betrayed by Iudas one of his own familiar Disciples , Psal. 14. 10. & 55. 14. Ioh. 13. 18. Cast out of his Vineyard & Kingdom by the Scribes , Priests and Elders , Psal. 118. 22. Mat. 21. 42 , 43. Persecuted by the Iews his own people , even to the death upon the Cross , Iohn 19. 15. Act. 2. 23 , 36. and 3. 13 , 14. and Delivered to Death at last by Pilate , &c. Psal. 2. 1 , 2. Act. 4. 24 , 25 , 26 , 27. Having Gall and Vinegar given him to drink , Psal. 69 ▪ 22. Mat. 27. 34. Iohn 19. 28 , 29. 5. Both of them at last were Exalted to an high and glorious state . David after all his afflictions retained his Kingdom in peace and honour , having rest from his enemies-round about , 2 Sam. 7. 1. and 22. 31. 1 King. 1. 17. and at last was full of daies ; riches , and honour , 1 Chron. 29. 28. So Christ after all his Conflicts and Sufferings , having conquered his enemies on every side , and led captivity Captive , entred into his heavenly glory , Rom. 8. 3. Col. 2. 14 , 15. Heb. 2. 9 , 14 , 15. Phil. 1. 8 , &c. Luk. 24. 26. 6. Both of them had their Kingdom enlarged even over strangers . David became Head of the Heathens about him , so that strangers unknown served him , and he was higher then the Kings of the Earth , Psal. 18. 44. and 89 ▪ 27. Christ also became Head not only of Iews but of Gentiles also ▪ having all power over them , being Lord of Lords , and King of Kings , Eph. 2. 12. Psal. 2. 8. Mat. 28. 18 , 19. Rev. 19. 16. 7. Both of them had an Everlasting Kingdom stablished upon them . David in some respects only , Psal. 89. 3 , 4 , 36 , 37. Christ absolutely , Psal. 45. 6. Isa. 9. 6 , 7. Dan. 2. 44. IIII. Finally , In his Acts or Works done by him . Herein also David notably resembled and typified Jesus Christ , sundry waies . For , 1. Both of them Believed and Hoped in God , rolling themselves upon him by Faith and Prayer in their Distresses , David , Psal. 3. 4 , 7. and 22. 1 , 2 , 3 , 4 , 5 , &c. and 17. 6 , 13. So also Christ , Psal. 22. 17 , 2. Ioh. 11. 42. Mat. 27. 46. Heb. 5. 7. 2. Both of them walked holily and religiously before God. David , though he had many frailties , yet walked sincerely , Psal. 18. 21 , 22 ▪ 1 King. 15. 5. But Christ walked without all spot of sin , Isa. 53. 9. Heb. 7. 26. 3. Both of them were zealous for God , for his worship , Laws and Ordinances . David , Psal. 119. 72 , 103. and 84. 11. and 122. 1. and 69. 10. and 101. 7 , 8. Much more Christ , Ioh. 4. 34. Mat. 6. 42 ▪ Psal. 69. 10. Ioh. 2. 15 , 17. 4. Both of them were universally obedient to God their heavenly Father . David obeyed him sincerely , 1 King. 9. 4. Act. 13. 22. 1 King. 15. 3 , 5. But Christ obeyed him exactly in all things , doing alwaies those things that pleased him , yea he was obedient to the Death , even the cursed , and shameful , and painful Death of the Cross , Iohn 8. 29. Phil. 2. 8. 5. Both of them walked very wisely and prudently . David was wise in matters , 1 Sam. 16. 18. and behaved himself wisely in all his waies , 1 Sam. 18. 14. Christ had in him all treasures of wisdom and knowledge , Col. 2. 2 , 3 ▪ Isa. 11. 1 , 2. made men astonished at his understanding and answers , Luk. 2. 47. by his Word and Spirit makes wise unto Salvation ▪ 2 Tim. 3 : 15 , 16. Col. 3. 16. 1 Cor ▪ 2. 9 , 10 , &c. 6. Both of them excelled in fortitude and valour ; 1. In ▪ Conquering and subduing their enemies . David subdued Goliah of Gath , 1 Sam. 17. slew Philistines and others , so that they sung of him ▪ David hath slain his ten thousands , 1 ▪ Sam. 18. 10. But Christ subdued greater Enemies , spiritual Enemies , Sin , Satan , the world , &c. Rom. 8. 3. Ioh. 16. 11. Col. 2. 14 , 15. Heb. 2. 14 , 15. Iohn 16. ult . Psal. 110. 1 , 2. 2. In Protecting and defending their Subjects . David , Psal. 101. 4 , 5 , 6 , 8. Christ , Isa. 11. 4. he protected his Saints and subjects against Sauls q persecution . 7. Both of them Ruled and Governed righteously in the fear of God. David , 2 Sam. 23. 3. Psalm 101. throughout . Yet with some intermixture of failings . Christ without all failings and miscarriages , Isa. 11. 1 , 2 , 3 , 4 , 5 , &c. Psalm 45. 7 , &c. 8. Finally , Both of them were loving and tender to their Parents . David in his trouble requests the King of Moab , that his Father and Mother might dwell by him , 1 Sam. 22. 3. Christ upon the Cross commends his Mother to the care of Iohn his beloved Disciple , Ioh. 19. 26 , 27. In these and many like respects David was an eminent Type of Christ. SOLOMON the immediate Seed of David was also a notable Type of Iesus Christ , who was greater then Solomon , Mat. 12. 42. Luk. 11. 31. And this in his Person , Office , State and Acts. I. In His Person . For , 1. Both of them were sons of David by Nature . Solomon in an ordinary way of Generation , Matth. 1. 6 ▪ Christ in an extraordinary way of Propagation , Mat. 1. 1. with Luk. 1. 32 , 35. 2. Both of them , Beloved of God. Solomon named Iedid-jah , that is , Beloved-of-the-LORD , and this by Gods appoinment , 2 Sam. 12. 24 , 25. Christ , called God●… beloved Son , in whom he was well-pleased , Mat. 3. 17. and the son of : his Love , Col. 1. 13. 3. Both of them Sons of God , 2 Sam. 7. 14. with Heb. 1. 5. II. In his Office. For , 1. Both of them were Prophets . 1. Solomon was , A Preacher in Ierusalem , Eccl. 1. 1 , 12. And r an Holy Penman of those three eminent Books of Scripture , Proverbs , Ecclesiastes , and Song of Songs . Thus he was a Prophet . 2. But Christ a greater Prophet , That Prophet , Ioh. 6. 14. Act. 3. 23. The Spirit of Prophecy is from him , Rev. 19. 10. Eph. 4 11. He also was Preacher in Ierusalem , Iohn 18. 19 , 20. 21. And he indited all the Holy Scriptures , Col. 3. 16. by his Spirit , 2 Pet. 1. 20 , 21. 2. Both of them were Kings . viz. 1. Both Kings of Israel , Prov. 1. 1. Iohn 1. 49. and 12. 13. 2. Both Kings in Ierusalem , Eccles. 1. 1. Luk. 19. 37 , 38. Mat. 21. 5 , 9. 3. Both Kings of Peace . Solomon ▪ that is , s Peaceable , Prosperous , &c. his very name had peace ingraven upon it by God himself , 1 Chron. 22. 9. He was a man of rest : God gave him rest from all his enemies round about : And by this means Israel and Judah dwelt peaceably without fear under their Vine and Fig-tree ; yea God gave peace and quietness to Israel in his daies , 1 Chron. 22. 9. 1 King. 4. 25. But Iesus Christ procures his subjects an inward , spiritual , heavenly , everlasting Peace with God passing all understanding , Rom 5. 1. Iohn 14. 27. and 16. 33. Phil. 4. 7. So that he is our peace , Eph. 2. 14. The Prince of Peace , Isa. 9. 6. His Scepter is the Gospel of Peace , Psal. 110. 2. Isa. 2. 3. Eph. 6. 15. His Kingdom consists in righteousness and peace , Rom. 14. 17. His subjects are subjects of Peace , Luke 1. 79. His birth and coming into the world was with a Song of Peace by the Angels , Luke 2. 14. And his Death and going out of the world was with a Blessing of Peace left with his Disciples , Iohn 16. 33. and 14. 27. He t makes the Wolf dwell with the Lamb ; The Leopard lie down with the Kid ; The Calf , the young Lyon , and the Fatling together , that a little child may lead them ; The Cow and the Bear to feed , and their young ones to lie down together ; The sucking child to play on the Hole of the Asp : and the weaned child to put his hand on the Cokatrice Den. 4. Both Kings of incomparable wisdom , 1 Kings 3. 9 , 12. Col. 2. 2 , 3. 1 Cor. 1. 30. Isa. 9. 6. III. In his State and Condition . For , 1. Both of them were exceeding Rich. Solomon u made Silver and Gold at Jerusalem as plenteous as stones , and the Cedar-trees as the Sycomore trees that are in the vale for abundance . But Christ the true Solomon , is infinitely higher . He is heir of all things , Heb. 1. 2. hath unsearchable Riches , Ephes. 3. 8. All that the Father hath , is his , Iohn 16. 15. His riche●… are Spiritual and Heavenly , far transcending all Solomons outward wealth : Riches of Righteousness and pardons , Rom. 1. 17. 1 Iohn 1. 7. and 2. 1 , 2. Riches of Grace , Ioh. 1. 14 , 16. Riches of Truth , Iohn 1. 14. Riches of life , Iohn 15. 10. All fulness , Col. 1. 17. 2. Both of them full of Princely Glory and Royalty . Solomon x surpassed in Princely glory all that were before and after him , 2 Chron. 9. throughout , and Eccles. 2. throughout . The daughters of Sion admire his Crown and Royalty , Cant. 3. 11. and the Queen of Sheha was so a●…o ●…issied at it that there 〈◊〉 more spirit in her , 2 Chro. 9. 3 , 4. Yet Solomon in all his Royalty and Gl●…ry wa●… not cloathed like one of the ●…ilies , Mat. 6. 29. But Christ is the brightness of his Fathers Glory , and the express image of his Person , Heb. 1. 3. having not one , but many Crowns up●…ishead , and the Ar●…s 〈◊〉 following him upon white Horses , and on his ●…high and vestu●… Name ●…itten , King of Kings and Lord of Lord●… , 〈◊〉 , to ●…7 . 3. Both of them of great 〈◊〉 larges Domi●… , ●…ot only over Jews , but also over Gentiles . That of 〈◊〉 〈◊〉 concerns the●… both , but especially is true of Christ in whom it is primarily accomplished , Psalm 72. 8 , 9 , 10 , 11. See 〈◊〉 , 2 Chron. 9. 24 , 2●… . Mat. 28. 18 , 19. IV. In his Acts , Solomon was a sing●… Type of Ies●… Christ. For , 1. Both of them were Builders of the House and Temple of God. Solomon built the Material 〈◊〉 dead Temple ●…t 〈◊〉 of mater●… al 's fetched from both th●… 〈◊〉 〈◊〉 an●… 〈◊〉 〈◊〉 as , and that very magnifically . See 2 Chron. chap. 2 , and 3 , and 4. throughout . After which , he solemnly dedicated it by Prayer and Sacrifices , 2 Chron. chap. 5 , and 6. And set in order the service of the Temple , 2 Chron. 8. 14 , 15 , 16. But Iesus Christ builds the Mystical , Spiritual and living Temple , the House and Church of God ; of people both from among Jews and Gentiles , Heb. 3. 1 , 2 , 3 , 4 , 5 , 6 , &c. Ephes. 2. 13 , to the end : He also consecrated and solemnly dedicated his Spiritual Temple , both by Prayer , 〈◊〉 17. throughout , and by the Sacrifice of himself , Iohn 17. 19. Heb. 10. 14. And set in Order most faithfully all the worship , Ordinances and Officers of his House , Heb. 3. 1 , 2 , &c. Acts 1. 2 , 3. Mat. 28. 18 , 19 , 20. and 26. 26 , to 31. and 18. 15 , to 21. 1 Cor. 5. throughout . 2 Cor. 2. 6 , &c. Ephes 4. 8 , to 17. 2. Both of them Ruled righteously , Psalm 72. 1 , to 8 , 12 , 13 , 14. As Solomon in punishing offendors after Davids death , 1 King. 2. throughout . and in giving the child to the right mother , 1 Kings 3. 16 , to the end . But Christ is the Lord our Righteousness , Ier. 33. 15 , 16. He rules so righteously , that he makes all his subjects righteous , 1 Cor. 1. 30. 3. Both of them enriched their subjects abundantly . 〈◊〉 enriched his subjects with outward temporal wealth , 2 Chron. 1. 15. But Iesus Christ enricheth his subjects both with outward and inward , temporal , spiritual and eternal wealth . He alone gives the true and chief Riches , 2 Cor. 8 , 9. 1 Cor. 1. 5. Ephes. 1. 3. 1 Cor. 2. 9 , 10. 1 Tim. 4. 8. 1 Cor. 3. 20 , 21 , 22. Christ is heir of all things , Heb. 1. 2 ▪ and all true believers are heirs , co-heirs with Christ , Rom. 8. 15 , 16 , 17. Thus Iesus Christ is The DAVID , and The SOLOMON . III. Thirdly , Hence we may clearly take notice , What the Properties of this Covenant are . It is , 1. Grat●…tous ; 2. Evangelical ; 3. Mixt ; 4. Ordered in all things ; 5. Sure and faithful ; 6. Everlasting ; 7. And comfortable . Of these briefly . I. Grat●…tous . Of meer free gra●…e to David and his Seed . And th●… , not only ex gratia fav●…s , from the grace of free fav●…r , for so Gods Covenant and promise to , and blessings upon man in innoce●…y , were all of Grace , undeserved by man from his maker : But also ex gratia 〈◊〉 , from his Grace of Commiseration , whereby he in bowels of Compassion heaps Good upon his sinful Creatures , deserving all contrary Evil. Thus , of free favour without any desert of David , yea of free Commiseration contrary to his de●…ert , this Covenant was made with David . Hence David , wholly excluding himself and his House from being any Motive ground or Cause of this Covenant ; ( ●… ) who am I , and what 's my H●…use , &c. ascri●…s 〈◊〉 Gods 〈◊〉 grace , as the inward Impulsive Cause ; and to Jesus Christ the Essential Word and servant of God , as the Outward Impulsive Cause thereof . z For thy Word's sake , for thy servants sake , and according to thine own heart , hast thou done all this Greatness , in making known all these Greatnesses . II. Evangelical . This is a pure Evangelical Covenant : Meer Gospel . For , 1. This Covenant is an Additional Enlargement to the Sinai-Covenant , which is purely Evangelical , as hath been proved , in Chap. 4. 2. The Moving Cause of this Covenant was the meer Commiserating Grace of God in Jesus Christ. And all Covenants which have their Original in such Grace , are purely Evangelical . 3. The foundation of this Covenant is Evangelical . viz. Jesus Christ a the Word , and servant of God. 4. The Matter and Substance of this Covenant is wholly Evangelical : viz. Covenant-Mercies in Christ promised on Gods part , and Covenant-Duties in Christ re-promised on Davids part . This b hath at large been unfolded . 5. The Scope and intended End of this Covenant was Evangelical also : viz. The further Revealing of Jesus Christ more peculiarly , for advancing the true Happiness of David and his Seed . Thus , Gods Covenant with David , was Gods Gospel preached to David and his Seed : setting forth the sweet tidings of their Restitution from the Kingdom of Sin , Satan and Death by the prevailing and everlasting Kingdom of Iesus Christ , shadowed out in the Kingdom of David and his Seed . III. Mixt. This Covenant was a mixt Covenant . How ? 1. Not only Mixt of Covenant-blessings promised by God , and Covenant-Duties re-promised by David : as all Covenants are proportionably in reference to the Foederates . 2 But Mixt and made up of Promises , and Threats . Many eminent blessings are Promised to Covenant-keepers : And on the other hand , sundry c chastisements by stripes and rods of men , are threatned in case of Iniquities and sinful miscarriages against the Covenant . 3. And mixt also even in regard of Covenant-blessings themselves , some of them being Absolutely promised , and which should notwithstanding the very sins of Davids Seed be certainly and infallibly performed , as the Descent of Christ of David and his Seed according to the flesh . And the Everlasting Kingdom and Throne of Christ , &c. Some of of them being only promised Conditionally , upon Condition of their Covenant-keeping with God , &c. As , d the sitting of his Seed upon his Throne for ever ; His e making Sion his Habitation and Rest for ever , &c. The Condition is as the Sinew of the Promise . They failing in the Condition , cut asunder the sinews of all such Conditional Promises , and ( if I may so speak ) disoblige God. IV. Ordered in all things . This Property David notes in his last words , saying ; f yet he hath made with me an Everlasting Covenant , Ordered in all things . That is , Orderly-disposed , orderly-set , prepared , setled , &c. as the Hebrew word properly implies . Of this g I have spoken Generally , in opening the properties of the Covenant of ●…aith in General : Most of the particulars there are applicable to this Covenant in Particular . There see . This Covenant is Ordered in all things in divers respects . For , ( 1 ) The h Occasion of this Royal Covenant touching Gods building David an House , was when Israels Governors were now changed from Iudges into Kings , and Gods first King , David , had it in his heart to build God an House . 2. The Foederates , ( i ) God , on the One hand , David and his Seed , Especially Christ on the other hand . 3. The Impulsive causes , k not any at all from David or his House : but , Inwardly Gods own heart and good-pleasure : Outwardly Christ the Lords Word and servant . 4 The blessings promised , were Orderly directed , First , to David himself Then , to his Seed Ordinary and extraordinary , And lastly to his and his Seeds subjects ; and in like sort Orerly , performed , First to David , ●…hen to his ordinary Seed and Subjects , lastly and chiefly to Christ and his Kingdom . 5. The Conditions required , are also orderly annexed to the Compleating of this Covenant-constitution . 6. The Form and Dispensation of it is so ordered , that it is subordinate to and comprized under the Sinai-Covenant-Administration : and yet the great Mysterie of Christ and his Kingly Office is displayed with a clearer Revelation . 7. The Scope of it also , Immediate and Remote , Subordinate and Ultimate , as hath been explained , is all well Ordered . Thus this whole Covenant hath an Excellent Order , Disposal , Preparation , Symmetry and Proportion throughout . V. Sure and Faithful . This David also acknowledged , l — A Covenant Ordered in all things , and Sure. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemuroh , properly signifies , Kept Observed , Performed , and that , with care , solicitude and diligence . God made it every way Sure to David and his Seed ; As , 1. By m his Name IEHOVAH , denoting Gods giving Subsistence actually to his Covenant and Promises . 2. By his immutable Promises whereupon this Covenant is established . Yea by Promises of special Ratification annexed , Psal. 89 , 33 , &c. 3. By the sacred inviolable Oath of God , of which he will not repent , and from which he will not turn . This is often mentioned , Psal. 89. 2 , 3 , 35. and 132 ▪ 11. Acts 2. 30. 4. By frequent recitals , allegations , expositions , enlargements of this Covenant in other Scriptures . See 2 Sam. 7. 1 Chron. 17. 2 Sam. 23. 1 , to 10. Psal. 89. throughout . Psal. 132. throughout , Ier 33. 20 , 21. Luke 1. 32 , 33. Acts 2. 30 , 31. 5. By gradual accomplishments thereof from time to time . 6. By Ascertaining and Ensuring Illustrations . That this Covenant shall be as inviolable , Sure and Unalterable , as The Heavens themselves , Psal. 89. 2 , 29. As the Moon , Psal. 89. 37. As the Sun , Psal. 89. 36. As the Course of Day and Night , Ier 33. 20 , 21. Yea , As God himself , Psal. 89. 35. VI. Everlasting . This Property also David expresseth ; n Although my House be not so with God , yet he hath made with me an Everlasting Covenant . But of this enough hath been spoken formerly in Opening the Matter of this Covenant , in the second and third Covenant-Mercies promised to Davids Seed . There see . And in the first Mercy to Davids Subjects . VII . Finally , This Covenant with David was a Comfortable Covenant . This Property necessarily results from all the former . For , In that this Covenant was Gentuitous , depending meerly upon God , Evangelical , Mixt , having Promises absolute as well as conditional , Ordered in all things , Sure , and Everlasting ; In all these regards it was exceeding Comfortable . And upon these Considerations o David in his last words notably raised up his Consolations upon this Covenant , placing all his Salvation , and all his delight thereupon , although at present his house was not so with God as the Covenant promised . And this Covenant was his comfort to his last breath , to his dying day . Oh! the Covenant and Promises of God in Jesus Christ are the safest , surest , sweetest , and most immovable Comforts of Believers both in life and death . Let our last words , and last thoughts be all fixed upon Gods Covenant , as Davids were . IV. Fourthly , Hence see , What Agreement and Disagreement this Covenant with David hath , with , or from all former Covenants . For , This Covenant being an additional Covenant , annexed to , and comprized in the Sinai-Covenant , and in some respects expounding and enlarging the same , hath a sweet Agreement with the Sinai-Covenant , and very little difference from it : And consequently , As the Sinai-Covenant , so this Covenant Agrees with , or from the former Covenants . I. It Agrees with the Sinai-Covenant , and so with former Covenants , 1. In the kind or sort of Covenant . This , as all the former being Covenants of Faith , not of Works ; and Covenants of Promise , not of Performance . 2. In the Efficient and Impulsive cause . God being the Author of all : Gods meer Grace being the Inward impulsive , Christs Merit the Outward impulsive cause of them all . 3. In the general Consideration of the Foederates . The LORD God being the one Party promising : Jesus Christ and his spiritual Seed being the other Party Restipulating in all . 4. In the general Summ and Substance of the Covenants . The Recovery and Happiness of lapsed and lost sinners by Christ being the Mercy promised : True fruitfull obediential Faith in Christ being the Duty Restipulated in all . All other Covenant-Mercies and Duties may be reduced to these two . 5. In the mysterie of sinners Iustification revealed in them all : which is by Faith in Christ alone . David under this Covenant thus p describes it . 6. In the common Foundation and Establishment of the Covenants . They all being founded upon Jesus Christ alone , and the inviolable Promises of God in him . 7. In the general sameness of End. The revealing of Jesus Christ , in order to lapsed sinners Recovery and Happiness , and Gods glory , being the intendment of them all . II. It Disagrees from the former Covenants , in such sort and accidental respects as the Sinai-Covenant ( comprizing this Covenant ) differs from them . Which differences of the Sinai-Covenant from them q have been already explained . And it somewhat disagrees from the very Sinai-Covenant itself . As , 1. In the peculiar Notion of the Foederates . For , In that , God Covenanted , as JEHOVAH , Their Covenant-God , Redeemer , Law-giver , and Husband : In this , God Covenanted as , The LORD of Hoasts , The God and Rock of Israel , A Father to David and his Seed , The God of David , And Rock of his Salvation . Again , In that , Israel Restipulated , as Abrahams Covenant-Seed , The Lords Redeemed , His Espoused people , His Heirs under age , and as his own Common-wealth and National Church in the Wilderness : But in this , David himself Restipulated ; As , A mighty-one , Gods chosen , Gods servant , Gods anointed King , and Gods First-born , higher then the Kings of the Earth . And Davids Seed Restipulated , As , Gods Son , and Gods King for evermore . 2. In the Individual Mercies Promised , and Duties Restipulated . As may easily be discerned by making a Parallel betwixt them . But especially , the Mercies promised in this Covenant have their chief tendency to the advancement and establishment of the Kingly power and glory of David , of his Seed , and chiefly of Jesus Christ for evermore : And the Duties herein more peculiarly restipulated were the Religious and Righteous Rule of David , his Seed , and of Jesus Christ the primary Seed of David . 3. In the peculiar manner of Manifestation and Confirmation . That r was manifested to all Israel immediatly by God , in most dreadful fort , at Mount Sinai , God speaking to them out of the midst of the fire with a great voice : This to David Mediatly by the Prophet Nathan , according to the vision which he had from God. That being s solemnly confirmed by Sacrifices at the skirt of Mount Sinai : This by Gods sacred and immutable t Oath especially . 4. In the peculiarity of Ends. That tending to reveal Jesus Christ the Mediator of the Covenant , Partly as a Prophet , under the Type of Moses ; Partly and principally as a Priest , under the Types of the Leviticall Priesthood , and the whole Leviticall service of God. But this chiefly ayming to set Christ forth as a King ( under the Type of David and his Royal Seed ) that should Rule over the House of Iacob the Church for evermore . V. Fifthly and lastly , Hence it is evident , That in this Covenant much of Christ was revealed to David and his Seed : yea so much , that both David and Solomon knew and spake much of Christ in their sacred writings . Take a brief tast hereof ▪ DAVID knew and prophesied much of JESUS CHRIST . viz. Of his 1. Person . 2. Office. 3. States . 4. Effects of his Offices . I. Of his Person . 1. That he is God , Psal. 45. 6 , 11. with Heb. 1. 8. The Son of God , Psal. 2. 7. with Heb. 1. 5. The Word of God , 2 Sam. 7. 21. 1 Chron. 17. 19. 2. That he should be Man , lower then Angels , Psal. 8. 4 , 5 , 6. with Heb. 2. 6. to 10. Of the Seed of David , the fruit of his loyns , Psal. 132. 11. with Acts 2. 30. Luke 1. 32 , 33. II. Of his Mediatory Office , as the LORD's Servant therein , 1 Chron. 17. 19. with 2 Sam. 7. 21. 1. A Prophet . Preaching Gods righteousness , loving kindness and truth in the great Church , Psal. 40. 8 , 9 , 10. 2. A Priest. An everlasting Priest of Melchizedecks order , above Aarons , Psal. 110. 4. with Heb. 5. 6 , 7. and 7. 17. See also Psal. 2. 7. with Heb. 2. 9. 1. Of his Satisfaction for us by his offering up himself , Psal. 40. 6 , 7 , 8. with Heb. 10. 5. to 15. 2. Of his Intercession for his people , Psal. 2. 8 3. A King. Gods King in Sion , in his Church , Psal. 2. 6. and 132. 11. with Acts 2. 30. Luke 1. 32 , 33. 1. That as Gods Messiah , Psal. 2. 2. He should be anoynted with the Holy Ghost , that Oyl of gladness above all his fellows ; Psal. 45. 7. with Heb. 1. 8 , 9. Acts 10 38. Iohn 3. 34. Ephes. 4. 7. 2. That he should rule his Subjects Religiously , and Righteously , and Gloriously , 2 Sam. 23. 3 , 4. Psal. 45. 3 , 4 , 6 , 7. with Heb. 1. 8 , 9. 3. That he should subdue his enemies powerfully , Psal. 45. 5. ( 1 ) By Converting them to be his Subjects , Psal. 110. 2 , 3. and 2. 8. ( 2 ) By Confounding of incurable rebels , Psal. 2. 9 and 1●…0 . 5. 6. 4. That he should be an universal King over the Nations , Psal. 2. 8 ▪ 9 and 22. 27 , 28 , 29 , 30. and 72. 8 ▪ 9 , 10 , 11. 5. That he should be an everlasting King upon the Throne of David for evermore , Psal. 45. 6. and 89. 4 , 36 , 37. with Luke 1. 32 , 33. III. Of his state of Humiliation and Exaltation , wherein he should execute this his Mediatory office . Of his Humiliation ; especially in four degrees , viz. 1. In his Incarnation ; being made Man , lower then the Angels , Psal. 8. 5. with Heb. 2. 7 , 8 , 9. 2. In his Passion and Sufferings . 1. That he should be betrayed by his own familiar friend , one of his own family , Psal. 41. 9. with Joh. 13. 18. viz. Iudas the Apostle . 2. That Heathen and people of the Iews , with the Kings and Rulers of the Earth ; that is , both Herod and Pontius Pilate , with the Gentiles and people of Israel , should gather together , and confederate to destroy him , Psal. 2. 1 , 2 , 3. with Acts 4. 25 , 26 , 27 , 28. 3. That , He should be Crucified , his Hands and Feet pierced , his Body so stretched that all his Bones might be told , and by-standers should look and stare upon him , Psal. 22. 16 , 17. with Mat. 27. 35. Mark 1●… . 24. Luke 23. 33. Ioh. 19. 23 , 27. 4. That his Garments should be parted , and Lots cast upon his Vesture , Psal. 22. 18. with Luk. 23. 34. Ioh. 19. 24. 5. That he should be derided by his Enemies shooting out the Lip , and shaking the Head at him , for trusting in the Lord , Psal. 22. 6 , 7 , 8. with Mat. 27. 39 , 43. 6. That , they should give him Gall and Vinegar to drink , Psal. 69. 21. with Mat. 27. 48. Mark 15. 23. Iohn 19. 29. 7. That he should be under an heavy disertion upon the Cross , his God in some sense forsaking him , Psal. 22. 1. with Mat. 27. 46. and Mark 15. 34. 3. In his Death , Psal. 22. 15. 4. In his Burial , Psal. 16. 8 , 9 , 10. with Acts 2. 31. and 13. 35. Of his Exaltation , especially in three degrees . viz. 1. In his Reviving and Resurrection from the Dead , Psal. 2. 7. with Acts 13. 33. Heb. 1. 5. Compare also Psal. 16. 8 , 9 , 10 , 11. with Acts 2. 25. 31. and 13. 35. 2. In his Ascension into Heaven , leading Captivity Captive , and giving gifts to men , Psal. 68. 18. with Ephes. 4. 8 , 9. 3. In his Session at Gods right hand , till all his foes become his footstool , Psal. 110. 1. with Mat. 22. 44. Mark 12. 36. Luke 20. 42. Acts 2. 34. 1 Cor. 15. 25. Heb. 1. 13. IIII. Of the happy Fruits and Effects of his Offices . As , 1. The Captivating of our spiritual Captivity , Psal. 68. 18. with Ephes. 4. 8. 2. The Receiving and giving gifts for men , even for the rebellious , that the LORD God might dwel among them , Psal. 68. 18. with Ephes. 4. 8 , 9 , 10 , 11 , &c. 3. The Converting of a numerous company ( like the morning dew ) even of the Gentiles unto himself , as his Seed that shall serve him , and be his willing people , his spiritual voluntiers , Psal. 22. 27 , 28 , 29 , 30 , 31. and 110. 2 , 3. 4. The true and saving Blessedness of all Believers that truly trust in him , Psal. 2. 12. with Rom. 9 ▪ 33. and 10. 11. and 1 Pet. 2. 6. These things spake DAVID of CHRIST , having an eminent Prophetical knowledge of him , and that particularly by means of this excellent Covenant with him , Acts 2. 29 , 30 , 31. So that in Davids writings much of Christ is revealed : and out of them an excellent GOSPEL may be extracted . SOLOMON also the immediate Seed and Son of David , Knew much , and Prophesied much of JESUS CHRIST in his writings which he penned by Inspiration of the Holy Ghost . As , 1 Of his Godhead . That he is the Everlasting Wisdom of God , that makes wise to salvation , &c. Prov. 8. throughout . 2. Of his Man-hood . Fervently desired and longed for by his Church , Cant. 1. 1. and 8. 1. 3. Of his sufficient plentiful Gospel-provisions which he hath made , that sinners may have life and refreshment by him , Prov. 9. 1. to 7. 4. Of his Holy endeared rich ravishing and saving Communion with his Church under the continued Metaphor or Allegorie of two Lovers under Contract , and not yet marryed . In the whole Song of Songs . 5 Of his Calling and Conversion of the little Sister of the Gentiles ; that she should be in his eyes as one that finds favour : and therefore , As on a wall , he would build upon her a Palace of Silver ; And as a Door , he would enclose her with boards of Cedar . That is , In Spirituals she should be precious , fragrant and acceptable to God , and durable , as Silver , or Cedar of which the Temple was builded , Cant. 8. 8 , 9 , 10. 6. Finally , Of Christs hastening to Compleat his Churches sweetest Glory with himself in Heaven , She longing for his second coming , Make haste my beloved , and be thou like to a Roe , or to a young Hart upon the Mountains of Spices , Cant. 8. 14. Hitherto of Gods Royal Covenant with DAVID and his SEED . CHAP. VI. Of the Discovery , Nature and Administration of Gods Covenants of Promise , in the sixth and last noted Period of time , viz. From the Babylonish-captivity , till the Death of the Blessed Messiah IESUS CHRIST . The Preface to this Covenants Explanation , viz. Of this Covenants , 1. Duration . 2. Difference from Davids . 3 And Order of handling it . 1. THE sixth and last observable Period of time , wherein God renewed with divers sweet spiritual Enlargements , the COVENANT of FAITH in CHRIST PROMISED for sinners Restauration and Salvation , ( which is the last of the a COVENANTS of PROMISE ) was , From the Babylonish Captivity , till the death , and cutting off of the Messiah , our Lord and only Saviour IESUS CHRIST . This is Evident chiefly upon two Considerations , viz. 1. The first Manifestation , and 2. The expiration of this Covenant , as to that which was vanishing therein . I. This Covenant was first and most especially Revealed to three holy Prophets from the Lord , and by them to the Jews . viz. 1. To the Prophet b Isaiah long before the Captivity of the Jews in Babylon came to pass , yet with reference to that Captivity , See Isa. 42. 6 , &c. & 49. 8 , &c. Also 54. 9 , 10 ▪ & 59. 21. with 61 8 , &c. & 55. 3 , 4. & 56. 3. to 9. In which passages express mention is made of this Covenant . He foretold the Captivity : and also foretold this Comfortable Covenant to the Captives . 2. To c Ezekiel in the twelfth year of their Captivity , for the support and Comfort of Gods Captives . This Covenant prepared them for the Captivity , and supported them under it . In Ezekiel this Covenant is laid down most pathetically and sweetly . 3. To the Prophet d Ieremiah in the eighteenth year of King Nebuchadnezzar , and tenth year of Zedekiah , when the King of Babylons Army besieged Jerusalem , and Jeremiah the Prophet was shut up in the Court of the Prison , in the King of Judah ' s house . Now this was in the eighteenth year of the Captivity , or thereabouts . For clearing this , note , that Iudah and Ierusalem were Captivated by the Babylonians four several times , viz. ( 1 ) In the e third year of Iehojakim , King of Iudah ; which was parallel to Nebuchadnezzar's first year . ( 2 ) In the seventh year of Nebuchadnezzar , Ier. 52 28. and in the eighth year of Nebuchadnezzar , 2 Kings 24. 12. That is , in the latter end of his seventh , and beginning of his eighth year . At this time he carryed to Babylon ten thousand Captives , 2 Kings 24. 12 , 13 , 14. Of which number three thousand twenty and three were Jews properly so called , of the Tribe of Iudah , Jer. 52. 28. the remainder were of the Tribe of Benjamin : and thus that two-fold difference about the Computation in Ieremiah and the Kings is easily reconciled : Now under this Captivity , in the twelfth year , God revealed this Covenant to f Ezekiel . ( 3 ) In the eighteenth year of Nebuchadnezzar , when he g carryed Captive from Jerusalem eight hundred thirty and two persons . At this time this Covenant of God with the Captives was revealed to h Ieremiah , which seems formerly to be revealed to Ezekiel . ( 4 ) In the three and twentieth year of Nebuchadnezzar , when i Nebuzaradan carryed Captive seven hundred forty and five Jews . Thus this Covenant was revealed first to Isaiah , then to Ezekiel , then to Ieremiah , and to all before and under the Babylonish Captivity : So that it was A Covenant to the Captivity , Or , The uncaptivating Covenant . This was the Season of this Covenants Commencing . II. This Covenant-Dispensation expired not till the k death of Iesus Christ , which put a period both to this , and the Sinai-Covenant together , in regard of that which was waxing old , and vanishing therein . So that the Interval , or space of time allotted to this Covenant of God with the Captives in Babylon , was above the ▪ whole seventy years of their Captivity : And after that l the seventy weeks of years revealed to Daniel , till Messiah should be cut off ; which seem to begin when the seventy years Captivity ended , Dan. 9. 25. 2. By this Covenant-Expressure , the Sinai-Covenant ( remaining still in force ) was eminently enlarged , as well as by Gods former Covenant with David . This hath been m formerly cleared . And therefore this Covenant ran parallel with the Sinai-Covenant , from the Captivity till the death of Christ : when they n both , according to what was vanishing in them , expired together ; the NEW-COVENANT obtaining and commencing instead of the Old. Both these Covenants , viz. with David and the Iews , were Additional Explanations and Enlargements of the Sinai-Covenant , but differently . 1. That was peculiarly directed to Davids Family : This , To the whole people of the Jews . 2. That , To Davids Family in Prosperity : This , To the Jews in great Adversity . 3. That , when the Civil Rulers were changed from Judges to Kings : This , when they were changed from Kings to Governours . 4. That , Establishing the Kingdom of David and his Seed forever , especially in the everlasting Kingdom of Jesus Christ. This , Assuring the Jews of their Restauration from Babylonish Captivity into their own Land , especially that Jesus Christ the true David might be a Prince over them . 5. That , was more peculiarly a Royal Covenant : This , more specially an uncaptivating Covenant . 6. That Covenant brought forth the magnifical and glorious Temple of Solomon : This Covenant , the o more glorious Temple of Zerubbabel , into which Jesus Christ ▪ himself came in Person , who is the desire of all Nations . 7. By that Covenant God Promised to raise up Christ of the Seed of David to sit upon his Throne : By this Covenant God not only Promised , but also Performed and exhibited Jesus Christ the ch●…ef Seed of David ; sitting upon his Throne for evermore . Thus both these Covenants agree in substance with the Sinai-Covenant●… : both of them confirm , explain and enlarge the Sinai-Covenant , but in a different way : And both of them tender Christ to the Jews , That Promising him at a great distance ; but this bringing Christ into the world as it were in its Arms , who is p the Salvation of God , the Light of the Gentiles , and the Glory of the People Israel . This Covenant is represented in many Heavenly and Spiritual Promises in the MESSIAH approaching ; and particularly q defines the time of the Messiah's being cut off , but not for himself ; which no former Covenant had done . This Covenant Performs Christ , which foregoing Covenants only Promised . This Covenant revealed him to the very r bodily eyes of Gods People , whom all former Covenants revealed only to the Spiritual eye of their Faith. This Covenant peculiarly sets forth s The LORD , whom they sought , even the Messenger of the Covenant , whom they delighted in , ▪ coming to his Temple . Now therefore raise we up our Contemplations and attentions to a further height of Spirituality and attentiveness , and let our hearts soar aloft to an higher pitch of enflamed spirituall heavenly Desires , Joyes and Affections towards CHRIST : in the consideration of this Covenant . Let our spirits rise , as the Covenant Riseth . 3. More Particularly , for the better unfolding of this Covenant , Consider ; 1. The Author , Occasion , Impulsive cause , Foederates , and nature of this Covenant . 2. The Subject-matter or Substance of it . 3. The Form of it . 4. The Scope and End of it . 5. Such general Inferences as may Result from the whole . APHORISM I. 1. The Author , Occasion , Impulsive Cause , Foederates and Nature of this Covenant . VPon Occasion of Gods own Peoples sad Captivity in Babylon , the Lord graciously renewed his Covenant with them , even his Covenant of Faith in the Promised MESSIAH . In this Aphorism are comprized , 1. The Author of this Covenant ; God. 2. The Occasion of it ; His peoples sad Captivity in Babylon . 3. The Impulsive Cause of it ; Meer grace in Iesus Christ. 4. The Foederates ; God , and the afflicted Captives . 5. The Nature of it ; A Covenant of Faith ▪ and a Covenant of Promise , in Christ promised . For brevity sake I couch all these Particulars in this one short Aphorism , and Explain them as followeth , viz. I. The Author of this Covenant , was the LORD God. This is plain . For , 1. God revealed and foretold by his Prophet Isaiah , That he would make such a Covenant with his People , that should be Captives in Babylon , long before the Captivity came to pass . This is very observable in the fourth and last part of his Prophesie which is Promissory , from Chap. 40. 1 , &c. to the end of his Book , which is especially directed to his People , with reference to their Captivity in Babylon , which should certainly come to pass . Most , if not all his Sermons after that , observably insisting upon Their Babylonish Captivity , their Comforts under it , their certain Deliverance out of t , and the happy Restauration of their Church and Common wealth , their Temple , City Jerusalem , &c. when they should be brought again into their own Land : And under this Type leading them on further , to the great spiritual Deliverance of Gods People out of the wofull and more then Babylonish bondage under Sin , Satan , Wrath , &c. by the Messiah ; as also to the advancement and enlargement of his spiritual Kingdom , by subduing and bringing in such as had been enemies and aliens thereunto , even the Gentiles . Now in this Evangelical part of his Prophesie , Isaiah makes often mention of Gods Covenant , with a speciall tendency to their Consolation against their future Captivity . As , ( 1 ) Of his Covenant , t upon which all that should lay hold , should have an everlasting name that should not be cut off , should be brought to Gods holy Monntain , &c. ( 2 ) Of the u Covenant of his Peace , more immovable then the very Hils and Mountains . ( 3 ) Of his x Everlasting Covenant with them , in Christ the Redeemer , the Sure Mercies of David , &c. ( 4 ) Of the Messiah himself , as y a Covenant of the People . Christ is so called by a Metonymie , because he is the Foundation , chief Matter , and an eminent End or scope of Gods Covenant with them . Thus saith the LORD , In an acceptable time have I heard thee , and in a day of Salvation have I helped thee : and I will preserve thee , and give thee for a COVENANT of the People , to establish the Earth , to cause to inherit the desolate heritages ; That thou maist say to the prisoners , go forth ; To them that are in darkness , shew your selves , &c. Diligently consult those places here noted in the Margin . Thus Isaiah spake of this Covenant aforehand , and treasured it up in store against the time of their Captivity . 2. God revealed th●…s Covenant to his Prophet Ezekiel ; z Thus saith the Lord GOD — I will set up one Shepherd over them , and he shall feed them , even my servant David : He shall feed them , and he shall be their Shepherd . And I the LORD will be their God , and my servant David a Prince among them , I the LORD have spoken it . And I will make with them a COVENANT of Peace , &c. His Covenant-Promises are also sweetly laid down , in Chap. 36. 22. &c. And afterwards a God having brought him in the Spirit into the valley full of bones , representing the dead and hopeless Condition of the Captives in Babylon , among many other sweet expressions , hath these words ; Thus saith the Lord GOD , Behold I will take the children of Israel from among the Heathen whither they be gone , &c. — Moreover I will make a Covenant of Peace with them , it shall be an Everlasting Covenant with them , and I will place them , and multiply them , and will set my Sanctuary in the midst of them for evermore . My Tabernacle also shall be with them : yea , I will be their God , and they shall be my People , &c. In which 36. and 37. Chapters , This Covenant is most sweetly described : Especially in Chap. 36. 22. to the end ; and in Chap. 37. 21. to the end ; As hereafter will more fully appear in unfolding the Matter of this Covenant . 3. God revealed this Covenant also to b Ieremiah in the Court of the Prison , in the eighteenth year of the Captivity , when Jerusalem was besieged . Thus saith the LORD , the God of Israel , concerning this City — Behold I will gather them out of all Countries — And they shall be my People , and I will be their God. And I will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . And I will make an Everlasting Covenant with them , that I will not turn away from them to do them good ; but I will put my fear in their hearts , that they shall not depart from me , &c. There are sundry other passages in the Prophets setting forth the excellent blessings promised in this Covenant : but this Covenant is most eminently and peculiarly described by Isaiah , Ezekiel and Ieremiah in the places fore-alledged , and unto these I shall have speciall reference in opening the Matter of this Covenant . Thus the LORD God was sole Author and Efficient Cause of this Covenant : The Prophets , Isaiah , Ezekiel and Ieremiah , the instrumental Revealers and publishers thereof to them of the Captivity . II. The Occasion of this Covenant , was the sad Captivity of Gods People of Iudah and Ierusalem , in Babylon . For clearing of this I shall briefly open these particulars , viz. 1. What Babylon this was wherein they were Captivated . 2. When , and how long they were Captivated there . 3. What were the Causes why God left them to be so Captivated . 4. That whilst they were under this Captivity , God took occasion to Reveal to them this Covenant : And why ? 1. What Babylon this was wherein they were Captivated ? Answ. The Scripture mentions a two-fold Babylon , some think a three-fold Babylon , viz. I. Proper Babylon , or Litteral Babylon . Anciently called Babel , that is , Confusion comes : or , Confusion in it . So c called from the event , viz. The confusion of Languages , in the first building thereof . This was a very ancient City in Assyria , or rather in Chaldea , built by Nimrod the great Hunter before the LORD ; so called , Not from his hunting of wilde beasts , But from his hunting of men by tyrannie , oppression , persecution , cruelty , and that openly , audaciously , impudently , without any fear of the Lord. &c. d Nimrod mighty in Hunting before the LORD : and the e beginning of his Kingdom was Babylon . This City and Tower was begun to be built in f a Plain in the Land of Shinar , that is , That-which-scattered-out-of-it , viz. the Inhabitants thereof upon the confusion of Languages . This Shinar was also called g Chaldea ; and Babylon , by the Chaldee Paraphrast ; and was the Land of Nimrod , Mic. 5. 6. Targum Hierusalem calleth it Foytus . But it is usually called Shinar , Gen. 11. 2 , 9. and 14. 1. Isa. 11. 11. Dan. 1. 2. And it is specially noted for the Habitation and Receptacle of wickedness , Zach. 5. 11. Nebuchadnezzar h bragged of his building of Babylon : but he was rather the repairer and enlarger , then the first builder or founder thereof . This seems to have been the Metropolis and chief Royal City and Seat of the Babylonian Empire , compared in Nebuchadnezzars Dream to the head of Gold. To this Babylon Judah and Jerusalem were carryed Captive for seventy years . And after Christ in this Babylon in Asia was the Head of the dispersion of the Jews which were Christianized , among whom especially k Peter ( as Minister of the Circumcision ) dwelt ; and from which place he wrote his Epistle . II. Mystical Babylon , that is , Rome , the Seat of Antichrist , the great Whore , Rev. 14. 8. and 16. 19. and 18. 2 , 10 , 21. It is called Babylon , from the great similitude and resemblance betwixt Rome and the Chaldean Babylon . This both l Tertullian , m Hierome , and n Augustine acknowledge . So that Augustine cals Babylon , The first Rome : and Rome , The second Babylon . Yea some of the Papists acknowledge that Babylon mentioned in Peters Epistle to be Rome , that thereby they may prove Peter to have been at Rome . Sure they are in great straits for Arguments , when they are forced to confess Rome to be Babylon . However they grossy mistake that passage in Peter , which imports the Chaldean , not the Romane Babylon : The Babylon where the Christian Jews of the dispersion had their primary residence . III. An Aegyptian Babylon is mentioned by some , builded ( as is thought ) by such as fled out of the ancient Chaldean Babylon , whereupon it was called Babylon : but now Cayer . Of this Cayer , or Cayrus Historians and Prophane writers make mention . Some interpret that of Peter , 1 Pet. 5. 12 , 13. to intend this Babylon . But as groundlesly as the Papists interpret it of the Romane Babylon . Here understand not the Romane , or Aegyptian , but the Chaldean Babylon : this was the o Lady of Kingdoms ; The Hammer of the whole Earth , Jer ▪ 51. 25. Hither the People of Judah and Jerusalem were carryed into Captivity . 2. When , and how long they were Captivated there ? Answ. 1. The Time when they were carryed Captives into Babylon , was fourfold , viz. In the first , seventh , eighteenth , and three and twentieth years of Nebuchadnezzar , as I have formerly p manifested . 2. Their Continuance under this Babylonish Captivity was , from their first Captivity , till their delivery thence by Cyrus the Persian , seventy years . For , ( 1 ) This Captivity was at first threatned to continue so long , and no longer , Ier. 25. 11 , 12. and 29. 10. herewith compare Dan. 9. 2. ( 2 ) Their Captivity inflicted , did also q continue seventy years , from their first going into Captivity , Zach. 1. 12. So long the Land was to enjoy her Sabbaths . So long the Jews were as People buried in their r graves , and their deliverance thence as hopeless to humane apprehensions , as the Raising of dead and dry bones out of their graves . 3. What were the Causes , why the Lord left his People of Iudah and Ierusalem to be thus sadly and tediously Captivated in Babylon ? Answ. The Causes , why God left them to this Captivity , were of two sorts , viz. I. Moving and Provoking Causes were his Peoples many and great sins provoking the Lord to this dreadfull Indignation . But these especially , viz. 1. Their inveterate and long continued wickedness from Generation to Generation , Ier. 32. 28 , 29 , 30 , 31. 2. The general wickedness of all sorts and degrees amongst them , both Kings , Prophets , Priests , and People , Ier. 32. 28 , 29 , 32. 2 Chron 36. 11. to 22. Dan. 9. 11. 3. Their obstinate Impenitency under their sins , notwithstanding all the preachings , exhortations and warnings of the Prophets , Ier. 25. 2. to 13. and 32. 28 , 29 , 32 , 33. Dan. 9. 5 , 6 , 7. 4. Their contemptuous slighting of Gods Word , mocking and misufing Gods Messengers , till there was no remedy , 2 Chron. 36. 15 , 16. 5. The many horrid and prodigious sins of King Manasses , once a very monster for wickedness , 2 Kings 24. 2 , 3 , 4. 6. Peculiarly the great abundance of innocent blood which Manasses shed in Jerusalem : For he filled Ierusalem with innocent blood , which the LORD would not pardon , 2 Kings 24. 4. 7. But especially , their desperate God-provoking sin of Idolatry , Ier. 25. 6. to 13. and 32. 28 , 29 , 34 , 35. Ezek. 36. 17 , 18 , 19. These were some of their special sins for which God sent them away into Babylons Captivity . And for these and many other our abominations here in England , it were just with God to deliver us into Captivity under the mystical Romish Babylon , which the Romish Emissaries have long endeavoured , and at this day are in great hopes to accomplish through the extremity of our present spirituall Apostacies , Distractions and Confusions . Quod omen avertat Deus in saecula saeculorum . II. Final . The Final Cause or End which God propounded in sending his People into Chaldea , was their good , Ier. 24. 5. Their Spiritual and Eternal good especially . That they might be s purged from their Idols and other abominations , be reduced to true t Repentance and Reformation , for their Salvation . God is so good , that he will not bring evill of affliction upon his people but for their Good. Their Captivity in Babylon , and their being buried in their Graves there ; shall be for their Spiritual Good , as well as their Deliverance thence , and the opening of their Graves and bringing them out of their Graves there . Thus as God afflicts in Severity , so he afflicts of fidelity : He remembers Mercy in midst of Iudgement , Psal. 119. 75. 4. That , whilest they were under this Captivity , God took Occasion to reveal to them this Covenant , and why God took such an Occasion of Revealing it ? This Particular hath two branches . The former , That God took Occasion to reveal this Covenant to his People being under Babylonish Captivity : is evident , by what u hath been formerly noted . For , 1. This Covenant was made known to x Ezekiel the Prophet for them , in the twelfth year of their Captivity , or thereabouts . 2. And it was again Revealed to a Ieremiah the Prophet , in or about the eighteenth year of Nebuchadnezzar , which was also the eighteenteh year of their Captivity . The Promises which God made to them at both these times , are expresly called A COVENANT , Ezek. 34. 14 , 15. & 37. 26 , 27. Jer. 32. 37 , 38 , 39 , 40 , 41. The latter , Why God took Occasion of Revealing this Covenant to them , Even under this Sad Captivity ? may be thus also briefly Resolved . The Lord did this ; ( 1 ) That his Covenant might make the deeper impression upon them , in that their deepest affliction . That they might more tractably set their hearts , To believe his Covenant-Promises , and Perform their Covenant-Duties . The ear and heart that were close shut against God and his will in Prosperity , are oftimes wide opened in adversity . Manasseh himself when bound with fetters and carried to Babylon , b In his affliction besought the LORD his God , and humbled himself greatly before the God of his fathers , and prayed unto him , &c. Before this , as the tenth verse notes , Manasseh and his people would not hearken to God : but now he hearkens and wonderfully reforms according to Gods Covenant . So true is that of Elihu ; c If they be bound in fetters , and holden in Cords of affliction : then he sheweth them their work and their transgressions that they have exceeded . He openeth also their ear to discipline , and commandeth that they return from iniquity . No Covenant-Dispensation so throughly d Cured Gods people of Iudah and Benjamin of their Idolatry , of their stony-hardness of heart , and other evils ; as did this Covenant-dispensation under their Captivity : And e after their return from Babylon , what an excellent Covenant did they renew most solemnly with God! ( 2 ) That , The Lord might the more indear himself and his Covevenant-Mercies unto them . The Lord and his Covenant-Mercy should be alwayes sweet and precious to poor sinners : but when Sinners are under distress for their sins , then they are wont to be double dear and precious . God loves to have himself and his Mercies highly esteemed and dearly affected : and therefore sometimes he involves his people in Miseries , that thence they may learn the due estimate of his Mercies . Mercy is alwayes sweet : but Mercy in midst of misery is double sweet . Light is alwayes pleasant : but light shining out in darkness is double pleasant . Life is alwayes delightful : but f Life in the shadow of Death , life out of the grave , is double delightful . God and his Covenant-Mercies are alwayes precious : but God offering himself to be their God , and his Mercies to be their Mercies , and both by Covenant , and this in Babylon , in Captivity , in their Graves , oh how incomparably precious ! ( 3 ) To declare hereby his All-sufficiency , Goodness and Fidelity to his people in their extremities . 1. His all-sufficiency ; In that he could bring them out of Babylon into their own land , against all seeming improbabilities and impossibilities . Though they were g as dead and dry bones , though buried in their Graves , &c. yet God could open their Graves , and bring them out of their Graves . He could give them a Resurrection in Babylon . 2. His Goodness and faithfulness ; In that he h would deliver them , as he easily could deliver them . And accordingly when the time came , he did deliver them , and bring them out of their Graves according to his Promises beyond their Expectation , and to their great Admiration . They said , i Our bones are dryed , and our Hope is lost , we are cut off for our parts : But God said ; Behold , O my people , I will open your graves , and cause you to come up out of your Graves , and bring you into the land of Israel . Whereupon when this great work was done , the Captives could scarce believe it to be done : but thought they had been in a deluding dream ; k When the LORD turned again the Captivity of Sion : we were like them that dream , &c. ( 4 ) To demonstrate hereby more clearly his tender Compassions to hi●… distressed people , not for any their deserts , but meerly for his own holy name sake . As for them , They transgressed exceedingly against God before their Captivity : and they prophaned Gods name before the Heathen under their Captivity . Therefore God prefixeth this Preface to his Covenant-promises , saying ; l But I had pitty for mine holy name , which the house of Israel had prophaned among the heathen , whither they went. Therefore say to the House of Israel , Thus saith the Lord GOD , I do not this for your sakes , oh house of Israel , but for m●…ne holy name sake , &c. So that God had compassion upon them , because he would have compassion upon them . And the riches of these his Compassions are notably displayed in this Covenant . ( 5 ) To support and Comfort them under so great and long afflictions , lest they should faint under them , and be swallowed up of despair . They had at this time very disconsolate and despairing thoughts of their Captivity . They said m Our bones are dryed , and our hope is lost , we are cut off for our parts : But God replyes comfortably ; O my people , I will open your Graves , and cause you to come up out of your Graves . — And ye shall know that I am the LORD , when I have opened your Graves , O my people , and brought you up out of your Graves . Oh how welcome are Gods Consolations to his afflicted ! As the shadow against the Heat : As the shelter against the storm : As the seasonable showers to the parched ground . How sweet was it , when , in reference to this Captivity , n the LORD answered with good words and Comfortable words ! ( 6 ) That God might assure his people by this Covenant , That though God had deeply afflicted , yet he not utterly rejected the two families which be had chosen , as their enemies imagined . This the Prophet Ieremiah intimates to have been one reason of Gods declaring the Promises of this Covenant unto his Captive people : o Considerest thou not what this people have spoken , saying , The two Families which the LORD hath chosen , he hath even cast them off ? Thus they have despised my people , that they should be no more a Nation before them . Thus saith the LORD , if my Covenant be not with Day and Night , and if I have not appointed the Ordinances of Heaven and Earth : Then will I cast away the Seed of Jacob , and David my servant , so that I will not take any of his Seed to be Rulers over the Seed of Abraham , Isaac and Jacob : for I will cause their Captivity to return , and have mercy on them . That is , Though God had cast the two chosen Families into Captivity : yet he had not utterly cast them away from himself . They should be his as certainly and immovably according to his Covenant , Iacobs Family as his Kingdom , and Davids Family and Seed as his Rulers in this Kingdom ; as the Revelation of Day and Night , and Courses of Sun Moon and Stars were constant and immovable according to his Covenant : For their Captivity should return . This I take to be the evident intent of the words . For by [ The two Families which the LORD hath chosen ] I see no just cause why we should understand p The Families of David and Aaron , the Kingly and Priestly Family , as some from vers . 17 , 18. Nor , The Families of Judath and Benjamin , as others from Ier. 32. 44. Nor The Families of Judah and Israel , as most from Ier. 33. 14. But rather , The Families of Jacob and David , which are here expressed in this very context it self , vers . 26. That , as Gods Church and Kingdom ; This , as his Rulers in and over them , especially Christ therein . And this interpretation , as it is most apposite and fit : so it is most full and comprehensive . ( 7 ) To assure the Captives , That this their great Captivity , whatever sad aspect it might have at present , should not destroy or make void Gods former Covenant with David , touching the perpetual kingdom of his Seed , especially in IESUS CHRIST that branch of righteousness that should grow up unto David . The q Prophet therefore expressing many Promises to the Captives touching their return out of Captivity , &c. intermingles this Promise , of the righteous Kingdome of Christ the cheif Seed of David over Iudah and Ierusalem forevermore . See the words : they are very pathetical . But thus much of the Occasion of this Covenant . III. The Impulsive or Moving Cause of this Covenant , was ; Gods meer Grace in Iesus Christ , not anything in the Captivated People . All Motives in the People are excluded , when God laies down his Covenant-Promises ; r Thus saith the Lord GOD , I do not this for your sakes , O house of Israel . — Not for your sakes do I this , saith the Lord GOD , be it known unto you : Be ashamed and confounded for your own wayes , O house of Israel . There was then no Impulsive on their part moving God to make this Covenant with them : All the Impulsives were on Gods part . viz. 1. The Inward Impulsive or Moving Cause in God was his Meer-Grace to them in reference to his own holy name . s But I had pitty for mine holy name , — I do not this for your sakes , O house of Israel , but for mine holy names sake . This hath reference to the mercies promised in this Covenant . People in distress , are the proper object of Divine pitty . 2. The Outward Impulsive or Moving Cause of this Covenant , was Jesus Christ t The branch of righteousness that should grow up unto David , to execute judgement , and righteousness in the Land ; that true David that should raign over Israel and Iudah as their King for ever ; In whose Dayes Judah shall be saved and Jerusalem shall dwell safely , This being the name wherewith he shall be called , The LORD our Righteousness . In this Jesus Christ all the Promises of this Covenant are evidently made : and he is laid as the Base and Foundation of this Covenant throughout , as in opening the Matter of this Covenant will further appear . By vertue of his u blood of the Covenant they were brought out of this Babylonish pit wherein was no water . IV. The Federates , or Parties to this Covenant , were God on the one hand : His Captive-People in Christ , on the other . 1. God , as he was the sole Author of this Covenant , so was he the chief Foederate party to this Covenant . See Ier. 32. 36 , 37 , 38 , 39 , 40 , &c. Ezek. 34. 24 , 25. and 37. 26 , 27 , 28. God was the chief Foederate party to this Covenant in this Notion and Consideration , viz. 1. As the Lord GOD , Heb. The Lord IEHOVAH . Thus saith the Lord IEHOVAH — Moreover I will make a Covenant of Peace with them , it shall be an Everlasting Covenant with them , &c. Ezek. 37. 19 , 26. and 34. 20 , 24 , 25. Now what Gods Covenanting as IEHOVAH implies : hath been formerly x opened in the Sinai-Covenant . 2. As the LORD , the God of Israel . y And now therefore thus saith the LORD , the God of Israel — And I will make an everlasting Covenant with them , &c. And what this imports , that the Lord makes a Covenant as The God of Israel ; hath also been already z expounded in opening the Covenant with David . There see . 3. As their Redeemer ; that would gather them out of all Countries whither they were driven and dispersed , Ier. 32. 37 , 40. And that would open their graves , and bring them out of their graves wherein they seemed to be buryed as dead , dry and hopeless , and bring them into their own Land , Ezek. 37. 11 , 12 , 13 , 14. — 26. And how God Covenanteth as a Redeemer , a hath been opened in the unfolding of the Sinai-Covenant . So that as to these Particulars there now needs no further Explication . 2. The Captives of Iudah and Ierusalem under the power of the King of Babylon , were , in Christ , the other Party to this Covenant . For it was made with them ( as hath been evidenced ) during the time of their Captivity . And they were Foederates with God in this Notion , viz. As his people in Captivity in Heathen Countries , that should be thence Redeemed by the Lord , Ezek. 37. 21. to the end of the Chapter , Ier. 32. 36 , 37 , 40. Gods Sinai-Covenant was made with Israel already Redeemed from Aegypts bondage : This Covenant was made with them of Judah and Jerusalem , afterwards to be Redeemed from Babylons bondage . The Substance of what was spoken there , is applicable here also . V. The Nature of this Covenant of God with his Afflicted Captives , is this : viz. 1. It is a Covenant of Faith in Christ. 2. It is a Covenant of Promise in reference to Christ promised , and not as yet actually performed when this Covenant was revealed . 1. This Covenant was a Covenant of Faith in CHRIST : and not a Covenant of Works . For , ( 1 ) This Covenant was homogeneal , and of like Nature , to the Sinai-Covenant , being annexed as a sweet Additional Enlargement thereunto , and Explanation thereof , as b hath been intimated . Under this Covenant , The second Temple at Jerusalem was built by Zerubbabel , Zech 4. 9. Ezek. 6. 14 , 15. The Levitical Priesthood was continued even till the death of Christ. The Ceremonial and Typical Worship at Jerusalem was in exercise till his dayes . Christ himself was made under the Law , in this , as in other regards , Gal. 4. 4 , 5. Being Circumcised the eighth day , Luke 2. 21. And Presented to the Lord at Jerusalem , Luke 2. 22 , 23 , 24. Going up to Jerusalem at the appointed Feasts : as is noted by Iohn in his c Evangelical History . And keeping the Ordinance of the Passover in his Season , till himself , as our true Passover , was sacrificed for us , Mat. 26. 20 , &c. 1 Cor. 5. 7. This Covenant therefore being of like Nature with the Sinai-Covenant ; And the Sinai-Covenant still remaining in force and use , even after the Revealing of this Covenant , till the Death of Jesus Christ : It must needs be concluded , That this was a Covenant of Faith , as the Sinai-Covenant d hath been proved to be . 2. The Blessings Promised in this Covenant-Dispensation , were , not the Blessings of the Covenant of Works , but the peculiar blessings of the Covenant of Faith. As , 1. Sprinkling clean water upon them , Ezek. 36. 25. 2. Cleansing them from all their filthiness , iniquities and Idols , Ezek. 36. 25 , 33. 3. One-ness of heart and way to fear God for ever , Ier. 32. 39. 4. Newness of heart and spirit , Ezek. 36. 26. 5. Gods putting his Spirit within them , Ezek. 36. 27. 6. Gods planting his fear in their hearts , that they shall not depart from him , Ier. 32. 40. 7. Making a e Covenant of Peace and Reconcilement with them , Ezek. 37. 26. with divers others which hereafter shall be explained in unfolding the Subject-Matter of this Covenant . And consequently these pure Evangelical blessings promised in this Covenant , plainly conclude it to be a pure Evangelical Covenant of Faith. ( 3 ) The Duties conditioned and restipulated in this Covenant , are meer Gospel-Duties peculiar to the Covenant of Faith. As , 1. True Faith in Christ the promised Messiah , Isa. 55. 1 , 2 , 3 , 4. and 53. 1 , 2 , 3 , 11. Now the f Promissory part of this Prophesie of Isaiah , from Chap. 39. to the end of the Book , doth principally and specially insist upon Promises of Restoring the Church of the Jews from the misery that should befall them under the Babylonish Captivity : and of Compleating the Churches deliverance and glory at last by Christ himself , adding the Gentiles to the Church : And this necessarily implies Faith touching these Promises . 2. The life of the Just by Faith ; peculiarly directed to these Babylonish Captives , Hab. 2. 3 , 4. 3. Repentance from former Idolatries and iniquities , Isa. 55. 6 , 7. Ier. 24. 7. Ezek. 36. 31 , 32. 4. Obedient walking in Gods Judgements , and observing his Statutes and doing them : under David their King , viz. Sincere Obedience from faith in and under Christ their true David , Ezek. 37. 24 , 25. 5. Perseverance and constancie in Covenant with God through strength of implanted and infused Grace , Ier. 32. 40. Therefore , as these Covenant-Duties are meerly Evangelical : So this Covenant is meerly Evangelical , A Covenant of Faith and not of Works . ( 4 ) Iesus Christ the Sole foundation and Mediator of the Covenant of Faith in all ages , is notably revealed and declared in this Covenant to be the g foundation and Mediator thereof ; in and through whom God will confer his Covenant-blessings upon his people , and they shall perform their Covenant-Duties to their God. Now Christ is foundation and Mediator of no other Covenant but of the Covenant of Faith , viz. Of the Covenants of Promise more Typically and obscurely ; Of the New-Covenant more clearly and truly . Thus , this Covenant was plainly a Covenant of Faith in Christ. 2. This Covenant was also h A Covenant of Promise , having reference to Christ promised , and not as yet exhibited and performed . For therein Christ is promised to be raised up afterwards , Isa. 55. 3 , 4 and 59. 20 , 21. Ezek. 34. 23 , 24 , 25. & 37. 24 , 25 , 26. And is not represented as come already , or actually raised up already . Notwithstanding , towards i the expiration and closing up of this and the Sinai-Covenants-Administration , JESUS CHRIST was miraculously conceived and born of a Virgin , and in Humane Nature actually Manifested unto Israel , as the Salvation of God , the Light of the Gentiles , and the Glory of his people Israel . So that , As it was the Priviledge of just and devout Simeon , k To have it revealed to him by the Holy Ghost , that he should not see death , before he had seen the Lords CHRIST ; who , coming by the Spirit into the Temple , when the Parents brought in the Child IESUS , to do for him after the custome of the Law , took him up in his Arms , and blessed God with heavenly ravishment of Spirit : So it was the high Priviledge of this Covenant-Administration , that it should not see Death and be dissolved , before it had seen the Lords CHRIST , and triumphantly exalted God with this blessed Babe Jesus Christ , The Incarnate-God , in its Arms. Thus this Covenant was , A Covenant of Faith in Christ , And one of the Covenants of Promise in Christ promised for time to come . This is the Nature of this Covenant . Inferences , resulting from this Aphorism thus unfolded , are divers , viz. 1. Hence , This Covenant is Divine , Gratuitous , Faithfull , and Holy. 1. Divine , not Humane . For , l God himself was the sole Author , Contriver and Revealer of it . God alone made it : and God alone made it Good. In this regard , God peculiarly appropriates this Covenant to himself , as His Covenant : saying ; — m Neither shall the Covenant of my Peace be removed , saith the LORD , that hath mercy on thee . And elsewhere , n As for me , this is my Covenant with them , saith the LORD , &c. This Covenant therefore is unquestionably of Divine Authority and excellency . 2. Gratuitous , and of Gods meer free Grace . Yea therefore Gratuitous : because Divine . For all Gods Covenants with his Creatures , are his gratuitous condescensions to his Creatures . The Covenant of Works even in innocency was meerly Gratuitous , viz. Exgracia favor is , from his grace of free favour . And every dispensation of the Covenant of Faith since the Fall was meerly Gratuitous , viz. not only exgracia favoris , from his grace of favour undeserved , but also exgracia commiserationis , from his grace of commiseration to sinfull Creatures that had deserved the contrary . And such is this Covenant . God made it with them , of his own meer grace in Christ , not for any Motive in or from them . o But I had pitty for mine holy name , — . Therefore say unto the House of Israel , Thus saith the LORD God , I do not this for your sakes , O House of Israel , but for mine holy names sake , — . Not for your sakes do I this , saith the LORD IEHOVAH , be it known unto you : Be ashamed and confounded for your own wayes O house of Israel . 3. Faithfull . It s Gods Covenant , All the Promises of Mercy therein are his : Therefore most accurately , faithfull and sure . For , God that promiseth p cannot lie , nor deceive . Yea , Gods Promise and Oath are those q two immutable things , wherein it is impossible for God to lie . And this Covenant is established upon both these : not only upon his Promises , but also upon his inviolable Oath , Isa. 54. 9 , 10. How securely then might Gods afflicted Captives devolve themselves upon this faithfull Covenant in all their extremities ! Oh they too much dishonoured God , and forget this his faithfull Covenant , when they spake so despairingly ; r Our bones are dryed , and our Hope is lost , we are cut off for our parts . But what said the LORD ? Behold , O my People , I will open your Graves ( viz. your Babylonish Graves ) and cause you to come up out of your Graves , and bring you into the Land of Israel . He would open their Graves , and raise up their dead and dry bones , rather then his faithfull Covenant should fail , and not be performed . 4. Holy. It is Gods Covenant : therefore Holy. In what sense Gods Covenant and Promise is holy , I have s formerly explained . There see . Oh what enlarged Praises were due from the Captive Jews to this blessed God , for so Divine , Gentuitous , Faithfull and Holy a Covenant with them in their abject state and low Condition ! 2. Hence , How great was the Condescension of the Creator , How high the Exaltation of the Creature ; when the God of heaven , and his Captives in Babylon became Confederates in one Covenant ! The people of the Jews were very low in Condition , when God revealed to them this Covenant-Dispensation . Their t Diadem was removed ; Their u holy and beautiful House , the Temple , destroyed ; Their x publike worship and solemn Feasts overthrown ; Their y King Priests and People of all sorts slain or carried into Captivity , out of their own Land of Canaan , into a forraign and pagan Country , with greatest reproach ; They were wholly covered with shame and Confusion in Babylon , z as dead and dry bones buried in their Graves . And will the most high God , possessour of Heaven and Earth cast an eye upon such dry bones , and despised Captives ? yes then , even then , he looks upon them ; He smiles upon them with sweetest aspects of grace ; he stoops to them , he condescends to them so low ; and he makes them ascend towards him so high ; as to bring them into this blessed Covenant with himself , and to embrace these dry bones in his dearest arms of Love. And all this , a though they so hainously provoked him before their Captivity , and so prophaned his name before the heathen under their Captivity . Oh! who can sufficiently admire such Condescension of God , such Exaltation of his people ? The distance betwixt them was infinite : yet they are brought neer together in this Covenant of Peace . And this is Gods usual Covenant-Season with his People ; when they are very mean and low . As with David ; when he cryed out ; b who am I , and what mine House ? &c. With Israel when they c were loathsome and in their blood . With Abraham himself when he d was in Chaldea in and ungodly an Idolatrous Family . With Noah , e when the Earth was filled with violence , and wickedness abounding round about him , provoked God to sweep the whole world away with a dreadful deluge . Yea with Adam himself , f when by his fall he had newly ruined himself and all his Posterity , without any visible possibility of relief or remedy . Oh! who would not love this God of love , that makes his Creatures low estate , his very time of Covenant-love ? 3. Hence , IESUS CHRIST , and the Gospel of sinners Salvation through faith in him , was preached to the Iews in their Captivity . For , This , being a Covenant of Faith in Christ , it represented and tendered Christ , and the Gospel in him , unto the Captives to whom it was revealed . Every dispensation of the Covenant of Faith since the fall , preached Christ and the Gospel in him : but the Later dispensations do this still much more clearly and fully then the former , and this last most fully and clearly of all , as hereafter will appear . And indeed Jesus Christ , and the Gospel , are so preached in the Covenant of Faith and promises dependant thereupon , that they are preached and revealed in them only . 4. Hence , God neither for sakes nor forgets his Covenant-people in their deepest distresses . How low were the Jews brought in this Captivity , as low as even g Death and the Grave to visible appearance ! hence , they despairingly sighed out ; Our bones are dry , our hope is lost , we are cut off for our parts : and Captive Sion , most disconsolately lamented ; h The LORD hath forsaken me , and my Lord hath forgotten me . But what saith the Answer of God to Sion ? Can a woman forget her sucking childe , from having compassion on the son of her womb ? yea they may forget , yet will I not forget thee . Behold , I have graven thee upon the palms of my hands , thy walls are continually before me , &c. Oh , how pathetically ! how sweetly ! Here the Lord Promiseth not to forget Sion , viz. His Captive-people that once belonged to Sion . This promise is Amplified , 1. By an Emphatical Illustration . Gods Compassionate remembring of Sion , far transcends the most compassionate remembrance of the tenderest mother to her dearest sucking babe . This is laid down , ( 1 ) Interrogatively . Can a woman ( the more affectionate sex ) forget her sucking childe , from having compassion on the son of her womb ? ( can a woman , can a mother so forget , as not to Compassionate , A childe , which she natually inclines to pitty ; A sucking childe , which she usually more tenders then elder children ; Her sucking childe , which together with the milk from the brest , draws love from her heart ; Her sucking childe of her own womb , which her bowels more yearn upon , then upon any sucking Nurse-childe of another ; And this , the son of her womb , which the mother usually embraceth with warmer affections then the daughter of her womb : Can a woman , a mother forget her pitty to such a babe ? how unusual ! ) ( 2 ) Affirmatively . Yea they may forget . It s possible a woman may be so unwomanly , yea a mother so unmotherly in some extremities , as to forget and be hard-hearted to the fruit of their own wombs . Extremity of hunger overmastered natural affection : The i pittiful women did boil and eat their own children in the Siege of Samaria and Ierusalem . ( 3 ) Negatively . Yet will I not forget thee . God will be more constantly , unmovably , unchangeably mindful of Sion , and compassionate to Sion . God will be more Motherly to his Captives , then any mother to her male sucking babe . 2. By a convincing Argumentation . ( 1 ) Partly , From his engraving of them upon the palms of his hands , viz. Their portraiture , their memorial was like a Signet graven upon his hand : God will as soon blot out of mind and forget his own hands , as his Sion . ( 2 ) Partly , From his placing their wals still in his sight . Their ruined wals of Ierusalem were still before him , As to their k Commiseration , as to their l Reparation . Or , Their intended Wals of their m New City , IHOVAH SHAMMAH , or of the n New Ierusalem , are still in my thoughts as to the happy Model of them , which I intend in after time . Thus God o remembers and pitties his afflicted , in their low estate , because his loving kindness is for evermore . Yea if there be any condition wherein God expresseth more tender yearning bowels to his people , then other , it is in their p afflictions . 5. Hence , In greatest extremities of Tribulation , Gods Covenant of Faith in Christ yields sweetest Consolation . This is evident here , by the Course which God took for Comforting and supporting his afflicted and disconsolate Captives in Babylon : viz. By revealing to them his Covenant of Faith in Jesus Christ , by his Prophets . This he peculiarly propounds , as his great Antidote against all their Afflictions and Miseries in Babylon , and against all their diffidence , despondencies and despair . This Covenant , full of Good works and comfortable words , was propounded as their chief Cordial . This held up their heads and hearts above waters . This opened a door of hope for them , even in the valley of Achor . This Covenant even revived them in their very Graves . And no wonder : For , ( 1 ) This Covenant q assured them of their return from Babylon to Sion , from Captivity to liberty : and under that as a Type , of the everlasting Redemption of Gods Elect by Christ , out of their Spiritual bondage under Sin , and Satan . ( 2 ) This Covenant r assured them of the rebuilding of Ierusalem and the Temple , with greater glory then formerly : and therein Typically of the building of his New City , and New Spiritual Temple , of both Jews and Gentiles , with surpassing Spiritual glory . ( 3 ) This Covenant assured them of s Pardon and cleansing , Of Justification and Sanctification from all their Idols and former uncleannesses : ( 4 ) This Covenant assured them of a rich t Confluence of choisest Spiritual blessings , from the saving Influence of his holy Spirit . ( 5. ) This Covenant assured them , That u DAVID , viz. Iesus CHRIST the true David of God , should be their Prince and King for evermore . ( 6 ) This Covenant assured them , x That the LORD would be their God , and they should be his People , and that his Tabernacle should be with them , yea he would set his Sanctuary in the midst of them for evermore . God filled this Covenant with these cho●…sest comforts ; Made up this Composition with these precious Cordials : That this Covenant made with them might be fuller of Comfort to them , then all Babylon's bondage of disconsolation . When therefore we shall fall into extremity of tribulation : let us chiefly have recourse to this blessed fountain of Consolation , Gods Covenant of Faith in Jesus Christ , especially to the New Covenant . 1. Herein are most suitable Comforts against all sorts of distresses . 2. Herein are most sufficient Comforts against all degrees of distresses . 3. Herein Our Comforts are laid upon the surest rock and most impregnable foundation , viz. upon Free-grace , Faith , Divine Truth , The Spirit of Grace , Jesus Christ , and on God himself , who is over all blessed forever , Amen . 4. Herein are compendiously comprized and concentered all the Comforts of the Bible , far surpassing all the Comforts and discomforts of the world . Run hither therefore O all ye afflicted , tempest-tossed Souls , lay your mouth of Faith to the Covenants brests , then suck and be satisfied with its blessed Consolations . 6. Hence , Though Gods people by their sins turn their Mercies into Miseries : yet God alone of his wisdom and goodness turns those Miseries into Mercies . The sins of these Jews turned their Mercies into Miseries , viz. Their glory into shame , Their Prosperity into Penury . Their liberty into Captivity , Their Sion into Babylon , &c. y A fruitfull land turneth he into barrenness , for the wickedness of them that dwel therein . Oh what havock was made of Canaan , Ierusalem , Temple , of all their precious and pleasant things , yea of all sexes and degrees amongst them , through their iniquities ! But it is only the infinite wisdom and goodness of God , that according to this his Covenant , turns their Miseries again into Mercies , their Water into Wine , their darkness into light , their Bondage into Liberty , their Babylon into S●…on . They could destroy their Temple and holy City , God alone could cause them both to be rebuilt : They could cast themselves out of Canaan , God alone brings them back again into Canaan : They could bring themselves into Babylonish bondage and Graves , God alone can break their bonds and bring them out of their Graves : &c. How oft would Gods people undo themselves , if God himself did not prevent them ! And how long should they remain undone , if God himself did not restore them ! From ourselves is our judgement : From our God is our Salvation . 7. Hence , Gods Covenant with his Captive-Iews , so far as it is a Covenant of Faith , without peculiar restriction to the Iews , is applicable and useful unto the people of God now under the New-Testament . The Faithful in all after-ages have this advantage of all that went before them , that they may extract much Spiritual advantage to themselves , not onely from Gods present Covenant-dispensation to them , but from all that went before . And we under the New Testament have in this regard advantages surpassing all other ages . We may improve to our selves all the Mysteries of the New Testament fully : and all the Benefits , Comforts , Promises and Mysteries of the z Covenants of Promise from Adam to this day , so far as they are of common Concernment to the Faithful , and not particularly restrained to such persons or times alone . Let us therefore accordingly Consider them wisely , apply them believingly , improve them advantageously . The Covenants of Promise , were the New-Covenant veyled and in its Minority : The New-Covenant , is the Covenants of Promise revealed in their Maturity . Thus of the Author , Occasion , Impulsives , Foederates , and Nature of this Covenant . APHORISM II. 2. The Subject-Matter or Substance of Gods Covenant with the Captive Iews . THe Subiect-Matter or Substance of Gods Covenant with his Captive-people in Babylon , consisted , I. In many excellent-Covenant-Mercies or Blessings Promised to them , on Gods part ; As , 1. His raising up of CHRIST to them . 2. Redeeming and Returning them from Babylonish Captivity into their own land . 3. Cleansing them from all their Spiritual defilements . 4. Putting his Spirit within them , for New-framing and spiritualizing their heart . 5. His presence in his Sanctuary and Tabernacle among them by his Spirit and Word for ever . 6. The greatest Covenant-Relation betwixt him and them , That he would be their God , and they should be his People . 7. The Mutual Covenant-Constancy betwixt God and them in this Everlasting Covenant : He would not turn from them , and they should not depart from him . II. In sundry Covenant-Duties required and restipulated from them to God , on their part . As , 1. Faith in the Messiah promised . 2. Repentance from all their former iniquities . 3. True Obedience unto God. 4. Becoming Gods Covenant-people . 5. Enquiring of God , for doing all his promised Mercies to them . To these Particulars especially , we may refer and reduce the chief Substance and Subject-Matter of this Covenant : whether Mercies Promised , or Duties restipulated . And , here it is very observable ; That , as this Covenant with the Captive-Jews was the last of all the COVENANTS of PROMISE , immediatly preceding the NEW COVENANT , and at last exhibiting the MESSIAH to the world , according to the tenure of all foregoing Covenants : So it was the nearest and most like to the New Covenant of all other , in 1. Spiritualness , 2. Clearness , and 3. Fulness . And therefore now we are come to the very borders and suburbs of the New-Covenant ; Now Christ is near at hand indeed : and therefore now let our thoughts be proportionably elevated to suitable spiritualness of Contemplation . The Matter of this Covenant I shall unfold in two distinct Sections . SECTION I. 1. The Subject-Matter of this Covenant , on Gods part . I. THE Subiect-Matter or Substance of this Covenant on Gods part , Consisted in many excellent Covenant-Mercies promised therein to his afflicted Captives . Gods Promises and promised Mercies under this Covenant-Dispensation are exceeding abundant : But I shall only insist upon such promised Blessings as are laid down in Isaiah , Ieremiah , and Ezekiel , where mention is made of this Covenant , or where there is a more evident and eminent tendency thereunto . All which may be comprized in those seven particulars in the Aphorism : which I explain briefly as followeth . I. His raising up the MESSIAH , Viz. JESUS CHRIST unto them . This is a Primary and Fundamentall Mercy , a Fountain-Mercy whence the rest spring : and therefore deservedly challengeth the first place and Consideration . Now the Messiah is promised to them , under a manifold notion and Capacity , Viz. 1. As their Covenant-Redeemer , that should deliver them both from their Corporal bondage in Babylon , and from their Spiritual bondage under Sin , Death , Sathan , &c. Typified by that Babylonish bondage . a Thus saith the LORD , In an acceptable time have I heard thee , and in a day of Salvation have I helped thee ; and I will preserve thee , and give thee for a COVENANT OF THE PEOPLE , to establish the Earth , to cause to inherit the desolate heritages ; That thou maist say to the Prisoners , go forth : To them that are in darkness , Shew your selves : They shall feed in the wayes , and their pastures shall be in all high places . They shall not hunger nor thirst , neither shall the heat nor Sun smite them : For , he that bath mercy on them shall lead them , even by the springs of water shall he guide them . And I will make all my Mountains away , and my high-wayes shall be exalted . Behold , these shall come from far : and lo these from the North , and from the West , and these from the Land of Sinim . Sing O Heavens , and be joyful O Earth , and break forth into singing oh Mountains : for God hath comforted his People , and will have mercy upon his afflicted . But Sion said , The LORD hath forsaken me , and my Lord hath forgotten me . Can a woman forget her sucking childe , that she should not have compassion on the son of her womb ? Yea , they may forget , yet will I not forget thee . Behold I have graven thee upon the palms of my hands , thy wals are continually before me . Thy children shall make haste : Thy destroyers , and they that made thee waste shall go forth of thee . In this sweet Paragraph , for the clearing of it briefly , Note these particulars . viz. I. Gods acceptance of Christ , and assistance to Christ , in his Mediatory office . In an acceptable time , &c. ver . 8. II. Gods promise of Christ as a Covenant to his Captives , and afflicted in Babylon , and under them to all his spiritual Captives ; And I will give thee for a COVENANT of the People , ver . 8. Christ is not Properly , but Figuratively , and by a manifold Me●…onymie , a Covenant of the People . viz Partly , As he is a foundation of the Covenant , in whom b all the Promises are made , and made good , being Yea and Amen in him . Partly , as he is the Peculiar Mediator of the Covenant of Faith , in all ages : Of the Covenants of Promise , veyled under Types ; Of the New-Covenant , Revealed in Truth of his Humanity . Partly , As he is a very Considerable part of the Matter of the Covenant promised . Partly , as he is one special end and scope of the Covenant , every Covenant tending more and more clearly to reveal him . III. Gods end and intent in this his promising of Christ as a Covenant , viz. The Restauration of his people from c Corporal Captivity in Babylon , and from d Spiritual Captivity under Sin , &c. Christ must effect and bring to pass both these ; what ever be the Instruments , he alone is Author of both . 1. Christ should restore their land , and re-invest them in their desolate heritages , ver . 8. 2. Christ should send both his Corporal and Spiritual Captives out of their darksome bondage , ver . 9. 3. Christ should supply them with all Necessaries in the way from Babylon to Sion , from Sin to Glory : As Food , against hunger ; Water , against thirst ; Shelter , against scorching heat of the Sun : As sometimes he dealt with Israel going from Egypt to Canaan , through the wilderness . 4. Christ should facilitate and level their way for them , depressing Mountains , elevating vallies . All impediments and difficulties he should remove , ver . 11. 5. Christ should fetch his Exiles and Captives from places most remote ; both far remote from Canaan , and from one another ; viz. e From far , ] that is , From the Persian land , Eastward , as some : From the North , ] that is , from Babylon : from the West , ] that is , from the Philistines land , See Isa. 9. 12. Or , from the Western transmarine Islands , as Macedonia , Candia , Cyprus , &c. From the land of Sinim ] That is , from Egypt Southward , a chief City whereof is called Sin , the strength of Egypt , Ezek. 30. 15 , 16. Thus Christ should gather them from all the four quarters of their dispersion , ver 12. A notable Type of Christs gathering up his spiritual Captives from all the f four Corners of the world . IV. The Amplification of Christs Restauration of his Captives , Corporal , and Spiritual , viz. 1. By the joy of heaven and earth hereupon , ver . 13. 2. By the Constancy of Gods love to his , and of his care of their Redemption , even then , when they thought themselves quite forgotten and forsaken of God. This is urged most pathetically : as I have formerly noted , ver . 14. to 18. 3. By the Numerous confluence of children from all parts , flowing to them , as to the Mother Church , ver . 18. to 24. O what sweet promised blessings are these in Jesus Christ , if diligently considered ! 2. As the sure mercies of David whereon Gods everlasting Covenant is founded and built . g Ho every one that thirsteth , come ye to the waters , &c. — And I will make an everlasting Covenant with you , even the sure Mercies of David . Behold I have given him for a witness of the People , A Leader and Commander to the people , This sweet bundle of Promises seems to be directed , Immediately to the Captive Jews , Mediately and in them to all such Spiritual Captives as need refreshment and Comfort . And here Christ is offered as an all-sufficient supply and support of them both . h In him , God will make them an everlasting Covenant : even the Sure mercies of David . As if he had said ; though Davids Seed Royal seem to fail and be cut off by your Babylonish Captivity , and though this Covenant-Mercy which I have i Covenanted with David touching the perpetutal Throne and Kingdom of his Seed , seem to be made void : yet know ye that in Christ it shall certainly and infallibly be performed , He chiefly is the Sure Mercies of David , the Sure foundation , Root and Mercy of Mercies promised to David , and he shall be performed and made good to them . This interpretation helps us also well to understand the Apostles Argumentation from this Scripture . For , Hence he proves Christs Resurrection from the dead : saying , k And as concerning that he raised him up from the dead , now no more to return to corruption , he said on this wise , I will give you the sure Mercies of David . The Argument is by a Consequence to this effect ; l God promised or Covenanted to give them the Sure mercies of David , viz. Especially his everlasting Kingdom , chiefly to be accomplished in Christ , the chief Seed of David : Consequently Christ could not be swallowed up by Death , But must needs Rise again . For , should Christ be swallowed up by Death , Davids Kingdom and Christs Kingdom too , had been utterly swallowed up . Thus it is a very cogent Argument . Further , I offer this consideration upon this promise of Christ here . Christ seems therein to be promised as a compleat Mediator , by whom their soul should live ; if they would come to him believe and delight in him , ver . 1 , 2 , 3. And the three great branches of his Mediatory office are , not obscurely , insinuated . viz. 1. His Priesthood , and the eternity thereof . In that he was , the sure Mercies of David . Who , though he dyed , and was buryed to make satisfaction for our sins , one Act or Part of his Priesthood ; yet should he rise again and ascend to make constant Intercession for us , which is the other great act of his Priesthood . 2. His Prophecy . In that he is promised as A witness to the people , viz. m A witness , Testifier , or Teacher of Gods will touching Sinners Salvation . Whereupon he is called , n Amen , the true and faithful witness . As also , o A witness or testifier of the truth of Gods Promises , which are all Yea , and Amen , in him , and in him alone . 3. His King-ship . In that he is promised , as a Leader and Commander to the people . A Leader , as the word is sometimes translated , 2 Chron. 32. 21. Or , a Ruler : as 1 Chron. 9. 20. & 11. 2. Or , a Prince , as , Ezek. 28. 2. This stile is also given to Christ in the New Testament , viz. A Leader , or Archduke , Heb. 2. 10. & 12. 2. A Ruler , Math. 2. 6. from Mic. 5. 2. and a Prince , Rev. 1. 5. A Commander of the People , A supream Commander , whose Commands all are bound to obey in all things , under pain of eternal Death , Acts 3. 22 , 23. 2 Thes. 1. 8. Heb. 5. 9. These Denominations therefore do plainly point out his King-ship . 3. As a Branch of righteousness growing up to David , and as a plant of Renown raised up unto them . Ezekiel revealing many Promises for the Comfort of the Babylonish Captives , said ; p And I will make with them a Covenant of Peace , and I will cause the evil beasts to cease out of the land , &c. — And I will raise up for them a plant of Renown , &c. who this plant of Renown was , Ieremy sets forth , in some such like Promises directed to the said Captives . q In those dayes , and at that time , will I cause the BRANCH of RIGHTEOUSNESS to grow up unto David , and he shall execute Iudgement and Righteousness in the Land. In those daies shall Judah be saved , and Jerusalem shall dwell safely : And this is the name wherewith she shall be called the LORD our Righteousness . In this Promise of Christ note four things especially . viz. 1. The time of the Promise ; In those dayes , and at that time . Which daies ? What time ? viz. In the daies and time when God should cause his peoples Captivity to return , and bring them from Babylon . The r Context before and after plainly point out this time . So that this Promise hath special reference to Gods Covenant with his Captives , and that in Performance of his s Covenant with David . 2. The Description of the Person of Christ Promised ; The Branch of Righteousness growing up to David . He is called ; ( 1 ) The t BRANCH ; Metaphorically , in regard of his resemblance of a Branch according to his Humane Nature , sprouting or budding out of a stock or Root . And in allusion to these Scriptures ; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netzer , a Branch , it is thought by some that Christ is elsewhere called , u a Nazarene . And he came and dwelt in a City called Nazareth , that it might be fulfilled which was spoken by the Prophets , He shall be called a Nazarene . Not that he was a Nazarite by Vow , as the Antitype of x Samson : Nor that he was so called from the City Nazareth , where he was educated ; for where do the Prophets intimate this his denomination from that City ? But from y allusion to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Netzer , A Branch , which name is often given to Christ by the Prophets . ( 2 ) The Branch growing up to David . Because he should bud , sprout and spring from Davids root or stock according to the flesh , Isa. 11. 1. ( 3 ) The Branch of Righteousness , viz. Formally , as being most Righteous in himself , the very Righteousness of God , Isa. 53. 9 , 11 Heb. 4. 15. and 7. 26. Psal. 45. 7. Materially , as being made of God the very Substance and Matter of our Righteousness , imputed to us through Faith , 1 Cor. 1. 30. 2 Cor. 5. 21. Ier. 23. 5 , 6. And Efficiently , as being the Author of Righteousness to his , both ●…n Justifying and Sanctifying them , Isa. 53. 11. 1 Cor. 1. 30. And also in Acting and Executing Righteousness for them in the Land , Ier. 33. 15. As the true Melchizedeck , or King of Righteousness in and over the Church , Heb. 7. 2. Isa. 11. 4 , 5. Rev. 19. 11. From all this , Christ may well be called A plant of Renown . 3. The Office of Christ thus described . Execution of Iudgement and Righteousness in the Land. 4. The Effect of this Office of Christ. Partly , The Salvation and Secure Condition of Iudah and Ierusalem , viz. Of the Church shadowed out by Iudah and Ierusalem . Partly , His Communication of his Righteousness to Ierusalem , to his Church so effectually , that she may glory in that very name of Christ ; z And this is the name wherewith she shall be called , The LORD our righteousness . This name is formerly ascribed to Christ himself , where mention is made of Gods bringing them out of the North Country , viz. Babylon , a greater deliverance then that of old from Aegypt : But here it s attributed to the Church . Calvin hath a good note hereupon ; a Before , the Prophet testified , that Christ was the true IEHOVAH whence our Righteousness flows : now he declares the Church so truly to perceive the same , that she may glory in the very Name . In the former place is put , The Fountain and Cause of Righteousness : in this latter , the Effect of Righteousness . 4. As DAVID their Shepheard , Prince and King for Ever . Christ is the true David : of whom David himself was but a Type , as I have fomerly manifested . Thus Ezekiel comforting the People against their unfaithful shepheards , and against their dispersion into heathen Countries , Babylon , &c. saith : b And I will set up one shepheard over them , and he shall feed them , even my servant DAVID ( viz. Jesus Christ the true David , ) He shall feed them , and he shall be their shepheard . And I the LORD will be their God , and my servant David a Prince among them , I the LORD have spoken it . And I will make with them a Covenant of Peace , and will cause the Evil beasts to cease out of the Land : and they shall dwell safely in the wilderness , and sleep in the woods , &c. And elswhere this is one clause in his Covenant with his Captives , and one of their Covenant-Mercies after their Return from Babylon ; c And David my servant shall be King over them : and they all shall have one shepheard , — And my servant David shal be their Prince for ever . Moreover I will make a Covenant of Peace with them , it shall be an Everlasting Covenant with them , &c. Ieremiah also upon like occasion Testifieth , d Thus saith the LORD , David shall never want a man to sit upon the Throne of the House of Israel . — If you can break my Covenant of the Day , and my Covenant of the Night , and that there should not be day and night in their Season : Then may also my covenant be broken with DAVID my servant , that he should not have a son to reign upon his Throne . — Thus saith the LORD , If my Covenant be not with day and night , and if I have not appointed the ordinances of heaven and earth : Then will I cast away the seed of Jacob , and David my servant , so that I will not take any of his Seed to be Rulers over the Seed of Abraham , Isaac and Jacob : for I will cause their Captivity to Return , and have mercy on them . In these Paragraphs note , 1. That God hath reference therein to his Covenant with his Captives : Stiling it a Covenant of Peace . Partly , because it Reveals Peace and Reconcilement betwixt God and them ; Partly , because it assures of e Peace and prosperity on every side after their Return from Babylon ; And also An Everlasting Covenant , that is , Everlasting Absolutely , in respect of Christ the true David , Everlasting Respectively , viz. Long-lasting in respect of Davids ordinary Seed that should Rule over the house of Iacob . 2. That one blessing of this Covenant should be , A Continued Succession of Davids Seed to feed and Govern Israel : yea DAVID himself ( not the Typical David , dead long before , but the true DAVID Jesus Christ ) should be their shepheard , Prince and King for ever , and he alone . 3. That , this constant Succession of Davids seed upon his Throne , Covenanted to David , should be as inviolable as the Covenanted Course and Revolution of Day and Night in their Season . 4. That , In order to the performance of this Mercy , God would cause their Captivity to Return . For in that sad and long Captivity , Gods Covenant with David lay as Dead , and Davids Seed as buried and cut off : but God would deliver them thence , and revive them out of their Graves . Thus of Gods Promise , To raise up the Messiah unto them . II. His Redeeming them out of Babylon's Captivity , and bringing them into their own land . As he had promised them the Redeemer : so he Promiseth them Redemption by him . This Mercy is much insisted upon in this Covenant . By Isaiah ; Testifying that f Christ should therefore Redeem them : as I have noted . By Ezekiel : As ; — g Thus saith the Lord GOD , behold I will take the children of Israel from among the Heathen whither they be gone , and will gather them on every side , and will bring them into their own land . — Moreover I will make a Covenant of peace with them , it shall be an Everlasting Covenant with them , and I will place them , and multiply them , &c. And elsewhere h — For I will take you from among the Heathen , and gather you out of all Countries , and will bring you into your own land . And again , i Thus saith the Lord GOD , Behold I , even I will both search my Sheep , and seek them out . As a Shepheard seeketh out his flock in the day that he is among his sheep that are scattered : so will I seek out my sheep , and will deliver them out of all places , where they have been scattered in the cloudy and dark day . And I will bring them out from the people , and gather them from the Countries : and will bring them to their own land , and feed them upon the Mountains of Israel by the Rivers , and in all the inhabited places in the country . I will feed them in a good pasture , and upon the high Mountains of Israel shall their Fold be : there they shall ly in a good fold , and in a fat pasture shall they feed upon the Mountains of Israel . I will feed my flock , and cause them to ly down , saith the Lord GOD , I will seek that which was lost , and bring again that which was driven away , and will binde up that which was broken , and will strengthen that which was sick ; &c. — And I will set up one shepheard over them , and he shall feed them , Even my servant DAVID ; he shall feed them , and he shall be their Shepheard . And I the LORD will be their God , and my servant David a Prince among them . I the LORD have spoken it . And I will make with them a Covenant of Peace , and will cause the evil beasts to cease out of the land : and they shall dwell safely in the wilderness , and sleep in the woods , &c. Here , under the Metaphor of a good Shepheard seeking and restoring his flock that was dispersed and driven away and torn by wild-beasts , and bringing them again into their own Folds and pastures , God sets forth his seeking of his dispersed , captivated and distressed people , scattered and torn by those wild-beasts , the Chaldeans , and his bringing them from Babylon and all places of their dispersion into the land of Israel . By Ieremiah also this blessing is promised , k Thus saith the LORD the God of Israel , — Behold , I will gather them out of all Countries , whither I have driven them in mine anger , and in my fury , and in great w●…th ; and I will bring them again unto this place , and I will cause them to dwel safely . — And I will make an everlasting Covenant with them , — And fields shall be bought in this land , whereof ye say , It is desolate without man or beast , it is given into the hand of the Chaldeans ; Men shall buy fields fo●…money , and subscribe evidences and Seal them , and take witnesses in the land of Benjamin , and in the places about Jerusalem , and in the Cities of Judah , and in the Cities of the Mountains , and in the Cities of the Valley , and in the Cities of the south : for I will cause their Captivity to return , saith the LORD . And else where under the Type of good figs , he foretels their return from Captivity ; — l Thus saith the LORD the God of Israel , like the se good Figs , so will I acknowledge them that are carryed away Captive of Judah , whom I have sent out of this place into the land of the Chaldeans for their good . For I will set mine eyes upon them for good , and I will bring them again to this Land ▪ and I will build them , and not pull them down : and I will plant them , and not pluck them up , &c. m — Behold the dayes come saith the LORD , that they shall no more say , The LORD liveth which brought up the children of Israel out of the Land of Aegypt : But the LORD liveth which brought up , and which led the Seed of the house of Israel out of the North-Country ( viz. Chaldea and n Babylon , which lay Northward from Canaan ) and from all Countries whither I had driven them , and they shall dwel in their own Land. Now because this blessing of their Redemption and return from Babylon into their own land , is so often repeated and urged in this Covenant , that the drooping and broken spirits of the Captives might be raised up and comforted , after their long heavy and wasting Captivity ; It may be very useful to consider a little , these few things for the further illustrating of this great Covenant-Redemption promised ; viz. 1. The variety of Promised Mercies appertaining to this Eminent Mercy . 2. The Emphatical Arguments whereby God labours to perswade his Captives of their Return . 3. The accomplishment of this Mercy in its Season . 4. The Spiritual Mysterie of this their Redemption from Babylonish bondage , typifying the spiritual Redemption of Gods Elect from the greater bondage of Sin , Death , Satan , &c. First , The Mercies Promised , with Relation and Subordination to their Redemption and Return from Babylon , were very many . Take a taste of a few . The Lord Promised , 1. To remove such Impediments out of the way as might hinder their Return from Babylon . As , 1. Their bruitish Babylonian Oppressours , that like evil beasts did drive and keep them out of their Land. o And I will make with them a Covenant of Peace , and will cause the evil beasts ( the cruel Chaldeans ) to cease out of the Land , and they shall dwell safely in the Wilderness , and sleep in the Woods . 2. Their strong bondage which they were under in Babylon ; p — And they shall be safe in their land , and shall know that I am the LORD , when I have broken the bands of their yoke , and delivered them out of the hand of those that served themselves of them . 3. The deadness and hopelesness of their Condition in Babylon , they being as helpless and hopeless as dead dry bones , yea as the dead in their graves . Whereupon they despaired of deliverance , saying ; q Our bones are dryed , and our hope is lost , we are cut off for our parts . But God assures them that even this , that they were as dry bones or dead bodies laid low and fast in their Babylonish graves , should not at all hinder their Return from Babylon . And this he doth , Partly , by a r vision of dry bones clothed with sinews , flesh and skin , and reviving , represented to Ezekiel . Partly , by Ezekiels explaining and applying this vision to the Captives , at Gods appointment , s Then he said unto me , Son of man , These bones are the whole house of Israel : Behold they say , Our bones are dryed , and our hope is lost , we are cut off for our parts . Therefore prophesie and say unto them , thus saith the Lord GOD ; Behold O my people , I will open your Graves , and cause you to come up out of your Graves , and bring you into the land of Israel . And ye shall know that I am the LORD , when I have opened your Graves , O my people , and brought you up out of your Graves , And shall put my Spirit in you , and ye shall live , and I shall place you in your own land : Then shall ye know , that I the LORD have spoken it , and performed it , saith the LORD . All this was fulfilled when t Cyrus by his Decree delivered the Jews from Babylon . 2. To plant them firmly in their own land , and to rejoyce in doing them good most affectionately and entirely . u And I will make an Everlasting Covenant with them , — yea I will rejoyce over them to do them good , and I will plant them in this land assuredly ( Heb. in Truth ; or in firm-stability ) with my whole heart , and with my whole Soul. For thus saith the LORD , like as I have brought all this great evil upon this people , so will I bring upon them all the good that I have promised them , &c. 3. To make them dwell safely and securely in their own land . x Behold I will gather them out of all Countries whither I have driven them ; — And I will bring them again unto this place , and I will cause them to dwell safely y And I will make with them a Covenant of Peace , and will cause the Evil beasts to cease out of the land , and they shall dwell safely in the wilderness , and sleep in the woods . — And they shall be safe in their land . — And they shall no more be a prey to the Heathen , neither shall the beasts of the land devour them ; but they shall dwell safely , and none shall make them afraid . 4. To unite them into one Nation and Kingdom in their land after their Return . This is set forth , 1. Parabolically , under the z Parable of two sticks , viz. The stick of Joseph , and the stick of Judah , both joyned together and becoming one in the Prophets hands . 2. Plainly , by the Lords a explaining the meaning of this Parable , viz. That these two sticks should be one in Gods hand . And yet more clearly ; b Thus saith the LORD , behold I will take the children of Israel from among the Heathen whither they be gone , and gather them on every side , and bring them into their own land . And I will make them one Nation in the land upon the Mountains of Israel , and one King shall be King to them all : And they shall be no more two Nations , neither shall they be divided into two Kingdoms any more at all . Neither shall they defile themselves any more with their Idols , nor with their detestable things , — And DAVID my servant shall be King over them : And they all shall have one shepherd , &c. Here , The two sticks did signifie , c Two Rods , or two Scepters . viz. The one Stick , For Judah , and for the children of Israel his Companions . Ezek. 37. 16. signifying the Scepter of Judah in the house of David , whereunto the Tribe of Iudah and Benjamin , with the City Ierusalem and many of the Levites still faithfully adhered : The other Stick , For Joseph , the Stick of Ephraim , and for all the House of Israel his Companions , Ezek. 37. 16. This is called The stick of Joseph , because Iereboam who was the first King of Israel , after the Division of the Kingdom , was of the tribe of Ephraim , which Ephraim was one of the sons of Ioseph . These d two sticks of Iudah and Israel joyned together , and becoming one in the Prophets hands , shadowed out the two Scepters or Kingdoms of Judah and Israel , which should after their Return from Captivity become One Nation and one Kingdom in Gods hand ; ( viz. by Gods mighty Power , ) And this under one shepheard and one King , Jesus Christ the true DAVID . And to this End , Their Idolatry ( which at first divided them into two Kingdoms , through Gods just judgement ) should now wholly be removed away from them . For clearing this great blessing of the Union of these two Kingdoms , Consider briefly , 1. A Narrative of their Division 2. The Accomplishment of this Union . Israel weary of their Government by Judges , desired a King. God e gave them their first King Saul , in his anger , and took him away in his wrath : Thus chastizing their inordinate Desire . After him God made David King ; and by Covenant established the Kingdom upon him and his Seed for ever : Absolutely upon his Extraordinary seed Jesus Christ ; Conditionally upon his Ordinary Seed , if they should keep his Covenant and Testimonies . Solomon , Davids immediate Seed , forsaking God and his Covenant by Idolatry , through the Enticements of his many strange wives : God forsook him , And raysed up Adversaries against him , one whereof was his own servant Ieroboam the Son of Nebat . And when Solomon was Dead , The Kingdom which was United and One , as the Nation one under David and Solomon , was Divided into two in the days of Rehoboam , Iereboam obtaining 10. tribes of the 12. This Division occasioned constant Enmity betwixt Iudah and Israel : Especially by reason of their different Religions . For Ieroboam fearing the ten tribes would revolt from him to their ancient Crown of Davids house , by going to worship God at Ierusalem , in Carnal policy erected an idolatrous false worship in the to Calves at Dan and Bethel , which turned to the Ruine of his House , and of the House of Israel cleaving to his Idolatry : So that at last they were carried Captive into Assyria by Salmanasar , taking Samaria , and Killing Hosbea their last King , and dispersing most of Israel into Media , Persia and other Countreyes . Now in this Covenant God Promises to Unite this Divided Nation and Kingdom into one , under one King David , and to take away all their Idolatry , which was the foundation of their former Division . So that thereby , The Miseries of their Divided state should be removed ; and the ancient happiness of their United state , as in the time of David and Solomon , should be restored . This Covenanted Union of these two sticks , these two Kingdoms into One , hath a twofold Accomplishment ; Literal , and Mystical . I. Literally this was fulfilled , when Iudah was returned from their Captivity in Babylon after seventy years , upon Cyrus his Decree after he had taken Babylon . At which time many of Iudah returned into Canaan , rebuilt Ierusalem and the Temple , &c. but some of them ( Types of Carnal men preferring Earth before Heaven , Temporals before Spirituals ) staid behind . And it s very probable that about the same time many of the dispersed of Israel came back from Media , Persia and other places of dispersion ( through the indulgence of Cyrus and Darius ) and joyned themselves to them of Iudah under the Government of Zerubbabel , and other Rulers of Davids Race . But these Rulers were not called Kings as formerly : lest the Monarchs , from whom they had received so great favours , and to whom as their Lords they paid Tributes , 1. Ezdr. ch . 9. should be offended . Thus they ▪ according to the Letter of this Covenant , became One Nation and One Kingdom under David , under the Seed of David , Types of Christ : nor were they divided into two Kingdoms as formerly any more . II. Mystically and Typically this Union of these two Kingdoms hath its accomplishment , 1. Partly , In the Uniting of the Gentiles ( Typed by the Kingdom of the ten tribes dispersed into Paganish Countries ) to the Church of the Jews under One shepheard Jesus Christ , by his Death f breaking down the middle wall of Partition , and destroying the Enmity betwixt them , viz. The Ceremonial worship , that law of Commandments contained in Ordinances , for to make in himself of twain ( viz. of Jews and Gentiles ) one new man , so making peace , &c. And thus that of our Saviour was fulfilled ; g As the Father knoweth me , even so know I the Father : and I lay down my life for the sheep . ( viz. of the Jews ) And other sheep ( viz. of the Gentiles ) I have , which are not of this Fold : Them also I must bring , and they shall hear my voice ; and there shall be one Fold , and one Shepheard , viz. of both Jews and Gentiles , incorparated into one Church . 2. Partly , In the gathering together , Uniting and Perfecting all the Elect in one Mystical body of Christ : when h they all shall come in the Unity of the Faith , and of the knowledge of the son of God , unto a Perfect man , unto the Measure of the Stature of the fulness of Christ. 3. Partly , In the day of Judgement , when i Christ shall gather Corporally all his Elect from the four winds , whether dead or living ; and shall set them , both in Soul and body , as his sheep , at his right-hand , pronouncing the final blessed Sentence upon them , and shall accordingly afterwards take them all up into his heavenly kingdom with himself to be ever with the Lord. 5. To multiply them in the land of Canaan , wherein he would place them . k Moreover I will make a Covenant of Peace with them , it shall be an everlasting Covenant with them , and I will place them , and multiply them . Multiplying of man-kinde l was one of the first blessings conferred by God upon mankinde : and it s the strength and glory of a Nation to grow and multiply . But this blessing and glory is then doubled and heightned , when by the Multiplying of a Nation the Church is also multiplyed , as in this case , this whole Nation being Gods Church . This Promise was fulfilled upon them according to the Letter ; as appears , if the m Small number that returned out of Babylon , viz. 42360. and Servants , 7337. be compared with their great number afterwards , and particularly when the Romans destroyed Ierusalem . For Ierusalem was besieged by Titus , when the people from all parts were come thither at a solemn Feast , and were shut up in Ierusalem as in a prison : And the n Centuriators note out of Egesippus , that of Citizens and others , from other parts come thither , there were slain during the six moneths siege 1000000. viz. Ten hundred thousand ; And out of Iosephus , That of Captives which were taken and carried in Triumph , or Cast to the beasts , or put to punishments , through all the Cities in the way that Titus went , there were 97000 , viz. Ninety seven thousand . And lest these numbers should be thought incredible , or impossible , Iosephus reports , o That there were numbred at one Passover in Ierusalem ( besides leprous and unclean persons which might not eat the Passover ) 2070000 , viz. Two millions and seventy thousand . So wonderfully did God multiply this people . 6. To bless and crown them with a Confluence of Prosperity and Glory , both Temporal and Spiritual . ( 1 ) With Temporal prosperity and matter of joy on every side . To this effect the Lord said ; p And I will make with them a Covenant of Peace , — And I will make them and the places round about my hill , a Blessing ; and I will cause the shower to come down in his Season ; There shall be showers of Blessing . And the Tree of the Field shall yield her fruit , and the Earth shall yield her encrease , and they shall be safe in their land , and shall know that I am the LORD , when I have broken the bands of their yoke , and delivered them out of the hands of them that served themselves of them . And they shall no more be a prey to the Heathen , neither shall the beasts of the land devour them : but they shall dwell safely , and none shall make them afraid . And I will raise up for them a plant of Renown , ( So that , in Christ , this plant of Renown , all these outward blessings are promised them : in q whom all earthly blessings are added to believers ) and they shall be no more consumed with hunger in the land , neither bear the shame of the Heathen any more . Thus shall they know that I the LORD their God am with them ; and that they , even the House of Israel , are my people , saith the Lord GOD. And afterwards he adds ; r — And I will call for the corn ( Corn and all blessings are at Gods call and Command ) and will increase it , and lay no famine upon you . And I will multiply the fruit of the tree , and the increase of the field , that ye shall receive no more reproach of famine among the Heathen . By the Prophet s Isaiah also God promiseth in Christ to these Captives after their return many Temporal Mercies intermixed among Spirituals . And by Ieremiah how sweetly and pathetically saith the Lord. t And it shall be to me a name of joy , a praise and an honour before all the Nations of the Earth , which shall hear all the good that I do unto them : and they shall fear and tremble for all the goodness , and for all the prosperity that I procure unto it . Thus saith the LORD , Again there shall be heard in this place ( which ye say are desolate without man and without beast , even in the Cities of Judah and in the streets of Jerusalem , that are desolate without man , and without inhabitant , and without beast , ) The voice of joy , and the voice of Gladness , The voice of the Bridegroom , and the voice of the Bride , The voice of them that shall say , Praise the LORD of hoasts , for the LORD is good , for his mercy endureth for ever , And of them that shall bring the sacrifice of Praise into the house of the LORD ; For I will cause to return the Captivity of the land , as at the first , saith the LORD , &c. ( 2 ) With Spiritual Prosperity and Glory . Therefore , the LORD u speaking Comfortably to his Captives that had been for a while as a woman forsaken and grieved in spirit , and as a wife of youth refused , tels her he had forsaken her for a small moment , and hid his face from her in a little wrath , but with everlasting kindness he would have mercy upon her , and gather her . And the mountains and hils should sooner be removed out of their places , then his Covenant of peace with them should be removed . And further he adds ; x Oh , thou afflicted , tossed with Tempest and not comforted , Behold I will lay thy stones with fair Colours , and lay thy foundations with Saphires , And I will make thy windows of Agates , and thy Gates of Carbuncles , And all thy borders of pleasant stones . And all thy children shall be taught of the LORD , and great shall be the Peace of thy children . In which words note , I. His Churches misery under Captivity . She being , 1. Afflicted , Isa. 51. 21. 2. Tossed with Tempest . Heb. Stormed , even stormed like Ionas ship : the same word being used of both , Ion. 1. 11 , 13. As a vessel at Sea in an extream Tempest , without Anchor , Rudder , Mast , Sail or Tacklings , violently driven . 3. And not comforted , by God or man , but as it were wholly deserted and disconsolate . II. His Churches Spiritual Glory after her Captivity . This is set forth three waies , viz. 1. In her glorious , costly and stately spiritual Structure , set forth even to Admiration . Her Pavement of stones curiously painted or coloured . Her Foundations of Saphires ; which are precious stones , of a skie colour , and Emblemes of Divine favour and peace , as I have y formerly noted , from Exod. 24. 10. Her windows of Agates : The Heb. word here translated Agates , is by some rendered A Pearl , by some a Chrysoprase , by some Amber , by some Chrystal , which being most clear , pellucid and transparent , suits most fitly to windows , for letting in the light . Her gates of Carbuncles , The Carbuncle is a precious stone of a fiery flamy colour oriently sparkling . All her borders pleasant stones , viz. say some all her Cities round about , called Ierusalem's Cities , Ier. 34. 1. richly built as well as Ierusalem . Say others better , All her wals round about pleasantly and delightfully built . Here are most magnificall and high expressions of the Churches excellent Spiritual frame which she shall have , after her return from Captivity , under Christ : and this under an hyperbolical allusion to some City thus curiously and gloriously built . That interpretation of some , That , This foundation should be Christ our Saviour , 1 Cor. 3. 11. The windows , the Teachers who let in light to the People , Dan. 12. 3. The Gates and wals Gods Protexion , Isa. 26. 2. & 60. 12. seems more witty , then solid . 2. In the general and effectual Instruction of her children by the Lord , viz. To Salvation : The Lords Teaching is effectual Teaching : z when by the inward efficacy of his Spirit , he co-operates with the outward Ministry of his Word . All Gods Elect are thus taught , and thereupon come unto Christ by believing . 3. In the greatness of her childrens peace . Which may refer , not only to their Temporal quiet and prosperity , but also to their Spiritual Peace , prosperity and tranquility in Jesus Christ , Rom. 5. 1. Philip. 4. 7. Ephes. 2. 14 , &c. 7. To cause them to dwell in their own land , under David their Prince for ever . a And they shall dwell in the land that I have given unto Jacob my servant , wherein your Fathers have dwelt , and they shall dwell therein , even they and their children , & their childrens children for ever : And my servant DAVID shall be their Prince for ever . Moreover I will make a Covenant of peace with them , it shall be an everlasting Covenant with them , and I will place them , &c. To have an Habitation on earth , is a Comfort : such an outward Comfort as Christ denyed to himself , though he was heir of all things ; b — But the son of man hath not where to lay his head . But to have a Constant habitation to them and their posterity for ever ; this was a double , yea a Continual Comfort . But how was this fulfilled , when Titus at last , after Christs Death , destroyed Jerusalem and the Temple , and carried the people out of Canaan into forraign Countries , as I have formerly shewed ? Answ. This promise hath a twofold accomplishment ; viz. 1. Literal . So the Jews dwelt in their own land under David their Prince for ever ; That is , for a long time , ( as the Heb. phrase , c for ever is sometimes used , ) even so long as the Seed of David Governed there , which was till the dayes of Christ. Yea so long as Christ himself the true DAVID lived , and many years after . 2. Mystical . So all the true people of God , ( typed by the Jews ) dwell in the Church Militant or Triumphant ▪ ( typed by Canaan ) under the Spiritual Kingdom of Jesus Christ the true DAVID for evermore . These , and like Mercies were promised , as depending upon , and subservient to this great Mercy of the Jews Return from Babylon into their own land of Canaan . Secondly , The Arguments whereby God endeavours to perswade his Captives of the certainty of their Return from Babylon , were Many , and those very Emphatically urged . Their Condition in Babylon was so low , All Waies and Means of their Deliverance thence so unlikely , And their spirits so overwhelmed with discomfort and despair ; that they needed many Arguments , many cordials , to raise them up to believe so improbable Promises , and such an impossible Deliverance . Therefore God strengthens this Promise with many Reasons or Arguments . Take a taste or a few . God endeavours to perswade and assure them of their Return from Babylon ; 1. From the Gratuitousness and freeness of Gods Redeeming his people ; without money , Isa. 52. 1. to 7. & 48. 9. to 16. 2. From the mutual interest , love and dearness betwixt God and his people He being theirs and they his : therefore he will deliver them , Isaiah 43. 1 , 2 , 3 , 4. & 48. 14 , 15. & 49. 13. to 18. 3. From Gods inviolable Constancy and Faithfulness in his Covenant and Promises to his people . His Covenant with David touching the perpetual Rule of his Seed , shall be as sure as the Covenant of day and night : therefore their captivity should return . And the vision of their Return , at the appointed time should speak and not lye , Jer. 33. 19. to the end . Hab. 2. 1 , 2 , 3 , 4. Jer. 33. 14. 4. From Gods removal of the grand Impediment of their Deliverance , viz. Their sins , which he would freely and fully pardon , Isa. 44. 21 , 22 , 23 , &c. All the chains , fetters , and dungeons in Babylon could not hold Gods people so fast in their bondage , as their sins . 5. From Gods Omnipotency and matchless excellencies : shewing that he is every way able and al-sufficient against all difficulties , to redeem his people and ruine their enemies , Isa. 40. 9. to the end . & 52. 9 , 10. Ezek. 37. 1. to 15. And therefore he Names Cyrus long aforehand , who should be his Instrument in their deliverance , and for rebuilding Ierusalem and the Temple : before whom all difficulties should be removed , Isaiah 44. 24. to the end . with Chap. 45. 1. to 14. 6. From Gods special presence with his affl●…cted Captives in all their afflictions and extremities of distresses , Isa. 43. 2 , 5 , 6. And Gods presence is an excellent foundation of his peoples preservation and speedy relief , Psal. 46. 5. 7. From Gods tender and vigilant Providence over them Continually . He still bears and carries them as in his arms , from the womb to their hoary hairs : and therefore will carry and deliver them , Isa. 46. 3 , 4. And when they go forth , God will be both their Van-guard , and Rere ward , Isa. 52. 11 , 12. 8. From their former experiences of Gods redeeming and delivering them , especially Egypts bondage of old , Isa. 43. 2 , 3 , 4. & 52. 4 , 5. 9. From their conformity to the Messiah Jesus Christ himself in this their Affliction and Restauration out of it . Forasmuch as Christ himself , should first be deeply humbled , and then highly exalted and magnified . And therefore they should patiently wait till their Deliverance should approach , Isa. 52. 11 , 12 , 13 , 14 , 15. with Chap. 53. throughout . 10. From Gods singular intent and aym of glorifying himself , and of sanctifying himself before the Heathen , by their Deliverance out of Babylon : that this might be to him a Name of Ioy , a praise and an Honour before all the Nations of the Earth , which should hear all the good that he should do unto them , &c. Ier. 33. 6. to 15. Ezek. 36. 21. to 25. By these , and divers such like Arguments , most emphatically urged , the LORD endeavours to comfort his afflicted Captives , and raise up their Hope , Expectation and Assurance of their seasonable Redemption , out of Babylon . Consult the words of the Lord in those Scriptures , alleadged only , for brevity sake . Thirdly , This great Mercy , the Redemption of Gods Captive people from Babylon , was exactly accomplished in its season . For clearing this , Note ; 1. That the Captivity of the Iews in Babylon was to last just d 70. years , according as God foretold them by his Prophet Ieremiah . During all which time the land enjoyed her e Sabbaths . These 70. years were to continue till the expiration of the Babylonian , and inchoation of the Persian Kingdom , 2 Chron. 36. 20 , 21. So that the Destruction of the Babylonish Kingdom , and the Redemption of the Jews out of Babylon were contemporany . 2. That , At the end of the Iews 70. years Captivity in Babylon , the Prophet Daniel in Babylon , in subserviency to Gods Promises , f set himself by Fasting and Prayer most earnestly to intreat the Lord for their Restauration . His Prayer is heard : And , beyond his prayer , a further Mysterie is revealed to him , viz. That from the going forth of the Commandment to restore and build Ierusalem , untill the Messiah , should be 70. weeks of years , and then the Messiah should be cut off . So that when the 70. years of their Captivity should end , the 70. weeks should begin . Both these fell out in the first year of Darius his raign over Babylon . And in the second year of Darius ( after the Jews had received some degree of their deliverance ) g The Angel of the LORD ( viz. the Angel of the Covenant , Jesus Christ our Mediator , interceding with his Father for the accomplishment of this their Deliverance begun ) said ; O LORD of hoasts , how long wilt thou not have mercy on Ierusalem , and on the Cities of Iudah , against which thou hast had indignation this threescore and ten years ? 3. That , when the 70. years Captivity were now expired , the singular h providence of God so ordered things , That Babylon was taken by Darius the Mede , and Cyrus the Persian , and so the Babylonian Kingdom was given to the Persians . Daniel i briefly toucheth this History : others explain it to this effect , viz. 1. The 70. years Captivity were now expired . 2. At this very time ( Gods vigilant providence so ordering and over-ruling all affairs ) Darius and Cyrus had besieged Babylon now a good while together : wherein , as is reported , Corn enough was laid up for ten years . 3. During their Siege against Babylon , Belshazzar King of Babylon made a great Feast to a thousand of his Lords , and drank wine before the thousand , Dan. 5. 1 , 2 , &c. Thus God infatuated him to his destruction : that in the midst of his danger he should be so secure and licentious , when he had need to have been taking care of his besieged City , especially Cyrus being so potent and active an adversary . At this Feast , God miraculously sent an hand , writing Belshazzar his doom on the wall over against the Candlestick , Mene , Mene , Tekel , Peres . That he was weighed in the ballances and found too light , and his Kingdom should be given to the Medes and Persians : for expounding whereof Daniel was clothed in Scarlet , having a Chain of Gold put about his neck . 4. On that very night , when they were drowned in wine , sleep and security , Babylon was taken by Darius and Cyrus , and King Belshazzar slain . It is noted out of Historians , Xenophon and others , k That Gobria and Gabatha betrayed the City to Cyrus by way of revenge against Belshazzar , who had ignominiously gelded one of them , and slain the son of the other . And that Cyrus with his Army having many sluces and trenches , suddenly on that night turned the River Euphrates into those sluces , and so entred the City , and possessed the Kingdom of Babylon for his own . 5. In the l very first year of Darius and Cyrus , Proclamation is made by Cyrus to all the Captive Jews in Babylon , that they should be set at liberty to go build Jerusalem and the Temple , and he restored to them the vessels of the Temple . And accordingly m many thousand Jews went up to Jerusalem , and ( though in troublous times ) builded , prospered in , and compleated their work . Thus their Deliverance from Babylon was brought about most wonderfully and unexpectedly . Insomuch that the very Captives themselves released , were amazed at it , and as people in a Dream , rather then in a real deliverance . n When the LORD turned again the Captivity of Sion , we were like them that dream . Then was our mouth filled with laughter , and our tongue with singing : Then said they among the Heathen , The LORD hath done great things for them . The LORD hath done great things for us ▪ whereof we are glad . Fourthly , This won●…ll Redemption of the Captive Jews from Babylon had a spiri●…●…ysterie in it , shadowing out the greatest and Spiritual Redemption 〈◊〉 ●…ods Elect from the bondage of Sin , Satan , Death , Hell , &c. into 〈◊〉 they were implunged by the Fall of the first Adam , and out of which they should be Restored by Jesus Christ the last Adam . For evincing of this , ponder diligently these few ensuing Considerations , viz. 1. That , The Promises of God touching his Peoples Deliverance from Babylons Captivity , are joyntly proposed and intermixed with his Promises of Restoring his Elect from spiritual Captivity . As Isa. 49. throughout . Dan. 9. 2 , &c. 24 , &c. Which notably insinuates thus much to us ; That in their Redemption from Babylons thraldom , God typed out their Redemption from spiritual thraldom : and in that , they were especially to lift up their eyes to this . 2. That , It is the primary Scope and intention of the Prophet Isaiah , in the fourth Part of his Prophesie , which is promissory , viz. from Chap. 40. 1. to the end of the Book , To comfort his spiritual Captives under Sin , Satan , Death , &c. with promises of their Deliverance by Christ ; all along under-laying as a foundation , handsel and shadow thereof , the Restauration of his Captives from the bondage of Babylon . And therefore , 1. He assures the Jews of their Deliverance by Cyrus ( named about 200. years aforehand ) out of their sad Babylonish Captivity threatned : as also of Babylons utter Destruction , Compare Isa. 39. with Chap. 40. to Chap. 49. 2. He carries and raises them hereupon to behold and expect a far greater deliverance by Jesus Christ the Messiah , from spiritual Captivity under Sin , Satan , Wrath , &c. which should be as the high accomplishment , perfection and glory of their Return from Babylon to Sion , especially when Christ the blessed Redeemer should subdue and annex the Gentiles far and near unto his Church , that Mother-Church of the Iews , Isa. 49. to the end of his Prophesie . And this will more fully appear ; Partly , By a diligent and judicious considering of the whole Series , Order , Connexion , and Intent of the Prophesie , from Chap. 40. to the end of the Book : as I have o elsewhere clearly unsolded the same . Partly , By the Concurrent judgement and interpretation of the godly learned , familiarly acquainted with the Scriptures , as Calvin , &c. Especially by those Accurate and Elaborate p Annotations , or Large Commentary upon Isaiah , digested into the Large Lond. Annotations upon the whole Bible . 3. That , The Lord comforts his Captives in Babylon , by their q conformity to the Messiah , the Lords Servant , both in their deep Affliction in it , and ensuing Restauration out of it : Forasmuch as even Christ himself should first be deeply Afflicted and Abased , before he should be highly advanced and exalted . 4. That , Unto Gods Covenant of Promises for Return of his people the Iews from Babylonish Captivity , there are r immediately annexed Precious Promises of the Messiah , for effecting and full compleating thereof . And therefore after the Lord had largely expressed his Covenant touching their Return from Babylon , Ier. 32. 26. to the end of the Chapter , and 33. 1. to 15. He presently adds ; s In those dayes , and at that time ( viz. Even in the dayes and time of this Covenant with the Captives , and before the expiration thereof ) will I cause the branch of Righteousness to grow up unto David , and he shall execute judgement and righteousness in the land . In those dayes shall Judah be saved , and Jerusalem shall dwell safely , and this is the name wherewith she shall be called , The LORD our righteousness . For thus saith the LORD , David shall never want a Man to sit upon the throne of the House of Israel , &c. In which expressions ; The Restauration of Israel , both from the Babylonish , and Spiritual Captivity , is ascribed to Christ , as to be accomplished by him fully and finally . And elsewhere Scriptures testifie ; That , As t Christ Redeems from Spiritual Captivity by his Death and blood : So the same Jesus Christ tels the Church , that by the blood of her Covenant ( viz. by his own blood typfied in the blood of Sacrifices used in confirming his Covenant , as Exod. 24. 5 , 6 , 7 , 8. which is Gods Covenant , as Author of it , Her Covenant , as the Foederate party in it with God ) he had sent forth her Prisoners out of the uncomfortable Babylonish pit u — As for them also , by the blood of thy Covenant , I have sent forth thy prisoners out of the pit , wherein is no water . 5. That , God promiseth to his divided and dispersed people , x that , when their Dispersion should be gathered from Babylon and other Countries into their own land , they should be United into one Nation and one Kingdom in their own land , under one King , even David ( viz. Jesus Christ the true DAVID ) their King for ever . Literally , they were thus united , at their Return , under Zerubbabel , a son of David , and Type of Christ : Spiritually , they were thus United under Christ himself ; as hath been formerly explained . That being a Type and shadow of This. 6. That , Israels Redemption of old from Aegyptian bondage , was a plain Type of the Elects Redemption by Christ from spiritual bondage , y as the Mysterie or Sacrament of the Passover then , and upon occasion of that deliverance , celebrated , doth unquestionably evince : Proportionably , yea and much more , this z greater Redemption of the Iews from Babylonian bondage ( in comparison whereof that deliverance from Aegypt should , as it were , be forgotten ) was a Type also of the Elects Restauration by Christ from spiritual Captivity . And therefore it is very observable , that when the Lord had a promised , To gather his dispersed Flock out of all Countries , and to raise up to David a righteous Branch for saving Judah and Jerusalem , even THE LORD OUR RIGHTEOUSNESS : He presently adds ; b Therefore behold the dayes come saith the LORD , that they shall no more say , The LORD liveth which brought up the children of Israel out of the Land of Aegypt : But , The LORD liveth which brought up , and which led the Seed of the House of Israel out of the North-Country , and from all Countries whither I had driven them , and they shall dwell in their own Land. By which he gives us to understand : 1. That the same LORD , viz. The Lord Jesus Christ brought Israel out of Aegypt , and out of Babylon , into Canaan , whatever the Instruments were . 2. That , The Deliverance from Babylon should so far surpass that from Aegypt ; that the transcendent greatness of that , should Ecclipse , and as it were obliterate the memory of this . 3. That consequently , As Canaan whither they were to be brought , was a Type of Heaven , the eternal Rest : So , both Aegypt and Babylon , whence they were delivered , were Types of their spiritual bondage and misery under Sin , Satan , Death , &c. And their Redemption from Babylon was a Type of their Spiritual Redemption by Christ , as well as their Redemption from Aegypt , and in some regards a more eminent Type . 7. Finally , That there is a notable Analogy , or proportion betwixt the Iews deliverance out of the Babylonish Captivity , and the Elects deliverance from their Spiritual Captivity . For , 1. The term whence the Jews were delivered , viz. Babylon , was a place of c wickedness , and a place of extream misery and wretcedness to the Captives . There they were sadly oppressed for seventy years together , as slaves and vassals to the Pagans ; There they were in as helpless and hopeless a condition , in reference to their deliverance , d as dead bodies and dry bones in a Grave . So the term from which the Elect were delivered by Christ , is a state of sin , and a state of Misery , under Curse , Wrath , Death , Satan , &c. They e being dead in trespasses and Sins , under the power of Satan , and children of wrath , even as others . 2. The Jews deliverance from Babylon , was f a Reviving of their dead bones , an opening of their Graves , and a a bringing them as it were out of their Graves in Babylon . So the Elects deliverance from their Spiritual bondage , is their Spiritual Reviving and Resurrection . g God who is rich in mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickned us together with Christ , — and hath raised us up together . And elsewhere , h If ye then be risen with Christ , seek those things which are above . 3. The Iews were delivered from Babaylon by Cyrus when the appointed time of seventy years was fully come : So the Elect were redeemed and delivered from their spiritual bondage in i the fulness of time by Jesus Christ when the seventy weeks of years were come . 4. The Iews were so delivered from Babylon , as that they were k cleansed from their idols , detestable things and transgressions . And the Elect are so delivered from their spiritual thraldom , that they are l washed , sanctified , justified in the Name of the Lord Iesus , and by the Spirit of our God. 5. The Iews delivered from Babylon , were called to build the Temple of God , Ezr. 1. 1 , 2 , 3 , &c. So the Elect being redeemed and actually delivered from their spiritual thraldom by Christ , m are built up a spiritual house , as living stones , upon the foundation of the Prophets and Apostles , Iesus Christ himself being the chief corner-stone . In whom all the building fitly framed together , groweth unto an Holy Temple in the Lord. 6. The Iews delivered from Babylon , n came into their own land , the land of Canaan , their Typical Rest. So the Elect are redeemed by Christ out of their spiritual bondage , o that at last they might return into the true Canaan , Heaven it self , the eternal Rest promised to Gods people , where they shall sit together with Christ in Heavenly places . Thus of Gods Promise to Redeem the Iews out of Babylon , and to Return them into their own land of Canaan . III. Gods cleansing of his People the Iews , when Redeemed out of Babylon from all their Spiritual Des●…ements : from all their Idols , from all their detestable things , and from all their Transgressions . To this effect , the Prophet Ezekiel p laying down the Substance of this Covenant to the Captives , and having promised , First , Their Return from Captivity : Secondly The union and oneness of their Nation under one King in their own Land : Thirdly he adds , as a third Covenant-blessing , the Cleansing , Expiation and Pardon of their Transgressions , saying ; q Neither shall they defile themselves any more with their Idols , nor with their detestable things , nor with any of their Transgressions : but I will save them out of all their dwelling-places , wherein they have sinned , and will cleanse them ; so shall they be my people , and I will be their God. — Moreover I will make a Covenant of Peace with them , &c. And in the former Chapter , reciting the Promised blessings of this Covenant , he promiseth this mercy of their Spiritual cleansing three severall times , as r Lavater observes , for the greater certainty that all sins shall be remitted to the penitent . God speaks it once twice , thrice : because he was peremptorily resolved and determined to confer this blessing upon them . s Then will I sprinkle clean water upon you , and ye shall be clean : from all your filthiness , and from all your Idols will I cleanse you t — I will also save you from all your uncleannesses , &c. u — Thus saith the Lord GOD , In the day that I shall have cleansed you from all your iniquities , I will also cause you to dwell in the Cities , &c. By Ieremiah also the Lord said ; x And I will cause the Captivity of Judah , and the Captivity of Israel to return , and will build them as at the first . And I will cleanse them from all their iniquity , whereby they have sinned against me , and I will Pardon all their iniquities whereby they have sinned , and whereby they have transgressed against me . Calvin y thinks these two phrases , I will cleanse them , and I will Pardon , do signifie one and the same thing : because the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tahar , here rendered cleanse , properly signifies , To expiate . And therefore cleansing here denotes not Regeneration , or Sanctification . And he further notes , That the Prophet , by changing the number , Iniquity , to Iniquities , shews the Company and variety of their wickednesses : As if he had said , there was a manifold Heap of their wickednesses , standing in need of Gods singular mercies . In these sweet and Comfortable Promises of their Cleansing , Compared together , these things are very observable , viz. 1. How the grievousness and sinfulness of their Sins and Idolatries are described . For , The Expressions are very Emphatical : by which God would Convince them and Shame them . As , 1. Idols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gillulim , Properly , Dunghils , Dungheaps , &c. Ezek. 37. 23. and 36. 25. It s derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galal , To roul away , tumble , &c. Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Galal signifieth dung or Excrement : because it is rolled out , and carried out of sight ; or because that which is rolled therein is defiled . Hence it s used to signifie Idols , as being Dunghil-gods , Dung-heaps , vile excrements and stinking filth . 2. Detestable-things . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shikkutsim , which properly signifies Execrable , accursed , loathsome , abominable things , Ezek. 37. 23. such abominable things as a man shuts his Eyes , or stops his Nose against . 3. Transgressions . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peshagnim , properly , Defections , Rebellions , Prevarications , Ezek. 37. 23. 4. Filthinesses , Uncleannesses , Pollutions , or Defilements , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tumothim , properly , Defiling-Filthinesses , Ezek. 36. 25 , 29. It imports not only some one , but their manifold pollutions , and spirituall filthinesses , whereby themselves and their wayes were so defiled , that they stood in need of Gods cleansing . 5. Iniquities . Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnavonothim , properly it signifies Perversnesses , Perverse-iniquities , crookednesses , &c. Ezek. 36. 33. A thing is crooked , and warped awry , when it will not be brought to agree with that which is straight , but warps and starts from it . Such were their thoughts , words and wayes , in reference to the straight-rule of Gods will in his Word . This same word also z Ieremiah useth twice in the fore-cited promise , viz. Once in the Singular number , and after in the Plural . As intimating that they were guilty not only of one sin , or one sort of sins : but of an Heap of sins and crooked carriages against God , as I formerly noted out of Calvin . Thus by all these aggravating expressions God endeavours to humble and shame them for the hainousness of their iniquities . God humbles sinners first under the true sense of their sinfulnesses : before he lift them up with the pardon of their sins . 2. How exceeding graciously the Healing and removing of all their sinfulnesses is by the Lord promised . This is laid down also in variety of Expressions . As , 1. That he will sprinkle clean water upon them , and they shall be clean , Ezek. 36. 25. Sin had made them foul and filthy : God would sprinkle clean water upon them , to purge and wash off their filthinesses . In this phrase is a plain Allusion to the Levitical a Sprinklings , Washings and Purifications , purging away the Ceremonial Uncleanness ; without which cleansings , the unclean could not be admitted into the Camp or Congregation : All which were evident Types of the blood of Jesus Christ that blood of sprinkling speaking better things then the blood of Abel , purging the Conscience from dead works , to serve the living God , Heb. 9. 13 , 14. and 12. 24. Christs blood is this clean water sprinkled by faith upon the soul , that Fountain opened for sin and for uncleanness , Zech. ●…3 . 1 ▪ Psal. 51. 2 , 7. 2. That he will cleanse them , Ezek. 37. 23. will cleanse them from all their iniquity , Ier. 33. 7 , 8. Yea , from all their iniquities , Ezek. 36. 33. Yea he will cleanse them from all their filthinesses , and from all their Idols , Ezek. 36. 25. This shews Gods determinate resolvedness thus to cleanse them by the blood of Jesus Christ from all their sinfull defilements fully and compleatly , that they might be pure and spotless . Here 's the Freeness , Fulness , and Resoluteness of this Mercy intimated . 3. That he will pardon ( Heb. b will Spare , Remit , be propitious to ) all their iniquities whereby they have sinned , and whereby they have transgressed against him , Ier. 33. 8. This free and sull Pardon of iniquities , oh how sweet a Priviledge and Consolation is it to the Sinner ! Herein c David placeth a mans Blessednesses . 4. That They shall not any more defile themselves with their Idols , nor with their detestable things , nor with any of their transgressions , Ezek. 37. 2●… . This hath reference to Gods cleansing them by Regeneration and Sanctification , from the power and stain of sin , especially of Idolatry , set forth here in three words , idols , Detestable-things , Transgressions . Though formerly they were extreamly addicted to Idolatry , yet after their Return from Captivity , they should be throughly reformed from that sin , They should be given to Idolatry no more . 5. That he will save them from all their uncleannesses , Ezek. 36. 29. Yea , That he will save them out of all their dwelling-places wherein they have sinned , Ezek. 37. 23. That is , ( 1 ) He will save them from their sins , both from the Guilt , and from the Power and Pollution thereof . He will Justifie , and Sanctifie them : especially from their Idolatries . ( 2 ) He will save them also from the Punishment of their sins , out of all their dwelling-places , whether Babylon , Aegypt , or elsewhere , in which they are Captives , d wherein they have willingly , or compulsorily been partakers in Paganish Idolatries . 3. How these Promises were performed and made good to the Captive Iews . These Promises had their Accomplishment , 1. Upon the Elect Jews which were carried Captive . When they were effectually Called , Converted , Sanctified and Justified : Then , clean water was poured upon them : Then , they were fully cleansed from all their defilements and Idolatries , &c. And analogically upon all the Elect in after-ages . 2. Upon the whole body of the Captives in some sense . Forasmuch as they were fully divorced , and throughly reformed from all their Idolatries , Detestable things , and Prevarications , after their Return from Babylon . Before that time , they and their Fathers were extreamly prone to Idolatry , and ready to run into it upon all occasions , and could not be divorced from it . The e family of Terah , Abrahams father , beyond the flood , worshipped other Gods in Chaldea before Abram was called into Canaan . The f family of Iacob , whilst with Laban , and afterwards , tainted with Idolatry . The g Israelites served strange Gods in Aegypt , even the Idols of the Aegyptians . When they were newly brought out of Aegypt , and had solemnly Covenanted with God against Idolatry , while Moses was in the Mount with God , h they Idolatrously trespassed in the Golden calf which Aaron Made : sitting down to eat and drink , and rising up to play . When they came into the land of Moab ▪ in Shittim , i they went to the Sacrifices of the Moabitish Gods , and did eat , and bowed down to their Gods : so that 24000. of them thereupon dyed of the plague , and by the hand of Justice . In the daies of the Judges k they served the Gods of the Heathens , Baalim and the groves , and Ashtaroth , and the Gods of Syria , of Zidon , of Moab , of Ammon , and of the Philistines . In the dayes of the Kings : Solomon encouraged , and shared in the Idolatry of all his strange wives , 1 Kings 11. 6. 7 , 8. Ierobo●…m set up the Idolatrous Calves in Dan and Bethel , whereby he made Israel to sin , 1 Kings 12. 28. to the end . And what shall I say ? Time would fail me to tell of their Idolatry , l in the dayes of Ahab , Iehu , H●…shea , Manasses , Amon , and of others till the very Babylonish Captivity . Yea , m they were very Idolatrous even under their Captivity . But now after they were brought out of Babylonish Captivity , how did God wean them from their idolatry , detestable-things , and prevaracations ! I read not , that I remember , of any their idolatries afterwards , They after that defiled themselves with their idols no more . Yea I read in other writings , that after this the Jews extremly abhorred Idols , and Idolatry . Dion Cassius reports , n That at that time when Jerusalem was taken by Pompey , there was no image found in the Temple : and that the Iews did account their God to be ineffable and invisible . Yea they so far loathed Idols and Idolatry ; o that when some rash young men , called Doritae , had in a shew of Religion , put Caesars Statue in one of the Jews Synagogues , Petronius ( then Claudius Caesar's Legate ) writes sharply to the Doriensian Magistrates to send them to him to give an account of their fact , whereby they had profaned the Synagogue of the Iews , by bringing in Caesars Statue , which their Religion did not allow of , whereby the piety of the Iews was offended , &c. as Iosephus recites the story . And the p Centuriators declare ; That , Herod Ascalonita being made King in Iudaea by Augustus Caesar , placed with great cost A Golden Eagle over the gates of the Temple , for the Honour of Caesar. But forty young Schollars of eminent Families , and their two Masters Iudas and Matthias , in their pious Zeal being grieved at such profanation of the Temple , demolished by force the said Structure at bright Noon-day . Thus this Promise in this Covenant , of Healing the Iews idolatry was performed most eminently . Thus , of Gods cleansing the Captives from all their Spiritual defilements . IV. Gods Putting his Spirit within them , for new-framing and Spiritualizing their Heart . God Promiseth his Spirit to them : and the blessed Influences of his Spirit upon them . His Promises to this purpose were very sweet , Evanglical and Spiritual q — A new heart also will I give you , and a new Spirit will I put within you , and I will take away the Stony heart out of your flesh , and I will give you an heart of flesh . And I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my judgements and do them . r — And I will give them one heart , and I will put a new Spirit within you : And I will take the Stony heart out of their flesh , and will give them an heart of flesh : That they may walk in my Statutes , and keep mine Ordinances and do them : and they shall be my people , and I will be their God. s — And I will give them an heart to know me , that I am the LORD ; and they shall be my people , and I will be their God : for they shall return unto me with their whole heart . t — And I will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . And I will make an Everlasting Covenant with them , &c. And the Prophet Isaiah , promising to the exiled and Captivated Jews deliverance from Babylon , especially under that from spiritual bondage by Jesus Christ the Redeemer , assures them of their Constant enjoyment of his Spirit and Word for their Constant direction and consolation , saying ; u And the Redeemer shall come to Zion , and unto them that turn from transgression in Jacob , saith the LORD : As for me , this is my Covenant with them , saith the LORD : My Spirit that is upon thee , and my words which I have put into thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy Seed , nor out of the mouth of thy Seeds Seed , saith the LORD , from henceforth and for ever . The Spirit , with these effects , fruits and influences of the Spirit of God , are promised and covenanted to be performed to the Captive Jews after their Return from Babylon . Let us view them a little , 1. More Generally . 2. More Particularly . More Generally , Here God promiseth his own Spirit to his Captive people , after their Return from Babylon , Ezek. 36. 27. Isa. 59. 20 , 21. Here divers Queries must be resolved for Explanation sake . As , I. What is meant by the LORD's Spirit here promised ? Answ. The word [ Spirit ] is used in a manifold sense in Scripture , as it is attributed to God. Here it is attributed to God ; I will put my Spirit within you , &c. This word Spirit is attributed to God , Essentially , and Personally . 1. Essentially . So God is a Spirit , Iohn 4. 24. An eternal Spirit , Heb. 9. 14. Christ is said to be Iustified in the Spirit , i. e. In the Godhead , here opposed to his flesh , 1 Tim. 3. 16. Thus it is not to be understood here . 2. Personally , To the third person in Trinity peculiarly , viz. The Holy Ghost . To him this Name Spirit is given , Properly , and Improperly . ( 1 ) Properly , as denoting the third Personal Subsistence in the Godhead , x proceeding from the Father and the Son , and equal in Essence or Substance to them both ▪ Luke 1. 68 , 70. compared with 2 Pet. 1. 21. Acts 5 ▪ 3 , 4. Nor is it here used in this sense . ( 2 ) Improperly , and Metonymically , for the Effects , Fruits , Works , Gifts , Endowments , &c. of the Holy Spirit , whether Ordinary or Extraordinary , whether more Common , or more Special and peculiar to the Elect. Thus Christ is said to be annointed with the Holy Ghost , Acts 10. 38. God gave not the Spirit to him by measure , Iohn 3. 34. Iohn was filled with the Holy Ghost , Luke 1. 15. Steven full of the Holy Ghost , Acts 7. 55. Be filled with the Spirit , Ephes. 5. 18. Sensual , having not the Spirit , Iude 19. — Give the Spirit to them that ask him , Luke 11. 13. with Mat. 7. 11. If the Spirit of God dwel in you , Rom. 8. 9. Now we have received not the Spirit of the world , but the Spirit which is of God , 1 Cor ▪ 2. 12. In this sense it is most frequently used in the Scripture . And in this notion the Spirit is promised here : that is , The Effects , Gifts , Fruits , Influences , &c. of the Spirit of God. II. Was not the Spirit , in this sense , bestowed upon the Iews , till after their Return from Babylon ? Answ. The y Socinians hold , That there were two promises , viz. of Eternal life , and of the Holy Ghost , peculiar to the New Testament , never promised under the Old Testament : Such excellent Promises being deferred till Christ himself came . And therefore according to their Opinion , The Holy Ghost , being not so much as promised , was not given till after Christs coming . But this Socinian Errour I z have formerly refelled in opening the Sinai-Covenant : and it is so gross , I need not now add much more . Thus in brief resolve ; The Holy Ghost , taken Metonymically for the Fruits and Effects of the Holy Ghost , Ordinary , or Extraordinary , was promised and given before the Death of Jesus Christ , yea and before the Jews Return from the Babylonish Captivity . 1. The Extraordinary Gifts and Effects of the Spirit were promised and given ; To Moses and the seventy Elders of Israel , Numb . 11. 17 , 25 , 26 , 29. To Elijah and Elisha , 2 Kings 2. 9 , 15. To the Prophets , Neh. 9. 30. Zech. 7. 12. and 2 Pet. 1. 21. To David prophesying of Christ , and calling him Lord , Psal. 110. 1. with Mat. 22. 43. To Iohn the Baptist , having the Spirit and power of Elijah , Luke 1. 17. To Simeon , Luke 2. 27 , &c. 2. The Ordinary Endowments , Gifts and Effects of the Spirit were also promised and given before the said times . As , To Adam , Gen. 3. 15. To Abel , Gen. 4. 4. To Enoch , Gen. 5. 22 , 24. To Noah , Gen. 6. 9. To Abraham , Gen. 15. 6. and 18. 19. and 22. 12. To Isaac , Gen. 31 53. To Iacob , Gen. 32 ▪ 24 , 25 , 26 , &c. Hos. 12. 4. To the Israelites , in the Explaining of the Sinai-Covenant , Deut. 30. 6 , 8. To David ; Take not thy Holy Spirit from me ; He therefore had the Holy Spirit . Restore unto me the joy of thy Salvation , and stablish me with thy free Spirit , Psal. 51. 10 , 11 , 12. To all the Faithfull in the Apostles Catalogue : Faith being a peculiar Gift and Grace of the Spirit , Heb. 11. throughout , and Gal. 5. 22. To the Captive-Iews here ; I will put my Spirit within you , &c. Ezek. 36. 27. Isa. 59. 20 , 21. So that , the Socinians most impudently slander Gods people before Christ , and belie the dispensations of Gods Grace , when they assert the Holy Spirit was not promised till the coming of Christ. The Elect in all Ages had their Measure of the Spirit of God ; but before Christ the Spirit was given very sparingly , after Christ very plentifully and bountifully . And usually God dispensed his Spirit still more and more largely and liberally , according as he more and more enlarged his Covenant-Expressures in Iesus Christ. These Captive-Iews had the Spirit of God , before , and under their Captivity : but God promiseth a more plenary endowment of them therewith , after their Return from Babylon , Ezek. 36. 27. More Particularly , Here God promiseth many precious Influences and effects of the Spirit unto his Captives after their Return , which are laid down in these sweet promises forementioned . As ▪ 1. Newness of Heart and Spirit . 2. An Heart knowing the LORD . 3. Fleshiness of Heart , instead of Stoniness . 4. Penitentialness of Heart . 5. Oneness of Heart and way . 6. The Constant Fear of God. 7. Obedientialness towards God. These are the blessed fruits of Gods Spirit which should be put within them . Here is a sweet Garden and Paradise of Spiritual delights . Here let us dwell a while , and solace our selves abundantly . I. Newness of Heart and Spirit . This is an Eminent Effect of Gods Spirit promised to the Captive Jews , after they should be cleansed from their Spiritual defilements a — A new Heart also will I give you , and a new Spirit will I put within you . That Paragraph in Chap. 36. ver . 21. to the end , hath Evident reference to this Covenant with the Captive Jews , if compared with Ier. 32. and Ezek. 37. the Promises running in the same strain , and the Performances thereof appropriated to the Jews Return from Babylon , in all these places . In these words the Lord Promiseth them a new spiritual Frame and Constitution of Soul : Their old frame was so wholly corrupt and naught , that no less then a new frame would serve turn . For unfolding of this , let these Questions be briefly discussed and determined , viz. 1. What is meant here by Heart and Spirit ? 2 ▪ What is meant by A New Heart and Spirit : and wherein the New Heart and New Spirit consist ? 3. Whether God alone give this New heart , and put this New Spirit into his people ? 4. Why God gives them a new Heart and Spirit ? 5. How this New heart and New Spirit which God gives may be known and discovered ? Quest. I. What is here meant by Heart and Spirit ? Answ. These two words , [ Heart , and Spirit , ] when they are mentioned distinctly and seperately one from the other , are both of them of very various acceptations in Scripture , which we need not here so much as to point at . But when they are mentioned joyntly ▪ and applyed to man , b as they are divers times in this Prophet , then ( as Calvin hath well noted ) they are put for Mans whole Soul and all the Faculties thereof , viz. c The Spirit , for the more sublime , high and Spiritfull part of the Soul , The Mind and understanding , which is endowed with Reason and Judgement ; This is the upper Story , or Tower of the Soul : The Heart , being the Seat of the affections is put for the Inferiour parts or faculties of the Soul , the Will and Affections , whereby a man doth will or nill , Elect or Reject , according to the proposal of the Understanding . By Spirit , therefore I understand here all the Upper Faculties , the Intellectuals , chiefly seated in the Head : By Heart , all the lower Faculties of the will and Affections , chiefly seated in the Heart . By both Heart and Spirit , The whole Soul Rational , with all its Faculties and Powers . Quest. 2. What is meant by a New Heart and Spirit : and wherein the New Heart and Spirit Consist ? Answ. For clearing this Question I shall shew ; First , what the word , New , imports . Then what the Newness of the Spirit and Heart implies . First , A thing is stiled New in Scripture , in divers regards . As , 1. When it is fresh , or lately done , or lately begun , its New. So it s opposed to that which is stale and old . Thus ; d Old things are passed away , behold all things are become new . e — The name above every name in heaven and earth , which Christ hath obtained by his passion , is called his New Name . f — The Lords Mercies and Compassions are New every morning . In this sence New is used most properly and frequently . 2. When it is another thing , or at least divers from the former . Another in Substance ; or Divers in Circumstance or Accidents , Then it s called New. As , g New Tongues , viz. other tongues then the mother tongue , or then were formerly used . h A new King , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another King , as the LXX . render it . i A new Commandment , to love one another . This Commandment Iohn calls both an Old Commandment and a New , 1. Iohn 2. 7 , 8. and 2 Iohn 5. This is an Old Commandment for the Substance of it , and was enjoyned from the beginning . But in regard of some Accidents and Circumstances of it , Christ hath made it a new Commandment : viz. Partly , In propounding a New pattern of brotherly love . He saith not only , Love thy neighbour as thy self : But , love one another as I have loved you , Iohn 13. 34. Partly , by writing this Commandment in New Tables of Mind and Heart : not as formerly in old Tables of stone , Heb. 8. 8 , 9 , 10. with 2 Cor. 3. 3. ▪ Partly , by his new reviving and vehement pressing of this Commandment , as if it were a New Commandment : New laws and Statutes being more vehemently and forcibly urged , then old Laws that are wearing away . This Commandment is still to continue , and never to be antiquated as to the use and exercise of it . Thus Christ saith , k I will not drink henceforth of this fruit of the vine untill that day when I drink it New with you in my Fathers Kingdom , viz. Till I drink other manner of wine with you in heavenly glory , the wine of refreshing endless joyes and ravishing delights , See Luke 22. 29 , 30. Psal. 16. 11. Revel . 3. 21. 3. When it is strange , unusual , unheard of , extraordinary , &c. then a thing is called New. As , Pauls preaching Christ Iesus and the Resurrection to the Athenians , is called , l New Doctrine . m — The LORD hath created a New thing in the Earth , a woman shall Compass a man. Thus the people wondering at the strangeness and unusualness of Christs Doctrine , said ; n what thing is this ? what new Doctrine is this ? for with authority commandeth he even the unclean spirits , and they obey him . 4. When a thing is not common , vulgar , &c. but singular , eminent , excellent , then it s called New. As , A New song , Psal. 96. 1. and 98. 1. The Churches New name , Isai. 62. 2. The faithful's New name , Rev. 2. 17. Christs new name , Rev. 3. 12. 5. When a thing is still to continue fresh in force , without waxing old or vanishing away , it is called New. As the New Covenant , opposed to the old , wearing away , Heb. 8. 8 , 13. This New-Covenant dispensation being to continue in force to the end of the world . These are the chief acceptations of the word New in Scripture . Most of which may have fit place here . Secondly , Newness of Heart and Spirit , may be considered two waies . I. More generally considered , it hath some answerableness in it to all these acceptations of New. For , 1. It is a fresh and late effect upon the soul , in reference to the old man of Corruption , which was therein before . 2. It is a quite other and different frame of Spirit and Heart , then ever was therein formerly . Not Sinful , but Holy : Not Natural , but Supernatural : Not contrary , but conform to God , &c. 3. It is a Strange and extraordinary work upon the Heart and Spirit . As Strange , as the o quickning and raising up of the dead ; As a p Regeneration , or being born again a second time ; or as a q New Creation it self , which is Gods making something out of nothing . So strange and wonderful , That carnal men wonder at it ; r They think it strange that ye run not with them to the same excess of ryot : That Nicodemus , a Teacher in Israel wondred at it ; s How can these things be ! &c. That those who are thus Renewed , even wonder at themselves , t being called out of darkness into his marvellous light . 4. It is not a Vulgar communion or mean work , but a Rare , singular and most eminent Effect upon the Heart and Spirit . So Rare , and singular , That very few obtain it , especially u of the wise , mighty and noble of the world : That they whose beauty and Spirits are made new , are by Gods eminent Grace and power advanced from a most base , to a most excellent Condition above all other people in the world , Tit. 3. 3 , 4 , 5 , 6 , 7. Eph. 2 ▪ 1. to 14 , &c. Act. 26. 18. 1 Pet. 2. 9 , 10. 5. Finally , This Newness of Heart and Spirit is such , as shall never wax old and vanish away : but shall still be fresh and new , continually increasing more and more in lustre vigour and strength till it come to full Perfection . 1. Pet. 1. 22 , 23. 2 Pet. 1. 5. to 12. 1 Iohn 3. 9. Eph. 4. 11 , 12 , 13. Phil. 3. 13 , 14 , 15. Thus this Newness of Heart and Spirit , is ; 1 A fresh or late work in regard of the former old man with his deeds , old sins . 2. Another and quite different work in the soul , from what was there before . 3. A strange and marvellous work ; both in it self , to the renewed , and to others . 4 A Rare and singular endowment , conferred but upon a very few . 5. As also a lasting and continuing effect , not waxing old , but still remaining new , yea being more and more renewed day by day . This is the Newness of heart and spirit more Generally considered . II. More Particularly , This Newness of heart and spirit is the x New Creation or new supernatural frame of the y whole soul heart and spirit z in part , wrought by a the Holy Ghost , b according to the Image of God. The Nature of it , is A New Creation or New supernatural frame . The subject of this newness is , The whole soul. The degree of it is imperfect : but in part . The Author of it , is the Holy-Ghost . The Pattern according to which this great newwork is fashioned , is the Image of God. So that if this Newness of heart and spirit be duly considered , it Implies these things especially , viz. 1. That New Qualities , Accidents or Endowments are put into the Soul and Faculties thereof : Not a New Substance of Soul. The Natural Essence or Substance of the Soul is not destroyed , but still remains ; yet it s disvested of the old , and invested with New Qualifications and Properties , See 1 Thes. 5. 23. Rom. 12. 2. Ephes. 4. 22 , 23 , 24. Grace doth not destroy and ruin Nature , but only Refine and reform it . The Understanding still remains ; but becomes Renewed understanding : The Will remains ; but becomes Renewed Will , &c. The New Moon is one and the same in Substance with the Old , but it hath a new and increasing endowment of light from the Sun which it had lost : So the New Heart and new Spirit is one and the same in Substance-with the old , but it hath obtained new endowments from the Sun of Righteousness , Iesus Christ. 2. That , These New Qualities or Endowments upon the New Heart and Spirit , are not Natural or Acquired : but meerly Supernatural and Spiritual . Not c Natural ; arising from any Natural principle or ability of Natural light of mind , or Freedom of will , &c. Nor d Acquired ; by any Works of Righteousness which carnal Man can do . For without Christ and supernatural grace he can do nothing . But meerly supernatural and graturtous , by the saving operation of the Holy Ghost , who worketh in us both to will and to do of his good pleasure , Tit. 3. 4 , 5 , 6. Ephes. 2. 8. Rom. 9. 15 , 16. Phil. 2. 13. Naturally , the Soul can understand : but it s only supernaturally , that it can understand God ; and the things of God savingly . Naturally , the Soul can Will : but it s only supernaturally , that the Soul can will well , &c. 3 That , These New supernatural Qualities or Endowments upon the New Heart and Spirit are , the Image of God in Knowledge , Righteousness , and true Holiness renewed and repaired therein . This is a transforming Renovation from the corrupt image of Adam , to the pure image of God ; from the Old to the New man. e And be not conformed to this world , but be ye transformed by the Renewing of your mind . — f Ye have put off the old man with his deeds , and have put on the New man , which is Renewed in Knowledge , after the image of him that created him . g — That ye put off concerning the former Conversation , the Old man , which is corrupt according to the deceitful lusts : And be renewed in the Spirit of your mind : and that ye put on the New man , which after God is created in Righteousness and true Holiness , Gr. Holiness of Truth . These supernatural Qualifications are stiled the image of God ; Partly , because they are a beam of Gods glory , a print and character of the Divine Nature , 2 Pet. 1. 4. Partly , because they make such as enjoy them sweetly resemble God , and become like unto God , 1 Pet. 1. 14 , 15 , 16. As the wax bears the image of the Seal , or as the glass bears the image of the Face . Now this image of God , what is it else but the Knot ▪ Cluster or Treasury of inward spiritual infused Habits or Principles , enabling and disposing us to walk in newness of life ? Rom. 12. 1 , 2. and 6. 3 , 4 , 5 , 6. 4. That , These new supernatural Qualities are universal , extended to the whole soul , not limited or restrained to this or that part , faculty or affection thereof . There 's ( 1 ) A New mind , to know God and Iesus Christ savingly ▪ Iohn 17. 3. and to be subject to the Law of God willingly , Rom. 8. 6 , 7. ( 2 ) New thoughts and imaginations ; not evil , only evil , universally evill continually evill , Gen. 6. 5. but holy , heavenly , spiritual , divine , humble , mortified , self-denying , &c. Psal. 63. 6. Psal. 1. 2. ( 3 ) New Conscience ; Not , defiled , Tit. 1. 15. senseless and seared , 1 Tim. 4. 2. &c. but , purged from dead works , Heb. 9. 14. good , and void of offence , 1 Tim. 1. 5. Acts 23. 1. and 24. 16. and full of peace , Rom. 5. 1. ( 4 ) New Will ; not carnal , crooked , rebellious , &c. against God and his will , Ephes. 2. 3. Ier. 44. 16 , 17. Ezek. 18. 31. Mat. 23. 37. Iohn 5. 40 and 8. 44. but spiritual , regular , self-denying , and conform to the will of God in all things . ( 5 ) New Affections , viz. New Desires , as after Righteousness , more then Riches , Mat. 5. 6 ▪ After the Kingdom of God , more then Earthly Contentments , Mat. 6. 33. After the light of Gods Countenance , mor then after Corn , Wine , or any Earthly good , Psal. 4. 6 , 7. New Loves and Delights , As to God more then to any in Heaven or Earth , Psal 73. 25. To Iesus Christ , more then to Father , Mother , Sister , Brother , Husband , Wife , or a mans own Life , Mat. 10. 37 , &c. New joy ▪ and griefs , formerly joy was carnal , sensual , &c. but now holy , spiritual , in the Lord , in the Holy Ghost , &c. Rom. 5. 2 , 3 , 4. and 15. 13. Phil. 4. 4. 1 Thes. 5. 17. Rom. 14. 17. Formerly grief was worldly , for affliction , &c. now godly , for corruption , &c. 2 Cor. 7. 10 , 11. In a word , h If any man be in Christ he is a New Creature ( an Entire New Creature all over ) Old things are past away , behold all things are become New. And all things are of God , &c. Therefore i as corruption , by reason of its general extensiveness over the whole man , is called The Old man : So the image of God and these new Endowments , by reason of their general diffusion throughout , are stiled , The New man ▪ This the Apostle also insinuates in his Prayer for the Thessalonians , k — And the very God of peace sanctifie you wholly ; ( Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly-perfect : ) and let your whole Spirit ( Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your whole , Entire , or Compleat spirit ) Soul , and Body , be preserved blameless unto the Coming of our Lord Iesus Christ. Hypocrites and Castawayes may have some new endowments in some faculties , but not throughout : Their Mind may be illuminated , their Conscience Covinced , &c. but their heart , and will not softned , &c. 5. That , Though these new supernatural Principles and Qualities are implanted in the whole Soul and every part thereof , yet are they not gradually Compleat , but incompleat in every part ▪ As an infant hath all the parts of a man , but none of them gradually perfect , l we know in part , &c. but when that which is perfect is come , then that which is in part shall be done away . Paul himself said ; m — Not as though I had already attained , or were already perfect , &c. Perfection of Sincerity , and Perfection of Parts , The Saints enjoy in this world , Iob. 1. 1. Phil. 3. 12. — 14. But Perfection of Degrees is reserved for the world to come . There , n the spirits of just men are made Perfect . They that talk of their gruadual and compleat Perfection in this life , are in a dream or fond delusion . 6. Finally , Though these New Endowments of the New Heart and Spirit be gradually imperfect and incompleat , yet are they growing and increasing daily towards perfection . o Our inward man is renewed day by day . p — your faith groweth exceedingly , and the charity of every one of you all towards each other aboundeth . Living trees grow and increase , when dead trunks decay and rot . q From Christ the whole body [ of his Church ] fitly joyned together , and compacted by that which every joynt supplyeth , according to the Effectual working in the measure of every part , maketh increase of the body , unto the edifying of itself in love . In these things especially the Nature of the new Heart and Spirit Consists . Quest. 3. Whether God alone give this New heart , and put this New Spirit into his people ? The Reason of this Question is this ; Though here God Promise to do this great work himself , r A new heart also will I give you , and a new Spirit will I put within you : yet , Elsewhere God saith ; s Cast away from you all your transgressions , whereby ye have transgressed , and make you a new heart , and a new New Spirit , for why will ye die , O house of Israel ? In these words God seems to devolve this work of making a New heart and a new Spirit upon the people themselves . If they could not do it , this Exhortation were in vain . Answ. This Question ( did I intend a Polemical discourse ) would presently lead us into those three great Controversies t about 1. Universal sufficient Grace , 2. Liberty or Freedom of Will , and 3. The Manner of a sinners Conversion unto God ▪ which have a neer alliance to , and mutual dependance upon one another ; and which are corruptly held and maintained against the Truth , by Pelagians , Papists , Arminians , Socinians , and the present disguised Spawn o●… all these , the Quakers . But because I chiefly intend Positively to Assert Doctrinal Truths , and Practically to instruct in answerable Duties , I purposely wave polemical dissertations : and therefore to this present Question , I briefly offer these few things , viz. First , That a meer Carnal , unregenerate Person cannot at all make to himself , or furnish himself with a New heart or a New Spirit , such as is here intended . By reason of his extream 1. Impotency , 2 Pravity , and 3. Enmity thereunto . ( 1 ) Because of his extream Impotency and weakness to this and all such spiritual Actions . For , The Carnal man , 1. Is meer u Darkness , and receiveth not the things of God : they are foolishness to him , neither can he know them , because they are spiritually discerned . 2. Is meer hardness ; a very x Stone , wholly unable to break , melt or move it self . 3. Is wholly fully enthralled under the absolute Dominion of Sin and Satan . So Captivated under sin , That he is y in the gall of bitterness and bond of iniquity ; That sin fully z reigns over him , obeying it in the lusts thereof , and yielding his members weapons of unrighteousness unto sin ; That he can do nothing but sin , His a Prayer is abomination , his very eating , drinking , Plowing , &c. is sin . He is still fulfilling the wils of the flesh , Eph. 2. 2 , 3. So Captivated under Satan , That he b is his Prince and God , ruling in him as in a child of disobedience ; That Satan c caries him Captive ( Gr. takes him alive ) at his will ; That he is d of his Father the Devil , and the works of his father he will do . 4. Is wholly dead in sins and trespasses ▪ Eph. 2. 1 , 5. no more able to revive himself spiritually , then a dead man can Quicken himself in , and raise himself out of the Grave Naturally . 5. Is wholly e without strength in spirituals . Cannot of himself believe in Christ and come to him , Eph. 2. 8. Iohn 6. 44 Cannot of himself think any thing as of himself , 2 Cor 3. 5. without Christ can do nothing . John 15. 5. ( 2 ) Because of Carnal mans extream Pravity and Corruptness , wholly depriving him of all Habits , Principles , Seeds , Dispositions , and Inclinations to all true Spiritual good , especially to this Newness of Heart and Spirit 1. Not only mans Actions and words , but his very f thoughts of heart : Not only his thoughts , but his Purposes , Desires , Imaginations of his thoughts , Not only some ; but all and every imagination of his thoughts ; Are Evil , Only Evil , and Continually Evil. The whole unregenerate man , is wholly and onely Flesh. g That which is born of the flesh , is flesh : and nothing else . Every like begets his like . Both h Jews and Gentiles are proved by the Apostle to be universally and wholly under Sin. So that they have not the least , Propensity or velleity towards this New heart and New spirit . 2. Yea they are i wilfully set upon Evil , against Good. ( 3 ) Because of Carnal mans utter Antipathy , and Enmity against God and all his Laws and wayes . The Carnal k mind ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind or wisdom of the flesh , viz. The highest excellency of the Carnal Spirit ) is Enmity ( not only an Enemy , in the Concrete , but very Enmity it self in the Abstract ) against God : for it is not subject to the Law of God , neither indeed can be . A carnal man is wholly flesh , Iohn 3. 6. and the l flesh only lusteth against the Spirit . He hates God , Rom. 1. 30. Hates the very Godly for Gods image in them , 1 Iohn 3. 12 , &c. Hates Instruction and Reformation , Prov. 1. 25 , 29. Psal 50. 17. He is as extreamly and irreconcilably opposite to this New heart and Spirit ; as Fire to Water , Light to Darkness , Life to Death , Heaven to Hell. Secondly , That this blessed work of a New heart and New Spirit is the proper peculiar , and only work of God in Man. This is plainly evident . For , ( 1 ) The Lord God alone m hath an Absolute Freedom and Power , much more then a Potter of the same lump of Clay , to make one vessel to honour , another to dishonour . So that n it is not of him that willeth , nor of him that runneth , but of God that sheweth mercy . — Therefore he hath mercy , on whom he will have mercy : and whom he will , he hardeneth . If God soften , man cannot harden : if God harden , man cannot soften . ( 2 ) This effect of a new Heart and new spirit in man is so peculiarly appropriated to God alone , that man is wholly excluded from any Efficiency or Causality therein . Scriptures speak fully to this purpose . o Of his own will begat he us with the word of Truth . p — Not by works of righteousness which we have done , but according to his mercy he saved us , by the washing of Regeneration , and renewing of the Holy Ghost : q — To them that believe on his name : which were born , not of bloods , nor of the will of the flesh , nor of the will of man , but of God. Thus that eminent Grace of Faith in Christ , an eminent ingredient in the New heart and spirit , is appropriated to God , as cause thereof ; r By Grace are ye saved , through Faith , and that not of your selves , it is the gift of God. To this effect our Saviour speaks plainly ; s No man can come to me ▪ except my Father which hath sent me draw him . ( 3 ) The Nature of this New heart and new spirit is so great , sublime and difficult , that it utterly transcends all ability and activity of carnal men to produce it , and can only be effected by the Omnipotent God. For , it is stiled , 1. Regeneration , t or being born from above . Man cannot Generate himself naturally : Much less , Regenerate himself supernaturally . This is u Gods proper work . 2. Transplanting x out of the natural wilde Olive tree , and ingrassing contrary to nature into a good Olive tree . Out of the first Adam , into the second Adam . Can the Cions transplant , or ingraff it self ? The Jew ▪ indeed y brake themselves off from Christ by unbelief : but its God alone that 's able to grass them in again . 3. Quickening z and Raising up from the very dead . Can the dead bodies revive or raise themselves from their graves ? No more can dead Souls quicken or raise themselves from sin . It s only a God that raiseth the dead by his own power . 4. New-Creation . b If any man be in Christ he is a New creature ▪ Gr. A new Creation . To create properly is to produce something out of nothing ▪ and that 's c Gods sole Prerogative . David casts this only upon God , d Create in me a clean heart , O God , and renew a right spirit within me . ( 4 ) The experimental acknowledgement of those ( or of others in their behalf ) that through grace were partakers of a new heart and new spirit , testifies that it is only from God , and not at all from themselves . As , of Ephraim e Converted by God , and Repenting ; of Paul , f called by the rich mercy and exceeding abundant grace of our Lord , acknowledging his own utter in sufficiency , and that his sufficiency was of God : Of Paul and Titus , g and other believers , saved , not by works of righteousness which they had done , but according to his mercy , by the washing of Regeneration , and renewing of the Holy Ghost ; Of the h Ephesians , quickened and saved by Gods ▪ meer grace , rich mercy , &c ▪ as Gods workmanship created in Christ unto good works ; Of the i scattered strangers , the believing Jews , begotten again by God , according to his abundant mercy , unto a lively hope , Called by the Holy God out of darkness into his marvellous light . 5. Finally , Gods Exhortations in his word to people , to believe , to repent , to turn themselves , to make themselves a New heart and a New spirit ▪ to work out their own salvation with fear and trembling , &c. are usually allayed and qualified in the same places or in some other Scriptures , with certain Cautions , Corrections , Restrictions and Interpretations , giving them to understand , that though God require such things from them , yet they are utterly beyond their ability to effect them as of themselves , being the Proper and Peculiar work of God himself alone . Thus ▪ k It is Gods Command , that we believe on the name of his son Iesus Christ. But yet elsewhere it is signified , l That faith is not of our selves , it is the gift of God ; and that no man can come unto Christ , except the Father draw him . Again , the Lord requireth ; m Repent , and turn your selves from all your transgressions , So iniquity shall not be your ruine ; Cast away from you all your transgressions , whereby ye have transgressed ; — For I have no pleasure in the death of him that dyeth , saith the Lord GOD : wherefore turn your selves , and live ye . And yet elsewhere Repentance and Conversion n are declared to be the meer gifts of Gods grace : And Ephraim acknowledgeth ; o Thou hast chastized me , and I was chastized , as a Bullock unaccustomed to the yoke ; Turn thou me and I shall be turned , for thou art the LORD my God. Surely after that I was turned , I repented ; and after I was instructed , I smote upon my thigh ; &c. So they in the Lamentations pray ; p Turn thou us unto thee O LORD , and we shall be turned . Moreover , Israel is exhorted ; q Circumcise therefore the foreskin of your heart , and be no more stiffnecked . Yet elsewhere , lest they should assume any such ability to themselves , God promiseth to do this work for them ; r And the LORD thy God will circumcise thine heart , and the Heart of thy Seed , to love the LORD thy God with all thine heart , and with all thy soul , that thou maist live . Furthermore the Philippians are exhorted ; s work out your own salvation with fear and trembling : But there also they are presently instructed ; For it is God which worketh in you both to will and to do of his good pleasure . In a word , God saith by Ezekiel to his people : t Make you a new Heart and a new Spirit : yet lest they should imagine this was within their own power , by the same Ezekiel he promiseth ; u A new Heart also will I give you , and a new spirit will I put within you . Thirdly , That though a meer carnal man cannot at all furnish himself with , or make to himself , a new Heart and a new Spirit , but only God can do it , whose peculiar work it is : yet it is not in vain , that God exhorts carnal men to make them a New Heart , and Spirit , &c. as Ezek. 18. 30 , 31 , 32. For such Exhortations and Commands are divers ways useful and advantagious . As , 1. To convince carnal man of the extremity of his present sinfulness , and corrupt frame of Heart . The old Heart and Spirit are so bad , that no less then a new Heart and Spirit , a New frame , a New Creation , will serve turn to cure it . 2. To inform Carnal man , wherein the cure of his Old sinful heart and spirit will chiefly Consist . viz. In an absolute and total new frame of Heart and Spirit . 3. To assure Carnal man of the utter necessity of this New Heart and New Spirit unto Salvation . Without this there being nothing to be expected but Death , Ezek. 18. 30 , 31 , 32. Though therefore carnal man cannot renew his own Heart and Spirit , repent , &c. Yet Gods Exhortations , Commands and Threats to this effect are thus of great Consequence . 4. To be a means of a new Heart and Spirit to carnal man. For , oftimes God commands man to do that which is indeed beyond his ability , that by that command ( accompanyed with the efficacy of his Spirit ) he may enable him to perform what is commanded , for the glory of his own Name . It was not in vain for God in creating to Command light , &c. x Let there be light : when by that effectual Command he made light to be . It was but a word , and a work . It was not in vain for Jesus Christ to Command Lazarus , four dayes dead and buried , bound hand and foot with grave clothes , y Lazarus come forth : when that Command by the efficacy of the divine power brought him forth of his grave . It was not in vain for Peter and Iohn to bid the Cripple , z Rise up and walk ; or for Ananias to say to Saul , a Brother Saul receive thy sight , &c. when by such words Limbs were restored to the Lame , and Eyes to the Blind . In like sort , Sometimes God Commanding men to Repent , to turn themselves from their iniquities , to make themselves a New heart , and a new spirit , &c. makes his Commands effectual instrumental means to work in them the Repentance and Renovation required . 5. Finally , To leave carnal men without excuse before the tribunal of God , if after such Commands of Repentance , &c. they persist still in carnality and impenitency , not throughly performing in order to Gods Command , what they can do . For hereupon they shall be at last condemned , not only or chiefly for their weakness , that they cannot ; but for their wickedness and wilfulness , that they will not do what God requires . To which effect said Augustine appositely ▪ b God doth not Command impossibilities , but by Commanding he admonisheth , both to do what thou art able , and to ask what thou art not able to do Quest. 4. Why the Lord promiseth and gives a new heart and new spirit to his professed People ? Answ. The LORD promiseth and bestoweth A New Heart and Spirit upon his professed people , such as belong to his Election , for these Reasons , viz. ( 1 ) Because the purpose of God according to Election must stand inviolable . All Gods visible and professed people are not within the Election : Some are , and in due time they must be called and Renewed ▪ that they may be justified and glorified , according to that chain of the Causes of Salvation , in Rom. 8. 29 , 30. ( 2 ) Because , of his own meer Kindness , Pitty and Mercy towards them , not any their desert or goodness at all , Ezek. 36. 21 , &c. 31 , 32. Notable is that of Paul to this effect in Tit. 3. 3. to 8. ( 3 ) Because , without this Newness of Heart and Spirit , there 's no escaping of Death , or obtaining of justification and life eternal , Ezek. 18. 30 , 31 , 32. Heb. 12. 14. Renovation and Regeneration are the very high way to Justification and eternal Salvation , Rom. 8. 29 , 30. Tit. 3. 5 , 6 , 7. ( 4 ) That , From this New frame of Heart and Spirit they might be enabled and inclined , To walk in Gods Statutes , and keep his Ordinances , and do them , as becomes Gods Covenant-people , Ezek. 11. 19 , 20. & 36. 26 , 27. See also Eph. 2. 10. Quest. 5. How may this New Heart and Spirit which God gives , be evidenced and discovered to them that have it ? Answ. This New Heart and Spirit may be evidenced to them that have it , according to that which hath been already laid down : and that many waies . As , ( 1 ) By the Original fountain whence the New Heart and Spirit doth Spring , viz. Not from any thing in impotent carnal man , but only from the Omnipotent God. If it be his peculiar work , its right work , Ezek. 36. 26. Tit. 3. 5 , 6 , 7. Carnal man may make in himself many Alterations , especially if helped by Common grace and gifts ▪ but can never reach to this Heart ▪ Renovation savingly . ( 2 ) By that New Operation of God upon the heart and spirit to make them new . This is not an ordinary and common , but an extraordinary and special work of his saving Grace . His New , his excellent work indeed , Ephes. 2. 10. Called in the Scriptures , 1 Regeneration : 2 Transplanting out of the Olive tree wild by Nature , and ingraffing contrary to Nature in the good Olive tree : 3 Quickening and Raising from the dead : And 4 New-Creation . If therefore the heart and spirit be thus c Regenerated , d Transplanted , Ingraffed , e Quickened , Raysed , f New Created : Questionless this is indeed the new hèart and new spirit of Gods own framing . ( 3 ) By the new supernatural Qualities and Endowments upon the heart and spirit : This Newness of heart and spirit consists not in the Newness of their Essence or Substance , but of their Qualities , Endowments , &c. And those Qualities not Natural , or Acquired : but supernaturall , and spiritually infused , Ioh. 1. 12 , 13. 2 Cor. 3. 5. Ephes. 2. 8. Iohn 6. 44. Gen. 6 5. Rom. 8. 7 , 8. Iohn 15. 5. Tit. 3. 5 , 6 , 7 , 8. Naturals cannot evidence Supernaturals . ( 4 ) By the Image of God , consisting in knowledge , righteousness and true holiness , which comprizeth in it the Substance of these supernatural Qualities and Endowments . This g newness of heart and spirit being nothing else but the new man put on , which is created according to this image of God. ( 5 ) By the universal extensiveness of these new supernatural Qualities and Endowments unto the whole heart and spirit , and to all the principles , faculties and affections there . Not only some things , but all things become new when the spirit and heart are made new . See formerly in Quest. 2. Every part is in some measure Renewed , though none compleatly . ( 6 ) By the continual growth of the new man in all these new supernatural Qualities and Endowments , till they come gradually to their compleat perfection , 2 Cor. 4. 16. 2 Thes. 1. 3. 2 Pet. 3. 18. ( 7 ) Finally , By the new h Acts , Works , Conversation and course of life , resulting as fruits and effects from this new-heart and spirit . New Principles and Habits must needs produce new Acts ; and new causes new effects : Even an Holy , Heavenly , Gracious , Conscientious Newness of life . They therefore that are not divorced from their old , sinfull , corrupt , ungodly , unrighteous and intemperate Conversation , do thereby declare themselves to be meer strangers to this new heart and spirit here promised . Thus of this first Effect and Influence of Gods Spirit promised , Newness of Heart and Spirit . 2. An Heart knowing the LORD , Or , An Heart to know God , that he is the LORD . This a second Influence or Effect of Gods Spirit promised in this Covenant . i Thus saith the LORD , the God of Israel , like these good figs , so will I acknowledge them that are carried away Captive of Iudah , whom I have sent out of this place into the Land of the Chaldeans for their good . For I will set mine eyes upon them for good , and I will bring them again to this Land , and I will build them , and not pull them down ; and I will plant them , and not pluck them up . And I will give them an heart to know me , that I am the LORD , and they shall be my people , and I will be their God : for they shall return unto me with their whole heart . In these words two sorts of blessings are Promised , viz. First , Temporals . As , 1. Gods acknowledging and setting his eyes upon his Captives for good . 2. Returning them into Canaan . 3. Setting or Stablishing them there ver . 5 , 6. Secondly , Spirituals . As , 1. An Understanding Heart . 2. A Dear Covenant-Relation to God. 3. A Sincere and Entire Conversion unto God , ver . 7. This last of Returning to the LORD with their whole heart , gives us to understand , that these Spirituals of Knowledge and Covenant Relation here promised , are Saving blessings tending indeed to their Everlasting Happiness . Here only I shall speak to the First ; And I will give them an Heart to know me , That I am LORD , ver . 7. wherein note , 1. The Author ; 2. The Nature of this Spiritual Influence . ( 1 ) The Author of this Spiritual Influence or Effect , is only God. I will give them an Heart to know me Not themselves , nor any others but only I my self will give them this heart . This implies divers things , As , 1. That k naturally they wanted this Knowing and understanding heart : were blind in discerning Spirituals , in knowing God savingly , this is one sad fruit of Mans first Fall. 2. That this Knowing heart cannot be supplied to them by any , but by God himself . I will give them an heart , &c. Now God gives such a Knowing heart ; Partly By the Ministration l of his Word and Gospel , by the light whereof God and the things of God are Revealed and Manifested to the Soul. Partly by the Operation of his Spirit , 1. Taking the m veyl of Ignorance and Unbelief from off the heart . And 2. shining into the heart with such supernatural n Illumination , as savingly gives the light of the Knowledge of God , and of the things of God , in the face of Iesus Christ. ( 2 ) The Nature of this Spiritual Influence or Fruit of Gods Spirit ; An heart to know me , that I am IEHOVAH . Herein consider , The Habit , The Act flowing from that Habit , and The Object of that Act. 1. The Habit or Principle ; An Heart . Heart in Scripture is variously taken . ( 1 ) Sometimes For the Intellective Part only ; The Understanding , Mind , Judgement , Conscience , &c. o Yet the LORD hath not ▪ given you an heart to perceive , nor eyes to see , and ears to hear unto this day ▪ And ; p — If our heart condemn us , God is greater then our heart , and knoweth all things &c. ( 2 ) Sometimes for the Affective part only ; The Will and Affections . As , q I will put my Laws into their mind , and write them in their heart . — r whosoever looketh on a woman to lust after her , hath committed Adultery with her already in his heart . s — Sorrow hath filled your heart . — your heart shall rejoyce . ( 3 ) Sometimes for both the Intellective and Affective Part , even for the whole Soul. t — when thou shalt Enlarge my heart . u — with my whole heart . This is often used . Now here , [ I will give them an heart , ] hath reference not only to the Intellective , but also to the Affective part of the Soul. And implies , Not barely and nakedly the whole Heart , Understanding , Will and Affections , these they had Naturally : But such an Understanding , such a Will and Affections , so Principled , so Qualified , so Sanctified , so Habituated and furnished , as to know me , that I am IEHOVAH ; These they have only supernaturally . This the Habit , or Habitual ability Promised . 2. The Act , which should particularly result from this Habit ; To know God. Knowledge is twofold , viz. ( 1 ) Of simple Intelligence ; meerly Intellective , speculative , or imaginative . This is either Natural , Rom. 1. 19 , 20 , 21. Or Supernatural in Christ , 2 Cor. 4 6. ( 2 ) Of Approbation also ; when we so know as to approve , affect , love , desire , esteem , delight in , &c. Here may be implyed both : As it is very usuall with the Heb. phrase , according to that known Maxim ; Verba sensus & Intellectus includunt voluntatem & affectus . They shall so know and understand God , as to acknowledge , accept , own , love , desire , delight and acquiesce in God , as the only true God , and their only God in Christ , &c. This Knowledge is a notable Inlet and foundation to x Faith , y Confidence , z Repentance , a Holy Obedience , and b Eternal life . And therefore it is a great and most desirable blessing . 3. The Object of this Act , of this Knowledge , is God , that he is IEHOVAH . God is the Supream and most perfect Object Knowable , infinitely transcending the reach and capacity of all created Understandings . God can perfectly be known by none , but himself . The Creature may c in Christ supernaturally know God unto salvation and life eternal sufficiently : And the more the Creature doth so know God , the more it attains to be like unto God. To know God , that he is IEHOVAH , implies ( according to the signification of the word JEHOVAH d formerly explained ) ( 1 ) A God having eternal independant unchangable Being in and of himself , Rev. 1. 8. ( 2 ) A God giving Being to all things that are , that have Being , Isa. 44. 24 , 25. Amos 5. 8. Rom. 11. ult . Acts 17. 28. ( 3 ) A God that gives Being and actual subsistence to his Decrees , Words , Covenants and Promises in Christ , Exod. 6. 3. A God e that Chose Abraham , and entred into Covenant with him and his Seed , to give them Canaan , Renewed this my Covenant to Isaac , Iacob , and at Mount Sinai to the Seed of Israel , and afterwards gave them the Promised Land in my Truth and Faithfulness . In summ , They shall know me , that I am the only true God , and the God of their Fathers , and of them : and Consequently how hainously they have offended in departing from me their only true God , and bringing themselves into Babylonian Bondage , that so they may sincerely and throughly Repent , and return to me as their God , with their whole Heart . For ( as f Calvin here well observes ) then the Sinner hath the Gate of Repentance opened to him , when he begins truly to know God , and look up to him and his Tribunal , &c. Ier. 24. 5 , 6 , 7. Now this true saving Supernatural Knowledge of God and his wayes , hath these special Properties , whereby it may be discovered , viz. It is , 1. Experimental , Phil. 1. 9. Heb. 5. 14. Ps. 34. 8. 1 Pet. 2. 3. 2. Heart-humbling , and Soul-abasing , Iob 42. 5 , 6. Rom. 7. 18 , 24. Gal. 2. 20. Phil. 3. 7 , 8. 1 Cor. 15. 9. Ephes. 3. 8. 1 Tim. 1. 13 , 15. 3. Communicative , in order to others Edification , Prov. 15. 7. Psal. 51. 12 , 13. 4. Growing and Prospering , Phil. 1. 9. Col. 1. 10. 2 Pet. 3. 18. 5. Affectionate , or Heart-affecting , 1 Iohn 4. 7 , 8. Phil. 1. 9. and 3. 8. 1 Cor. 2. 2. 6. Spiritualized , 2 Cor. 5. 16. 1 Cor. 2. 14. 7. Mat. 13. 11. 7. Pure , and sin-purging , Iames 3. 17. 1 Iohn 3. 6. 8. Practical , Obediential and fruitfull in all good works , Iames 3. 17. 1 Iohn 2. 3 , 4. Iohn 10 4. and 13. 17. Psal. 119. 98 , 99 , 100. By these Characters a man may discern whether his Knowledge of God , and the things of God , be true saving Knowledge or no. All which Particulars I do but here point at , because g elsewhere I have more largely explained them . Thither I refer the Reader for his fuller satisfaction . Thus of the second fruit of the Spirit here promised , viz. An Heart knowing God , that he is IEHOVAH . 3. Fleshiness or Tenderness of Heart , instead of Stoniness of Heart . This is a third excellent fruit or Influence of the Spirit Promised to these Captive Jews , after their Return from Babylon . h A new heart also will I give you , and a new spirit will I put within you : And I will take away the Stony heart out of your flesh , and I will give you an heart of flesh . And elsewhere , i And I will take the Stony heart out of their flesh , and will give them an heart of flesh : That they may walk in my Statutes , and keep mine Ordinances , and do them : And they shall be my people , and I will be their God. This is a very sweet blessing , and precious Promise . Touching which note , 1. The Connexion that it hath with the former Promise and blessing of a New heart and spirit , Ezek. 36. 26. Whence its evident ; That as the New heart and new spirit are the fruit of Gods Spirit : So this heart of flesh , is a result of this new heart , is one of those gracious Qualifications , Dispositions , Endowments , &c. of this new heart and new spirit . Fleshiness of heart , is one excellent ingredient in that newness of heart . But both , the fruits of the Spirit of God. 2. The Description of the Blessing , or fruit of the Spirit here Promised ; ( 1 ) Partly , By the Author or Efficient thereof , God and his free Grace ; And I will take away — and I will give , &c. It s God alone that must do all , in this Matter . They could do nothing . God the sole Agent : They meerly Passive in this first infusion of Holy Habits and Principles into the Soul. And thus it is also with all Carnall men in the first work of Renovation upon them , they are meer Patients : but afterwards , Acti agunt , being acted by God , they act together with God. ( 2 ) Partly , By the the twofold Act of Grace which God would put forth upon them ; First , Removing , or Taking away the Stony heart cut of their flesh . Flesh , in this phrase denotes their Body , unto which Heart or Soul is here Opposed . Stony heart , ( Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leb Heeben , An heart of Stone ) denotes Their Naturall , Habituall and compleat Stoniness of heart . Their heart is not only Stony , but Stoniness : not only a stony heart , but an heart of stone ; A meer stone ; An heart constituted , compacted , and made up of nothing but Stone . He saith not , An Heart of Clay ; That , though very hard , may be softened with water : Nor an heart of Brass , Iron , Steel , &c. which though extream obdurate , and intractable , may be made malleable , yea may be melted with fire , to take any Form from the Hammer , and to run into any Mould : But an heart of Stone , wherein ( as k Zanchy hath well observed ) there is , No softness nor disposition thereunto , it will break , rather then bend ; No Moysture , that can be pressed out of it , no life at all : but only Hardness , Dryness , Deadness . Gods taking-away or removing this Stony heart , is Emphaticall . God saith not , I will Heal it , or I will transform it , or I will soften it , &c. But I will-take-away their Heart of Stone . It s so extreamly hard , and past mending , that it must be abolished , taken away , &c. and a whole new frame of heart erected and substituted in its place . There is nothing in our Nature hath any affinity with the Divine Nature : So that Old things must wholly pass away , and all things become new , 2 Cor. 5. 17. Secondly , Giving them an Heart of Flesh. Flesh , here is opposed to Stone , and denotes Softness , Tenderness , Tractableness , &c. of Heart and Soul to God in Spirituals . But yet this is Gods meer gift ; I will give them an Heart of Flesh. This is Gods second Act of Grace . ( 3 ) Partly , By the End and Scope intended by God in this his double Act of Grace upon them ; That they might walk in his Statutes , and keep his Ordinances , and do them . Formerly , their hearts were so Stony , that they were wholly Rebellious , Contumacious and Refractory against him , and all his Ordinances , &c. Contemning , Prophaning , Polluting , Violating them , &c. But now their hearts should be so Fleshy , Tender , &c. That their Course and Conversation should be quite altered , and become most Obedientiall and Conform to the Statutes and Ordinances of God , they should be capable of any Divine Impression . Thus we have the meaning of the Holy Ghost in this Promise more Generally . But , Because the Heart of Stone was not only the malady of the Carnal Jews , but is the universal disease of all Carnal men since the Fall ; And because , the Heart of Flesh , is a supernatural Remedy and mercy , as Necessary to us , as to the Jews ; And because , the Heart of Stone cannot be removed , nor the Heart of Flesh conferred by any , but only by God alone , &c. Therefore let us look a little more inwardly and accurately into these things , and discuss these few Questions , viz. 1. What the Heart of Stone is ? 2. What the Heart of Flesh is ? 3. Whether none besides God alone can take away the Heart of Stone , and give the Heart of Flesh ? 4. How God takes away the Heart of Stone , and gives the Heart of Flesh ? 5. How a man may know , whether this Heart of Stone be removed , and the Heart of Flesh bestowed upon him ? Quest. 1. What the Heart of Stone is ? Answ. The Heart of Stone , is Such an Heart , Spirit or Soul as is most like a Stone . A Metaphorical Expression : yet very Emphatical : It s more to say , An Heart of Stone : Then , A Stony Heart . An Heart of Stone implies , The whole heart to be a meer Stone , having nothing else in it but Stoniness , A meer Stony Composition . Such the Hearts of all men by Nature : Such the Hearts of these Jews , meer Stones . More Particularly thus take the Resemblance . ( 1 ) A Stone is inanimate , dead , without life , and incapable of life ; yea , even the most choice precious Stones are dead things : So the Heart of stone is a l dead Heart , as dead as a very stone unto all Spirituals . Can act and move therein of it self no more then a very stone , There 's some deadness , dulness , &c. remaining in the most lively hearts of the Saints , Hence David so often prayes for m Quickning : but the Carnal heart is wholly dead in sin , there 's not any the least principle of Spiritual life there . ( 2 ) A Stone is exceeding Cold ; Dead and Cold : So an Heart of stone is by nature quite cold in reference to Spirituals , hath no warmth , heat or Sanctuary-fire of true Love , Zeal , Fervency , &c. towards God , Christ , and Religion ; or at most hath but a Counterfeit hypocritical n Lukewarmness , which is nauseous to God. Irreligion is stone-cold : True Religion is fervent , hot as fire : Hypocrisie is Luke-warm , nor hot nor cold . ( 3 ) A Stone is Drossy , Lumpish , Heavy ; naturally only descends downward , never ascends upward , Lapis est terra Condensata , A stone is Condensed Earth , and Earth the grossest , coursest , drossyest , heavyest of all the four Elements : So an heart of Stone is a o lumpish , heavy , drossy heart that by Nature p never tends upwards , but only downwards , viz. from God , from Christ , from Religion , from all Spirituals , To Satan , Sin and all Wickedness ; Or if ever this heart of stone tend upwards towards God , &c. that is not from any true inward principle , but q meerly from some owtward force or violence of fear , restraining Grace , &c. and therefore when such force is over ; it returns again to its natural course , fals down again . ( 4 ) A Stone is very Obdurate and hard ; it is Condensed Earth , and the more Condense any Body is , the harder it is : So the heart of Stone is an obdurate hard heart . It hath in it , not an Iron-hardness , or Steelhardness , or Mettle-hardness : but a Stone-hardness , a Flinty Adamantine hardness . In regard of this Hardness in a speciall manner the Carnal heart is here called An heart of stone : Let us enquire therefore a little further into the Nature of this Hardness of heart . Hardness of Heart Generally implyeth the hearts confirmedness , contumacy , rebellion , stubbornness , stiffness , settledness , &c. In any sinfull evill . This hardness of heart is opposed , Sometimes to Faith ; As Acts 19. 9. Heb. 3. 12 , 13. And so it s the hearts hardness in unbelief . Sometimes to understanding , judgement , wisdom , &c. As Mark 6. 51 , 52. and 8. 17. to 22. And so it is hardness in ignorance , inapprehensiveness , dulness , &c. Sometimes to Repentance ; As Rom. 2. 5. So it is the hearts hardness in impenitency . Sometimes to Obedience ; As Exod. 8. 15 , 32. and often . Psal. 95. 8. So it s the hearts hardness in Disobedience . Sometimes to Humility ; As Dan. 5. 20. So it s the hearts hardness in Pride . Sometimes to the fear of God , and the whole way of Gods Service , &c. As Isa. 63. 17. So it implies the hearts hardness in any fearless , godless , irreligious courses , &c. But stil hardness of heart imports the hearts obfirmation in some sin or other . Hardness of Heart is either Reigning or not Reigning : That , in the Unregenerate ; This , in the Regenerate . I. Hardness of heart reigning in the Unregenerate , is chiefly threefold , viz. Natural , Acquired , Iudicial . 1. Natural Hardness of Heart , is that wherein r every man is naturally involved during the time of his Carnal Ignorance , Unbelief , Impenitency , Disobedience , &c. The heart of all men , as of the Carnal Jews , is s naturally a very heart of stone till Christ supernaturally vouchsafe his softning Grace . This Malady of the stone in the Heart is Hereditary to all the meer posterity of Adam . 2. Acquired or Contracted Hardness of Heart , is that sinful improvement and increase of Natural Hardness , so that it becomes more fixed , rooted , Habitual and Predominant over the soul. This Hardness gradually , and deceitfully , and insensibly steals upon the Heart . Nemo repente fit pessimus : None becomes worst at first dash . t — Lest any of you be hardned through the deceitfulness of Sin. Iames excellently discovers the deceit of sin ceeping by little and little upon the Soul , till it be hardned in it , and ruined by it . u Every man is tempted , when he is drawn away of his own lust , and Enticed : Then , when lust hath Concieved , it bringeth forth sin : and Sin , when it is finished , bringeth forth Death . Here are these degrees of sins deceit in order to hardning therein , viz. ( 1 ) Lust within ; the foment of Sin , and Fewel of Temptation . ( 2 ) Withdrawing , or x Drawing away , by that lust ; viz. from God and Goodness . ( 3 ) Entisement , y Allurement , &c. Properly , As the fish is Entised by the bait to swallow the Hook ; Entisement to evil . ( 4 ) Conception of lust ; viz. A delightful accepting of the Entisement by the Consent of heart and will thereunto . ( 5 ) The Birth , or Bringing forth of sin conceived ; viz. into Act and Execution . ( 6 ) Finishing , or Compleating of Sin brought forth and Acted ; viz. z Going on in an habitual course and custome of Sinning , whereby the heart is more and more hardned therein . ( 7 ) Death , the wages of sin . Bernard also notably sets forth Sins subtilty and deceitfulness , gradually emboldning and hardning the heart in Sin. a See ( saith he ) the lapse , yea fall of an Evil Conscience , how by little and little , step by step it declines from God : and so descends into the deep , that the pit shuts her mouth upon it . ( 1 ) When a man accustomed to good grieveously sinneth , it seems so importable to him , that he seems to go down into Hell alive . ( 2 ) In process of time , It seems not importable , but Heavy : and betwixt importable and Heavy there 's no small descent . ( 3 ) A little after he judgeth it Light ; and when he is beaten with frequent stripes , he feels not the wounds , heeds not the stripes , &c. ( 4 ) In a short space of time , he not only feels it not , but that which was bitter , both pleaseth and becomes sweet , and that which was sharp is turned into sweet . ( 5 ) Then it is brought into Custome , that now it not only pleaseth , but it daily pleaseth , and he cannot contain himself . ( 6 ) And at last it cannot be pulled away , because custome is turned into Nature : and what was at first impossible to be done , is now impossible to be refrained . Thus he descends , yea falls from Ierusalem to Iericho ; Thus he passeth unto aversion and Hardness of Heart ; here the Sinner stinks ; here he is four-dayes-dead . Here the Stone put upon the Sepulcher admits not those merciful divine rayes of light , &c. unless at any time the Mercifull God convert the Stony into a fleshy heart . So he . Thus the Acquired hardness of Heart creeps upon the heart deceitfully and insensibly by Degrees . 3. Iudicial Hardness of Heart , is when God in his just judgement gives up hardned impenitent Sinners unto their own Hardness , leaves them to themselves and to Satan to be hardned in sin more and more . This God doth ; Not by infusing any hardness , impenitency or wickedness into the Heart , Iam. 1. 13. But , ( 1 ) Partly By withholding of his softning Grace , Renewing Grace , which God is not bound to give unto his Creature . Whereupon the Sinner falls by his own corruption : as a ruinous House , when a prop is withheld , falls by his own weight . ( 2 ) Partly By b giving men up to the sway and swinge of their own lusts . Then God takes off the chain from these mad corruptions : and seeing they will be vile and hard-hearted , they shall be so . ( 3 ) Partly by laying before men thus for saken of God such means of Restraints , as extreamly c irritate and exasperate Corruption . As the damming up of a torrent makes it swell more outragiously . As a Lyon or Tyger rageth so much the more in chains . ( 4 ) Partly by denying them even those means of Restraint , Hos. 4. 14. Isa. 1. 5. ( 5 ) Partly By blasting to them the very means of Grace , ( whereby others are softned ) to their obduration . The very self-same Doctrine and Miracles of Christ that softned and saved the rest of the Apostles , hardned and damned Iudas . The same Sun which softens wax , hardens clay : The same Beams and showers , which make a garden smel more fragrantly , make a dunghil stink more odiously . This Natural , Acquired and Iudicial Hardness of heart , is Reigning Hardness , proper to Carnal men . This is taken away , when the stony heart is removed , and the Heart of flesh conserred . II. Hardness of Heart not Reigning , but arising from Reliques of sin , and infirmity of Grace , may be in the best and most tender hearted penitents . The Lord Christ once and again d reproves his Apostles for the Hardness of their hearts . Such feel the stone in their own hearts , lament and mourn under the sense of their hardness : which is a great evidence of Softness and Tenderness of Heart ; for sense of hardness cannot come from a principle of Hardness , but of Tenderness , no more then a Stone can feel it self to be a Stone , or a dead man perceive himself to be dead . There is some true sense , where there is a complaint of numness : Some true life , where there is a complaint of deadness . The Heart of stone , all reigning hardness , may be removed ; and yet some reliques of hardness may remain even where there is an heart of flesh . ( 5 ) A Stone is very impenetrable , especially some sorts of Stones , as the Iron-stone , Peble , Flint , Marble , Adamant ; they will hardly receive any stamp or impression , Hammers and instruments of Steel will hardly pierce them : So the heart of stone is a very impenetrable heart , will not easily be pierced or wounded , no not with the Hammer of Gods threats and judgements , will not easily receive any sacred impression from God and his Spirit . How e many dreadfull blows did God strike upon Pharoah's heart of stone by all his Iudgements ? yet his heart remained an impenetrable stone notwithstanding all . Nor Promises , nor Threats ; nor Mercies , nor Judgements will work upon an hard heart . ( 6 ) A Stone is inflexible , will break to powder rather then bow or bend ; Iron , or Steel , or Brass , though hard and strong , yet by fire they may be made to bend as the workman pleaseth , and capable of any form or impression , still remaining Iron , Steel or Brass : So the heart of stone is a froward , perverse , crooked , inflexible Heart , a wilfull , stubborn , rebellious , intractable Heart . Pharoahs hard heart f would not be bowed or inclined to let Israel go : and when he was forced to release them , in his hardness of heart he pursued after them , to his own destruction . ( 7 ) Finally , A Stone is a dry , sapless piece of Condensed Earth , it affords little or no juyce , or moysture ; hence the Proverb of Squeezing water out of a Flint or Pumex ; insomuch that it was a very great miracle which God wrought for Israel , g when he Turned the Rock into a standing water , the Flint into a Fountain of waters : So the heart of Stone is a dry , sapless heart , no drop of the oyl of Grace is there , no drop of penitential water can spring thence . h — But after thine hardness and impenitent heart , treasurest up unto thy self wrath against the day of wrath . This is the Heart of stone which God promiseth to take away ; and these are the Properties or Characters of it . So that when God takes away this Heart of stone and gives an heart of flesh , Converts a man from Hardness to Tenderness of Heart ; He may then be said , even i of Stones to raise up children unto Abraham . Quest. 2. What the Heart of flesh is ? Answ. An Heart of Flesh , 1. Doth not here imply a carnal sinful heart or Soul , that is in a state of sin and flesh ; As the k word [ Flesh ] is frequently used in the New Testament , for the Corruption of Nature , In which sense [ Flesh ] is opposed to [ Spirit : ] 2. But it implies a soft tender flexible tractable heart or Soul , in reference to God and Spirituals . The word [ Flesh ] being here opposed to [ Stone . ] So that by the Heart of Stone already described , we may easily discern what the Heart of Flesh is , viz. ( 1 ) Flesh is Naturally a living Substance ▪ Flesh is the fittest Receptacle of Life , Sense , Motion , &c. So the Heart of flesh , is spiritually , a living heart , Not a dead heart ; It hath in it the true supernatural principle of spiritual Life , Sense , Motion , Activity , &c. towards God and all the waies of Godliness . It s l informed , animated and quickned by the Spirit of God , and accordingly led by him . ( 2 ) Flesh , living flesh , hath warmth and heat in it , A Natural heat wherein life doth partly consist : So the heart of flesh hath holy warmth and heat in it , a spiritual flame of zeal and servency , m required in Gods people . David , who shed so many tears for his own and others sins , Psal. 6. 6 , 7. & 38. 3 , 4 ; 5 , 6. Psal. 51. with Psal. 119. 136. was so warm-hearted towards Religion , that the zeal of Gods house did even eat him up , Psal. 69. 9. Among all the Kings of Israel and Judah none so intensively zealous and fervent in spirit for a through Reformation of the Church according to Gods will , as was that Phoenix-King , the melting tender-hearted Iosiah . Compare 2 Chron. 34. 19. 27. with ver . 29. to the end , and Chap. 35. 1. to 20. ( 3 ) Flesh , living flesh , is of a more noble and excellent Constitution then any inanimate body , doth not only move downwards like a stone , but can move upwards ▪ forwards , every way : So the heart of flesh that 's spiritually softned , hath a more excellent heavenly Constitution then the heart of stone , and tends upwards towards God. notably presseth forwards in all heavenly wayes . How n vehemently did the fleshy-hearted David thirst after God , his Ordinances , and all his wayes ! How did he soar aloft in high celestial Contemplations , Affections and Devotions ! Holy Paul after his heart of stone was removed , and the heart of flesh conferred upon him , How did he o press towards the mark , &c. Yea p he laboured more abundantly then all the Apostles , yea he attained q to such Visions and Revelations , that he was caught up into the third heaven , which is Paradise ( in the body or out of the body he could not tell ) where he heard things which were not possible for him to utter . ( 4 ) Flesh is a soft and tender substance : So the heart of flesh is a soft and tender heart ; not a close compacted obdurate Spirit , but an open spirit , quickly wounded and pained . But here , to avoid mistakes , Consider , That Fleshiness , Softness , or Tenderness of heart is Twofold , Carnal and Spiritual . I. Carnal Softness , Tenderness , or Fleshiness of heart , is that which may be in a meer Carnal man , in whom the heart of stone still remains . And this is threefold especially , viz. Natural , Worldly , and Hypocritical : 1. Natural fleshiness and softness of heart , is nothing else but a meer natural disposition or inclination unto softness , tenderness and relenting of Soul , arising from the natural frame , temper or constitution of the bodily heart , eyes , &c. which is in some more , in others less tender . This Natural tenderness discovers it self upon Occasion of any Pathetical Object ; such a softly-composed heart , is among women rather then men , &c. quickly receives impressions of grief , and utters it self in Expressions of tears . Such can weep at a Pathetical Sermon , and weep at a Pathetical Tragedy . 2. Worldly fleshiness and softness of heart , is that which takes its rise from some worldly ground , or occasion , &c. This may be in the godly and in the wicked . Esau r sought for Repentance carefully with tears : that is , by tears he sought to move his Father Isaac to repentance , and change of his mind , about the blessing . Iacob s bitterly mourned for Ioseph , supposing him to be torn in pieces and devoured by some wild beast . Davids heart did t bleed for Absalom . Rachel u wept for her children , and would not be comforted . But all these were worldly sorrows , and x worldly sorrow worketh death . 3. Hypocritical fleshiness or softness of heart , is nothing else but a Counterfeit tenderness of heart pretended for Religion : As in y Ahab , and the z Pharisees . Now all these expressions of fleshiness and tenderness , meerly arising from Natural Principles , were only Natural : as the waters in the Pipe cannot rise higher then the head of the Spring . These are not here understood . II. Spiritual Fleshmess , Softness or Tenderness of heart , is a That supernatural fruit of the Spirit of Grace upon the hearts of true Converts , wounding and melting their Souls kindly for sin , especially as being against so good a God ; So that they can finde no satisfactory Rest or Refreshment in themselves or any other Creature , but only in the favour of God pardoning and reconciling them to himself in Iesus Christ. This is the right b Pricking in the heart . This is the true c Godly sorrow working repentance never to be repented of . This is the true d brokenness and contrition of Spirit , which is the sacrifices of God , which God will not despise . Now this is ( 1 ) Habitual . ( 2 ) Actual . 1. Habitual softness or Tenderness , is that Holy Habit or Principle of Contrition or Tender-heartedness for sin , which at first Conversion is wrought in the heart by the Spirit of God , whereby the soul is disposed deeply to mourn and be in bitterness for offending God , and is wrought up unto unfeigned Repentance , Zech. 12. 10 , 11 , 12. Acts 2. 35 , 36 , 37. 2 Cor. 7. 10. 2. Actual softness , or Tender-heartedness , is the Actual exerting , putting forth or expressing of this softness of heart in e relenting for sin upon particular Occasions : As did David f for his Fall , Iosiah for the sins of the land , g Peter for denying of his Master , &c. This Spiritual tender frame of heart ; this Habitual tenderness , disposed to express it self penitentially upon all just occasions , is the Heart of Flesh here promised . This softness , tenderness , fleshiness of heart is a most excellent Qualification of the Heart . For , 1. This is the Sacrifices of God , To him instead of all , and beyond all Ceremonial Sacrifices . A broken heart is more pleasing to God , then all Burnt-offerings , Sin-offerings , Meat-offerings , Drink-offerings , &c. Psal. 51. 16 , 17. 2. This broken and contrite Spirit God will not despise , Psal. 51. 17. That is , the Lord will highly prize and make great reckoning of a contrite spirit . A Meiosis . 3. This broken spirit is preferred by God before all meer Moral performances and Pharisaical perfections whatsoever , Luke 18. 10. to 15. 4. God hath a special eye and peculiar respect to a tender heart , to a poor and contrite Spirit , Isa. 66 1 , 2. 2 Chron. 34. 27 , 28. 2 Chron. 33. 12 , 13. Luke 7. 36. to the end . 5. God ranks this Tender fleshy heart amongst his choicest spirtual blessings promised in his Covenant , Ezek. 11. 16. to 21. and 36. 24 , 25 , 26 , &c. Zech. 12. 10 , &c. 6. God himself is so affected with Tenderness and brokeness of heart , that he peculiarly undertakes the healing , binding up , reviving and comforting of broken hearts and bleeding Souls , Psal. 147. 3. Isa. 57. 15. and 61. 1 , 2 , 3. with Luke 4. 18. 7. The blessed God is so taken with the humble and contrite Spirit , that he selects and singles it out for his peculiar habitation , and the place of his Rest , Isa. 66. 1 , 2. and 57. 15. But of these Particulars I now speak no farther , having h elsewhere opened them more at large . ( 5 ) Flesh , being very soft , tender and porous , is easily pierced and wounded , is exceeding penetrable ; not only swords and spears ; but the least prick with a thorn or scratcth with a bryer makes it bleed . So the Heart of flesh is very penetrable , quickly pierced with Godly sorrow and contrition , and bleeds in penitential tears . Good i Iosiah melted at hearing the threats and curses of the Law read : When k Pharaoh melted not under all Gods plagues inflicted on him . Yea l Christs very look upon Peter after his denial of him , wounded Peters heart , so that he went out and wept bitterly . Yea more then that , Davids heart was so quickly pierced , that having numbred the people m his own heart smote him : a fleshy heart hath a relenting principle within it self , that makes it quickly bleed at the least wound of sin and Temptation . ( 6 ) Flesh is soft and Flexible : So the Heart of flesh is a soft plyant flexible heart , will take any impression from God , will bend and bow as God shall please . Peters n hearers when they were pricked in their hearts , they presently cry out , to the Apostles , Men and brethren what shall we do ? As if they had said , we are ready to be , and do any thing that the Lord would have us , that we may be delivered from our sin-guiltiness : oh direct us what way to take . The like see in o Pauls Conversion , and in the p Iaylors Renovation ▪ ( 7 ) Finally , Flesh hath moisture in it , blood and other humors in it , which are apt to flow forth when it is pierced and wounded : So the heart of flesh hath a moisture in it , when it is pierced for sin , how doth it bleed and melt into tears of repentance ! As in the instances fore mentioned , David , Iosiah , Peter , &c. is evident . This is the Heart of flesh which here God promiseth to give his people . Quest. 3. Whether none besides God alone can take away the Heart of Stone , and give the Heart of Flest ? Answ. This Question is for Substance the same with that 3. Quest. at large formerly handled , viz. Whether God alone give a new heart , and put a new spirit within his people . Thither therefore I refer the Reader for his satisfaction . Especially considering that this Heart of Flesh is one Property or perfection in this New heart and New Spirit . Quest. 4. How doth God take away the Heart of Stone and give the Heart of flesh ? Answ. God takes away the Heart of Stone , and gives the Heart of flesh , divers waies , and usually by sundry gradual Acts. ( 1 ) Divers waies . viz. 1. Efficaciously , by his own Spirit , that Spirit of Grace ; destroying stonyness , and infusing softness of heart in the great work of Renovation and Conversion , Ezek. 36. 26 , 27. Tit. 3. 5. Zech. 12. 10 , 11 , 12 , 13 , 14. 2. Instrumentally , ( 1 ) Sometimes by the Furnace of Afflictions , thawing and melting their obdurate Stony hearts . The furnace melts and dissolves even Stones of yron and steel . Manasses himself was softned , and humbled himself greatly under his Affliction , 2 Chron. 33. 12 , 13. so , the Prodigal , Luke 15. 11. to 20. The Convert thief upon the Cross , had his Cross so sanctified to him , that of a Reviler of Christ , he became a Justifier of Christ , and a Condemner of himself , Mat. 27. 44. with Luke 23. 39 , 40 , 41 , 42 , 43. ( 2 ) Sometimes , By the overcoming streams of Love and Mercy : Suppling insinuating Oyl in some Cases pierceth deeper then the kneenest vinegar . q Then shall ye remember your own evil waies , and your doings which were not Good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . Then ! When ? r When God should have poured upon them the streams of promised Mercies , Spiritual and Temporal : Then they should loath themselves , &c. ( 3 ) Most ordinarily , by the word Preached , Acts 2. 37 , 38 , &c. & 9. 4 , 5 , 6. This s is as fire to melt , An Hammer to Break , and A sword to penetrate the most obdurate heart of stone . ( 2 ) By sundry Gradual Acts. God could in a Moment remove the Heart of Stone and give an Heart of Flesh : but ordinarily , working by means , he proceeds gradually , step by step . As , 1. God smites the heart of Stone with sharp rebukes , with word rebukes , 2 Chron. 33. 10 , &c. Acts 2. 23 , 36 , &c. and 9. 4 , &c. with Rod-Rebukes , 2 Chron. 33. 11 , 12 , 13. Acts 9. 4 , 8 , 9. As Moses with his Rod smote the Rock thrice before the waters gushed out ▪ So God smites the Rocky heart before it relent or bleed , not only once or twice , but frequently . 2. Having smitten the heart , he Awakens and opens it by Conviction . He Convinceth it of its own sinfulness and vileness , Iohn 16. 9. Acts 2. 23 , 36 , &c. Iob 36. 8 , 9. This Conviction was in some sort upon Iudas , Mat. 27. 3 , 4 , 5. And it notably awakens and opens the impenitent brawny and stony heart . 3. Having awakened the Heart by Conviction , he wounds the Heart with Compunction , remorse and Contrition . Thus Peters Hearers , after Conviction were pricked in their Hearts , Acts 2. 37. They were punctually wounded as it were in every part and point of their hearts , as with so many swords or daggers . Yet this Contrition reached not up to true Repentance , the Apostle afterwards putting them upon repentance , Ver. 38. These three degrees may be in Carnal men and hypocrites as well as in true believers . 4. Having wounded the heart of stone by Contrition , He New principleth the Heart with the Spirit of Grace and Renovation , and so laies a foundation of softning and suppling the Heart of Stone . This is a supernatural Principle of softness peculiar only to the Elect : By this the heart of flesh is created , and the heart of stone removed fundamentally . Zech. 12. 10 , &c. Tit. 3. 5. 5. Having principled the Heart with a Spirit of Grace , the Root of softness of Heart , He directs the eye of the Heart and soul affectingly to look upon its sins peculiarly as against Christ , Zech. 12. 10 , &c. Iohn 16. 8 , 9. Acts 2. 35 , 36 , 37. Now to look upon sin , as peculiarly against such a Saviour ; As Neglecting and contemning Christ the only Redemy against sin , yea , As Piercing and wounding Christ with all his sufferings , Isa. 53. 4 , 5 , 6. This must needs deeply affect and wound the heart , and overcome the Spirit by the love of Jesus Christ. 6. Having turned the eye of the Soul to look upon him whom it hath pierced , He kindly thaws and melts the heart into a flood of sincere godly ▪ sorrow and mourning for all Sin , as against such a Saviour , Zech. 12. 10 , 11 , 12 , 13 , 14. 2 Cor. 7. 9 , 10 , 11. 7. Having drencht the Soul in godly sorrow for sin , He works up the heart to a sincere and through repentance from sin , abhorring sin , and it self for sin , and for time to come declining all Evil , and all appearance of evil , with all fear , care , vigilancy and terderness of heart , 2 Cor. 7. 9 , 10 , 11. Ezek. 36. 31. Thus God removes the heart of stone ▪ and gives an heart of flesh . Quest. 5. Lastly , How may a man know whether God hath removed this Heart of Stone , and bestowed upon him this Heart of Flesh ? Answ. A man may discover this divers waies . As , ( 1 ) By the Removal of the Properties of the Heart of stone . If they be removed : The Heart of Stone is taken away . These Properties are described already in Quest 1. about this particular . ( 2 ) By the Presence of the Properties of the Heart of Flesh ; laid down also in Quest. 2. Where the true Properties and Characters of the Heart of Flesh are ; there the Heart of Flesh is . ( 3 ) By Gods way of Proceeding with a man in Removing the Heart of Stone , and Conferring the Heart of Flesh. This is also described in Quest. 4. Try whether God hath proceeded in such Gradual Acts and steps with thee to mollifie thine Heart : and this Efficaciously by his Spirit ; Instrumentally by his Afflictions , Mercies , and Word . ( 4 ) By the t Associates and Companions of an Heart of Flesh or broken spirit . As , 1. A Spirit of Prayer and supplication familiarly accompanies an heart of flesh , Zech. 12. 10 , &c. Luke 15. 17 , 18. Acts 9. 11. Luke 22. 44. with Heb. 5. 7. A broken Spirit is a Praying Spirit . 2. Humility and Poverty of Spirit . A broken heart of flesh is an Humble Heart . Isa. 57. 15. and 66. 2. 3. Love to Iesus Christ. An heart of flesh is tenderly affectionate , and entirely loving to Jesus Christ , who was broken and bruised for our iniquities , Zech. 12. 10 , 11 , 12 , 13 , 14. Luke 7. 37 , 38 , 44. to 49. Yea Christ binds up the broken hearted , Isa. 61. 1 , 2 , &c. with Luke 4. 18 , 19. 4. Obedience . An heart of flesh is a Tractable Obediential Heart , Ezek. 11 19 , 20. and 36. 26 , 27. Acts 9. 6. and 2. 37. It can say as Augustine , u Enable me to do what thou commandest : and command me to do what thou wilt . But all these Particulars I have x elsewhere more fully opened : there see . Now an Heart of Stone may be discovered by its Contrary Companions , viz. Prayerlessness . Pride . Disaffection to Christ. Disobedience to God. ( 5 ) Finally , By the Adjuncts of a broken contrite Heart of Flesh. 1. A Tender fleshy heart grieves and mourns for the sins of others , especially for the publike sins of the times abounding . As David , Psal. 119. 158 , 53 , 136. Josiah , 2 Chron. 34. 19 , 20 , 21 , 27. Those marked Mourners , Ezek. 9 4. 2. A tender fleshy heart hath clearest and saddest apprehensions of its own sinfulnesses , As those in Zech. 12. 10 , 11 , 12 , 13 , 14. David , Psal. 51. 3 , 4 , 5 , 8. Paul , Rom. 7. 24 , 9 , 10 , 11. 1 Tim. 1. 13. 15. 3. A tender contrite fleshy heart is most perplexed at sin , as against God , as against Jesus Christ , Psal. 51. 4. Zech. 12. 10 , 11 , 12 , &c. 4. A tender fleshy heart trembleth at Gods Word , Isa. 66. 2. and at Gods Rod , Ezr. 10. 9. 2 Chron. 34. 27. 5. A tender fleshy heart kindly wounded for sin , sets speedily and seriously about a real Reformation . As Peter , Mat. 29. 75. with Luke 22. 62. Paul , Acts 9. 20. Ezra , Ezr. 9. 1 , 2 , 3. with 10. 1 , 2 , 3 , &c. Josiah , 2 Chron. 34 27 , 29. to the end . Manasses himself , 2 Chron. 32. 12 , 15 , 16. These things I do but briefly point at , because y elswhere in a Sermon I have more fully insisted upon them : and yet I do mention them , because that Sermon may perhaps be very scarce . Now an heart of stone hath quite contrary Adjuncts and Properties ; Rejoyceth in , rather then mourns for , the sins of others , Rom. 1. ult . Grieves least at its own sinfulness . Is not troubled at sin as against God and Jesus Christ. Hardens it self against both Gods Word and Rod. And hates to be Reformed . By these particulars we may discover notably whether the Heart of stone be taken from us , and the Heart of flesh conferred upon us . Thus of the third Fruit of Gods Spirit here promised , viz. The taking away of the Heart of stone , and giving the Heart of flesh . 4. Penitentialness of Heart . This is intimated in divers expressions having reference to this Covenant ; z — Then shall ye remember your own evil wayes , and your doings that were not good , and shall loath your selves in your own sight , for your iniquities , and for your abominations . a — Neither shall they defile themselves any more with their Idols , nor with their detestable things , nor with any of their transgressions : For I will save them out of all their dwelling-places , wherein they have sinned , and will cleanse them ; so shall they be my people , and I will be their God. b — For they shall return unto me with their whole heart . In which passages , compared together , note how their Hearty Repentance is described , I. By the Occasional Ground and Rise of it , viz. The manifold Acts of Divine Grace and Mercy towards them , In bringing them from Babylon to Sion ; In enriching them with many Spiritual and Temporal blessings : Then shall ye remember , &c. Ezek. 36. 24. to 32. As if he had said , when I shall thus have redeemed you , and furnished you with such and such streams of mercies on every side , Then your hearts shall be so convinced and overcome with my Expressions of kindnesses towards you , that you cannot chuse but have kindly impressions of Repentance for your sins upon your hearts . Nothing in the world so kindly and effectually wounds and melts the heart for sin , as the loving-kindnesses and mercies of that God towards us against whom we have sinned . II. By certain gradual Acts of Repentance . As , 1. Remembrance of their own evil wayes and doings . Impenitency forgets : but Repentance c remembers and cals to mind iniquities , laies them afresh before the open view of the Conscience , though acted long ago ; and laies them to heart . 2. Self-loathing , and Self-abhorring for their iniquities and abominations . The Hebrew phrase is very Emphaticall ▪ And ye shall-cuttingly-loath your selves in your faces for your iniquities , and for your abominations . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nekotothem , ye-shall-cuttingly loath-your selves , is variously rendered . By Iunius , d ye shall be a loathing to your selves . By Pagnin , e And ye shall judge your selves in your sight worthy to be cut off , for , &c. By Montanus , f And ye shall reprobate your selves in your faces . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Koot , which is the Root of it , properly signifies , To cast-away , to abominate , or to be cut in pieces with trouble , offence , tediousness , &c. Hence our English word [ Cut ] may be well derived . And in the New Testament ( as Mercerus hath well noted ) it is rendered , Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was offended , or I was grieved , Heb. 3. 10. from Psal. 95. 10. Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — He suffered-their-manners in the wilderness ( our Translation hath in the Margent , perhaps for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As a Nurse beareth , or feedeth her child ) Acts 13. 18. from Psal. 95. 10. Sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissecari , To be cut-asunder , Acts 5. 33. and 7. 54. So that , by this word God intimates , how his people should be cut and wounded for their sins , to the utter loathing and abhorring of themselves for them . True godly sorrow and repentance for sin , makes the Sinner very despicable and abominable in his own sight . The penitent Soul , most exactly knowing his own sinfulness , hath more mean and abject thoughts of himself then of any other , or then any other can have of him . The Penitent Publican , h Would not lift up his eyes to heaven , but stood afar off , smote his breast , and said , God be mercifull to me a Sinner . Iob repenting i abhorred himself as in dust and ashes . The Penitent woman k applies her self with her tears , her hair , her kisses , her oyntment , to the very feet of Christ. The Prodigall repenting , confesseth to his Father , l I am no more worthy to be called thy son , make me as one of thine hired Servants . Penitent Paul confesseth himself to be m less then the least of all Saints , but n chief of Sinners . That pious , holy and penitent Martyr Mr. Iohn Bradford , did so extreamly loath himself for his own sinfulness , that in the close of his Epistles to his Christian friends he was o wont to stile himself ; The sinful John Bradford : Miserimus peccator John Bradford : — A very hypocrite John Bradford . — A very painted hypocrite John Bradford . — The most miserable hard-hearted unthankfull sinner John Bradford . 3. Utter Aversion from all their sins . Neither shall they defile themselves any more with their Idols , nor with their detestable things , nor with any of their transgressions , Ezek. 37. 23. Then sin is truly repented of , when it is forsaken : and never till then . 4. Cordial Conversion to God. For , they shall return unto me with their whole heart , Ier. 24. 7. This is the compleating Act of Repentance , to p turn even unto God. III. The Integrity or Entireness of their Repentance : 1. In aversion from sin ; That they shall not defile themselves any more — with any of their Transgressions . 2. In Conversion to God ; That they shall return to him with their whole heart . Heartily , without dissimulation : Entirely , with the whole heart , without reservation . This is that Penitential frame of Heart and Course , which God here Promised to his Captive-people . And it is a great q blessing from God , wheresoever he pleaseth to bestow it : and a special r purchase of Jesus Christ. I shall not here need to add any thing further , touching the 1. Nature of Repentance , wherein it consists ; 2. Notes of true Repentance , whereby it may be tryed and discovered to be in a man : Having elswhere s handled both these particulars . 5. Oneness of Heart and Way . This is a fifth notable Influence or Fruit of the Spirit promised in this Covenant to the Captive Jews . t — And I will give them one heart , And I will put a new spirit within you , &c. u — And they shall be my people , and I will be their God. And I will give them one heart , and one way , that they may fear me for ever , for the good of them , and of their children after them . And I will make an everlasting Covenant with them , &c. This Oneness of Heart and Way , here promised in this Covenant , is described in these Scriptures , 1. By the Efficient Cause , or Auther thereof ; viz. God and his Spirit ; I will give them one heart and one way , — I will put a new spirit within you . This oneness of heart and way therefore is not at all of our selves ; it is meerly of God. For ( as x Calvin notes ) It were a needless and absurd Promise , For God to say he would give that which is our own already , and which every one can conferr upon himself . God takes to himself the sole glory of bestowing it . 2. By the Nature of it , which is , ( 1 ) Partly Inward ; One heart . ( 2 ) Partly Outward ; One way . Calvin thinks , that from this place Paul borrowed that expression ; It is God that worketh in you both to will and to do , of his good pleasure , Phil. 2. 13. One heart : There 's to will ; and because the heart is the seat of the affections , it implies also the Affections Consenting . One way : There 's the Outward execution , and Effect of the will reduced to act . Oneness of heart , without Oneness of way , is fruitless : Oneness of way without Oneness of heart , is but hypocritical . 3. By the end of it , which is twofold , viz. ( 1 ) Immediate , That they may fear me for ever . This End specificates the former Oneness of heart and way , and declares of what kind or sort it is . Not any Sinful confederacy or Combination in evil , not any meer Natural , Moral or Civil Oneness of heart and way : But a Religious spiritual supernatural Oneness of heart and way . ( 2 ) Mediate ; For the good of them and their children after them . Oneness in heart and way in matters of Religion , brings welfare both upon Parents and ●…heir ●…osterity . The chief thing here to be Opened , is ; The nature of this Oneness of heart and way , which is the Blessing here Promised . To this purpose Consider , 1. What is here meant by Heart and Way ? 2. What the Oneness of Heart and Way is : and wherein it Consists ? 3. How choice and excellent a blessing this Oneness of Heart and Way is ? 4. What Helps and Directions may best further the Obtaining and Maintaining of this Oneness of Heart and Way among Gods people ? Quest. 1. What is here meant by Heart and Way ? Answ. Not to mention the various uses and Acceptations of Heart , and Way , in Scripture , thus I conceive : Heart and Way are here mentioned both of them in reference to Religion and the fear of God , Ier. 32. 39. Therefore we must understand them to be an Heart and Way religiously Qualified . Again , Heart and Way are here opposed one to another . Therefore , By Heart , I understand the whole Soul , with all the faculties thereof , Mind , Conscience , Will , and Affections , graciously Qualified ; For , Heart , thus taken in its latitude , is most directly opposed to Way , and it seems to import all the inward Habits , Principles , Qualifications and Elicit Acts of Grace in the whole Soul and all the faculties thereof . By Way , I understand all the Outward Imperate Acts and Expressions of Religion in the whole course of life , in Publique or in Private , but especially in the Worship of God. By Heart , understand , All inward Principles and religious Dispositions in the whole Soul : By Way , All outward Expressions and Practises flowing from those Principles . Thus they are very Comprehensive . Quest. 2. What is this Oneness of Heart and Way , and wherein doth it especially Consist ? Answ. There is a twofold Oneness of Heart and Way , viz. 1. Personal and Individual . 2. Ecclesiastical , and in reference to Christian and Church-Society . First , Personal Oneness of heart and way in affairs of Religion , is such an Oneness as peculiarly concerns a mans own individual Person only towards God. And this Oneness of Heart and Way implies ; 1. The unfeignedness and uprightness of any person in Religion . For , His heart and way are not Divided , but United ; they are not two , but One. They are not repugnant , but sweetly correspondent one to another in matters of Religion . Hypocrisie and feignedness of Religion appears in this , That the heart and way are not one , The Principle and Practise contradict one another . Their way Holy , Heavenly , Saint-like , &c. But their heart Wicked , Hellish , Devillish . Such the Pharisees ; y without fair and beautiful , like green graves , or painted Sepulchers : within full of dead mens bones and all filthiness . They washed the outside of the Cup and Platter : but the inside remained full of ravening and excess . Such , like the Boatman , look one way and row another . 2. The determinate and resolved simplicity or singleness of a persons Religion , both in inward Principle , and outward Practise . He hath not a double heart , and a double way in Religion : but One Heart , and one way . He doth not z halt between tw Opinions , doubting which is right , betwixt the Worship of God and of Baal ; betwixt Christianity and Antichristianism , betwixt Christ and Belial ; He doth not equally a love God and the world , b serve God and Mammon : But he is determinatively resolved both in heart and way , as Ioshuah , c to love and serve the Lord only . This is the true religious Oneness and singleness of heart and way , 2 Cor. 1. 12. Opposite unto this single resolved heart , is A Divided heart , Hos. 10. 2. An heart and an heart , which is not perfect towards God or Man , Psal. 12. 2. 1 Chron. 12. 33. with 38. A double-minded man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a wavering man , that wavers hither and thither , like an unsetled wave of the Sea , Iames 1. 8. Such a man is a Sceptick in Religion ; hath his religion to chuse ; is one day of one religion , another day of another religion , till at last he become of no religion . But this seems not to be that Oneness here chiefly intended : and therefore I pass it . Secondly , Ecclesiastical Oneness of Heart and way in reference to a Christian and Church Society , is such an Oneness in the d Inward Principles and e Outward Practise or Exercise of Religion , as concerns the people of God joyntly and reciprocally in their Church-capacity f as joynt-members of Christ and one of another . Of this Oneness of Heart and Way the Prophet seems here especially to speak , in my judgement ; 1. Partly , because the Promise of One heart and way is not directed to any particular persons of the Jews in their single Capacity , but to the whole body of the Jews in their joynt Church-Capacity . And I will give them one heart and one away , &c. Jer. 32. 38 , 39 , 40 , &c. 2. Partly , Because the Jews had formerly been a very divided people in heart and way , both from God , and from one another in the matters of Religion : g Their heart is divided . The ten tribes under Ieroboam were divided from God and his true worship , and from the two Tribes , by their Idolatry in the two Calves . And afterwards in the daies of Elijah and Ahab , how did they halt betwixt two Opinions : betwixt the worship of God and Baal , &c. The Sin and Misery of this division God promises now to cure by giving them one Heart and one way . 3. Partly , Because in this Covenant God had promised to unite them , that they should be no more two Nations or two Kingdoms , but One under David their Prince , viz. under Christ the only true David . And this their Oneness in and under Christ for substance agreeing with their Oneness of heart and way , is especially an Ecclesiastical Oneness . Now in this Notion Consider we , 1. Of Oneness of Heart . 2. Of Oneness of way . Oneness of Heart , is an Inward Oneness and Sameness of Soul amongst them , whence their outward Oneness of Way should flow , This Inward Oneness of Heart and Soul , Consists not in the Natural Identity or sameness of the soul amongst them , according to the fond dream of Averroes , That there was but one and the same numerical Soul that informed all mens bodies : But in the Spiritual Oneness or Sameness of Principles , Endowments , Qualifications , &c. in their whole Souls , viz. in their Minds , Wills and Affections , in reference to God , Christ and Religion . Not that the People of God have all of them , either an Identity of Gifts , or a gradual equality of Graces ; For , h the Scripture plainly declares the Contrary : But that there should be in the Hearts of all Gods people , notwithstanding all the variety of their gifts and graces , a sweet Concent , Concord , Symmetry , Harmony , Agreement ▪ Compliance and Correspondency , as if their Hearts and Principles were but one and the same towards God and one another in the affairs of Religion . This Oneness of heart the Apostle notably describes to the Philippians ; i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Fulfill ye my joy , That ye be like-minded , Having the same love , Being of one accord , of One mind . In these words Oneness of heart is excellently set forth , and that ( as those two learned k Authors , Zanchy and Beza think ) More Generally , and More Particularly . I. In General , by those words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That ye mind the same thing ; Our Translation , That ye be like minded , not so exactly to the Greek . This is the Genus or General Nature of Oneness of heart : those three that follow the Species thereof . l For , saith Beza , otherwise there would be a vain Tautology in the last phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is referred sometimes to the Acts of the Will , sometimes of the Understanding . Compare Rom. 12. 16. and 15. 5. and Col. 3. 2. with Rom. 12. 3. This , by Zanchy , is fitly stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Same-mindedness , Same-affectionedness , &c. Our English can hardly reach the Emphasis of this Greek word . This is that Oneness of Heart in General , when there 's a Sameness of Mind , Will and Affections among Gods people towards Religion . II. In Particular , by the several Species , Sorts or Branches of this Sameheartedness , which are here all expressed by Participles , as the Genus was expressed by the Verb , These Branches are three , Oneness of Affection , Will and Mind ascending upwards from the lowest to the highest , from the Affection to the Will , and from the Will to the Mind ; Oneness of the Mind in matters of Religion being the Cause and Spring-head of both the rest , 1. Oneness of Mind and Iudgement . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minding that one thing . This is not a Tautology with the former expression of Minding the same thing , but rather an explication of it , as one special branch of the General . For , they that mind that One thing , cannot but mind that same thing , for in One there 's no variety , but in divers : But many may profess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mind the same thing , who do not altogether mind that one thing . When we recede from minding that one thing , we can never mind the same thing , as m Zanchy well notes . So that this Oneness of Mind , consisteth in Minding that one thing , viz. In a joynt Consent of Mind and Judgement about the truth or Doctrine of Christ touching all Matters of Religion , Whether Faith , Practise , Worship , or Government and Discipline , Christs Truth and Doctrine extends to all these . False teachers and seducers among the Philippians had begun to add other Doctrines to the Doctrine of Christ preached by the Apostle , as touching the keeping of the Law , observing Circumcision , &c. to justification : This was not now to mind that One thing , that one Truth and Doctrine of Christ , but to have their minds divided and distracted about divers Doctrines , divers things . As there is but One n Christian Truth , Faith or Doctrine ; So all the professed members of Christ ought ( so far as is possible ) to have an unanimous Consent of mind and judgement touching that one Truth of Christ in all affairs of Religion ; This should be their daily study and endeavour with all diligence . How vehemently doth Paul urge this ; o Now I beseech you brethren by the Name of our Lord Iesus Christ , that ye all speak the same thing , and that there be no divisions among you : but that ye be perfectly joyned together in the same Mind , and in the same Iudgement . Here note , ( 1 ) The Matter exhorted to . The Apostle here ascends ( thinks p Beza ) in a retrograde course , from Speech to Will , and from Will to the Fountain of all , the Iudgement of the Mind : and therefore by Mind ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he understands the Will ; and by Iudgement ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Understanding . Calvin q contrariwise , by Mind , the Understanding : and by Iudgement , the Will. What if we refer both these Expressions to the Understanding , interpreting Mind of the Theorical or Contemplative Understanding , and Iudgement of the Practical Understanding ? Or expounding Mind of the Intellective or Apprehensive Act of the Understanding , and Iudgement of the Decisive , Determinative and Conclusive act ? Yea that whatsoever is in the Mind or Understanding , viz. Thinking , Apprehending , Discoursing , Iudging , &c. all might be ( as it were ) one and the same amongst them touching the Matters of religion . This the Oneness of Mind and Iudgement here exhorted to . Which is Emphatically amplified by the closeness and compactedness of this Union ; But that ye be perfectly joyned together in the same mind , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Properly , But that ye be perfectly-joynted-together . For the word is a Metaphor from bones in joynt . When the bones are in their place they are strong , active , &c. but when they are out of joynt they are weak , useless , painfull : thus in the mystical body , the Church , they must be carefull to keep all the members and bones well-joynted . A dislocation in judgement disturbs the whole body . The other Matter or Duty exhorted to , is Sameness of speech about Matters of religion ; That ye speak the same thing . Sameness of mind and judgement causeth Sameness of speech : but different speeches in new terms , new notions , new distinctions , new descriptions , &c. in singularity , strangeness and quaintness of expressions , ministers great cause of suspition that there are differences of opinions . Some refuse to speak with others in the Churches plain usual and received expressions , that they may be thought more wise then others , and that so they may the more plausibly vent their errours to others . This was the manner of Heretical persons of old : and is too much taken up amongst us in these dayes . ( 2 ) The Mischief , or Sin dehorted from ; That there be no Divisions ( Gr. Schisms ) among you . Schism , signifies Dissection , Dilaceration , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Cut-asunder , Divide , &c. In the General it implies any Division , Dissection or Dilaceration in the Church , whereby the Unity thereof is dissolved . ( 3 ) The Arguments whereby he both Dehorts and Exhorts , viz. His sweet Compellation of them ; Brethren . His earnest exoration : I beseech you . The Cogent Authority of Christs name ; by the name of our Lord Iesus Christ , as you Love , Respect , Reverence and Honour this blessed Name , Avoid Divisions , and Pursue unity in Speech , and in Judgement . They that are r carryed away with every wind of Doctrine ; That s turn away from the Truth unto fables , that use all cunning craftiness to Deceive , being more ambitious to be Doctors of Error , then Disciples of Truth , &c. these shew little love , reverence or respect to this great blessed sweet and glorious name of our Lord Jesus Christ. 2. Oneness of Will. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being-same-souled . Zanchy refers this , to the Oneness and sameness of will. And the Distribution here used by the Apostle plainly evinceth thus much . Having the same love , being same-souled , Minding that one thing . Here 's Oneness of Affection , Will , and Mind . This same-soul'dness , this Oneness of Will in Matters of Religion , consists not in the natural sameness of Soul for Substance , but in the Supernatural Concent and Harmony of their Souls and Wils about all the things of God ; when they so comply , conform , and sweetly correspond one with another therein , as if they were informed and acted only by one and the same Soul. This Oneness of Will is highly commended in the Primitive believers ; u And the multitude of them that believed , were of one heart and of one Soul. There was a sweet and pleasant Consent among them , their wills answered one to another in all religious Matters , and in all Church-affairs , Acts 2. 44. to the end . There was no discord nor jarring string among them ; they were all sweetly Unisone . Hereupon Calvin hath a good note ; x He saith , and the multitude were of one Heart : for this was much more excellent then if there had been Consent among a few ; for before he had declared that the Church was increased to 5000. Therefore it was not a little difficult to have concord reign among so great a Number ; and sure where Faith reigns , it so reconciles mens minds , that they all will and nill the same thing . For hence are discords , that we are not Governed by one and the same Spirit of Christ. By the Names of Heart and Soul , it s sufficiently known that the Will is indicated . So he . Now this Oneness of will doth especially comprize in it these three things ; viz. ( 1 ) A conformity of their Wills to the will of God , They being Principled and acted by the Spirit of God. This the only foundation of all Union and Oneness of Heart and will : when first they are united in God. ( 2 ) A Consequential Compliance and Sameness of wills one with another : willing and nilling , Electing and rejecting the same things , Acts 2. 44 , &c. ( 3 ) An humble estimation of others above themselves , having respect to others affairs as well as their own . True sameness of Will , produceth these two effects , yea and it is preserved and increased by them , Phil. 2. 2 , 3 , 4. Thus , of Oneness of Will. 3. Oneness of Affection . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Having the same love . How could they have the same Love ? Not the same numerically , for that could not be , sith they were divers Subjects . Nor the same in Quantity and measure , seeing one hath this , another hath that degree of love , according to the Measure of the gift of Christ. But this [ same Love ] may here imply , ( 1 ) A like love , an answerable proportionable love one towards another , in sincerity and integrity of affection . Calvin and Beza incline this way . ( 2 ) A love of the same Objects . When their Hearts were distracted and divided after contrary objects , some loving Pauls Doctrine , others the False Apostles : Some loving Error and Novelty , others Truth , &c. then they had not the same love , Their love was not united in the Object . But when all their hearts should love the same God , the same Christ , the same Gospel , the same Faith , the same Ordinances , &c. now they have the same Love indeed . This is z Zanchy's Exposition . Thus of the Oneness of Heart . Oneness of Way , is an Outward Oneness flowing from the former Oneness of heart : Even that Oneness of their whole Course together in all the affairs and visible exercise of Religion , in the outward Practise of the fear of the Lord , Ier. 32. 39. As their Heart had been formerly divided , so their way had been divided : some hearkning to Gods true Prophets , some to false Prophets ; some following the LORD , others hankering after idols , &c. But now God assures them , as He would give them one Heart , so he would give them one Way : and they should walk sweetly and Harmoniously together in that one Way . By this Metaphor of ( way ) it is ordinary with the Holy Ghost in Scripture to express the a whole course and exercise of Religion by Churches or Particular persons . More Particularly , this Oneness of way implies many things . As , 1. One and the same way of expressions and Speeches about Religion , b Now I beseech you brethren , — that ye all speak the same thing . New coined expressions are shrewd arguments of new-coind opinions . Confusion of tongues was Babels calamity , and much more the Churches misery . It s an high point of wisdom in the Church for preserving Truth and Peace , and preventing Division and Errour , to take singular care that all speak the same thing in common , known , plain and usuall Expressions . 2. One and the same way of Professing or Confessing the true Christian Faith unto Salvation . c With the Heart Man believeth unto righteousness , and with the Mouth Confession is made unto Salvation . Hence its evident , that not only Faith , but also the Confession of Faith is of use unto Salvation . By Confession of Faith , ( 1 ) The Purity and Unity of Faith is declared and preserved ; ( 2 ) The contrary Errours to Truth are prevented ; ( 3 ) Christs Truth and Doctrine is to his singular glory solemnly avouched before all the world ; ( 4 ) And others are allured to embrace the same Faith and Truth . Hence all the Reformed Churches of late , and the Ancient Churches long before , have had their Confessions of Faith which they have published . Among which , That judicious and elaborate d Confession for the Churches in England , Scotland and Ireland doth easily excell . It is most worthy to be particularly avouched by all the Particular Churches . 3. One way of worshiping God in all the Publike Acts and Ordinances of his worship , e as Preaching and Hearing the Word , Administration of Sacraments , Prayer , &c. That they all be performed and managed not according to any private fancies , but the clear Direction of the Holy Scripture . 4. One and the same way of Church-Order , and that according to the Word , Col. 2. 5. 1 Tim. 3. 1. to 11. and Tit. 1. 5. to 10. 1 Tim. 4. 24. Mat. 18. 15 , 16 , &c. 1 Cor. 5. throughout . 2 Cor. 2. 6. to 12. 5. One and the same way of f Holy and blameless Conversation . O how sweet and comely it is to behold Gods people all walking together Holily and unblamably ! This Honours Christ highly ; This adorns the Gospel exceedingly . 6. One and the same Guide in this One way , viz. The word and Spirit of Christ. The word is that more sure word of Prophecy , as a light shining in a dark place , 2 Pet. 1. 19 , &c. The Spirit leads the children of God , Rom. 8. 14. 7. One and the same chief Companion in this One way , viz. God. They that herein walk aright , g do walk with God. 8. Finally , One and the same journies End , of this one way , viz. The same Eternal glory , Iohn 17. 24. Such Oneness of Way God Covenants to bestow upon his people . Thus , what this Oneness of Heart and Way is , and wherein it consists . Quest. 3. How choice and excellent a blessing this Oneness of Heart and way is . Answ. The singular excellency of this Oneness of Heart and Way among Gods people in the Maters of Religion , may be briefly represented in these Particulars . First , By the importunity of our Saviours Prayer for this blessing upon all that should believe in him through the Apostles word . His importunity for this blessing implies the excellency of the blessing h Neither pray I for these alone , but for them also which shall believe on me through their word . That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us : that the world may believe that thou hast sent me . And the glory which thou gavest me , I have given them ; that they may be one , even as we are one . I in them , and thou in me , that they may be made perfect in one , and that the world may know that thou hast sent me , and hast loved them as thou hast loved me , &c ▪ From ver . 20. to the end , Christ prayes for all his that should believe on him through the Apostles Doctrine . He begs for them two chief Blessings , viz. 1. Spiritual Unity , here , ver . 21. to 24. 2. Celestial Glory , hereafter , ver . 24 , &c. Spiritual Unity ; That they all may be one , — one in us , viz. by the Spirit , Faith ▪ Love , &c. ver . 21. Sin dissipates , dissolves and Divides all things : Christ , the Sinners Saviour , Unites and i Reconciles all . He is the and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He is the Author , Continuer , and Perfecter of all Reconcilement and Union . In Christ , God and Man are United in one Person : that God and Man might be united in one Christ. Christ k dyed to destroy sin , the only Matter of Enmity betwixt God and man. Christ l gave all his New-Testament Ministers of all sorts for the final perfecting and compleating of this Unity . For the more clear understanding of our Saviours Meaning in this his earnest Prayer for the Unity of his Apostles and Members , Consider well the words of that acute Reynolds in his Learned Conference with Hart. Saith he : m The Unity which the Scriptures do note in God and us , is of three sorts . The first of Persons in one Nature : The second of Natures in one Person : The third of sundry Natures and Persons in one Quality . In the first is One God , Deut. 6. 41. In the second is One Christ , 1 Cor. 8. 6. In the third is One Church , Cant. 6. 4. The Lord received not Peter into the first Unity ; wherein the Father Son and Holy Ghost are one God. Nor into the second ; wherein he himself consisting of two Natures ( God and Man ) is one Christ. Into the third , wherein the Church is One with Christ her Head , and the Churches Members are one amongst themselves , he did receive Peter : but in Society with his brethren , not without them in singularity . The multitude of the believers were of one heart , and of one soul , Acts 4. 32. They all are One Body ; Sanctified by One Spirit ; through the Sacrament of One Baptism ; Knit to Christ by One Faith ; To themselves in one Love , to serve together One Lord ; In One Hope and expectation of One eternal bliss and Glory , Ephes. 4. 4 , 5. So he . Now Christ presseth his Father for this Spiritual unity by many Arguments . As , ( 1 ) Partly , From some answerable resemblance it will have to the union betwixt the Father and Christ , ver . 21. As , The Father and Christ are One Divine Essence , One by personal union of the Humane Nature to the second Person in the Divine Essence , One in Consent of Will Divine and Humane in Christ , One in Purpose and Intention of Saving all the Elect in such a way : So they Mystically and Spiritually might be One with Christ their Head , and with one another in Heart and way as members . ( 2 ) Partly , From the Glory that hence would redound to Christ. By this union of believers , the world should be effectually convinced of Christs Authoritative Mission from the Father : thus powerfully gathering and uniting all his Elect , ver . 21 , 23. ( 3 ) Partly , From Christs giving or promising that Glory to them in order to this Union , which the Father had given him , ver . 22. viz. That n glory of his o image , Grace , Sonship , and all Spirituall accomplishments , according to their Capacity , which were plenarily heaped upon Christ. All which are notably and effectually Uniting . That by Glory here , should be meant , either this p Unity , as Some ; or q Eternal glory , as others ; seems not so apposite nor agreeable . ( 4 ) Partly , From the foundation of this Unity in Christ. That as God is in Christ essentially , &c. so Christ may be in them Spiritually , knitting them to God , and one to another , ver . 23. ( 5 ) Partly , From the Renown of the Elect , That the world may be convinced that the Father loves them with the same love wherewith he loved Christ , ver . 23. What Importunity is here ? What Arguments here ? And all for this Oneness of Believers : As if this Oneness had in it all other Spiritual Blessings , and were beyond all other of greatest importance . Who can duly consider this , and not conclude that this Oneness , this one only Mercy which Christ so importunatly begs for his Elect in this world , is most excellent ? Secondly , By the sweet Pattern of this Oneness of Heart and Way in the purest Primitive Church at Jerusalem . 1. Oneness of Heart among them was admirable . r And the multitude of them that believed ( viz. 3000. Acts , 2. 41. and 5000 men , Acts 4. 4. ) were of one heart , and of one soul : neither said any of them , that ought of the things which he possessed was his own , but they had all things common . s — And all that believed were together , and had all things common , &c. Here was the Power of Gods Spirit and Grace , that there should be Oneness of Heart among so many thousands ; and that Oneness so one , as if they had all lived but by one Soul , and so demonstrated by Community of Goods , declaring the intensive integrity of their reciprocal affections , prizing one anothers persons beyond all their Outward possessions . This Community was occasioned by the present pressing poverty and necessites of many of those believers , which at that time could not otherwise be relieved : which particular obligeth not us or any to imitate , till the Church of God be redacted into the like necessitous Condition . 2. Oneness of way , wherein they walked , was singular . t And they Continued stedfastly in the Apostles Doctrine , and Fellowship , and Breaking of Bread , and Prayer . u — And they continuing daily with one accord in the Temple , and breaking bread from House to House , did eat their Meat with gladness and singleness of heart , Praysing God. Their Oneness of way , wherein they continued stedfastly and unanimously , is here ranked under four heads , ( which Calvin very fitly x stiles four Notes or Marks of a True and well Constituted visible Church . ) viz. Oneness ( 1 ) In Doctrine , in the true Apostolical Doctrine . This the foundation of all the rest . Herein was their Oneness of Faith. ( 2 ) In Communion of Saints : Partly , with the Apostles themselves . ver . 42. Partly with one another , ver . 46 , 47. This Communion seems to be of a more Private Nature : and oneness of fellowship sweetly flows from oneness of Faith. ( 3 ) In y Breaking of Bread , viz. In Receiving the Lord Supper ; that z sweet Token of Oneness with Christ , and One with another , and that excellent Seal of the New Testament , and of the Doctrine thereof . How sweetly and purely did they break bread with the Apostles , who heard and saw Christs Institution of this Ordinance ! ( 4 ) In Prayers , viz. Publike prayers made by the Apostles in the Publike assemblies of the Church . Herein was their Oneness of heart and way . There was no dissent in Opinion , no discord in Affection , no dissonancy of Expressions ▪ no discrepancy in their Religious Worship and Actions : but in all a sweet Harmony , Sameness , Oneness every way . Oh! Me thinks it was the very Suburbs of Heaven thus to live in this Primitive Church at Ierusalem ! Thirdly , By the Many and great Mischiefs of the Opposite Divisions in Heart and Way , in Matters of Religion . For , 1. Hereby , divers pernicious and damnable a works of the flesh , as Variance , Emulations , Envyings , Wrath , Strife , Seperations , Heresies , &c. are brought forth and nourished : and professed Christians maintaining or approving such Division , walk b as babes , yea as carnal men . 2. Hereby the c Temple of God which is holy ( whose Temple Christians are ) is sinfully defiled , to the endangering of everlasting destruction . For the Spirit of God dwelling in these Temples , being an Holy Spirit of Unity , Peace , Love , &c. cannot indure the forementioned filthy fruits of the flesh . 3. Hereby , Men walk most d unworthy of the Calling wherewith they are called , whilest they keep not the Unity of the Spirit in the bond of Peace . Unbelif divides , breaks and scatters all ; Faith in Christ Unites knits and gathers all the elect to Christ. 4. Hereby Christianity is so ill managed , as e if Christ were divided , and every several division of Christians had a several Christ : Or as if some Men , some Ministers , &c. were very Christs , or had been crucifyed for them ; whilst they more eagerly pursue after the Doctrines and Wayes of those men , then after the naked Doctrines and Wayes of Christ , Prizing and Gospel ordinances , &c. not so much for Christs sake as for theirs . 5. Hereby , Men discover their want of Oneness with Christ f which is the Foundation of Oneness with his Mystical body and members . First we are one with Christ by the Spirit and Faith : and then in Christ we are one with his Body and Members . When therefore we divide from them : we discover we are divided from Christ , and are no better then Christless formalists . 6. Hereby Men cast themselves out of the g Society of the Church , h Service of the Lord Christ , and fellowship with God. Mark them which cause Divisions and Offences , contrary to the Doctrine which ye have learned , and avoid them . For they that are such serve not our Lord Iesus Christ , but their own belly : and by Good words and fair speeches decieve the hearts of the simple . They pretend Christ : intend themselves ; Like Boat-men looking one way , but rowing another . Nor can such retain fellowship with God. For , Gods Habitation are they , that are builded together through the Spirit , not they that are divided and torn asunder through the flesh . i In whom you also are builded together for an Habitation of God through the Spirit . Fitly to this effect said Cyprian ; k whosoever is seperated from the Church , and joyned to an adulterous one , He is severed from the Churches Promises . Nor shall he come to the Rewards of Christ , who forsakes the Church of Christ. He is an alien , He is a Prophane one , He is an Enemy . He cannot now have God for his Father : who hath not the Church for his Mother , &c. 7. Hereby , The sweet Communion of Saints both Publique and Private , that Eden of spiritual delights , and feast of fat things , is miserably destroyed . Union is the foundation of all Communion : Division therefore must needs be a Destruction and Desolation to all Communion . What life , sap , growth , or fruitfulness hath the branch , when cut off from the tree ? Or what strength , life , sense , or motion hath the limb , when cut off from the body ? What quickening , comfort , edification , &c. in the Society of Saints can such have , as are seperated from them ? The sweet union of the Primitive believers , was that which so heightned and improved their spiritual Communion together , Acts 4. 32 , 34 , 35. and 2. 42 , 44 , 45 , 46 , 47. Now to be deprived of the manifold benefit of Communion of Saints , is a loss incomparable . 8. Hereby , That l peculiar and excellent blessing of Oneness of his Elect in him , so earnestly begged of the Father by Jesus Christ , is apparantly slighted and despised . And as Cyprian well ; m They cannot come to the reward of Peace , who by the fury of discord break asunder the Lords Peace . 9. Hereby , The great End of Christs Death for his Church , and of his Donation of his New Testament Ministry to his Church ▪ is ( so far as Divisions prevail ) unchristianly crossed and undermined . For , Christ dyed , n That he might gather into one the children of God that were scattered abroad . That so at last he might bring all his sheep both of Jews and Gentiles into one Fold ; that o there might be one Fold , as one Shepheard . And p Christ gave some , Apostles ; and some , Prophets ; and some , Evangelists ; and some , Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ : Till we all come in the unity of the Faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ. So that one special aim of Christ in giving all his New Testament-Ministry was , under Christ the gathering of all His Elect into one , and bringing them into Unity . 10. Hereby , Finally , The truth of the Gospel is q perverted ; Christians minds and hearts are r troubled , distracted , offended and subverted ; Christianity is exposed to the contempt and scorn of all that hate it , of Prophane Atheists , Papists , Turks , and Jews , as daily experience evidenceth ; The enemies of the Church , Satan and his Instruments singularly gratisied ; And the Church of Christ her self exposed to , yea overwhelmed with all manner of Errour , Heresie , Blasphemy , Prophanness , Loosness , Envyings , Contentions , Revilings , Clamour , Bitterness , Distraction , and Confusion . The wofull Divisions in England about matters of Religion for these few years last past , afford a lamentable experimentall attestation to all these Particulars . By these few mischiefs of Divisions in heart and way about Religion , we may judge of the rest , which are innumerable . Fourthly , By the màny Precious advantages and benefits attending this Religious Oneness of heart and way here on earth . For , 1. This , Is the due fulfill●…ng of the s Many Commands of Christ in his word . And it is not only our Duty , but our Dignity to be obedient unto Christ. And this Oneness of heart is Christs New Commandment : urged in a new manner , and still to continue New. 2. This , Is a blessed Return of Christs t Prayer upon his Members . And that may comfortably assure us of his acceptance with the Father , and of the prevalency of his Intercession . 3. This , Is an evident badge or character of Christs Disciples . u By this shall all men know that ye are my Disciples , if ye have love one to another . This character was eminent in the Primitive Christians at Jerusalem . Contrariwise by the opposite Divisions , Contentions , Strife , &c. men discover themselves too much to be the Devils Disciples . 4. This , Is both x Good and Pleasant for brethren to dwel together in Unity . Some things are good , but not pleasant ; as Repentance , Affliction , &c. Some things are Pleasant , but not Good ; As variety of sins and corruptions : Some neither good nor pleasant , as Envy , the torture of the Soul : But this Oneness of brethren is both good and pleasant , Double excellent . Like Aarons Holy Oyntment , full of delicious fragrancy . As that ran from his Head to the Skirt of his garment : So this Oneness flows from Christ our head to his meanest member . Yea , like the fruitfull drops and dew upon Hermon and Sion , two very dry and barren Mountains , yet their small and little grass is nourished and increased by dew and showers : So y by unity smallest things grow and are preserved : by Discord greatest things are wasted and brought to nought . A threefold Cord , a bundle of Rods , is not easily broken : an untwisted Cord , a single Rod , is quickly broken . 5. This , Is a special Means whereby we may z walk worthy of that high and holy Calling wherewith we are called . We are called to be children of Peace , Love , Unity , &c. To be sons and daughters of One heavenly Father , 2 Cor. 6. 18. Ephes. 4. 6. 1 Pet. 1. 15 , 16 , 17. To be brethren of one Christ , Heb. 2. 11. To be Temples of one Holy Ghost , 1 Cor. 3. 16 , 17. Ephes. 2. 21 , 22. To be Members of one Mysticall body of Christ the Church , Ephes. 5. 30 , 32. 1 Cor. 12. 12. to 28. To be Professors and Possessors of one Faith , Ephes. 4. 5. To be washed with One Baptism , Eph. 4. 5. To be nourished with one Lords Supper , 1 Cor. 11. 20 , 23 , &c. and 10. 16. To be taught and instructed to Salvation by one Gospel , Tit. 2. 1●… , 12 , &c. To be Heirs by One Hope of one and the same Coelestial Kingdom , Ephes. 4. 4. Mat. 25. 33 , 34. This is an High and Holy Calling , and strongly engaging all the Called unto unity among themselves . And this is a special Ornament and Honour to this our Calling , that we be in heart and way united : thus we shall a walk worthily , suitably , answerably , to our Calling . Oneness adorns , Dividedness shames it . What Honour is it to Christ , the Fountain o●… Unity , to have a company of wranglers , janglers , brawlers and contentious persons to be his Disciples ? 6. This , Promotes Spiritual growth and fruitfulness in the Church and members of Christ. They are first fitly joynted and compacted together in b Christ , and then they grow up into Christ towards compleat perfection , and mutual edification : but a limb severed from the body , a branch severed from the Tree grows no more , but withereth . 7. This , Is the Sacred Cement of the Saints , consolidating them in One ; The strength of the feeble Church , whereby united weak ones are made invincibly Strong ; The admiration of the carnal world , that knows not the Uniting force and efficacy of true Grace ; The orient Ornament of the Gospel , that can produce such singular effects ; The Spiritual Chariot of Christianity , carrying it on to its perfection with greatest delight ; The Vexation and Envy of the Devil , whose great endeavour hath still been to destroy the Church of God by cursed Divisions ; And the Delight of God blessed for evermore , who carries on his Church by Unity unto perfection . 8. This Oneness of heart and way is that unity of the Spirit in the bond of Peace , which is founded upon the Sacred Mount of unities . Happy are they that shall ascend into , and dwell in this holy Mountain ; where unities are the foundation , Unity and Peace the Superstruction ! c Endeavouring to keep the unity of the Spirit in the bond of Peace . There is one Body ; and one Spirit ; Even as ye are called in one Hope of your Calling ; One Lord ; One Faith ; One Baptism ; One God , and Father of all , who is above all , and through all , and in you all . 9. This , in a word , Is that sacred Qualification whereby believers being One in God and Jesus Christ , do in some measure d resemble that supream Unity of unities in God , between Father , Son , and Holy Ghost . Now the more we can aspire to be like God , the more we ascend to the Perfection of godliness . Fifthly , By the many sacred Unities urged by the Apostle , as cogent Arguments and Motives to the Maintaining of this Spiritual Unity . All which Ones , should strongly incline all the Saints to be One. e — Endeavouring to keep the Unity of the Spirit in the bond of peace . There is One Body ; and One Spirit ; Even as ye are called in One hope of your calling ; One Lord ; One Faith ; One Baptism ; One God and Father of all , who is above all , and through all , and in you all . What ? so many Ones , to incite to Oneness of the Spirit ? Then doubtless this Oneness of Spirit is a most excellent Oneness . Consider them briefly . ( 1 ) One Body , viz. There 's but one f Mystical Body of Christ , the General Church visible or Invisible , and all believers fellow-members of that one Body . Now it were Monstrous for Members of the same Body to fight one against another , the hand against the eye , one hand against another , one foot against another , &c. but it were Mortal for the Members to divide and separate one from another ; Union preserves them , Division destroyes them . Fellow-members mutually serve , and take care g for one ( 2 ) One Spirit , viz. h One and the same Enlivening Spirit of Christ the Head , supernaturally Animating and Acting this One body and all the Members thereof . Every member of Christ hath not a divers spirit , as every man hath a divers Soul ▪ but , as all the natural members of one mans body have but one and the same Soul , though manifesting it self more eminently in some then in other Members ; so it is with the Mystical members of Christ. Christ gives not Many Spirits : but One Spirit , with many Operations . And shall not they who live Spiritually by one and the same Spirit , have one and the same Heart and Way ? ( 3 ) One hope of our Calling , viz. There 's but one Hoped for Heavenly Glory and inheritance unto which we are all called in this life . We shall all agree in One eternal Glory : can we not now agree in one Principle , and way of Grace ? One Heaven shall hold us all then : cannot one Church hold us all Now ? ( 4 ) One Lord , viz. Jesus Christ our Onely Lord and Master , whom we serve and attend upon . Though servants of several Masters may fall at variance , yet it s a great shame for fellow-servants of one and the same Lord and Master to be at strife . ( 5 ) One Faith , viz. One Doctrine of Faith , touching Gods Saving of Sinners by Jesus Christ through Faith alone . Thus it takes in the whole body of Christian Doctrine . Now if there be but one Faith : Why are we not United therein in one Judgement ? shall lesser differences be of more force to make Division and separation ; then the Body of Faith and truth to make Conjunction ? ( 6 ) One Baptism , viz. One Sacrament of Baptism . This is the first visible Christian Cognisance or Badge , whereby we are distinguished from all Paganish , Jewish , Turkish people ; and incorporated i into the visible Body and Society of Christians . This is Christs Livery . Shall there be strife , discord and division among men of one Badge and livery ? Shall we unbaptize our selves by separating from that Body into which we were Baptized ! or tearing asunder that Body whereunto by Baptism we were united ? ( 7 ) Finally , One God and Father of all , who is above all , &c. viz. k One true God in Essence , though subsisting in three distinct persons ; He is Father of all , and all are his Generation and issue by creation and Providence . Above all ; By his Special Sovereignty and Authority . Through all ; By his Special Providence . In all ; By his peculiar Grace and Spirit . For ( as l Calvin well observes ) all these are here to be restrained to the Church , whose unity he perswadeth hereby . And shall not this one God and Father who is thus over us , through us , and in us , keep us in unity ? Sixthly and Lastly , The excellency of this Oneness in heart and way may be further demonstrated by the full Perfection and exact accomplishment thereof in Heaven . Many Spiritual Gifts and Graces shall cease , as Prophecy , Tongues , &c. Faith , Hope , Repentance , &c. there shall be no need of these in Heaven : But this Spiritual Oneness , for the Substance of it , shall go with us to Heaven , and be a great part of the Saints Glory and Felicity there . Now those Spirituals which shall accompany us both in Earth and Heaven , in this and the world to come , do in excellency far transcend those which shall only remain and be of use to us here on Earth . Unity on Earth is but in part : Unity in Heaven shall be perfect and compleat , as m all our spirituals that shall remain there shall be perfect . And the more our spiritual Oneness attains to perfection on Earth , the more it approacheth the Perfect Oneness in Heaven . The Oneness which is and shall be in Heaven is manifold ; 1. The Oneness of the three Persons n Father , Son , and Holy Ghost ( over all blessed for ever ) in the Unity of Essence . The Father is not the Son , niether Father nor Son are the Holy Ghost : but Father , Son , and Holy-Ghost are One God. This is the Highest , Happiest , Perfectest , Uncreated Unity in Heaven . 2. The Oneness of Christ and his glorious mystical Body o made perfect : They are now one Flesh , Eph. 5. 30 , 31 , 32. One Body , 1 Cor. 12. 12 , 13. One Spirit , 1 Cor. 6. 17. Yea One CHRIST , 1 Cor. 12. 12. Are Christ and his Church thus One on Earth : How accurate then shall be their Oneness in Heaven , where they shall be p fully like him , where the , shall beatifically See him as he is , where they shall immediately and eternally enjoy him , He in them , and they in him for evermore . 3. The Oneness of all the glorious and Triumphant Saints of Christ One with another . Then all Causes , Occasions and Fewel of Division , whether Satans Temptations , Humane Seducements , or their own sins and corruptions , shall utterly cease . Then their Minds shall not be divided , by the least dissent of Opinion , because all weakness and errour shall be wholly removed by the Perfection of glorious light and Truth : Then their Wills and Hearts shall not be divided by the least disaffection or defect of Love ; because every one shall fully rejoyce in anothers happiness as in his own , and all of them be ravished with the Glory of Christ : Then their Way shall not be divided by any the least repugnant Practises , because they shall all walk in the same white robes with Palms in their hands , they shall all perfectly fulfil Christs will with unanimous delight , they shall all triumph with the same Halelujahs to God and to the Lamb before his Throne for evermore : Then their Names shall no more be divided by opprobrious Denominations , as Hussites , Hugonites , Lutherans , Calvinists , &c. but still all glory in that blessed Uniting Name of CHRISTIAN , Christ promiseth to him that Overcometh ; — And I will write upon him the name of my God , and the name of the City of my God ( New Ierusalem which cometh down from my God , ) and my New name , Rev. 3. 12. There shall be ( as q Augustine notes ) no envy amongst them ; ( as the Angels do not envy the Arch-Angels , and in the body natural the hand desires not to be the eye , nor the foot to be the hand , no member envies another , ) because every one shall have enough : No Contempt , because every one shall be perfectly glorious : no discontent , because every one stall be saetisfied with Pleasures at Gods right hand for evermore : but all shall most sweetly and fully acquiesce in God , in Christ , and in one another , as wanting nothing that can be desired , as Having nothing that can be disesteemed . They shall all Think , and Will , and Love , and Desire , and Do , as one man , what Christ God-man shall require . — Yea they shall all be so intransed , ravished , overcome , and even shallowed up with the blissfull Presence Vision and Fruition of God in Christ , who then shall be All in All , that they shall have no list nor liberty for Division or distempers amongst themselves ( could such defilements possibly have any place in Heaven ) : But shall rather by the influences of that Glory be transformed into Uninity , Peace , Love and Joy most gloriously . Sweet and apposite is that of Augustines in his close of his Books of the City of God ; r There we shall Rest , and See : we shall See , and Love : we shall Love , and Praise . Behold what shall be in the end , without end . For what other is our End , then to come to the Kingdom whereof there is no end . O sweet Consort : wherein there is not the least jarring ! O delicious Melody : when all the strings are so exactly tuned and unisone ! Oh happy Harmony : wherein there is not the least discrepancy ! O glorious Unity : wherein is no Shadow of Division , but all Unity ! How should we contend and aspire after gracious Oneness now , that we may attain this glorious Oneness for ever ? If so much of Heavenly Glory be comprized in Perfect unity , how excellent is the very Inchoate Unity of the Saints now that is the first-fruits and earnest of this Perfection ! Quest. 4. Lastly , What Directions and Helps may best further the Obtaining and Maintaining of this Oneness of Heart and Way among Gods people ? For as Hierom well notes , upon that of the Apostle ; En deavouring to keep the Unity of the Spirit in the Bond of Peace , Eph. 4. 3. s He that hath it , to him a care of Keeping is appointed : but he that hath it not , to him a Studiousness that he may have it , is commanded . Answ. This is a most necessary and Seasonable Question , especially in these sad days of our Spiritual Divisions and Confusions , wherein God hath so left us to the folly and vanity of our own hearts that still dividing , subdividing , crumbling , rending , tearing the Church of God among us into Parties , Sects , Fragments , and seperate heaps of backsliders , as dangerously threaten the subversion of Religion and Confusion of the Church amongst us . For the Gaining therefore and Retaining of this excellent Oneness of heart and way among Christs Members , Seriously ponder and Sincerely put in actual Execution these few brief Directions ensuing , viz. First , Meditate frequently and seriously , Of the Excellencies of this union in Heart and Way amongst the Saints , and of the Mischiefs of the Contrary Division . Those may strongly allure any ingenuous Spirit unto that : These may deter any judicious heart from this . A small taste of both , I have given already . Why do most so easily burst asunder all bonds of spiritual Union and Embarke themselves in Divisions and Subdivisions : but because they never advisedly and deliberately weighed and Considered , the Good of Unity , which they are rejecting , and evil of Division , which they are embracing ? Secondly . Piously Consider and be throughly Convinced in thine own Conscience , What an Excellent and important Duty union is ; what an abominable and dangerous sin Division is . Of both I have given some brief touch already . I. How excellent and important a Duty is this unity ! Being , 1. Frequently commanded by the Spirit of God , 1 Cor. 1. 10. Eph. 4. 3. Phil. 2. 2 , 3 , 4. Be of one Mind , live in Peace , 2 Cor. 13. 11. 2. Pathetically pressed upon the Churches and Saints by the Apostle . He speaks not so much Words , as Affections ; Not so much Arguments as forcible Compulsions ; Not so much swasions as perswasions : when he comes upon this Subject . As , To the Saints at Coriuth ; t Now I beseech you brethren , by the Name of our Lord Iesus Christ , that ye all speak the same thing , and that there be no Divisions among you , but that ye be perfectly joyned together in the same mind , and in the same judgement . He beseecheth ; He beseecheth them as brethren ; He beseecheth by the name of our Lord Iesus Christ. To the Saints at Ephesus ; u I therefore the Prisoner of the Lord , beseech you that ye walk worthy of the vocation wherewith ye are called , with all lowliness and Meekness , with long-suffering , forbearing one another in Love ; Endeavouring to keep the unity of the Spirit in the bond of Peace . He beseecheth them ; He beseecheth them as the Lords Prisoner . As if he had said ; If ye will not hear Paul , yet hear his Prison , Hear his chains for the Lord Christ , speaking unity to you . To the Saints at Philippi ▪ x If there be therefore any Consolation in Christ , if any Comfort of love , if any fellowship of the Spirit , if any bowels and Mercies ; fulfill ye my joy , that ye be likeminded , having the same love , being of one accord , of one mind . y See here ( saith Chrysostom ) How Copiously , How vehemently , How Sympathetically he speaks . But for what is the Apostle thus earnest ? Is it for supply of necessaries ; or deliverance out of Dangers , Bonds , Prisons ; or relief against Persecutions , & c ? No , no , Not a word of this kind for himself : but all for them , their Concord and Unity . 3. Strongly urged by many z unities and other Cogent Arguments . 4. Highly Commended by the Holy-Ghost , in the a Practise of the Primitive Church at Ierusalem . 5. Peculiarly intended by Christ in the b whole work of all the New-Testament Ministry , Extraordinary and ordinary . 6. Earnestly begged by Christ in his solemn c Prayer before his Passion . 7. Dearly d Purchased by Christ , at the price of his own precious and invaluable blood . 8. And is clearly assured of the special Presence of the God of Love , and Peace , by his faithful Promise ; e Be of one Mind , live in Peace : and the God of love and Peace shall he with you . What ? will the God of love and peace be with them ? Then , The sweetest love will be with them : The God of Love. The perfectest peace will be with them : The God of Peace . The highest Happiness will be with them : The blessed God. This shall be the reward of them , that are of one mind and live in Peace , and that in this present life . II. How Abominable and Dangerous a sin is Division ! For as much as , 1. It f is ranked among the filthiest and most detestable works of the Flesh. 2. It renders g the sanctified members of the Church , that cherish strife , schism , &c. in a sort Carnal and babes in Christ. 3. It denominates such as h Cause Division , servants , not of Iesus Christ , but of their own bellies , and Deceivers of the simple : to be noted and avoided by the Saints . 4 It is a vehement and suspitious sign of the Hypocrisie of such persons whole Religion . That they i go out from the Church , because they are not of the Church really , but only formally and feignedly . 5. It k Disturbs the Church of God , and tends to subvert the Souls of the membes thereof ; which Christ hath bought with his most pretious blood . 6. In a word , It is so damnable , That they l who act and walk in Division , Strife , Heresies , &c. shall not ( without sincere repentance ) inherit the Kingdom of God. They are not in Christ true Heirs of the Kingdom of Grace now ; nor ever shall be co-heirs with him of the Kingdom of Glory Hereafter . Thirdly , Pluck up the very Roots , and cut off all the Occasions of Division . While the Roots thereof remain , though it be never so much topped , it will sprout again : whilst the Causes and Occasions thereof Continue , the ill effect must needs continue . Remove therefore all the Causes and Roots of this mischievous evil out of thine own breast and heart ; for in thy heart chiefly the Roots of Strife , Contention and Division are fixed . Corrupt principles and lusts within , are the fountains of these wretched Divisions without . As Iames said of worldly , so may I say of this Spiritual , Contention , m From whence come wars and brawlings among you ? Come they not hence , even of your lusts , that war in your members ? Especially , extirpate out of thy heart these Principles and bitter Roots of Division , viz. ( 1 ) Ignorance , childishness and babishness about the great affairs of Christian Religion . They that are n children in Religion are ( through their good affections and weak judgements ) apt to be tossed to and fro , and carryed about with every wind of Doctrine , by the sleight and cunning craftiness ▪ of men . And no wonder ; For as yet o they have not their senses exercised to discern betwixt good and evil : Nor can they digest the strong meat , but only the milk of Christianity . Hereupon the Apostle taxes the Corinthians p for their carnality and babishness in their Divisions ; One being for Paul , another for Apollo , another for Cephas , &c. which argued their want of solid understanding and judgement , to Consider ; That one and the same spirit wrought in them all their variety of gifts ; That they and all their gifts were given to the Church and to them for their spiritual Good ; That they all were but Ministers by whom God worketh , not Efficients but Instruments , All efficacy upon their gifts and Ministrations was only from God , I have planted , Apollo watered , but God gave the increase . So that he that planted , and he that watered , the Ministers were nothing : but God that gave the increase , he was All ; and on him they should principally have an eye and dependance for spiritual fruit and success . Therefore be no longer children , but men in understanding : Let our senses be exercised to discern things that differ , &c. ( 2 ) Error of Opinion . This is a bitter Root of Division , as Experience sadly testifies : And Error proceeds from Ignorance in matters of Religion . Now there are especially these two grand Errors about Divisions , which abundantly patronize and cherish Divisions in those that pretend to Religion . 1. Error . That Divisions are not sinful , but warrantable , yea gainful and needful to the Church : q for there must even be Heresies therein , which are worse . Answ. ( 1 ) Tha●… Divisions are dangerous and damnable sins I have already proved here , Direction second . ( 2 ) That the Church of God properly and directly can neither need nor gain by any Divisions or Heresies : but extreamly loseth ; As did the Church at Corinth , &c. Properly poyson doth good to no patient . ( 3 ) That , when any good comes by Division or Heresie to the Church , that 's meerly by accident as to those Evils , through the mighty overpowring Providence and goodness God , who brings light out of darkness , good out of evil , Medicines out of Poysons , &c. but this gives no countenance at all to Divisions . The expert Physitian can digest the Viper into a treacle : Is this any encouragement to any one to eat Vipers ? 2. Error . That all men should be left at liberty , to the liberty of their own Conscience , in matters of Religion , without any Force , Restraint or Controul . Answ. ( 1 ) Conscience is either Natural and unsanctified , as in r carnal men , and in Pagans : Or , Spiritual and Sanctified , as in true s Believers : who have a good Conscience purged from dead works by the blood of Christ , and purified by faith to serve the living God. Do they mean , that both Sanctified and Unsanctified Conscience , must be left at liberty ? Then , Hereby unsanctified Conscience is made a mans guide and Rule for his Religion . A goodly guide : A goodly Religion , of t the Minde and Conscience which is defiled , and polluted with dead works . A blind and corrupt Guide . Then , Hereby the unsanctified Conscience is made equal in matters of Religion to the Sanctified Conscience , which extreamly debaseth the Grace of God in the purified Conscience . Then , Hereby the Corrupt Conscience may freely break out in all prodigious corruptions of Heresie , Scandal , &c. ( for a defiled Conscience can act and produce nothing but defilements ; being corrupt , it can only act corruptly ) and yet not be restrained . How then shall they u that ought to restrain them clear themselves from fellowship with the unfruitful works of darkness ? Do they intend , That only the sanctified Conscience must be left at liberty ? Who can certainly tell , what Conscience , or whose Conscience is sanctified , to whom this liberty may be left ? Or why should a Sanctified Conscience be left to the liberty of sinning without Remedy ? what hath the Sanctified Conscience done to deserve this mischief ? ( 2 ) Conscience hath two sorts of Acts , viz. Elicit , and Inward , in the Soul ; as x To Accuse , or Excuse , &c. Imperate and Outward , in the Life ; as y To live in all good Conscience before God continually , exercising a mans self herein to have a Conscience void of offence towards God and man ; Or , z to walk in defilements of Conscience , putting away a good Conscience , &c. Now which of these Acts do they mean should be left at liberty ; the Inward or Outward Acts of Conscience ? If the Inward Acts only : Then , they grant , the Outward Acts should in some cases be restrained and forced . Then , they erroneously suppose that the inward elicit Acts of Conscience may be compelled , &c. which is utterly impossible , and destroys the very Nature of Conscience . A man may be compelled and forced in his Outward Act , To be present at Mass , To-bow towards an Idol , &c. But the Inward Act and Consent of his Conscience cannot be forced . Conscience may be enlightned and convinced by the Truth , may be seduced and deceived with Error , and so perswaded one way or another : but cannot be forced in its inward Acts. If the Outward Acts also are to be left at liberty : Then , by what clear solid and unwrested warrant of the holy Scriptures ? Then , what sort of Outward Acts are they wherein Conscience is to be left at liberty ? All sorts of Outward Acts about Religion are ; Necessary , Arbitrary or Sinful . Necessary ; as prescribed Duties , which God hath limited , and with which none but God can dispense . And where God restrains ; No creature may grant liberty . Arbitrary and indifferent ; as many Circumstances and Accidents about Gods worship , which God hath not particularly determined , but left to our choice ; As , calling the Church together , by a Bell , or Trumpet , or otherwise ; The Churches coming to publike worship precisely at such or such an hour ; The performing Acts of worship in this or that Order , &c. Herein the Church is free to take that course which best agrees with the General Rule , a That all things be done Decently , In Order , and to Edification ; and Herein the Church should not be restrained to the prejudice of herself or members , but be left at liberty . Sinful , and in themselves Unlawful ; As all things prohibited and condemned in the Table of Religion , containing the four first Commandments : Atheism , Heresie , Shifm , Idolatry , Superstition , Witch-craft , Blasphemy , &c. Now if mens consciences be so corrupt and depraved , as to allow them in these or like abominations , shall such sins be tolerated under Pretence of liberty of Conscience ? If men suppose ( as once b Paul did ) that they are c bound in Conscience to Persecute Christ in his members to death , &c. must they therefore have liberty , and be Tolerated so to do ? God forbid ! This is not properly a Liberty of Conscience : but licentiousness of corrupt unconscionable Practises against a good Conscience . Not liberty of Conscience : but liberty of lusts and corruptions . ( 3 ) Why should Conscience be more left at liberty in Matters of Religion immediately relating to God , then in Matters of Righteousness immediately relating to man ? Is not Religion , far above civil Righteousness ? Is not Gods glory , more to be tendered , endeavoured and provided for , then Mans outward Right ? Or is man more dear to us then God ? ( 4 ) Hath not God both in Old and New Testament abundantly declared himself against such liberty of Conscience , and Toleration of evils in Religion ? Partly , By Commanding d Idolatry , e False-Prophets , f Witches , g Blasphemers , &c. to be punished with Death . Partly , By dispraysing and condemning such as tolerated and suffered such sinful Acts about Religion upon what pretence soever , Rev. 2. 20. Partly , By Commending those that could not tolerate false Apostles , and them that were evil , Rev. 2. 2. ( 5 ) Hath it not been the subtile Practise of Seducers and Seduced Persons in all ages to cloak and nurse up all their abominable Errors , Heresies , Blasphemies , Divisions , Scandals , &c. under the Specious pretences of Conscience , Liberty of Conscience , Toleration of tender Consciences , &c. Oh what spiritual miseries , distractions and Confusions , is Religion and the Church of God in England hereby involved into in these daies ! ( 6 ) Among the members of Christ some are Babes , some Men in Understanding and spiritual exercise ; some are weak , others strong , &c. Hereupon may arise diversity of apprehensions and difference of opinions about some Particulars in Religion ; but this should not make a Division among them in such case , They that have any singular or different Opinion should h keep it to themselves before God , endeavouring after satisfaction , and not publish it to the disturbance of the Churches Peace : And they that are strong , i should bear and forbear the weak in love , maintaining Communion with them , wherein they agree , and being ready to help and satisfie them wherein they disagree . This Toleration is not onely tolerable , but warrantable and comfortable . ( 3 ) Spiritual Pride and vain-glory , in regard of mens own , or others Spiritual gifts whom they admire . The more Gifts , Graces and Mercies we have from God Temporal or Spiritual , the more humble we should be , as being greater debtors to God , and under deeper obligations . But alas , how hard is it to have Spiritual Gifts : and not to be puffed up ? How hard to admire mens Persons : and not carnally and vainly to glory in them ? k Knowledge puffeth up . The Corinthians l excelled in gifts , and their m Ministers ( which were many ) excelled in gifts : therefore they were vainly puffed up one against another , and carnally gloried one in this , another in that Teacher ; for which vanity and carnality the Apostle justly and sharply rebukes them , 1 Cor. ch . 1. & 2. & 3. & 4. n ●… who maketh thee to differ from another ? and what hast thou that thou didst not receive ? Now if thou didst receive it , why didst thou glory as if thou hadst not received it ? And again ; o — who is Paul , or who ●…s Apollo but Ministers by whom ye believed , as the Lord gave to every man ? I have planted , Apollo watered : but God gave the increase . — Therefore let no man glory in men , for all things are yours , whether Paul , or Apollo , or Cephas , &c. Now this Spiritual Pride , and Vain-glory of the Corinthians in their own and Teachers gifts , caused many Divisions Parties and Fractions amongst them . p I am of Paul , and I of Apollo , and I of Cephas , and I of Christ. Pride makes a man think himself singular ; and puts a man upon such singularities of way , that others may think him singular , and some body also . Hence so many singularities , of odd unsound Opinions , of unjustifiable Practises in the Church , &c. Which will not abide the exact tryal of the Word . Many count it a greater Honor , To be Masters and Doctors of Error , then Disciples of Truth : To be Ring-leaders in Separation and Division ; then followers of Peace and Union . The Apostle therefore wisely prescribing a means of Union and Antidote against Division , saith ; q Let nothing be done in vain-glory , &c. as intimating that Pride and Vain-glory were great Enemies to Unity , but notorious foundations of Division . ( 4 ) Contentious , Peevish , Quarrelsome Dispositions of some , who are never well but when they are perversly disputing , jangling , wrangling , galling and reviling their brethren and the Truth . The Apostle stiles such ; r Gainsayers , Unruly and Vain-talkers , and Mind-Deceivers , — whos 's mouths must be stopped , who subvert whole Houses , teaching things which they ought not for filthy lucre sake . s — These resist the Truth , men of corrupt minds , reprobate ( or void-of-judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) concerning the Faith. Such as these are like Salamanders , whose delight ( as writers say ) is to lie and live in the fire . They are the Devils Black-smiths , still blowing up the flames of Strife and Contention . One such brawling unpeaceable and fiery Spirit is enough to set a whole Church on fire , and tear the bond of their ●…weetest union in pieces . How severely doth the Apostle brand such for Church-make-bates ? t If any man — consent not to wholsome words , the words of our Lord Iesus Christ , and to the Doctrine which is according to Godliness : he is Proud ( or u He is fanatick ) knowing nothing , but doting about Questions and Strifes of words , whereof cometh Envy , Strife , Raylings , Evil Surmizings , Perverse disputings ( Properly x Preposterous-studies , Preposterous-exercises , or Mutual-Gallings ) of men of corrupt minds , and destitute of the Truth And how strictly doth he charge Timothy , ( and in him , us , ) to shun the contentious Practises of such Persons ? y — But shun prophane and vain-bablings , for they will increase unto more ungodliness : And their word will eat as doth a Gangrene ; of whom is Hymeneus and Philetus . Such like also are the Scepticks of our times , that Question and Dispute every thing about Religion : In so much that many in this Nahave disputed away a good Conscience , and wrangled away all their Religion . ( 5 ) The Itch of the Ear. This is an evil disease , an itching humor inclining many most intemperately to lust after Novelty of Doctrines , Heaps of teachers New-fangle waies , courses and crotchets in Religion : to the great detriment of the Churches Peace and Unity . This is an Itch that deserves to be soundly scratched with wholesome reproof . The Apostle prophecied of this Malady long ago : saying ; z The time will come when they will not endure sound Doctrine , but after their own lusts shall they heap to themselves teachers , having Itching Ears . And they shall turn away their Ears from the Truth , and shall be turned unto Fables . This time is already come upon us with a witness in this Church . How many , Are infected , Not only with itching but with leprous ears ? Not only will not endure sound Doctrine , but endeavour to Corrupt and make all Doctrine Unsound ? Not only Heap to themselves Teachers , but heap up themselves as ●…eachers , though they understand not the very Principles of Christs Doctrine ? Not only turn their ears from the truth to fables ; but to heresies , but to blaspemies also ; yea Counting Gods Truths Fables , and Fables Truth ? This is a Pestilent Root of Division and Distraction in the Church . ( 6 ) Admiration of some mens Persons for the Difference of their gifts . Iude gives this for one character of the Separatists crept in in his dayes , that as they were a sensual , Having not the Spirit , so they had mens Persons in Admiration because of Advantage . Let Truths be preached by the Persons admired Oh how sweet , how precious , how choice , &c. are they accounted ! ( It s well if they value not Truth for their sakes , more then for Christs ) : But let the same truths be as lively , faithfully and judiciously preached by others , alas they are but dry vulgar ordinary things . Is not this to b have the faith of Christ with respect of Persons ? This was the Error of the Corinthian Church . c One was for Paul , He was a deep man : Another for Apollo , He was an eloquent man : Another for Cephas , He was a Zealous and solid man , &c. Here was a weak and Childish admiring of mens persons , and this fomented strongly those hot Contentions and mischievous Divisions amongst them . Truth is to be accepted and esteemed for Christs sake , the Author of it ; and for its own sake and the precious Nature of it . The Preachers of Truth are to be esteemed for the Truth they preach , for the work they do : Not the Truth and work for them . ( 7 ) Causeless prejudice against Iesus Christ , His Church , His Members , or Ordinances . Prejudicating Opinions and hard thoughts without just ground or Cause against these , extreamly obstruct Union , and promote Division . The Iews d Prejudice against Christ , kept them from union with him by Faith , yea , occasioned their opposition and persecution of him to the Death . Saints e Prejudice against the Church , Members and ordinances of Christ , set him at such a distance from them , that he thought with himself that he ought to do many things against Iesus Christ in them , which also he did , with much insolency and cruelty . And how far such Prejudice hath estranged the hearts of people in this Nation from a sweet closing together in Heart and Way in Matters of Religion , every judicious and observing Christian amongst us knoweth very well . Oh therefore bury all causeless prejudice : do not fore-judge or fore-condemn any Person or Thing ; till , after due examination , there be found just Cause . How many divide from the Church of Christ among us with the Anabaptists , meerly out of Prejudice against Infant-Baptism disgraced by them : who never duly examined nor understood the just grounds of Infant-Baptism ? How many depart from us upon Prejudice against our Church-Constitution : who understand not at all solidly what a true visible Church-Constitution means , or wherein it consists ? How many make Divisions and distractions among us about Church-Government out of meer causeless prejudice : never duly considering what that Government is , which Christ hath left to his visible Church ? &c. Now this is a most Unchristian , inhumane , and irrational-way , to pre-judge and pre-condemn any person or Cause before a just Hearing and deliberate examination . ( 8 ) Finally , Sordid and filthy Cevetousness , Especially in Seducers and false teachers , is another Common and Noterious cause of Divisions in the Church . Many devise and publish new Opinions , New ways in the Church , yea New Ordinances of their own , not of Christs : that , under specious pretences of singularity , and more then ordinary purity , they may draw Disciples after them , especially such as are great and rich in this world , by whom they may increase in wordly wealth . He is blind that cannot behold these devises of many in this land in these days , to the Renting of the Church in pieces ; and thus it was in the Apostles times . f There are many unruly ones , and vain-talkers , and Deceivers , — who subvert whole Houses , teaching things which they ought not for filthy Lucres sake . Paul tels the Philippians with tears that the false-teachers which went about to pervert them , were g enemies to the Cross of Christ , whose End is destruction , whose God is their Belly , and whose glory is in their shame , who mind earthly things . And he h beseecheth the Saints at Rome ; To mark them which cause Divisions and Offences , contrary to the Doctrine which they had learned , and avoid them . For they that are such , serve not our Lord Iesus Christ , but their own belly , and by Good words and fair speeches deceive the Hearts of the simple . Iude also describing such persons , stiles them , i men crept in unawares , and saith ; wo unto them , for they have gone in the way of Cain , ( viz. by their cruelty against the Saints ; ) and ran greedily after the error of Balaam , for Reward , ( viz. by their filthy covetousness , and self-seeking ; ) and perished in the gain-saying of Core ; who with his Confederates , were ancient Seperatists from the Church of God : but to their own destruction , for a warning to all that should afterwards make like seperation . Yea this Evil was common and abounding among all fals-teachers in the very Primitive Apostolical times , that of such especially Paul complains ; k All seek their own , not the things which are Iesus Christs . And Peter prophecieth that the Church shall be troubled in after times with such Covetous self-seeking Seducers ; l But there were false Prophets also among the people , even as there shall be false teachers among you who privily shall bring in damnable Heresies , even denying the Lord that bought them , and bring upon themselves swift destruction . — And through Covetousness shall they with feigned words make merchandise of you ; whose judgement now of a long time lingereth not , and their damnation slumbreth not . These are some of the chief Bitter Roots of Division and Confusion in the Church of God , to be utterly extirpated , in order to Oneness in Heart and Way among believers . Fourthly , Cherish all the Foundations , Supporters , Prefervers and friends of Unity . Hereby Unity shall be maintained and improved . Especially labour , that your selves and others may abound with these eminent Cementing and Uniting Graces , viz. ( 1 ) With solid and judicious Knowledge of Iesus Christ , and of the great Mysterie of Sinners Salvation by him . This m Knowledge of the Son of Cod , ( as Paul notes ) hath an Uniting Property in it , and tends to the Saints highest perfection : and when the Saints thus become men in understanding , they shall not be any more like children tossed to and fro with every wind of Doctrine , &c. There be many that have a Smattering of Knowledge , a few swimming notions , some ungrounded and infant - apprehensions of Christ , but being not well bottomed , ripened , and fixed , they prove but fewel for Seducements : But do thou labour to be throughly instructed in the very mysterie of Christ. Dive deep into this blessed Secret , so as to be rooted and grounded herein . ( 2 ) With unfeigned Faith. There 's a feigned Faith , as in n Temporaries , and as in o Simon Magus . This no more Unites to Christ or to Christians , then a thred or a piece of clay unites a branch or Cions to the stock of a tree . There 's also a p Faith unfeigned , peculiar to Gods Elect : This faith in Christ hath an eminent Uniting faculty q to knit us to Christ the head , and to make us one with him , which is the foundation of Oneness with his Members . Especially considering that this unfeigned Faith r works by Love , both towards Christ and towards his body the Church and all his members , inclining sweetly to close with them and embrace them in dearest sincere affections . ( 3 ) With sincere Love. Love ( as s Zanchy hath well evidenced ) hath in it as it were three Degrees , or three primary Acts which it exerciseth towards any object beloved ; viz. 1. Benevolence , or well-willing to the object beloved , for its loveliness , though not possessed or enjoyed . 2. Desire of Union to it , or enjoyment of it . Amiableness attracts and snatches the hearts desires after it 3. Complacency and acquiescence in the enjoyment of , and Union to , the Object desired . So that true Love , in the very intrinsecal Nature of it , hath an Uniting Property , kniting the Heart and Object together affectionately , and inclining strongly unto Union of them actually . Paul therefore exhorting the Ephesians unto this Spiritual Unity , he commends Love first to them as a special Help thereunto ; t I beseech you that ye walk worthy of the vocation wherewith ye are called , — forbearing one another in love , endeavouring to keep the Unity of the Spirit in the bond of Peace . And in like sort to the Philippians ; u — Fulfill ye my joy , that ye be like minded , having the same Love , being of one accord , of one Mind , &c. Love was the sacred Sodder and Glue which so strongly united the Primitive Christians , x that the whole multitude , Even many thousands , were of one Heart and of one Soul. Where Love decaies : Union decaies . We want sincere and fervent Love to Christ , to his Church , to one another as his Members , to his Truth , Wayes , and Ordinances , &c and therefore it is , that we have so little Union , so much Division amongst us . y Love or Charity suffereth long , and is kind : Charity envieth not : Charity vaunteth not itself ; is not puffed up ; Doth not behave it self unseemly ; Seeketh not her own ; Is not easily provoked ; thinketh no Evil ; Rejoyceth not in iniquity , but rejoyceth in the Truth ; Beareth all things ; Believeth all things ; Hopeth all things ; Endureth all things . O precious Love ! How doth it tread under foot all occasions of Discord and Division ! How doth it frame it self every way to gain and maintain unity ! Love is z the Bond of Perfectness The perfectest bond of Unity . ( 4 ) With Peace , and Peacable Dispositions . Persons of a Peaceable and quiet Spirit towards the Church and members of Christ are of an excellent Spirit , especially in order to this Spiritual Unity . — Endeavouring to keep the Unity of the Spirit in the bond of Peace , Eph. 4. 1 , 2 , 3 , &c. Peace is not only a friend of this Unity ; but Even a Bond of Unity . How vehemently is Peace urged upon us by God ? a Be at peace among your selves , b — Follow peace with all men , and Holiness . c — If it be possible , as much as in you lies , live peaceably with all men . d — Be of one mind , live in Peace , and the God of Love and Peace shall be with you . How extreamly therefore are all unquiet , turbulent , contentious , quarrelsome Dispositions and Practises offensive to God ? They that love war with the Church , can never Maintain Peace with Christ. Paul said of such ; e I would they were Even cut off that trouble you . David f lamented his dwelling in Meshech , hating peace : we have many Meshech's and Meshechites , in this Nation , wo is him that hath his Tabernacle amongst them , g Let us therefore follow after the things which make for Peace , and things wherewith one may edifie another . ( 5 ) With all Humility or lowliness of heart and mind . — Humility is a sanctifying Grace , repressing ( a ) Pride , and disposing a person , both Inwardly and Outwardly towards ( b ) God and ( c ) Man , to all acts of lowliness in ( d ) Thoughts , ( e ) Words , and ( f ) Works . ( a ) Psal. 131. 1. 1 Sam. 9. 21. ( b ) 2 Sam. 7. 18. and 6. 14 , 20 , 21 , &c. ( c ) Iohn 13. 5. ( d ) Isai. 57. 15. Phil. 2. 3. ( e ) Gen. 18. 2. Ruth 2. 20. ( f ) Psal. 131. 2. Faith is the h Captain-Grace , and the i Buckler-Grace : But Humility is the decking and adorning Grace , k Be ye clothed with Hulity ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for God resisteth the proud , but giveth Grace unto the Humble . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be ye clothed , properly signifies , Be ye knotted , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A knot . An allusion to the custome of curious women who deck their heads and adorn their Garments with comely knots . Humility is the knot of vertue , the excellent Ornament of Grace . l Onely by Pride comes Contention : Shall I say on the Contrary ; Onely by Humility comes Peace and Unity ? Sure , eminently by Humility comes Unity . See how the Apostle directs ; m — Walk worthy of the vocation wherewith ye are called with all lowliness — Endeavouring to keep the Unity of the Spirit in the bond of Peace . And elsewhere ; n — Let nothing be done through strife or vainglory , but in lowliness of mind let each esteem other better then themselves , &c. The Humble Soul is of a sweet , peaceable ▪ tractable , perswadable disposition : and that 's a wonderfull Uniting Disposition . ( 6 ) With Meekness . Humility and Meekness are inseperable Companions in the Soul , and are often o joyned together in Scripture . Some say , Humility is the mother , Meekness the daughter : Humility the Root , Meekness the fruit . None can be meek , that is not first Humble . As Humility represseth pride and disposeth to Lowliness : So Meekness represseth anger and disposeth to a gentle quietness . Meekness is a Sanctifying grace , repressing anger , revenge , &c. and disposing to Quietness , Gentleness , towards God and Man , Mat. 11. 28 , 29. Iob 1. 21. 1 Pet. 2. 23. 1 Pet. 3. 4. Meekness therefore in the Nature of it , is a singular furtherance to Unity . p — In all lowliness and Meekness , — endeavouring to keep the Unity of the Spirit in the bond of Peace . Meekness , like oyl , pierceth deeper , then the vinegar of wrath . Meekness is an excellent Quench-fire to strife and contention : and is not easily disturbed , no not with many provocations . Therefore q Learn we of Christ , who was Meek and lowly of Heart . For r a Meek and Quiet Spirit is an Ornament in the Sight of God of Great price . ( 7 ) Finally , Abound with Long-suffering one towards another . There will arise , even in the Church , and among the members of Christ , offences , provocations , vexations , discontents , &c. sometimes from the Weak , sometimes from the Strong : In such cases it is the excellency of Long-suffering not to be soon inflamed with every spark , but to endure and pass by much , with a long forbearance . And this conduceth much to Unity s — With Long-suffering forbearing one another in love , Endeavouring to keep the Unity of the Spirit in the bond of peace . Mutual forbearance in love seems here to be pointed at as a Primary Act of Long-suffering for furthering of Unity . Now we are in love to forbear One another , 1. In t instructing against Errour of Opinion , if the Errour be not very dangerous . Using strength of Arguments , but forbearing passion and harshness of words . 2. In case of u weakness of Conscience . Forbearing to urge to the Practise of any thing , wherein Conscience is doubtfull and unsatisfied . Yet exhorting to the diligent use of all means of satisfaction . 3. In case of Lapses into sin against God. When a man doth not so much overtake sin , as Sin x overtake him , he is to be restored with a Spirit of Meekness : considering our selves , lest we also be tempted . In such Cases we are to bear one anothers burdens : not to countenance one another in Sin , but to encourage , comfort and strengthen one another against sin . 4. In case of Private wrongs , or personal injuries . Forbearing sometimes strictness of Right , alwaies extremities of revenge : y Being kind one to another , tender-hearted , forgiving one another , Even as God for Christs sake hath forgiven us . Fifthly , z Note them that cause Divisions and offences contrary to the true Doctrine of Christ , and avoid them , Go not forth after them . Such serve not Christ , but their own lusts and belly ; Deceive the simple ; Subvert whole houses ; Through Covetousness make Merchandise of Souls ; Draw away Disciples after them ; and hereby endeavour to cut as under the Sinnews and Bands by which Christs mystical body is knit together . These the Apostle calls , a Satans Deacons , or Ministers . Satan the envious one sows the tares of dissention in the Field of the Church : And these are his Seedsmen . These are his subtile Foxes with fire-brands . These are his Factors , and Agents , who act with all possible b Subtilty and cunning craftiness to deceive the weak and simple , and to destroy the purity , peace and unity of the Church . Oh fly such , as Holy Iohn fled from that Heretical Cerinthus in the Bath at Ephesus , leaping out of it unwasht , and saying , c Let us flee , lest the Bath fall , because Cerinthus the Enemy of the Truth is in it . And cleave close to the Rule of Christ recorded by Iohn ; d If there come any unto you , and bring not this Doctrine : ( viz. the Doctrine of Christ , ver . 9. not in pretence , but in reality , ) Receive him not into your House , neither bid him God-speed . For he that biddeth him God-speed , is partaker of his evil deeds . And if they that bring not Christs Doctrine ▪ but false Doctrine ; Must neither be entertained in our Houses , Nor bidden , God-speed : Much less must their Doctrine be heard or entertained , seeing that their persons are to be rejected for their Doctrine . Sixthly , If it come to pass , that thou shalt at any time be Otherwise minded , and have a Faith or Opinion different from the Church of God and Generality of the Saints ; trouble not the Church or the members thereof with thy Divulging of it , but keep it to thy self , using Means of Information , and expecting till God shall reveal even this unto thee . Thus the Apostle directs ; e Hast thou Faith ? Have it to thy self before God. And elsewhere ; f — And if in any thing ye be otherwise-minded , God shall reveal even this unto you . Having of different Opinions , is unavoidable ; by reason of different Light in the Saints , some being g babes , weak and unexercised , others by reason of use having their spiritual senses exercised , being Strong and men in understanding : But Divulging , publishing , spreading of different opinions is intolerable ; Hereby the strong are grieved , the weak and unstable staggered and endangered , Error is countenanced , Truth called in Question , and a great disturbance made against the Peace and unity of the Church . Therefore Pride not thy self in thine own private conceptions , Idolize not , dote not upon thine own Opinions so far , as to prefer them above the general judgement of the Church , and Saints of God , or to disquiet them therewith . A multitude may Err : but a single person is in much more danger and suspition of erring . True Piety will not in matters of Religion build upon mans judgement , but on the word of God : And yet true Humility dare not ascribe more to a mans own single judgement , then to the unanimous judgement of Gods Ministers and people . h For if a man think himself to be something , when he is nothing , he deceiveth himself . Had this Wisdom , Sobriety and Humility been amongst us in this Nation , we should never have so profusely vented such swarms of private unsound opinions , ( the fruit of wanton minds , the froth of empty corrupt hearts , and the spawn of old rotten Herefies and Errors ) to the distracting of the Church , and dividing of the people of God. The Press is so oppressed daily with the Devils Libels against God , Christ , Gospel , Ordinances of Christ , and the whole Truth ; and they are so dispersed throughout the Nation : that the whole Land stin●…ks because of them in the nostrils of the Churches of Christ round about us ; much more then the Land of Aegypt stank by reason of the dead frogs , in the nostrils of the Israelites . Seventhly , Let all the people of God be careful to avoid New-minted Words and Notions in matters of Religion , especially in matters of Faith : speaking the same thing unanimously . When Paul prescribed his Remedies against the Divisions in the Church of Corinth , this was the very First of all ; i Now I beseech you brethren , by the name of our Lord Iesus Christ , That ye all speak the same thing , and that there be no Divisions among you . They speak different things ; k One said , I am of Paul : another , I of Apollo : another , I of Cephas : another , I of Christ. Here were different speakings : whereby Divisions were produced ; as Babels different languages occasioned their Dispersion and scattering upon the face of the earth . Likewise when men devise new fashioned words and phrases , it s a shrewd sign and ground of Suspition that they intend to broach some new-devised Doctrines and Opinions . Let all sober-minded Christians speak the same thing with the Church , and with each other : And the same thing in the common usual known expressions . Eighthly , l Whereunto the faithful have attained already , let them mind the same thing , walk by the same Rule : according to the Apostles excellent advise . This one Golden Rule fully and faithfully observed , would wonderfully unite all the true members of Christ in Faith , Worship and Government in some Comfortable measure . For , though there may be among them some difference of Opinions , according to their different degrees of light ; yet there are some , yea many things wherein they all agree , both in Doctrine , Worship and Church Government . So far therefore as they have attained to the same concord and consent in any of these , let them unanimously walk together and maintain Church-Communion by one and the same Rule . And so far as they have not attained , but dissent in some things one from another : Let them endeavour in a way of love and sweetness to satisfie one another , bearing one with another , till Satisfaction and Consent be obtained . But let them take heed of Seperating from Communion for every Difference . Seperation and Abscision is the last Remedy . There are especially two clear cases wherein Seperation from a visible Church is warrantable and necessary , viz. 1. When the whole frame of Religion therein , both in Doctrine , Worship and Discipline , is so generally corrupted and depraved , that a man cannot hold communion therewith , but he must necessarily drink poyson , partake of her corruptions , and infringe his communion with the Head Iesus Christ himself . For , There were some Corruptions in Government and Tolerations of Scandals , some Schisms and Divisions , yea there was some Heresie in the Church of Corinth in Pauls time : and yet it was a true Church of Christ , and such a Church as from which none could seperate without great sin , notwithstanding all those Corruptions . 2. When a pure and through Reformation of such General corruptions according to the Scriptures hath been desired by the Godly from a Church so corrupted , and yet is refused by such a Church . When a Church is thus sick , and will not be cured ; Thus polluted and will not be cleansed ▪ As the Church of Rome was before the Reformation was attempted : In such case the faithful may depart and seperate from her Communion , as our first Protestant Reformers did from Rome . Except in these two cases , and they both Concurring , it will hardly be proved warrantable to Divide and Seperate . Ninthly , m Let every one look not only on his own things , but on the things of others . This ( as the Apostle intimates ) will conduce much to Church-Unity . As the n members of the same body have a mutual love , tenderness and care one of another ; if one member suffer , all the members suffer with it ; if one member be honoured , all the members rejoyce with it : So it ought to be among the members of the body of Christ , for so is that intended . The hand is ready to defend the head or heart , though to its own hazzard : the eye is ready to help the foot , never objecting the Distance : The foot is ready to convey the body from place to place , not repining at the burden , &c. Why then should not Christians take like mutual ●…are one for another , wisely considering what may be most suitable and comfortable to one anothers Condition ? Minde therefore not only what may please your selves : but may profit others . Minde the things of the weak : to bear with them and strengthen them . Minde the things of the doubtful and staggering : to settle , resolve and stablish them . Minde the things of the Tempted : to advise and encourage them . Minde the things of the lapsed : to recover and restore them , &c. This will sweetly link the people of God together . Tenthly , Let all seek the things of Christ , before their own Concernments . Christs Kingdom , not their own Dominion : Christs Honor , not their own Glory : Christs Truth , and Gospel , not their own private Opinions : Christs Ordinances , not their own Inventions : Christs Worship , not their own Superstitions : The Prosperity and Unity of Christs House , Temple and Mystical body the Church , not the carnal prosperity of your own houses , much less of the Synagogues of Satan , &c. The want of this made Paul complain ▪ o All men seek their own things , and not the things that are Iesus Christs . The neglect of this made God complain , p Is it time for you , O ye , to dwell in seiled houses : and my house lye waste ? The Christ-neglecting and Self-seeking dispositions of men in this Land , aiming only or principally at their own Power , Profit , Glory , Greatness , Carnal Liberty , &c. Have wretchedly undone this Church , and torn it all to pieces . But alas what are all our things , our nothings ; to the things of Christ ? Did not Christ seek our things , before his own : Our Redemption , Our Reconcilement to God , Our Righteousness , Our Adoption , Our Salvation and eternal Happiness ; before his own Liberty , Reputation among men , Livelihood in this world , Natural Relations , Precious Blood or Dearest Life it self ? Shall not we deny our selves for him , and chiefly seek the things of Christ ; Who thus denyed himself for us , and sought every way our felicity ; especially if ever we tasted how pleasant and gratious the Lord Christ is ; in his Person , in his Office , in his Blood , in his Graces , in his Smiles , in his Comforts , in his Spirit , and in his Promises ? By these and like Directions sincerely walk , and this excellent Oneness in Heart and way will be successfully both obtained and maintained . Thus of this Oneness of Heart and way ▪ the Spirits fifth Notable Influence promised . Wherein I have the more enlarged ; because this is a Matter of so high Importance to the Saints , and the manifold Divisions in Heart and Way have been long , and still are most predominant and pernicious to the Church of God in this Land. 6. The constant fear of God. This is a sixth Influence or fruit of the Spirit here promised , as an Effect or Consequent ensuing upon Oneness of Heart and Way . q And I will give them one Heart ▪ and one Way , that they may fear me for ever ( Heb. All daies ) for the good of them and of their children after them . And I will make an everlasting Covenant with them , &c. This Fear of God is here described , 1. By the Root or Principle of it , viz. One Heart . That is , That holy frame of heart within , by the principles and Habits of Grace infused , which should be harmoniously One in them ; this should produce the Actual fear of God. Their inward Habits should not be idle , but should break forth into the Outward Acts of Religious Fear . 2. By the Constancy of it . All daies . Constancy and Perseverance in Grace , is of Gods gift , as well as grace it self ; He is both r Author , and Finisher thereof . And Constancy is one eminent distinctive Character betwixt true and counterfeit Grace . 3. By the Commodity of it , viz. Partly their own , Partly their childrens Good after them . [ Good ] may extend to Temporals , Spirituals and Eternals ; all the results of the Fear of God : but Temporal welfare and prosperity seems here specially to be intended . All outward good upon our selves and posterity depends upon our true Fear of the Lord. The Fear of God procures all Welfare and Prosperity both to Parents and Posterity . Fear , hath many various acceptations in Scripture , ( as I have s elsewhere evidenced , and whereto I refer the Reader ) But here it seems peculiarly to denote The Actual Exercise of that gracious Habit of Religious fear , planted in the sanctified Heart , whereby the Saints are afraid to offend God their Heavenly Father for his goodness , mercy , &c. And are careful to do those things which are well pleasing in his sight , Psal. 130. 4. Job 1. 1. Deut. 6. 13 , 14. Eccles. 12. 13. Acts 10 ▪ 8. Now , God promising this Fear , this Constant fear of God to them ; Did Promise them an excellent blessing indeed , a very Rich Spiritual jewel . As may briefly appear by these few Considerations . For , ( 1 ) The fear of the Lord makes men truly blessed , Prov. 28. 14. Psal. 112. throughout . & 128. throughout . ( 2 ) The fearers of the Lord are in high account and much set by with God , Acts 10. 8. God sets so much store by them that fear him , That , 1. He dwels with them , Isa. 66. 2. 2. He imparts his Secrets to them , Psal. 25. 14. 3. His goodness is great towards them , even to admiration , Psal. 31. 19. 4. His vigilant eye and protection is over them , Psal. 33. 18. & 60 ▪ 4. His Salvation is neer them , Psal. 85. 9. 5. They shall never want any good thing : which the wisest God knows to be good for them , Psal. 34. 9. 6 ▪ The mercy and pitty of the Lord is most fatherly , most tenderly upon them from everlasting to everlasting , and his righteousness to childrens children , Psal. 103 ▪ 13 , 17. 7. The Lord hath placed his delight and pleasure upon them peculiarly , Psal. 147. 11. 8. Finally , they that fear the Lord are his Segullah , his peculiar treasure . His jewels , Malach. 3. 16 , 17. ( 3 ) Many great and pretious Promises are made to them that fear God. The Lord hath promised these things to them that fear him . 1. To reveal to them his Covenant . Which is the Marrow and Mysterie of the whole Scriptures , Psal. 25. 14. 2. To let them want no good thing , Psal. 34. 9 , 10. 3. To bless them , both small and great , Psal. 115. 13. 4. To fulfil their desire , hear their cry , and save them , Psal. 145. 19. 5. To take and acknowledge them for his own , in the day , when he makes up his jewels , Mal. 3. 16 , 17. and to Record them in his Book of Remembrance for that end . And is it a small matter to be invested with these Promises ? ( 4 ) The true fear of God springs from an excellent Root , viz. Partly , The true and saving knowledge of God , which fils the heart with a Reverential awe of him , Deut. 31. 11 , 12 , 13. Partly , Unfeigned Repentance . The bitterness of Repenting for sins past , makes fearful of offending for time to come , 2 Cor. 7. 11. ( 5 ) The true fear of God produceth many blessed effects . The fruit thereof is most sweet and pleasant to the right spiritual taste , The effects and fruits thereof are these , and such like , viz. 1. It possesseth the Heart with a most awful Reverence of God for his mercy and Goodness , as well as for his Majesty and Greatness , Psal. 130. 4. Hos. 3. 5. Psal. 76. 7. 2. It makes a man use the Glorious and fearful name of God with Dread and Reverence , Deut. 28. 58. 3. It causeth a man continually to set himself before God , as in his eye and presence . — That fear God , that fear before him , Eccles. 8. 12. 4. It forceth a man even to tremble at Gods word , because of the Infinite Purity , Wisdom , Majesty , &c. of God resplendent therein , Isai. 66. 2. 5. It diverts a man mightily from evil , from evil of sin , and wickedness . The fear of God is as walls and ▪ bars against sin , Prov. 3. 7. & 14. 16. & 16. 6. Iob 1. 1. 6. It effectually inclines a man to all good , to all sincere obedience towards God , Deut. 6. 13 , 14. Eccles. 12. 13. 7. Finally , to add no more , It makes a man constant with God , and persevering in all his waies , Ier. 32. 40. ( 6 ) Finally , The Companions which Scripture associates with the fear of God , are very Eminent : and make the fear of the Lord very illustrious . As , 1. Hope and affiance in Gods Mercy , Psal. 33. 18. 2. Vehement desires after more and more Grace , Psal. 86. 11. 3. Sincere and entire love to God , with all the heart , and with all the soul , Deut. 10. 12 , &c. 4. Entire and unfeigned Serving of God , walking in all his waies , Deut. 10. 12. 5. Great delight and pleasure in Gods Commandments . The true fearers of the Lord , not only do his Commandments , but delight in them , greatly delight in them , Psal. 112. 1. 6. Humility . The Special Ornament of the Saints : Be ye cloathed with Humility , Prov. 22. 4. 7. Sincerity , Uprightness , and Integrity , Prov. 14. 2. Iob 1. 1. The very Crown of all the Graces . 8. The Comforts of the Holy Ghost , which are the very fore-tastes and Suburbs of Heaven , Acts 14. 22. With these choice associates , is the fear of God ranked by the Holy Scripture . Whence we may easily discern , what an admirable Grace the Fear of the Lord is , that consorts with such illustrious Companions . By all this its apparent , That this fruit of the Spirit , The constant Fear of the Lord , promised in this Covenant , was a singular Blessing and Mercy to be highly accounted of . Hereby also , as by so many Marks or Characters , we may try and discover , whether we our selves do truly Fear the Lord or no. 7. Finally , The last Influence or Fruit of the Spirit , which I shall here mention ; as promised in this Covenant , was Obedience , or , Obedientialness towards God. This is plain by the Prophet Ezekiel ; t And I will put my Spirit within you , and cause you to walk in my Statutes , and ye shall keep my Iudgements and do them . And elsewhere ; u And I will give them one Heart , and I will put a new Spirit within you ; and I will take the stony heart out of their flesh , and I will give them an heart of flesh : That they may walk in my Statutes and keep mine Ordinances and do them : and they shall be my people , and I will be their God. Here we may See , that Gods Spirit Causeth Obedience to God : And the Inward Habits of Grace , those sacred effects and Influences of his Spirit , are therefore Promised and Bestowed upon Gods Covenant-people , that they thereby might become really dutiful , and practically obedient to God. If there be never so much Grace within , and yet no works of Obedience ; if never so much Profession without , and yet no Practise : All this is not satisfactory to God , He must have Obedience , Practise , Doing . 1. Obedience is that , which God x hath so frequently called for , and Commanded . 2. Obedience is that , which God hath so highly Commended and Approved , 1 Sam. 15. 22. Behold , to obey is better then sacrifice , &c. Christ commends the Obedient y Doer of the word to a wise man that buildeth on the Rock . 3. The Obedient are Christs Special friends , Iohn 15. 14. And Christ is the Author of eternal Salvation to them all , Heb. 5. 9. 4. Heaps of sweet and excellent Promises are made to the Obedient , See Deut. 28. 1. to 15. & 5. 10. with Exod. 20. 6. Deut. 4. 40. & 5. 29 , 33. & 6. 2 , 3. Lev. 26. 3 , 4 ▪ 5 , &c. Exod. 19. 5 , 6. 5. Obedient Persons , are happy persons . z O the blessednesses of the perfect in the way , walking in the Law of the LORD ! O the blessedness of them that keep his Testimonies , and that seek him with the whole heart . a — If ye know these things , happy are ye if ye do them . b — Blessed are they that do his Commandments , that they may have right to the Tree of Life , and may enter in through the Gates into the City . Therefore , in Covenanting to make them obedient , God promised a Great Mercy to them . But touching the Nature of Obedience to God , I shall here need to enlarge no further , Having more fully insisted upon this Subject heretofore , both in opening c Abrahams walking before God in Obedience , and in unfolding d Israels Obedience to Gods Commands which they so solemnly restipulated to God. Let the Reader diligently consult those two places . Hitherto , of Gods putting his Spirit within them , for New-framing and Spiritualizing of their Heart : and of the Sacred Influences of his Spirit here Covenanted to that end . Wherein I have been the more Full , because of the Spirituality , Usefulness and Comfortableness of these Sublime Spiritual Mysteries . This is the fourth Covenant-Mercy . V. Gods-Presence and Residence in his Sanctuary and Tabernacle among his people , by his Spirit , Word , and publique Ministry for ever . This is a fifth Covenant ▪ Mercy here promised . e — Moreover , I will make a Covenant of Peace with them , it shall be an everlasting Covenant with them , and I will place them and multiply them , and will set my Sanctuary in the midst of them for evermore . My Tabernacle also shall be with them : yea , I will be their God , and they shall be my People . And the Heathen shall know , that I the LORD f do sanctifie Israel , when my Sanctuary shall be in the midst of them for evermore . Here God assures the Captives of his everlasting Covenant of Peace with them ; And in this passage Promiseth these blessings , viz. ( 1 ) Placing them in Canaan . ( 2 ) Multiplying them there . Of both these I have spoken formerly ; in opening the second Covenant-Mercy . ( 3 ) Setting his Sanctuary in the midst of them for ever , and his Tabernacle with them : that the Heathen might know that the LORD Sanctifies Israel . This the blessing now to be unfolded . ( 4 ) His being their God , and they his People . Of which hereafter . And by Isaiah it is said ; g And the Redeemer shall come to Sion , and unto them that turn from transgression in Jacob , saith the LORD . As for me , this is my Covenant with them , saith the LORD , My Spirit that is upon thee , and my words which I have put in thy mouth , shall not depart out of thy mouth , nor out of the mouth of thy Seed , nor out of the mouth of thy Seeds Seed ( saith the LORD ) from henceforth and for ever . In these words there 's some obscurity and difficulty . But it s plain , God therein Covenants to give his Zion , his Church these three blessings , viz. ( 1 ) The Reedemer , to all that turn from transgression . What Redeemer ? Ans. Typically , Cyrus to Redeem and deliver the Penitent Jews out of Babylon . Truly , or Antitypically Christ , who Redeems Sinners from Sin and Death , and turns away ungodliness from Jacob. As h Paul interprets and applies this Text , touching Christs restoring the Jews after the Gentiles Fulness . ( 2 ) The Spirit of God : and ( 3 ) The word of God , which was now conferred upon the Church ; to be both of them continued still to the Church from Generation to Generation . This Interpretation I prefer before any other . Now in this sence this Covenant assures of the Continuance of Gods Ordinance his word among his Redeemed people ; and the Continuance of his Spirit , whereby the word becomes effectual . Add hereunto ▪ In the Prophet i Ieremiah , the Continuance of the Publike Ministry , under the notion of the Priests the Levites ▪ is also Covenanted and promised very Pathetically by God to these his Captive people . Thus the Lord hath promised in this Covenant to the Captive Jews after their Redemption , 1. His Tabernacle and Sanctuary to be among them , in the midst of them . 2. His Spirit to remain upon them and their Seed . 3. His Word , not to depart from them , &c. 4. His publike Ministry to be successively continued to them , for the managing of his word and ordinances in his Tabernacle and Sanctuary . And all these for ever . Now here consider , 1. The Greatness and Excellency of this promised Mercy . 2. How this Promise may be conceived to be fulfilled to the Captive Iews , when he hath long since taken away both his Tabernacle , Sanctuary , Spirit , Word , and publike Ministry from them to this day . 1. The Greatness and excellency of this promised Mercy of Gods setting his Sanctuary in the midst of them , &c. is evident ; ( 1 ) By the excellency of Gods Tabernacle , and the manifold advantages of Gods special Presence and Residence therein amongst them : as I have k already shewed in seven particulars implyed in this Presence and Residence of God among them . ( 2 ) By the singular benefit of Gods Spirit remaining upon and in his Church . For , 1. Hereby The ordinances of God are made l lively and effectual unto Gods people , in order to their Salvation . Which without Gods Spirit are but as a Dead letter ; or as a body without a Soul. 2. Hereby , The understandings of men in the Church are notably illuminated in Divine Mysteries , and have them plentifully revealed to them , Ephes. 1. 17 , 18 , 19. 1 Cor. 2. 8. to the end . 3. Hereby , The Hearts and Souls of Gods Elected are New framed , Sanctified and Spirituallized , being furnished with many admirable Fruits and Influences of the Spirit of God. As I have m at large demonstrated . 4. Hereby , The Saints and Sons of God art supernaturally acted , led and guided in all the waies of God , Rom. 8. 14. 5. Hereby , variety of Gifts and Spiritual endowments are bestowed upon the several members of Christ for the Good of his whole Mystical Body , 1 Cor. 12. 4. to 14. 6. Hereby , the Church is Comforted continually in the wayes of well-doing , Iohn 14. 16 , 17. Acts 14. 22. 7. Hereby , Finally the members of Christs body are knit fast together to Christ and to one another in holy Unity , 1 Cor. 12. 12. Eph. 4. 1 , 2 , 3 , 4 , 5. ( 3 ) By the great advantage of the enjoyment of the word . This Paul counts a n chief Priviledge of the Jews , that the Oracles of God were committed of trust to them . And no wonder . For ▪ 1. The word of God is all o Inspired of God. Therefore of unquestionable Authority , Verity , Infallibility . 2. The word is p a light shining in a dark place : a light to our feet , a lanthorn to our paths , in the darkness of this world . 3. The word is that ( Fundamentum Quo ) secundary q foundation whereby we are founded upon Christ the r word converting the Sinner , and working Faith in him . 4. The word is an Edifying s means of Grace , able to build us up , and to give us an inheritance among all them which are Sanctified . 5. The word is most usefull and t profitable , for Doctrine of the truth , for Conviction of Error , for Correction of ill doing , for Instruction in righteousnes ▪ for Consolation of the disconsolate : That the man of God may be perfect , throughly furnished to all good works . 6. The word is the u Sword of the Spirit , whereby we not only defend our selves , but offend Satan in our Spiritual Conflict with his Temptations . 7. The word is a singular x purifier and preserver from Sin and Corruption . 8. And what shall I say ? The word is able to make a foolish Sinner y wise unto Salvation . And these are eminent advantages . ( 4 ) By the Commodity and Priviledge of enjoying the Publike Ministry of the Word and Ordinances of God. Paul reckoning up the Priviledges of the Corinthians , makes the first of all in his Catalogue , the Ministry , z All things are yours , whether Paul , or Apollo , or Cephas , or the world , &c. The Ministers of the Gospel are a great Priviledge to any people : For , 1. They are a Seers ; as anciently they were called . And as Moses said to Ie●…hro in the wilderness ; b thou maist be to us instead of eyes : So Ministers are instead of c eyes to the mystical body of Christ in the wilderness of this world , to guide it in the right way . Spiritual d Guides to happiness . 2. They are the Lords e Angels and Ambassadors to his Churches and Elect , beseeching them in Christs stead to be reconciled to God. This the intent of their Embassy , Peace and Unity with God for evermore in Christ. 3. They are f Co-workers , labourers together with God , in the Spiritual Husbandry , and Building of the Church of God. 4. They are g Stewards of the Mysteries of God. These Mysteries are h rich Treasures , though in earthy vessels . 5. They are Gods i watchmen to the House of Israel , To warn them from God , of their sins and the judgements of God thereby deserved , of their Duties and the Rewards of God thereunto promised . 6. They are k Instruments whereby God enables his Elect to believe and be converted , to be built and perfected till the day of Christ. They are l Fathers begetting spiritual Children to God , and espousing them as a chaste virgin unto Christ ; and they are m Nurses that bring them up and educate them in Christ , cherishing them with all affectionate tenderness . 7. They are , in a word , Eminent evidences of the presence of God and Christ with a people . Christ hath promised n to be with them all dayes to the end of the world : therefore while Christ continues his Ministers to a people , he continues his own Presence among that people ; but when he takes his Ministers away , himself also removes away . 2. How may we conceive that Gods Promise of Continuing his Tabernacle , Sanctuary , Spirit , Word , and Ministry to the Captive Iews , should be accomplished : when all these have been long since taken away from them ? Yea and Jesus Christ the Great Shepheard of the sheep , did by his Prophet Zechariah threaten prophetically to o cast-off this flock of the Jews ; and to cease his Pastoral care over them , Cutting asunder his two Pastoral staves ( called BEAUTY and BANDS ) thereby symbolically representing his utter rejection of them , that he would feed them no longer , but would break his Covenant which he had made with all the People . Answ. This hath some difficulty in it , because The history of these Jews sad Condition after Christ , deprived of all these blessings , is quite repugnant to these Promises . But , may we not thus Resolve ? ( 1 ) These Promises were not absolute but conditional , upon Condition of their walking worthy of such blessings and enjoyments , by Faith , Obedience , Fruitfulness , &c. therefore in after ages their posterity becoming enemies to p the Prophets and Messengers of God , Yea to Christ himself , and waxing barren under all these Means of Grace , Christ tels them , the Kingdom of God should be taken from them , and given to a Nation bringing forth the fruits thereof . — And this is in substance that which was intended by Christ in the Prophet Zechary , Zech. 11. 7. to 15. In which Paragraph the Scope or intent of the Holy-Ghost is to shew , How Christ would utterly reject and cast-off his Covenant-people the Jews , and break his Covenant with them judicially : because they would at last utte●…ly reject Christ for a base price of thirty pieces of Silver , and so brake Covenant with him most perfidiously . More particularly in the words Consider ; 1. The description of Christs Pastoral office over the Jews his Spiritual flock , by his taking of two Staves . By Staff , understand , His Shepheards staff or crook . Every Shepheard hath one Staff : but Christ had two , to shew ( as q Calvin well notes ) that he did not ply his pastoral office in a vulgar manner , but herein excelled all Shepheards , in feeding and guiding that people . One staff he called BEAUTY : as denoting the beauty and comliness of his Ordinances whereby he ordered them . The other BANDS : as implying the union betwixt Judah and Israel by this Covenant , vers . 7. 14. 2. Christs removal of three , that is , many false shepheards , from over that people , among whom Pharises , Saduces and Essenes were principal , ver . 8. 3. Christs Casting off at last his own Pastoral care of them , and as it were breaking his Covenant with them , ver . 9 , 10 &c. This is amplified , ( 1 ) By the Sign or Token thereof , Symbolically , viz. His cutting asunder his two staves of BEAUTY and BANDS , denoting their full rejection , ver . 10 , 11. and 14. ( 2 ) By the cause thereof , their wicked contempt and rejection of Christ , for a base price of thirty pieces of silver , ver . 12 , 13. compare herewith , Mat. 26. 15. and 27. 5. to 11. ( 2 ) When these blessings were taken away from the Iews , they were more Spiritually r conferred upon the Gentiles , who became fellow-heirs with the Iews , and of the same Body . The Gentiles then being incorporated into one Church-body with the Jews , ( though the Jews afterwards broke themselves off by unbelief , ) these blessings being still continued to the Gentiles , of the same body , may in a sort be said to be continued unto the Jews . ( 3 ) The Iews Captivity and s dead hopeless Condition in Babylon , as also their strange Resurrection out of their graves there by a wonderful deliverance ; seem to shadow out the spiritual bondage and misery of the t Iews during all the time of their breaking off from Christ by unbelief , and also of their Restauration , and Re-implantation of them again into Christ by faith , which shall be as life from the dead . And Paul alledging that of Isaiah , which had immediate reference to the Captive Jews in Babylon , Isaiah 59. 20 , 21. Interprets and applies it Mediately to the Jews Calling and Re-ingraffing into Christ , after the Gentiles fulness should be come in , Rom. 11. 25 , 26 , 27. Which notably insinuates to us , that the Jews misery in , and Recovery out of Babylon ; were Types of their future misery in being broken off from Christ by unbelief , and of their happy reviving and being re-ingraffed into Christ by Faith. After which restauration of the Jews by their Conversion , all these promised blessings of Gods Tabernacle , Spirit , Word and publique Ministry shall be continued unto them , but much more spiritually till the end of the world . Thus of Gods Presence and Residence amongst them by his Spirit , Word and Ministry in his Tabernacle and Sanctuary for ever . VI. Gods greatest Covenant-Relation betwixt himself and them ; viz. That he would be their God , and they should be his people . This is a sixth great Covenant-Mercy often inculcated to the Captives . As by Ieremiah ; u Behold I will gather them out of all Countries , — And they shall be my people , and I will be their God. — And I will make an everlasting Covenant with them , &c. By Ezekiel also again and again , x — Moreover I will make a Covenant of Peace with them , it shall be an everlasting Covenant with them : — My Tabernacle also shall be with them ; yea I will be their God , and they shall be my people . This Covenant-Mercy is the chief Excellency and Glory of all Covenant-Mercies . This Covenant-Relation is the most Perfect and transcendent of all Relations . With this sweetest Promise God supports his Captives in Babylon : and it is the best and richest Cordial in the world . But touching this Relation , I have y already in divers places insisted largely in the unfolding of it : Having shewed , I. Concerning the Lords being a Covenant-God , 1. In whom ▪ or through what means the Lord becomes a Covenant God to a people . 2. What the Lord Promised , in Promising to be a God in Covenant . 3. Why the Lord Covenanted to be such a God to his people . 4. Many Inferences from the whole . II. Concerning a people's being Gods Covenant-People , I have also z explained ; 1. What it implies , to be a Covenant-people to God : and this in many Particulars . 2. Why its requisite that all who enter into Covenant with God , should so be his Covenant-people . 3. Inferences hence . Among the rest , Many Directions and Motives , for becoming Gods Covenant-People : And twelve Discoveries whereby we may try whether we are Gods Covenant-People or no ? To all which I refer the diligent Reader hereof , for his fuller Satisfaction . Thus of the Greatest Covenant-Relation betwixt God and the Captives : He becoming their God , and they his People in Covenant . VII . Finally , the seventh and last Covenant-Blessing , which the Lord in this Covenant promised to his Captives , was ; The mutual Covenant-Constancy betwixt God and them in this Everlasting Covenant : He would not turn from them , and they should not depart from him . This is very clearly expressed by the Lord in the Prophet Ieremiah , saying ; a — And I will make an everlasting Covenant with them ; that I will not turn away from them ▪ ( Heb. from after them , ) to do them good : And I will put my fear in their hearts , that they shall not depart from me , &c. Here note , I. The Perpetuity of this Covenant Promised , An Everlasting Covenant . Which also is elsewhere pathetically assured them ; b For , the Mountains shall depart , and the Hills be removed , but my kindness shall not depart from thee ; neither shall the Covenant of my Peace be removed , saith the LORD , that hath mercy on thee . This Covenant shall be more constant , firm and unmoveable then the very Hills and hugest Mountains . II. The Ground or Foundation of this Covenants Perpetuity , which is twofold , 1. On Gods part . His Covenant-constancy towards them . He will not turn away from them to do them Good. Why ? Because he will not . His own meer grace and good pleasure of his will is the sole motive inclining him hereunto : not any thing at all in them . And if God will not turn away from them ; then his Love , his Grace , his Assistance , his Protection , &c. shall not turn away from them . Yea , if God turn not away from them , then God will be with them : and c if God be with them , who shall be prevailingly against them ? Not Sin , Death , Hell , Satan or all the powers of darkness . They can never want any requisites for their establishment , constancy , and perseverance in his Covenant , that enjoy God with them and for them , according to his Covenant . 2. On their part . Their Covenant Constancy towards God ; and that arising from Gods fear , which he promiseth to put into their Hearts . The true Religious fear of God. ( which here in this d Chapter is formerly opened , ) comprizing much of true Religion in it , when once savingly planted in the Heart , is a prevalent Antidote against Apostacy , and strong preservative in Constancy , Iob 1. 1. Ier. 32. 40. But this Fear is not of themselves , it is the gift of God : God puts it into their heart , Spiritually ; it grows not in their hearts , Naturally . And from this fear of Gods implanting there , they shall be so confirmed , as they shall not depart from him . O what unquestionable Security is here , by Gods own promises , for Gods constancy with them , their Perseverance with him , and the Perpetuity of this Covenant between both ! He will not forsake them : They shall not forsake him , He will so secure their hearts by his fear implanted there . God undertakes for both Parties , for himself and Them : He will not , They shall not . How inviolable this Covenant : though they could undertake for no side at all ! In the very Marriage-Relation the man and woman do not either of them undertake for both Parties , though their love be never so entire and affectionate ; but the Husband only can undertake for himself , and the wife for herself . Yet here this Covenant Relation , betwixt God and his people , is so far beyond the Marriage-Relation , that therein God undertakes for both Sides , for both Parties : For himself , that he will not depart from them ; For them , that they shall not depart from him . And then what shall seperate betwixt God and them ? what shall change or overthrow this Covenant wherein all is undertaken by the unchangable and omnipotent God ? O happy ! thrice happy are Gods Covenant-people , whose Constancy , Perseverance and Performances towards God , are thus undertaken by God! How may this raise and revive them against all their own infirmities ? They can perform nothing , but their God will perform all for them and in them . Thus of The mutual Covenant-Constancy betwixt the Foederates ; viz. God and his Captives in Babylon . Hitherto , the Subject-Matter of this Covenant , on Gods Part , Consisting in many choice Covenant-Mercies , hath been at large unfolded in this First Section . Next , The Covenant-Duties required and restipulated from the Captive-Jews on their part towards God , come under Consideration in the Second Section . And the Inferences ( for brevity sake ) will conveniently be drawn from them both together . SECTION II. II. THE Subiect-Matter or Substance of this Covenant , on the Part of Gods Captive-People , Consisted in Sundry Covenant-Duties Required and Restipulated from them to God. Which Foederal-Duties were especially these . viz. 1. Faith in the Messiah Promised . 2. Repentance from all their former iniquities . 3. True Obedience unto God. 4. Becoming Gods Covenant-People . 5. Enquiring of God for doing all his Promised Mercies unto them . I shall speak a little to them very briefly : having had occasion more fully to insist upon most of them heretofore . I. Faith in the Messiah Promised . The blessed Messiah was not only promised in all the fore-going , but also even in this present Covenant : and that very eminently , viz. 1. As their compleat Covenant-Redeemer , that should ransome them not only from Babylon , but chiefly from all their Spiritual , and more then Babylonish bondage ; 2. As the sure mercies of David , whereon Gods Everlasting Covenant is founded and built ; 3. As a Branch of Righteousness growing up to David , and as a Plant of Renown raised up unto them ; 4. As DAVID their Shepheard , Prince and King for ever . Now the Messiah , that peculiar object of saving Faith , being in this Covenant so notably Promised and tendered on Gods part to them : they on their part were Consequently obliged , in the Nature of the thing , ( 1 ) To embrace these Promises , and accept this Tender of the Messiah by Faith. ( 2 ) To live by this Faith : 1. To embrace these Promises , and accept this Tender of the Messiah in this Covenant by Faith. Gods Foederal tender of Christ , and of many benefits in him to his people , Implies and consequentially requires their answerable acceptance of Christ by believing , and of all other blessings tendered with him . Besides , ( remembring still that the Prophecy of Isaiah , from Chap. 49. to the end of the Book , hath very remarkable reference to this present Covenant with the Babylonish Captives , as hath been noted , ) It 's evident ▪ 1. That God e Required all thirsty souls to come to Christ , as to Waters , Wine , Milk , Bread and Fatness : which f Coming to Christ , is believing in him . 2. That , God promised Justification by Faith in Jesus Christ , unto many g By his knowledge ( viz. by the knowledge of him through Faith , for Faith hath in it Knowledge , Assent and Affiance ) shall my righteous servant justifie many , for he shall bear their iniquities , &c. 3. That , the not believing in Christ is sharply blamed , h who hath believed our Report ? and to whom hath the arm of the LORD been Revealed ? For he shall grow up before him as a tender plant , &c. Thus Faith is here required . And when this Covenant had at last exhibited the Messiah unto the world ( before the New Covenant began to Commence ) How i often did Jesus Christ invite and importune his own people the Jews , the posterity of the Captives redeemed from Babylon , to come unto him and believe in him for life and Salvation ? But touching true Faith in Christ Jesus the Messiah , I have k already shewed at large ; 1. What Iustifying or Saving Faith in Christ is . 2. How we are Iustified by believing . 2. To live by this Faith. The righteous under their Captivity are required to live by faith , though their bondage was heavy , and their deliverance delayed , because at last ( when the vision 's appointed time should come ) they should certainly be delivered by the Messiah . l — The vision is yet for an appointed time , but at the end it shall speak and not lye : though it tarry , wait for it ; because it will surely come , it will not tarry . Behold his Soul which is lifted up , is not upright in him : but the just shall live by his Faith. This last sentence is famously m alledged in the New Testament , by the Apostle Paul , To prove life and justification by Faith. The words may be Considered , 1. Partly , as a Promise . And so , they may be again understood two waies ; for the word [ By his Faith ] in the Hebrew standing in the midst between the Subject and the Predicate here , may be referred to either . ( 1 ) To the Subject , thus ; The just by his Faith. And so it declares the Instrumental Mean whereby a man is justified , viz. by his Faith. ( 2 ) To the Predicate , thus ; By his Faith shall live . And so it implies to the Captives in Babylon , that the just among them should by Faith live , and out-live their Captivity , and be delivered according to Gods Covenant , yea live Eternally and Spiritually , their Redemption from Babylon being a Type of their eternal Redemption . 2. Partly , as a Precept or Command , to the righteous which were in Babylon , that in the midst their affliction there they should wait upon God for deliverance , and by Faith live upon God , upon Christ , upon his Covenant , and upon his Promises , till the appointed time of the vision should come , although they were as dead and buried in their Graves in Babylon ; For Gods elect should by the Messiah be certainly delivered both from Babylonish and from Hellish bondage . More Generally , how they that are justified by Faith do live by Faith , especially in five chief Acts of Faith ; I have n already shewed . More Particularly , How the just should live by Faith , in Times of Affliction , and misery upon themselves and the Church of God , may in part appear by these Acts of true Faith , which in such cases are to be exerted and exercised . For in such sort Believers of old have lived by Faith , upon God , Christ , Covenant and Promises in troublous and afflicting times . ( 1 ) Faith , being forewarned of Affliction , fore-arms against it . Puts upon providing an Ark , before the flood come , Heb. 11. 7. ( 2 ) Faith , encourages against all visible fears and troubles by beholding him that is invisible , Heb. 11. 27. ( 3 ) Faith leans and rests upon God in Christ in the saddest wilderness of wo and distress , as on the only Rock of support and safety , Cant. 8. 5. Isa. 50. 10. Psal. 73. 25 , 26. Enables to trust in God , though he slay us , Iob 13. 15. ( 4 ) Faith puts upon fervent Prayer unto God in afflictions , Psal. 116. 10. ( 5 ) Faith accounts the afflictions of Gods people , the reproach of Christ : and prefers that reproach of Christ beyond all earthly treasures , having respect to the recompence of Reward , Heb. 11. 24 , 25 , 26. ( 6 ) Faith , eying the Promises ( though afar off ) is so perswaded of them , and so embraces them ; as to enable Gods people to live as afflicted Pilgrims and strangers in this world , denying Earthly comforts , and enduring much hardness , because they look for a City that hath foundations , and for a better , that is an heavenly Country , Heb. 11. 8 , 9 , 10 , 13. to 17. ( 7 ) Faith lightens the heaviest , and sweetens the bitterest distresses and Tribulations , Rom. 5. 1 , 2 , 3 , 4. Faithfull Paul gloried in the Cross of Christ , Gal. 5. 14 , 17. Took pleasure in Reproaches , in Necessities , in Persecutions , in Distresses for Christs sake , 2 Cor. 12. 10. ( 8 ) Faith supports and bears up the Heart under all sorts of afflictions with Spiritual Consolations , which are not small , 2 Cor. 1. 4 , 5 , 6. 1 Sam. 30. 6. Especially upon these and like grounds of Comfort , viz. 1. By former experiences , 2 Cor. 1. 10. 2 Tim. 4. 17 , 18. 2. By Gods promises , Heb. 13. 5 , 6. Luke 21. 15 , 18. Mat. 10. 19 , 32. Mark. 10. 29 , 30. Rev. 2. 10. 3. By Gods presence with us in affliction , and symphathizing , Isa. 43. 1 , 2 , 3. Act. 18. 9 , 10. Isa. 63. 9. 4. By the Nature of Affliction . A Fathers cup , Iohn 18. 11. wholly for our profit , Heb. 12. 5. to 12. The reproach and afflictions of Christ , Heb. 11. 26. Col. 1. 24. Lot of Christians , 1 Cor. 10. 13. 2 Tim. 3. 12. Iohn 16. ult . Cannot seperate from Gods Love in Christ , Rom. 8. 35 , 36 , 37. Are the High way to Glory , Rom. 8. 17. ( 9 ) Faith enables patiently to undergo all varieties and extremities of miseries for obtaining of the Promises , Heb. 11. 35. to 40. And to refuse deliverance from tortures in hope of a better Resurrection , Heb. 11. 35. ( 10 ) Faith makes the Saints rejoyce under sufferings , through assurance of their future reward , Heb. 10. 32. to 36. and 12. 2. Rom. 5. 1 , 2 , 3. ( 11 ) Faith looks upon all afflictions , as Inflicted for Good , Iob 23. 10. Ier. 24. 5. Heb. 12. 10. 2 Cor. 4. 16 , 17 , 18. ( 12 ) Faith waites for Gods time of deliverance , as fittest : and makes not haste out of trouble by indirect means , Iob 14. 14. Isa. 28. 16. Hab. 2. 2 , 3 , 4. II. Repentance from all their former Sins and Iniquities . It s very observable , That after the Lord promised his peoples Deliverance out of Captivity , Planting in their own land , with many excellent Spiritual Mercies ; He declares how his people shall be affected with deep self-abhorring , and sincere Penitential Dispositions at the consideration of Gods overcoming Love and kindnesses . o — And I will give them an heart to know me , that I am the LORD ; and they shall be my people and I will be their God : For , they shall return unto me with their whole heart . Not formally , feignedly or hypocritically ; but Cordially , Entirely , with their heart , and with their whole heart . Notable is that in Ezekiel ; p — Then ( that is , when God had redeemed them from Babylon , Restored them to Sion , sprinkled clean water upon them , and heaped all those fore-promised Blessings upon them ) Then shall ye remember your own evil wayes , and your doings that were not Good , and shall loath your selves in your own sight , for your iniquites , and for your abominations . Nothing more kindly and throughly melts the Heart of a Sinner into Penitential Tears , Self-loathings , and Self-debasings , then the infinite flames of Gods gratuitous Love and bowels of Mercy once Savingly felt , and Influences thereof q Shed abroad upon the heart . Love breeds Love , as naturally as fire breeds fire . r We love God , because he hath loved us first . And Love to God makes us hate and loath whatsoever is Contrary to that blessed God whom we entirely Love. Hence it is , that we cannot chuse but hate and loath our sins and our selves for them , when we come to a true sence , and apprehension of them : as being against God , s who is all Purity , all Goodness , all Love. But having t formerly spoken of the Nature of Repentance in sundry Particulars , I need not here to superadd further . III. True Obedience unto God. This Covenant-Duty is divers times mentioned . u — And David my servant shall be King over them : and they all shall have one shepheard : They shall also walk in my judgements and observe my statutes and do them . — Moreover I will make a Covenant of Peace with them , &c. Here , their Obedience shall arise from their enjoying Christ the true DAVID to be their King and Shepheard . x — And I will put my Spirit within you , and cause you to walk in my statutes : and ye shall keep my judgements and do them . y — And I will give them one heart , And I will put a New Spirit within you ; And I will take the Stony heart out of their flesh , and will give them an heart of flesh : That they may walk in my statutes , and keep mine Ordinances and do them : and they shall be my People and I will be their God. Here Their Obedience shall also Spring from Gods Spirit of Renovation and Sanctification in them . In these Passages , Their Obedience is spoken of in a double Notion , viz. 1. As a Mercy Promised from God to them . God Promiseth to give them Christ , his Spirit , Newness of heart , Tenderness of Heart , &c. and all to work them up to sincere universal Obedience . He will furnish them with these excellent inward Principles and Abilities for Obedience . 2. As a Duty required from them by God. Being thus Principled and enabled , they are to return true and upright Obedience unto God , as their Covenant-Duty . But touching this Covenant-Duty of Obedience , I shall here need to enlarge no further : z Having largley Opened this Particular Duty , both in Gods Covenant with Abraham , and with Israel at Mount Sinai . IV. Becoming Gods Covenant-People . It s their Covenant Priviledge that they may be his People : It s their Covenant-Duty also to become his People and behave themselves towards him accordingly . Shall the Lord Covenant to be their God , which is the greatest and fullest of all Mercies Promisable : And shall not they Restipulate to be his People , which is the greatest and fullest duty repromisable ? a Relatives do mutually infer and remove one another . b — Moreover I will make a Covenant of Peace with them , it shall be an everlasting Covenant with them . — My Tabernacle also shall be with them : Yea , I will be their God , and they shall be my People . This is also c elswhere often inculcated ; whereby they may see that God insists much upon it . This Covenant-Duty of being Gods people ; is a sweet and ample Theam , and here I should have contentedly paus'd a while , had I not unfolded touching this Covenant-Duty already , these things , viz. 1. What it implies , to be a Covenant-people to God. 2. Why God makes us his Covenant-People . 3. Certain Inferences ; among which are twelve Characters , whereby we may discover whether we are Gods Covenant-people or no ? and all in Opening the d Sinai-Covenant . Let the Diligent Reader return thither for his Satisfaction . V. Lastly , Enquiring of God , for Doing all his Covenanted Mercies unto them . God will do much for his people of his own meer Grace ; Yea he is , not only e able , but wont to do exceeding abundantly above all that we ask or think : But yet he loves to be sought unto by his people , that he may stream his blessings upon them . Hereupon , after he had made many promises to his Captives of high Concernment , he subjoyned ; f Thus saith the Lord GOD , I will yet for this be inquired of by the House of Israel , to do it for them . As a great King proffers many royal favours to his Subjects ; but yet , they that mean to partake them , must Petition for them : Or as a rich possessioner holds a Manner in libero soccagio , in free soccage , but yet he must perform to such a Court , or he must pay a pound of Pepper , A Red-Rose in Rose-time , &c. as a chief Rent ; So here God will be honoured by Petitions , in his Court of Requests ; He will have his Rent and his Homage from his people in order to the Performance of his Promised Mercies to his People . God gives not his blessings for their Prayers : though he will not give them without their Prayers . When our hearts are fervently put upon Prayer for Covenant-blessings , it s a good argument we are not far from enjoying such Covenant-blessings . And what we reap by Prayer , 1. Is best discerned whence it comes ; 2. Is double sweet when it comes ; 3. Is more carefully retained and improved , as not obtained without many wrastlings , Prayers and Tears ; 4. And doth most redound to the glory of the giver , enlarging our hearts by many thanksgivings unto God. Thus of the Matter of this Covenant on the Captives Part , viz. Their Covenant-Duties required from them towards God. SECT . III. Inferences from the whole Matter of this COVENANT . COnclude we now this whole Subject-Matter of this Covenant both on Gods Part , and on the Part of his Captive-people , with some brief Inferences , thence offering themselves to us . As , I. Hence , IESUS CHRIST was Promised in this Covenant with special reference to DAVID , and to the Performance of Gods former Covenant made with him in Christ. For , CHRIST is is herein Promised , 1. As the g Sure Mercies of David , whereon Gods Everlasting Covenant is founded and built . 2. As a h Branch of Righteousness growing up to DAVID , and a Plant of Renown raised up to them . 3. As i DAVID their Shepheard , Prince and King for ever . CHRIST is a second DAVID ; Yea , the only true DAVID . All which Particulars have been here already explained . Now why is Christ thus Promised with such reference unto DAVID : but because God would thereby let us see , That Gods Govenant with David and his Seed was not forgotten , no not in his Seeds woful Captivity and seeming rejection , but should certainly be fulfilled : And that it should have its chief accomplishment in Iesus Christ ? For indeed , under this Covenant-Dispensation Jesus Christ was not only further Promised then in the Covenant with David ; but also actually performed and exhibited in Humane flesh of the Seed of David , according to all the former Promises that went of Christ. II. Hence , CHRIST alone was the Covenant-Redeemer of Gods Captives from Babylon to Sion , who or what ever were the Instruments imployed in that their Redemption . Cyrus the Persian , and Darius the Mede with their Armies were their instrumental Redeemers , k They took Babylon ; destroyed their King Belshazzar ; Proclaimed liberty for the Capive-Iews , both to depart out of Babylon , and to return into Canaan , to build the house of God , &c. But Jesus Christ , who ordered and over-ruled all these things was their Principal Redeemer , as that Prophecy in l Isaiah , formerly opened , doth especially manifest . As he of old was the Principal Redeemer of his people out of Egypts bondage , witness the Type of the m Paschal Lamb , although Moses and Aaron were therein very instrumental to him . Hereupon the ransomed Captives n owe all the praise of the Return of their Captivity to the LORD alone . Oh how vehemently is Christ pleased with the Office of a Redeemer : that Redeems from Egypt ; Redeems from Babylon ; Redeems from Hell. III. Hence , The Great and wonderfull Redemption of Captive-Iews from Babylon to Canaan , was an eminent Type of Christs Greater and more wonderful Redemption of Captive-Sinners from Sin to Grace , from Satan to God , from Death to Life , from Hell to Heaven . This o Typicalness hath been already proved , and the Parallel made betwixt these two Redemptions . The Jews of old might notably Spell out their Spiritual Redemption from Sin and Misery , in their Corporal Redemptions from Egypt and Babylon . These were to them , not only Mercies , but Mysteries : Not only Restaurations for the present , but Instructions also for the future . And when we read this great work of God in Redeeming his Captives from Babylons Graves : remember we and admire much more Christs Stupendious work in Redeeming his Elect from the Grave of Sin and gulph of Hell. IV. Hence , No Difficulties whatsoever or seeming impossibilites can hinder the accomplishment of Gods Covenants and Promises . God in this Covenant promised to bring his People out of Babylon into Canaan , and to place them there , &c. Alas ! how hard and impossible a thing might this seem unto them ? Canaan was wasted and depopulated ; The Holy City and Temple destroyed and laid on Heaps ; The Jews carried Captive into Babylon and there intombed like p dead persons in their Graves ; The Babylonian Kingdom being at that time the great and potent Empire over the world , unlikely to be subdued by any visible Power ; And Babylon it self the Royal Seat of the Empire being so strongly fortified , Naturally by the great River Euphrates , Artificially by walls extraordinarily thick and high ; &c. Yet notwithstanding all these difficulties and visible impossibilities , Gods Covenant and Promises for the Jews deliverance were exactly performed when the seventy years were accomplished , Cyrus and Darius taking Babylon in q that night after Belshazzar and his Lords had sensually feasted and quaffed in the silver and golden vessels of the Temple : immediately after which r Cyrus proclaims liberty to the Captives to return into Canaan for rebuilding of the Temple and Jerusalem . So they were placed in their own land , and ( though they had troublous times , and many subtile malicious and potent adversaries , whereby the work was long obstructed and retarded , yet ) they s builded , prospered and finished . Zerubbabel laid the foundation , and the topstone . When therefore any Difficulties or seeming impossibilities stand in the way betwixt the Promises of God , and his Performances thereof : let not our Faith Stagger or be discomfited , God will engage his Omniscience and his Omnipotency : rather then there shall be the least violation of his Fidelity . So that even against reason , and sence , and hope , in hope , we may most Confidently rely upon him . V. Hence , Christs redeemed People , become his cleansed People . Sin is the Sinners only spiritual Defilement . When Christ Redeems any Sinner , he cleanses him from his Sins : Partly t by his own blood , unto Justification ; Partly u by his Spirit unto Sanctification . Christ Redeemed these Jews so from their misery : as withall to x cleanse them from all their iniquities . Christ Redeems the Sinner , so as to Renew the Sinner . He doth purchase us ; Not to protect us in Sin , but to purge us from Sin. Jesus Christ y gave himself for us , that he might Redeem us from all iniquity : and purifie unto himself a peculiar people zealous of good works . And Christs Redemption is actually applyed to none , but only to such as are effectually called and cleansed . Redeemed Jews , must abandon their Idols . Redeemed Sinners must forsake their sins . To pretend to be Redeemed by Christ , and yet to allow our selves in sin : Is great Hypocrisie in us ; And brings great infamy upon Christ , as if he were a Patron of Sin and wickedness . VI. Hence , That the Iews ( who extreamly doted upon Idolatry ) were we aned from Irolatry , is meerly to be ascribed to the Grace and Covenant of God. Not the loss of Canaan , Jerusalem and the Temple ; Not the Miseries of their Chaldean Bondage ; not the good example of the Chaldeans , who were z extreamly addicted to idolatry and superstition : but only Gods free Grace and Covenant , promising this mercy , did accordingly divorce them from their idolatry . When nothing Else can do it , The Grace and Promise of God can estrange us utterly from our iniquities . Wait we therefore upon his Grace , and Covenant for attainment of this blessing to our selves and others . VII . Hence , Gods Spirit , or the Spirit of Christ , was not only Promised , but also performed to Gods Redeemed under the Old Testament , For besides what hath been evidenced to this effect in opening of former Covenants , its plain this Spirit of God and Christ was Promised and Performed under this Covenant . This is diligently to be noted against the Socinians , ( u ) who falsly assert That the Spirit was not promised under the Old Testament . What could be more express then this ? b — A new heart also will I give you , and a New Spirit will I put within you ; and I will take away the stony heart out of your flesh , and I will give you an heart of flesh . And I will put my Spirit within you , and cause you to walk in my statutes , &c. See the fourth Covenant-Mercy . VIII . Hence , When Gods Spirit is put within the Heart , he brings many sacred endowments and blessed Influences with himself into that Heart . I have here in this Covenant c noted and opened seven such Holy Influences introduced into the soul by the Spirit of God ; and all of very precious Consequence . The Spirit is the Spring and immediate Author of d all Gifts and Graces . He that once is possessed of this Spring : hath all the streams of grace thence flowing . It s therefore a very great and complexive Mercy , to enjoy the Spirit of God according to Gods Covenant . Our Saviour intimates , that Gods e giving of his Spirit to them that ask him , is the great attainment by Prayer . He that can pray down this blessing upon his heart , may have any thing of God. And Paul Sums up the whole Blessing of Abraham , that was to come upon the Gentiles through Christ , his most blessed Seed , in this One ; f The Receiving of the Promise of the Spirit ( i. e. the Promised Spirit ) through Faith. The Promised Spirit enjoy'd , enstates believers in the whole blessing of Abraham , and makes them every way blessed with Abraham . IX . Hence , The Lord delights to afford his Special Presence among his Covenant-People g His Tabernacle shall be with them , and his Sanctuary in the midst of them for evermore : And hereby God affords his Special presence with his Covenant-people , as h hath been explained . Now Gods presence is his peoples Protection , Psal. 46. 5. Their encouragement and Consolation against all evils , even in the valley of the shadow of Death , Psal. 23. 4. And a speicial token of Gods discriminating favour to them , seperating them from all the people on the face of the earth , Exod. 33. 16. Moses set so much store by this presence of God , that he was not willing to go out of the wilderness towards Canaan it self without it ; i If thy presence go not up with me , carry us not up hence . Ezekiel having described the New Temple , New Worship and Ministry , New Land , and New City , ( as k elsewhere I have shewed ) shuts up his Description of the New City , with the blessed denomination given to it ; l And the name of the City from that day , shall be , IEHOVAH-SHAMMAH . i. e. The LORD is there . Hereby intimating , that Gods Presence and Residence in this City , should be the High-excellency ▪ and chief glory of this City , In stead of all Blessings . X. Hence , Gods Covenant with a people , advanceth them to the highest Covenant-Relation with God. For what Relation can any People have towards God , or with God , like this : m That he should be their Covenant-God , and they his Covenant-People ? And this Relation betwixt God and his Captives is sweetly stablished in this Covenant , Ezek. 37. 23 , 26 , 27. & 36. 28. & 34. 30 , 31. Oh how comfortable , sweet and blessed is this Relation ! What a Miracle of Mercy is it , that the most Holy , Holy , Holy Lord God , should ever admit sinful dust and ashes into such a Relation to himself ? How excellent is Gods Covenant , that is the mysterious foundation in Christ of this Relation betwixt God and man ! Surely , to be effectually called , and savingly brought into Covenant , and Covenant-relation with God indeed ; is so complexive a Mercy , that it comprizeth all other saving Blessings in its Bosome , and is the very Gate of Heaven it self . XI . Hence , God so requires Covenant-Duties from us , That he undertakes all our Covenant-performances for us . As God on his part will bestow Covenant-Mercies : so his Covenant-people on their part must return Covenant-Duties . The obligation must be mutual and reciprocal . But here 's the Mysterie : God undertakes for both sides . n He will be their God , and they shall be his People : o He will not turn away from them to do them Good , and they ( his fear being put into their hearts , ) shall not depart from him . O happy Covenant ! wherein God undertakes the Covenant-performances on his peoples part , as well as on his own . In this point no Covenant in the world can compare with this Covenant of God. In all Covenants betwixt man and man , no man undertakes for his Confederate , but only for himself ; In all Covenants betwixt man and wife , no husband undertakes for his wife , no wife undertakes for her husband , but the husband only for himself , and the wife only for herself : But in Gods Covenant he undertakes for himself and for us also . Though , our sins be never so many ; our infirmities and weaknesses never so pressing ; our temptations never so violent ; our duties never so great and difficult : yet he will so furnish us with his fear and grace , that we shall do what he requires , and not depart from him . Oh what a comfort and stay may this be to our hearts ! depend we upon this Covenant faithfully , urge we the Lord upon this his Covenant importunately , that he will honor himself and his truth in performing all things for us . Let him enable us to do , what he requireth : and let him require us to do , what he pleaseth . XII . Hence , Gods Covenant in Christ is an everlasting Covenant , and cannot be disannulled . The outward Form or Manner of Ministration may be changed and annulled : but the Essence and Substance of it cannot be violated . p God will not turn from them : they shall not depart from God : All other things in the world cannot divide betwixt God and his People , or destroy his Covenant . This Perpetuity of Gods Covenant with his Captives , exceedingly augments the Sweetness , Comfortableness and Benefit of all the Covenant-Mercies . XIII . Hence , Finally , we may clearly take notice of many eminent points of Christian Religion which are revealed in and under this Covenant . Consider well the Covenant-Mercies Promised : and see if they amount not to a Considerable Gospel , and brief Abstract of Christianity . It shall suffice only to mention these points now , because I have , in opening this Covenant's-Mercies , and in sundry other Covenants , explained them already . In and under this Covenant , these points of Christian Religion are disclosed ; 1. The Person and office of Iesus Christ the Messiah . I. His Person . That he should be true man , of the Seed of David ; q A branch of Righteousness growing up to DAVID . r The sure Mercies of David , &c. II. His Office of Mediatorship . For , he is called ; THE LORD OUR RIGHTEOUSNESS , Ier. 33. 16 , 17. And he is the Covenant-Redeemer of his Captives from spiritual thraldom , Isa. 49. 8. to 18. More Particularly , That he should be , 1. A Prophet . Behold I have given him for a witness to the People , Isai. 55. 1 , 2 , 3 , 4. Iohn 7. 16 , 17. & 12. 49 , 56. 2. A Priest. This is implied in that Denomination given him : The sure Mercies of David . Which implies his Resurrection from the dead , Isa. 55. 1 , 2 , 3 , 4. with Acts 13. 34. And this consequently presupposes his Death . Christ dyed , To satisfie for our sins , Rom. 4. 25. & 8. 3. Heb. 9. 14. & 10. 10 , 12 , 14. Christ Rose again from the Dead , That he might ever live to make Intercession for us , Heb. 7. 25. & 9. 24. Now Christs Satisfaction for Sin , and Intercession for Sinners , are the two grand Parts or Acts of his Priesthood . 3. A King. A Leader and Commander of the People , Isa. 55. 1 , 2 , 3 , 4. Yea he is promised , as another DAVID , their Shepheard , Prince , and King for ever , Ezek. 34. 23 , 24 , 25 , &c. & 37. 24 , 25 , 26. Ier. 33. 17 , 20 , 21 , 22 , 25 , 26. 2. The great work of Redemption . That Gods elect should be s Redeemed from their spiritual bondage by Christ , is primarily intended to be revealed to the Jews , under Christs promised Redeeming of the Captive-Jews from Babylon , the Type thereof , Isa. 49. 8. to 24. Ezek. 37. 21 , 25 , 26. & 34. 11. to 19. 23 , &c. Ier. 23. 7 , 8. & 16. 14 , 15. 3. The Donation of the Spirit of God. t And I will put my Spirit within you , &c. And with the Spirit many Fruits and Influences . 4. Renovation or Renewing of Spirit , and heart , Ezek. 36. 25 , 26. This in Substance is one with Regeneration , and effectual Calling , Titus 3. 4 , 5 , 6. 5. Iustification . That all their Iniquities should be cleansed and pardoned , Ier. 33. 7 , 8. And that Christs Righteousness should so effectually be made theirs , that Christ himself should be the LORD their RIGHTEOUSNESS , Ier. 33. 16 , 17. And Justification doth especially consist in these two things , viz. Non-Imputing of our Sins to us , but to Christ : and Imputing of Christs Righteousness unto us , as the matter of our Righteousness before God. 6. Sanctification , and Spiritual u cleansing from their Sinful Uncleannesses , Not to defile themselves any longer therewith , but to walk in newness of life and obedience , Ezek. 36. 27. More Particularly they should be so Sanctified , as , 1. To know God , that he is the LORD , Ier. 24. 5 , 6 , 7. 2. To believe in Jesus Christ , and to live by that Faith , Isa. 55. 1 , 2 , 3 , 4. & 53. 1 , 2 , 3 , 11. Hab. 2. 3 , 4. 3. To be of tender fleshy , not of heard stony hearts , Ezek. 36. 26. 4. To have and exercise sincere Repentance , Ezek. 36. 31. 5. To have one heart and one way in matters of Religion , Ier. 32. 38 , 39 , 40. 6. To be constant in the Fear of God , Ier. 32. 39 , 40 , 41. 7. Gods presence among his People in his Ordinances , Ezek. 37. 26 , 27 , 28. 8. Dearest Union to , and Communion with God ; as a Covenant-people with a Covenant-God , Ezek. 37. 26 , 27. and often ▪ 9. Perseverance with God in his Covenant , Jer. 32. 40 ▪ &c. These , among other points of Christian Doctrine , are Revealed in this Covenant . And therefore it may very justly be accounted and made use of as an Evangelical and Christian Covenant . But hitherto of the Substance , or Subject-Matter of this Covenant . APHORISM III. 3. The Form of Gods Covenant with his Captive-people . THE Form of Gods Covenant with his Captive-people the Iews , was Inwardly , The mutual Obligation of the Federates one to another : Outwardly , The manner of this Covenants Manifestation , Confirmation and Administration . This Aphorism I explain as followeth . Concerning this Form of Gods Covenant with his Captive-people the Iews , I need not say much . It is , 1. Inward , 2. Outward . I. Inward . The more Inward and essential Form of this Covenant , consisted in the Mutual Obligation of the Foederates one to another : of God to the Captive Iews by Stipulation of Mercies , and of the Captive Iews to God by Re-stipulation of Duties . Which Mercies and Duties , have both of them been already explained . The High-excellency and glory of all which Mercies and Duties , is set forth in that clause , often recited in this Covenant ; x — I will be their God , and they shall be my People . II. Outward . The More Outward and Accidental Form of this Covenant , stood in the Manner of Gods 1. Manifestation , 2. Confirmation , 3. Administration of this Covenant to the Captive-Iews . 1. Gods Manifestation of this Covenant to the Captive-Iews , was not , Immediate by his own immediate Revelation or voice to them , As to Adam , Noah , Abraham , and to Israel at Mount-Sinai : But Me , diate , by the ministry of his Prophets , especially Isaiah , Ieremiah , and Ezekiel , as y hath been already evidenced . As God first made known the former Covenant to his Prophet Nathan , and then by him to David : So here God first Revealed this Covenant to these his Prophets , and then by them to the Captive-Jews . God delights to impart his Covenant-Mysteries unto his people by the Ministry of his Prophets ; Unto men by men ; 1. Partly , That they may not be dashed , terrified and amazed , at the terrible Majesty of the Lord , as z once Israel was . 2. Partly , That the Lord may condescend more ▪ familiarly unto his people in his Covenant-dealings with them , as he did with David , 2 Sam. 7. 19. 3. Partly , To teach his people to prize , love , and hearken to his Prophets , by whom the richest Treasures of Gospel Truth and Covenant-assurances of their Salvation in Christ , are Revealed to them . Who would not highly value those Ambassadors , that shall come from God with a Covenant of Faith , purposely to assure them of their eternal Happiness by Christ through believing ? 2. Gods Confirmation of this Covenant to his People the Captive-Iews , was various : chiefly fourfold . 1. By exegetical Repetitions of it . 2. By Divers Illustrating Symbols and Similitudes . 3. By sundry Ratifying Promises . 4. By Gods Sacred and inviolable Oath . ( 1 ) By Exegetical Repetitions of it . God made known this Covenant by his Prophets to his people , not only once , but often . He spake it frequently : that he might confirm it to them firmly . And his following Repetitions were not only Confirmations , but also Explanations of the foregoing Discoveries of this Covenant . God made known this Covenant , especially to three Prophets . 1. To Isaiah before the Captivity : often Repeating it by him . 2. To Ezekiel , and 3. To Ieremiah , both during the Captivity . Often ingeminating it to them All which I have particularly shewed in the beginning of this VI. Chapter , in the Preface there . Now why should God thus often ingeminate and repeat this Covenant , but to put his people out of doubt of the certainty of it ? ( 2 ) By Divers Illustrating Symbols and Similitudes . Parables , or Similitudes , illustrate much : and consequently obtain some kind of force for Confirmation of things illustrated , and for perswasion of our hearts thereunto . God used especially these Parables , Symbols or Similitudes for Confirming and assuring of divers Covenant-Mercies to the Captive-Jews , viz. 1. The Symbole a of two Baskets of figs set before the Temple ; the one very good , the other very bad . The good figs representing the Captives in Babylon , towards whom God had thoughts and purposes of much good , To redeem them from Babylon , to bring them into their own land , &c. The bad figs representing Zedekiah and his Princes , and the residue of Jerusalem , which remained still in the land , &c. Whom God would consume and make fit for nothing . 2. The Symbole b of two sticks , written on , The one for Judah , The other for Ephraim : both of them becoming one in the Prophet Ezekiels hand . Hereby God assuring them that Iudah and Israel should no longer remain two Kingdoms or two Nations , but they should both become one in the hand of God under the true DAVID Iesus Christ thir Prince . This was another eminent Mercy promised in this Covenant . 3. The Symbole c of Dry bones in the valley , reviving at Ezekiels Prophecying , and standing up an exceeding great army . Hereby the Lord assuring the Captive-Jews , that though they were as it were dead and buried in their Graves in Babylon , and their Condition visibly as helpless and hopeless as of these dead dry bones ; yet God would open their Graves , bring them out of their Graves , make their dead and dry bones live , and redeem them from Babylon . This was another grand Covenant-Mercy promised . ( 3 ) By sundry Ratifying Promises . I mean such promises as were annexed to , or inserted in this Covenant , purposely to ratifie , confirm and assure them of the certainty and inviolable stability of this Covenant . As , when God promised the Perpetuity of this Covenant and the Covenant-mercies in Christ , the true DAVID ; d And they shall dwell in the land that I have given unto Jacob my servant , wherein your fathers have dwelt , and they shall dwell therein , even they and their children , and their childrens children for ever , and my servant DAVID shall be their Prince for ever . Moreover I will make a Covenant of Peace with them , it shall be an everlasting Covenant with them , &c. And again ; — I will make an everlasting Covenant with you , even the sure Mercies of David , Isa. 55. 3. And elsewhere God ratifies this Covenant , by Promising greater and more immovable stability to it , then to the very Mountains and Hills ; e For the Mountains shall depart , and the Hills be removed : but my kindness shall not depart from thee , neither shall the Covenant of my peace be removed , saith the LORD , that hath mercy on thee . How sweet are these Promises ! ( 4 ) By Gods sacred and inviolable Oath . For , God comforting his people by his Covenant and Promises against the Babylonish Captivity , confirms that his Covenant and the Promises thereof by his holy Oath , saying ; f — For this is as the waters of Noah unto me : for as I have sworn that the waters of Noah shall no more go over the earth ; so have I sworn that I would not be wroth with thee , nor rebuke thee . For the Mountains shall depart , and the Hils be removed , &c. Now God , interposing himself by these g two immutable things , his Promise and his Oath , intended his peoples strong Consolation in this Covenant . 3. Gods Administration of this Covenant with the Captive Iews , ( as well as of his former Covenant with David ) was for substance the same with that of the Sinai-Covenant , which determined not till Christs Death , when the New-Covenant began to Commence . For both these Covenants were , as it were , Under-Covenants to the Sinai-Covenant . This Covenant then was administred , 1. With a Typical and Outward Sanctuary . 2. With a Levitical Priesthood , Ordinarily : and many Prophets , Extraordinarily . 3. With Levitical Ordinances of divine worship , and Ceremonies , &c. 4. With Temporal and Typical Promises touching Canaan , their Rest there , &c. 5. With ordinary Covenant-Tokens , Circumcision , and the Passover . All which ( except the Prophets ) remained still in use till the Incarnation and Death of IESUS CHRIST . Nevertheless this Covenants Administration was greatly raised and heightned by some Perfective Alterations and Additionals , above all fore-going Covenant-Administrations . For under this Covenant , ( 1 ) The People , Priests and worship of God were more fully h cleansed from Idolatry then ever since their Redemption from Aegypt . ( 2 ) The Temple of Zerubbabel wherein they had their Solemn worship , was far more glorious then the Temple of Solomon under the former Covenant . Not in regard of Fabrick and Structure ; therein Solomons excelled : but in regard of use , the most glorious Son of God Iesus Christ glorifying this Latter Temple with his own blessed Presence and Ministry in it . i — And I will shake all Nations , and THE DESIRE OF ALL NTIONS shall come , and I will fill this House with Glory , saith the LORD of Hoasts . The Silver is mine , and the Gold is mine , saith the LORD of Hoasts ▪ The Glory of this Latter House shall be greater then of the Former , saith the LORD of Hoasts : And in this place will I give peace , saith the LORD of Hoasts . ( 3 ) The Promises of this Covenant ( which is the very next door to the New-Covenant ) do run in a far more k Spiritual strain touching Spiritual blessings in heavenly things in Christ , then did the Promises of any former Covenant whatsoever . And do determinately point out the very time of the l Messiahs suffering : which in no other Covenant-administration was done before . ( 4 ) The chief Passover that ever was sacrificed since the Institution of the Passover , was offered up under this Covenant . For under it m Christ our passover was sacrificed for us . Never Passover like this Passover . All they were but Types and Shadows : This alone was the Truth and Substance of them all . ( 5 ) Finally , Under this Covenant the Political Government of the Common-wealth of Israel was transmitted to the true n DAVID , viz. IESUS CHRIST , Lord of Lords and King of Kings : In whose Spiritual , Heavenly and Everlasting Kingdom the outward Kingdom and Government of Judah and Israel determined , and was swallowed up for evermore . Inferences . 1. Hence , The bounty of Gods Grace was very illustrious towards his people in this Covenant , which he so often revealed to them . Here 's not a seldom , but a frequent Covenant-Manifestation : whereby Gods Covenant-Grace obtained not a penurious , but a bounteous demonstration . Gods often tenders of his Grace , do eminently imply the richcs and bounty of that Grace . He often offered , what he was most willing to bestow . 2. Hence , The Truth and certainty of this Covenant was altogether infallible and unquestionable . Being revealed by three several Prophets ; Repeated several times ; And Confirmed sundry waies , by symbolical Tokens , Ratifying Promises , and the Oath of God himself : how could they doubt of its faithfull accomplishment ? 3. Hence , The Lord in this Covenant abundantly provided for his Captives support and consolation . Not only the Matter of it was exceeding Comfortable to them , In regard both of the rich Mercies Promised , and of Gods undertaking for their Constancy in Covenant : But the very Form of this Covenant was most Comfortable also , being so importunately manifested , so strongly confirmed , and so sweetly administred . What people could more o need consolation ? And what way could be more effectual then this Covenant way which God took for their consolation ? 4. Hence , This Covenant with the Captives did not only explain , but also highly improve the Sinai-Covenant unto much Evangelical Spirituality . As the former Covenant with David , so this with the Captives was Explanatory to the Sinai-Covenant . But this Covenant hath highly advanced and raised up the Sinai-Covenant with many sublime Spiritual Promises . So that when that Old-Covenant was to wear away , and to be swallowed up by the new , it was become very Spiritual . 5. Hence , The subsequent-Covenants still had their Special excellencies above those that were foregoing . That with David surpassed all that went before , which also still excelled one another : But this transcends that Covenant with David , as appears in those five forementioned Particulars . The substance of the Covenant of Faith is still the same : but yet it still more and more exels it self in gradual Perfections , till it attain to the most perfect of all dispensations , the New Covenant . 6. Hence , Finally , When the mutual tie and obligation between the Foederates was broken , the very Essence of this Covenant was violated and overthrown . For in this mutual obligation of Foederates , the Essential form and being of this and of all Covenants Consists . When therefore the p Jews rejected the Messiah actually exhibited , sold him for a base price of thirty pieces of Silver , set him at nought , and cruelly murdered him with wicked hands . ( so far were they from believing in him ; ) No wonder that God cut asunder his two staves of Beauty and Bands , Brake his Covenant with them , and utterly cast them off till the fulness of the Gentiles be accomplished . APHORISM IV. 4. The End or Scope of Gods Covenant with his Captive-people in Babylon . GGds End and intended Scope in this Covenant with his Captives in Babylon was ; More Immediately , A further Discovery of the promised Messiah Iesus Christ : More Mediately , The promoting of their present Consolation and future Salvation : And the Advancement of Gods Glory in all . This Aphorism I thus in brief Explicate . I. The more Immediate End , intended by God in this Covenant was : A further Discovery of the Promised Messiah Iesus Christ. Every Covenant tends to improve and advance in some regard or other , the further Revelation of Christ : As I have q shewed in the Ends of the Several Cvenants ; and specially in gods Covenant with David , which the Reader may Consult . CHRIST , and Sinners happiness by him , is the great mysterie of all Discoveries of the Covenant of Faith. This Covenant , together with the Promises Reducible and appertaining to it , tends to make a further Discovery of Christ , in regard of his 1. Person , 2. Office , and 3. Actual Appearing in Humane flesh . 1. In regard of Christs Person , according to the Flesh : This Covenant and the Promises thereunto belonging do discover , 1. His Descent . That he shall not only , as a r Branch of Righteousness , grow up to David , but also that he should descend of David by s Zerubbabel , a special Type , and fore-father of Christ : as that passage of Haggai , being solidly understood , doth intimate ; for it is chiefly applicable to , and intended of Christ the true Zerubbabel . 2. His Properties . t Righteous , Having Salvation , Lowly , Speaking peace to the Heathen , being wounded for our iniquities , &c. 2. In regard of Christs office : This Covenant and the Promises annexed thereunto do Reveal ; 1 More Generally , That Christ should be u a Redeemer , not only of his People the Jews from Babylonish bondage , but also of all his Elect from sin●…ull and hellish thraldom , by the blood of the Covenant . 2. More Particularly , That Jesus Christ the Messiah should be , ( 1 ) A Prophet . x A witness to the People ; y The Messenger , Or Angel of the Covenant , delighted in . ( 2 ) A Priest for ever . Becoming z an offering for sin , and Making Intercession for the Transgressors . ( which are the two grand Acts of his Priesthood ) Whence he is said , a To send Prisoners out of the pit wherein there is no water by the blood of the Covenant . And to be b The Sure Mercies of David . ( 3 ) A King. c A Leader and Commander to the people . Yea that he as a d true DAVID should be their Shepheard , Prince and King for ever : Under whose Dominion the divided Kingdoms of Judah and Israel should be united and made one , as at first they were under David . Thus , though the Sinai-Covenant discovered Christ as a Prophet and Priest , under the Types of Moses and Aaron ; and the Covenant with David reveal Christ as an Everlasting King : Yet this Covenant doth as much as both , and sets him forth as Prophet , Priest and King for ever . Herein therefore Christ is revealed more fully then in either of those Covenants . 3. In regard of Christs Actual appearing in Humane flesh : This Covenant and the Promises thereto belonging , discover ; 1. That , e From the going forth of the Commandments to restore and to build Ierusalem unto the Messiah the Prince , shall be seven weeks ; ( that is thinks f Calvin from the second year of Cyrus till the baptism of Christ , when he began publikely to appear in his Mediatory office , ) and threescore and two weeks the Street shall be built again , and the wall , even in troublous times . And after threescore and two weeks shall Messiah be cut off , but not for himself , &c. Here , the determinate time of the Messiah's appearing and Suffering for sin , is revealed to Daniel about the time of the Jews release from Babylon : which was never done before under any former Covenant . 2. That , Christ , g the DESIRE OF ALL NATIONS should come , and by his Presence fill the Later Temple built by Zerubbabel with more Glory , then ever the first Temple had which was built by Solomon . 3. That , Christ h Zion●…s King should come to Ierusalem , being just , having Salvation , Lowly , and riding upon an Ass , and upon a colt the foal of an Ass. 3. That i The LORD whom they sought ; Even the Angel of the Covenant , whom they delighted in , should suddenly come to his Temple . Malachi , the last Prophet of the old Testament , tels them , that now Christs coming was nigh at hand , he would come suddenly without delay . And k Elijah the Prophes ( that is , John Baptist in the Spirit and power of Elijah , Luke 1. 17. Mat. 11. 10. to 15. ) as Christs Herauld or Harbinger , should come to prepare Christs way before him . And the next tidings which the Scripture brings in the History of the four Evangelists is , The manifestation of Iohn the Baptist , the second Elijah , and shortly after him the Incarnation and Nativity , &c. of IESUS CHRIST . These , besides other discoveries this Covenant made of Christ , beyond all foregoing Covenants . II. The more Mediate End intended by God in this Covenant , was twofold , viz. 1. Subordinate , 2. Ultimate . 1. Subordinate : The Captive's 1. Present consolation , and 2. Future Salvation of them and their Posterity . ( 1 ) The Present Consolation of Gods Captives in Babylon . As they were there greatly afflicted : so they were deeply dejected . They were then , l as a woman forsaken and grieved in Spirit , and as a wife of youth refused ; Yea forsaken of God , who in wrath for that season bid his face from them . So that m when they sate down by the Rivers of Babylon , they wept when they remembred Sion . They hanged their harps upon the willows in the midst thereof . — They could not sing the LORD'S song in a strange land . They said , n Our bones are dryed and our hope is lost , we are cut off for our parts . Thus they were even drowned in sorrow , and swallowed up in discomfort . Therefore God purposely sets himself to Comfort them with good words , and comfortable words in this Covenant . See Isaiah 54. throughout . and Zech. 1. 12. to the end of the chapter , and Isai. 49 8. to 18. where Christ is promised as a Covenant of the People , to establish the land , to cause to inherit the Desolate heritages : To say to the Prisoners , go forth : To them that are in darkness , shew your selves , &c. and at last this Triumphant close is added ; Sing , O heavens ; and be joyful , O earth ; and break forth into singing , O Mountains : For God hath comforted his people , and will have mercy on his afflicted , ver . 13. Seriously consider all the Covenant-Mercies formerly unfolded , How suitable and full Remedies they were against all their Babylonish distresses : and then it must needs be confessed that in this Covenant God singularly intended his afflicted peoples Consolation . ( 2 ) The Future Salvation of the Captives and their Posterity . God in this Covenant aimed at an higher End and Advantage to his people then their present Consolation : even their and their Seeds eterternal Salvation . And therefore o under their corporal Redemption from Babylonish Bondage to Canaans Liberty and Rest ; He represents typically their Spiritual Redemption from Sinfull and Hellish Bond●…ge to Heaven by Jesus Christ , As I have already manifested . And this is extended to them , and to their children , and to their childrens chi●…dren , Ezek. 37. 25 , 26. Isa. 59. 20 , 21. And if the Spirituality of the Promises of this Covenant be well weighed : half an eye may see ; That in this Covenant God intended much more Their Spiritual Redemption by Christ , then their corporal Deliverance by Cyrus : And that he had a far greater desire to lead his people and their seed unto , and place them in , the Heavenly , rather then the Earthly Canaan . 2. Ultimate . Gods highest and last End , in this , as in all Covenants , was the Advancement of his own Glory . Therefore , when the Lord was about to propound the sweet Promises of this Covenant , touching the Jews Redemption from Babylon to 〈◊〉 〈◊〉 Chaldea and other Countries to Canaan : he tels them that herein he had principal respect to his own Holy Name and Glory , which through them was profaned among the Heathen . p — But I had pitty for mine holy name , which the house of Israel had profaned among the Heathen whither they went. Therefore say unto the House of Israel , Thus saith the Lord GOD , I do not this for your sakes O house of Israel , but for mine Holy name's sake which ye have profaned among the Heathen whither ye went. And I mill sanctifie my great Name which was profaned among the Heathen , which ye have profaned in the midst of them : and the Heathen shall know that I am the LORD , saith the Lord GOD , when I shall be sanctified in you before their eyes . For I will take you from among the Heathen , &c. So that God made this Covenant , and made it good : that he might sanctifie , exalt and glorifie his own great name . More Particularly by this Covenant God intended ; 1. The Glory of his free-Grace ; without , yea contrary to their deserts , Ezek. 36. 22 , 31 , 32. 2. The Glory of his rich Mercy , Compassion and Loving-kindness , Isai. 49. 13 , 15 , 16. Zech. 1. 12. to 17. All the Covenanted Blessings demonstrate this . 3. The Glory of his Power : that he would open their Graves , and bring them out of their Graves , Ezek. 37. 1. to 15. 4. The Glory of his Faithfulness : not only in the sight of his own people , Ezek. 37. 14. but also in the sight of the very Heathen , Ezek. 36. 33. to 37. 5. The Glory of his Justice and Severity . In that for their Contempt of Christ at last , God would cut asunder his two staves of BEAUTY and BANDS , and break his Covenant which he made with all the People , Zech. 11. 6. to 15. Inferences . 1. Hence , See how this Covenent Answers , ye a excels the fore ▪ going Covenants in the Immediate End thereof . It Answers and agrees with them , in that it tends to Reveal Christ to the Jews : It excels them , in that it tends to make an higher and further Revelation of Christ then ever any did before ; yea and at last before its expiration , actually exhibits Christ incarnate according to all the faithful's expectation . So that in the perusal of this Covenant , you must not only look at Christ promised , but at Christ Promised as neer at hand , and q Suddenly to come into his Temple . Yea in this Covenant are the last Promises of Christ to come in the slesh . Under this Covenant Christ was so promised that he was Actually Performed . Therefore under this Covenant you may with Good old Simeon take Jesus Christ in your Arms , and bless the Lord for his Salvation . 2. Hence , This Covenant was the Captives r Cordial , and great Matter of rejoycing . Herein God peculiarly intended their Comfort and their joy over all their afflictions . And if they fainted after the Publication of this Covenant : that must needs be a great reproach unto their Faith and Spiritual Courage . This Covenant also , primarily intending Spirituals in that Corporal Redemption from Babylon 〈◊〉 ●…eturn of the Captives to Canaan , &c. may be improved by 〈◊〉 as a Singular cordial to our selves in reference to our al-sufficient redemption by Christ from spiritual thraldom , and our investiture into all Spiritual Priviledges by him . 3. Hence , Though God in his Covenants and Promises hath a tender care of his Peoples present Consolation , yet therein he principally provides for their future and eternal Salvation . 4. Hence , When we read and ponder upon this Covenant , Let us ascribe to God the glory due unto his great name , from his Excellent Contrivance and Revelation of this Covenant , and the Mysteries thereof . Thus of Gods intended Scope and End in this Covenant . APHORISM V. Fifthly General Inferences from the whole of this Covenant with the Captive-Iews . HAving thus at large unfolded this Covenant of God with his Captive-Jews in Babylon , in regard of the 1. Author , 2. Occasion , 3. Impulsive Cause , 4. Foederates to it , 5. Nature of it , 6. Subject-Matter on Gods Part and on Theirs , 7. Form , and 8. End thereof : I shall now briefly Conclude my Discourse about this Covenant-Discovery , with certain General Inferences ▪ resulting from the Whole that hath been Spoken , wrapping them up in this ensuing Aphorism , viz. Hence , From all that hath been proved concerning this Covenant with the Captive-Iews these things are Evident . 1. That , This was a Covenant of Faith. 2. That , The Substance of Gods Covenants of Faith was but one : Though the Circumstances divers . 3. That , God may change the outward condition of his People : and yet not change the Substance of his Covenant with his people . 4. That , Davids Royal Seed and Diadem were continued in Christ. 5. That , As Gods Covenant with David was the Royal , so this was the Redeeming , Uncaptivating Covenant . 6. That , Gods sweetest Consolations are showred on his People , in their sharpest Tribulations . 7. What The Properties of this Covenant are . 8. What Agreement or Disagreement , this Covenant hath , with , or from all fore-going Covenants . 9. What Preheminences this Covenant had beyond the former Covenants . 10. That , This Covenant and the Promises thereof approach most neer to the New Covenant , and the Promises thereof . These I briefly thus explain ; I. That , This Covenant with the Captives was a Covenant of Faith in Christ ; purely Evangelical , and not a Covenant of works : Yea and the last of the Covenants of Promise , under which Christ promised was exhibited . This I have already s sufficiently cleared . II. That , The Substance of Gods Covenants of Faith was but one : Though the circumstances of the several discoveries were divers . The several Covenant-Discoveries of Gods Covenant of Faith , were in several Times , To several Persons , In several Places , upon seve ral Occasions , In several waies of Manifestation , Confirmation and Administration according to the wise pleasure of the Lord for his peoples best advantage ; The Circumstances were very various : But the Essence and Substance of them all was one and the same , viz. The Revealing and tendering of one and the same Messiah Jesus Christ to his people , as their only al-sufficient Saviour through Faith. Herein this present Covenant with the Captives was one and the same with all former Covenant-Dispensations ▪ though in some Circumstances differing from them . And it was meet , that the Covenant-discoveries should be still more and more full , perfect , clear and glorious : as the Incarnation of the Messiah approached neerer and neerer , who is the Perfection and Glory of them all . It is but one Sun that shines in the sky from the shortest to the longest day in the year : Yet this one Sun Rises every morning earlier and earlier , climbs up in the Heavens still Higher and Higher , shines still hotter and hotter , and runs his race still longer and longer : Like here conceive of Christ the Sun of righteousness in the several Covenant-expressures . III. That , God may change the Outward Condition of his people , and yet not change the Substance of his Covenant with his People . When God made Covenant with Israel at Sinai , They were a newly Redeemed people : when he Covenanted with David , They were a people advanced to high Prosperity and peace under a Royal Government : But when he Covenanted with these Captives , they were in an afflicted and Enthralled Condition . Then at Sinai , After at Sion : now , in Babylon . Then , in an Anarchy , without any settled Government : After , under a Monarchy , under Kingly Government : but now , under Tyrannie , Even the cruel Babylonish Government . Yet though thus God had changed their Outward Condition : he changed not the Substance of his Covenant with them . In all varieties of their State he still Reveals the same Messiah and the same salvation by him through Faith. To let all know , that in reference to God and happiness , the Outward Condition is as nothing : It s only Christ and enjoyment of him through Faith according to his Covenant , that makes people happy in any Condition , and makes every Condition sweet and comfortable . IV. That , Davids Royal Seed and Diadem chiefly had their continuance and perpetuity in Christ. From the Captivity till Christs Incarnation Davids t Throne was thrown down ; His u Diadem removed ; and his Seed ( as a Royal Seed ) seemed to cease , being only x Governors not Kings , over that people of Judah : By all which God seemed in outward appearance to make void his Covenant with David and his Seed , in regard of the Perpetuity of his Royal Seed and Kingdom , Psal. 89. 39 , &c. But Davids ruined Throne was exalted , His removed Diadem and Crown was Restored , and his Royal Seed Revived ; at the appearing of Iesus Christ ( his Primary Seed ) in the flesh : And in Jesus Christ the Perpetuity of Davids Seed , Throne , Crown , and Covenant , had its chiefest and fullest accomplishment , according to the y Tenour of this Covenant . So faithfull is God in his Promises , that he cannot suffer his Covenant to fail . V. That , As Gods Covenant with DAVID was peculiarly the Royal Covenant ( as hath been manifested ) : so this Covenant with the Captives was the Redeeming or Uncaptivating Covenant . The main stream of Promises in that Covenant did run upon the Kingdom of David and of his Seed : and a chief burden of the Promises in this Covenant was upon the Captives Redemption and Return from Babylon to Sion , from Chaldea to Canaan , &c. And as they were seventy years in Babylon , and then corporally Redeemed thence by Cyrus , especially by the Messiah : So z from their Redemption out of Babylon till Christ were seventy weeks of years accomplished , and then all the Elect of Jews and Gentiles were Spiritually redeemed from Sin and Death by Jesus Christ. That , was as a Type of This : and whilest Daniel was the Praying for Performance of the former , he Received from God a punctual Promise of the latter . VI. That , Gods sweetest Consolations are usually showred on his People in their sharpest Tribulations . This most Consolatory Covenant was then revealed to Gods people the Jews , when they were most disconsolate Captives in their Graves in Babylon . When Abrahams Seed should become a as a smoaking furnace , Then God assures Abraham that he would be to them a Burning Lamp. When the Church in the wilderness and afterwards , should become b as a Bush burning with the fire of Affliction , Then God assures Moses that the LORD himself would be in the midst of the Burning Bush that it should not be consumed . Tender parents are most affectionatly compassionate and comforting to their children in sicknesses and distresses : So the heavenly father then yerns over his people c with tenderest bowels when they are involved and wrackt up in deepest sufferings and Sorrows . God thus spake to the Nations that spoyled his people in Chaldea , &c. d He that toucheth you , toucheth the apple of his eye : and that 's a most tender part . The afflictions of Gods people , go very neer the Heart of God. While e they smart : he bleeds . While they f suffer : he cries out . When they sigh : he binds up their Hearts with sweetest Consolations . And no wonder ; For , 1. Then is the time when his Consolations are most needful . 2. Then is the time when his Consolations will be most effectual . 3. Then is the Season when his Consolations will be most welcome to the tossed and wearied Soul. Therefore when our troubles are most pressing upon us ; let us conclude , that Gods Comforts are most hastening to us : as the night is of times darkest towards the break of Day . g Light is sown for the righteous , and gladness for the upright in Heart . The light of joy and comfort is as Seed sown for the just and upright : it may be hid and buried a while under the clods , but at last it w●…ll Sprout and Spring up . When ? Even under the very showers of affliction . For , h Unto the upright there ariseth light in the darkness . Our darkness , is the very Season for Gods Light to shine out in . VII . That , Hence it s very evident , what the Properties and excellent Perfections of this Covenant are , viz. It is , 1. Divine . 2. Gratuitous . 3. Evang●…lical 4 Holy. 5. Sure and faithful . 6. Spiritual . 7. Reconciliatory . 8. Redemptory . 9. Consolatory . 10. Everlasting . I need but briefly to touch at these , and pass ; because much hath been already spoken to this Effect . 1. Divine , of Divine Authority . For God himself was the Sole Author and Revealer of it to his Captives by his Prophets : as hath been i evidenced . Therefore the Promises thereof were to be believed and depended upon without staggering . 2. Gratuitous . Not at all from any Deiert , Motive or Impulsive cause in them : but meerly from his own gracious inclination , Ezek. 36 31 , 32. 3. Evangelical , not Legal : of Faith , not of Works . It hath been k already proved , that this Covenant was a Covenant of Faith in Christ Promised , and not as then exhibited , when this Covenant was Revealed : and therefore it s meerly Evangelical , and pure Gospel in Christ to come afterwards . 4. Holy. The Author , Foederates , Matter , Form , End , Even the whole of this Covenant being l Holy : How can it chuse but be Holy ? 5. Sure and Faithfull . For , 1. God that cannot lye hath made it , is the Sole Author of it . See Aphorism 1. of this chap. Tit. 1. 2. 2. God , that cannot change , hath sworn it , Isa. 54. 9 , 10. 3. Christ as the Sure Mercies of David , is the foundation and Matter of it , Isa. 5 ▪ 5. 3. 6. Spiritual . The greatest number of the Promises in this Covenant are about sublime m Spiritual things , And those Promises about deliverance from Captivity in the Earthly Babylon , and Restauration of the Captive-Jews to their Earthly Canaan , did chiefly intend Spiritual Mysteries : viz. Christs Redemption of his Spiritual Captives f●…om the bondage of Sin and Death , to Life and heavenly glory : as hath been formerly manifested . 7. Reconciliatory . God intended this as a Covenant of Reconciliation betwixt himself and the Captives that had deeply offended him n before their Captivity . For herein he promiseth to sprinkle clean water upon them , and to cleanse them from all their Idols and filthiness , Ezek. 16. 25. and 37. 23. And stiles this , A Covenant of Peace with them , Ezek. 37. 26. & 34. 25. Isaiah 54. 10. 8. Redemptory . In this Covenant God assures the Captives often ( as o hath been shewed already ) of their Deliverance and Redemption from Babylon : and under the Type of that , of their Spiritual Redemption by Christ. Betwixt which two Redemptions there is great similitude and resemblance . How fitly is this Redeeming Covenant placed last of all the Covenants of Promise , which brings the great Redeemer of sinners Iesus Christ into the world as in its Arms ! 9. Consolatory . This Covenant is full of Consolation : Partly , against the outward earthly Discomforts of the Jews Babylonish Captivity ; Partly , against the inward Spiritual Disconsolations of Gods Elect , whether Jews or Gentiles under the bondage of Sin and Death . Duly Read and Consider the p Promises of this Covenant : and you will finde them all very rich Cordials . 10. Finally , Everlasting . God divers times stiles this Covenant , An Everlasting Covenant , Ezek. 37. 26. Isa. 55. 3 , 4. Ier. 32. 40. This Covenant for the Substance of it , is so strongly confirmed and established q by Gods Repetitions of it , Symbols or Similitudes , Ratifying Promises , and his inviolable Oath : That , the waters of Noah shall sooner return a second time to drown the whole world : The Mountains and Hills shall sooner be removed out of their places , Isa. 54. 9 , 10. Gods Covenant of day and night , that there should not be day and night in their Season , shall sooner be broken , Jer. 33. 17. to 23. And his Ordinances of Heaven and Earth shall sooner fail , Jer. 33. 25 , 26. Then this Covenant with the Captives and people of God , for the Substance of it , shall fail , be broken , or removed . VIII . What Agreement or Disagreement this Covenant hath , with , or from all foregoing Covenants . This Covenant , being an r Additional and Explanatory Covenant to the Snai-Covenant , ( as was also the former Covenant with David , ) and under the same Administration ; must needs have in effect the same Agreements and Disagreements with and from all foregoing Covenants , which the Sinai-Covenant hath with and from them . Therefore judiciously s Consult the Sinai-Covenant , and the Covenant with David , as to this point : and there will be found sufficient Satisfaction . I must avoid Repetition of things spoken already : and Contract what is possible . IX . What Preheminencies this Covenant had beyond the former Covenants . This , being the last Expressure of the t Covenants of Promise , had some special Excellencies in it , above all that went before it . For , 1. The Promised Mercies in the Body of this Covenant , and which under this Covenant-dispensation are revealed as appertaining thereunto , are far more Plentiful and abundant , then in or under any foregoing Covenant-Expressure . As , 1. Promises comprized in the body of this Covenant , See in Isa. 49. 8. to 18. & 54. 7. to the end . & 55. 1. to 6. Ierem. 32. 36. to the end . & 33. throughout . Ezek. 34. & 36. & 37. throughout . 2. Promises revealed under this Covenant-dispensation : and which are to be ranked and referred thereunto , See in Isaiah from chap. 49. to the end of his Prophecy , which hath a special eye all along to the matters of this Covenant : and also in the whole Books of those u Prophets which Prophecyed neer-upon , under or after the Babylonish Captivity , as Ieremiah , Ezekiel , Daniel , Obadiah , Haggai , Zachariah and Malachi . 2. The Promises of this Covenant are far more Spiritual , then in former Covenants : as the former places , containing Promises in the body of this Covenant , abundantly evidence . 3. The Redemption and Deliverance of Gods people from Babylonish Bondage under this Covenant , far surpassed all their former deliverances , yea even that Miraculous one from the Aegyptian yoke , Ier. 16. 14 , 15. & 23. 7 , 8. 4. The Place of Gods publike worship , viz. The Temple built by Zerubbabel , did far excel in glory ( through Christs personal Presence therein ) all former places of worship , even the Magnificent Temple of Solomon it self , Hag. 2. 6 , 7 , 8 , 9. 5. The great Mysterie of Christ and Sinners Salvation by him through Faith is more fully and clearly laid open , in and under this , then in any former Covenant : as the Promises in the places fore-alleaged in the 1. Particular will easily evince . 6. The punctual time and end of the Messiah's Manifestation and Death is more determinately declared under this Covenant , then ever before , Dan. 9. 1 , 2 , &c. 20. to the end . 7. Finally , x IESUS CHRIST , the soul of this , and all foregoing Covenants of Promise , was under this Covenant Actually Performed and Exhibited : and thereby all former Covenants had their great accomplishment in him . So that under this Covenant The Seed of the woman came , to bruise the Serpents head ; The true Noah came , into the Ark of his Church to save his Elect Remnant ; The Seed of Abraham came , to bless all the Nations and Kindreds of the Earth ; The Great Prophet , like Moses , came , to Reveal compleatly all the blessed Counsels and Contrivances of God , necessary to be known unto Salvation ; The Primary Seed of David came , to sit upon his Throne for ever ; yea , now CHRIST , the true DAVID , the son of the Highest came , to y possess the Kingdom of his father David , and to reign over the House of Iacob , the Church , for evermore . These were the Preheminencies of this Covenant , above all foregoing : In which regard , this Covenant must needs be confessed to be a Covenant far excelling . X. That , Finally , This Covenant and the Promises thereof , approach most neer , ( as in time , so in their excellent , clear , full , heavenly , spiritual Nature ) to the new Covenant and the Promises thereof . This is most apparent by all that hath been said . This is as the very brink , borders , or suburbs of the New Covenant . This is almost the bright-Noon-tide of Gods Covenant-Expressures . This exhibits Christ under the Old Covenant , that he might bring all his People under the New-Covenant : yea represents Christ as Abrogating the Old , and Instituting the New-Covenant by his Death . This Covenant shakes hands with the New-Covenant : And so shall I invite my Reader now to shake hands with , Salute , and Embrace the Compleatest and Sweetest New-Covenant Administration ; To turn his eyes from z Hagar the Bond-woman , to Sarah the Free-woman ; And to pass on from Mount Sinai , to Mount Sion . And it is our eminent Happiness , That we are not under the Old but New-Covenant ; That † we are not children of the Bond-woman , but of the Free. Thus far of Gods Covenant with his Captives in Babylon . Hitherto of all the Expressures of Gods COVENANTS of PROMISE in Christ Promised : next of the NEW-COVENANT in Christ already Exhibited and Actually Performed . BOOK IV. OF Gods Covenant OF PERFORMANCE , Made and Confirmed in IESVS CHRIST actually Performed and Exhibited in our flesh , according to the Covenants of Promise : VIZ. THE New-Covenant : BEING The Last and most Excellent Covenant-Expressure , which shall continue NEW , from Christs Death , till the worlds ▪ End. CHAP. I. Of the Discovery and Administration of the NEW-COVENANT , in the seventh and last Period of time most remarkable ; viz. From the Death of Iesus Christ , till the End of the world . THE a COVENANTS OF PROMISE in Christ Promised , being unfolded at large in the former Book , according to the most observable Expressures and Discoveries thereof : come we now in the last place to the COVENANT OF PERFORMANCE , or b NEW-COVENANT in Christ Exhibited and Performed , far surpassing all former Covenant-Expressures in many regards . Especially in 1. Clearness , 2. Spiritualness , 3. Spiritual Liberty . 4. Fulness , 5. Extensiveness , 6. Efficacy , 7. Comfortableness , 8. Durableness , and 9. Glory ; As shall hereafter in due place be manifested . Now , the c Types and shadows of future good things are gone : And the Anti-type , Truth and Substance of them all , IESUS CHRIST , is come . Now the Churches d Non-age and Minority is over : Her Full age and Maturity takes place . Therefore Consequently , Now the Lord Discloseth to his Church the brightest Noon-tide of his COVENANT ; Conducts her from e Mount Sinai dark and terrible , to Mount Sion clear and comfortable ; Takes away the f veyl from before her eyes , that with open face she may behold the Transforming glory of the Lord CHRIST ; And exalts her most sweetly , From the Covenant's g servile Dispensation , to the NEW-COVENANT's filial Administration . Now therefore let us proportionably bring New apprehensions , New heart and affections , New dispositions and inclinations for embracing and entertaining of this NEW-COVENANT . Let h Old things pass away , and all things in us become New. This NEW-COVENANT , is often mentioned in the Holy Scriptures , but it is purposely Revealed from the Lord , 1. By the Prophet i Ieremiah , fore-promising it ; 2. By the Apostle k Paul Explaining it . Both of them together will singularly Direct in the opening of it . Ieremiah doth Prophetically fore-promise the NEW-COVENANT , saying ; Paul doth Exegetically Explain this NEW-COVENANT , saying ;   6. But now hath he obtained a more excellent Ministry , by how much also he is the Mediator of a better Covenant , which was established upon better Promises .   7. For if that First Covenant had been faultless , then should no place have been sought for the second . But finding fault with them , he saith ; 31. Behold , the daies come , 8. Behold , the daies come saith the LORD , that I will make a NEW-COVENANT with the house of Israel , and with the house of Juah . ( saith the Lord ) when I will make a NEW-COVENANT with the House of Israel and the House of Judah . 32. Not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the land of Egypt , ( which my Covenant they brake , although I was an husband unto them , saith the LORD . ) 9. Not according to the Covenant that I made with their Fathers in the day when I took thm by the hand to lead them out of the land of Egypt , because they continued not in my Covenant , and I regarded them not , saith the Lord. 33. But THIS shall be the Covenant that I will make with the House of Israel , After those daies , saith the LORD , I will put my Law in their inward parts , and write it in their hearts , and will be their God , and they shall be my people . 10. But THIS is the COVENANT that I will make with the House of Israel after Those daies , saith the Lord : I will give my Laws into their minde , and write them in ( or upon ) their Hearts : And I will be to them a God , & they shall be to me a People . 34. And they shall teach no more every man his neighbour , and every man his brother , saying , Know the LORD : for they shall all know me from the least of them unto the greatest of them , saith the LORD : For I will forgive their iniquity , and I will remember their Sin no more . 11. And they shall not teach every man his neighbour , and every man his brother , saying , Know the Lord : For all shall know me from the least to the greatest . 12. For I will be merciful to their unrighteousnesses , and their Sins and their Iniquities will I remember no more .   13. In that he saith , A New Covenant , he hath made the First , Old. Now that which decayeth and waxeth old , is ready to vanish away . This is the Substance of this NEW-COVENANT , and thus the Lord did fore-promise it by Ieremiah ; and after-expound it by Paul. Some small difference there is in their words , as this Parallel shews ; but the sense is one and the same , as hereafter will appear . The words of Paul , and in them the words of Ieremiah , I have l elsewhere Analytically explained ; whither for brevity sake , I refer the Reader . And upon these words especially , I shall ground my ensuing Discourse about the New Covenant : though not precisely insisting in the very Method of the Apostle's laying them down . Now from Pauls Expository Recital and Narrative of the NEW-COVENANT , For the more clear and orderly unsolding of this Last and Highest Covenant-Expressure , I shall in sist upon , 1. The Terms , 2. The Names and General Nature , 3. The Author , or Efficient Cause , together with the Occasion and Impulsive Causes , 4. The Foederates , 5. The Matter , 6. The Mediator , Surety or Testator , 7. The Form , 8. The End of this most precious NEW-COVENANT , And 9. Lastly , Certain General Inferences from the whole of this New Covenant , shall close up this Book , and this whole Treatise of Gods Holy Covenants . In this Chapter I shall begin with the First of these , viz. The Terms or Bounds of time peculiar to the New Covenant , And here I shall shew , 1. What these Terms or Limits of time , peculiar to the New Testament , are . 2. That , These terms of time for the New Covenant are of all other Revolutions of time most Remarkable . And those in two distinct Aphorisms . APHORISM I. The Terms Bounds or Limits of time for and during which the NEW-COVENANT became and remains of force , are especially from the Death of our Lord and only Saviour JESUS CHRIST , until the End of the World. THese Terms , Bounds or Limits of time for the New Covenant are hinted both by the Prophet Ieremiah and the Apostle Paul , Reporting the New Covenant , viz. ( 1 ) The Terminus à Quo , or Term of time , whence it takes its beginning , in these words , m Behold the dayes come saith the LORD , that I will make a NEW-COVENANT , &c. What n Daies were here intended ? Peculiarly the daies of Christs manifestation in the flesh , when he should dedicate and stablish his New Covenant or Testament in his own blood . Which in fulness of time Christ hath performed . ( 2 ) The Terminus ad quem , or Term of time unto which it will be continued , and when it will end : is intimated in those words ; ( o ) That I will make a New Covenant with — That is , A Covenant that shall still continue New , and never wax old or wear away , as the former did , Heb. 8. 13. And such a Covenant , alwaies remaining new , must needs be continued till the worlds End. As also in those words ; p — And their Sins and their Iniquities will I remember no more , That is , Though in the Sacrifices of the Old Covenant there was a remembrance again made of Sins every year , those Sacrifices being unable to take away Sin , Heb. 10. 3 , 4. Yet by the New Covenants one Sacrifice for Sins for ever , even by the offering of the body of Iesus Christ once for all , Christ shall perfect for ever them that are sanctified . — That there shall need no more , expiatory offering for sin , Heb. 10. 10. to 19. So then , This New Covenant bringing in everlasting remission of sins , by the everlasting efficacy and vertue of Christs one Sacrifice of himself once for all ; this New Covenant must needs , for the Substance of it , continue for ever ; and for the administration of it , endure till the end of the world , without any other succeeding Covenant to antiquate the same . Let me now a little Explain , and then Confirm this Aphorism . I. For Explanation hereof , Consider ; 1. That , when I fetch the Date or Beginning of the New-Covenant from the Death of Christ , I understand the Death of Jesus Christ , ( in the same latitude as I have q formerly expressed in defining the Terms and Bounds of the Old Testament , ) As comprizing also his Resurrection , Ascension , Session at the Right hand of God , and his Pouring forth his Spirit on the Feast of Pentecost : All which were within a few daies after Christs Death . So that , at , or neer upon Christs Death , this New-Covenant Commenced and began to be of force : as I have formerly said . 2. That , The beginning of this New-Covenant , or the Terminus à quo , The Term of Time from which this New-Covenant became Authentick and of force , was ( as I have r formerly noted ) either , ( 1 ) More Incompleat : Partly , From the beginning of Iohn Baptists Ministry , who by his Doctrine and Baptism made way for Christ and his New Testament-Kingdom , as a middle Prophet betwixt those of the Old and of the New Covenant . Partly , From the beginning of Christs own Ministry , and of his Disciples , who by Doctrine , Miracles , and Baptism ( the initiating Token of the New-Covenant ) began to lay a foundation for the New-Covenant-Administration . ( 2 ) Or More Compleat ; viz. From the Death of Jesus Christ , and from his Actions neer thereunto : As in the fore-cited place I have already proved . Or thus more Briefly ; The Term of the New-Covenants Beginning , comprizeth in it three things , viz. ( 1 ) The Preparation to it : which was by the Ministry of Iohn Baptist , of Jesus Christ and of his Disciples . ( 2 ) The Dedication or Sanction of it : which was properly by the Death and blood of Jesus Christ , the great New-Covenants-Sacrifice . ( 3 ) The Solemn Publication of it , which was on the Solemn Feast-day of Pentecost ( fifty daies after Christ our Passover was Sacrificed , as the old Covenant was given at Sinai fifty daies after the Typical Passover was offered ) when s the Holy Ghost fell upon the Apostles in shape of fiery cloven tongues , enabling them in all Languages to preach the Doctrine and Mysteries of the New-Covenant to Iews devout men then assembled at Jerusalem out of every Nation under Heaven . Then this New-Covenant ( which was to take in all Nations ) was solemnly Published unto a very great Assembly gathered together out of all Nations . 3. That , the Terminus ad quem , The Term of time until which this New-Covenant shall continue and remain in force , is the End of this world , and Christs coming to the General Judgement . II. For Confirmation of this , These two Terms of the New-Covenants Continuance ; viz. 1. The Term From which it takes its beginning : 2. The Term to which it shall be still carryed on ; are to be proved . I. The Term of Time from which . The New-Covenant Properly took its beginning from the Death of our blessed Lord and Saviour IESUS CHRIST , and near thereunto . For , 1. The New-Covenant Administration began , when the Old Covenant Administration ended , and was Abrogated ▪ For , the t New-Covenant immediately succeeds the Old , and vacates the Old. But the Old Covenant Administration ended and was abrogated at and neer upon the Death of Jesus Christ : For , 1. Then , Christ said , u It is finished , viz. The Redemption of Gods Elect by Christs Death is finished ; and the Old Covenant-Dispensation is finished ; All the Typical Sacrifices thereof being fulfilled , vacated and disanulled by the Anti-type of them all the true Sacrifice of Jesus Christ himself offered once for all . There being no more use of shadows , when Christ crucified the Body and Substance of all those Adumbrations was come . 2. Then , x The veil of the Temple was rent in twain from the top to the bottom . Importing : Partly , The Abrogation of all the Levitical Administrations of the Old Covenant . Holy things should now no longer be under a veil , but be y openly manifested to all people by the Un-veiled New-Covenant-Expressure . Partly , Christs removing z the veil of ignorance and infidelity from the hearts of Jews and all others that should believe in him . Partly , Christs a entring by his Death , and opening a way also for us by the veil of his flesh , Rent , into the true Holyest of Holies , Heaven it self . 3. Then , Christ abrogated the Passover , the Token of the Old Covenant , Instituting instead thereof the b Lords Supper , as a Token of the New-Covenant , as the New Testament in his blood . 4. Then , c God would no longer have Sacrifice and Offering , in Burnt-Offerings and Sacrifices for sin he could take no pleasure : But in the Body of Christ prepared . He takes away the First ( viz. The Sacrifices of the Old Covenant , ) that he may establish the Second , ( that is , Christs Sacrifice of himself , the only propitiatory Sacrifice of the New-Covenant . ) By the which will we are Sanctified , through the offering of the Body of Iesus Christ once for all . 2. The New Covenant most properly then began , when d it had its Dedication and Solemn Sanction by Blood and Sacrifice : For both Old and New-Covenant are established by blood and Sacrifice ; The Old by Typical Blood and Sacrifices of slain beasts , The New , by the better Blood and Sacrifice of Christ himself . But the New-Covenant had its Solemn Sanction and Establishment only at Christs Death by the effusion of his blood ( called e the blood of the New-Covenant ) and by the Sacrifice of himself , Heb. 10. 18 , &c. 3. The New-Covenant is Testamentary ; It s so a Covenant , that it is also a Testament : Christs Last Will and f New Testament , as after will appear : Christ himself being Testator . Therefore as a mans Last Will and Testament is of no force while the Testator liveth , but begins to be of force as soon as he is dead , so that there can be no Addition to it , Detraction from it , nor Alteration of it : So Christs Last Will , the New Testament began to be of force assoon as Christ the Testator was dead : His Death hath irrevocably and unalterably established it for ever , till the End of the world . 4. Lastly , Jesus Christ Immediately upon his Death , g gave Commission to his Apostles to Preach the Gospel of the New-Covenant , and to Administer the Tokens thereof , Baptism and the Lords Supper to all Nations ; Instructed them and h gave Commandments to them concerning the Kingdom of God ; i gave gifts to men , even all sorts of his New-Covenant Officers ; and Poured forth the k promised Spirit upon his Ministers and Members in most Eminent and Extraordinary Manner : All which being peculiar to the New-Covenant , demonstrate clearly the Commencing and Date of the New-Covenant to be from the Death of Jesus Christ. This is the Terminus à quo , The Term of time from which the New-Covenant takes its beginning , viz. Most properly from the Death of Jesus Christ. II. The Term of Time to which . The New-Covenant shall remain and continue of force and full efficacy without Revocation or Repeal till the End of the world . This is the Terminus ad Quem , The Term of time to which this New-Covenant shall be continued . For , 1. The Denominations of this Covenant intimate the Perpetuity of its Nature . The Lord is wont to signifie the Natures of Spiritual Mysteries in their very Names . Now this Covenant is stiled , 1. The l New-Covenant , and m New Testament . Why ? For this Reason especially among others : Because it is still to continue NEW , and never to wax old or wear away so long as this world shall continue . Nor doth the Holy Scripture any where Reveal another Covenant or Testament which shall succeed this New-Covenant to antiquate the same . 2. The Everlasting Covenant or Testament . n — Now the God of peace that brought again from the dead our Lord Iesus , that great shepheard of the sheep , through the blood of the Everlasting Covenant , &c. The Substance of this Covenant shall be , a part-post , Absolutely Everlasting , and shall continue for ever in heaven in the world to come : And the Administration of it shall be Respectively Everlasting , and shall endure so long on Earth as this present world shall continue . 2. The Mediator or Surety of this New-Covenant Jesus Christ , is not Mortal or Mutable as was Moses the Typical Mediator of the Old Covenant ; but he is everlasting and everliving in his Mediation , or Mediatory office . o — Thou art a Priest for ever after the order of Melchizedeck . p — But this man , because he continueth ever , hath an unchangeable Priesthood . — Her ever liveth to make Intercession for us . — But the word of the Oath , which was since the Law , maketh the Son , who is consecrated for evermore . In like sort his Mediatory King-ship is everlasting . q — He shall be called the Son of the Highest , and the Lord God shall give unto him the Throne of his father David . And he shall reign over the House of Jacob for ever ; and of his Kingdom there shall be no end . His Mediatory Kingdom as to the Essence and Substance of it shall be endless and absolutely everlasting : but as to the Manner of Administration thereof by his New-Covenant Ordinances , The word Preached , Sacraments and Censures dispensed , by his effusion of his Spirit , &c. so he shall only reign till he hath put death and all his enemies under his feet , till the end of the world ; And then r he shall deliver up this his Dispensatory Kingdom to the Father , And there shall be an end thereof at the end of the world as to the present Manner of Administration . Now if Jesus Christ the Mediator of this New-Covenant be Immortal , Immutable and everlasting , and his Mediation according to the present manner of new-Covenant Administrations , shall continue till the end of the world : Consequently this New-Covenant must needs continue for ever till the end of the world . 3. The s Doctrine and Sacramental Tokens of the New-Covenant are still to be dispensed to all Nations till Christ come , till the End of the world : And whilest the New-Covenant-Doctrine shall be Preached , the New-Covenant Tokens Administred ; so long the New-Covenant it self must needs be of force and continue . 4. The New-Covenant-Ministry ; Extraordinary , as t Apostles , Prophets , Evangelists ; and Ordinary , as Pastors and Teachers were given of Christ to his Church , for the perfecting of the Saints , for the work of the Ministry , for the edifying of the Body of Christ : till we all come in the unity of the Faith , and of the Knowledge of the Son of God , unto a Perfect man , unto the measure of the stature of the fulness of Christ. This building up of Christs Mystical body , Perfecting of Saints , and bringing all the Elect to the measure of the stature of the fulness of Christ , was inchoate by the Extraordinary Ministry , shall be consummate by the Ordinary : but it shall not be fully compleated till the worlds End , till when all the Elect shall not be fully called and brought in to Christ. Consequently the New-Covenant-Administration shall last so long , even till the end of the world . 5. Finally , Jesus Christ hath promised to u be with his New-Covenant-Ministry ( viz. by his special Presence , Grace , Assistance , Blessing , Protection , &c. alwaies ( Gr. all daies ) even unto the end of the world , Amen . And therefore , as there must be a constant Succession of his New-Covenant-Ministry , and a constant Administration of the New-Covenant-Ordinances by that Ministry , and a continued Presence of Jesus Christ himself with this his Ministry : So there shall be a like continuance of this New-Covenant it self , till the end of the world . Inferences . Doth the New-Covenant take place from the Death of Jesus Christ , and remain of force till the end of the world ? Then , I. Hence , The Inchoation , Duration , and Determnation of the New-Covenant , was , is and shall be , of all other most excellent and illustrious . 1. The Inchoation of the New-Covenant was most excellent and illustrious above the Rise and Beginning of all former Covenants . This is evident by the three degrees of its Inchoation : viz. 1. By the x Preparation for it , by the Ministry of Iohn Baptist , and of Jesus Christ himself : Both of them y Preaching the Doctrine of the New-Covenant and kingdom of God approaching ; and both of them z Administring by themselves or their Disciples , the first Foederal Token of the New-Cevenant , Baptism with water . And these Preparations were transacted for about the space of three years and an half , till the Death of Christ. Now how great were these two ! and How eminent their Preparations for this New-Covenant ! Iohn Baptist was , by Christs own Testimony , a More then a Prophet , and among them that are born of women there arose not a greater then John the Baptist : notwithstanding he that is least in the Kingdom of Heaven is greater then he . That is , Iohn Baptist was greater then all the Prophets of the Old Covenant , because he came as a Minister and Messenger to prepare Christs way before him , pointing out the Messiah the Lamb of God with his finger , and as an Harbinger and Herald of the New-Covenant , So that he is ranked as in a sort betwixt the Old and New-Covenant in his Ministration : But the least Minister of the New-Covenant is greater then Iohn the Baptist. IESUS CHRIST also was the b Great Prophet of Prophets , the fountain of all Prophecy under old and New Testament : in comparison of whom all other Prophets were but as Shadows and Ciphers . Iohn's Administration was lively and powerful , Mat. 3. 1 , &c. But CHRIST's was with Divine c Authority and Majesty , to his hearers astonishment , insomuch that his very adversaries that went to apprehend him , Confessed ; d Never man spake like this man. The Preparations therefore for this New-Covenant by such a Ministry of two such Persons as Iohn Baptist and Iesus Christ , and that for so long time excels all Preparations for all former Covenant Dispensations . Only the Sinai-Covenant , of all that went before , had a Preparation preceding : But that Preparation e was managed only by Moses , and that only for about three daies space . That three daies Preparation of the people by Moses shewed the great Glory of the Old Covenants Dispensation : But this three years Preparation of the People by Iohn Baptist , and Iesus Christ , evidenced the f far greater and more excelling glory of the New-Covenants Administration . 2. By the g Sanction , Dedication or Establishment of it , in and by the blood and Death of IESUS CHRIST himself , God-man in one Person , whereupon his Blood is accounted the h Blood of God. Divers of the Covenants of Promise fore-going , but chiefly the Old Covenant at Sinai , i were established by blood and sacrifices of slain Beasts : But alas how mean and despicable that Blood , those Sacrifices ! At best , they were but Types , and k Shadows of good things to come in Jesus Christ. But this New Covenant was established by the most precious blood of the most perfect Sacrifice Jesus Christ himself crucified . Never Blood like this Blood : Never Sacrifice like this Sacrifice : Never Covenant-Sanction like this New-Covenant Sanction . 3. By the Solemn Publication of it , by the Apostles Preaching it l to people assembled at Jerusalem out of all nations under Heaven on the Solemn Feast of Pentecoste , after the Holy Ghost had been miraculously and abundantly poured forth upon the Apostles . The Sinai-Covenant , or Old Covenant had an m Eminent Publication ; But this of the New-Covenant did far transcend . For , ( 1 ) That Publication was in the wilderness ; This in Canaan , in Ierusalem it self . ( 2 ) That was fifty daies after the Typical Passover : This fifty daies after the Sacrificing of Jesus Christ the true Passover ( 3 ) That was only to one Nation of the Jews newly come out of Egypt : This was to devout men out of all Nations under Heaven , So that it was in a sort published to all Nations of the world at once . ( 4 ) That was with Terrour : This with Familiar Sweetness . ( 5 ) That n affrighted the hearts of the hearers even unto aversion and flight from God : This pricked the hearts of the Hearers unto Conversion to God , so that on that day 3000 Souls were added to the Church , Acts 2. 37 , 41. Thus the Inchoation of this New-Covenant was most illustrious . 2. The Duration of the New-Covenant is also most excellent and illustrious , surpassing every other Covenant-Expressure . All other Covenant-Administrations have waxen old and worn away : Only this Covenant-Administration remains still fresh and New , and shall not vanish away till the worlds End. This New-Covenant succeeds and supercedes them all : But no other shall succeed or supercede this New-Covenant . Yea , The New-Covenant hath already obtained a longer continuance then any former Covenant-Administration . For , 1. Gods o Covenant-Administration from Adam till Noah , which was longest of them all , lasted but about 1536 years . 2. From Noah till Abram , about 542 years . 3. From Abram , till the Old Covenant at Mount Sinai , precisely 430 years , Gen. 3. 16 , 17. 4. From the Old Covenant at Mount Sinai , till the Death of Jesus Christ , when the New-Covenant Commenced , about 1444 years . 5. But from the Date of the New-Covenant at the Death of CHRIST to this present year , 1656. it already hath continued about 1623 years . And how many years longer it may continue , till the worlds End , Who can tell ? 3. The Determination of the New-Covenant-Administration will likewise be transcendently excellent and illustrious . For it shall not Expire and Determine till the worlds End. The world and it shall end together . Now The world shall End ; 1. With Christs second Coming to Judge the whole world , p descending from Heaven , in his own and his Fathers Glory and all the Holy Angels with him ; 2. With a q shout of the Lord Christ himself , with the voice of the Arch-Angel and the Trumpet of God ; 3 With the r Resurrection of the Dead ; 4. With the s change of the living , from corruptible to incorruptibility ; 5. With the t catching up of all the Elect , both Raysed , and Changed , to meet the Lord in the Air , and to attend upon him , to his dreadful Tribunal ; 6. With Christs u Convention of all , both Elect and Reprobate , as well Angels as Men , before his Judgement Seat , The Elect being set at his right hand , the Reprobate at his left ; 7. With Christs x final doom and sentence upon them all , either to everlasting Punnishment , or to life Eternal , which shall then be executed accordingly ; 8. With the y Passing away of the Heavens with a great noyse , Melting of the Elements with fervent heat , Conflagration of the earth and works therein with fire , and Dissolution of the whole frame of the present Creation . O therefore what a glorious time , what a dreadful day will that be , when this world shall be dissolved , and when this New-Covenant-Administration shall determine ! II. Hence , None can certainly define or punctually determine how long the Interval or space of time for the New-Covenants Duration shall be . We know when it began , at Christs Death : but cannot know when it shall end . For it shall last till the end of the world , and who , besides God alone , can tell when the world shall end ? Christ said , z — But of that day and hour knoweth no man , no not the Angels in heaven , but my father only . We find that even in the Apostles times , There a were some temerarious and bold assertors , upon pretence of the Spirit , Word or Letter as from the Apostle , that affirmed , The day of Christ was at hand : and thereby did shake the minds , and trouble the Spirits of the Thessalonians . But Paul assures them , That day should not come , Except there come a Falling away first , ( viz. a General Apostacy of the greatest part of the Christian world from Faith , Purity of worship , and Obedience towards God , in Jesus Christ. ) And that man of sin be revealed , the Son of Perdition : ( viz. the Romane Antichrist . ) And after the Apostles daies it went for an Oracle among the prophane Pagans , that the Christian Religion should last but 365 years ; whence some Christians concluded that the world also should then end . This fond conceit b Augustine reports , refutes and derides : and time hath discovered the falshood of it . In the daies of c Cyprian , the Opinion was , that the world should continue but a while , and the last judgement hastened . In the daies of d Lactantius Firmianus , which were about 317 years after Christ , it was supposed , that the world should last after that but about 200 years . These and many like groundless guesses and uncertain conjectures we finde in Ancient and Modern writers touching the time of the worlds end and day of judgement : But God having kept this under the Seal of his own secret Counsels , It is not for us curiously to enquire into e the times and seasons which the father hath put in his own power . f Secret things belong to God ; things revealed , unto us and to our children , &c. But till this world end , we shall see no end of this New-Covenant . III. Hence , The New-Covenant is a far better Covenant then the Old , as in other respects , so in regard of the Date , Duration and Determination thereof . This New-Covenant is better then the Old , in other regards : For it is called , g A better Covenant ; as being stablished upon better Promises ; As being more h strong , profitable and perfect , then the Old Covenant , which was weak , unprofitable , and made nothing perfect , &c. This New-Covenant also is better in this respect , That it continues for ever , from the Death of Christ till the end of the world : forasmuch as i Christ Jesus the Surety of this Covenant , was made an everlasting Priest with an Oath , whereof God will never repent ; The Lord sware and will not repent , thou art a Priest for ever after the order of Melchizedeck ; By so much was Iesus made a Surety of a better Testament . Christs New Testament-Priesthood is everlasting and unchangeable : Consequently the New Testament itself is everlasting and unchangeable . The Administration of it shall still last till the end of the world : but the Substance of it shall continue even in heaven for evermore . Therefore this Covenant-administration is far better in regard of its continuance , then any that went before . It began when Jesus Christ , at his first Coming , was judged by the world ; and it shall end when Jesus Christ at his second Coming , shall be the judge of all the world . IV. Hence , Believers under the New-Covenant , are , in regard of the terms and continuance thereof , much more Happy , then the Beleivers that lived under any former Covenant-Dispensations . For , 1. The Sanction and foundation of this Covenant was in the precious blood of Jesus Christ himself , infinitely beyond all the Typical blood of all former Covenants . And how much happier are they that have the true blood of Christ himself : then they that had only the Typical blood of slain beasts ? 2. The Duration of this Covenant is longer then in any other as hath been shewed . And duration of mercies enjoyed , still augments the happiness of the enjoyer . 3. The Determination of the New-Covenant shall not be till the world determine . And that determination shall be swallowed up in the Final Consummation of the Happiness of all Gods true Covenant-people . Where this New-Covenant shall End : there their New Kingdom shall begin . V. Hence , How comfortable may this be , both to our selves and all our Christian Posterity , that both we and they from generation to generation shall still live under the Administration of the New-Covenant . For , this New-Covenant under which we live , shall live and last from Christs Death till the worlds end . Therefore , 1. We and they shall live under the self-same Covenant , under which the blessed Apostles , the purest Primitive Churches , and the Holy Martyrs of Jesus Christ themselves lived ; who are now triumphant in glory . Now what a comfort is it , to be made to sit down with such blessed Society in Christs New-Covenant Kingdom ? 2. We and they shell live under the Highest , Clearest , Fullest , Sweetest and every way the most excellent Covenant-Administration . For all other Administrations give way to this of the New-Covenant : but the New-Covenant Administration gives way to none ; shall be last and compleatest of all . And how comfortable is it , that we and ours shall still be under the Guidance , Blessing , Grace and Influence of the best and compleatest Covenant ? VI. Hence , In these last times of the world , No Doctrine should be taught , No Worship or Practise should be entertained , No future Events , Occurrents or change of things should be expected , in the Church of God , which are inconsistent with the New-Covenant-Administration . Why ? Because this New-Covenant or New-Testament-Administration , is the only Administration of these last times , from Christs Death till his second Coming : And therefore all Doctrine , Worship , Practise and future Events , in the Church , during this New-Covenant , must be conform and agreeable to this New-Covenant or New Testament , and to the Explanations thereof in the Books of the New-Testament . 1. No other Doctrine should be taught in the Church till the worlds end , but the New-Covenant-Doctrine and Truth , in Christ exhibited . If any teach not according to this Rule : it is because they have no light in them . Such Doctrine as is not Homogeneal to , and founded upon the New-Testament , but repugnant thereunto : is but k Wood , Hay , and Stubble , instead of Gold , Silver and precious Stones , and shall be consumed . Hence , The Doctrines of Iudaism , Mahumedism , Popery , Pelagianism , Arminianism , Socinianism , Quakerism , &c. are justly to be rejected when ever they shall be obtruded upon the Church , because they are inconsistent with the New-Covenant of Christ , the Rule of all true Christian Doctrine . 2. No other Worship or Practise should be used in the Church till the worlds end , but the New-Covenant Worship and Practise . 1. The New-Covenant l Worship , is the Worshipping of the only true God in Jesus Christ in Spirit and Truth in every place according to the Tenour of the New Testament . Therefore it is not lawful to exercise any Iewish , Mahumedan , Antichristian , Popish , Idolatrous , Superstitious , Paganish , or false Worship , in the Church of God : or to m Tolerate the same to be done in the Church . 2. The New-Testament Practise required , is , n To cast away the works of Darkness , and put on the Armour of Light , To walk honestly as in the day , and as children of the light , putting on the Lord Iesus , &c. To Repent , Believe in Christ exhibited , live by Faith in him , walk in love and all upright Obedience as the workmanship of God , created in Christ Iesus unto good works , &c. To o walk as Christ walked ; To walk p worthy of God , of his Gospel and Kingdom , &c. And in a word , To keep truly the q Feast ( even all this spiritual Festival time of the New-Testament ) with the unleavened bread of Sincerity and Truth , purging out the old leaven of malice and wickedness , ( as the Jews typically kept , after their Passover the Feast of unleavened bread , ) forasmuch as Christ our Passover is Sacrificed for us . 3. No future Events or Occurrents in or to the Church of God , are to be expected till the worlds end , but what are according to the Prophecies , Predictions , Revelations and Nature of the New Testament , continuing in force till the worlds End. Hence , I. The Iewish expectation of the Messiah to be hereafter revealed in the Flesh , being utterly inconsistent with the New-Covenant established by Christs Death and blood already revealed : is altogether unwarrantable . Christ Jesus r came in fulness of time to his own people the Jews , and they received him not . Christ was incarnate and cut off precisely at the time prefixed by Daniel's s Prophecy . Therefore the Jews rejecting Christ ; rejected , or at least understood not , Daniel's weeks . And whatsoever Christ shall rise up hereafter under the New Testament stablished by the blood of the only true Christ , must needs be a false Christ and an Antichrist . II. The Chiliasts or Millenaries Expectation of Christs Personal Reign on earth in his Humane Nature and present Glory , with all his Martyrs and many Saints , for a thousand years together , from the year one thousand six hundred and seventeen , or one thousand six hundred and fifty , or one thousand six hundred ninty four , or at farthest one thousand six hundred ninty five , &c. being inconsistent with the Doctrine , Prophecies and Nature of the New-Testament ; ( as divers Authors , especially these t here mentioned in the Margin have already manifested ) is wholly groundless . For what solid foundation can we have for this thousand years personal Reign of Christ on earth with his Martyrs and and Saints , ( which is counted the fifth Monarchy ) during this Term of the New Testament or New-Covenant , but from the New-Testament it self ? Thus I have shewed , what the Terms or Limits of time proper and peculiar to the New Testament are : viz. From the Death of Iesus Christ till the very end of the world . Next I shall shew , That this Interval or Space of time during which the New-Covenant or New-Testament-Administration remains of force , is the most remarkable Revolution of Time of all other allotted to any Covenant-Administration foregoing . APHORISM II. The Interval , Space or Revolution of time , From the Death of Iesus Christ till the end of the world , during which the New-Covenant-Administration continues , is of all other Revolutions or Intervals of time , during which any other fore-going Covenant-Administration continued , most Considerable and Remarkable . FOR , This Interval or space of time during which the New-Covenant Continues , From Christs death till the worlds end , over and beyond all other , 1. Hath most Eminent Terms and Bounds for its Beginning and Ending . 2. Hath already had the largest prolongation . 3. Doth comprize in its Circuit or Compass the most Admirable Events and Occurrents by Divine Dispensation , in and to the Church of God. 4. Approacheth most neer , as in Contiguity of time , so in excellency of Covenant-Administration , and the Churches condition under it , even unto the supream coelestial Perfection of the Church Triumphant in Glory . I. This New-Covenant-Time hath most Eminent Terms and Bounds for its Beginning and Ending No foregoing Covenant ever had such Terms , such a Beginning , such an Ending . 1. This New-Covenant Began from the Death of Iesus Christ , and had its Sanction in his Blood : as hath been manifested . Now , how eminent was this Death and Blood of Christ , and that , in Solemnity , Dignity , Efficacy ! I. In Solemnity . Great was the u Solemnity of the Death of Sacrifices , when God made Covenant with Abram . Greater was the x Solemnity of killing Sacrifices and sprinkling their blood , at the Dedication of the Old Covenant at Mount Sinai : as I have at large explained in opening that Covenant . But Greatest of all was the y Solemnity of Christs Death and Blood-shed , at the Sanction and establishment of the New-Covenant : who did hang upon the cursed Cross , at least six hours together , dying . For , 1. Then , Christ miraculously converted z one of the Thieves that were crucified with him , assuring him ; This day shalt thou be with me in Paradise . One , that none might despair : but one , that none might presume . 2. Then , There was an unusual and preternatural a Darkness ●…ver all the earth from the sixth , till the ninth hour . From our mid-day , till about our three of the clock afternoon . The Sun it self puts on Sables and as it were mourns , to see his maker so shamefully abused . At this darkness Dionysius was so astonished , that he said ; b Either the God of Nature suffers , or the whole fabrick of the world will be dissolved . 3. Then , Christ with a loud cry yielded up the Ghost , to the Centurions conviction , Mark 15. 37 , 39. 4. Then , the veil of the Temple was rent in twain from the top to the bottom , Math. 27. 51. Denoting , Christs opening a way into the Holiest of all , heaven it self for us by his flesh Rent ; and Christs accomplishing and abrogating the Types and Ceremonies by his Death . 5. Then , The Earth did Quake . 6. Then , The Rocks did Rend . 7. Then , The Graves were opened . To shew , That d Iesus Christ had the Keyes of the Grave and Death , And many bodies of Saints which slept arose , and came out of the Graves after his Resurrection , and went into the Holy City and appeared unto many . These were Trophies of Christs miraculous Resurrection . Thus , both Jews and Gentiles ; both Godly and Wicked ; both the Living and the Dead : both Heaven and Earth , were shaken , moved and as it were passionately affected , yea astonished : when IESUS CHRIST dyed . What Solemnity of Death and Sacrificing , was ever like this of Christs Dying and Sacrificing of himself for the establishment of his New-Covenant ! II. In Dignity . The Sacrifices by whose Death and blood former Covenants were established , were only e bruit beasts or fowls , &c. and therefore , as themselves , so their death and blood , were but very mean and despicable : But this Sacrifice of Jesus Christ himself , by whose f Death and Blood the New-Covenant was dedicated and confirmed , was the supream Sacrifice of the Son of God. Christ is God as well as man : Therefore the infinite dignity of his person , made his Sacrifice and blood of infinite worth and value , so that it is accounted Gods g own blood . In this regard , if all the fowls of the air , and all the beasts of the field , had been put into one Sacrifice , and the blood of them all put together : All this would have been as nothing to this incomparable Sacrifice and blood of Christ. Yea if all the men on earth from Adam , till the judgement day , and all the Angels in Heaven , should suffer Death for ever : yet this is as nothing to Christs suffering of Death for a time : Christs person being the infinite God , and they but finite Creatures ; now betwixt God and the Creature ▪ betwixt finite and infinite there 's no proportion . III. In Efficacy . The Death and blood of Jesus Christ incomparably excels the Death and blood of all other Sacrifices whatsoever in all kinds of vertue and degrees of efficacy . The Ceremonial Commandment h was disanulled because it was weak , unprofitable , and made nothing perfect : but the bringing in of a better hope did , by which we draw nigh to God. The Ceremonial Washings , Purifications , Blood , Sacrifices , &c. i could not make the 〈◊〉 thereunto Perfect ; could not purge the Conscience of the worshippers from Sin ; Did only k Sanctifie to the Purifying of the flesh ; Did l renew a remembrance of sins every year ; Did but m make way into the Typical Holiest of all on earth : But the Death and blood of Jesus Christ contrariwise was very efficacious . For , 1. Hereby n God was most abundantly satisfied and well-pleased : having no delight at all in any Levitical Sacrifices in comparison of this Sacrifice . 2. Hereby , He o hath obtained for us eternal Redemption . 3. Hereby , he p hath wrought the Attonement , having reconciled us to God , though enemies , by his own Death . 4. Hereby , q we are justified , our Consciences purged from dead works to serve the living God , and we being sanctified are for ever perfected , So that our sins shall be remembred to us no more , nor shall there need any more offering for sin . 5. Hereby , he mortifies and subdues our sins and corruptions daily , r Our old man is crucified with him , that the body of sin might be destroyed , that henceforth we should not serve sin . For , he that is dead is freed from sin . 6. Hereby , Christ s subdued Death , and him that had the power of Death , that is the Devil , having spoiled Principalities and Powers , and triumphed over them openly upon the Cross. 7. Hereby , t Christ entred , not into the Holy places made with hands , which were figures of the tr●…e , But into Heaven it self , now to appear in the presence of God for us , As our ever-living Intercessor and Advocate : As also to make way for us , even a u new and living way which he hath consecrated for us through the veil , that is to say , his flesh , into the Holiest of all , Heaven it self , there to serve and glorifie God triumphantly for ever . Here 's saving efficacy indeed in the blood and death of Christ , whereby the New-Covenant was established . Never Covenant besides , had such a Sanction , such an Inchoation . 2. This New-Covenant-Administration shall not end till the end of the world , which will be at the Iudgement of the great day , the General Assize of the world . And that shall be a Day of Daies , a most famous day indeed , as I have already intimated in eight particulars in the First Aphorism . Never Covenant-Administration had such an Ending , such a Determination . It began with Christs Humiliation : but it shall end with Christs Exaltation . It began with Christs being judged by the world : but it shall end with Christs general judgeing of the world . It began when Christ was x once offered to bear the sins of many : but it shall end , when unto them that look for him , he shall appear the second time without Sin unto Salvation . Thus this New-Covenant-Time hath most eminent Terms and Bounds for its Beginning and Ending , beyond all other Covenants . II. This New-Covenant-Time hath already had ( as hath been shewed ) the largest Prolongation . And how far further it may yet be extended till the worlds End ; who knows , but he alone , that y knows , and hath determined , when the world shall End ? III. This New-Covenant-time doth comprise within its Circuit and Compass the most admirable Events and Occurrents by divine Dispensation in and to the Church of God. During the Time of former Covenants many rare Events appeared even under every Covenant-Dispensation , as hath been manifested : But the admirable and excellent Events under this New-Covenant far transcend them all , From Christs Death till the worlds End. Shall I briefly point out some particulars ? Under and during the New-Covenant-Administration these among other Occurrents Come to pass . viz. 1. The z Resurrection of Jesus Christ on the third day from the Dead by his Divine power , as the First fruits of them that slept : shewing a himself alive after his Passion , to many witnesses , but especially to his Apostles , by many infallible proofs , being seen of them fourty daies , and speaking of the things pertaining to the Kingdom of God. Many b bodies of the Saints also which slept arose , coming out of their graves after his Resurrection , and appearing unto many in the Holy City , were the First-fruits , Experiments and Trophies of Christs Resurrection . 2. The Ascension of Jesus Christ up into heaven fourty daies after his Resurrection from Mount Olivet in the sight of his Apostles . For , c while they beheld he was taken up , and a cloud received him out of their sight . And while they were stedfastly looking after him , two Angels said to them ; yee men of Galilee , why stand ye gazing up into Heaven ? This same Iesus which is taken up from you into heaven , shall so come in like manner as ye have seen him go into Heaven . 3. Christs d sitting down on the right hand of the Throne of the Majesty in the Heavens . For , God by his mighty power e having raised him from the dead , set him at his own right hand in heavenly places , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come . And hath put all things under his feet , and gave him to be the Head over all things to the Church , which is his body , the fulness of him that filleth all in all . 4. Christs f Effusion or shedding forth most plenteously and Miraculously fifty daies after his Death , on the Feast of Pentecost , the Promised Holy Ghost , received of the Father , upon the Apostles , in the shape of cloven tongues like as of fire , sitting upon each of them ; So that they were all filled with the Holy Ghost , and began to speak with other Tongues , as the Spirit gave them utterance . Whereupon the Jews then at Jerusalem that had come from every Nation under Heaven , were all amazed , hearing them speak every man in his own language wherein they were born the wonderfull works of God. 5. The Solemn Publication of the Doctrine of the New Covenant in the blood and Death of Jesus Christ , by the Apostles , to devout Iews out of Every Nation under Heaven , met together by special Providence at Jerusalem , on the Feast of Pentecost . Peter g in his Sermon , Preaching Iesus of Nazareth's Life , Death , Resurrection , Exaltation on Gods right hand , Receiving from the Father , and shedding forth the promise of the Holy-Ghost ; assures them that God had made that same Iesus , whom they had crucified , both Lord and Christ : and therefore exhorts them to repent and be baptized , because the Promise , or Covenant , was to them and to their children , as also to the Gentiles afar off , as many as the Lord our God shall call , and consequently to their children . 6. The wonderfull Conversion h of 3000 ▪ Souls , at the first Preaching and publication of the Doctrine of the New Covenant in Christ crucified , as also of many thousands more afterwards by the Disciples Preaching and Miracles : which Converts , professing their Faith in Jesus Christ , were i visibly implanted into his mystical body the Church by Baptism , the Initiating token of the New-Covenant . 7. The admirable and exemplary k Piety , Unity , and Community of Goods ( because of the present pressing necessities of many believers ) amongst the Primitive Christians . 8. Christs l Giving of Gifts to men , as the rich Fruits of his Ascension ; viz. His bestowing upon his Church all his New Testament-Officers for the Guiding of his Church ; Extraordinary , Apostles , Prophets , Evangelists : Ordinary , Pastors and Teachers and m Governments . And for Ministring to the Necessities of poor and distressed Church-Members : Deacons ; called also Helps . 9. The Celestial n vision of Steven the Proto-martyr , one of the first Deacons , full of the Holy-Ghost ; who , when the Jews were now ready to stone him to Death for his most zealous Seraphical Sermon , looking up stedfastly into Heaven , Saw the Glory of God , and IESUS standing on the right hand of God. And said Behold , I see the Heavens opened , and the Son of man standing on the right hand of God. This blessed vision supported him against that shower of stones by which he fell on sleep . 10. Sauls miraculous o Conversion , as he was in his Circuit and Career of Persecution , making havock of the Church of God , by Christs own appearing to him from Heaven , by a suddain light above the light of the Sun striking him down to the ground , and making him three daies blind , and by his speaking to him from his Throne of Heavenly Glory . Christ gave him an extraordinary call : whom he had intended for an Extraordinary work of the Ministry among the Gentiles ; Wherein p he laboured more abundantly then all the Apostles . So that ( as Augustine notes well ) He q was sent to the Gentiles , of a Thief , a Shepheard ; and of a wolf , a sheep , &c. 11. The Lords r rejection of the Iews upon their Contempt of Jesus Christ and his Gospel ; and his Conversion of the Gentiles , of the world : which is one great branch of the Great mysterie of godliness , 1 Tim. 3. 16. Yea , Paul , the Teacher of the Gentiles , highly magnifies this mysterie of Christ , which is other ages was not made known unto the sons of men , as it is now revealed by his holy Apostles and Prophets by the Spirit ; That the Gentiles should be fellow heirs and of the same Body , and Partakers of his promise in Christ , by the Gospel , &c. calls it ; The mysterie which from the beginning of the world , hath been hid in God , Eph. 3. 1. to 13. Now the Man-child , Christ mystical , began to be born in the Romane world , Revel . 12. 2 , 5. 12. The utter Destruction of Ierusalem ( so s highly commended in Scripture . ) by the Romane armies , about forty years after Christs Passion , for the Jews horid contempt of Jesus Christ and his Gospel , according to our Saviours severe Minatory prediction . t When he was come neer , he beheld the City , and wept over it , Saying ; If thou hadst known , even thou at least in this thy day , the things which belong unto thy peace ! but now they are hid from thine eyes . For the dayes shall come upon thee , that thine enemies shall cast a Trench about thee , and compass thee round , and keep thee in on every side , and shall lay thee even with the ground , and thy children within thee ; and they shall not leave in thee one stone upon another , because thou knowest not the time of thy visitation . The Lord had affixed his worship to the Temple at Jerusalem : having put his name there ; and had ordained that there the manifestation of the Messiah , and his Death should be accomplished , for Reconciling man to God. Which done , and the son of God being returned into Heaven , according to the prophecies , at last that most large and famous City ( as the u Centuriators note ) was by the dreadful judgement of God levelled with the ground , and the whole Jewish nation dissipated : That it might be evident to all posterity ; 1. The Messiah was exhibited ; 2. The Mosaical state of Religion ceased ; 3. The Church of God from among the Gentiles was called ; 4. Nor should any sin be more severely punished by God , then the Contempt of his Son and Gospel . 13. The more Pure and Regular state of the Primitive Church and of Religion therein , for the first 300. years after the Death of Christ , represented by the x Measuring of the Temple of God , the Altar , and the Worshippers therein . In this time every thing was more exactly according to Sanctuary Measure , and Scripture-Rule . But yet the Church , y during this time , was grieveously afflicted , especially with ten cruel Persecutions of the Heathenish Romane Emperours , then under the Dominion of the Dragon the Devil , who endevoured to devour the Man-child , Christ mystical , asson as heshould be born & brought forth into the Romane world . This the Churhes more Pure state : but persecuted under Heathenish Tyranny . 14. The more impure irregular state of the Successive Church and of Religion therein , for 42 moneths , or 1260 dayes of years , after the first three hundred years , revealed under the type of the z Court without the Temple left unmeasured , for so long time trodden under foot and profaned by the Gentiles , and those prophanations so long also lamented by the a Two Witnesses prophecying in Sackcloth till the seventh Trumpet , under which the mysterie of God should be finished . During all which time the Church was in her b Wilderness condition : Though freed from Heathenish tyranny , yet afresh exercised with Antichristian cruelty ; The Ten-horned and Two horned beast instigated by the Dragon , persecuting her under pretences of Christianity . Untill the beast should c kill the two witnesses who should lie dead three daies and an half , and then Revive immediately before the sounding of the seventh and last Trumpet : and then the Tenth part of the City should fall , ( that is , Rome which then was but the tenth part to what it was formerly , ) even in the same hour wherein the two witnesses revived . During this state of the Church the Two witnesses ( viz. a small but sufficient number of witnesses to the Truth of Christ , both Ministers and other Christians , ) shall Carry on and finish their Testimony , Be Slain and Revive again . 15. The Lords wonderfull d Preserving and Reserving to himself a certain select number of 144000. his true Church , his virgin-company , in their Purity of Doctrine , worship , &c. and spirituality of Condition : notwithstanding the impurity of these idolatrous , and cruelty of these persecuting times , so sadly lamented by the two witnesses in sackcloth . 16. Christs e deliverance of his Church at last out of all these dolefull distresses and calamities , by destroying all her Enemies with seven vials of the wrath of God and other judgements poured forth upon them , for their persecuting Cruelties . Especially these grand Enemies , I. The great whore of Babylon , viz. Rome , Rev. ch . 17. and 18. II. The beast and the false Prophet with him , Rev. 19. viz. The Romane Empire and the Papacy . III. The Dragon himself , that old Serpent the Devil and Satan , with his Gog and Magog , Rev. 20. 1. to the end . 17. The f First Resurrection , during the Lords carrying on of the Dragons Destruction , viz. The corporal Resurrection of two sorts of Christs peculiar favorites , His Martyrs , and Pure-worshippers ; To reign with Ghrist a thousand years , whilest the Dragon is under the Chain and judgement of Christ. But understand not here Christs personal reign on Earth : as I have formerly intimated in Aphorism I. 18. The Churches g Happy Condition , after her full deliverance from all these her Enemies , and their Destruction : In the New Heavens , New Earth , New Ierusalem coming down from God out of Heaven , and the New Condition of all the Citizens inhabiting that New Ierusalem . 19. The calling of the Jews and h re-implanting them by Faith in their own Olive-tree , the Church , when once the fulness of the Gentiles is come in , that all the elect Israel may be saved . Their Fall and diminution was the riches of us Gentiles : How much more their fulness ? — Their Casting away , was the reconciling of the world : what then shall their receiving be , but life from the dead ? — We have obtained Mercy , through their unbelief : That through our Mercy , they also may obtain Mercy . 20. The i Finishing of the Mysterie of God , at the sounding of the seventh Trumpet , the Kingdoms of this world becoming our Lord's and his Christs , and he shall reign for ever and ever . And his whole Church , in all her elect members , shall be compleated : when we shall k all come in the unity of the Faith , and of the Knowledge of the Son of God unto a perfect man , unto the measure of the stature of the fulness of Christ. 21. The dreadfull l Signs of Christs coming to Judgement , and of the End of the world , viz. I. More Mediately , 1. The Darkning of the Sun. 2. The not shining of the Moon . 3. The falling of the stars from Heaven . 4. The shaking of the Powers of Heaven ; the strong firmament it self , which at last m shall vanish like a scroul , &c. 5. The n Sea and the waves roaring . 6. And upon the earth distress of Nations , with perplexity , Mens hearts failing them for fear , and for looking after those things which are coming on the Earth . II. More Immediately , The o Sign of the son of man in Heaven shall appear . What Sign , that day will discover . After this Sign this immediate Harbinger of the great Judge , The Son of man himself shall be seen coming in the clouds of Heaven with power and great glory . These admirable and unparalleld Occurrents shall come to pass during this New-Covenant's administration . The like are not to be found in any or all the foregoing Covenants . IV. Finally , This Revolution or Period of the New Covenant's continuance , approacheth neerest , as in Contiguity of time , so in exellency of Covenant Administration , and of the Churches Condition under it , unto the supream Celestial Perfection of the Church Triumphant in Glory . 1. In contiguity of time , This New Covenant Season approacheth neerest to the Heavenly Perfection of the Triumphant Church in glory . For , at the p End of the World , when this Covenant-Administration shall cease , The compleat Perfection of the whole Church in Glory both of Soul and Body shall begin : So that this shall immediately succeed that . 2. In excellency of Covenant-Administration , This of the New Covenant comes neerest to celestial Perfection . For , This Covenant ( as hereafter in the General Inferences will appear ) far excels all that went before , In 1. Clarity , 2. Spirituality , 3. Spiritual Liberty , 4. Compleatness , 5. Extensiveness , 6. Efficatiousness , 7. Comfortableness , 8. Durableness , and 9. Gloriousness : And all these are celestial ingredients , which ( among others ) do eminently make up the Heavenly happiness and Perfection of the Triumphant Church in Paradise . 3. In excellency of the Churches Condition under this New Covenant Dispensation , it comes neerest to Heavenly Perfection . For , God in his Covenant-Expressures still proceeded from the more Imperfect , to the more Perfect , till he at last had brought his Church to this New Conenant the Highest and Perfectest federal expressure in this world . And in all this , he had special respect to his Churches Capacity and Condition ; which , under the three first Covenants , was only Domestical , A Family-Church ; under the Old Covenant at Sinai , &c. was only National , A National Church only of the Jewish Nation ; but under this New Covenant became Oecumenical , an Universal Church throughout all the Nations of the world . The Church of God in her Family-state under the first three Covenants , was but in her Infancy : In her National-state , was but in her youth ; in both but in her q Minority , like an heir under age , under Tutors and Governours : But in her Oecumenical state , she is come to Maturity and fulness of age under this New Covenant . In her Non-age she r Received a Spirit of bondage : In her Full-age a Spirit of Adoption whereby we cry Abba Father . Now this ripe-age , this full age of the Church under the New Covenant , evidently approacheth neerest to her Compleatest fulness and perfection which she shall have in Glory . The Apostle , not obscurely , signifies thus much to the New Testament-Church , saying ; s For ye are not come unto the Mount that might be touched , and that burned with fire , nor unto blackness , and darkness , and tempest , and the sound of a Trumpet , and the voice of words , which words they that heard , intreated that the word should not be spoken to them any more , &c. — But ye are come unto Mount Sion ; and unto the City of the living God , the heavenly Jerusalem : and to an innumerable company of Angels ; To the General Assembly and Church of the First-born , which are written in Heaven ; and to God the judge of all ; and to the Spirits of just men made perfect ; and to IESUS the Mediator of the New-Covenant ; And to the blood of Sprinkling that speaketh better things then that of Abel . So that the Churches Condition under this New Covenant not only far transcends her former Condition under the Old Covenant , and conscquently under all former Covenants , in Liberty , Spirituality , &c. But also becomes very celestial , she having Communion with such Persons and Things as are most celestial . Inferences . 1. Hence , Behold the wisdom and goodness of God in his Covenant-Dispensations . Every Covenant-Discovery of the Covenants of Faith from first to last , rising up to an higher degree of excellency and perfection ; but this New Covenant being most perfect and far excelling them all . The Lord hath reserved his good wine until now : his admirable New Covenant till these latter daies , till our daies . Oh , how great goodness hath God kept in store for his people in this last age of the world : that Christ promised in all former ages , should be performed only in this , and all those admirable Occurrents should ensue upon his Performance ! The Saints of old t obtained a good report through Faith , but received not the Promise , ( viz. especially , not Christ promised ; Christ was not exhibited in flesh unto them , as unto us ; ) God having provided some better thing for us , that they without us should not be made perfect . 2. Hence , All Gods people that live under and in these New-Covenant times , should set their hearts exceedingly upon this New-Covenant-Administration , highly to admire and esteem it , judiciously and seriously to consider it . Forasmuch , as of all other Covenants it is most admirable and considerable ; not only in regard of the Nature , Matter , Form , and End thereof ( as after will in due place appear : ) but also in regard of the Revolution or Space of time during which it doth continue , as hath been now explained . The Magnalia Dei , Mysteria Christi , Miraculosa Evangelii , & Gloriosa Ecclesiae , That is , The Great things of God , The Mysteries of Christ , The Miraculous effects of the Gospel , and the Glorious Events prepared for the Church ; have been , are , and hereafter shall be most eminently transacted and brought to pass in these times of the New-Covenant . This New-Covenant-time therefore is unto the Church , an extraordinary time : Before it , there never was since the foundation of the world , such a time . Have deep and fixed thoughts upon it ; Pry diligently into the bowels and heavenly Secrets of it . Suck oyl and hony out of this Rock . Be transformed as it were , into the beauteous image of it . It is the livelyest Portraiture of Christ : It is the sweetest breathing of the Spirit : It is the Top-turret of the Gospel : It is the richest Treasury of u Better Promises : It is the very Center of choisest Priviledges : It is the last and best Discovery of Spiritual Ordinances : It is the very Suburbs of Heaven : and it conducts the Church immediately to the Glorious Presence of Iesus Christ , and celestial Gates of Glory . Thus far of the New-Covenants Terms and Period of time , From Christs Death till the end of the world , most remarkable . CHAP. II. Of the Names and General Nature of the NEW-COVENANT . HAving thus disclosed the Terms and Bounds of the New-Covenants Administration ; when it Began , and when it shall End. Next consider we , 1. The Names given in Scripture to this Covenant-Expressure . 2. The General Nature of it . The Names will not a little conduce to descry the Nature of it : and the General Nature of it laid open , will afford much light unto all the Particular Mysteries in it . I offer both in these two succinct Aphorisms ensuing , with all possible brevity . APHORISM I. In divers respects and Considerations this Covenant is represented to us in holy Scriptures under variety of Names : Being Denominated , 1. A NEW-COVENANT ; 2. A NEW-TESTAMENT ; 3. The Second Covenant , or Testament ; 4. A Better Covenant ; 5. The Everlasting Covenant ; 6. The Ministration far surpassing the Ministration of the Old Testament . THE four first of these Denominations x are expressed in the Narrative of this Covenant by Ieremiah and Paul : and give us Occasion to add the two last from other Scriptures . Now because y Names fitly given ; do singularly denote and signifie to us the very Natures of Things ; and are as the Shell , which being opened discovers to us the Kernel therein comprized : let me a little explain and open these Names in order . I. A NEW-COVENANT . Ieremiah calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Berith chadasha ; The Apostle also stiles it b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The English Translators in both places render it , A New-Covenant . 1. It is a Covenant : that 's more then a bare naked Promise . For a Promise may be the Act of one alone : A Covenant properly is the Act and Agreement of more then one . A Promise may be Absolute , binding only the Promiser : but a Covenant properly is Conditional : containing in it the Mutual and reciprocal Terms and Conditions upon which the Federates contract and agree . The true Meaning of this c Hebrew and Greek word , for Covenant , I have already declared : there see . 2. It is A NEW-COVENANT . Now I am specially to speak to the Newness of it . This Covenant is already above 1600 years old : and yet it is still NEW . It is called A New-Covenant ; 1. Because , It is a recent and lately established Covenant ; A Covenant lately , last of all other Covenants Dedicated . In Scripture , late , fresh , recent things , lately done or made , or lately begun : are called New. So , fruit lately brought forth , is called d New fruit ; Ioseph of Arimethea's Tomb lately made , is called e A New Tomb ; An house lately builded is called f A New House ; A wife lately marryed , is stiled , g A New wife , &c. So this Covenant , being , in Comparison of all other Covenants of God with man , but lately made and confirmed in the blood of the Mediator Jesus Christ , and the last Covenant that ever God made , ( though above 1600. years ago , ) is justly called , A NEW-COVENANT . 2. Because , It succeeds , and antiquates or makes old the former Covenant , which was given at Mount Sinai . The Apostle intimates this Reason , in these wods ; h — In that he saith , A New-Covenant , He hath made the first Old. Now that which decayeth and waxeth Old , is ready to vanish away . As the Sinai-Covenant is counted Old , because it gives place to this Covenant to succeed : So this Covenant is called New , because it supercedes and comes in place of the Sinai-Covenant . 3. Because , This Covenant is another and very divers from that Sinai-Covenant which it succeeds , sapercedes and antiquates . In Scripture phrase , that which is another , divers , or any way different from what was before , is called New. So , Other tongues , Acts 2. 4. are called i New Tongues ; Another King in Egypt , as the Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is called , k A New King ; The command of mutual brotherly love urged by our Saviour in another way , not only to love one another as themselves , but to love one another as Christ hath loved them , is called l A New Commandment ; And elsewhere Iohn calls this both an Old Commandment and a New : Old , for the Matter and Substance , New , for the Manner and Circumstance of urging it upon them , &c. In this sense , this Covenant , being another and a very divers Covenant , both from the Old Covenant and from all that went before ; Not in Substance , but in Circumstance ; Not in Essence , but in Accidents : Not in Inward Constitution , but in Outward Administration ; is called a NEW-COVENANT . For , This New-Covenant ( 1 ) Is stablished upon New Promises , m better Promises , then those of the Old Covenant . 1. Those Promises of the Old Covenant were more Carnal and Temporal , principally running upon visible outward earthly blessings , as The earthly land of Canaan , The outward Rest , Peace , Settlement and Prosperity which they should have there , The visible Place of worship in Canaan , &c. These Promises of the New-Covenant more Spiritual and heavenly , chiefly running in a Spiritual strain , about spiritual blessings in heavenly things in Christ , the spiritual beauty and glory of his Church , and the eternal Rest and bliss of the Elect in Heaven . As in those there was very little mention of Spirituals : So in these there is very sparing mention of Temporals . 2. Those were made in Christ to be exhibited afterwards : These in Christ actually exhibited in humane Flesh already . 3. Those were more Restrictively directed to that one Nation of the Iews : These are more amply and universally extended to all Nations of the Gentiles also ▪ ( 2 ) Is Dedicated with n New Blood and Death of a New Sacrifice , even with the most precious Blood and Death of Iesus Christ , The Mediator and Testator , the Sacrifice of Sacrifices , once offered up to God to bear the Sins of many . Hence Christ said ; o This is my blood of the New-Testament . And the Apostle calls Christs blood , p The blood of the everlasting Covenant . ( 3 ) Is written upon New Tables . Not ( as the old Covenant ) in Tables of Stone , denoting the peoples Obdurate , Stony , Hard hearts : but in the Soft , Plyant , Yielding , Fleshy Tables of the Minde and Heart , q I will put my Laws into their Minde and write them in their Hearts . ( 4 ) Is published and tendered to a r new people , to the House of Israel , and to the House of Judah . By these two Houses we are to understand both the People of the Iews and the People of the Gentiles , which should be reduced into one Body , and coalesce into one Church , under this New-Covenant . For , these two Houses of Israel and Iudah , were divided one from the other in the daies of Rehoboam , ten Tribes revolting from Davids house , called the House of Israel : Two tribes remaining , Iudah and Benjamin , called the House of Iudah . Iudah still continued Gods people , before , under , and after the Babylonish Captivity till the daies of Christ and his Apostles : Israel for their great defection from God , and his Covenant , were as it were cast off comparatively , ( though God did somewhat acknowledge them ) and were dispersed among the Gentiles in Assyria , Media , &c. So that , under the House of Israel , God seems to design and intend the Nations of the Gentiles : as , under the House of Iudah , the Nation of the Iews , or , by House of Israel and House of Iudah , he understands the whole Church under the New-Testament , because anciently the whole Church was contained in these two Houses of Israel and Iudah , and the Church is called now , The Israel of God , Gal. 6. 10. To this effect this is also interpreted by s others . Now this is a New-people , not Israel after the flesh , but Spiritual Israel of Iews and Gentiles incorporated together into one Church under this one Covenant : and therefore in this regard it may well be called a New Covenant . ( 5 ) Is taught to this New people in a New way and Manner . Not obscurely , darkly , typically , and under a veil of Ceremonial Types , Shadows , &c. as Moses spake the Old-Covenant Doctrine to the old Israel , having his face all the while covered with a veil : But clearly , plainly , familiarly , and as with open face is this New-Covenant Doctrine manifested in the face of Christ. t — We use great plainness of speech . And not as Moses , which put a veil over his face , that the children of Israel could not stedfastly look to the end of that which is abolished . But their minds were blinded : for until this day remaineth the same veil untaken away , in the reading of the Old Testament : Which veil is done away in Christ. — But we all with open face , beholding as in a glass the glory of the Lord , are changed into the same image , from Glory to Glory , even as by the Spirit of the Lord. ( 6 ) Is Applyed and Confirmed to the Heart by a New Spirit of God , viz. By New degrees and New Effects of the same Spirit 's Manifestation and Operation . Under the Old Covenant the spirit of God was given but so sparingly , so restrictively , To an handful of People the Jews , and in such small measure , and producing so few and small effects ; that it is said , not to be given ; u for the Holy Ghost was not yet given , because Iesus was not yet glorified . But under the New Covenant the x Spirit was shed forth abundantly , in great variety of Graces and Gifts , both upon Jews and Gentiles , beginning at Pentecost to be poured forth upon the Apostles , and afterwards falling upon private believers . Nor is it a Spirit of bondage to fear , as under the Old Covenant , but a Spirit of Adoption whereby we cry , Abba Father ▪ with filial confidence and boldness , which is given now under the New Covenant ; Witnessing with our Spirits that we are the sons of God , and Sealing us , being the Earnest of our inheritance until the possession of the purchased Redemption , Rom. 8. 15 , 16. Gal. 4. 5 , 6. Ephes. 1. 13 , 14. ( 7 ) Finally , This New Covenant is Visibly ratified by New Covenant Tokens , viz. Not Circumcision and the Passover , Dark shadows of Christ to come afterwards : But y Baptism , and the Lords Supper : Clear Representations of Christ exhibited and come in the flesh already . That of Augustines is very apposite here ; z But the first Sacraments observed and celebrated by the Law , were prenunciative of Christ to come : which , when Christ had fulfilled by his coming , they are taken away ; and therefore taken away , because fulfilled ; for he came not to destroy , but to fulfill the Law : And others are instituted , In vertue , Greater ; in utility , better ; In act , easier ; In number , fewer ; &c. And elsewhere ; But in this time after the most manifest judgement of our liberty hath shined out by the Resurrection of our Lord Iesus Christ , we are not burdened with the grievous operation of those signs which we now understand : But The Lord and Apostolical Doctrine hath delivered Some Few , for many ; and those , In doing , Most easie ; In Understanding , Most stately ; In observing , Most chaste : As is the Sacrament of Baptism , and the celebration of the body and blood of the Lord. Thus , this Covenant , being quite another Covenant , Not in Essence and Inward Constitution , but in Accidents and Outward Administration having wholly a New Form and Manner of dispensation ; is justly called A New Covenant . 4. Because , This Covenant doth advance the Church of God and Members of Christ to a New state and condition . Under this Covenant The Church is so Reformed , Refined , a Renewed , and the whole face of all things in the Church made New : that Effectively it may well be called , a New Covenant . As the gracious Image of God infused into us is called b The New Man : because it renews the whole man. To this effect , this time of the New Covenant is called c the time of Reformation . Which Reformation not only corrects and redresses d the weakness , infirmities and insufficiencies of the Levitical Priesthood , Sacrifices , &c. by the better and most perfect Priesthood , Sacrifice , and Ministration of Christ , in the Church ; But also much more efficaciously reforms and Renews every thing in the elect , so that they more fully partake New Natures , New Minds , New Spirits , New Hearts , New Principles , &c. become e New Creatures , walk in Newness of life , old things pass away , and all things become New. 5. Because , This Covenant was a very unknown Covenant , and wholly unheard of by the Church of the Iews till the dayes of f Jeremiah , who first mentions the same prophetically . Now things unknown and unheard-of , are called New : as the g Athenians and strangers spent their time in nothing else but to tell or hear some New thing ; So the Apostles Doctrine of Jesus and the Resurrection ; unknown and unheard of by the Athenians , is called h New Doctrine . Thus , the New Covenant Doctrine which was to be published both to Jew and Gentile , to reduce them all in to one body of the Church ; is called i a Mysterie , The mysterie of Christ , which in other ages was not made known unto the sons of men , as it is now revealed to his holy Apostles and Prophets by the Spirit ; That the Gentiles should be fellow-heirs , and of the same Body , and partakers of his PROMISE in Christ by the Gospel . 6. Because , This Covenant is eminent , excellent , admirable , far surpassing all former Covenant-Expressures : therefore it may fitly be called a New COVENANT . In Scripture-language choice , rare , eminent , excellent , admirable things , are called New. So k A New Name , and my New Name , that is , An excellent Name ; my excellent Name . l A New Song : that is a choice , eminent Song . New wine , Psal. 4. 7. As Christ said : m I will not drink henceforth of this fruit of the Vine , until that day when I drink it new with you in my Fathers Kingdom : that is , most excellent , admirable wine indeed . See also the word New used in this sense , in Ier. 31. 22. Isa. 48. 6 , 9. Now this Covenant-Administration is beyond all foregoing , most eminent , excellent , illustrious , and that in many regards ; as hereafter in the General Inferences will appear : and therefore it s a New Covenant in this sense . 7. Finally , Because this Covenant is still to continue recent , fresh , vigorous , New ; and never to wax old or wear away while this world lasts : therefore in a special manner it is called New ; as n the former by reason of its waxing old , and wearing away , is called Old. Mark the Apostles words ; In that he saith , A New Covenant , he hath made the First Old : now that which decayeth and waxeth old , is ready to vanish away . Nor is it unusual with Scripture , to stile things New in this sense . As o The New Heavens and New Earth , which the Lord hath promised to Create : are so called , not only because of their admirable excellency , and the perfection of their renewed state ; but also in regard of their Constant Continuance , they shall still remain before the Lord ; as it were fresh , vigorous , New , &c. Isa. 66. 22. For these Reasons this Covenant may fitly be stiled A NEW COVENANT . And unto these Reasons certain others may be annexed , out of the Learned and judicious p Annotator upon the Prophet Jeremiah . Which , because they are solidly and succinctly laid down , and those Annotations not in the hand of every one that may peruse this , I have here inserted in the margin . II. A NEW TESTAMENT 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As it is stiled by Luke and Paul , reciting the Institution of the Lords Supper ; q This cup is the NEW TESTAMENT in my blood ; that is , This wine in this Cup is a Sign , Token , Seal , &c. of my blood , by which the New Testament is established and confirmed . Mathew and Mark a little vary the phrase , but not the sense , in their recital of the Institution ; r This is my blood of the New Testament . And Paul elsewhere expresseth this denomination more clearly ; s And for this cause he is the Mediator of the NEW TESTAMENT , that by means of death , for the Redemption of the Trangressions that were under the First Testament , they which are called might receive the Promise of the eternal inheritance . This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diatheke , properly signifies a Disposition , or Disposal of things : and that either , 1. Foederal , and so it s often translated , A Covenant , As Heb. 8. 6 , 7 , 8 , 9 , 10. and 9. 1 , 4. and 10. 16. and 12. 24. and 13. 20. Eph. 2. 12. Cal. 3. 15 , 17. and 4. 24. Or 2. Testamental , and so it s often rendred , A Testament , As , 2 Cor. 3. 6 , 14. Heb. 7. 22. and 9. 15 , 16 , 17 , 18. Rev. 11. 19. and in the places formerly alleadged . By this Greek word , the Septuagint in the Old Testament , and also the Penmen of the Holy Ghost in the New Testament , do still render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith , Covenant ; as I have t formerly noted . And this New Covenant , hath in it the Nature of a Testament , as well as of a Covenant : and is A Testamental-Covenant , or a Foederal Testament . It is called , 1. A Covenant , in respect of God and his People in Christ , agreeing therein as Foederates upon Terms , A Testament in respect of Jesus Christ the Testator of this Testament . 2. A Covenant , in regard of the foederal manner of Agreement : A Testament , in regard of the Testamental manner of confirmation by the Testators death . Testamentum , A Testament is a Law-Term originally . Lawyers say u it is Testatio-mentis , &c. ( .i. ) A Testification of the mind or will , which is made upon no fear of present peril , but only upon thought of Mortality . Every Testament is consummated by death , A Testament is a mans last Disposal or Devising of his estate real or Personal , according to his own will and pleasure , before competent witnesses , by word or writing : Which Testament becomes of force when he is dead . In allusion to , and in Analogy or proportion with a Mans Testament , This New Couenant is called , A Testament . Consider we now , 1. Why it is called a Testament . 2. Why it s stiled a New Testament . 1. Why this New Covenant is called A Testament . This is from the Testamental nature of this Covenant , having such Analogy , resemblance to , and agreement with a mans last Will or Testament . For , ( 1 ) As in an Humane Testament , there is a Testator that makes his Will or Testament ; Testator and Testament being Relatives : So in this Divine Testament Jesus Christ himself is Testator , Heb. 9. 15 , 16. and 7. 22. Mat. 26. 28. Luke 22. 20. ( 2 ) As in an Humane Testament , the Testator is presupposed to be vested with the possession or right of some estate in lands or goods which he doth devise by will ; For he that hath nothing , can Give and Devise nothing : So in this New Testament , Jesus Christ the Testator is presupposed to be fully vested with possession and right of all things , Temporal , Spiritual and Eternal , devised , disposed and bequeathed in this New Testament . x God hath made him Lord and Christ. y — He is Lord of all . z — Him God hath appointed heir of all things . a — He hath put all things under his feet , and gave him to be head over all things to the Church . b — It pleased the Father that in him should all fulness dwell . c — The Father loveth the son , and hath given all things into his hand . — The Father judgeth no man , but hath committed all judgment to the Son. And Christ after his Resurrection testifyed ; d All power ( or , Authority ) is given to me in Heaven and in Earth . ( 3 ) As in Humane Testaments , The Disposal of things is made according to the sole will and meer pleasure of the Testator ; no other can impose a Testament upon him : So this New Testament was made of the meer Grace , good will , and pleasure of Jesus Christ the Testator . He of his meer good pleasure , preached the Doctrine of this New-Testament , Mark 1. 14 , 15. and 16. 16. Joh. 3. 16 , &c. He of his own will annexed Baptism and the Lords supper ; as seals to his New Testament ; Mat. 28. 18 , 19 , 20. and 26. 26. to 31. 1 Cor. 11. 23 , &c. He voluntarily laid down his life ( no man took it from him , he laid it down of himself ; having power to lay it down , and power to take it up again , John 10. 18. ) and shed his blood for the establishment of his New Testament to all that are called , Heb. 9. 15 , 16 , 17. ( 4 ) As by Humane Testaments Men set their Houses in order , Dispose and settle their inheritance , lands or goods upon wife , children , allies , friends , &c. to be possessed by them after the Testators decease : So Jesus Christ by this New Testament e hath Disposed and settled upon his spiritual spouse , the Church , his spiritual children , members , friends , and called ones all good things for the life present and to come . So that as he is appointed heir of all things : So they are made Heirs of God , Co heirs with Christ. ( 5 ) As in Mens Testaments there 's usually before witnesses , a Signification of their wills in writing , and an obsignation thereof under hand and Seal : So Jesus Christ hath Signified his last will and Testament in the f Sacred Scriptures of the New Testament ; These Books are his Testamental-Tables ; And he sealeth his New Testament , Inwardly and Privately by his Spirit , Ephes. 1. 13 , 14. Rom. 8. 15 , 16. Outwardly and Publikely by Baptism and the Lords Supper , Mark 16. 15 , 16. Mat. 28. 19 , 20. and 26. 26. to 31. And his Apostles were undoubted witnesses of these things . ( 6 ) As in mens Testaments , they are of no force while the Testator liveth , but begin to be of force assoon as the Testator is dead : So this New Testament of Christ became of force by and after the Death of Jesus Christ. Hence called , g The new Testament in his blood . The Old Testamant had its Consummation ; and the New Testament its Inchoation by the Death of Jesus Christ. And this is a strong argument , why this New Covenant should commence from Christs Death , because it is Christs New Testament , and therefore began to be of force assoon as Christ the Testator was dead , Heb. 9. 15 , 16 , 17 , 18 , &c. ( 7 ) Finally , As in Mens Testaments , after the Testators Death , there 's first an authentique Approbation , and then an Execution of the Testament : So in this Testament of Jesus Christ , There was first a Solemn Demonstration and Approbation of it at the h Feast of Pentecost , and afterwards an effectual execution of it by the Holy Ghost efficaciously applying to Gods Elect all the Blessed Legacies and bequests of Christ in this his last Will and Testament . 2. Why this New Covenant is stiled , A New Testament . Why it s stiled , A Testament ▪ I have shewed : Now , why A NEW TESTAMENT , will briefly appear . It is called a New Testament , in opposition to the Old Testament , which was made at Mount Sinai ; Even that i First Testament , not Dedicated without blood . For when Moses had spoken every Precept to all the People , according to the Law , he took the blood of Calves and of goats , with water and Scralet wooll , and Hysop , and sprinkled both the Book and all the People , Saying , This is the blood of the Testament which God hath enjoyned unto you , &c. Among all Gods Covenant-Expressures , these two only , viz. The Covenant given at Mount Sinai , called the Old Covenant , and this New Covenant , have the Nature of A Testament . These two are Foederal Testaments , or Testamental ▪ Covenants . These two , being in Substance the same , though in Accidents divers , had for Substance One and the same Mediator , one and the same Testator , viz. Jesus Christ : but differently considered . Iesus Christ Promised was Mediator and k Testator of the Old Testament , Typically and obscurely ; under the Types of Moses of the Death of Levitical Sacrifices , and of their Blood sprinkled , &c. But Iesus Christ actually exhibited and Performed in the flesh is the Mediator and l Testator of this New Covenant , Truly and clearly , without Types or adumbrations , even by means of his own Death and Blood , that they which are called may receive the Promise of the Eternal inheritance . Hence , As this is called a New Covenant , in opposition to this Old Covenant : So upon all the same grounds it may justly be stiled A New Testament , in opposition to that Old Testament . For , 1. It is most lately , last of all established . 2. It Antiquates and Revokes the Old Testament . 3. It is very divers from that Old Testament revoked by it . Being , ( 1 ) stablished on better Promises ; ( 2 ) Dedicated with new Death and Blood of Christ ; ( 3 ) Written upon New Tables ; ( 4 ) Tendred and published to a New People ; ( 5 ) Taught in a New manner ; ( 6 ) Applyed and confirmed to the heart by a New Spirit ; and ( 7 ) Ratified visibly by New Testamental Seals . 4. It advanceth the Church and members of Christ to a New Condition . 5. It was very strange and unknown till these later dayes . 6. It eminently excels in many regards the Old Testament . 7. And this Testament , is never to wax old , to be antiquated or revoked , but still to remain New till Christs second coming . All these as they are grounds , why this Covenant is called , New ; so are as fit grounds why this Testament and last will of Jesus Christ is called New. III. The Second Covenant . This Denomination the Apostle signifies to us in his Explanation of this New-Covenant , saying ; m For if that First Covenant had been faultless , then should no place have been sought for the Second , &c. By the following expressions , in ver . 8 , 9 , 10. It s evident , that he calls that Sinai-Covenant the First Covenant , and the New Covenant , The Second . But how can we understand this ; Seeing the Sinai-Covenant was not the First Covenant ; Gods Covenants with Adam , Noah and Abram going before it : Nor is the New Covenant the Second after the Sinai-Covenant ; Gods Covenants with David , and with his Captives in Babylon , coming between them ? Answ. There are two things which may be fitly replyed to this Objection , for clearing and removing this Doubt . 1. These two Covenants , viz. The Sinai-Covenant , and The New Covenant , are the two most illustrious , famous and eminent Covenant-expressures among all the Rest. For , ( 1 ) These were made with greatest Solemnities . ( 2 ) These were tendered to the greatest number of People : The Old Covenant to the whole National Church of Israel , The New Covenant , to the whole Oecumenical or General Church gathered out of all Nations in the world Jewish and Gentilish . Whereas the Covenants with Adam , Noah , Abram , David , were directed but to their Particular Persons , Families and their Seed . And the Covenant with the Captives was tendered to a people comparatively very few in number , very mean , obscure , despicable and inconsiderable in Condition , ( 3 ) These two Covenants , beyond all other , n were managed with peculiar Administrations most remarkably distinct and opposite to each other . The three Covenants preceding the Sinai-Covenant being Preparatory and Homogeneal in their Ministrations to it : The two Covenants next following the Sinai-Covenant being additional Explanations of it , and ( as hath been already manifested ) under the same Ministration . So that in these regards , these two Covenants may be called The First ; and Second Covenant : because they are the First and Second most illustrious Covenants ; although in regard of Time , and Order of Discovery , The Old Covenant was not precisely the First ; nor this New , the Second . 2. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Covenant , in the o said Scripture alledged for this Denomination , may also as well be rendered Testament . For if that First Testament had been faultless , then should no place have been sought for the Second . And thus the same Greek word is often translated Testament . As , Heb. 9. 15 , 16 , 17 , 18 , 20. Luke 22. 40. 1 Cor. 11. 25 , 26. Math. 26. 27. And then the difficulty is easily removed . For these two Covenants being the only Testamental-Covenants , The Old Covenant was the First Testament , and the New Covenant , the Second Testament . IV. A Better Covenant ; or , A Better Testament . The Greek for this Denomination , is rendered both waies . As ; p But now hath he obtained a more excellent Ministry , by how much also he is the Mediator of a better Covenant , which was established upon better Promises . And elsewhere ; q — By so much was Iesus made Surety of a better Testament . Now this New Covenant is called a Better Covenant and Testament in opposition to the Old Covenant and Testament . And this , not in Essence and Substance : but in Accidents and Circumstances , viz. 1. Because , It is r stablished upon better Promises . The Promises of the Old Covenant were , 1. More carnal and earthly ; 2. More obscure , in Christ to come afterwards ; 3. More restrained , to one Nation of the Jews : as s I have formerly noted . But the promises of this New-Covenant are 1. More Spiritual and Heavenly ; 2. More Clear and Conspicuous in Christ come already ; 3. More extensive and universal , to all Nations . 2. Because , It is not an Earthly , Servile , Slavish , Terrible Dispensation , bringing into Communion only with things Terrible and Terrified , as the Old Covenant : but an Heavenly , Free , Filial and comfortable Dispensation , bringing into a more sweet and happy Communion , As t elsewhere I have explained that eminent passage of the Apostle , Heb. 12. 18. to 25. 3. Because , It was dedicated with better Sacrifice and Blood , then the Old Covenant . Not u with the Typical Sacrifices and Blood of slain Beasts : But with the true Sacrifice and Blood of Jesus Christ crucified , most acceptable to God , and most available for our Redemption , Reconciliation and eternal Salvation . 4. Because , It is Administred by a Better Priesthood , even the x Perfect , Everlasting , Unchangable Melchizedeckian Priesthood of Jesus Christ himself made Priest with the sacred Oath of God , whereof he will never repent : Not by the Imperfect , Mortal , Mutable , Levitical Priesthood consecrated without an Oath . And therefore Hence this New-Testament is called a Better Testament , Heb. 7. 20 , 21 , 22. And Christs better Priesthood which makes this A Better Testament , is called , The bringing in of a Better Hope , which perfects us ( when the Law made nothing perfect , ) and brings us nigh unto God , Heb. 7. 19. 5. Because , upon all the grounds why it s called , A New Covenant , it may also deservedly be counted a Better Covenant . 6. Because , It hath many Excellencies , Priviledges and Prerogatives above the Old Covenant , as after will appear in the General Inferences : and therefore in all those regards it must needs be a Better Covenant . V. The Everlasting Covenant : or , Everlasting Testament . So the Apostle Paul denominates this New-Covenant ; y Now the God of Peace that brought again from the dead our Lord Iesus , that great Shepherd of the Sheep , through the blood of the everlasting Covenant , ( or Testament ) make you Perfect , &c. But in what sense is this New-Covenant Everlasting Answ. ? This New Covenant is Everlasting in a Double sense ; viz. 1. Absolutely Everlasting , so as it shall never know any end , in regard of the primary essence and substance of it . The Lord z will be their God , and they his people for ever , even in glory : They shall have his Law in their hearts for ever : Their sins shall be remembred to them no more for ever , &c. 2. Respectively Everlasting , so as it shall last for a long time , even so long as this world shall last ; and shall never have an End , till this world have an End. And thus it is Everlasting in respect of the very Accidents , Circumstances and Administration of it : This New Testament Ministration , by Preaching Christ Crucified , Dead , Buried , Risen , Ascended , Sitting at Gods right hand , and this to all Nations : by Dispensing the New Covenant-Tokens , Baptism , and the Lords Supper ; By the New-Covenants Spiritual way of worship , &c. Shall continue till the worlds End. The Old Testament Ministration is called , a That which is done away : The New Testaments Ministration is called , That which doth Remain . VI. The Ministration far surpassing the Ministration of the Old Testament . The Apostle Paul in b divers places entring a parallel betwixt the Old Covenant given at Mount Sinai , and this New Covenant from Mount Sion ; doth far prefer This Ministration of the New Covenant or Testament , before That Ministration of the Old. Let me briefly point at them particularly ; 1. Covenant-Ministration is A Ministration of the Spirit : That Old-Covenant Ministration was a Ministration of the c Letter 2 Cor. 3. 6 , 7 , 8. ( 1 ) That , being only written in dead Letters upon dead Stones had no Spirit , Life and Efficacy in it : This , being engraven in the Minde and Heart by the Spirit of God , works many Spiritual effects there , as Faith , Love , &c. ( 2 ) That , Literally declared what was to be done , but gave no Spiritual Ability for Doing and Performing of it ; This , Spiritually furnisheth with ability for performance of what is required . ( 3 ) That , afforded so much Letter , so little Spirit , that it seemed to be no Spirit , but all Letter : This , affords so little Letter , so much Spirit , that it seems to be no Letter but all Spirit . 2. This , a Ministration of Life : That of Death , 2 Cor. 3. 6 , 7. 3. This , a Ministration engraven in the d Heart and Minde : That , engraven in stones ; in two Tables of Stone , 2 Cor. 3. 7. 4. This , A Ministration excelling in gloriousness , in inward unveiled and durable Gloriousness : That , comparatively inglorious , having only an outward , veiled and perishable gloriousness , represented by the glory of Moses face which was to be done away , 2 Cor. 3. 7 , 8 , 9 , 10 , 11 , 18. 5. This , A Ministration of Righteousness and Justification in the e blood of Jesus Christ taking away sin for ever , that it shall never be remembred or imputed to them any more : That a Ministration of Condemnation , 2 Cor. 3. 9. Not only in detection of f sin , and Denunciation of the g curse ; but also in the h Repetition of the Levitical Sacrifices , which were so far from taking away sin as pertaining to the Conscience , that in those Sacrifices there was a remembrance again made of sins every year . 6. This , A Ministration Remaining : That abolished , and done away , 2 Cor. 3. 11. 7. This , A Ministration clear , perspicuous , with open face : That , Dark , obscure and under a veil of Types and Ceremonies ; which veil is done away in Christ , 2 Cor. 3. 12. to the end . 8. This , A Ministration most Free , Filial , Gendring unto true Spiritual Liberty , Freedom and Adoption in Jesus Christ ; i If the son shall make you free , ye shall be free indeed ; Hence this Covenant is , in the Apostles Allegory , compared to Sarah the Free-woman : That , A Ministration most servile and slavish , Gendring unto bondage , resembled unto Hagar the Bond-woman , Gal. 4. 21. to the end . 9. This , A Ministration most Sweet , Comfortable and Delectable : That , A Ministration most Harsh , Terrible and Intolerable , Heb. 12. 18. to the end . In all these respects this New Covenant Ministration did far surpass and excel , That of the Old. And under these various Denominations the Holy Scriptures represent the NEW-COVENANT unto us . Thus of the Names given to this Covenant . APHORISM II. Having thus considered the Names : next consider we briefly the Nature of this NEW COVENANT more Generally ; in this Aphorism . THE Nature of this NEW COVENANT considered more Generally , may be comprized in this or the like Description : viz. The NEW COVENANT , is Gods k last and most l excellent expressure of the Covenant of Faith , as a New Testamental-Covenant , m antiquating the Old Testament-administration , in JESUS CHRIST as Mediator , Surety and Testator thereof , n actually Incarnate , Crucified , Dead , Buried , Risen from the Dead , Ascended into Heaven , sitting at Gods right hand , and shedding forth his Spirit upon his Elect : To and With the o Houses of Israel and Judah , even the whole Church in all Nations of the world , p From Christs Death till the worlds End : wherein he promiseth , to q all that shall Believe in Iesus Christ already exhibited , shall Repent of their Sins , and shall love and obey him in Christ as his New-Covenant-people ; r To write his Laws in their Hearts and Inwards ; To make them all small and great know the Lord ; To be merciful to their unrighteousnesses , and remember their sins no more ; Yea to be to them a God , and make them be to him a people , All which he Confirmeth ; Visibly , by the New Covenant's Tokens , s Baptism and the Lords Supper ; Invisibly , by the Operation of the t Holy Ghost . Now the Nature of the New Covenant , according to this Description thus confirmed by Scriptures , consists , especially in these few Particulars following , viz. 1. In the order and time of Manifestation . The New Covenant being the last Covenant-Expressure of all other . 2. In excellency of Constitution and Administration . The New Covenant in many respects and degrees far transcending not only the Old Covenant , but all Covenants that went before : As hath been intimated in part , and hereafter may more fully appear . It s an Expressure of the Covenant of Faith , ] Herein it agrees in the General Nature of it , with all the u Covenants of Promise foregoing , which were as so many distinct Expressures of the Covenant of Faith. It s the most excellent expressure of the Covenant of Faith , ] Herein it transcends them all , and differs from them all , both in Constitution and Administration . 1. In Constitution ; For , ( 1 ) It s a x better Covenant , stablished upon better Promises , in a better Mediator . ( 2 ) It s a y better Testament , even a New Testament antiquating and revoking the Old in regard of its Legal Rigour , Rites and gravaminous Ceremonies , furnished with better Bequests and Legacies , and confirmed by the Death and Blood of the Best Testator in the world , Jesus Christ. A Foederal Testament ; and a Testamentary Covenant . 2. In Administration ; For , This New Covenant beyond all other is Administred , ( 1 ) Most Clearly ; ( 2 ) Most Spiritually ; ( 3 ) Most Freely , with greatest Spiritual Liberty ; ( 4 ) Most Fully and Perfectly ; ( 5 ) Most Extensively to all sorts of Nations ; ( 6 ) Most Efficaciously , under this Covenant , the Holy Ghost being most plentifully given ; ( 7 ) Most Comfortably , in the fullest Communication of the Comforter ; ( 8 ) Most Durably , even till the worlds end ; ( 9 ) Most Gloriously , in regard of true lasting inward Spiritual Glory : As hereafter will be evidenced more at large . 3. In the New kind or way of Doctrine ; More open , plain , full , spiritual , evangelical , &c. touching Gods gratuitous blessings in Jesus Christ the Messiah ; Not Promised , But Performed ; Not expected for future , But exhibited already ; Not to come afterwards , But actually come in the flesh , Crucified , Dead , Buried , Risen , Ascended , and set down on the right hand of the throne of the Majesty in the Heavens , Heb. 8. 1. 4. In the amplitude , extensiveness and enlargement of the Foederates , viz. The New Testament Church z throughout all Nations of the world . Whereas all former Covenants were limited to particular Families , or to that one Nation of the Jews alone : This is extended not only to the House of Iudah , but also to the House of Israel ; Yea to the universal Church in all Nations , Heb. 8. 8. Ier. 31. 31. 5. In the peculiar Eminency of a Covenant-Blessings Promised , viz. ( 1 ) Compleat Sanctification of their Minds and Inwards to be Conform to his Covenant fully : ( 2 ) Eminent and General Illumination of their understandings in the Knowledge of the Lord : ( 3 ) Full and final Expiation and Remission of their sins , and Removal of the Curse for ever , even Perfect Iustification , by the Sacrifice of Christ offered once for all , so that they shall never more be remembred to us , as the sins of the Jews were again remembred to them every year ; ( 4 ) The highest Covenant-Relation possible betwixt God and his Creatures , ( 5 ) And b The Promise of the eternal Inheritance , not in Canaan , but in Heaven it self . 6. In the New Ratification of this Covenant ; Outwardly , by Baptism and the Lords Supper ; Inwardly , By the New Operations of the Holy Ghost . 7. Finally , In the Peculiar Duration of this New Covenant-Administration , viz. From Christs Death , till the end of the world . For , in this , all former Administrations are swallowed up for ever . In these especially the Nature of this New Covenant or New Testament Consists ; as the Scriptures , and particularly those annexed to the Description of the New Covenant , do abundantly evince . And therefore the Restrictive limitation of the Nature of this New Covenant , only to three of these Particulars , ( as is done c by D. Pareus , and after him by d Mr. Ball , ) is very prejudicial and derogatory to this excellent New Covenant . What Inferences might be drawn from these two Aphorisms in this Chapter , will more properly offer themselves hereafter in opening the Matter , Form , &c. of this Covenant : and therefore here they are wholly waved . CHAP. III. Of the Author or Efficient ; the Occasion , and Impulsive Causes of this NEW COVENANT . HAving thus viewed , the ( 1 ) Terms , ( 2 ) Denominations , and ( 3 ) Nature of this NEW COVENANT more Generally : Descend we now to the opening of this New Covenant , more Particularly ; As touching , 1. The efficient Cause ; 2. The Foederates , or Parties to this Covenant ; 3. The Matter ; 4. The Mediator , Surety , and Testator ; 5. The Form ; 6. The End , or Intended Scope of this NEW COVENANT . These more General and remote Considerations afford much light to this New Covenant : But these more Particular and neer Considerations will yield much more . The Efficient Cause of this New Covenant , will best be discovered by notice-taking of these two things especially , viz. 1. Who was the efficient Cause or Author of the New Covenant . 2. Upon what Occasions and impulsives this New Covenant was Authorized . These shall be briefly and plainly resolved in two distinct Aphorisms , viz. APHORISM I. The LORD God , viz. God the Father , in the Son Iesus Christ , by the Holy Ghost is the sole efficient Cause or Author of this New Covenant : Promising it of old , Establishing it in fulness of time , and applying it in due time to his called people . IN this Aphorism ( that I may a little explain and confirm it ) two things are intimated to us . 1. That , God , Father , Son and holy Ghost is sole Author of the New Covenant . 2. How God acteth unto the Effecting or Authorizing of it . Both these are to be cleared . I. That , The LORD God , viz. God the Father , in the Son Iesus Christ , by the Holy Ghost is sole Efficient Cause or Author of the New Covenant , may divers waies be evinced . As , 1. By the express Testimony of Holy Scriptures . The Scriptures testifie , 1. That , God promised to make this New Covenant , and peculiarly appropriates it to him as his work ; e Behold the daies come ( saith the LORD ) when I will make a New Covenant , with the house of Israel , &c. — This is the Covenant that I will make with the house of Israel , after those daies saith the LORD , &c. In that he saith ; I will make a New Covenant , he excludes all others , and declares himself the only Author of it . 2. That , Jesus Christ , as Testator , is author of this his New Testament , confirmed and compleated by his own death and blood . f — And for this cause he is the Mediator of the New Testament , that by means of Death for the redemption of the transgressions that were under the first Testament , they which are called might receive the promise of eternal inheritance . For where a Testament is , there must also of necessity be the death of the Testator . For a Testament is of force after men are dead : otherwise it is of no strength at all while the Testator liveth . Here the Apostle shews that Jesus Christ the Mediator , is also Testator of the New Testament , making it of force ( as men their Testaments ) by death . And who can be Author of any Testament , but the Testator himself ? 3. That , The Holy Ghost also made this New Covenant , and the benefits thereof in Christ , known to the Church : g — For by one offering he hath perfected for ever them that are sanctified . Whereof the Holy Ghost also is a witness to us ; For after that he had said before , This is the Covenant that I will make with them after those daies , saith the Lord : I will put my Laws into their Hearts , and in their minds will I write them , &c. And the Holy Ghost making this New Covenant known , Revealing it by his own Authority to the Prophet , must needs be the Author of it . 2. By the plain Current of the New Covenant it self . For therein the Promises are uttered by the Lord himself in the first Person , as from himself , saying , h I will put my laws into their mind , — I will be to them a God , — I will be mercifull to their unrighteousnesses , and their sins and their iniquities will I remember no more . Now , the same Lord God , that promiseth to perform the New Covenant blessings himself , he must needs be sole Author of the New Covenant . 3. By the Form or Name in which Baptism , the First New-Covenant-Token , is to be administred , by Christs own appointment after his Resurrection . i Go ye therefore ( saith he to the 11. Apostles ) and Disciple ye all Nations , Baptizing them in the name of the Father , and of the Son , and of the Holy Ghost : Teaching them to observe all things whatsoever I have commanded you , &c. Why , in the Name of Father , Son and Holy Ghost ? But , Partly because Baptism is to be dispensed by warrant and authority of all these three . Partly , because all the New Covenant Benefits , signified , sealed and Convayed by Baptism are from all three . Partly , because the Restipulation and Foederal Obligation of the Baptized , in regard of Faith , Repentance , and all other New Covenant Duties conditioned , is to be made to all the three persons in the blessed Trinity . Now if The LORD God , Father , Son and Holy Ghost , be sole Author of Baptism , and of the benefits thereof , which is the New-Covenant-Token : Consequently he is sole Author of the New Covenant it self . Who can Authorize the Covenant-Token , but the Author of the Covenant ? 4. By the joynt undertakings of the three most Sacred Persons , Father Son and Holy Ghost in this New Covenant . They joyntly undertake to perform all New-Covenant-blessings to the Foederates : but yet in their own peculiar Order and proper Way of Working , which is ( k ) according to the order of their subsisting . The Father eternally subsisteth first in order , of himself , Mat. 28. 19. 1 Iohn 5. 7. not begotten , nor proceeding : The Son eternally subsisteth from the Father , Second in order , being eternally and ineffably begotten of the Father , Heb. 1. 5 , 6. Iohn 1. 18. and 3. 16. and 17. 5. The Holy Ghost eternally subsisteth from the Father and the Son. the third in order , proceeding eternally and unconceivably from the Father and the Son , Iohn 15. 26. and 14. 26. According to this order of their subsisting , is their order of working : as the Apostle intimateth ; l — To us there is but one God , The Father , of whom are all things , and we in ( or , for ) him ; And one Lord Iesus Christ , through whom are all things , and we through him ; And proportionably , One Holy Ghost by whom are all things , and we by him . And elsewhere he shews that our access to God is answerable to this order ; m — For through him ( viz. The Son Jesus Christ ) we both have an access by one spirit unto the Father . Now in this New Covenant ; I. God the Father undertakes , 1. To be a n Covenant-God and Father in Jesus Christ his only son , unto all that shall truly believe , repent and obey him as his people , Accepting them as his Covenant-people , and Adopting them as his sons and daughters into his family . 2. To bestow Jesus Christ upon them ( who was given up freely for them , Rom. 8. 32. ) as their al-sufficient Saviour and Redeemer : Making him unto them , Wisdom , and Righteousness , and Sanctification , and Redemption , John 6. 44. Ephes. 3. 14 , 15 , 16 , 17. 1 Cor. 1. 30. 3. To confer the Holy-Spirit upon them , Luke 11. 13. Ephes. 3. 14 , 15 , 16. 4. To be the Iustifier of him that believeth in Iesus , Rom. 3. 24 , 25 , 26. 5. To bless them with all spiritual blessings in Heavenly places ( or , things ) in Christ , Ephes. 1. 3. Tit. 3. 4 , 5 , 6 , 7 , &c. II. God the Son undertakes , 1. To Redeem his Elect Sheep , and make them free indeed , from Sin , Curse , Wrath , and condemnation , by the invaluable price of his own Death and blood , Iohn 10. 11 , 18. Heb. 10. 5 , 6 , 7 , 8 , 9 , &c. and 9. 14 , 15. 1 Pet. 1. 18 , 19 , 20. Eph. 5. 2. Act. 20. 28. Tit. 2. 13 , 14. Iohn 8. 36. 2. To rescue them actually and effectually from the power and Tyranny of Sin , Satan , &c. bringing them unto everlasting Reconcilement to , and favour with God , Acts 26. 17 , 18. Rom. 5. 1 , 2 , 10 , 11. 2 Cor. 5. 20 , 21. 3. To be the Material Mean o of their Righteousness , Justification , and spiritual cleansing from the guilt of their sins : that they may be the righteousness of God in him , 2 Cor. 5. 21. 4. To give them eternal life , and to preserve them so securely that they shall never perish , nor shall any pluck them out of his hand , John 10. 27 , 28 , 29. 5. To be their way unto the Father , that now they may enjoy him graciously , Iohn 14. 6. Ephes. 2. 18. being acceptable to God through him in all their Spiritual Sacrifices , 1 Pet. 2. 5. And that hereafter they may come by this New and living way to enjoy him gloriously in Heaven it self , Heb. 10. 19 , 20 , &c. III. The Holy Ghost undertakes for these redeemed of Christ Jesus . 1. To p cleanse and sanctifie them , by purging them from their sinful defilements , and repairing the image of God in them . 2. To lead , act and guide them , as the children of God , into all Truth , and in all the waies of God ; that they may walk in , and after the Spirit , Rom. 8. 14. John 16. 13. Rom. 8. 1. Gal. 5. 25. 3. To strengthen them with all might in the inner man , Eph. 3. 16. Helping all their infirmities , especially their Prayer-Infirmities , enabling them with groans unutterable to cry Abba Father , Rom. 8. 15 , 26 , 27. 4 To assure them , as a Witness , Seal and earnest , of their Sonship and good spiritual estate towards God , Rom. 8. 16. Eph. 1. 13 , 14. 5. To continue and abide in them , as their Comforter , supplying Christs absence for ever , untill we come where he is to behold his glory , Iob 14. 16 , 17 , 18. and 17. 24. Those and such like New Covenant-Benefits God the Father , Son and Holy Ghost undertakes to perform to the Foederates with them in this New Covenant ; and therefore God alone is author and Primary Efficient of this New Covenant . For who can perform or make good this Covenants Benefits but he that made the Covenant ? 5. By the joynt influence and concurrence of the whole Trinity unto all works ad extra , that are without the Trinity . According to that known Maxime , q The works of the Trinity without are individed . The works of the Trinity within themselves , as to beget , to be begotten , to proceed , are so proper and peculiar to one Person , as they are not nor can be belonging to another : But the works of the Trinity without themselves , as Decree , Creation , Providence , &c. ( among which also Covenant-Making is one ) are common to all the persons , they all act therein , but in their peculiar way of workking proper to each person . The Father acts of himself through the Son by the Spirit ; The Son from the Father by the Spirit : The Holy Ghost from the Father and the Son. r The son can do nothing of himself , but what he seeth the Father do : For whatsoever he doth , those also doth the Son likewise . Therefore if God the Father , or Son , &c. be author of this New Covenant : then all the three persons consequently must needs be authors of it ; viz. God the Father , in and through his son Jesus Christ , by the Holy Ghost . II. That , The LORD God , Father , Son and Holy Ghost do act unto the effecting of this New Covenant , especially three waies : viz. 1. Of Old , Promising it ; 2. In fulness of Time , establishing it ; 3. In due time , Applying it to his called People . All the three Persons do joyntly concur in every of these three Acts. But yet so , as that the Fathers Influence and Activity doth chiefly appear , in Promising this Covenant of old ; The Sons in establishing it in fulness of time ; The Holy Ghosts , in Applying it efficaciously to Gods called in due time . 1. God the Father Promised this New Covenant of old , by the Prophet Ieremiah . s Behold the daies come saith the LORD , that I will make a New Covenant with the house of Israel , and with the house of Judah , &c. Herein the LORD promised long aforehand that he would make a New Covenant with Israel and Judah . This Promise was revealed by the Lord to Ieremiah ; and by him to Gods people when they were in their Babylonish Captivity : as the t Context shews abundantly . The Old Covenant was not sufficiently comfortable and supporting to them in their deep distresses in Christ promised : God therefore promiseth to them in after times A New Covenant , more effectually comfortable in Christ exhibited . But this Promise of making a New Covenant , had not its accomplishment till the Death of Christ. So then , the LORD was the Principal efficient or Author of this New Covenant , Contriving it by his infinite wisdom , and Revealing the Promise of it , to the Prophet Ieremiah , and by him as his Instrument unto his people . 2. God the son Iesus Christ established this New Covenant in fulness of time by his Death and Blood , And this he did u as Mediator , Surety , and Testator of this New Testamental-Covenant , or Foederal Testament . Upon which account also the same night wherein he was betrayed , he annexed The Lords Supper as a visible seal to this New Covenant , saying ; x This is my blood of the New Testament which is shed for many for remission of sins . Hereby intimating that this New Covenant was dedicated and solemnly stablished in the blood of Jesus Christ himself : as the Old Testament formerly y was dedicated and stablished with the typical blood of Sacrifices , Moses saying ; z Behold the blood of the Covenant which the LORD hath made with you , &c. or as Paul alleadgeth it ; This is the blood of the Testament , which God hath enjoyned unto you . 3. God the Holy Ghost in due time actually and effectually applieth unto the Called of God this New Covenant , with all the Benefits thereof . 1. That The New Covenant and benefits thereof are effectually applyed to them that are called ; is evident . Partly , by that of Pauls ; a — And for this cause he is the Mediator of the New Testament , that by means of Death , for the Redemption of the transgressions under the first Testament , they which are called might receive the promise of eternal inheritance . Partly , be that of Peters on the day of Pentecost ; b Repent and be baptized every one of you in the name of Iesus Christ , for the remission of sins , and ye shall receive the gift of the Holy Ghost : For the Promise is to you and to your children , and to all that are afar off , even as many as the Lord our God shall call . Here its plain , that the Gift of the Holy-Ghost , and the Promise of the eternal inheritance , are the promised benefits of the New Covenant , forasmuch as both these promises , though made of old , yet are now confirmed by , accomplished in , and digested into the New Covenant : And that these benefits are actually received only by them that are actually called . 2. That now they that are actually and effectually called , are So called by the Holy Spirit of God , and that ordinarily by the Gospel-Truth and Word preached : is plain also . For , Paul tells the Thessalonians . c — God hath from the beginning chosen you to salvation , through Sanctification of the Spirit and belief of the Truth , Whrreunto he called you by our Gospel , to the obtaining of the glory of our Lord Iesus Christ. Here the Apostle evidenceth their Election , by their effectual Vocation : Their Effectual vocation is described ; Partly , by the Causes whereby it is wrought ; viz. 1. Efficaciously and inwardly , by the Sanctification of the Spirit ; 2. Instrumentally and outwardly , by the Gospel preached . Partly , by the last term , end or issue whereto their calling tends ; viz. obtaining the glory of Christ , that is conformity to and communion with Christ in Glory . The Holy Ghost then is the immediate efficient cause of Effectual Calling : and By Effectual Calling the New Testament and the benefits thereof are applyed actually and effectually . Therefore they are actually and effectually applyed by the Holy Ghost . Inferences from this , and the next Aphorism , shall be laid down together . APHORISM II. The LORD God , Father , Son and Holy-Ghost , took Occasion , From his own peoples afflicted Condition , The Old Testaments i●…sufficiency , and the greatness of mans Misery , To Promise , Establish , and Apply this New Covenant to them that are called : of his meer Grace , in and for the merit of Iesus Christ. IN this Aphorism are expressed , 1. The Occasion ; 2. The Impulsive or Moving Causes inclining God to make this New Covenant . I. The Occasion which God took of Promising , Establishing and Applying this New Covenant , is threefold . The first more peculiarly concerning his people the Jews . The second properly respecting the Nature of the Old Covenant . The third Generally referring to Mankind . 1. The afflicted Condition of Gods own people the Iews . When God first revealed his purpose and Promise to Ieremiah , of making a New Covenant in after times with Israel and Judah ; At that time both Israel and Iudah were under great affliction and distress . Iudah was in sad d Captivity in Babylon where they were as dead dry bones in their graves , when this New Covenant was first pormised , Ier. 31. 31 , &c. with the context before and after . And Israel long before that , had been carried Captive into e Assyriah by Shalmanesar King of Assyriah , and were placed in Halah and Habor and the Cities of the Medes , because they transgressed Gods Covenant ; and there they remained in thraldom among the Gentiles : Nor read we of their return , till Iudah returned out of Babylon , when f probably some of Israel returned also , as I have heretofore observed in opening Gods Covenant with the Captives in Babylon . This was the distressed condition of Israel and Iudah : Against which the LORD having propounded many Promises of their deliverance thence , of their Reduction into , and prosperity in their own land , of their Union again as at first under David into one Nation and one Kingdom , &c. To which effect he at that time made a Covenant with his Captives , for their support and comfort ; g at last , that he might advance their Consolations beyond all their Tribulations , he Promiseth that the daies should come , wherein he would make a New Covenant with the House of Israel , and the House of Judah , Ier. 31. 31 , 32 , 33 , 34. Hereby intimating to them , that they were not only to look at the present Covenant and Promises tendered to them for their Comfort : but that they were to look further beyond this , to the New Covenant which should be made in after daies with them in Jesus Christ exhibited , who should redeem them from the Bondage of Sin , Satan , Death , Wrath , Curse , Hell , &c. infinitely worse then the Bondage of Babylon ; and upon this Covenant they should principally ground their Comforts and Hopes , in all their Adversities . That Covenant assured them of their Reduction from Babylon to Canaan : This of their Reduction from Sin , Death , Hell , &c. unto Heaven . God would have his afflicted to be strongly and abundantly comforted : therefore over and beyond all other Promises , he Promiseth in after daies to make with them A New Covenant . This was the first and most immediate Occasion . 2. The Old Testament's , or Old Covenant's insufficiency , weakness , unprofitableness and imperfection , was another Occasion of the Lords establishing this more sufficient profitable and perfect New Covenant . This the Apostle Notably declares to us , saying ; h — There is verily a disanulling of the Commandment going before , for the weakness and unprofitableness thereof . For the Law made nothing perfect : but the bringing in of a better hope did ; By the which we draw nigh unto God. And yet more fully afterwards ; i — He is the Mediator of a better Covenant , which was established upon better Promises . For if the First Covenant had been faultless , then should no place have been sought for the second . But finding fault with them , he saith ; Behold the daies come saith Lord , when I will make a New Covenant with the House of Israel , and the House of Judah : Not according to the Covenant that I made with their Fathers , &c. God in Covenant-making still proceeded from the more Imperfect , to the more Perfect ; and at last to the most Perfect . In the Old Testament there was much imperfection and insufficiency : It made nothing k Perfect , as pertaining to the Conscience : having but a shadow of good things to come . It required Duty , but furnished not with Ability for it : Hence , the Foederates continued not in it , but brake it , thereby bringing Gods displeasure upon themselves , 2 Cor. 3. 6 , 7 , 8 , 9. Heb. 8. 7 , 8 , 9. Hereupon God took occasion to establish a better Covenant , even this perfect New Covenant in the blood of Christ , ( who l by one offering perfected for ever them that are Sanctified ; ) which Covenant not only requires duty , but also ( being not ingraven in stones , but m written in the Minde and Heart ) furnisheth the Foederates with ability for performance ; and at last n gives entrance by Christs new and living way into the Holyest of all , Heaven it self . 3. The Greatness of mans misery under Sin , Death and the Wrath of God , was another occasion of this New Covenants establishment and application . The greatness of mans Spiritual misery under Sin , Death , &c. is abundantly set forth in the Scriptures . See Rom. 5. 12 , 13 , 14. & 6. 23. & 3. 9. to 20. Ephes. 2. 1 , 2 , 3. 2 Tim. 2. 25. Acts 8. 23. Gal. 3. 10. and many like passages . This greatness of mans Spiritual Misery can be removed by no other Remedy in the world , but only by the Meritorious Death and Mediation of our Lord Jesus Christ , becoming sin , and being made a Curse for his Elect , that they might become the righteousness of God in him , and be redeemed from the Curse , Acts 4. 11 , 12. Rom. 8. 3. 2 Cor. 5. 21. Gal. 3. 13 , 14. No other Covenant represents Christ actually sacrificed , and his blood actually shed for us , but only this New Covenant , which was stablished in his blood , ( former Covenants representing Christ and his blood only in Promises and Types , as to come afterwards . ) Math. 26. 28. Heb. 9. 14 , 15 , 16 , 17. & 10. 1. to 22. Whereupon , all other former Covenants of Promise being herein Imperfect and Defective , God took occasion to bring in this New Covenant , swallowing up all former Covenants , and actually exhibiting a full and perfect Remedy against mans sin and misery in Christ crucified . o How much more shall the blood of Christ , who through the eternal Spirit offered himself without spot to God , purge your conscience from dead works , to serve the living God ? And for this cause he is the Mediator of the New Testament , that by means of Death , for the redemption of the transgressions that were under the First Testament , they which are called might receive the Promise of eternal Inheritance . Not only the sins under this New Covenant , but those also under the Old Covenant that First Testament , are p not purged away but only by the price of Christs Redemption performed in stablishing this New Covenant . Thus q mans deep sin and misery occasioned Gods great New Covenant-Remedy . Had not man Sinned ; Christ had not Suffered : Had not man brought himself under the Curse ; Christ had not been made a Curse to redeem him from it , &c. Thus of the Occasion of this New Covenant . II. The Impulsive or Moving Causes , inclining the LORD to Promise , Establish or Apply this New Covenant ; were not any thing at all in the Iews or Gentiles , to whom this Covenant is extended , but only his own meer Grace and good pleasure , and the Meritorious Mediation of Jesus Christ. This thing therefore may be cleared , 1. Negatively , 2. Affirmatively . 1. Negatively ; That there was nothing at all in Jews or Gentiles , to whom this New-Covenant is extended , moving or inclining God by way of Causality , to Promise , Establish or Apply this New Covenant unto them : is very evident . For , ( 1 ) The Iews , to whom the Promise of Gods future making A New Covenant was first revealed by Ieremiah from the Lord , ( though they were at that time Gods own and only Covenant-people , yet ) had nothing at all in themselves of worth or dignity , that might move the Lord to reveal this Promise to them , or afterwards to establish it for them . For , 1. Their Ftahers were , in Gods first promise of making a New Covenant , r found fault withall as a Covenant-breaking People , that continued not in Gods Covenant , and therefore God regarded them not . And themselves are taxed for being polluted with Idolatry , like their fathers , Ezek. 20. 30 , 31 , 32. compared with ver . 1. to 30. Dan. 9. 4. to 20. So that neither their fathers nor they themselves had any worth in them , which might move the Lord to promise A New Covenant to them . 2. These Captive Jews had nothing in themselves inviting and inclining God to make his Uncaptivating Covenant with them when they were in Babylon ; s — I do not this for your sakes O house of Israel , but for mine holy Name 's sake ; — Not for your sakes do I this , saith the Lord GOD , be it known unto you ; be ashamed and confounded for your own waies O house of Israel : Much less could they have any Motives or Impulsive causes in themselves inclining God to Promise the New Covenant , which is a far more perfect and excellent Covenant-Expressure then that , or any that went before . ( 2 ) The Gentiles , ( who at that time when this New-Covenant was first Promised , t were afar off from God , were not his people , had not obtained mercy , were dead in trespasses and sins , were without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenants of Promise , Having no hope , and without God in the world ; ) were much more destitute then the Jews of all worth and excellency in themselves , which might move God to Promise or stablish this New Covenant with them . 2. Affirmatively ; That , The LORD 's own meer Grace , and the Meritorious Mediation of Iesus Christ , were the sole Impulsive Causes Moving and Inclining him to Promise , stablish and apply this New Covenant to his called of Jews and Gentiles : is also very apparent . For , ( 1 ) The meer Grace and Good-pleasure of Gods will is evidently hinted in the tenour of this New Covenant to be the Inward Impulsive or Moving Cause of his Promising and making of it . He saith ; u — The daies come when I will make a New Covenant ; — But this is the Covenant that I will make with the House of Israel after those daies ; — I will put my Laws into their hearts , 〈◊〉 in their minds will I write them ; — I will be to them a God ; — I will be merciful to their unrighteousnesses , and their sins and iniquities will I remember no more . Here the Lord saith ( I will ) seven several times in the tenour of the New Covenant , and gives this still as the ground or Motive why he made this New Covenant , because so it is his meer will and pleasure . He fetches all Impulsives from himself , from his own free love , rich grace , and meer good-pleasure of his will , for making this New Covenant . I have formerly shewed , That even his Covenant of Works with man before his fall was originally of Grace , Ex Gratia favoris , of the Grace of Gods favour , which the innocent Creature could not deserve ; And that Gods Covenant of Faith with man since his fall , in all the foregoing Discoveries and Periods of it , was originally of grace much more , viz. Ex gratia commiserationis , of his meer Grace of Commiseration and pitty , the sinful creature deserving the quite contrary : Now therefore consequently , This New Covenant , the height , Perfection and Accomplishment of all Covenants , must needs be of grace , of Favour and Commiseration most of all . In this fullest expressure of Covenant , is Gods fullest expressure of Grace , Mercy and Love. Under former Covenants God made some Discovery of his Grace , Mercy , Love , Loving kindness , &c. Adam had a promise of Mercy in the x Seed of the woman against the Serpent ; Noah and his family y found foederal favour in Gods sight , to be saved , when all the world was drowned ; Abraham z was taken into Covenant with God , and justified by Faith without the works of the Law ; Israel , though the fewest of all people , were brought into Covenant with God , who loved them , because he loved them , being merciful to whom he would be merciful , and proclaiming himself Gracious , Merciful , long suffering , abundant in goodness and Truth , forgiving iniquity transgression and Sin , Deut 7. 6 , 7 , 8. Exod. 33. 19. and 34. 4 , 5 , 6 , 7. David brought into special Covenant with God , confessed ; a O LORD , for thy servants sake , and according to thine own heart , hast thou done all this greatness , in making known all these greatnesses ; And the Captive-Iews were brought into Covenant with God and partakers of his promises , b not for their sakes , but for his holy names sake . Thus God expressed his Grace , Mercy , Love , &c. in all these former Covenant-Administrations . But Come now to this New Covenant , excelling the rest as far as the light of the Sun excels the like of the Moon , and then see what transcendent discoveries of divine Grace , Mercy , Love , &c. are made there . 1. When it speaks of Gods free-Grace , how is Grace exalted ! Saving Grace , Ephes. 2. 5 , 8. Riches of Grace , Ephes. 1. 7. Exceeding abundant Grace , 1 Tim. 1. 14. The exceeding Riches of his Grace , in his kindness towards us , through Christ Iesus , Ephes. 2. 7. The Glory of his Grace , Ephes. 1. 6. 2. When it mentions Gods Mercy , how is mercy magnified ! c — It is not of him that willeth , nor of him that runneth , but of God that sheweth Mercy . — Therefore he hath mercy on whom he will have mercy , and whom he will he hardneth . d — Not by works of righteousness which we have done , but according to his Mercy he saved us , &c. e — God , even the father of our Lord Iesus Christ , is the father of Mercies , and God of all Comfort , &c. f — But God , who is rich in Mercy , for his great love wherewith he loved us , even when we were dead in sins , hath quickned us together with Christ ( by grace ye are saved ) and hath raised us up together , and made us sit together in heavenly places in Christ Iesus : g — He will be mercifull to our unrighteousnesses , and our sins and iniquities will he remember no more . 3. When it speaks of his and Christs Love to Sinners , how is Love Omnified ! h — His great love wherewith he loved us . i — God so loved the world , that he gave his only begotten Son , that whosoever believeth in him , should not perish , but have everlasting life . k — He that spared not his own Son , but delivered him up for us all : how shall he not with him also freely give us all things ? And elsewhere Iohn admires Gods familiar sweet fatherly love to us in Christ , saying ; l Behold , what manner of love the Father hath bestowed upon us , that we should be called the sons of God , &c. And of Christs Love , it is said ; m — Who loved us , and washed us from our sins in his own blood . n — Greater love hath no man then this , that a man lay down his life for his friends . But — when we were without strength , in due time Christ dyed for the ungodly . For scarcely for a righteous man will one die : yet peradventure for a good man some would even dare to die . But God commendeth his love towards us , in that while we were yet Sinners , Christ dyed for us . o — I bow my knees unto the Father of our Lord Iesus Christ , — That Christ may dwell in your hearts by Faith , that ye being rooted and grounded in Love , may be able to comprehend with all Saints , what is the breadth and length , and depth , and height : and to know the love of Christ which passeth knowledge , that ye might be filled with all the fulness of God. p Philosophy hath but theee dimensions , Length , Breadth , Depth : but here Paul ascribes four Dimensions to the love of Christ , adding Height . He would have us know that Christs Love is beyond all Dimensions ; as it is beyond all knowledge and Comprehensions . Christs love hath Length in it ; Because q he Loves his Elect from eternity to eternity : Hath Breadth in it ; Because it is extended not only to the Jews , but also to r all the Nations of the Gentiles , far and neer : Hath Depth in it ; Because , s Love brought him as low as Earth , as low as Grave , as low as Hell , becoming a Man of Sorrows , a crucified dead and buried man , and a Conflicter with the powers of darkness for our sakes ; that we may be spiritually quickned , at last corporally raised and eternally redeemed : and beyond all these ordinary dimensions Christs Love hath in it an Height also ; Because he hath t ascended up far above all Heavens , that he might fill all things , be our everlasting advocate with the Father , Prepare a place for us , and take us home at last to himself , that where he is we may be also , to behold his Glory , & enjoy him for ever gloriously . This the free-grace , Mercy , Love and Goodness of God is displayed most oriently , magnifically , and illustriously in the New Covenant . And this richgrace and love of God to us , was the sole Inward Impulsive Cause , ( the Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) Moving him to make this New Covenant . ( 2 ) The Meritorious Mediation of Iesus Christ was , ( the only Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the sole Outward Impulsive or Moving Cause of Gods making this New Covenant , and making it good to his foederates . For , 1. All the u Pro●…ises of God in Christ are yea , and in him Amen . He speaks not of Gods Promises made to man before , but after his Fall. All such Promises , especially and principally the Promises of the New Covenant , are in Christ yea , and in him Amen . That is , they are in him certain Truth , yea : not an uncertain , doubtfull , Yea and Nay : and in him they are Assurance , or firm ground of assured dependance , Amen . Or , according to the divers reading the Greek , x Wherefore also through him let them be Amen : that is , let us , let the Church assent and subscribe to this Truth and certainty of God Promises in Christ. Calvin , y prefers this latter interpretation , and Reading . Now how are all the Promises of God , yea , certain Truth ▪ in Christ ? Answ. Divers wayes ; ( 1 ) Partly , In that Jesus Christ ( yesterday , to day , and ever the same , Heb. 13. 8. ) is the Principal Mysterie and Matter of the Promises . One way or other they all tend to him , terminate in him , and Center themselves upon him . He being still yea , and Amen ; the Promises in him are still yea , and Amen also . ( 2 ) Partly , In that Jesus Christ , as he is the chief Matter , so he is the chief Object to and with whom , and the great Motive in and for whom he makes his Promises and Covenant . The Covenant of Faith and the Promises thereof , are first made with and to Christ , and then to all his spiritual seed in him and for his sake , as hath been z formerly proved . ( 3 ) Partly , In that the Covenant of Faith , but especially this New Covenant and the Promises thereof , have their assured foundation , firm establishment , and unalterable Ratification or Sanction , in the Death and blood of Jesus Christ the Mediator , Surety and Testator thereof , Gal. 3. 17. Heb. 9. 15 , 16 , 17. and 7. 22. ( 4 ) Partly , In that none can have Gods Covenant and Promises savingly theirs indeed , effectually communicated to them and accomplished in them , till they actually become Christs . a And if ye be Christs , then are ye Abraham's Seed , and heirs according to the Promise . That is a good note ; b — As Christ is the same in Gods Promises which are unchangable , So are all such Promises touching our Salvation , yea , that is , Truth ; and Amen , that is , Assurance ; For so much as God in the New Covenant maketh no Promises of Salvation , nor fulfilleth any , but in Christ , and by Christ. 2. Remission of sins for ever , so as to have them remembred by God against us no more ; and Redemption from the curse due for Sin , that the blessing of Abraham might come upon the Gentiles through Iesus Christ , that we might receive the Promise of the Spirit through Faith ; ( All which are the Proper benefits of the New Covenant , ) are meritoriously procured onely by the Death and Mediation of Jesus Christ , Heb. 10. 10. to 19. Gal. 3. 13 , 14. Consequently Christs Meritorious Mediation , procuring for us these New Covenant Mercies from God , is also the Moving and procuring cause of the New Covenant it self . 3. Jesus Christ brings us to be Gods Covenant-people and children by Faith ; c — For ye are all the children of God by Faith in Christ Iesus : Consequently Jesus Christ and 〈◊〉 Merit is the Motive why God makes , and makes Good this New Covenant to us , assuring us of this highest Covenant Relation to God. Thus The Efficient Cause or Author , The Occasion , & Impulsive Causes of this New Covenant have been unfolded & cleared in these two Aphorisms : Now condsider a few Inferences from them both together . Inferences . I. Hence , The NEW-COVENANT , thus Authorized and erected , thus Promised , Established and Applyed by God Father Son and Holy Ghost , must needs be an exceeding Wise , Holy , Faithfull , Gratuitous , and Righteous Covenant . 1. An exceeding Wise Covenant . For , It s contrived by d the only wise God , and by the joynt Counsel of the whole Trinity of the blessed Persons in the Godhead . The e Father of lights ( even of all lights , Natural , Spiritual , and Celestial ) hath clothed it with the beams of his light and brightness : The Son , f The wisdom of God in whom are hid all treasures of wisdom and knowledge , hath imprinted his wisdom upon it : The Holy Ghost , that g Spirit of Truth , wisdom and understanding , hath secured it from all errour and folly . Every Covenant of God is Wise : but this New Covenant is eminently wise . For , 1. The defects of all former Covenants are fully supplyed in this . 2. The wisdom and Perfections of all former Covenants are digested and moulded into this . 3. Compleatness of Provision for Sinners Salvation is comprized ultimately in this both for Jews and Gentiles : no other being to succeed and vacate it till the worlds end . 4. The brightest h Glory of divine wisdom in the face of Iesus Christ shines out most clearly in this . 5. By this New Covenant the Foederates are assured of more saving i wisdom and General knowledge of the Lord then in all former Covenants . 6. And by this New Covenant the Lord hath so fully provided for the peace and Consolation of a poor bruised , wounded and broken-hearted Sinner , that no Temptations , Scruples or Objections can assault him , but by the help of this New Covenant skilfully improved , they may be resisted and removed . 2. An exceeding Holy Covenant . It is very pure , Holy , and seperate from all sinfull pollution , Not onely in regard of the Foedederates , Matter , Form and End thereof , which are very Holy , but especially in regard of the Author and Mediator thereof which are k most holy . The LORD is l — holy in all his works : Especially in his Spiritual works , such as are his Covenant-contrivances . The most Holy God imprints an holy character upon every Ordinance that comes out of his hand . 3. An exceeding Firm and Faithfull Covenant . For , 1. The Author of it is the m most faithful and unchangeable God , who cannot lie , will not repent , and with whom is no variableness nor shadow of turning . 2. The n Surety , Mediator and Testator of it is Jesus Christ , who hath established it by his own death and blood , past all revocation or alteration . 3. And the Applyer of it is the Spirit of Truth : abiding in the faithful for ever , Io●… . 14. 16 , 17. 2 Thes. 2. 13 , 14. Acts 2. 1 , 38 , 39. 4. An exceeding Gratuitous Covenant . Being bottomed or grounded upon nothing , procured by nothing at all in man , Jew or Gentile : but wholly flowing from the fountain of Gods rich free-grace , according to the meer good pleasure of his o will ; as hath been shewed . 5. And lastly , This new Covenant is most Righteous and Equall . Forasmuch as it is established upon Christs Meritorious Mediation . p Whereby Gods justice is fully satisfied for mans sin by a full price paid ; as well as the Sinner q Redeemed from Sin and misery , and restored to divine favour , by Jesus Christ. I only touch at these things now , and pass : bcause these , with many such like , will hereafter come under consideration in opening the Properties and Perfections of this New Covenant . II. Hence , The NEW COVENANT is an excellent Antidote against the greatest adversities and afflictions of Gods Covenant-people . This Inference flows clearly from the first Occasion which God took of Promising this New Covenant r by the Prophet Ieremiah to his Covenant-people the Jews . They were at that time in extream distress in their Babylonish Captivity , they saw no visible way or possibility of deliverance , they were even as helpless and hoepless as dead dry bones in their Graves , saying ; s Our bones are dryed , and our hope is lost , we are cut off for our parts . Now at that time God had made an Un-captivating Covenant with them , stored with many choice and comfortable promises for their support against their present pressing distresses ; wich Covenant and Promises he did much in-culcate and re-iterate to them , as is evident in Ier. 29. and 30. and 31. and 32. and 33. Notwithstanding the Lord thought not this enough for their Consolation and support ; and therefore over and above all ( that he might advance their comforts eminently indeed , ) he Promiseth , that the dayes should come , wherein he would make a New Covenant with the house of Israel and Judah , far surpassing that Sinai-Covenant , that Old Covenant , under which they were : upon this Covenant chiefly they should set their minds and Hearts ; Hence they should extract their sweetest consolations , against all their present Tribulations . As if the Lord 〈◊〉 had told them ; O mine afflicted Captives , I have spread before you m●…ny Consolations in the Promises both of the Old Covenant made when I brought your Fathers out of Aegypt , and of my present Covenant made with you under your Captivity : but further I tell you for your comfort , I have better Promises , and a better Covenant , affording better comforts , in store for you hereafter ; I will make a New Covenant with you in the after-dayes , I will keep my best wine till then , I have treasured up my choicest Cordials therein , Come therefore to these wells of Salvation and draw waters with joy ; No Covenant-Consolations against distresses can compare with my New-Covenant-Consolations . But whence or 〈◊〉 is it , that this New Covenant is so eminently Consolatory , such an excellent Antidote , against the greatest Afflictions of Gods Covenant-people ? Answ. This comes to pass from the Nature and Perfections of the New Covenant , far excelling all fore-going Covenants . The New Covenant is a very shop or Treasury of richest Cordials , of most Soveraign Antidotes . For , 1. The New Covenant most fully and sweetly removes all our transgressions , the procuring cause of all our Afflictions . Sin , is the t original Cause and inlet of all sorrow , and of Death it self : and is the very u Gall of bitterness , poyson of Trouble , and Sting of Death . If sin be removed , the soul and venom of all affliction is removed : and nothing but the bare Carkeis , Name , and shadow of affliction remains . The removal of the cause of the disease , makes the perfectest cure . Now this New Covenant removes all our transgressions , so fully , that there needs no more Sacrifice for sins ; So sweetly ; that the Lord will remember them no more . x This is the Covenant that I will make with them after those dayes , saith the Lord : I will put my laws into their hearts , and in their Minds will I write them : And their sins and iniquities will I remember no more . Now where Remission of these is , there is no more offering for Sin. The Old Covenant y renewed Sacrifices yearly , daily ; and remembred their sins yearly and daily , and therefore could not so fully comfort against the fruit of Sin , Affliction : but this New Covenant admits no more Sacrifice for sin , Christs once offering up of himself being enough for ever ; and therefore blots out our sins for ever . O how sweet is this to an afflicted Soul , in Covenant ! My Covenant-God and Father layes his chastisements upon me ; but my comfort is the bitterness of all Sorrow and Death is past , He will remember my sins no more unto me . 2. The New Covenant most Spiritually represents to us , and assures us of our Restauration from deepest Miseries , to greatest Mercies : and therefore of all others is most Comfortable against Miseries and Distresses . Other Covenants set forth mans Restauration from Miseries to Mercies ; as from z the Serpents Head , from a the General Deluge of waters , from the b Aegyptian Servitude to Canaan , from c the wilderness to the land of Rest and place which God should choose , from d Babylonish Captivity to Canaans Liberty ▪ and under these their Restauration from Spiritual Miseries , to Spiritual and heavenly Mercies was obscurely adumbrated : But this New Covenant most Spiritually and plainly describes our Redemption and Restauration , From e Darkness to Light , from Sin to Grace , from the power of Satan to God , from the f wrath of God to his fatherly love and favour ; from the g Curse , to the Blessing of Abraham , yea of Jesus Christ , from h Death to Life , from i Condemnation to Salvation , and from Hell to the highest Heaven it self . Now this New Covenant affording most comfortable assurance of our Recovery from deepest Spiritual Miseries to greatest heavenly and eternal Mercies , it must needs be most comfortable of all other against all lesser and outward afflictions . That Covenant which is most comfortable against the wrath of God , torments of Hell , &c. must needs be most comfortable against the wrath of man , Babylons Bondage , &c. 3. The New Covenant most fully displaies and conveyes Iesus Christ to us ; who is our Primary Hope , and Rock of all Consolation . Christ was in former Covenants displayed obscurely under remote Promises and Types , and conveyed sparingly to that one select Nation of the Jews , scarce an handful to the rest of the world ; and accordingly their comforts were obscure and sparing : but in this New Covenant Christ in all his Spiritual glory is displayed openly k with open face as exhibited already , and conveyed liberally even to people in l all Nations of the world . Now the more fully Christ is displayed and conveyed in any Covenant , the more fully is that Covenant comfortable in all Cases of Disconsolation , Afflictions or others . For Jesus Christ is our m Hope , The very Rock and Root of all our Consolation from God , Phil. 2. 1. 2 Thes. 2. 16 , 17. His Comforts are applyed and proportioned to our Crosses , n For as the sufferings of Christ abound in us , so our Consolation also aboundeth by Christ. The sufferings of Christians , are counted the sufferings of Christ ; So near is his Union and Relation to them , so dear are his Sympathizings with them . And for their abounding Crosses , Christ hath abounding Comforts . What then though our tribulations abound , whilst Christs Consolations under them do also equally abound or super-abound ? After Holy Stephen , the Proto-Martyr , o had seen heaven opened and Iesus standing at the right hand of God , This blessed glimps of Christ in Glory , upheld his Spirit victoriously and triumphantly against that cruel shower of stones by which he fell on Sleep . Yea so strong and predominant are Christs Consolations , that being throughly shed abroad in the heart , they are able to make such an intransed Soul follow Christ , not only through torments , and Death , but ( if it were possible ) through Hell it self . Hence , notably Ignatius inflamed with the Love , and upheld with the Comforts of Christ , said ; p — Now begin I to be a Disciple , being zealous after nothing of visibles or invisibles , that I may obtain Iesus Christ. Let Fire and Cross , and the Ioynt-insurrection of wild-beasts , Anatomies , Dilacerations , Dissipations of my bones , Dissections of my members , Dissolutions of my whole body , and the punishment of the Devil , come upon me ; that I may obtain Iesus Christ. 4. The New Covenant most plenteously confers upon the Foederates the Holy Ghost . The former Covenants afforded as it were some drops and sprinklings of the q Spirit , in some dark , sparing and seldome Promises : But under this New Covenant the Holy Ghost is plentifully r shed forth , poured out abundantly in showers and rivers upon believers . Hence Christ said : s whosoever drinketh of the water that I shall give him , shall never thirst : but the water that I shall give him shall be in him a well of water Springing up into everlasting life . And elsewhere more fully ; t — He that believeth on me , as the Scripture hath said ; out of his belly shall flow rivers of living water . But this spake he of the spirit , which they that believed on him should receive : for the Holy Ghost was not yet given , because Iesus was not yet glorified . That is , the Holy Ghost was not yet so plentifully and abundantly given till Christs Ascension , which was not to be till Christ had established his New Covenant by his Death . Now the Holy Ghost being most plenteously given under this New Covenant , consequently this New Covenant must needs afford the most full and plenteous comforts against , not only the Foederates afflictions , but also all other their disconsolate cases and conditions whatsoever . For , 1. The Holy Ghost is the u comforter , by office , abiding in the hearts of Christs Disciples for ever . They that have this comforter in them for ever , must needs have a fountain , an inexhausted Treasury of all saving comfort in them for ever . 2. The Holy Ghost peculiarly enables to that work , which is most proper and useful to ease and support an afflicted Soul , viz. Prayer ; x is any afflicted , let him pray : for y the Spirit helps our infirmities , and specially our Prayer-infirmities , enabling us with groans unutterable to cry Abba Father . 3. The Holy Ghost notably assures us of our good childlike Condition and Relation towards God , and of our everlasting inheritance in the highest Heavens : being a z witness with our Spirits that we are the children of God , And a a Seal after our believing , and an Earnest of our inheritance until the possession of the Purchased Redemption . Now when once these two Grand Priviledges are clearly and strongly assured to us , viz. That we our selves are the children of God , and That the Everlasting heavenly inheritance is ours : what shocks of Trouble shall we not abide ? what extremities of Distresses shall not we very easily overcome ? 5. The New Covenant most powerfully disposeth and raiseth up the Soul to a Capacity of Consolation in all Conditions , and at last most effectually laies a foundation of Sweet Support and Comfort therein . This is very evident in the whole body of the New-Covenant-Mercies promised : which are all of them most admirable Cordials to the Foederates . For , this b New Covenant assureth , 1. That , from the greatest to the least , they shall all know the Lord. Now the right knowledge of the Lord ; of his Perfections in himself , of his proceedings with his people in all regards , and particularly in their afflictions , makes them wisely consider that all is from his fatherly hand in love , and faithfulness , and prudence for their spiritual and eternal good , Heb. 12. 5. to 12. 1 Cor. 10. 13. Psal. 119. 75 , 67 , 71. Isaiah 28. 24. to the end . Rom. 5. 3 , 4 , 5. 2 Cor. 4. 16 , 17 , 18. Now this disposeth and raiseth up the soul exceedingly to a Capacity of Consolation . 2. That , God will put his Laws into their minds and write them in their hearts . Their hearts shall have in them as it were a Counter-pane of Gods Laws , there shall be an harmonious consent betwixt God Laws and their Hearts , betwixt his will & their wills , that they shall have an inward Principle of Sanctification and grace inclining them readily and chearfully to do and endure what the Lord shall please . Here 's now an excellent disposition to , and foundation of Contentment and Consolation . For usually , it s the stubborness , perversness , frowardness , hardness and untractableness of our hearts , that makes our conditions , especially our afflicted conditions so harsh , grievous and uncomfortable to us . Our vexing and chafing at the yoke , proves more afflicting then the very yoke it self . Christ himself c first had the Law of God in his heart , in the midst of his bowels : and then he delighted to do the will of his father , yea to endure his will also in that sharpest conflict of laying down his life and pouring out his blood for us . 3. That , God will be merciful to our unrighteousnesses , and will remember our sins and transgressions no more . Sin unpardoned , is the Affliction of Affliction : nothing in the world is so bitter upon the Spirit , and lies so heavy upon the Heart as this . When sin is pardoned , in d heaven and in the heart , then the Storm is over , though the waves of affliction dash never so impetuously . Then the tossed Soul can lift up Head and Heart above water with this Consolation : e I am troubled on every side , yet not distressed ; Perplexed , but not in despair ; Persecuted , but not forsaken ; cast down , but not destroyed ; I am sore pained , but yet all my sins are pardoned ; I am f chastened by the Lord , but I shall not be condemned with the world . 4. That , The Lord will be to me a God , and I shall be to him one of his Covenant-people . O this affords , not only a Spring , but even a Sea of Comfort against all Afflictions and disconsolate conditions . If God be mine , what can I want ? If I be Gods , what can me hurt ? &c. but this Ocean of Comfort I shall not further Sail in , till I come to handle this particular Covenant-Mercy in the matter of this New Covenant . There See. 6. The New Covenant judiciously considered and improved , most satisfactorily answereth all the perplexing Scruples and Objections of the Afflicted . The Doubts and Objections of the afflicted under afflictions , are the sad aggravations of their afflictions : for these distress the heart , that should bear up all the rest above distress . If then this New Covenant be so sweetly contrived by the Lord , that its sufficient to repel and remove all the troublesom Doubts and Scruples of the afflicted : How excellent an Antidote and Cordial is it against all afflictions ! Let us a little imagine and suppose what their Doubts and Objections may be , especially in extremity of long afflictions . Object . 1. The Lord hath g called my sins to remembrance , by this his severe rod. He h numbreth my steps , doth he not watch over my sin ? My transgression is sealed up in a bag , and he soweth up mine iniquity . i — He writeh bitter things against me , and maketh me to possess the iniquities of my youth . Answ. The New Covenant tells thee ; The Lord k will be merciful to thine unrighteousnesses , and thy sins and iniquities will he remember no more . He hath past an act of oblivion upon them for ever : and therefore in propriety of speech he will never punish thee for thine iniquities . Thy afflictions may be , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fatherly chastisements , Teaching-chastisements , Heb. 12. 5 , 7. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Probations , or Trials , 2 Cor. 8. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Temptations , 1 Cor. 10. 13. Iam. 1. 2 , 12. Rev. 3. 10. But they shall not be properly , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Punishments of an angry Sin-revenging God , Heb. 10. 29. Object . 2. But I want a gracious and sanctified Heart , patiently , contentedly and silently to bear the indignation of the Lord without murmuring , repining , fainting , &c. my principles are very bad . Answ. The New Covenant assures thee ; That God l will give his Laws into thy Minde , and write them in thine Heart . And this brings the whole frame of Sanctification , and all the treasures of Grace into thy Soul. And of all other these are the best Principles . Object . 3. I want wisdom and skill , to know why the Lord contends with me , and to improve mine afflictions for my spiritual and eternal advantage . Answ. This New Covenant Promiseth ; 1. That thou shalt m know the Lord. And that will make thee wise to discern the Lords intendments , and skilful in the managing of all his chastisements advantagiously , Iames 1. 2 , 3 , 4 , 5. 2. That , He n will give his Laws into thine Heart and Minde . And therefore his Laws within , will instruct thee : as his rod without doth correct thee , Blessed is the man whom thou chastenest , O LORD ; and teachest him out of thy Law , Psal. 94. 12. Oh it s a happy thing indeed when the Lords Instruction accompanyeth the Lords Correction ! Object . 4. Oh I shall never hold out under all this sore and long Trial : my heart will break , my spirit will fail , o one day I shall perish in these extremities . p Oh that my grief were throughly weighed , and my calamity laid in the ballances together ! For now it would be heavier then the sand of the Sea , therefore my words are swallowed up . Answ. Yet this New Covenant affords thee a Rock of Refreshment . He q will be thy God , and thou shalt be one of his Covenant-people . What ? Cannot thy God contract and conclude thy tryals when he pleaseth ? and cannot he mean while keep up thine heart ? Is not he the Father of mercies and the God of all Consolations ? 2 Cor. 1 , 3. And are the Consolations of God small with thee ? Job 15. 11. If God be for thee , who shall be against thee ? Rom. 8. 32. If God uphold thee , who shall cast thee down ? Say with David ; Mine heart and my strength faileth me , but God is the Rock of mine heart , and my portion for ever , Psal. 73. 26. Object . 5. Alas , now you touch me to the quick , now you wound me to the Heart . r Oh , if the Lord be with me , if he be my God , why then is all this befallen me ? s — The LORD hath forsaken me , and my God hath forgotten me . Oh , t — Wherefore hidest thou thy face , and holdest me for thine enemy ? Answ. This New Covenant is not a changeable or vanishing , but an u Everlasting Covenant . And therefore , if ever thou wast perswaded upon good grounds , that the Lord was thy God according to this Covenant , he is thy God still , and will be thy God for evermore . He may for a while hide his face , and suspend thy sence of his wonted favours for a little moment : but x with everlasting kindness will he have mercy upon thee . He cannot forsake thee , nor forget thee , nor count thee for his Enemy , no more then he can forget this his everlasting Covenant , no more then the blood of this Covenant can be shed a second time . Harken not to thy present Sense , consult not with flesh and blood : but live by faith , and cleave close to this Covenant . Afflicted Sion said ; y The LORD hath forsaken me , and my Lord hath forgotten me . But what said the Answer of the Lord ? Can a woman forget her sucking child , that she should not have compassion on the son of her womb ? yea , they may forget , yet will I not forget thee . Behold , I have graven thee upon the palm●… of my hands : thy walls are continually before me . This was Gods comfort to his afflicted Sion : let it be thy consolation O distressed Soul. 7. Finally , This New Covenant establisheth the most constant and lasting Consolation to its Foederates : because it shall not be broken and laid aside as the Old Covenant was , but shall still continue New , and remain till the end of the world , Math. 28. 18 , 19 , 20. 1 Cor. 11. 26. Heb. 13. 20. Now those Consolations , that are most Continuing , are most Consolatory . III. Hence , The New Covenant-Administration far excels that of the Old : and the Good Condition of the New Covenant-people far surpasseth that of the Iews under the Old Covenant . The divine Influences of Father , Son , and Holy Ghost , unto the Promising , Stablishing and Applying of this New Covenant , as also the riches of Divine Grace thereunto , being more clearly , plenarily and gloriously manifested , then in reference to the Old. But I shall hereafter have more fit and full occasion to speak to this particular : and therefore now I add no more . Thus far of the Efficient , Occasion , and Impulsive Causes of this New Covenant . CHAP. IV. Of the Foederates , or Parties to this New Covenant . AFter the particular handling of the Efficient or Author of this New Covenant , together with the Occasion taken , and Impulsives Moving thereunto . In the next place , The Federates or Covenanting-Parties , to this New Covenant , are to come under Consideration . In every Covenant properly so called , and so in this New Covenant , these things are necessarily required : viz. 1. Parties Covenanting . A Covenant is not of one alone , but of two at least , or of more then two . 2. The Mutual consent and agreement of such Parties upon certain Matters , Articles , Points , Terms or Conditions propounded reciprocally . 3. The Interposing or Intervening of some fit Middle Person having interest in both Parties to bring on and make up this Agreement : when otherwise the Parties are at too great a distance one from another , or either of them proves unable to perform the Agreement without a Surety undertaking for the impotent Party . This is the case betwixt God and Man : The z distance between them is extreamly Great ; Man of himself is utterly a unable to undertake and perform the Covenant Terms or Conditions with God ; Christ b God-man a fit Middle Person having sufficient interest in both God and Man interposeth as Mediator to bring them together in a sweet Covenant-Agreement ; undertaking for man the impotent party that he shall Perform , as a c Surety of the Covenant . The First of these , The Foederates , shall be treated on in this fourth Chapter ; The Second , The Matters or Terms Agreed and Consented to , in the fifth Chapter ; The Third , viz. The Mediator and Surety of the Covenant , Christ Jesus , in the sixth Chapter ( The blessed Lord and Mediator of this New Covenant assisting . ) The Federates , or Parties to this New Covenant , are expressed both by Ieremiah and Paul in their mentioning of the New Covenant ; d — Behold the dayes come , saith IEHOVAH , that I will make a New Covenant with the house of Israel and the house of Judah : Not according to the Covenant that I made with their Fathers , &c. — saith IEHOVAH , But this shall be the Covenant that I will make with the House of Israel , after those daies , saith IEHOVAH ; I will put my Law in their inward parts , &c. Here it is evident , who are the Foederates , or Parties to this New Covenant : viz. I. The First and Principal Party , is God , as JEHOVAH . — saith IEHOVAH , I will make a New Covenant , &c. Not according to the Covenant , &c. saith IEHOVAH : — But this the Covenant that I will make — saith IEHOVAH . God makes , Man accepts this Covenant ; God therefore is the Principal Foederate . He makes it as IEHOVAH , as the LORD : this is thrice expressed , ( saith IEHOVAH . ) I will not peremptorily aver , that herein the Trinity of Persons is intimated , every of which Persons is IEHOVAH : but yet God IEHOVAH , Father Son and Holy Ghost ( as hath been shewed ) do concurr in making this New Covenant . This God the LORD is the Primary Party , touching which there is no difficulty . II. The Second and less Principal Party is expressed two waies , viz. 1. The house of Israel and the house of Judah , Ier. 31. 31. Heb. 8. 8. Both are mentioned as the joint Covenanting Party on the other hand , with God the LORD . 2. The house of Israel , Ier. 31. 33. Heb. 8. 10. This alone is mentioned in the Repetition of the phrase , without recital of the house of Judah . In the former expression , The house of Israel is Discretive distinctly opposite to the house of Judah : In the latter , The house of Israel seems to be Collective and Complexive , as comprizing in it the house of Judah also . So that for Substance both these expressions amount to one and the same . We shall so understand the Meaning of these Phrases , in the explanation of this ensuing Aphorism touching the Foederates or Parties to this New Covenant . APHORISM I. The Confederates , or Federate-Parties to the NEW-COVENANT , are , On the one hand God the LORD , or God as JEHOVAH , the Principal Party : On the other hand , The House of Israel , and the House of Judah , in Christ , the less Principal Party : that is , the Iews Israel aud Iudah united , and their Seed ; as also the Gentiles that shall be called and their Seed . This Aphorism I explain and confirm , as followeth . I. THE First and Principal Foederate , is God the LORD ; or , God as the LORD ; or , as JEHOVAH . 1. That God , as JEHOVAH , or as the LORD ; in that precise Notion and Consideration here offers himself as the chief Foederate Party , is plain in the e words wherein he promised at first to make this New Covenant . 2. What this imports , That he is the chief Foederate , as the LORD ; or , as IEHOVAH : hath been f heretofore sufficiently explained in opening of the Old Covenant . The substance whereof is applicable here analogically . II. The Second and less Principal Foederate-Party is the House of Israel and the house of Iudah , Jer. 31. 31 , 33. Heb. 8. 8 , 10. The Sense of these Terms and Phrases may be thus in brief represented . Israel , that is , One-that-as-a-Prince-hath-power-with God. I. It was g First given by the Lord as a Surname to Iacob , upon occasion of Iacobs wrastling in Prayer with the Angel , and prevailing for a blessing from him : and at the same time the Interpretation of the Name was annexed . II. And it is afterwards applied 1. Sometimes , More Restrictively to all the Natural Seed or Posterity of the Patriarch Iacob , that is , Israel : and thus the People of God the Jews , even the whole Jewish Church under the Old Testament , are often stiled Israel , because they descended of Israel , As Psal. 25. 22. and 128. 6. Isai. 1. 3. and 14. 1. and often in the Old Testament . As also in the New Testament , Mat. 8. 10. and 27. 9. Luke 1. 80. and 2. 34. and 7. 9. Iohn 1. 31 , 35. and 9. 15. Rom. 9. 31. and 10. 1 , 19 , 21. and 11. 1. 25 , 26. In this sense they are called sometimes Israel and Iudah , because the h Tribe of Iudah ( which was part of Israel ) was a very potent tribe , wherein the Royal line was setled in David and his seed , and whence Christ according to the flesh should come . As 2 Sam. 11. 11. and 12. 8. and 24. 1. 1 Kings 1. 35. and 4. 20 , 25. Psal. 114. 2. But especially they are called Israel and Iudah , after the renting of the Kingdom in the daies of Ieroboam , the ten tribes departing from Iudah and from Davids Family , As , Ier. 36. 2. and 51. 5. Hos. 1. 11. Zech. 1. 19. and 11. 14. and in this sense they are here stiled , Israel and Iudah , in this New Covenant , Jer. 31. 31 , 33. Heb. 8. 8 , 10. God having reference to their former Division , promiseth in this Covenant again to re-unite them , as one Covenant-people . 2. Sometimes , More Comprehensively and largely , to the whole Christian Church of God both of Jews and Gentiles . Thus the whole Christian Church is called , The Israel of God , Gal. 6. 16. and The house of Jacob or Israel , Luke 1. 33. Unto which is opposed , Israel according to the flesh , viz. the carnal Posterity of Israel , who believed not , but rested in outward formalities of Religion , 1 Cor. 10. 18. And in this Comprehensive sense the word Israel , seems here to be taken , Heb. 8. 8 , 10. Ier. 31. 31 , 33. as hereafter I shall endeavour to make more fully appear . House of Israel , and House of Iudah . ] House is taken in Scripture , I. Properly , For an Edifice , Structure or Building erected to dwell in . As Iudg. 16. 26 , 27 , 29 , 30. 2 Sam. 15. 16. and 20. 3. 2 Chron. 8. 15. Neh. 12. 37. Psal. 132. 3. II. Improperly , by a Metonymy , For them that are contained , and dwell in the House . The Inhabitants , the Family , are called the House , As , Gen. 7. 1. and 18. 19. Iohn 24. 15. Iohn 4. 53. Acts 10. 2. 1 Cor. 1. 16. Heb. 11. 7. thus it s used very frequently . According to this sense , House is put , 1. Sometimes , for the Family , Stock or Ancestors whence one descends , As , Gen 12. 1. and 20. 13. Luke 15. 17 , 18. and 16. 27. 2. Sometimes , for the Posterity , Seed or Issue of such Ancestors , Whether amounting only to A Family , As , Gen. 7. 1 , 7. Josh. 24. 15. Or to a Tribe , As The House of Issachar , that is , The Tribe of Issachar , 1 King. 15. 27. The House of Judah , that is , The Tribe of Iudah , 2 Sam. 2. 7 , 10 , 11. Hos. 1. 7. and 5. 12 , 14. or , The Kingdom of Iudah , as , Isa. 37. 31. Ezek. 4. 6. and thus it s used here for the Kingdom of Iudah , distinct from Israel , Jer. 31. 31. Heb. 8 ▪ 8. The house of Israel , that is , The ten Tribes which descended of Israel , but fell off from the House of David , 1 Kings 12. 21. and 20. 31. Isa. 46. 3. thus the House of Israel is opposed to the House of Judah , as Ier. 31. 31. Heb. 8. 8. Or the House of Israel , that is , The whole 12. Tribes , Iudah also being comprehended in the phrase , As , Exod. 16. 31. Josh. 21. 45. and often . Thus largely also , the house of Israel is to be taken in the latter mention of the Foederates of this New Covenant , Jer. 31. 33. Heb 8. 10. This is the sence and use of these words and Phrases , ( Israel , Iudah , House of Israel , House of Judah , ) in Scripture , which may more specially help us to understand here , whom God intends for his Foederates in this New Covenant , By House of Israel , and House of Judah . Now therefore that I may more distinctly and clearly discover these New Covenant-Foederates , with God , who they are : I shall lay down and make good these Positions following , viz. 1. That , Israel and Iudah , even the whole body of the Iews United in one , in Christ , were first and immediately intended to be Foederates with God in this New Covenant . 2. That , The Gentiles , whom afterwards God should call and incorporate into one Church-body with the Iews in Christ , were next intended to be confoederates , with the Iews in this New Covenant . 3. That , The House , Posterity , Issue or Seed of Iews united , and Gentiles called , were with their Parents or Ancestors intended by God to be taken in as confoederates , in this New Covenant . By House of Israel and House of Iudah , 1. The Jews united ; 2. The Gentiles called , as well as Jews ; 3. The Posterity and children of both such Jews and Gentiles ; are intended to be Foederates with God in this New Covenant . Position I. That Israel and Iudah , or The house of Israel and Judah , that is , The whole body of the Iews or Iewish Church , united in Christ , were first and immediately intended to be Foederates with God in this New Covenant : is evident upon these grounds . 1. Because , these phrases , The house of Israel and the house of Judah , ( under which God describes his New Covenant-Foederates , ) do in their original , Literal and most usual acceptation in Scriptures denote the whole Church and body of the Jews joyntly together , As , 2 Sam. 12. 8. Ier. 31. 27. Zech. 8. 13. Ezek. 9. 9. and therefore here in this Promise of the New Covenant directed specially at first unto the Jews , Ier. 31. 31 , 33. Heb. 8. 8 , 10. the whole Church of the Jews , both of Israel and Iudah , to be reduced again into one by Christ , must needs be immediately and primarily intended in these phrases , as Foederates with God in this New Covenant , and that in the first place before any other people . For it is but in a Secondary place that these phrases denote the whole Christian Church of Jews and Gentiles : in regard of the i Gentiles after-incorporation into the same body with the Jews , Gal. 6. 16. 2. Because , The Lord God in his Covenant with his Captives in Babylon , next preceding this New Covenant , k Promised this great Mercy to them , under the Parable of two sticks united in the Prophets hands , the collection and Union of the dispersed of Judah and Israel into one Nation and one Kingdom under DAVID their King and Prince for ever : and that they should no more be two Nations , or two Kingdoms . This cannot be understood literally of David , who was dead long before : nor hath this Promise its full accomplishment but only in Christ Iesus the true DAVID spiritually , who by his New Covenant gathered and United the Scattered of Iudah and Israel into one Spiritual Kingdom and Church under himself : as I have formerly manifested in opening that Covenant . This great work began to be effected most notably l on the Feast of Pentecost . 3. Because , When this New Covenant was first Promised to the aptives of Iudah in Babylon for their Comfort ; the then divided Houses of Israel and Iudah are joyned together in that Promise , as those that hereafter should be joynt Foederates in this New Covenant . That the Houses of Israel and Iudah were then m divided , is plain : for , from the time of Rehoboam when the ten tribes called Israel , revolted , till that day , they remained still actually divided ; Israel being captivated and dispersed in Assyriah , Media , &c. and Iudah in Chaldea . That God promiseth they should be joynt-Foederates united in this New Covenant , is also clear . For n Behold the dayes come , saith the LORD , that I will make a New Covenant with the House of Israel and the House of Judah . Here they are expressed in two phrases , as United Foederates . And after ; o But this shall be the Covenant that I will make with the house of Israel , after those dayes , &c. here they are both comprized in one phrase . Though hitherto they have been two Houses , two Nations , two Kingdoms : Yet by my New Covenant after those dayes , they shall be one House of Israel in Covenant with me . 4. Because , The Doctrine and Blessings of the New Covenant founded and established by Christs Death , p were first solemnly published and effectually applied to a very considerable body of the Iews met at Jerusalem on the Feast of Pentecost , 〈◊〉 only out of Iudea , but also out of every Nation under Heaven . This was a most Solemn Transaction , all things duly considered . For , 1. As the Lord God , fifty dayes after the Sacrificing of the First Passover , appeared to all Israel like devouring fire , and spake his law that Old Covenant to them out of the midst of the fire , So the Holy Ghost , fifty dayes after the Sacrificing of our great Passover Jesus Christ for us , appeared to all this Conflux of Iews in the shape of cloven tongues , as of fire sitting upon the heads of the Apostles , speaking in all their languages the wonderful works of God , and mysteries of the New Covenant ; as is specially evident in Peters Sermon , preaching Christs Life , Passion , Death , Burial , Resurrection , Exaltation at Gods right hand in highest glory as Lord and Christ , whence he had shed forth those admirable endowments of the Holy Ghost . 2. It was a Singular and strange Providence of God , that so great a body of Iews from all Nations under Heaven , not of Iudah only , but of Israel , should meet at Jerusalem at that time , when this New Covenant Doctrine in Christ should be so solemnly published after the establishment of it . Since the Death of Jesus Christ the like Convention of Jews is not storied in all the New Testament . 3. The New Covenant Doctrine was most effectually applied to them , to the Conviction , Contrition and Conversion of 3000. Souls who were Baptized and added to the Christian Church under this New Covenant the self-same day : Besides the many thousands which were added afterwards . This Publication and Application of New Covenant Doctrine and Mercies is first made to the Jews of Judah and Israel united in Christ before the tender thereof was made to any Gentiles . 5. Because , On that day of Pentecost , when the Jews q pricked in their hearts , cried out to the Apostles for a Remedy , Men and brethren what shall we do ? Peter prescribed to them spiritual Remedies , the New-Covenant-Remedies , Repentance and Baptism , assuring them of those two great Blessings of the New Covenant thereupon , viz. Remission of Sins , and the Gift of the Holy Ghost : and this , because The Promise , viz. The r Covenant-Promise made to Abraham and his Seed was first to them and to their children , and then to the Gentiles afar off whom God should call , and to their Seed proportionably — Then Peter said unto them , Repent and be Baptized every one of you in the name of Iesus Christ , for remission of sins , and ye shall receive the Gift of the Holy Ghost : For the Promise is unto you and to your children ; and to all that are afar off , even as many as the Lord our God shall call , Acts 2. 38 , 29 The words contain a spiritual Remedy prescribed against a spiritual Malady . I. The Malady was , Trouble of Heart and Conscience for Sin , and particularly for their guilt of Christs blood in crucifying him , ver . 36 , 37. II. The Spiritual New-Covenant-Remedy against this Malady , is both Propounded and Proved . 1. Propounded and Directed , Partly by commanding and imposing upon them a double New-Covenant-duty towards God , viz. To Repent , an●… to be baptized in the name of Iesus Christ. Partly by Promising to them thereupon a double New-Covenant-Blessing from God , viz. Remission of Sins , and the gift of the Holy Ghost , ver . 38. 2. Proved and Demonstrated , to be their New-Covenant-Duty which they ought to perform to God , and to be their New Covenant blessing which they may expect from God ; from the Nature and large Extent of the Promise . First to them and their children , and then to the Gentiles afar off whom God shall call , and consequently to their children , ver . 39. As if Peter had said ; Oye Jews , pricked in heart for crucifying of Christ , here 's your New-Covenant-Remedy , Repent and be Baptized in the name of Christ , so your sins shall be remitted , and the gift of the Holy Ghost shall be conferred upon you : For God hath intended and extended his Covenant-Promise ( requiring these Duties , and assuring of these Mercies ) generally both to Jews and Gentiles , but first to you and your Children , and then to all that are afar off , viz. The Gentiles whom the Lord shall call ; and proportionably to their children . This I judge to be the clear genuine sense and intent of the words , without vexing or forcing of them . By [ Promise ] I understand , Not that particular Promise in Ioel precisely , which is fore-cited in this Chapter , but the Ancient s Covenant-promise made to Abraham , Isaac , and Iacob , and their Seed , and to all Nations in them . And my Reasons are ; 1. Because This Promise is said to be to them and to their children , and to all afar off whom God shall call ( This is the tenour of the Covenant with Abraham , Isaac and Iacob which is made with their seed , both of Jews and Gentiles . ) 2. Because , From their interest in this Promise , they are exhorted and commanded to be baptized . Now no interest in any foregoing Promise or Covenant , except t Those Promises which are confirmed by Christ in the New Covenant , can be a sufficient warrant for partaking of Baptism , which is peculiarly one of the Tokens of the New Covenant only . 6. Because , The New Covenant-Doctrine in Christ exhibited was first Preached , and the New Covenant-Tokens were first Administred , to the Jews : before they were tendered and dispensed to the Gentiles at all . For , 1. The New Covenant-Doctrine was Preached by Iohn Baptist , Jesus Christ , and his Apostles more Preparatorily before Christs Death to the Jews only , by Iohn Baptist , Iohn 1. 6 , 7 , 8 , &c. ver . 15 , 16 , &c. ver . 26. to 38. Math. 3. 1 , 2 , 3 , 10 , 11 , 12. Iohn 3. 26. to the end . By Jesus Christ , Math 4. 17 , 23. & 5. 2 , &c. See also the History of Christ throughout all the four Evangelists testifying of Christs New Covenant-Doctrine . By the Apostles also , u whom Christ sent forth and Commanded them , saying ; Go not into the way of the Gentiles , and into any City of the Samaritans , enter ye not : But go rather to the lost sheep of the House of Israel . And as ye go , Preach , saying ; the kingdome of Heaven is at hand , &c. 2. Although Christ had enlarged the Apostles Commission after his Resurrection , x To the Discipling , Baptizing and Teaching all Nations , yet notwithstanding the Apostles y preached the New Covenant-Doctrine more plenarily after Christs Ascension , to the Jews only at the First . And afterwards to certain z Proselites of the Grecians and Gentiles , and to the a Samaritans . But they did not purposely and throughly set to the work of Preaching the Covenant-Doctrine to the Gentiles , till b Christ by special vision from Heaven sent Peter to Preach to Cornelius and his Company , being Gentiles : and till the Jews began to reject the Apostles Doctrine c contradicting and blaspheming ; Then Paul and Barnabas waxed bold , and said , It was necessary that the word of God should first have been spoken to you , but seeing ye put it from you , and judge your selves unworthy of everlasting life ; lo , we turn to the Gentiles . For so hath the Lord commanded us , saying , I have set thee to be a light of the Gentiles , that thou shouldst be for Salvation to the ends of the earth . And when the Gentiles heard this , they were glad , and glorified the word of the Lord : and as many as were ordained to eternal life believed . 3. The Covenant-Tokens , viz. Baptism and the Lords Supper , were first administred to the Jews only , d before Christs Death : and for a good while also e after his Death to them and none other . Now by this Preaching of the New Covenant-Doctrine , and Dispensing Baptism and the Lords Supper the New Covenant-Tokens , First unto the Jews only , it is plain that first and immediately God intended the Jews to be Foederates in this New Covenant with him . To this effect , that speech of Peter to the Jews , is very observable ; f — Ye are the children of the Prophets , and of the Covenant which God made with our Fathers , saying unto Abraham , And in thy seed shall all the kindreds of the Earth be blessed . Unto you First , God having raised up his son Iesus , sent him to bless you , in turning away every one of you from his iniquities . 7. Because , The Jews the g Natural Branches of the good Olive-tree , were some of them first broken off through unbelief ; before the Gentiles , the branches of the Olive-tree wild by Nature , were graffed in , in their stead by Faith ; ( their h fall being the Gentiles Rise , their diminution the riches of the Gentiles , & their casting away the reconciling of the world : ) Nor were the Jews totally and finally broken off , but only i till the fulness of the Gentiles be come in , that the Salvation of the Gentiles may provoke the Jews to jealousie , & at last all Israel may be saved . Now the Jews being the Natural branches , Gentiles Wilde branches : Jews first broken off , ere Gentiles were graffed in - & after the Gentiles fulness , the Jews being to be graffed in again : it is evident that first and immediately God looked at the Iews as his Foederates in this New Covenant . Consider all these six Arguments together , and they fully prove the first Position . Position II. That , The Gentiles , whom afterwards God should call and incorporate into one Church-body with the Iews by Christ , were next intended to be joynt Foederates with the Iews in this New Covenant with God. This may be evinced by several Arguments . For , 1. The word ( Israel ) in Gods k Promise of the New Covenant , not only well may , but needs must comprize in it the Gentiles whom God should call , as well as the Iews . Forasmuch as , 1. This word ( Israel ) 1 ▪ sometimes used in such latitude , as to comprehend the whole Church of God both of Jews and Gentiles ; as Gal. 6. 16. and why should it be restrained here , where God expresseth who shall be his New Covenant-Foederates ? Doth not God under these terms , ( Israel , and Iudah , ) and then under one word ( Israel ) fully comprize all that should be Foederates with him ? certainly other Scriptures abundantly declare that God intended all the Gentiles which should be called to be Foederates as well as Iews in this New Covenant , as after will appear : & this many sufficiently expound to us , what God here intended by this word , Israel ; viz. All called Gentiles , as well as Jews in Christ 2. The Gentiles were ( according to Gods frequent Promises ) to be Israelitized , to be made part of the Israel of God , by l being ingrafied into the good Olive-tree , to partake the root & fatness of the Olive●… . That is , by being ingraffed into the true Church of Israel in Co●… with God , to partake all Church-priviledges with Israel . This 〈◊〉 Apostle excellently expresseth , saying ; m — That the Gentiles 〈◊〉 be fellow heirs , and of the same body , and partakers of his Promise 〈◊〉 by the Gospel . And some are of Opinion , n that , Ephraim , 〈◊〉 tribes , or Israel were in a sort a Type of the Gentiles . Nor doth there want a resemblance betwixt them , For ; ( 1 ) Israel were many more then Iudah , So Gentiles many moe then the Church of God : ( 2 ) Israel departed and separated themselves from under the Rule of Davids House , So Gentiles were actually severed from , and at enmity with the Rule of Christ the true David , Eph. 2. 11 , 12 ( 3 ) Israel was very idolatrous , not only worshipping the true God falsly in the two Calves ; but worshipping false Gods , as Baal , Ashtaroth , &c. So Gentiles were carried away to these dumbIdols even as they were led , 1 Cor. 12. 2. ( 4 ) Israel should at last be re-united to Iudah , Ezek. 37. 16. to the end , So Gentiles should at last be incorporated into one body with the Church of God , Rom. 11. 17 , &c. Ephes. 3. 6. Now God intending the Gentiles union with Israel , that Jews and Gentiles should become One Israel , One Church under the New Testament : how great cause have we to conclude , that under this Name Israel God intended his whole Church of Iews & Gent. to be confoederates with him in this N. Cov. 3. Learned and judicious writers , as o Calvin , p Pareus , and q others understand by Israel , and Iudah ( which then comprized the whole Church of God , ) the whole Church which should be made up after Christs Death both of Iews and Gentiles . 2. The Calling and Coversion of the Gentiles by the Gospel to partake with the Jews the Grace , Blessings and Benefits of the New Covenant in Jesus Christ , was from the beginning of the world intended by God , the fellowship of this Mysterie from the beginning of the world being hid in God , Eph. 3. 9. with ver . 4 , 5 , 6 , 7 , 8. And accordingly it was by degrees ( but very obscurely at the first ) Revealed and Promised , till it came to be Performed . As , r God shall enlarge Japheth ( or , perswade Japheth , ) and he shall dwell in the Tents of Shem. Of Iapheth came the Gentiles , especially the European Gentiles , In Shem's posterity especially true Religion and the true Church was continued : God himself should at last by his word and Spirit perswade Gentiles to embrace the true Religion , and to dwell in the true Church as members thereof . So God told Abram ; s In thee shall all the families of the earth be blessed . Elsewhere ; t In thy Seed shall all the Nations of the earth be blessed . This the Apostle Applies to the Gentiles , saying ; u And the Scripture foreseeing that God would justifie the Heathen through Faith , Preached before the Gospel unto Abraham , saying , In thee shall all Nations be blessed . God said elsewhere to Christ ; x — Ask of me , and I will give thee the Heathen for thine Inheritance , and the uttermost parts of the earth for thy possession . And again y — It is a light thing that thou shouldst be my servant , to raise up the Tribes of Jacob , & to restore the preserved of Israel : I will also give thee for a light to the Gent. that thou maist be my Salvation unto the end of the earth . Christ also tells the Jews ; z — And other sheep I have , which are not of this fold , ( viz. The Gentiles : ) them also I must bring , & they shall hear my voice ; and there shall be one fold , & one shepherd . That of Pauls ( to add no more ) is pregnant ; a — Now I say that I. Christ was a Minister of the Circumcision for the truth of God , to confirm the Promises made unto the Fathers : And that the Gentiles might glorifie God for his mercy , as it is written ; b for this cause I will confess to thee among the Gentiles , & sing unto thy Name . And again he saith , c Rejoyce ye Gent. with his people . And again ; d Praise the Lord all ye Gent. and laud him all ye People . And again Isaiah saith ; e There shall be a Ro●…t of Iesse , & he that shall rise to reign over the Gentiles , in him shall the Gent. trust . The Scriptures abound with Testimonies to this effect . Consequently , all such Prophecies and Promises touching the Gentiles calling by Christ to partake the N. Cov. Grace and Mercies , must needs have their accomplishment in their becoming joynt Foederates with the Jews in this New Cov. 3. Jesus Christ by his Death , did Meritoriously , Virtually and Fundamentally incorporate the Gentiles into one Church-body with the Jews : f of twain , making them One New man ; of forreigners and strangers , making them fellow-Citizens with the Saints , and of the Houshold of G●…d , fellow heirs and of the same body . This great and blessed Union of Iews and Gentiles Christ Iesus Meritoriously wrought by his Death , divers waies , viz. 1. By bringing the Gentiles Nigh unto God , as the Iews were a people neer unto him , Psal. 148. 14. g — Remember that ye being in time passed Gentiles in the flesh , — That at that time ye were without Christ , &c. — But now in Christ Iesus ye who sometimes were afar off , are made nigh by the blood of Christ For he is our Peace who hath made both one . 2. By redeeming the Gentiles as well as the Jews , from the Curse : that they as well as Jews might share in the blessing of Abraham . h Christ hath redeemed us from the curse of the Law : being made a curse for us : for it is written , cursed is every one that hangeth on a tree : That the blessing of Abraham might come on the Gentiles through I. Christ ; that we might receive the Promise of the Spirit through Faith. 3. By Reconciling the Gentiles as well as the Jews unto God : who were originally one as well as the other enemies to God. i — And that be might reconcile both unto God in one body by the Cross , having slain the enmity thereby , or , in himself . Even the Enmity betwixt God and them , by reason of sin : and not only the enmity betwixt Jews and Gentiles by reason of the Ceremonial Law. 4. By demolishing the Partition-wall of Levitical Ordinances & Ceremonies , which divided and distinguishing the Iews from all other Nations , and set them at odds and enmity with all the Gentiles . k — For he is our peace , who hath made both one , and hath broken down the middle wall of Partition between us : Having abolished in his flesh the Enmity , even the Law of Commandments contained in Ordinances , for to make in himself of twain , one New-man , so making Peace . This was Christs way , he takes away the Partition and Enmity that was betwixt Iew and Gentile by reason of Circumcision and other Ceremonials , & so consolidates them in one : As a man that would make two rooms one , or two fields one ; he pulls down the partition wall , and plucks up the hedge , and then it s done . 5. By vouchsafing unto the Gentile as well as the Iew a sweet access unto God as to a Father in all their suits and requests l For through him ( i. e. Christ ) we both ( viz. Iew & Gentile ) have an access by one Spirit unto the Father . Now therefore ye are no more Strangers & Forreigners , but fellow-Citizens with the Saints , and of the Houshold of God , &c. Thus , As J. Christ by his Death established his N. Cov. founding it in his blood ; So by his death he reduced Iews and Gentiles into one body Mystical , that they might be equally joynt Foederates in his N. Cov. 4. Iesus Christ , having by his Death , both actually established his New Covenant , and Meritoriously united Iews and Gentiles into one body to be Foederates in his New Covenant ; in the next place he proceeds to call the Gentiles by the Preaching of his Gospel , that they might formally & actually be united to the Iews by his N. Covenant . And therefore being risen from the dead , before he ascended into Heaven , he gave Commission to his Apostles , to Disciple , Baptize and Teach all Nations . m Goye into all the world , and preath the Gospel to every Creature , &c. n — Go ye therefore and Disciple ye all Nations , Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost : Teaching them to observe all things whatsoever I have commanded you . And ●…o , I am with you all daies , even unto the end of the world , Amen . And speedily after his Ascension he caused his Apostles actually to execute this his Commission , as is evident in the History of their Acts. But more especially , he o Commanded Peter by vision from Heaven to go Preach his N. Covenant Doctrine to Cornelius and his Company : And by p extraordinary voice and apparition from Heaven he called Paul to be the great Teacher of the Gentiles . — Delivering thee from the People and from the Gentiles , unto whom now I send thee , To open their eyes , and to turn them from darkness to light : and from the power of Satan unto God ; that they may receive forgiveness of Sins , and Inheritance among them that are Sanctified through Faith that is in me , Acts 26. 15 , 16 , 17 , 18. Accordingly the Apostles and Disciples preached this New Covenant-Doctrine to the Gentiles far and neer : and the Lord q crowned their labours , especially Pauls , with wonderful Success in Coverting the Gentiles most abundantly throughout the world , Rom. 15 , 16 , 17 , 18 , 19 , 20. This their Preaching of the New Covenant Doctrine both to Iews and Gentiles , was so Authorized , Commanded , Assisted , Blest , Prospered and Owned by Christ , was so much Christs : that in their going and Preaching , Christ himself is said to come and Preach ; r — And coming ( that is , Christ coming by his Authority , Spirit , Efficacy and Spiritual presence with his Apostles and Ministers ) he Evangelized Peace to you which were afar off , and to them which are nigh . Why did Christ take all this care after his Death speedily to have the Gentiles called by the Preaching of the New Covenant-Doctrine to them : but that he might actually enstate them with the Iews in all his New Covenant-Priviledges setled on them both by his Death ? 5. The Promise , ( that is , The Promise made to Abraham , Isaac and Iacob , touching Gods blessing all Nations , in their Seed , confirmed and fulfilled in the New Covenant , ) equally belongs and is extended to the Gentiles that should be called , and to the Iews ; It is made to both : Therefore Gentiles as well as Iews are Foederates therein . Hence Peter Preaching on the Feast of Pentecost to that great Assembly of Iews , wherein also were some Gentilish Proselites , Acts 2. 1 , 5 , 9 , 10 , 11. said ; s Repent and be Baptized every one of you in the name of Iesus Christ for the remission of sins , and ye shall receive the gift of the Holy Ghost : For , the Promise is unto you , and to your children ; and to all that are afar off , even as many as the Lord our God shall call . This Promise , confirmed , fulfilled in , and digested into , the New Covenant belongs both to Iews and called Gentiles and to their children : and this is here urged as a ground why they should be Baptized , and so actually installed into the New Covenant . 6. The Gentiles called by the Gospel , actually partake New Covenant Graces , Priviledges and Benefits of all sorts , as well as the Iews ; therefore God made them Foederates therein with himself , equally with the Iews , t putting no difference betwixt Iew and Gentile . Gentiles believed as well as Iews , Acts 15 7. & 13. 48. with 2. 41 , 44. & 44. Gentiles had their hearts purified by faith , and were justified by Faith without the deeds of the Law : as well as Iews , Acts 15. 9. Gal. 3. 8. with 2. 16. Gentiles Received the Holy-Ghost , as well as Iews , Acts 10. 44 , 45 , 46 , 47 , 48. Gentiles were Baptized as well as Iews , Acts 10. 47 , 48. & 16. 14 , 15 , 32 , 33. with Acts 2. 41. Gentiles Received the Lords Supper , therein maintaining Communion with Christ and one with another : as well as Iews , Acts 20. 7. with 2. 42. And in a word , The Gentiles came behinde the Iews in no New Covenant-Blessing : How then can any imagine but that Gentiles as well as Jews were Foederates in this New Covenant ? 7. Finally , Paul declares to us , u That Abraham had two sons , viz. Ishmael and Isaac ; that by a Bond-maid , Hagar , This by a free-woman Sarah ; That after the flesh , This after the Spirit and by Promise : & That these things are an Allegory ; The two Mothers are two Covenants , or resemble to us Gods two Covenants , viz. Hagar the bond-woman typed out the servile Old Covenant from M. Sinai , Sarah the Free-woman figured out the Free New Covenant from Mount Sion ; The two sons shadowed out the two sorts of Churches and their Conditions under these two Covenants ; Ishmael , the Jewish Church , the Ierusalem below in a state of bondage under the Old Covenants servile dispensation ; Isaac , the Christian Church , the Ierusalem above , which is free , the mother of us all , whether Jews or Gen. x The desolate hath many more children , then she that had an husband . And at last he concludes , y so then Brethren , we ( that is , Jews & Gentiles now since Christ ) are not children of the bondwoman , but of the free . Exhorting the Gentile Galatians to z stand fast in this New Covenant - liberty wherewith Christ hath made us free . Thus he makes Gentiles called as well as Iews , Foederates and Parties to this New Covenant . Put all these seven Particulars together , and the Second Position is clear beyond Contradiction . Position III. The Posterity , Seed or children both of believing Iews and called Gentiles , are with their Parents , Foederates in this New Covenant . As Iewish and Gentilish parents believing are in this New Covenant with God ; so their Seed , their children with them are in the same New Covenant . Both parents and children , both Root and Branches are Foederates with God in this N. Covenant , and so accounted by him . Although some would fain void this N. Cov. Charter as to their children ; and blot their interest out of Christs last will and Testament . This Position may briefly be confirmed by these ensuing Arguments , drawn , Partly from the N. Cov. it-self ; Partly from other Scriptures . 1. Argument . All sorts of Persons which are necessarily comprized under those New Covenant-phrases , [ I will make a New Covenant with the House of Israel and with the House of Iudah , Ier. 31. 31 , 33. Heb. 8. 8 , 10. ] must needs be Foederates with God in this New Covenant . This Proposition is evident . For , in these phrases , The House of Israel and House of Iudah , God expresseth all his New Covenant Foederates . Consequently , All sorts of persons , which here are necessarily comprized in and under these phrases , must needs be his New Covenant-Foederates . Who can better signifie to us in fit , full and comprehensive terms or phrases Gods New Covenant Foederates , then God himself the Author of this Covenant ? But the Seed , Posterity or children of believing Iews and called Gentiles are necessarily comprized under those New Covenant-phrases , [ The House of Israel , and the House of Iudah . ] For , 1. House or Family most properly consists of Parents and their Seed , Posterity or Children . God said to Noah ; a Come thou and all thine House into the Ark : and who went in , but parents and children ? And Noah went in , and his sons , and his wife , and his sons wives with him . These were all . David said , b Although my house be not so with God , &c. that is , although I and my posterity are not as yet in this excellent flourishing Condition , & c. yet Gods Covenant with me and my Seed is sure . He by house understood himself and his Seed . Scriptures abound with like instances . Parents and their children are the integral parts of the House : Servants are but accidentals . 2. Otherwise , when this New Covenant was made , it was made only with the present Parents then in being : their Posterity being wholly left out of the Covenant . But this is absurd : For , then the children of the New Covenant-Foederates were in Nature and Condition altogether c Christless , Covenantless , Church-less , Hopeless , Godless , as the very children of Heathens ; which is abominable to assert . 3. Otherwise also , The Christianized Iews should become great losers by exchanging their Old-Covenant-Condition and Interest with this New Covenant Condition . For , by this means their children are shut out of Covenant with God , and have no Covenant-state or Priviledge under this New Covenant , Which yet the Old Covenant afforded to them , Deut. 5. 2 , 22. & 29. 10 , 11 , 12 , 13 , & c. with Gen. 17. 7 , 8. This would have been small encouragement to the Iew to have become a Christian. This would have been an intollerable stumbling block before the Iew against the New Covenant . But doubtless the New Covenant Priviledges and advantages must needs be every way greater and larger , then those of any fore-going Covenant whatsoever : The New Covenant being the highest , fullest , perfectest , last and best of all Covenant expressures . Therefore , The children of believing Iews and called Gentiles must needs be Foederates with God in this New Covenant . 2. Argument . All such sorts of Persons as God admitted Foederates in the more imperfect expressures of the Covenant of Faith , are intended by God to be Foederates still in this most perfect expressure of the Covenant of Faith , the New Covenant . 1. That this New Covenant is the most perfect expressure of the Covenant of Faith , and all Covenant-expressures that went before were comparatively more imperfect ; hath already been manifested , and will afterwards be more fully cleared , and is in it self so evident that I think no rationall man that 's acquainted with the Scripture can Contradict it . 2. That such sorts of persons as were admitted by God Foederates in Covenants more imperfect , are intended still to be Foederates in this most perfect New Covenant ; is a Sequele so clear and cogent , From the less to the greater affirmatively , that it cannot rationally be denyed . For the Most perfect in any kind must needs comprize in it all Perfections of the less perfect , and some perfections further . If it want any perfections or excellencies of that is less perfect , it cannot be any longer most perfect . But the Seed , Posterity or children of professed believing Parents both Iewish and Gentilish are a sort of persons which were with their Parents admitted Foederates by God in the more imperfect expressures of the Covenant of Faith. This is evident , I. Of the Seed and children of Abraham , Isaac , Israel . 1. In Gods Covenant with Abraham . God established it d with him and with his Seed after him in their Generations . And e in Isaac his Covenant-Seed was called : This is one Limitation of the Covenant-Seed of Abraham . Again the Lord limited the Covenant-Seed of Isaac unto Iacob , f For when Rebeckah had conceived by one , by our Father Isaac , — It was said to her , the elder shall serve the yonger ; as it is written , Jacob have I loved , but Esau have I hated . And so the Covenant was settled on Iacob and all his Seed without limitation , till they should break themselves off by unbelief . Thus all the Seed of Abraham by Isaac and Jacob ( except such as should cast off Gods Covenant by infidelity ) till the time of the New Covenant were still admitted Foederates with their Parents . 2. In Gods Covenant with Israel at Mount-Sinai : which was made , not only with Parents , but with their Posterity and children ; Promising ( as I have g formerly shewed ) to be a God to them and their children . See Deut. 5. 2 , 3. — 6 , & c. The Covenant was made with the whole body of Israel old and young . Even with their Captains of Tribes , Elders , Officers , Men , Little-ones , Wives , Strangers , Deut. 29. 10 , 11 , 12 , 13 , 14 , 15 , & c. 3. In Gods Covenant with David : which was made with him and his Seed , Psal. 89. 3 , 4 , 28 , 29. to 38. & 132. 11 , 12. 4. In Gods Covenant with the Captives in Babylon ; which was made with them and their children , and childrens children , Ezek. 37. 25 , 26 , 27. Isa. 59. 20 , 21. Thus the children of Abraham , Isaac , Israel and the Iews , were with their Parents admitted Foederates in these four less perfect expressures of the Covenant of Faith. II. Of the Seed of Gentilish Proselites , joyning themselves to the Seed of Abraham the Church , this is also evident , That not only they themselves , but also their children were taken in by God into the same Covenant , ( as h Mr. William Lyford , hath well observed ) their Males being Circumcised , — He that is eight dayes old shall be circumcised among you , every man-child in your Generations , he that is born in the House , or bought with money of any stranger , which is not of thy Seed . He that is born in thy house , and i he that is bought with thy money must needs be circumcised , &c. Gen. 17. 10 , 11 , 12 , 13 , 14. This Stranger , not of Abraham's Seed , yet bought by Abraham's money must be circumcised : that is , if he accepted Abraham's God , Religion and Covenant as a Proselite ; otherwise they were not to be forced ; and they being Circumcised , all their males also were to be circumcised when they were eight dayes old , as the males of Abrahams Seed , Exod. 12. 48 , 49. Therefore , The Seed , Posterity or children of profest believing parents , both lewish and Gentilish are intended by God to be Foederates , as well as their parents in this most perfect expressure of the Covenant of Faith , the New-Covenant . 3. Argument . All such sorts of persons as God hath heretofore taken into the Covenant of Faith , and hath never since excluded or debarred them from it , are still intended by him to be Foederates in this New Covenant also . This 〈◊〉 cannot rationally be denied ; 1. Because , The Nature of the Covenant of Faith , as to the essence and Substance of it , is one & the same in this New-Covenant-Expressure , and in all the foregoing expressures of the Covenants of Promise , though their accidentals and Circumstantials are different . Therefore Parents and their children being once admitted Foederates in the Covenant of Faith , and never after debarred , are still intended to be Foederates therein ; in this New Covenant as well as in any other , yea rather then in any other , this being the top-excellency of the Covenant of Faith. 2. Because , God the Author of the Covenant of Faith hath all and sole Authority of admitting and excluding , what sorts of persons he pleaseth , into and from the Covenant of Faith in every gradual discovery thereof . It s his peculiar prerogative-Royal to appoint and declare , who shall , and who shall not , be Foederates with him in his Covenant . He admits , and he debars whom he pleaseth : without Controul . If therefore God hath once admitted the Seed and children of believing Parents Iewish or Gentilish into the Covenant of Faith as well as their Parents ; and after such Admission hath no where excluded or debarred them from the Covenant of Faith : then such Seed and children are still intended by him to be Foederates within that Covenant of Faith in all the folloiwng dispensations thereof , and so in this New Covenant . But the Seed , Posterity or children of profest believing parents , whether Iews or Proselite-Gentiles , are a sort of persons which God hath heretofore taken into the Covenant of Faith , and hath never since excluded or debarred them from it . This Assumption also must needs be granted . For , 1. That , the Seed , Posterity or children of profest believers , Iews or Gentelish proselites , have been heretofore admitted or taken into the Covenant of Faith by God ; is plain . For , Gods Covenants with Abraham , with Israel , with David , with the Captives , were all of them Covenants of Faith , into which God admitted heretofore the children of such parents , with their parents , as I have k already proved . 2. That , Since such admission of children with their parents into the Covenant of Faith , he hath never after excluded or debarred them from the Covenant of Faith , in all the Scripture , is also evident . For , where , or by what Scriptures hath the Lord excluded and debarred children of Believing parents from his Covenant of Faith : Hath God any where said to this effect ; I have heretofore accepted all the the Infants of profest believers into Covenant , but now under the New Covenant I will accept them no longer ? The adversaries of Infants-Covenant-state cannot solidly produce any Such Scriptures , excluding or debarring them . God hath once put such children into possession of this Covenant-Interest : and never since put them out of possession . Therefore , The Seed , Posterity or children of profest believing parents Iews or proselite Gentiles , are still intended of God to be Foederates in this New Covenant . 4. Argument . All such sorts of persons as God declares to be Covenant-Saints , or Foederally holy under the New Covenant , are accepted and accounted by God to be Foederates with him in his New Covenant . For clearing of this Proposition , I shal shew ▪ ( 1 ) What I intend by Covenant-Saints , or Foederally Holy. ( 2 ) That all such as God declares to be Covenant-Saints under the New Covenant , are accounted and accepted by him as Foederates in the New Covenant . I. What I intend by Covenant Saints , or Foederally Holy ; I shall the better discover , by noting briefly some various uses and acceptations of the word [ Holy ; ] and [ Sanctified , ] in the Scriptures , as it is applyed unto Men or Women . Men are Holy , or Sanctified , 1. By Segregation , Seperation , or Calling : And this , ( 1 ) Either when they are visibly and outwardly called and seperated , from the profane , paganish , unbelieving , impure mass of the world , to the worship and service of the true God in Christ , to be a people neer to God. So all within the Church visible are Holy and sanctified , Deut. 7. 6. & 14. 2. & 26. 19. Rom. 1. 6 , 7. 2 Tim. 1. 9. ( 2 ) Or when they are seperated , set apart or dedicated from the common sort in the visible Church , to some special service or peculiar office about holy things . As , Holy Priests , Exod. 22. 31. Levit. 21. 6 , 7. Numb . 16. 5 , 7. Psal. 106. 16. Holy Prophets , Luke 1. 70. Acts 3. 21. Holy Apostles , Eph. 3. 5. Rev. 18. 20. ( 3 ) Or when persons , ( as well as things ) are segregated , seperated , and allowed to the lawfull and warrantable use of believers : so that they may use them purely , lawfully , conscientiously without sin , &c. thus , l the unbelieving husband is sanctified by the believing wife , and the unbelieving wife is sanctified by the believing husband , viz. sanctified to cohabitation and propagation of an holy Covenant-Seed , that the believers issue by the Infidel should not be counted an Infidel , but a Christian-Seed . Thus , m Every creature is said to be sanctified by the word and prayer , &c. to the pure . 2. By Profession ; when men make an Holy Profession of Faith , Love , Obedience , and Religion towards God , Jesus Christ , &c. then they are called Saints , Holy , Sanctified , &c. Deut. 26. 17 , 18 , 19. 1 Cor. 1. 2. with 3. 3. Heb. 10. 29. 3. By Foederation with the most holy God , in his n Holy Covenant . They that are severed from the profane unbelieving world , unto God , by accepting his Covenant , are Covenant-Saints , Foederally Holy , yea though they want the true inward Holiness . Thus all Israel were Holy , Gods Saints , Exod. 19. 4 , 6. Psal. 50. 5. Gather my Saints together unto me , those that have made a Covenant with me by Sacrifice . So the children of parents , whereof one was a Believer the other a Pagan , are co●…nted o Holy , because such children are taken into Gods Covenant with the believing parent . p And if the Root be Holy , so are the branches ; that is , If Abraham , Isaac , Iacob and other Fathers of the Jews were holy Foederates with God , so are their Posterity the Jews Foederally holy also . 4. By Infusion and real participation of true inward Holiness , part of the image of God , 1 Cor. 6. 1 , 11. Eph. 4. 24. 2 Pet. 1. 4. Thus it is evident what I mean , by Covenant-Saints , or Foederally Holy : viz. Those that become Holy by Foederation , as in the third particular . II. That all such as God declares to be Covenant-Saints , or Foederally Holy under the New Covenant , are accounted by God Foederates in the New Covenant ; is plain . For , they are therefore accounted Covenant-Saints , or Foederally Holy , because they are brought within Gods holy Covenant , and thereby seperated from the unholiness of the Covenantless world . Covenant-Holiness doth not precede , but follow upon a Covenant-State . First men are in Covenant , and then they are Foederate-Saints , by that Covenant . The Covenant can denominate none Holy that are out of Covenant . But the Seed , Posterity or children of Foederate Parents , profest believers , Iewish or Gentilish , are a sort of persons declared by God to be Foederally holy or Covenant-Saints Now under the New Covenant . This Assumption is evident . For God hath declared such children Covenant-Saints , or Foederally Holy , in sundry passages of the New Testament . I. In that to the Romans ; q — For if the first-fruit be Holy , the Lump is also Holy : and if the Root be Holy , so are the branches . For understanding of this , Note ; 1. That these words are brought in as an Argument , both Proving that the Jews ( though broken off from their root ) shall again be graffed in and called ; and also Inciting the Apostle to endeavour their calling . This Argument is couched in a double Similitude ; The one of the First fruit , and the lump ▪ The other , of the Root and Branches . Such as is the First-fruit , such is the Lump ; and such as is the Root , such the Branches : Therefore if the first fruit and Root of the Church of the Iews were Holy , that is Foederally Holy , the whole lump and branches thereof must needs be Holy in like manner , Foederally Holy. And consequently the Jews were not cut off from all Hope , Because the Covenant and Promises made to their Root belonged in some sort to them the Branches ; who therefore should in Gods due time be graffed in again upon their Root . 2. That this First-fruit and Lump , this Root and Branches , are Parents and their Seed brought into Covenant with God , and Making up his Church . ( 1 ) The First-Fruit and Root of this Olive tree , The Parents , were Abraham , Isaac , and Iacob especially and joyntly considered : for r Ismael the son of Abraham , and Esau the son of Isaac , are excluded from this Priviledge . Why are these compared to the First-Fruit and Root ? Because they are the General Root of the Church , The Covenant being made to to them and to their Seed , Gen. 17. 7 , 8 , 9 , 10 , 11 , 12 , 13. & 21. 12. with 17. 21. & 28. 13 , 14. These were the Parents . ( 2 ) The Lump , the Branches , the Seed , were Natural or Graffed . The s Natural Branches were the Iews or Israelites , naturally descending of the Common Root Abraham , Isaac and Iacob . These made up the Church of the Jews . The t Graffed Branches or Spiritual Seed ▪ are all the believing Gentiles , heirs of Abraham's Faith , and so his children . These make up the Church of the Gentiles , graffed into the good olive tree with the Jews , and of the same body . Now , as the Root was holy , So all the Branches , both Natural of Jews , and Graffed of Gentiles , were holy likewise with the Root . Root and branches are alike . 3. That , This Holiness of Root and branches , could not be any Infused and inherent holiness ; for , such Holiness cannot be derived and propagated from the Root to the branches , as this Holiness is here implied to be : But must needs be a Covenant-Holiness , belonging to all the branches , because branches of that Holy Root in Covenant with God. Covenant-Holiness is conveyable and descendable from Parents to children : Inherent holiness is not . So then , As the Parents are in Church-state and Foederally Holy : so the children are with them in Church-state and Foederally holy , whether among Jews or Gentiles . II. In that passage to the Corinthians ; u The unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband : Else were your children unclean , but now are they Holy. For clearing of this , Consider , 1. That these words , together with the context from ver . 12. to 18. are the Apostles Answer to a case of Conscience put to him , touching Continuance of Marriage betwixt a Pagan unbeliever and a profest Christian Believer . It was a frequent case in those times among the Heathens , that after Marriage one of the Married parties was Converted from Paganism to Christianism : thence doubts and scruples did arise to the Believing parties . Here now the Question or Case of Conscience put to the Apostle ( as appears by his Answer ) was this , or to this effect , viz. Q. Whether such a Marriage-Society betwixt a Believer and an unbeliever , that is , betwixt a profest believing Christian and an Infidel-Pagan was to be continued or dissolved ? There being some doubt and scruple , Partly touching their issue in such Marriage-state , lest her●…by they should be reckoned among the unclean Sinners of the Gentiles , and not among the believing Saints , as under the Old Testament it was in a much like case resolved , Ezr. 9. 1 , 2 , 3. &c. with 10. 1 , 2 , 3. Partly touching themselves , lest they should be perverted and Seduced to Idolatry by their Idolatrous yoke-fellows respectively , As , Neh. 13. 26. See also Deut. 7. 13. The Apostle x answers , ( 1 ) That they should dwell together as Man and Wife ; Because the Infidel ▪ Pagan in such Case was thereunto Sanctified by the Believing Christian , as to the propagating of an Holy Covenant-issue . The issue being reckoned with the better , not with the worse parent : becoming Foederally holy with the believer , not remaining paganishly unclean with the believer , ver . 12 , 13 , 14. Thus he removes their Scruple about their children and issue . ( 2 ) That in case the Infidel-pagan voluntarily depart , the believing Christian in such case is free , ver . 15. ( 3 ) That there was great hopes and probability of the Infidels conversion by the Believer , which therefore was to be endeavoured by their cohabitation . ver . 16. Thus he removes their Scruple , as to themselves . 2. That the children of such Parents , whereof one was still an Infidel-Pagan , the other a Profest believing Christian , were not unclean as Gentiles out of Covenant , but clean and Holy , that is , Relatively and Foederally Holy and in Covenant with God together with the believing Parent . This is the plain and direct sense and intent of the Apostle in these words , y Else were your children unclean , but now are they Holy. That is , Now sith one parent is a Foederate believer , such children are no longer unclean but holy no longer Pagans but Christians , no longer without , but within Gods Covenant ; although the other parent remain a pagan . The great dispute here is about the word Holy , in what sence it is to be taken , and how their children are here stiled Holy. There are three Interpretations given , two extream , one middle betwixt the extreams . One , that they are Holy Qualitatively , by Holiness infused and inherent : Another , That they are Holy Matrimonially , by a kind of Marriage Holiness , your children are Holy , that is , Legitimate : Another , that they are Holy Relatively or Foederally by being within Covenant with their believing parent : that is , they are joyned with God in Covenant , dedicated to his service , are visible Church-members , distinguished from Pagans , Turks and all Infidels . The First advanceth their childrens Holiness here too high : The Second Debaseth their Holiness too low : The Third sets their Holiness in its due place and state . For , ( 1 ) Their children were not asserted by the Apostle here to be Holy Qualitatively , by a true infused inherent Holiness ; First , Because the true infused and inherent Holiness of Regeneration is wholly z supernatural : and cannot be propagated or derived from parents to children by naturall Generation . True Grace and Regeneration is not universally , nor mostly , drawn through the loyns of the Elect. But here the Apostle intends such an Holiness as belongs to the children of a Believer , because children of a believer , and Consequently to all the children of a believer . A Quatenus ad Omne , valet Argumentum . Secondly , Because should the Apostle here have intended their childrens inherent Holiness of Regeneration , he had not answered to their Question so as to remove their Scruple . Their Scruple was not touching children of parents , professing one and the same Religion , one of them really , the other only formally , whether such children were really or onely formally Holy : but it was touching children of Parents of several Religions , the one a Pagan Idolater , the other a profest Christian believer , whether such children were to be counted unclean Paganish children out of Covenant with God , or Holy Christian children in Covenant with God. The Apostle Resolves them , that because one parent was a Believer , the children were an Holy Seed of such a Root , foederally Holy. ( 2 ) Their children were not here on the other hand asserted or intended by the Apostle to be Matrimonially Holy , that is , Legitimate children , not Spurious and Bastards . First , Because thus , and in this sense their children had been Holy , that is , Matrimonially Holy , Legitimate , and not Bastards , if both parents had remained Infidel-Pagans , and neither of them had become a profest believing Christian. Marriage being an ordinance of a civl not of a spiritual or Ecclesiastical Nature , common to Heathens as well as to Christians ; the children of Parents lawfully married , whether Pagans or Christians , are Legitimate , and no Bastards . Secondly , Because the Apostle devolves and grounds the Holiness of the children here peculiarly upon the Priviledge and interest of the believing Parent only . It s the believer , the profest Christian by whom the unbeliever was sanctified to cohabitation and propagation of an holy Covenant-Seed : It s the Believer , upon whose interest the children are Holy , and not unclean . Else , ( that is , otherwise , if it were not so , that one of the Parents at least were a Believer , a profest Christian ) your children should have been all unclean , unholy , un-Covenanted Pagans ; but now , that one parent is a believer , they also are with their parent Foederally holy . Therefore the Apostle could not intend Legitimateness of the children here , the benefit of Legitimation equally flowing from both parents , but this Holiness peculiarly from the believer . Thirdly , Because the Scriptures do not any where , that I can remember , stile the children Holy , because the Parents are lawfully joyned together in Marriage , and may warrantably dwell together as man and wife . Fourthly , Because the Uncleaness of children here opposed to their Holiness , is not intended of a Matrimonial or Civil uncleaness , that all the children born at Corinth of Infidel parents were an illegitimate impu●…e spurious off-spring of Bastards , which were absurd to assert ; but is meant of a Pagan-uncleaness , that they were not comprized within Gods holy Covenant , but altogether strangers to it and to God. Consequently the childrens Holiness here cannot be meant of their Matrimonial or Civil Holiness , of their Legitimation . And the phrase , [ But now are they Holy , ] is emphatical , and denotes a preheminence of all the children of believing Christians above those of Infidel-Pagans : and what p●…eheminence can be rationally imagined , but their holy interest in Gods Covenant into which they are taken with their Parents ? Fifthly , Because should the Apostle here have understood and intended Matrimonial Holiness , that their children were legitimate and not bastards , it had not at all satisfied the doubt or Scruple of the Corinthians . For their doubt was not , whether if they continued in their Marriage-Society their children should be Bastards or Legitimate ? but whether thy should be Paganish-Sinners , or Christian-Saints ? ( 3 ) Their children therefore were declared here by the Apostle to be Holy by Covenant , Covenant-Saints , Foederally Holy , with their believing and Foederate parent . For , Their Holiness is here bottomed upon the peculiar priviledge and interest of the believing Parent , being in Covenant . Again , Their Holiness is universally extended to all children of such a Parent , without exception or Limitation : else were your children unclean , but now are they holy ; even all of them . Both which Reasons agree only to Foederall holiness . Finally , Their Foederal holiness here asserted , answers properly and fully to their proposed doubt and Scruple , a as Mr. Robert Baily my godly and learned freind hath well observed . And therefore by [ Holy ] the Apostle here intends only Foederally Holy : not Inherently Holy , nor Matrimonially Holy. Thus the Assumption is Proved ; viz. That the Seed , Posterity or children of Foederall Parents , professed Believers , Iewish or Gentilish , are a sort of persons declared by God to be Covenant-Saints or Foederally holy now under the New Covenant . I conclude . Therefore , The Seed , Posterity or children of Foederate Parents , profest Believers Iewish or Gentilish are accepted and accounted of God to be Foederates with him in the New Covenant . 5. Argument . All sorts of Persons to whom in the time of the New Covenant , that ancient Covenant-Promise , made to Abraham , Isaac , and Jacob and to their Seed touching the Blessing of all Nations in their Seed , and being a God to them and their Seed , doth appertain , are intended by God to be Foederates with him in his New Covenant . This Proposition is firm ; 1. Because That ancient b Covenant-Promise made to Abraham , Isaac and Iacob and to their Seed touching the blessing of all Nations , in their Seed , and being a God to them and to their Seed in theer Generations , is ratified , confirmed and hath its full acomplishment upon Jews & Gentiles by Jesus Christ under the New Covenant . Yea , it is digested by Christ into the New Covenant , & is perpetuated in and with the New Covenant to the end of the world . c — Now I say that Iesus Christ was a Minister of the circumcision for the Truth of God , to confirm the Promises made unto the Fathers : And that the Gentiles might glorifie God for his Mercy : as it is written , For this cause I will confess to thee among the Gentiles , and sing unto thy name . And again he saith , Rejoyce ye Gentiles with his people . And again , Praise the Lord all ye Gentiles , and laud him all ye people . And again Isaias saith ; There shall be a Root of Jesse , and he that shall rise to reign over the Gentiles , in him shall the Gentiles trust , where its plain ; ( 1 ) That Iesus Christ was a Minister of the Circumcision for the truth of God : that is , a Minister of the Jews by the discharge of his Mediatory office in his Prophecy , Priesthood and Kingship both in state of Humiliation & exaltation , that the Jews might be saved , and the Truth of God in Christ be verified , by his confirming the Promises made unto the Fathers . What Promise ? Especially those Promises made to d Abraham , Isaac , Iacob and their Seed touching his blessing of all Nations therein ; & his being a God to them , and to their Seed in their Generations . How did Christ confirm these Promises ? Especially by his Death , Resurrection , &c. whereby Jews and Gentiles were redeemed , & by the Application of these effectually unto them , whereby they became actually partakers of the blessing of Abraham , compare Gal. 3. 13 , 14. with Acts 3. 25 , 26. Now this he doth ; by establishing his New Covenant by his blood : By publishing his New Covenant by his Ministers : By applying his New Covenant by his Spirit . In all which the Promises made to the Fathers were confirmed & ratified . ( 2 ) That , Christs Ministry to the Iews for confirming the Poomises made to the Fathers , had a special intent to the gaining also of the Gentiles . That they might partake the same Promises and glorifie God for his Mercy as well as the Jews , Rom. 15. 9 , 10 , 11 , 12. This was fulfilled by his calling the Gentiles by his New Covenant to partake the blessing of Abraham , Acts 3. 25 , 26. Gal. 3. 13 , 14. Seeing therefore the Promises made to the Fathers , touching the blessing of all Nations in their Seed , were confirmed to , and accomplished upon both Jews & Gentiles by Jesus Christ in his New Covenant ; it is plain , those Promises , and so the New Covenant , appertained to such Jews and Gentiles : and that God intended them to be Foederates in his New Covenant . 2. Because , In and under the New Covenant , Peter exhorted his hearers to perform the New Covenant-duty of Repenting , and to partake the New Covenant-Token of being baptized for remission of Sins , Promising thereupon the New-Covenant blessing , the gift of the Holy Ghost : & all this because the Promise ( viz. the e Covenant-Promise made to Abraham , Isaac , Iacob , and their Seed touching the blessing of all Nations in their Seed , and being a God to them and to their Seed in their Generations , ) was to them and to their children , and to the Gentiles afar off , whom God should call , and proportionably to their children . f — Then Peter said ; Repent ▪ and be baptized every one of you in the name of Iesus Christ for the Remission of Sins , and ye shall receive the gift of the Holy Ghost : For , the Promise is unto you and to you●… children , and to all that are afar off , even as many as the Lord our God shall call . Because the Promise made to the Fathers , appertained to them , was to them ; therefore they are urged to receive the New Covenant-Token , Baptism : and assured of the New Covenant benefit the Gift of the Holy-Ghost : which peculiarly belonged to the Foederates of the New Covenant . Consequently , all such Jews or Gentiles under the New Testament to whom that Promise was , were intended of God to be Foederates in his New Covenant . Otherwise that Promises being unto them , &c. was not a sufficient ground for the Apostles exhortation of them to New-Covenant Duties , or for his assurance given them of New Covenant Blessings . But the Seed , Posterity and children of Iews and called Gentiles are a sort of Persons , to whom in the time of the New Covenant the Promise made to Abraham , Isaac , Jacob and their Seed touching the blessing of all Nations in their Seed , and his being a God to them and their Seed in their Generation , doth appertain . This is evident in the words of Peter to his hearers at Pentecost , both g Iews and Proselites , saying ; h Repent , &c. — for the Promise is to you and to your children , and to all that are afar off , even as many as the Lord our God shal call . These words I have i formerly explained according to the plain genuine sense of them : there See. Now I am to prove some points of that explanation for the confirming of this Assumption ▪ Especially these , viz. 1. That , The Promise here spoken off was especially Gods Promise made of Old to Abraham , Isaac , Jacob and their Seed . 2. That , This Promise belonged to the children of the Iews and of the called Gentiles , as well as to their parents . 3. That , This Promise appertains to such children of Iews and Gentiles in this time of the New Testament . I. That The Promise here spoken off , was especially Gods k ancient Covenant-Promise to Abraham . Isaac , Jacob and their Seed , touching his blessing of all Nations in their Seed , and his being a God to them and to their Seed in their Generations , I thus prove . 1. Because , of all foregoing Promises mentioned in Scriptures , this Covenant-Promise made to Abraham , Isaac , Iacob and to their Seed touching the Blessing of all Nations in their Seed , &c. is most congruous , apposite and suitable here to this passage , and to Peters intent therein . For , ( 1 ) This of all other foregoing Promises was most eminent and famous among the Jews ( the chief l hearers of Peter at that time ▪ ) who greatly gloried in their being Abrahams children . See Gal. 3. 8 , 9 , 16 , 17. And here the Apostle speaks not of any obscure , but of an eminent , famous and noted Promise well known to them . ( 2 ) This of all other fore-going Promises was most notably extended ; both to Jews and Gentiles , In their Seed all the Nations of the earth Jews or Gentiles should be blessed ; As also to Parents Jews or Proselites and to their Seed , Gen. 17. 7 , 8 , 12. Exod. 12. 48 , 49. And this Promise here mentioned is urged with this extensiveness , to Iews and Gentiles , to Parents and their children ( 3 ) This of all other foregoing Promises was most observably Confirmed and fulfilled by Jesus Christ under the New Covenant , Rom. 15. 8. to 13. Hence said Paul ; Christ hath redeemed us from the Curse of the Law , being made a curse for us : — That the blessing of Abraham might come on the Gentiles through Iesus Christ , that we might receive the Promise of the Spirit through Faith , Gal. 3. 8 , 13 , 14. And the Promise here mentioned is implyed to be so confirmed by Christ and by his New Testament , yea so incorporated into his New Covenant , that from this promise to them and their children , they are exhorted to accept the First Token of the New Covenant , viz. Baptism . ( 4 ) This Promise here urged , seems in the next chapter to be interpreted by Peter in his Sermon of like Nature , of Gods Promise with Abraham , whence the Jews are again urged to Repentance and Conversion ; m ye are the children of the Prophets , and of the Covenant which God made with our Fathers , saying unto Abraham , And in thy Seed shall all the Kindreds of the earth be blessed . Unto you first , God having raised up his son Iesus , sent him to bless you , in turning away every one of you from his iniquities . 2. Because this promise cannot be meant of that Particular Promise of the extraordinary gifts of the Holy Ghost , formerly n alledged by Peter out of Ioel : no not although it be said in the verse immediately foregoing , — And ye shall receive the gift of the Holy Ghost . For , ( 1 ) This Promise is to Jews and Gentiles , even to all Gentiles whom the Lord shall call till the worlds end : Here 's no limitation of time . But the extraordinary gifts of the Holy Ghost are here promised to be given and continued to Jews and Gentiles till the worlds end . ( 2 ) This Promise is to called Parents and to all their children , even to Infant-children as well as to Adult-children : But children , especially Infant-children , are less capable of the extraordinary gifts of the Holy Ghost , then of his ordinary gifts and graces . ( 3 ) This Promise is here urged as a ground or reason why they should be Baptized , and the gift of the Holy Ghost is assured them upon such ▪ their Baptism : But o Baptism is grounded upon , and annexed to only the Doctrine and Promises of the New Covenant , or on the Promises made to the Fathers confirmed by the New Covenant ; And though the ordinary gifts of the Holy Ghost are sometimes imparted to the Baptized upon their Baptism , As Acts 2. 41. to the end . & 8. 38 , 39. & 16. 33 , 34. Yet where do we finde in all the New Testament these extraordinary Miraculous gifts of the Holy Ghost annexed to , or communicated with Baptism ? Sometimes they were poured forth at the Preaching of the word , before Baptism , As Acts 10. 45 , 46 , 47 , 48. Sometimes at or upon Imposition of hands , after Baptism , As Acts 8. 16 , 17. & 19. 6. Sometimes upon occasion of fervent praying , Acts 4. 31. ( 4 ) These Hearers of Peter here , Received upon their Baptism the ordinary gifts of the Holy Ghost , Acts 2. 41. to the end of the chapt . But the extraordinary Miraculous gifts of the Holy Ghost were not ( that we read ) conferred upon them : therefore not the extraordinary , but only the ordinary gifts of the Holy Ghost were here promised to them , for doubtless they Received what was promised . ( 5 ) The Promise here mentioned and made to them was such as was most pertinent and suitable to the comfort of Peters hearers p pricked in heart , and crying men and brethren what shall we do ? Now , the Promise of the extraordinary gifts of the Holy Ghost ( which may possibly befall Reprobates , Math. 7. 22 , 23. 1 Cor. 13. 1 , 2. ) could not be suitable to their comfort ; but the Promise of the ordinary were most suitable , and the Covenant-Promise of blessedness by Christ , Abrahams Seed to all Nations , in Remission of Sins , Sanctification and assurance thereof by the Holy Ghost were most proper and comfortable . And this exceeding fitly agrees to the current of other Scriptures . Compare Isaiah 44. 3. Ezek. 11. 19. & 36. 27. with Gal. 3. 13 , 14. Acts 3. 25 , 26. ( 6 ) That Promise of the extraordinary gifts of the Spirit alledged out of Ioel , is interpreted by Peter here to have been fulfilled by Gods pouring forth his Spirit upon the Apostles , Acts 2. 15. to 34. And for these Reasons it seems clear to me , That this Promise was not the Promise of extraordinary gifts of the Spirit alledged out of Joel , but especially the Covenant-Promise to Abraham , Isaac , Jacob and their Seed , touching Gods blessing of all Nations in his Seed , and being a God to them and their Seed , &c. II. That , This Promise belonged to the children of the Iews , and of the Gentiles that should be called , as well as to their Parents . 1. That it belonged to the children of the Iews , as well as to the Parents , is evident beyond all contradiction ; Partly by these express words directed by Peter here especially to the Jews ; q The Promise is to you and to your children . Partly by the Tenor of Gods Covenant with Abraham , which r was with him and his Seed in their Generations . 2. That it belonged also to the children of the Gentiles ( called here , as elsewhere , afar off , Ephes 2. 13 , 17. ) as well as to their parents whom God should call , must needs Consequently be granted . For , ( 1 ) Here Peter as to that Promise , puts the Gentiles that afterwards should be called , into an equality or Sameness of Covenant-interest and Covenant conditition with the Jews , only giving the Priority or Precedency of Covenant-state to the Jews . Therefore as the Promise was to the Jewish parents and their children ; so it was to the Gentilish parents afar off , when they should be called , and to their children . The Gentiles children , though they be not here expressed , yet are they not here excluded , but must needs be here implied , as much reason being for the Covenant-Priviledge of the one as of the other . ( 2 ) Gods Covenant-Promise with Abraham , &c. is s extended to Parents and their Seed both Iews and Gentiles . Hence all Proselite-Gentiles and their Seed were to be Circumcised as well as the Jews , Gen. 17. 12 , 13. Exod. 12. 48 , 49. Thus the second thing is clear , That this Promise belonged to the children of Iews and of Gentiles that should be called , as well as to their parents . III. That This Covenant-Promise belongs to the children of Iews and of called Gentiles now in this time of the New Covenant : is plain . 1. Because Peter , in the time of the New Covenant already established by the blood and Death of Jesus Christ , declares that this Promise belongs to such children . 2. Because Peter here urgeth his hearers , from their interest in this Promise , to accept Baptism , the Token of the New Covenant . 3. Because Iesus Christ by his New Covenant Confirms this Promise both to Iew and Gentile , Receiving them as his people , Rom. 15. 7 , 8 , 9 , 10 , 11 , 12. Thus the Assumption is proved . Therefore The Seed , Posterity and Children of Iews and called Gentiles are a sort of Persons intended by God to be Foederates with him in the New Covenant . 6. Argument . All sort of Persons , since Christ , which are causelesly and absurdly denyed to be in Covenant with God , ought to be acknowledged Foederates with God in his New Covenant . For , 1. No sorts of persons under the New Testament since Christ can be justly denyed their Covenant ▪ state and interest , but upon some just cause or ground from Scripture , wherein God the Lord and sole Author of the Covenant hath sufficiently declared , whom he accepts as Foederates in his New Covenant , whom he rejects . Whom God accepts in Covenant , men are to acknowledge to be Foederates , whom God rejects and excludes from his Covenant , men may deny to be Foederates : Men must not presume to admit or exclude Declaratively , but only whom God admits or excludes Authoritatively . 2. Gods proceedings in his New Covenant as to admission or exclusion of men in point of Foederation , though they be above Reason , yet are they not against Reason . t Christianity admits not , but condemns all absurdity and irrationality . Therefore Christians , as they must do and declare nothing Causelesly , without just Reason , so they must do and declare nothing absurdly , against just ground and Reason : touching the New Covenant-state of any sort of Persons : 3. The New Covenant is the only Covenant since Christ , wherein men are Foederates with God. But the Seed , Posterity and Children of profest believing Parents Iewish or Gentilish are a sort of Persons since Christ which are Causelesly and Absurdly denyed to be in Covenant with God. I. Causelesly are the children of profest believers Jewish or Gentilish denyed to be in Covenant with God : there being no just and sufficient cause of their exclusion from Covenant-state either in regard of God , Christ , the Covenant , or such children themselves : and what other cause can be imagined or pretended : 1. No Cause in regard of God , the Lord and Author of the Covenant . For , ( 1 ) God hath before Christ still admitted children from u Abraham till the coming of Christ into Covenant as well as their parents : And since Christ God hath never excluded or debarred children from his Covenant . ( 2 ) God hath since Christ declared by his Spirit , That such children are x Holy , that is , Foederally Holy : and that the y Covenant-promise is to such children as well as to their parents . 2. No cause in regard of Iesus Christ the Mediator of the New Covenant . For , ( 1 ) Iesus Christ hath not contracted , limited or curtaild the Covenant of God by his Death , Resurrection and New-Covenant-Administrations , which he should have done extreamly if he had excluded so great a part of Foederates as all the children of Foederate parents , but he hath z Confirmed and enlarged the same exceedingly , even to Gentiles and their children , as well as to Jews and theirs . ( 2 ) Iesus Christ hath declared the Infant-children of Foederate parents to be such persons , as a of whom is the Kingdom of God ; and therefore judged them capable of being brought to him , for his Embracements , Imposition of hands , and Benediction : And can Christ be rationally imagined to seclude such from his Covenant , as he took up in his arms , put his hands upon , blessed , and declared to be within the Kngdom of God ? 3. No Cause in regard of Gods Covenant since Christ. For , ( 1 ) The New Covenant Administration no where hath excluded the children and Seed of Foederate parents from Covenant-state . ( 2 ) The New Covenant of all other Covenant-administrations , being fullest , largest , perfectest , most extensive and comprehensive , must needs in the Nature of it take in all sorts of Foederates and more then the Old Covenant or former Covenants . They took in the Iews and Proselites with their children : but this takes in both Iews and Gentiles called of all Nations , and their children . The New Covenant is stiled , the better Covenant , the better Testament , Heb. 7. 22. & 8. 6. Whereupon saith my worthy friend Mr. Baylie very pertinently and judiciously ; b The Covenant of Grace for the Substance was ever the same , but for the manner of its Administration it was the longer the better , and after Christs incarnation best of all : but it had been evidently worse after that time in a very great and main particular , if all Iewish infants which before-were Church-members and partakers of the Sacrifices and Sacraments , as the Elect ones of them were of the Spiritual Promises , should have lost these Priviledges after the coming of Christ ; and have been so far then unchurched , that neither Covenant , Sacrament , Promise , nor any such benefit could belong to them before their years of Discretion . So he . 4. Finally , There 's no just cause in regard of the children themselves of profest believing Parents , why they should be discovenanted since Christ. For , the children of profest believers since Christ under the New Covenant , are every whit as Capable and Receptive of the New-Covenant , the Initiating Token , Baptism and the Benefits thereof , as ever the children of Abraham , Isaac , Iacob , and of the Jews were of former Covenants , Circumcision , and the benefits thereof . All objections against those , militate as strongly against these . Thus its evident , that the children of profest believers Jewish or Gentilish are Causelesly denyed to be in Covenant with God in this New Covenant . II. Absurdly also are such children denyed to be Foederates with God in his New Covenant . For , 1. Hereby , the dispensations of Divine Grace since Christ , are made more strait and narrow then they were before Christ. But that 's absurd . God having reserved his most large , liberal , extensive , diffuse dispensations of his Grace for the times of Christ. 2. Hereby , Jesus Christ , by his Coming and establishment of his New Covenant , is necessarily supposed to diminish , not to increase the Priviledges of his Church . But that 's absurd . Christ every way increasing his Churches Priviledges by the New Covenant . 3. Hereby , a Jewish Disciple of the Old Covenant , becoming a Christian Disciple of the New Covenant , shall wholly deprive his children and posterity ( till they come of years of discre●…ion to Repent and believe ) of their Covenant-state and Priviledges . Before he accepted the New Covenant , all his children as well as himself were in Covenant with God , Circumcised and marked for Gods people , dedicated to him , separated from the world , &c. But as soon as he had embraced the New Covenant , all his children are presently discovenanted both from the Old Covenant and New. But this is notoriously Absurd . For , Thus the Jew loseth by Christs Coming ; Thus the New Covenant diminisheth his Priviledge and Comfort that he had in regard of his Children under the Old Covenant ; Thus the Jew might justly be deterred and discouraged for ever from embracing the Christian faith , or becoming a Christian under the New Covenant , because by so doing he should presently ( for ought he knows ) undo all his children , shutting them out of Covenant-state with God , out of Church ▪ membership , and from all the benefits and advantages of both . 4. Hereby , The condition of children of Foederate parents Jews or Gentiles , should be , not better under the New and better Covenant , but much worse then the condition of the Jews under the Old Covenant . These were Foederates with God : but they are discovenanted ; yea they are reduced into as bad a Condition as the Covenantless children of Pagans and Heathens , without God in the world . But this is abominably Absurd . Shall Jews be c Christianized , and shall their children thereby , or thereupon , be Paganized ? Shall Parents become Christians , and their Posterity-remain Heathens ? The New Testament affords better tidings and Comfort to the children of Believers , Acts 2. 38 , 39. 1 Cor. 7. 14. Rom. 11. 16. Thus , The children of Foederates are both causelesly and absurdly denyed their Covenant-state since Christ. Therefore , The Seed , Posterity and Children of profest believing Parents Iewish or Gentilish , ought to be acknowledged Foederates with God in his New Covenant . And thus I hope it is sufficiently cleared to any sober judgement , That not only Iews , Judah and Israel united , but Gentiles that shall be called ; Not only Parents Iewish and Gentilish , but with them , their Seed , Posterity and Children also , even their Infant-children ; All which those phrases ( The House of Israel and the House of Judah ) do comprehend , are intended by God , and ought to be acknowledged by man , to be Foederates with God in his New Covenant . This New Covenant State of the children of Foederate parents , I have insisted upon the more largely , and laid down my Arguments for it the more Formally , because that especially is opposed by Catabaptistical and Anabaptistical Spirits : yet I have purposely declined all Polemical Disputes against particular persons , as being besides my intention in this work , wherein I have propounded to my self Positively to assert the Truth , without interessing my self in the frivolous janglings and fruitless wranglements of particular Adversaries . Inferences . Forasmuch then , as The Confoederates or Foederate-Parties to the New Covenant are , On the one hand , God the LORD ; or God as IEHOVAH , the Principal Party : On the other hand , The house of Israel and the house of Judah , in Christ ; That is , The Iews , Israel and Judah united and their Seed , as also the Gentiles that shall be called , and their Seed , the Spiritual Israel of God , the less principal Party : Hence , Divers Inferences of great Consequence naturally result , which I shall comprize in this ensuing Aphorism . APHORISM II. Hence , 1. The New-Covenant is most Sure and Faithful ; 2. Most compleat and comprehensive ; 3. Most uniting and consolidating to the Church and People of God ; 4. And is , beyond all other Covenant-dispensations , Greatest Matter of Consolation , Ioy and Thankfulness to the Gentiles . 5. In and under which , All the Infant-children of New-Covenant-Federates , being in Covenant with their Parents , ought to be signed and marked with the First New-Covenant-Token , Baptism , as well as their Parents . These five Inferences in this Aphorism I explain and evince as followeth . I. HEnce , The New Covenant is most sure and faithful . Why ? Because the chief Foederate-Party therein is God the LORD , or God as IEHOVAH . The Nature of God is such , The Nature of this d IEHOVAH is such , actually fulfilling , giving being & subsistence to all his Promises : that he can as soon lay aside his very Nature , Essence and Being , as break his New Covenant , or suffer the Promises thereof to fail . Why doth God in his e Promise of the New Covenant so often repeat that Confirming and Ensuring phrase in his own great and glorious Name , ( Saith IEHOVAH , or Saith the LORD ) even four times over : But to let us know , that because the Author and chief Foederate of this New Covenant is IEHOVAH , therefore this Covenant should be certain , and all the Promises thereof infallibly faithful and sure ? There are many other grounds of this New Covenant s Sureness and Faithfulness , which I shall have cause hereafter to insist upon , but at present this is one eminent cause thereof ; IEHOVAH himself hath said it , hath engaged himself as the chief Foederate in it , therefore it cannot fail , we may certainly depend and rely upon it . But of the Sureness of Gods Covenant , from the Nature of God , and his Name IEHOVAH , I have f spoken enough already : and its applicable here . II. Hence , The New Covenant is , beyond all other Covenants , most Compleat , Comprehensive and Extensive . Why ? Because this New Covenant is extended by God most comprehensively to the most ample and numerous multitude of Foederates . Former Covenants were more limited and restrained ; Some to Particular Families , As Gods Covenants with g Adam , with h Noah , with i Abraham , with k David ; Some to Particular Tribes , or a part of a Nation , As l Gods Covenant with his Captives of Iudab and Ierusalem , &c in Babylon ; Some to a Particular Nation singled out from among all the Nations of the world , As m Gods Sinai-Covenant made with the whole Nation of Israel in the wilderness : But this New Covenant is to the utmost enlarged and extended to n Iews and Gentiles , even to all sorts of People of all Nations Tongues and Languages throughout the whole world , whom the Lord our God shall call to the Faith , and Profession of the Gospel , from the Death of Jesus Christ , till the end of the world . Some few o Gentilish Proselites , some gleanings of the Gentiles , that willingly came in and joyned themselves to the God , Religion , and People of Abraham , were taken into Covenant , & enfranchized with the Jews heretofore : But the streams and floods of the Gentiles came not in till these New Covenant times . The Proselites offered themselves to Gods former Covenants : But this New Covenant is offered and preached by Christs appointment p to all Nations , to all the world ; According to that eminent Promise of the Lord. q — I will gather all Nations and Tongues , and they shall come and see my Glory . And I will set a Sign among them , and I will send these that escape of them , unto the Nations , To Tarshish , Pul , and Lud , that draw the bow , To Tubal and Javan , To the Isles afar off , that have not heard my fame , neither have seen my Glory ; and they shall declare my Glory among the Gentiles . And they shall bring all your brethren for an offering unto the LORD , out of all Nations , upon horses and in chariots , and in litters , and upon mules , and upon swift beasts , to my holy Mountain Jerusalem , saith the LORD , as the children of Israel bring an offering in a clean vessel into the house of the LORD . And I will also take of them for Priests and for Levites saith the LORD . This Promise had its eminent performance and accomplishment in the Apostles preaching the New Covenant-Doctrine to all Nations : But r first unto the Jews , and then unto the Gentiles . III. Hence , The New Covenant is to Gods Church and people the most uniting and consolidating Covenant of all others . And this chiefly in two respects , viz. 1. In respect of Israel and Iudah . God rent ten Tribes from Solomon s for his Idolatry , and gave them to Solomon's servant , which ten Tribes were usually called Israel , in opposition to the other two Tribes continued to Davids house , which were called Iudah . These , Israel and Iudah : continued two distinct Kingdoms , under two distinct sorts of Kings , and two sorts of Religions ; never after united till they were both carried away into Captivity out of Cannan : Israel into t Assyria and the Cities of the Medes ; Iudah into u Babylon . During the Babylonish Captivity , God made a Covenant with his Captives : wherein , among other Blessings , x The uniting of Israel and Iudah , that they should no longer be two Nations and two Kingdoms , but One Nation , and One Kingdom , under one Shepherd , Prince and King DAVID ( that is , Iesus Christ the true David ) for ever . Perhaps many of Israel came in and joyned themselves with Iudah ; when they returned from Babylon : but the primary and most plenary accomplishment hereof was in the time of this New Covenant , y when Iews from all Nations under heaven were Converted unto Christ , at the Feast of Pentecost and afterwards ; so that not only many thousands , but many myriads , viz. Many ten thousands , accepted Iesus Christ as their Shepherd , Prince and King , and became z One Spiritual Kingdom , One holy Nation , One peculiar people under Iesus Christ , THE DAVID . Thus Iesus Christ , by his New Covenant made an eminent union and consolidation of the House of Israel and of the House of Iudah , that they became joynt Foederates with God in his New Covenant : a Behold the daies come saith the LORD , that I will make a New Covenant with the House of Israel and with the House of Iudah . Thus the divided Nations and Kingdoms of Iudah and Israel were united and consolidate in one under Christ THE DAVID by the New Covenant . And this Consolidation will have its final consummation , when by the New Covenant Doctrine the b unbelieving Iews broken off , shall again be called and graffed into their own natural stock , and so all Israel shall be saved . 2. In respect of Iews and Gentiles . There was an extream Division and Distance betwixt these , till the daies of Iesus Christ and the time of the New Covenant , Iews c were neer to God ; Gentiles afar off from him : Iews d were the children ; Gentiles , dogs : Iews were e Saints ; Gentiles , Sinners : Iews f were the Church , to whom pertained the Adoption , and the Glory , and the Covenants , and the giving of the Law , and the service of God , and the promises , &c. Gentiles , the world , without Christ , aliens from the Common-wealth of Israel , and strangers from the Covenants of Promise , having no hope , and without God in the world . And betwixt Iews and Gentiles there was g a Middle wall of Partition , that severed them ; An Enmity that hindred their Unity , even the Law of Commandments contained in Ordinances , Circumcs●…ion , the Ceremonial Law , and the whole Levitical Service : but Christ by his Death and blood , not only h broke down this Middle wall of Partition , and destroyed this Enmity , all those Ceremonies , Types and Shadows receiving their plenary accomplishment in him , but also i reconciled both Jews and Gentiles unto God in one Body by the Cross , stablished his New Covenant in his blood , whereby he preached peace and union to them which were afar off , and to them which were nigh : So that , both have access by one Spirit , unto the Father ; and Gentiles are no more strangers and forreigners , but fellow-citizens with the Saints , and of the Houshold of God ; and are built upon the foundation of the Prophets and Apostles , Iesus Christ himself being the chief corner-stone . Thus the Gentiles are through Christ , by his New Covenant incorporated , and consolidate with the Jews , into one Church-body . This is the k Mysterie , That Mysterie of Christ , The Mysterie which from the beginning of the world hath been hid in God , which in other ages , was not made known unto the sons of men , as it is now revealed unto his holy Apostles and Prophets by the Spirit ; that the Gentiles should be fellow-heirs , and of the same body , and Partakers of his Promise in Christ by the Gospel . O how Paul , The Teacher of the Gentiles , admires and magnifies this sweet mysterie ! And the whole New Covenant-Ministry both Extraordinary and Ordinary , were given by Christ , for the compleating of this Union fully and finally ; l — And he gave some , Apostles ; and some , Prophets ; and some , Evangelists ; and some , Pastors and Teachers : For the perfecting of the Saints , for the work of the Ministry , for the edifying of the Body of Christ ; Till we all come in the Unity of the faith , and of the knowledge of the son of God , unto a Perfect man ; unto the measure of the stature of the fulness of Christ. IV. Hence , The New Covenant , beyond all other Covenant-Dispensations , is Greatest Matter of Consolation , Ioy and Thankfulness to the Gentiles . For , till the New Covenant came , The Gentiles ( except some few gleanings of Proselytes , ) were wholly destitute m of Christ , God , Church-Priviledges , true Religion and hope of Salvation . But by the New Covenant in and through Christs Death and blood , n they are incorporated into one and the same Mystical Body of Christ , adopted into the same Houshold of God , enfranchized in the same Spiritual City and Common-wealth of the Saints , and partakers of all the Promised Mercies , Priviledges and Ordinances of the New Covenant . God o putting no difference betwixt Gentiles and Jews , purifying their hearts by faith , and giving them the great blessing of Abraham , the Promised Spirit through faith , as well as to the Jews . Now therefore this New Covenant is the Gentiles door of hope . Other Covenants left them out : The New Covenant takes them in . Other Covenants separated them from the Church : This New Covenant unites them to the Church , &c. Therefore , this New Covenant Ministers matter of unspeakable , everlasting Spiritual Consolation , Joy and Thankfulness to the Gentiles , more then all other Covenants : As , both the p Scriptures abundantly intimate , and the q Experience of called Gentiles doth eminently Testifie . Oh! then , Let us Gentiles account this New Covenant , Our Cordial , Our Triumph , Our Iubile : Let us suck the Hony and Oyl of true refreshing Consolation out of this Rock ; Let us triumphantly rejoyce in this full Sun-shine of Mercy ; Let us in heart word and life return all possible thanksgivings unto God , for this Covenant of Covenants , The NEW COVENANT . V. Hence , All the Infant-children of New-Covenant-Foederates , being in Covenant with God , as their parents , ought to be Signed and marked with the First New-Covenant-Token , Baptism , as well as their Parents . I have r already proved , That the Confoederates with God in this New Covenant s were , Not only Iews , but Gentiles , even all that are afar off , whom the Lord our God shall call ; And not only such Jewish and Gentilish parents , but also all their children . Professed believing Jews and Gentiles , and the children of them both , come under the phrase of t the house of Israel , and the house of Iudah , with whom God makes his New Covenant . And therefore , Not only Professed believing Iews and Gentiles , but all their children also ought to be signed and marked with the First New Covenant Token , Baptism . This Inference I shall further evince briefly by these few Arguments , viz. Argument I. All sorts of Persons that are Foederates with God in the New Covenant , ought to be initiated , signed , marked and distinguished by Baptism ; the First Token of the New Covenant . This Proposition I confirm , Partly , By shewing , That Baptism is the first Token of the New Covenant . Partly , By proving , That all sorts of Foederates with God in the New Covenant , ought to be signed with that first Token , the initiating Token of the New Covenant . I. That , Baptism , viz. Baptism with water , in the Name of Father , Son and Holy Ghost , is the First Token , the initiating Token of the New Covenant : is evident divers waies . For , 1. Baptism was First instituted , before the Lords Supper was instituted . Baptism was instituted in the beginning of Baptist's Ministry . Iohn himself said ; u — But he ( viz. God ) that sent me to Baptize with water . Christs Command therefore to his Disciples after his Resurrection , x to Disciple and Baptize all Nations , was not the First Institution of Baptism , but only an Enlargement of their former Commission . Now they should not only Baptize Iews but all Nations . Now the Lords-Supper was not instituted till the latter end of Christs Ministry , till the very y night wherein he was betrayed . 2. Baptism was First Accepted and Sanctified by Christ in his own z Person , viz. At the beginning of his publick Ministry whereby he began to preach the New Covenant-Doctrine : The Lords Supper , not a till the latter end of his publick Ministry . 3. Baptism was first dispensed in Order and Time to Gods New Covenant-people , before the Lords Supper was administred to them . See Math. 3. 5 , 6 , &c. with Math. 26. 26. to 31. Thus Peter's converts , first were Baptized ; and after admitted to the breaking of that Sacramental bread , Acts 2. 41 , 42. Nor do we read in all the New Testament of any that first received the Lords Supper , and then were Baptized . 4. Baptism in the Nature of it precedes the Lords Supper . Baptism signifies , our b Implantation into Christ : The Lords Supper our Nourishment in and by Christ , 1 Cor. 11. 20 , 23 , 24 , 25 , 26. Baptism signifies , our c Putting on Christ , and union to him : The Lords Supper our Continued Communion with him , 1 Cor. 10. 16. Baptism signifies , Our d Regeneration , and New-birth in Christ : The Lords Supper , our Continuation and Augmentation in Christ , 1 Cor. 10. 16 , 17. & 11. 20 , 24 , 25 , 26. Baptism denotes our Admission into the Mystical body of Christ the Church : The Lords Supper , our Spiritual maintenance and continuance in that body , 1 Cor. 12. 13. Now our Implantation into Christ , Union to Christ , Regeneration in Christ , and Admission in Christs Mystical body ; do in Nature go before our Nourishment by Christ , our Communion with Christ , our Augmentation in Christ , and our Continuation in his Mystical Body : Consequently Baptism precedes as the First New-Covenant-Token in order of Nature , and the Lords-Supper follows , as the Second . Thus the first is so clear , that few adversaries ( if any at all ) will be found to oppose . II. That , All sorts of persons which are Foederates with God in the New Covenant , ought to be signed , marked & distinguished by Baptism , this first Token of the New Covenant : is also evident . For , 1. When e God brought Abraham and his Seed into Covenant with himself , he also appointed that all sorts of persons so brought into Covenant , whether Abraham and his Seed , or strangers Proselites and their Seed , should be signed , marked and distinguished from all others by Circumcision the first Token of that Covenant . This was the Initiating token of the Covenant . And this Course was afterwards continued both with Abrahams Covenant-Seed , and with Proselites and their Seed f till the dayes of Jesus Christ , under the Covenant with Abraham , Israel , David and the Captives . Consequently , As all sorts of Foederates in former Covenants were to be signed , marked and distinguished by the First-Covenant-Token , before Christ : so all sorts of Foederates in the New Covenant are to be signed , marked and distinguished by the First New Covenant-Token after Christ. The Covenant both before and after Christ , being for substance one and the same : though the Administration , and therein the Foederal Tokens , be changed . And , although the Foederate Women before Christ were not Actually signed and marked with the First Token of the Covenant : Yet virtually they were marked and Circumcised , in the Males , and so reputed of God as Circumcised : as is plain ; Partly , In that g the whole house of Israel are intimated to be Circumcised in the Flesh. Partly , In that the whole Jewish Nation is called h The Circumcision , in opposition to the Gentiles called the uncircumcision . Partly , In that their i Females as well as Males did eat the Passover , which no Uncircumcised person might do . 2. When Jesus Christ Commissionated and Authorized his Apostles to go and gather his New Covenant Church out of all Nations , even of Gentiles as well Jews , he commanded them to Sign , Mark and Distinguish all such sorts as they should make Disciples with the First initiating Token of the New Covenant Baptism k — Go therefore disciple ye all Nations , baptizing them into the Name of the Father , and of the Son , and of the Holy-Ghost . &c. All that should be made Christs Disciples , and Foederates in his New Covenant , out of all Nations , Jews or Gentiles , Male or Female , bond or free , young or old , all such must be marked with Baptism the First New Covenant-Token . Christ will have all his Foederates and disciples hereby Dedicated to God and his Service , Matriculated and solemnly entred into his Church , And distinguished from all Covenantless persons which remain the Devils Disciples and People . 3. Answerably , The Apostles Practise in the gathering and Planting of the New Covenant Church was to mark , Sign , Initiate , and Distinguish all sorts with Baptism that were Converted to the Faith of the New Covenant in Christ , both particulars Persons , and whole m Families . thereby seperating them visibly from the world to God and Jesus Christ. 4. A New Covenant state or Foederation of any sorts of persons , is the primary , most direct , clear , proper and unquestionable ground for their Initiation , Signing and obsignation by Baptism the First New Covenant Token . n Repent and be Baptized — For the Promise is to you and to your children , and to all that are afar off , even as many as the Lord our God shall call . Whence I argue ; If their Interest in the ancient Covenant Promise made to Abraham , Isaac and Iacob ( there intended as o I have shewed ) confirmed and fulfilled by Christ in the New Covenant , and digested into the New Covenant , were a ground to them for their being Baptized : much more their interest in the New Covenant it self must needs be a plenary and sufficient ground for their Baptism . It s an Argument from the less to the greater , affirmatively . Thus the Proposition is firm . But the Seed , Posterity , children yea Infant-children of professed believers Iews or Gentiles are a sort of Persons that are Foederates with God in his New Covenant . This Assumption p I have already proved by many Arguments : so that I need here to add no more . Therefore , The Seed , Posterity , children , yea Infant-children of profess'd believers Iews or Gentiles ought to be Initiated , Signed , Marked and Distingued from all others by Baptism the first token of the New Covenant . Argument II. All sorts of persons for whom Christs enlarged New Covenant Commission in Mat. 28. 19 , 20. was intended , ought to be baptized . This Proposition is clear in the Text , and cannot be denied . q Go therefore , disciple ye all Nations , baptizing them into the name of the Father and of the Son and holy Ghost ; Teaching them to observe all things , &c. Here , Discipling and Baptizing are of the same equal extent ; and both alike commanded and joyntly given in Commission by Jesus Christ , to his Ministers , viz. with intention and reference to all Nations . But the children , yea the Infant-children of profest believers Iews or Gentiles are a sort of Persons for whom as well as for their parents Christs enlarged New Covenant Commission in Mat. 28. 19 , 20. was intended . This Assumption I prove , Partly , From the Extent of the Object of the Ministerial work here intended , All Nations . Partly from the first Act or Effect required from the Ministers about this Object , Discipling them . Partly , From the Order of proceeding directed to the Ministers in this Commission , First Disciple them , Then Baptize them , Then Teach them . I. The Obiect for whom this enlarged Commission of Christ was intended , is expressed so extensively and largely , as to comprehend in it Children , Infant-Children , as well as their parents , whether Jews or Gentiles ; All Nations . He doth not say , The parents in all Nations ; The adult grown or riper persons come to years of Discretion in all Nations ; for then there would have been some colour here for excluding of children , especially Infant-Children : But he saith , All Nations , without adding any , Restriction or limitation to these or those sorts of people in all those Nations . Herein Christ seems to intend the whole body of those Natitions of the Gentiles respectively . r Mr. S. Marshal hath very well argued . That as the whole Nation of the Iews , Male and Female , Parents and children , &c. were visibly taken in as his Covenant-people heretofore under the Old Testament : so the whole Nations of the Gentiles , children as well as parents , One as well as another , might be visibly taken in as his Covenant-people and disciples now under the New Testament . And this is the rather so to be judged , because the Gentiles were to be graffed into the Church of the Jews , Rom. 11. and to be fellow-heirs and of the same Body , &c. Ephes. 3. 6. Certainly Children are a very Considerable parts , Yea usually the major part of Nations : why then should not children as well as parents be here intended and comprized in this Complexive word [ Nations , ] there being nothing here in Christs Commission to exclude them ? II. The First Act which Christ commands his Apostles and Ministers to perform towards or upon this Object , All Nations , is such , as may agree to children , yea to Infant-children , as well as to Parents , s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Therefore going , Disciple yee all Nations , baptizing them , &c. Thus the word ( as t Beza hath well noted ) may properly be rendred . Our translation , Teach ye all Nations , &c. interprets it not so fitly and axactly here : another word being used in the next verse for Teaching , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . H. Grotius hath noted , u That there 's a twofold way of teaching , the One by way of Initiation in the first Elements or Principles , the other by way of Doctrine and that the former seems to be indicated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to initiate into discipline , and is set before baptism ; The latter in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is here placed after Baptism . The former word ( thinks x Beza ) by proper and peculiar command belonged to the Apostles , who by promulgation of the New Covenant were to lay the foundation of the Catholike Church in the whole world , 1 Cor. 3. 10. Eph. 2. 22. Hence believers at first were called Disciples , not of this or that Apostle , 1 Cor. 3. 4. & Eph. 2. 20. but of Christ ; and afterwards more significantly they were called Christians . The latter word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinks to be more generally intended to Pastors and Teachers , yet the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in my judgement ) ought secondarily to be extended to Pastors and teachers , who sometimes lay foundations of Churches among Pagans : and the later word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well agrees to the whole New Testament Ministry . Now this First Act here injoyned by Christ to his Ministers towards All Nations , is To Disciple them , to make them Christs Disciples : Disciple ye all Nations . He doth not say , Disciple ye all Parents , all grown Persons , all intelligent persons , all of years of Discretion , &c. but all Nations , which comprizeth children as well as parents : they all were to be discipled , to be brought in as Disciples to Christ. But First the Parents and adult persons , Actually , Formally , &c. by initiating them in the Principles and first Elements of Christianity , of the New Covenant-Doctrine : And then their children , even their Infant-children , in and with their parents , virtually , Fundamentally , &c. are made Disciples . This is plain . For , 1. The children of Christs Disciples are with their parents in the same school of Christ : to be trained up publikely and privately in the nurture and admonition of the Lord Christ , Ephes. 6. 4. 2. Little children are accounted by Christ Church-Members , of such is the Kingdom of God , Mark. 10. 14. And are not all Church-Members , Christs Disciples ? 3. The Scripture ranks children , even Infant-children in the number of disciples : calling all them Disciples , upon whose neck the men of Iudea would have put the yoke of Circumcision after the manner of Moses , Acts 15. 1 , 10. and we all know that Infant-children were to be Circumcised as well as their parents , Gen. 17. 7. to 15. and this yoke of Circumcision lay most upon the Infant-children . Thus not only parnts in all Nations , but also their children , even their Infant-children , are capable of being made Disciples . So that the First Ministerial Act , of Discipling all Nations is such , as whereof children are in a sort capable in and with their parents , and therefore we may conclude that this part of the Commission took in the children with their parents in all Nations , and was in part intended for them . III. The Order of Ministerial proceedings directed in this Commission towards all Nations ( viz. First Disciple them , Then Baptize them , Then Teach them , ) doth also further manifest that this Commission of our Saviour was intended for children , Even Infant-children as well as for their Parents and adult persons in all Nations . First , Disciple them , initiating them into the Elements of the Christian New Covenant-Doctrine : Then Baptize them , &c. upon their professing of the Christian Faith according to those principles , that so they may be separated from the world , dedicated to God , entred into his Church : Then Teach them to observe all things whatsoever I have commanded you ; carry them on unto further perfection of knowledge by more compleat and perfect instruction . Hence , Christs intention in this commission is plain , viz. 1. That all Nations should be Discipled , or made his Disciples ; therefore children , Infant-children as well as parents , children being parts of the Nations , and capable of being made Christs Disciples in their kind as well as their parents . 2. That all the Nations which should be Discipled , and all the parts of Nations ( children as well as adult persons ) which should become Disciples , should be Baptized , &c. 3. That all who should be so discipled , and Baptized , should be afterwards more fully , compleatly & perfectly taught to observe all Christs commands . 4. That this course should be observed ( as occasion should require ) till the end of the world , The Lord promising his y continual presence with his Apostles and his successive Ministers , Pastors and Teachers to that effect , till the end of the world , Math. 28. 19 , 20. from all I conclude ; Therefore , The children , yea the Infant-children of profest believers , Iews or Gentiles , are a sort of persons which ought to be Baptized . Argument III. All sorts of Persons to whom the Promise is ( which was anciently made to Abraham , Isaac , Jacob and to their Seed , &c. and after confirmed by Iesus Christ in his New Covenant , ) ought to be baptized . This Proposition is in effect the Apostle Peters , Acts 2. 38 , 39. Repent and be baptized every one of you , &c. for the Promise is to you and to your children , and to all that are afar off , even as many as the Lord our God shall call . Here Peter exhorts and commands them to be Baptized , upon this ground , and for this very Reason , Because the Promise was to them and to their children , &c. For the Promise is to you and to your children , &c. ( viz. The Promise made to the Fathers , and confirmed by Christ , as I have z formerly proved . ) If therefore they were to be Baptized , because that Promise was to them : Then a all sorts consequently ought to be Baptized , to whom that Promise is , and appertains . But the children , infants as well as adult children of profest Believers , Iews or Gentiles , are a sort of Persons to whom the Promise is , ( which was anciently made to Abraham , Isaac , Jacob and to their Seed , &c. and after Confirmed by Iesus Christ in his New Covenant . ) This Assumption also for Substance is the Apostle Peters ; b — for the Promise is to you and to your children , &c. And I have c formerly shewed for the clearing of this particular , 1. That , This Promise belonged to the children of believers whether Iews or Gentiles , as well as to their Parents . 2. That , this Promise belongs to the children of believing Iews and Gentiles now under the New Testament as well as to their parents . There fee. Therefore , The children , infants as well as adult children , of Profest Believers , Iews or Gentiles , are a sort of persons which ought to be Baptized . Argument IV. All sorts of Persons that were once admitted by God to the Initiating Sacrament or First Covenant-Token of the Covenant of Faith , and were never since by him debarred , ought still to be admitted to the first Token of the Covenant of Faith , what ever it be , under all sorts of ensuing Foederal Administrations . This Proposition cannot well be denyed . For , 1. God alone hath Supream Prerogative to Admit and Debar what sorts of persons he pleaseth both to , and from his Covenant of Faith , and all Covenant-Tokens thereof . If he admit once , and never after debar , who shall exclude ? 2. The Covenant of Faith , as it is substantially and essentially still one and the same in all ages since the fall , & in all the expressures thereof , though circumstantially and accidentally divers ; so God hath still raised and advanced the after Administrations of the Covenant of faith to an higher degree of excellency and perfection then those that went before , till he brought forth his New Covenant the most excellent and perfect of them all . This d I have formerly manifested . Therefore the Covenant of Faith under all administrations being one and the same , and the latter still perfecter then the former ; All sorts of persons once admitted to the First Covenant-Token thereof , must be admitted still to the First Covenant Token of that Covenant of Faith what ever it be . The Covenant is still the same , though the Foederal token be changed . Yea that Covenant is still more and more perfect : and therefore the Sacramental initiation of Foederates into it must not become defective and imperfect , but be answerably more and more perfect . 3. Though the First Foederal Tokens of the Covenant of Faith be divers under several administrations , yet the ground of Gods admitting any sorts of persons thereunto is still the same , viz. Gods accepting and accounting of such sorts of persons to be within his Covenant , therefore he will have them marked and distinguished by his First initiating Covenant-Token . Foederate persons lose not their Foederate-state or priviledges , when God changes his Covenant-administrations and Tokens , but advance their Covenant-state and priviledges of all sorts to a higher degree of perfection . But the children , the Infant-children of Profest believers , both Iews and Gentiles , are a sort of Persons which were once admitted by God to the initiating Sacrament or First-Covenant-Token of the Covenant of Faith , and were never since by him debarred . This Assumption I prove in both the branches of it : viz. I. That , The Infant-children of profest believers , Iews and Gentiles , were once admitted by God to the First Covenant-Token of the Covenant of Faith. For , 1. Gods Covenant with Abraham , and so the Sinai-Covenant or old Covenant , were Covenants of Faith , e as I have formerly proved : but God admitted Infant-children of profest believers Jews and Gentiles to Circumcision , the First Covenant-Token of those Covenants , Gen. 17. 7. to 15. Exod. 12. 48 , 49. Luke 2. 21. & 1. 59. Phil. 3. 5. And from Abraham till Christ this admission of children to the First foederal Token was continued . 2. When the Covenant of Faith came under a new administration , even that of the New Covenant after Christ , so that the First Foederal-Token was changed from Circumcision to Baptism , The Apostles in the Primitive Churches admitted not only particular profest believers , but also their whole Families ( though their actual Faith be not recorded ) to the initiating Sacrament of the New Covenant , Baptism . When Governors of Families were converted , not only they , but their Families were Baptized also : As Cornelius and his Company , Acts 10. 1 , 2 , 24 , 44. to the end . Lydia and her houshold , Acts 16. 14 , 15. The jaylor , and all his , Acts 16. 33. Stephanas and his houshold , 1 Cor. 1. 16. Now when , not only the Governors of Families , but their whole Families with them were Baptized , can we rationally imagine that none of their children , of their Infant-children , were Baptized ? Do not parents and their children most properly make up the Family , servants being only as accidental forreigners thereunto ? Take away children from the Family , do not you usually take away the greatest part of the Family ? when their Housholds are said to be baptized , of whom can we understand it but chiefly of their children ? II. That , children , yea infant-children of profest believers , Iews or Gentiles were never , since their first admission , debarred by God from the initiating Token of the Covenant of Faith : may thus be cleared . For , 1. When did God debar them ? ( 1 ) Not in all the Old Testament , from f Abraham till the dayes of Christ : Infant-children being all that while Circumcised . ( 2 ) Not in all the New Testament : for where 's the Prohibition that can be pleaded in bar against them in all the New Testament ? The adversaries of Infant-Baptism cannot produce any Divine-Inhibition of Infant-children from the First Covenant-Token , either in express Terms , or by any just and necessary Consequence , in all the New Testament . They cry , where is Infant-Baptism commanded ? Nay rather we say , Infants are g by Gods command once put into possession of the initiating Token of the Covenant of Faith : and where hath God ever since dispossessed them ? why then should they not keep their possession still , without any New command ? 2. How , wherewith , or whereby hath God debarred them ? ( 1 ) Not by straitning the successive Covenant-administrations or Priviledges thereof . For , they have been gradually still more and more enlarged . ( 2 ) Not by discovenanting of Infant-children of believers . For the New Covenant still declares , that they are Foederally h holy , and that i the Promise is to them . ( 3 ) Not by withdrawing his Covenant-grace from them . For , they are counted Saints , 1 Cor. 7. 14. and Christ saith , of such is the Kingdom of God , Mark 10. 14. ( 4 ) Not by prescribing any stricter Qualifications of children , for their Baptism under the New Covenant , then were required in children for their Circumcision under the Old Covenant . Children descended of Foederate Parents , were , because children of such parents , sufficiently Qualified for the initiating Sacrament or First Covenant-Token , both under Old , and New Covenant . And though k Faith and Repentance be pre-required unto Baptism in the New Testament ; yet these preparatory Qualifications are only required in Adult or grown persons that should be called from Iudaism or Paganism unto the Communion of the Christian Church under the New Covenant , either at the first planting of the New-Covenant-Church , or afterwards ▪ But we no where read that Faith and Repentance are pre-required in Infants of profest believing parents , as to fit them for their Baptism : they being taken into Covenant and admitted to the First token thereof with their parents , as the Jewish children were of Old. And for strengthning of this , I desire the Reader further to observe ; That he shall not finde one Instance in all the New Testament , of any Infant-child of a Baptized parent that was kept or debarred from Baptism till years of Discretion , and then upon actual profession of Faith Baptized . ( 5 ) Not by reason of infant-childrens in capacity for Baptism . For , They are every way as capable of Baptism , as Jewish children were of Circumcision ; And , l The Promise belongs to children , therefore Baptism belongs to them . By none of these waies , nor by any other that can be justly alledged , are Infant-children of believers excluded or debarred by God from the Initiating Token or Sacrament of the Covenant of Faith , since he first admitted them thereunto . We may justly conclude ; Therefore , The children , The infant-children of profest believers , Iews and Gentiles , are a sort of persons , that ought still to be admitted to the first Token of the Covenant of faith , what ever it be , under all sorts of ensuing Foederal Administrations . And therefore to Baptism under the New Covenant . Argument V. All sorts of persons that were Circumcised before and under the Old Covenant Administration even until the daies of Christ , ought to be baptized under the New Covenant Administration since the daies of Christ. This Proposition and the Sequel thereof , may strongly be confirmed by divers grounds from Scripture . For , 1. The Covenant of God with Abraham , under which m Circumcision was first instituted ; The Sinai-Covenant or Old Covenant , under which n it was after continued till the Death of Christ ; and the New Covenant under which Circumcision was abrogated , Acts 15. Gal. 5. 1 , 2 , 3 , 4. and Baptism appointed , Iohn 1. 33. Math. 28. 19. Are but all one Covenant of Faith substantially and essentially ; though distinct administrations of that Covenant , differing circumstantially and accidentally , ( as I have often shewed ) but the latter Administrations being still more compleat and perfect then the former . Now , ( 1 ) These Covenants being for substance the same , The Tokens of these Covenants consequently are for substance the same , and The admission of Foederates to the first Foederal tokens must be for substance the same : As therefore the Infant-children of Foederate-Jews were Circumcised , so the Infant-children of Foederate Jews and Gentiles are to be Baptized . ( 2 ) Besides , The New Covenant being more compleat and perfect in all Covenant-priviledges , Infant-children under the New Covenant must needs as fully at least enjoy the initiating Priviledge of Baptism , as the Infant-children before and under the Old Covenant enjoyed the initiating Priviledge of Circumcision . Otherwise the Foederal Priviledges of ensuing Covenants should not be enlarged , but contracted and abridged : which is utterly repugnant to Gods order of Foederal administrations . 2. Gods Command , which did formally oblige Abraham to Sign and Seal his infant-children o with Circumcision , the initiating Token of the Covenant of Faith under that Administration ; doth virtually oblige Christians to Sign and Seal their Infants with Baptism , the initiating Token of the same Covenant of Faith under this New Covenant Administration . And if Christ had not changed the initiating Token from Circumcision to Baptism , we ought still to have Circumcised our Infants . Now though the Token be changed , yet the Covenant is not substantially changed , nor is Gods command of initiating the Infants of Foederates substantially changed . Therefore God under the former Covenants commanding infants to be Sacramentally Signed and initially Marked , and under the New Covenant appointing Baptism to be that initial Mark or Sign , to all Nations , without any exception at all of infants ; the Infants of believers ought now to be Baptized by vertue of that first command , as well as Infants of Foederates ought then to be Circumcised . As the p fourth Commandment requiring A Sabbath to be Sanctified ; viz. Any Sabbath which God should appoint ; and formally in express terms requiring the seventh day of every week to be that Sabbath during the Old Testament-administration ; doth virtually require and command us Christians since Christ to Sanctifie the First day of every week for the Sabbath , Christ having changed the particular day from the seventh to the first upon a greater ground , but not abrogated the Substance of the fourth Commandment . 3. Baptism doth clearly succeed in the Room and Stead of Circumcision q — In whom also ye are Circumcised with the Circumcision made without hands , in putting off the Body of the sins of the flesh by the Circumcision of Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Being Buried together with him in Baptism , wherein also you are risen with him , &c. Here ( as I have r elsewhere shewed ) Paul disswades them from Mosaical Ceremonies , especially from Circumcision , as needless to Christians , because they have in Christ a Circumcision far better , in respect of the ( 1 ) Author , Christ ; ( 2 ) Manner , Made without hands ; ( 3 ) Effect , True Sanctification , in putting off the body of the sins of the flesh ; ( 4 ) Visible sign , viz. Baptism , wherein they are Sacramentally Buried with Christ , and Raised with Christ. That phrase is much to be noted , — In whom ye are Circumcised , — being Baptized . Whence he gives them to understand , That Baptism is our Christian Circumcision ; Baptism is Christs Circumcision : Christ hath appointed Baptism instead of Circumcision . And the Analogy or Similitude betwixt them is clear and observable . ( 1 ) Circumcision was a Token of the Covenant of Faith , Gen. 17. 7. to 15. So Baptism , Mark 16. 15 , 16. Math. 28. 19 , 20. Acts 2. 38 , 39. ( 2 ) Circumcision was the First Token , the initiating token of the Covenant , Gen. 17. 7. to 15. Exod. 12. 48 , 49. They must first be Circumcised before they might eat the Passover : So Baptism is the first Token , the initiating Token of the Covenant ( as s I have already proved ) they must first be Baptized , before they may eat the Lords Supper , Acts 2. 41 , 42. ( 3 ) Circumcision signified and Sealed Regeneration and Sanctification , Deut. 30. 6. Col. 2. 11. Baptism also signifies and Seals the same , Iohn 3. 3 , 5. Col. 2. 12. Tit. 3. 5. 1 Pet. 3. 21. ( 4 ) Circumcision was only once applyed to particular Persons : So Baptism . ( 5 ) Circumcision signified and Sealed the righteousness of Faith in Christs blood , Rom. 4. 11. So Baptism , Math. 28. 19. Rom. 6. 3 , 4 , 5 , 6. Gal. 3. 26 , 27. 1 Pet. 3. 21. So that the Analogy and answerable resemblance betwixt them is very great and palpable . Thus the Proposition is confirmed . But the Infant-children of all Foederate parents Iews or Gentilish Proselites are a sort of persons that were Circumcised before and under the Old Covenant-Administration , even until the daies of Christ. This Assumption is undeniably evident in t many Scriptures . Therefore , The Infant-children of all Foederate parents Iews or Gentiles are a sort of persons that ought to be baptized under the New Covenant-Administration since the dayes of Christ. Argument VI. All sorts of persons to whom the Mercies , Benefits and blessings promised in the New Covenant , and Signified in this first New-Covenant-Token , Baptism , appertain and are communicated , ought to be Baptized . This Proposition is firm . For , 1. The Apostle Peter argues , that Cornelius and his company were to be Baptized , because they had received the New Covenant Mercy promised ; u Can any man forbid water , that these should not be Baptized , who have received the Holy Ghost as well as we ? And elsewhere ; x Forasmuch as God gave them the like gifts as he did unto us , what was I that I could withstand God ? And in another place ; y — If thou believest with all thine heart , thou maist . That is , If thou hast the Faith of the New Covenant , thou maist have the Baptism of the New Covenant . 2. Where God gives the blessings signified , will he not allow the Signs thereof ? Shall God give the Inward , Spiritual , Heavenly and most excellent part of Baptism to any : and shall the Outward , Earthly and meanest part of Baptism be withheld from such ? It s an Argument ( à Majori ad minus ) from the greater to the lesser . If God admit to the Greater , he will not exclude from the Lesser . 3. Some of the learnedst z Anabaptists confess , That if they knew any Infants to have received the inward Grace , they durst not deny them the outward Sign ; and that those particular Infants which Christ took up in his arms and blessed , Mar. 10. might have been baptized . But the Infant-children of Foederate parents , Iews or Gentiles , are a sort of Persons to whom the Mercies , Benefits and Blessings promised in the New Covenant , and signified in this first New Covenant-Token , Baptism , appertain and are Communicated . This Assumption is also firm , For , 1. The a Promise , confirmed and accomplished by Christ under the New Covenant , is to such children , as well as to their Parents : therefore the promised blessings therein belong to them . 2. Children , even Infant-children of Foederate parents are Covenant-Saints , Foederally b Holy. And Foederal Holiness is one benefit of the New Covenant as well as of the Old ▪ 3. Little children , Infant-children may partake all such spiritual Blessings and Benefits belonging to the initiation and being of Christians , as are signified and sealed in Baptism ; Whether Regeneration and Sanctification , Iohn 3. 5. Tit. 3. 5. Col. 2. 12. Remission of Sins and Justification , Acts 2. 38. Union to , and Communion with Christ , Gal. 3. 27. Rom. 6. 2 , 3 , 4 , 5. Or , the great blessing of the Holy-Ghost , Iohn 3. 5. Tit. 3. 5. Acts 2. 38. Or Eternal Life and Salvation , Mark 16. 16. 1 Pet. 3. 21. These and such like Spiritual blessings are signified and Sealed ( as these Scriptures shew ) by Baptism : Now of all these , Little children may be partakers , for as much as Christ tells us ; c Of such is the Kingdom of God , of such is the Kingdom of Heaven , and therefore he put his hands upon them and blessed them . But without Regeneration , Sanctification , &c. none can enter into , or be members of the Kingdom of Heaven , Iohn 3. 3 , 5. Heb. 12. 14. therefore little children , of whom , as well as of grown persons the Kingdom of Heaven is , must needs partake these and all such like New Covenant benefits , fitting them for the Kingdom of God. 4. Should not the Saving benefits and blessings promised in New Covenant , and sealed in Baptism , appertain and be Communicated to the Infant children of Foederate parents , no such children dying in their Infancy before years of discretion could be saved : which to assert or imagine , were very horrid , unscriptural , and uncharitable . I conclude , Therefore , The Infant-children of Foederate parents , Iews or Gentiles , are a sort of persons that ought to be Baptized . Argument VII . All sorts of Persons , whom God hath expresly or virtually commanded to be baptized , ought to be baptized . This Proposition is evident . For , 1. Gods Command in all parts of his worship ought to be obeyed , and observed as the Rule of his worship . We can have no clearer warrant for any Religious undertaking , then Gods Command . Anabaptists will confess this . 2. Gods virtual Commands by clear and necessary consequence , are to be observed and obeyed , as well as his express commands in so many words and syllables . Otherwise , What warrant have we in the New Testament , For Sanctifying a weekly Sabbath ; For Observing the First day of the week for our Christian Sabbath ; For Ministers preaching twice , viz. Morning and Evening , on the Lords-day-Sabbath ; For Womens Participation of the Lords Supper ; For publike Collections of Alms on the first day of the week ; For Observing the Laws of Forbidden degrees in Marriage ; For Taking an Oath before a Magistrate or Otherwise , for determining of strife , &c. For we have no express syllabical command for these and many like things in all the New Testament : and yet we hold them sufficiently warranted and authorized by Gods virtual and implicit Commands laid down in the New Testament by good and undeniable Consequence . 3. The Apostle Paul and Barnabas held themselves obliged , by a meer virtual and implicit command to turn from the Jews and preach to the Gentiles ; d — Lo , we turn to the Gentiles . For so hath the Lord commanded us , saying , I have set thee to be a light of the Gentiles , that thou shouldst be for salvation to the ends of the Earth . Here 's an express Promise , no Express but only an implicit and virtual command : yet this they held themselves bound to obey . But children , even the Infant-children of Foederate parents , or of profest believers Iews or Gentiles , are a sort of persons whom God hath expresly or virtually commanded to be baptized . This Assumption I prove by several Implicit and virtual Commands of God for Baptizing of such Infant-children . 1. e Go disciple ye all Nations , Baptizing them , &c. Here 's Christs express formal command for discipling and Baptizing of all Nations : and here 's Christs implicit virtual command for Baptizing the Infant-children of all profest believers in all Nations . Unless we shall deny , Their Infants to be any parts of the Nations , or in any Capacity of being made Christs disciples , Of both which enough f formerly . 2. g Repent and be baptized every one of you ( said Peter to his heart-pricked hearers ) — For the Promise is to you and to your children , &c. Here 's another implicit virtual command for baptizing of their Infant-children . The words I have Analytically explained h heretofore . Here 's a Command , Repent and be baptized , &c. A Promise , and ye shall receive , &c. And the ground of both ; for the Promise is to you and to your children , &c. whence I note these three things . ( 1 ) That A Right to Baptism , and a Duty of being baptized , are Consequences resulting from a Covenant-state , and interest in the Promise . ( 2 ) That , children , even Infant children , of profest believers as well as their parents , have now under the New Covenant a Covenant-state and interest in the Promise . ( 3 ) That , The Promi●…e ( which is here the ground of Baptism ) being to children as well as to their Parents , The command of being Baptized equally reacheth to the children and to the parents . 3. Finally , God i Commanding Abraham to Sign or mark his Covenant-Seed and Infant-children with the initiating token of the Covenant , Circumcifion ; did implicitely and virtually Command us under the New Covenant to Sign our New Covenant-Seed and Infant-children with the initiating token of the New Covenant , Baptism . For , ( 1 ) The Covenant is still for substance the same , but now under a more perfect Administration . ( 2 ) The Command for an initiating marking of Foederate children with the First Covenant-Token ▪ still remains unrepealed : only Christ hath changed the initiating Covenant-token , from Circumcision to Baptism , from which he hath no where excluded believers Infant-children . ( 3 ) And Baptism k succeeds in place of Circumcision , being most analogous thereunto , yet afar excelling it . From all which it is evident , That God expresly and formally commanding Abraham to Circumcise his Infant-children , doth implicitely and virtually command us Christians now to Baptize our Infant-children also . Therefore , children , Infant-children , of profest believers , Iews or Gentiles , are a sort of persons that ought to be baptized . By these seven Arguments ( to add no more ) I hope it will be evidently clear to all sober un-pre-engaged judgements : That , As Infant-children of profest believers Jews or Gentiles are of the House of Israel and Judah , and Foederates as well as their Parents in this New Covenant : So They ought to be Signed , Marked and Distinguished from all others by the First Sacrament , or initiating . Token of the New Covenant , Baptism . Such Objections , as may possibly be made against these or any of these Arguments , may easily be removed and refelled by what hath been said in Explanation and Confirmation of these Arguments . Hitherto of the Foederates , or Parties to the New Covenant : viz. God the LORD , on the one hand ; Profest believers Iews and Gentiles with their children , on the other . CHAP. V. Of the Matter , or Substance of the New COVENANT . THE Substance or Matter of the New Conant comes next in order under Consideration . Herein the very Marrow and Kernel of the New Covenant is comprized . The Matter of the New Covenant is laid down ; ( 1 ) Partly , In the Body of the New Covenant , Promised by m Ieremiah , and Recited by n Paul : ( 2 ) Partly , In the Explanations of the Nature of this New Covenant in the Holy Scriptures , especially those of the New Testament : In opening of this Matter of the New Covenant , I shall have recourse to both ( as occasion shall require ) for the fuller clearing and unfolding thereof : But Primarily to the former , viz. To the Body of the New Covenant , as Promised and Recited ; and then Secondarily to such Explanations thereof , as are more Necessary and apposite to Explicate , Illustrate and unfold the same . And this I must be forced unto the rather , because The Matter of the New Covenant is expressed so Concisely in words , but comprehensively in Sense , both by the Prophet and Apostle . The Matter of the NEW COVENANT is chiefly laid down in the Body of the Covenant . o Behold the dayes come , saith the Lord , when p I will make a New Covenant with the House of Israel and the House of Judah . Not according to the Covenant that q I made with their Fathers in the day when I took them by the hand , to lead them out of the Land of Egypt , because they continued not in my Covenant , and I regarded them not , saith the Lord. For this is the r Covenant that I will make with the House of Israel after those dayes , saith the Lord : I will Give my Laws into their Mind , and I will inscribe them upon their Hearts , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) : And I will be to them for a God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) and they shall be to me for a People ▪ And they shall not teach every one his Neighbour , and every one his brother , saying : Know thou the Lord : For all shall know me from the least of them to the greatest of them . For I will be mercifull ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) I will be propitiatorily-pacified , or , I will be propitious ) to their unrighteousnesses , and their Sins and their transgressions I will remember no more . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will not remember again , or , any more . ) that is , I will never remember them again . In these words , according to the Emphasis and Propriety of the Greek Original , The Matter of the New Covenant is declared to us . The parallel betwixt the words of Paul and Ieremiah , See in chap. 1. For the more clear Delineation and Description of the Matter of this New Covenant , I shall do three things , viz. 1. I shall Analytically explain these words briefly . 2. I shall lay down ( Notanda quaedam Generalia ) Certain Generals to be noted and diligently observed touching the Matter of the New Covenant , as represented in this Narrative thereof . 3. Lastly , I shall descend to the Unfolding of the Matter of this New Covenant Particularly , Both Promised by God to his Foederates , and Restipulated by them unto God. And these I shall digest into three distinct Sections . SECTION I. FIRST , As to the brief s Analytical Explication of the Apostles recited words , Consider , That The NEW COVENANT is here set forth , with a note of Excellency , and Attention ; Behold . And is Described by the 1. Time , 2. Author , 3. Foederates , 4. Name , and 5. Nature thereof . I. By the time when it should be made and established . The dayes come , saith the Lord , when I will make , &c. Heb. 8 9. The Apostle alleadgeth this out of Ieremiah : Ieremiah herein prophecied of future dayes , viz. the dayes of Christ , when this New Covenant should begin to Commence . These dayes were already actually come and fulfilled in Pauls dayes : Christ had stablished his New Covenant , Preparatorily by his publike Ministry , Compleatly by his Death , Resurrection , Ascension and Effusion of his Spirit . As I have t formerly evidenced . II. By the Author , or Efficient Cause of it , The Lord ; — saith the Lord , when I will make a New Covenant , &c. Heb. 8. 9 , 10. of this u Formerly . III. By the Foederates with whom the Lord would make this New Covenaut ; With the House of Israel , and with the House of Judah , Heb. 8. 9 , 10. Even with all Profest believers , Jews and G●…ntiles , and with their children : as I have x already proved . IV. By the Denomination or Name given to this Covenant . — I will make a A NEW COVENANT , Heb. 8. 8. In what sense it s called a New Covenant , I have y heretofore explained at large : as also the Nature of it more Generally . V. By the Nature of this New Covenant , which is laid down , 1. Negatively , 2. Affirmatively , 1. Negatively , He declares what Manner of Covenant this New Covenant should not be , viz. Not such a Covenant as was the Sinai-Covenant , that Old Covenant . Not according to the Covenant that I made with their Fathers , &c. Heb. 8. 9. This New Covenant should not be according to that Covenant , not like that Covenant , but very different from it , and far before it . In all this Negative the Holy Ghost seems to have respect to the Form and Administration ( of which I shall speak when I come to the Form of this New Covenant ) Not to the Matter and Substance of the New Covenant , which is after laid down in the Affirmative , That this may the better appear , He sets forth that Old Covenant divers wayes , viz. 1. By the Author of it ; God. — which I made . 2. By the Foederates with whom God made it ; — That I made with their Fathers , viz. with the Israelit●…s at Mount Sinai , after they were brought out of Egypt . 3. By the time when this old Covenant was made with them : In the day when I took them by the hand to lead them out of the land of Egypt . The word [ Day ] here is not to be taken properly , precisely and strictly for the very Day when God brought Israel out of Egypt , for in that day this Covenant was not made , but about fifty dayes after : but Synecdochically , for that time that was a time of Gods special love to their Fathers , Redeeming them strangers from Egypt , Conducting them wonderfully towards Canaan , and by the way bringing them into Covenant with himself : and therefore z by Gods Commemoration of these his great favours and kindnesses to them , he notably aggravates their unkind Covenant-breaking with him after mentioned . 4. By the evill event of this Covenant as to their Fathers , which is given in here as a Reason why God would afterwards make a New Covenant : This ill Event is twofold , 1 Their sinful Breach of this Covenant ; Because they continued not in my Covenant . This hath reference , not only to that notorious breach of this Covenant at first in the Golden Calf , Exod. 32. but also toall their reitered and aggravated Idolatries afterwards till their Captivity in Babylon . They promised to do all that God in this Covenant required , Exod. 24. but they knew not their own weakness and the Lawes exactness . They attained not to Gods righteousness , because they sought it as it were by the deeds of of the Law. This Covenant required Duty , but furnished them not with Ability , &c. So that , this Covenant becoming faulty , defective and insufficient , through their infirmity and faultiness , this was one Cause why there was place sought for the Second Covenant . Heb. 8. 7 , 8. This First Covenant becoming so weak , unprofitable and ineffectual to them , Heb , 7. 18 , 19. 2. Gods just displeasure and judgement upon them for this Breach of Covenant ; And I regarded them not , saith the Lord. Under Gods disregard of them , all sorts of punishments , judgements and afflictions that afterwards came upon them for their Idolatries and breach of Covenant with God from Generation to Generation , are comprized . The Hebrew phrase in Ieremiah is somewhat different from this of the Greek : Although I was an husband to them . Or , should I have continued an husband to them ? Both , our Translation . But the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better rendred by Pagnin and Montanus , Et ego dominatus sum in eos , And I Lorded it over them , that is , a I used my Husbandly and Lordly authority over them , and so misregarded them . For this phrase , the LXX have , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I disregarded them : which the Apostle also follows , Heb. 8. 9. So then , Gods Lordly and Husbandly Authority not only obligeth to Covenant-keeping , but also afflicteth for Covenant-breaking . And , when God puts forth his authority against Covenant-breakers , he disregards them , counts them as not in Covenant with him : which disregard from God , comprizeth in it as it were all sorts of Gods judgements . Thus , though the phrases in Ieremiah and Paul differ , yet the Sense agrees . 2. Affirmatively and Positively . He shews what this New Covenant should be . For this is the Covenant that I will make with the House of Israel , after those dayes , saith the Lord , Heb 8. 10. The words import a surpassing eminency and excellency in this New Covenant , beyond what was in the Old. For this is the Covenant : The expression in the Hebrew and Greek is very emphatical . But what is this Covenant ? Or wherein doth the Nature and Matter of it Consist ? Principally in four exceeding great and precious Promises of God laid down here altogether , Heb. 8. 10 , 11 , 12. viz. Here God promiseth , 1. His Donation and inscription of his Laws in their inwards , Mind and Hearts . I will give my Laws into their Mind , and write them upon their Hearts , Heb. 8. 10. I will give my Law into their inward-part , and upon their Heart will I write it , Jer. 31. 33. Here note , 1. The Agent , God ; I will give , I will inscribe — . 2. The Act twofold , Giving : I will give . — Inscribing : I will inscribe — . 3. The Object of this Act , about which this act shall be exerted and put forth , Gods Laws : My Laws Distributively , as Paul hath it . My Law collectively , as Ieremiah hath it . Both importing the same thing , viz. Gods Morral-Law especially , formerly written in Stony Tables ; and the whole word of God Generally , wherein the Moral Law is expounded . The Moral Law is the Abridgement of the word of God : The word of God is the explanatory Enlargement of the Moral Law. 4. The Subject whereinto this Law of God shall be given , and wherein it shall be written by God : In their Mind , or c Inward-part : The mind being most inward : and in their Hearts . That , denoting , The Understanding : This , The Will and Affections . 2. The great Foederal Relation , Union , Communion and Interest betwixt God and his Foederates rec procally . And will be unto them for a God , and they shall be to me for a people , Heb 8. 10. viz. I will be to them All , whatsoever , a God can be , or can need to be , to his Covenant-people : and they shall be to me All , whatsoever , a people in Covenant can or should be to their God. I will , — They shall : — God here promiseth both , undertakes for both : for himself , and for his Foederates . O sweet and blessed New Covenant ! 3. His Foederate peoples more excellent & more universal knowledge of the LORD , then formerly under the Old Covenant . This hath in it two things , viz. 1 The surpassing excellency of the New Covenant knowledge of the Lord , beyond that of the Old , And they shall not teach every one his neighbour , and every one his brother , saying , know the Lord , Heb. 8. 11. The word [ Not ] here , is not a Simple and Absolute Negative , as if hereby the New Covenant excluded all Humane Teaching ; For that 's most repugnant to New Covenant Doctrine , as d elsewhere I have shewed ; and shall afterwards farther manifest : But it is rather a Comparative ( as its divers times used in Scripture , See Iohn 9. 41. 1 Cor. 1. 17. ) importing , That the former teaching under the Old Covenant should be comparatively as no teaching at all , as nothing to the Divine Teaching of Gods Foederates under his New Covenant . Then they were taught the Elements , first principles and ABC of Divine Knowledge , as a people in Minority : but now Gods Foederates shall be instructed in the abstruse and more perfect Mysteries of God , as a people in Maturity . Under the New Covenant , The Divine Revelation is more clear and compleat , The Donation of the Spirit , more full , and proportionably the Spiritual illumination of their mindes more perfect and accurate . 2. The Generality of this knowledge of the Lord among all sorts under the New Covenant ; For all shall know me from the least of them to the greatest of them , Heb. 8. 11. God will indifferently illuminate small and great : One as well as the other must be beholding to him herein . Some particular persons under the New Covenant may be grosly ignorant , through natural In capacity or want of Ministerial Instruction , or contempt of the New Covenant , but here the Holy Ghost intends the e whole New Covenant-dispensation , which generally shall introduce such a Knowledge of the Lord as the Generality of Foederates never had under the Old Covenant . Now this promise , though it have wonderful accomplishments under the New Covenant , yet shall not have ( as f Pareus well advertiseth ) its plenary accomplishment till we come to Heaven , when we shall all be perfectly taught of God , being beyond all humane Instruction publick and private , when we shall know as we are known , and see God as he is , 1 Cor. 13. 12. 1 Iohn 3. 2 , 3. 4. Finally , God promiseth ( as a foundation , ground or cause of all the former Benefits , ) His own gratuitous Propitiousness in Christ to them in the utter Remission and Oblivion , Forgiving and forgetting all sorts of their sins ; For I will be propitiously-merciful to their unrighteousnesses , and their sins and their transgressions will I remember no more , Heb. 8. 12. Here note , 1. The Agent or Author of this Benefit , God ; I will be propitiously merciful , I will not remember — God alone is the God of Pardons , Neh. 9. 17. Who can forgive sins like him ? Mich. 7. 18. or besides him ? Mark 2. 7. Luke 5. 21. Pardon of sin is Gods peculiar Prerogative . 2. The Act of grace expressed in two phrases , viz ( 1 ) I-will-be-propitiously-merciful , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Greek word , ( as also the Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 31. 34. ) denotes such a mercy in God as hath respect to Christs Propitiation , propitiatory expiation of , and Satisfaction for sin ; who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Propitiation for our Sins , &c. 1 Ioh. 2. 2. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Propitiatory , or Mercy-seat , Rom. 3. 25. Whose offering up of himself once was so satisfactory to God , that it was an odour of a sweet smell to God , Eph. 5. 2. And that thereby he hath for ever perfected them that are sanctified , Heb 10. 13 , 14. ( 2 ) I will not remember again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , I will never remember again to them , so as to impute them to them . I will forgive and forget . I will pass an Act of utter Oblivion upon them for ever . This is Gods free Pardoning and Remission of sin in and for Christs Meritorious Satisfaction . 3. The Object about which this Act of Grace shall be exercised : which is expressed by two Hebrew words , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guavonam , signifying properly , Perversenesses , crookednesses , perverse-iniquities , &c. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chattatham , properly Errors , Stray-sins , wherein they miss the mark : both these are in Ier. 31. 34. But this Object is expressed in three words in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifie , Unrighteousnesses , Sinful-Errors , Unlawfulnesses . The words are very comprehensive , they take in all sorts of sins whatsoever : God will forgive and forget them all . 4. The Connexion of this Promise to the Promises foregoing , in the Causal particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For , Because . This lets us know , That Gods gratuitous Mercy in purging away and pardoning all the sins of his people in Christ , is the foundation of all the fore-Covenanted Benefits . Thus I have Analytically explained in brief the words wherein The NEW-COVENANT is described to us both by Ieremiah and Paul , Oh! How Significant , How Comprehensive , How Emphatical , How Proper and suitable , How sweet and Comfortable are these words for a New Covenant expressure ! Hence we shall easily borrow much light for the clearing of all ensuing Particulars . SECTION II. SEcondly , As for those Generals to be noted and observed diligently , in this Narrative or Description of the NEW COVENANT by the Prophet and Apostle , touching the Matter or Substance of this New Covenant , I shall clearly and briefly represent them in this ensuing Aphorism . In General , touching the Matter of the New Covenant , as here described by the Prophet Jeremiah and the Apostle Paul , we are diligently to note and observe these things , viz. 1. That , The matter of the New Covenant is here set forth very compendiously in words , but most comprehensively in sense . 2. That , The whole matter of the New Covenant is represented only in Promises . 3. That , All these New Covenant - Promises , in their express terms , run wholly upon Spirituals . 4. That , These New Covenant - Promises have a sweet Harmony and Correspondency with the Priesthood , Prophecy and Kingship of Christs Mediatory office : In actual performance of which Promises to us , we also are made unto God Priests , Prophets and Kings by Iesus Christ. 5. That , The Matter of the New Covenant is so contrived in these Promises , as may sufficiently remove all the principal Doubts , Discouragements and Obiections which either a bleeding heart-wounded Sinner , Or a distressed Saint , may make against his Salvation . 6. That , These New Covenant Promises are so expressed , as virtually to contain in them the Agreement and Difference betwixt the Old and New Covenant , yea the preheminencies of the New above the Old. 7. That , All these New Covenant Promises are wholly grounded upon the meer grace and good pleasure of Gods will in Iesus Christ alone . I shall a little explain these seven Generals , because the right and clear understanding of them is very Necessary and Advantagious to the true understanding of the NEW COVENANT . I. That , The Matter of the New Covenant is here set forth very Compendiously in words , but most comprehensively in sense . This was one excellency of the Old Covenant promulged at Mount Sinai by God himself , That i●… comprized all duties of Religion towards God , and Righteousness towards man , in g Ten words , or Ten sayings : Proportionably this is a great excellency of the New Covenant , That it comprehendeth all saving Mercies and blessings from God to his Foederates , and all answerable duties of his Foederates to him , in four sententious Sayings , in four precious Promises . The words are very few , But the meaning much . Mountains of Sense , under Mole-hils of Sentences . These Sentences are but as four drops : The Sense under them is as a very Sea. The very first Article comprizeth in it the whole Law of God , not only the Letter , but the Spirit of the Law ; h I will give my Laws into their minde , &c. Who then can fadom what is comprized in all the rest ? 1. Here , we have , A secret and Mysterious i Discovery of the blessed co-operation of Father , Son and Holy Ghost to the Felicity of the New Covenant Foederates , Iews and Gentiles . The Father Promising pardon of their sins , for the Sons expiation of them , whereby the wrath of God is pacified , Heb. 8. 12. The Holy Ghost effectually applying Christ in the Renovation , Heb. 8. 10. 2. Here , we have the k meer free-grace of God and good-pleasure of his will displayed , as the prime Original and fundamental Cause of all the Foederal happiness here promised . 3. Here , The Mediatory office of Jesus Christ is tacitly implyed , in the proper and peculiar l fruits of his Priesthood , Prophecy and Kingship : viz. Remission of Sins , wrought by his Priesthood ; Knowledge of the Lord , by his Prophecy ; and conformity of Minde and Heart to the Law of God , by his Kingship . 4. Here , The plentiful donation and effusion of the Spirit upon all sorts Jews and Gentiles is discovered : by the many m effects of the Spirit upon their Minds , Wills and Hearts here promised . 5. Here , The sacred knot of Saving Benefits and Spiritual blessings in heavenly things in Christ is assured to the Foederates : viz. n Conviction , Illumination , Conversion , Regeneration , Effectual vocation , Sanctification , Conformity to Gods Law , Cordial sincerity , Adoption into the number of Gods people and children , Justification , Union and Communion with God ; and Consequently all good things for the life present , and all Glory for the life to come . What is not promised , when God himself is promised ? 6. Here , Consequently , all answerable o New Covenant Duties , Dispositions , Inclinations , Affections , Endeavours , Actions , Deportments and Performances of these Foederates towards God , are virtually , yet vigorously enjoyned . 7. Here , Finally , in few words are couched all Necessaries to sinners happiness and eternal Salvation . II. That , The whole Matter of the New Covenant is represented here only in Promises . This New Covenant is so Described by Ieremiah and Paul , that the Matter and Substance thereof is set forth in nothing but Promises . Mark it well ; Here 's not one Threatning expressed : Not one Commandment or Precept expressed : but all that is expressed is only Promises . It runs all upon Promises , it consists all in Promises ; This New Covenant is a knot , a bundle of Promises , a rich chain or jewel made up of nothing but Promises . Here are four grand Articles of Promises : and that 's all the Matter and Substance of the New Covenant here expressed . No wonder , that the New Covenant is said to be q established upon Promises : for we finde it in nothing else . All the New Covenant Mercies and Bles●…ings which God stipulates to his Foederates , And all the New Covenant Duties which his Foederates restipulate and condition with God ; they are all digested into Promises , contained in Promises , and to be extracted out of Promises , either formally or virtually , Directly or Consequentially , Explicitly or Implicitly . Yea all New Covenant Duties required or restipulated , are proportionably to be collected from New Covenant-mercies promised . All our Duties , as well as Gods Mercies are founded in his Promises . God promiseth his Foederates shall Generally know the Lord ; proportionably it is their Duty to know God. God promiseth many blessings ; proportionably it s their Duty to believe these Promises : The Promises and Faith are Relatives . God promiseth Remission and Obliteration of all their sins ; proportionably they are to Repent of these sins , and accept that promised Remission by Faith. God promiseth to write his Laws in their Hearts ; proportionably it is their Duty to love and observe sincerely the Laws of God in newness of life . God promiseth he will be their God , they shall be his people ; proportionably it s their Duty to accept him , and demean themselves every way towards him , as to their God , and wholly to devote and resign up themselves to in him soul and body , in life and death as his people . O what an admirable dispensation of grace is this ! That all our Duties should flow from Gods Blessings , all Gods Blessings from his Promises ; and all his Promises from the meer Grace and good pleasure of his will in Jesus Christ ! Who can sufficiently value this New Covenant Administration in this regard ? For , 1. Hence , How far doth this New Covenant excell the Old ! The r Old Covenant ran chiefly upon Precepts and Commands , requiring Duties from the Foederates : This New Covenant runs altogether upon Promises , imparting Mercies & Blessings to the Foederates . 2. Hence , God in this New Covenant affords Ability , as well as requires Duty . He requires Duty only implicitly and virtually ; But he assures of Ability for that Duty expresly and formally ; yea he first assures them of Ability , before he calls for any Duty . This is a sweet dispensation indeed , according to which all our Duties take their first Rise from Gods Mercies It was not thus in the Old Covenant Dispensation ; there was much Duty required , little Ability promised or afforded , but in case of failing the dreadful Curse denounced . Hereupon s the Apostle , entring a parallel betwixt that Old and this New Ministration of Gods Covenant , highly prefers this before that in many particulars : two whereof are observable here , viz. 1. That Old , was a Ministration of the Letter : this New , A Ministration of the Spirit . That is , In that Old Covenant there was a strict Law promulged by God , written in Tables of stone , and repeated by Moses , there was Precept upon Precept , Commandment upon Commandment , but there was not any inward ability , inclination , disposition or aptness promised for the performance of these Commands . All this was but a Ministration of the Letter , a dead , liveless , spiritless Ministration . But In this New Covenant here 's ability , fitness and disposedness to perform Gods Law ; here 's a Law within the heart answering to that Law without , inclining and enabling to observe and perform : here 's the Spirit of the Law as well as the Letter . This is a Ministration of the Spirit . 2. That old , was a t Ministration of Death and Condemnation : This New , A Ministration of Life and Righteousness . That is , the Old Covenant holding forth many strict Commandments , and a severe curse in case of failing , but giving no ability or sufficiency to the performance , discovers mans Sin , together with his deserved Death and Condemnation : so it terrifies him , fights with him , condemns him , kills him ; Thus it is a Ministration of Death and condemnation . Thus , u it s all clothed with fire , fils with terrour and amazement ; so that Israel was affrighted and fled back , and Moses himself did exceedingly fear and quake . The fault is not in the Law , which is a perfect Rule : but in the x infirmity of our flesh , we are not able to keep it . As a brittle glass or potsheard dashed against a Rock , is broken : the fault is not in the Rock , a Rock should be hard and strong , but the glass or potsheard is weak . On the other hand , this New Covenant discovers to us a way of satisfying Divine justice and fulfilling the Law by the Death and Obedience of our Surety Jesus Christ , for all our transgressions against the Law , so that these transgressions shall not be imputed to us , but Christs righteousness , Heb. 8. 12. It also assu●…es of an inward principle and ability by the inscription of the Law in our hearts , whereby y the righteousness of the Law may in uprightness be fulfilled in us who walk not after the flesh but after the spirit . Thus it s a Ministration of Life and Righteousness . 3. Hence , In this New Covenant God in effect undertakes all : not only for himself , but for his Foederates also ; He will , and They shall . In the Old Covenant , God undertook his part , Israel their part : but in this New Covenant God undertakes both parts ; his own , that he will perform such Mercies ; his Foederates , that they shall perform such Duties ; Why ? Because he hath digested and moulded this New Covenant only into Promises , which formally assures of Mercies from God , virtually assures of Duties from us , which derives all our Duties from Promised Mercies and Abilities . In all other Covenants betwixt Husband and Wife , Master and Servant , Man and Man , Nation and Nation , each party undertakes only for himself : but this Covenant of God is herein altogether singular and extraordinary , that God undertakes all both for himself and his Foederates . O this is a sweet foundation of comfort to us against all our infirmities , frailties , insufficiencies and failings ; that though we can do nothing , God will do all . Let God enable us to do what he commands and then let him command us what he pleaseth . 4. Hence , In all our Defects , Impotencies , Inabilities , &c. unto Spiritual performances , as Repentance , Mortification of sin , vivification of Grace , New Obedience , Walking with God in Communion , Self-resignation , &c. we see here whither to have recourse for supplies : viz. To the Promises , and promised Mercies in this New Covenant . Here God undertakes for our Ability : He hath implyed and wrapped up all our strength and sufficiency in his Promised Mercies . Therefore we must not think to subdue this sin , to increase this grace , to dispatch this duty , &c. upon our own interest , by our own endeavours , resolutions , wrestlings , &c. but we must go to work upon Gods interest , upon his Promise-interest in this New Covenant . Lord ▪ thou hast undertaken for me in thy New Covenant ; I have no power against all these strong lusts and corruptions , &c. but mine eyes are to thee , I rest on thee , do thou perform all for me . 5. Hence , Faith is of greatest importance and necessity for extracting all Influences from the New Covenant , and appropriating them to our selves . All our Salvation and Happiness is contained in this New Covenant ; All this New Covenant is contained in Promises , and nothing but Promises ; Gods Mercies are promised expresly , Our Duties are promised in those Mercies virtually and implicitly : Now wherewithall shall we extract all the vertue , strength and sweetness from these Promises . and make all our own , but only by Faith ? z What the Law of Works commands by Threatning , the Law of Faith obtains by believing . Faith is the hand , whereby we milk these Pr●…mises ; Faith is the Arms , whereby we clasp and a embrace these Promises ; Faith is the mouth , whereby we suck the breasts of these Promises ; Faith is the bucket , whereby we draw waters out of these wells of the Promises ; Faith will reach though this well be deep ; In a word , Faith is the spiritual Fire whereby we extract the celestial Spirits and Quintescence of these Promises . If this New Covenant were laid down in Threatnings and Menaces only , then Fear and Trembling would be of chief use : If it were set forthin Precepts and Commandments only , Then Love and Obedience would be of chief use : But sith it s represented in Promises only , therefore Faith , the daughter of the Promises is of chief use . Bring Faith to these Promises , and then take all that 's in these Promises : and I am sure thats enough . Faith was of principal necessity and utility in all Covenant-expressures since the Fall : but most eminently in this New Covenant , which is all Promises , yea comparatively b Faith ( the Doctrine of Faith , of Life and Righteousness by Faith , &c. ) is not said to come , or to be revealed , till this New Covenant came and was revealed ▪ Before , Faith did but sparkle like a twinkling ▪ star : but now Faith shines out gloriously like the Sun. III. That , All these New Covenant Promises in their expr●…ss terms , run only upon Spirituals . View all these Artic●…es and bundles of Promises ; here 's not one express Promise about Temporals , about the Outward good things of this present life : but every of them is about Spirituals . I know , That all the good things of this life are virtually , implicitly and consequentially included in Spirituals , as the lesser in the Greater ; but here 's no express mention of any thing but only of Spirituals , viz. of c The Knowledge of God , The Law in the Heart , The Covenant interest in God , The Remission of sins , &c. Temporals are too low a Subject for the New Covenant to insist upon and be expressive in : it delights to soar aloft towards Heaven ; and to raise up the Church ( now d come to ripeness and Maturity ) from things below to things above ; from Carnals to Spirituals ; from perishables to eternals . 1. Hence , The New Covenant is deservedly said to be e established upon Better Promises , viz. upon Better Promises then the Old Covenant was stablished upon . Why ? For this Reason especially ; Because The Old Covenant did principally run upon Promises of outward and Temporal Blessings , as f The inheritance of the Land of Canaan , long life there , honor , wealth , peace and all outward prosperity there ▪ &c. Now and then there were some few drops of Spiritual Promises sparingly sprinkled among them , but the main stream of the Promises ran upon Temporals : But here the whole current of the New Covenant runs only upon Spirituals . That , was a more Carnal , This , a more Spiritual Covenant : That , had more of earth in it , This , more of Heaven : That , bred low earth-creeping Principles , This , breeds sublime high heaven-aspiring Principles . The Old Covenant-people were happier then all other people , but the New-Covenant-people far happier then the Old Covenant-people . 2. Hence , As the New Covenant Promises , for the express terms thereof , were wholly of Spirituals : So the New Covenant Foederates proportionably should tend chiefly ( yea if it were possible , only ) to Spirituals . Shall the New Covenant be only Spiritual ; and shall the Covenanters be only Carnal ? Shall the New Covenant be only above ; and shall the Covenanters be only below ? Shall the New Covenant be all for Heaven ▪ and shall the Covenanters be all for Earth ? When we come to the New Covenant , whither are we come ? To a touchable Sinai , to a visible fire , to an earthly Canaan , to an earthly Jerusalem ? &c. No , No. u We are come unto Mount Sion ; And unto the City of the living God , the Heavenly Ierusalem ; And to an innumerable company of Angels ▪ To the General assembly and Church of the First-born , which are enrolled in Heaven ; And to God , the judge of all ; And to the Spirits of just men made perfect ; And to Iesus the Mediator of the New Covenant : And to the blood of sprinkling , that speaketh better things then that of Abel . Behold , all things here are Sublime , Spiritual , Heavenly : And shall not we be elevated ? shall not we be Spiritualized by 〈◊〉 this 〈◊〉 Spirituality ▪ Hath God under and by this New Covenant dispensation ▪ x Quickned us together with Christ , and 〈◊〉 ●…s up together , and made us sit together in Heavenly places in Christ Iesus : and shall not we be elevated above this earth ; shall not we y seek and set our affections on things above ? Shall not we z have our Conversation , ( our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whole business ) in Heaven ? Oh! Let our Minds , Wills , and Affection●… be all Spiritual ; Let our Inward furniture , Principles and Dispositions , be all Spiritual ; Let our Thoughts , Words , and Actions be all Spiritual ; Let our Designs , Tendencies and Intentions be all Spiritual : Let us be wholly swallowed up with Spirituality . Then shall we be Covenanters Answerable to this New Covenant and Promises thereof , which are wholly Spiritual . IV. That , These New Covenant-Promises have a sweet Harmony aud correspondency with the Priesthood , Prophecy and King-ship of Christs mediatory Office ; In actual performance of which Promises to us , we also are made unto God Priests , Prophets and Kings by Iesus Christ. The greatest and most eminent publike blessings which God in ancient time was pleased to conferr upon his Church and people , were most usually imparted to them by Priests , Prophets and Kings , those three renowned sorts of officers . By a a Priest and a King Melchizedeck , was Abraham the Father of all the Faithfull blessed . By A Priest , b A Prophet , and A King was Israel brought out of Aegypt ; conducted through the Red-Sea on Dry ground ; espoused to God at Mount Sinai by Covenant ; Governed as a Church in the wilderness , and as the Commonwealth of God , by administration of Morals , Ceremonials and Judicials : and led as a flock through the wilderness , c by the hand of Moses and Aaron : d Aaron being Priest , and Moses both Priest , Prophet and King in Iesurun . By e a Priest and a King was Israel brought to inherit the land of Canaan , and it was divided to them by Lot : even by Eleazar the Priest , and Ioshuah the successor of Moses , who was a mighty Prince in Israel . By f Priests were all the Affairs of Religion mannaged in the Tabernacle and Temple from the dayes of Moses till the Death of Christ. By the g Prophets and Prophetical persons were all the Holy Scriptures revealed from God , and recorded for the Church . By ( h ) Kings and Kingly Rulers was the Common-wealth of Israel guided and governed till Shiloh came . Now all these and such like dispensations were but Types and shadows of better things in Christ : who is the Priest of Priests , The Prophet of Prophets , The King of Kings : By whose Mediatory Priesthood , Prophecy , and Kingship , All sorts and degrees of blessings and Mercies are Procured , Revealed and effectually Applied to his Church and people for their Happiness in this and in the world to come . This profound and excellent Mysterie is very observably suggested to us in this Body of the New Covenant and Promises thereof . For. I. The Mercies here Promised are such , and so answerable to these Mediatory offices of Christ , that we may evidently conclude them to be the proper fruits and effects of his Priesthood , Prophecy , and Kingship , viz. 1. Remission of sins , upon pacifying of God for them : promised in the fourth Article , Heb 8. 12. Is the proper fruit of his Priesthood ▪ 2. The supernatural and saving Knowledge of the Lord promised in the third Article , Heb. 8. 11. is the proper effect of his Prophecy . 3. The powerfull conforming of our hearts to the will of God in all things , by his inscribing of his Laws in our inwards , Mind , and Hearts , efficaciously applying his Graces and benefits to the Soul , promised in the first Article , Heb. 8. 10. Is the proper Influence of his Kingly Office. 4. And The Foederal Relation , Interest , Union and Communion betwixt God and his New Covenant Foederates reciprocally , which is promised in the second Article , Heb. 8. 10. Is the Common and blessed Result of all these three together , viz. of his Priesthood , Prophecy and Kingship . Thus in the Matter of the New Covenant , as here expressed , we have an observable Idea , Model or Representation of Christs Mediatory Office in all the three Primary branches thereof . II. These Promised New Covenant Mercies , being actually performed to us , do also imprint an Holy Image and resemblance of all Christs offices upon us , So that we also are made unto our God Priests , Prophets and Kings , by Jesus Christ. The character and print of these offices is engraven upon us : when once this Matter of the New Covenant is actually applied to us , and effectually fulfilled in us . For , 1. When Christ , as our great High-priest , i hath washed us from our sins in his own blood , and purged our Consciences from dead works to serve the living God , having forgiven us all our trespasses , Heb. 8. 12. He makes us Kings and Priests , or a Royal Priesthood to our God , to offer up Spiritual Sacrifices , acceptable to God by Iesus Christ. 2. When Christ as our Prophet hath brought us savingly to know the Lord , Heb. 8. 11. He makes us also Prophets , by giving us an k Annointing that teacheth us all things necessary to salvation , whereb●… we are also enabled to teach and instruct others . 3. When Christ as our King hath subdued our Minds and hearts so far as to make them Conform and answerable to his Law , Heb. 8. 10. Thereby he makes us also Spiritual l Kings , to Rule over and Subdue our Corruptions more and more , and Conquer our Spiritual enemies . 1. Hence , The Matter of the New Covenant , these Spiritual Promises are an excellent glass wherein we may see the beauteous face of our Mediatour Christ Iesus , and an excellent Map delineating forth unto us his Officers of Mediatourship : yea the vigour , force and Efficacy of those offices . What greater discovery can we have of their excellency and efficacy , then 1. In the fruits and effects thereof upon us , Remitting our Sins , as a Priest : Making us know the Lord , as a Prophet : and writing his Laws in our Minds and Hearts , as a King , Heb. 8. 10 , 11 , 12. 2. In transforming us hereby into the Similitude of his offices , to become Priests , Prophets and Kings by him unto our God. All the expressures of the Covenant of Faith , were as so many Draughts and Pourtraytures of IESUS CHRIST . The First Covenants with Adam and Abraham , declare his Natures : viz. That he should be man , expresly : m The Seed of the woman — The Seed of Abraham : That he is God , implicitly : being able to Bruise the Serpe●…ts head , and to bless all the Nations of the earth . The After Covenants with Israel , David and the Captives , declare his Offices of Priesthood , Prophecy and Kingship : His Priesthood , under the Type of Aaron's : His Prophecy , under the type of Moses : and his Kingship , under the type of David's . But this New Covenant with Jews and Gentiles , declares the Influences , vertues and efficacy of all these his Offices of Priesthood , Prophecy and Kingship , In Remission of Sins and Justification , In knowledge of the Lord and supernaturall illumination , In Conversion , Regeneration and Sancti●…ication . So that , as Jesus Christ and his Mediation can never be rightly understood wirhout the sound knowledge of the Covenants of Faith , especially of this New Covenant : So no expressures of the Covenant of Faith , least of all this New Covenant , can ever be judiciously understood without the solid knowledge of Iesus Christ and his Mediation . 2. Hence , The Effects of Christs offices applyed unto us , and Conforming us according to our Measure unto Christ , are singular Evidences of our Good New-Covenant-State . For , The Spiritual Mercies Promised in this New Covenant , are the Proper or Common effects of Christs Priesthood , Prophecy and Kingship . When therefore Jesus Christ is become our Priest , our Prophet , and our King actually : Then we are become Gods New Covenant Foederates , not formally but effectually . Hereby then let us examine , whether we have a saving interest in the New Covenant . V. That , The Matter of the New Covenant is so contrived in these Promises , as it may most sweetly and sufficiently remove all the principall Doubts , Discouragements and Obiections , which either a Bleeding heart-wounded Sinner , or a Distressed Saint , may make against his own Salvation . For better clearing of this particular , which is of very great Consequence , I desire these three things may be seriously considered , viz. I. That , When God Converts a Sinner to himself , Most usually he prepares the Sinner for that great work of Conversion by previous Conviction of his Mind and Conscience of his Sin and Misery , and Contrition of Heart and Spirit for that Sin and Misery ; So that the heart is wounded deeply and bleeds exceedingly . He first n breaks the Heart : Then binds up the broken hearted , He first Captivates the Soul , and brings it into a spiritual Prison or dungeon under chains of guilt and horrour : Then he proclaims liberty to the Captives , and the opening of the prison to them that are bound , and the acceptable year ( even the spiritual Jubilee-year ) of the LORD : He first makes him mourn , and fills him with a spirit of Heaviness ; And then appoints to him that mourns in Sion , to give unto him beauty for ashes , the oyl of joy for mourning , the garments of praise for the spirit of heaviness . He first o burdens the soul ; and then gives Ease and Rest of Soul to the weary and heavy laden . He first p pricks him in the heart ; and then brings him to gladness and singleness of heart in Christ. He first gives him q the Spirit of Bondage to Fear ; and then the Spirit of Adoption , whereby we cry Abba Father . This is Gods ordinary way in a Sinners Conversion ; Thus he dealt with the Prodigal Son , Luke 15. 13 to the end . With the Sinful woman , Luke 7. 37 , &c. With Peters hearers , Act. 2. 36 , 37 , 41 , 46. With Persecuting Saul , Act. 9. 3. to 20. And thus r he will do with the Jews when their families shall more fully return unto the Lord and be called , Zech. 12. 10 , 11 , 12 , 13. & 13. 1. This is Gods usual way , to bring Sinners towards Heaven by the very Gates of Hell. II. That , Even after Conversion , Gods people oft times meet with many ●…ad and dangerous plunges , that greatly distract and distress them about their Spiritual State , and Eternal Salvation . Especially in these three Cases , viz. 1. In case of some sinful relapse . As it was , with s David ; his very bones were broken , the joy of Gods Salvation was removed , and his sin was ever before him ; with t Peter his denyal of Jesus Christ , cost many bitter tears . 2. In case of some violent Temptation of the Flesh , World or Satan , which sometimes staggers the Servants of God , and makes them call in Question their condition towards God. As u David , beholding the prosperity of the wicked , and his own adversity , was almost gone , had almost condemned the Generation of the righteous , and concluded that he had washed his hands in vain , &c. 3. In case of some sad Disertion some passive Disertion , when God himself seems to hide his face , withdraw himself from them , and forsake them , in withholding the sweet gleams and influences of his wonted grace , favour and consolations from them . Whence they are apt sometimes to conclude , that God hath utterly cast them off , and will never more be merciful unto them , &c. As it was with x Asaph ; with y Heman the Ezrahite ; with z Mr. Peacock in his last sickness , till within a little before his Dissolution ; and with many a others of the dear servants of the Lord. III. That , The Lord ( to whom a broken heart is Sacrifices indeed , who will not despise a broken and a contrite heart , Psal. 51. 17. Who delights to dwell with him that is of a contrite and humble Spirit , to revive the Spirit of the humble , and to revive the heart of the contrite ones , &c. Isaiah 57. 15 , 16. & 66. 2. ) The Lord , I say , that is the Father of tender-mercies , and the God of all consolations , 2 Cor. 1. 3. Hath sufficiently provided against all these Spiritual Distress of wounded Sinners , and perplexed Saints , in his NEW COVENANT . For the Lord hath so wisely contrived the Matter of the New Covenant in a sweet conjunction of Promises ; That , all the Principal , Considerable and most Dangerous Doubts , Discouragements or Objections , which a Bleeding Sinner , or a Distressed Saint , may commonly make against their own present Comfort or futu●…e Salvation , may hence receive very Satisfactory Resolutions . Their most perplexing and puzling Doubts , Discouragements and Objections are about , 1. Their Sins . 2. The wrath of God. 3. Their gross ignorance of God , and all the things of God. 4. The Deadness , Hardness , Deceitfulness and Manifold Vileness of their own Hearts . 5. The want of all Spiritual Abilities , Excellencies and Duties which might commend them to God. 6. The great Distance betwixt them and God betwixt them and Christ. 7. The Difficulty and seeming impossibility of ever obtaining any Assurance of their Salvation . Now you shall see , what an Antidote this New Covenant is against all these . God , that knows the troubles of all mens hearts , hath such pertinent , fit and sufficient Cordials against all these faintings of soul in his New Covenant Promises , as if they had been devised for this and no other purpose in the world . 1. Doubt : About Sin. Oh ( thinks the wounded Sinner , and the distressed Saint ) Mine b iniquities are increased over mine head , and my guiltiness is grown up unto the Heavens . They are more then the hairs of mine head , they are heavier then the sand . The acts of them in thought , word and deed , are innumerable ; The venom , poyson , and sinfulnesses of them are unutterable ; The circumstances and black aggravations of them are intolerable . I have sinned against the God that hath made me c curiously ▪ and preserved me to this day graciously : I have kicked against the bowels of mercy , that should pitty me : I have trampled upon the precious blood that should wash me , I have grieved the Holy Spirit , that should comfort and Sanctifie me : I have despised the riches of free grace , that should save me . Oh d my sin is ever before me ! In the morning , In 〈◊〉 evening , In my house , In the field , In society , but especi●… in my solitariness : Oh how it grates upon my Spirit , how it flashes in my Conscience , how it kills and murders my Soul ! Are there any Sins in the world , like my Sins ? Is there any possibility they should be forgiven ? Is there any Mercy , any Pardon , any Cure , any Comfort , any Hope , any Salvation , for such a Wretch , such a Miscreant , such a Monster of wickedness as I am ? Resolution . Stay a little thou sin-bruised Soul , yet there 's hope in Israel concerning all this . O hark , wh●…t the blessed God hath Said , hath Promised , hath Covenanted , hath Confirmed by the irrevocable Death of Iesus Christ ; e I will be propitiously-merciful to their unrighteousnesses , and their sinful-errors and their unlawfulnesses will I remember no more . Read this Act of Divine grace , Ponder upon it deliberately , Mark it heedfully : if thou canst believe it and apply it to thy self , here 's enough against all thy sins . We had better lose the Sun and Moon out of Gods Firmament ; then this glorions Promise out of Gods Covenant . Here 's Pardon , Divine Pardon , Free Pardon , Full Pardon , Final Pardon , for all thine iniquities : Now draw near , and touch the top of this Golden Scepter , and thou shalt live . 1. Heres . Pardon and Remission of sin offered . f — I will be propitiously-merciful , — I will remember their sins , &c. no more . This non-remembring of sins , the Apostle interprets to be Remission of sins . What can be more seasonable , more suitable , more acceptable to a guilty Self-condemned sinner then Pardon ? Pardoned sin g shall not be any more imputed ; the Pardoned Sinner h shall not be condemned , hath Peace with God , and is a Blessed Soul. O grasp this Pardon tendered : and then all thy sins shall be , as if they had never been . 2. Here 's Gods Pardon . I will be mecciful , — I will remember no more , — saith God. Thy sins that distress thee , thy great sins that kill thy heart , are in their utmost extremity but the sins of a finite man : But the pardon here promised , is the pardon of an Infinite God. There 's some proportion betwixt one drop of water , and the whole Ocean ; or betwixt one grain of dust and the whole earthly Globe ; but betwixt Gods pardons and thy sins there 's no proportion or comparison . He is i A God of Pardons : can create and give Pardons , not as a man , not as a Judge , not as a King , but as a God. Dishonour not this God of Pardons , by doubting of his Pardons . Do not be merciless to thine own Soul , when God will be merciful to thine unrighteousnesses : Do not still pore upon thy sins , when God will remember them no more . What creature can charge thee , if God will clear thee and discharge thee ? k Who shall lay any thing to the charge of Gods Elect ? It is God that justifieth : who is he that condemneth ? 3. Here 's Free pardon . God saith ; I will be merciful , — I will remember their sins no more . Why will God do it ? Here 's no other Reason given , but he will do it . He doth not say , Thou must bring so many Sighs , so many Tears , so much Contrition , so much Repentance , &c. or else h●…res no Remission : but , I will be merciful , I will remember no more ; 〈◊〉 is , I will do all this freely for mine own sake . Thou must l Repent , but God pardons the penitent for his m own sake . Thy Pardon cost Christ dear , his liberty , his blood , his life , and herewith God was fully satisfied and pacified : But thy pardon shall cost thee nothing ; come , Believe , Repent and take it freely . 4. Here 's full pardon . God will not only pardon this or that Sin , but all Sin : Unrighteousnesses , Sinful-errors and Unlawfulnesses . n Where God forgives one sin , he forgives all without exception . Do not these three words reach all thy sins of whatsoever Sort , Degree or Aggravation ? 5. Here 's Final Pardon also . God will not remember their sins any more . God will not only forgive , but forget , and that for ever . God will pass an everlasting Act of Oblivion upon all thine unrighteousnesses for ever , which no tract of time shall repeal . Men may remember thy sins , to reproach and upbraid thee for them ; Thou thy self maist remember thy sins again and again to sigh and mourn for them , to loath and abhor thy self for them : but thy God will remember them no more ; he o will not mention them any more unto thee , he will not upbraid thee with them , thou shalt never hear of them from him , to thy Shame , Confusion or Condemnation , but he will p Hide th●…m from his face , under Christ thy true Mercy Seat for ever , he will bury them out of his sight in the grave of Oblivion for ever . Therefore , O thou sin-burdened Soul , prop up thy fainting Spirit with these reviving Consolations . 2. Doubt : About the wrath of God. Alas ( thinks the bruised Sinner and perplexed Saint ) By mine audacious rebellions against God , Christ , and the Spirit of Grace , &c. I have wofully implunged my self into Gods deep displeasure . I have been such a desperate enemy to God , that I have provoked God to be an utter q enemy to me . I have made my self a Butt for all the Arrows of his Threats , r Curses and Judgements which are denounced in his Book . I cannot look up to him , but as to an angry ●…in-revenging Judge , as to s a Consuming fire . I am consumed with the burning heat of his indignation , t For the arrows of the Almighty are within me , the poyson whereof drinketh up my Spirit : The terrors of God do set themselves in array against me . u His wrath lyeth hard upon me , and he afflicteth me with all his waves . My Conscience is full of horror ! I tremble day and night : I am afraid of Darkness and Solitariness , lest God should turn Satan loose upon me : when I sit down to eat , when I lie down to sleep , when I bow down to pray , &c. me thinks the wrath and curse of God is still pursuing me and ready to overtake me . O wretch that I am , x while I suffer his terrors , I am distracted . Resolution . O why dost thou thus cast down thy self ? and why is thine heart thus disquieted within thee ? Once more cast an eye upon the ●…ormer Consolation ; y I will be propitiously-merciful to their unrighteousnesses , and their sinful-errors , and their unlawfulnesses will I remember no more . Here thou art assured , 1. That , the Lord himself will Freely , Fully and Finally Pardon and Obliterate all sorts and degrees of thy sins , if thou wilt but accept this Pardon , this Promise . And if sin be pardoned , The storm of Gods wrath is over . Where God remits the sin : he remits also the pu●…ishment . z Comfort ye , Comfort ye , my people . Speak ye to the heart of Ierusalem , and cry unto her , that her war-fare is accomplished , that her sin is pardoned . Where sin is pardoned , Gods wrath is removed ; a I will heal their backsliding , I will love them freely , for mine anger is turned away from him . Where sin is pardoned , the sinner is justified and at peace with God ; b Being justified by Faith , we have peace with God through our Lord Iesus Christ. Canst thou believe Gods pardon here promised ? then , all Gods wrath is turned into love . 2. That , God will pardon thy sins , upon satisfaction of his wrath and justice for them in Christ. I will be propitiously-merciful to their unrighteousnesses : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will be propitious , I will be pacified , &c. The word ( as was formerly noted ) hath reference to Christs c Propitiation , whereby God is so fully satisfied and appeased for ever , that there needs no more offering for sin while the world stands . This one Sacrifice of Christ hath more pleased and pacified God , then all the Levitical Sacrifices whatsoever . The stream of Christs most precious blood , hath quenched the flame of Gods wrath for ever , to all that will accept Christ by believing . Be of good cheer therefore , Thy provocation of Gods wrath is great : but Christs pacification of Gods provoked wrath is greater , for ( by reason of the infiniteness of his person ) it is infinite . Oh grasp this infinite Satisfaction : and then God cannot chuse but have all thoughts of love , and peace , and fatherliness towards thee . 3 Doubt : About their gross ignorance of God , and of all the things of God. Alas ! how should I be saved that know nothing of God , nor of his waies , I am altogether blind , sottish , inapprehensive , incapable of discerning spirituals : they are hidden Mysteries , Riddles , Paradoxes to me ; I know not what they mean. O what shall I do , d When the Lord Iesus shall be revealed from Heaven , with his mighty angels , in flaming fire , taking vengeance of them that know not God. Resolution . O thou ignorant and dark soul , God hath promised here also to open thine eyes , and give sight to the blind . Look into this New Covenant : There 's a sufficient Remedy ; e And they shall not teach every man his neighbour , and every man his brother , saying , know the Lord ; For all shall know me from the least , to the greatest . O what an Antidote against a blind , dark , blockish understanding ! What an admirable knowledge of God , for sort , for degree , for extent , is here promised ! Wash the eyes of thy understanding daily with the Spirits of this Promise , and see if the scales of ignorance shall not by little and little fall away . 1. The sort of the knowledge of God here promised , is more then Humane ; It s not such as every one may teach his neighbour or brother , touching God : f Therefore it must needs be Divine , such as God teacheth , touching himself . g God will teach thee , God will h annoint thee with eye-salve that thou maist see , God will open thine understanding : he will annoint thee with the Holy Ghost , that annointing that shall teach thee all things . He will so teach thee , as man cannot teach thee , as flesh and blood cannot teach thee . He will i illuminate thee , he will shine into thine heart , he will give thee a saving k experimental knowledge of himself : He will l so teach thee , as to make thee come to him , and come to Christ , and taste how pleasant the Lord is . No knowledge in the world can 〈◊〉 with such Knowlege of God , and of the things of God , as God himself will vouchsafe thee . And usually when God first converts a sinner to himself , he then most observably m opens his eyes and turns him from darkness to light ; then he rubs off the scales of ignorance , n recovers sight to the blind touching God and Spirituals , that ( like a prisoner brought out of a most darksom dungeon into the bright Sun-shine ) he thinks himself as in another world . Then a man begins to know God and the things of God , to his own and others admiration . Here God assures such a sort of knowledge unto thee . 2. The degree of the knowledge of God here promised , is not only an initial , elementary , ABC-knowledge of God , according to first principles and fundamentals ; as the Jews knowledge for the most part was , the Church being then till Christ , o as a childe under age , under Elements and Rudiments : but a more ripe , perfect and plenary knowledge of God , penetrating into the abstruse , secret and excellent mysteries of godliness . This is notably insinuated ( thinks p Calvin ) in that phrase ; Know the Lord ; which seems to denote the first rudiments of Faith , or celestial Doctrine , taught them by others , in the time of the Old Testament . But now the Foederates under the New Covenant shall comparatively need no such elementary instruction , their knowledge shall attain such Maturity and perfection ; God will make them Scholars in a higher form , &c. As for kind , so for degree , they shall be taught more perfectly . 3. The Extent of this knowledge to all the Foederates ; All shall know me from the least to the greatest . That is , This New Covenant-knowledge shall be very General and Universal to all sorts and degrees of Foederates , small , and great , in comparison of the knowledge that was under the Old Covenant , which was but narrow and confined to the Jews , an handful of people to the Gentiles . As to this knowledge , No mans greatness shall help him , No mans meanness shall hinder him . The Spirit of God shall be poured forth so plenteously , that the knowledge of the Lord shall cover the earth , as the waters cover the sea . Here then God undertakes , To Instruct all sorts of his Foederates , even the meanest of them , and consequently to teach thee that art so ignorant and incapable ; To give them a sort of knowledge more then Humane ; To afford them a degree of knowledge more then Elementary , usual in former times : wherefore yield up thy self to God to be his Disciple ; Despise not his word , Grieve not his Spirit ; Then that God , that caused light to shine out of darkness , will shine into thine heart , with the light of the knowledge of the glory of God in the face of Iesus Christ. 4. ●…oubt : About the deadness , hardness , deceitfulness and manifold vileness of their own hearts . Ah ( thinks the wounded and perplexed soul ) I have a most vile and naughty heart : it s as hard and dead , as untractable and inflexible , to any good , as a very stone . How deceitful , How crooked , How rebellious , How unbelieving , How impenitent , How abominably wicked is it ? Is it possible that any in the world should have so bad an heart , as I have ? How can any of my thoughts words or works , How can any of my Prayers or Religious Services , be good or acceptable in the sight of God , which flow from so corrupt a fountain ? Resolution . It s most true , an unbelieving impenitent , rebellious , dead , hard stony heart , is a very vile heart : and naturally every man hath q such an heart . But in this New Covenant God hath provided an excelleent and effectual cure for such a distempered heart ; — I will give my Laws into their minde , and write them upon their Hearts , Heb. 8. 10. Note here three things , viz. Gods Inscription of his Laws in their Minde and Hearts . His Preparation of the Minde and Heart for such Inscription . The Hearts Temper and Disposition after such Inscription . 1. Gods Inscription of his Laws in their Minde and Heart . The Minds and Hearts of all by Nature are vile and naught : But the Laws of God are r Holy , and Iust , and Good : And these Laws God ( who hath absolute Command , Soveraignty and Dominion over all mens Minds and Hearts , ) will inscribe in these Hearts and Minds . Mark , God doth not write his Laws in their Mindes and Hearts because they are good ; but that they may be made good . An holy Law shall be written in an unholy Heart , to make it Holy ; A just and straight Law , in an unrighteous and crooked Heart , to make it straight and righteous ; A good Law in a bad Heart , to make the bad Heart good . The Laws of God shall be given and written in the Minde and Heart , that the Minde and Heart may have better Principles , Rules and Directions supernaturally , then ever they had naturally . And Gods writing will be , ( 1 ) Most gratuitous , without , yea contrary to desert , I will give , — I will write ; his own meer will and good-pleasure is the cause why it shall be done : ( 2 ) Most efficacious , he can make the heart take what Inscription and Impression he pleaseth : ( 3 ) Most advantagious , There shall be a draught of his own Laws delineated upon them . 2. Gods Preparation of the Minde and Heart for this Inscription . This is implyed and presupposed . When God saith , I will write my Laws , he implies , that he will fit and prepare the Heart for this writing . Mans Heart by Nature is extream uncapable of Gods writing , being so blurred and blotted with contrary Laws , so stony and obdurate . God therefore prepares the Heart for his own Laws : ( 1 ) Partly by obliteration of all contrary Laws . s The Law of Sin , The Law of the Members , The Law and t Lusts of Satan , &c. These are contrary Laws to the Laws of God , they cannot be written both at once on the same Hearts ; therefore , as in Table-books we first wipe out the old writing , ere we can write new , so God first wines out these old abominable Laws and principles out of the Heart , by u Self-denyal and Repentance , and then writes his own blessed Laws there . ( 2 ) Partly , By Mollification and softening the Heart that it may take Gods impression : till the heart be softened it will take no Spiritual Stamp , but afterwards it will receive any . God therefore x takes away the heart of stone , and gives an heart of flesh . 3. The Hearts Temper and Disposition after such inscription of Gods Laws therein , is universally conform to Gods Laws written therein : There 's a Law withi●… answerable to Gods Law without : The temper and disposition is now Holy , Iust , Good , Spiritual , Heavenly . As the wax answers to the Seal , as the Printed characters answer to the stamp : So the heart and mind Answer to Gods Laws , to Act or Omit , as God shall please . Then the heart bends towards the will of God , willingly , delightfully , sincerely , universally , constantly . If the heart be never so bad before ; now all is mended by Gods writing his Laws there . And therefore put thine heart into Gods hand , beseech him , To prepare it for this writing , By Obliteration , By Mollification ; To write his Laws therein ; To make it Conform every way to his Laws and will : and then thou shalt have an holy , a good heart indeed . And all this God hath Covenanted to do . 5. Doubt . About the want of all spiritual Excellencies Abilities & Duties which might commend them to God. Alas ( saith the bruised Soul ) If I had any spiritual beauty & loveliness , if I had any true worth and excellency in me , If I had any Strength or Ability to believe , to repent to love and obey him , to resign up my self sincerely unto him : then I might draw neer to him , then I might lay hold of his N. Cov. and of Jesus Christ therein , then I might hopefully wait for his acceptation of me : but I have no such thing in me , a poor , worthless , useless , strengthless creature . Ah , what shal I do , that I may be saved ? Resolution . To this I reply divers things , viz. I. Thou thinkest thou mightest come to God , and accept his Covenant , his Christ , &c. if thou hadst a spiritual excellency and worth in thee , &c. Alas poor Soul ! Dost thou think , thou maiest not draw neer to God and to this Covenant , without a Bribe ? Dost think Christ Jesus will not be had , without Money and without price ? Thou art quite mistaken . Dost thou thirst after him , dost thou earnestly desire him , and long for him ? Then thou art one , whom he bids y come to the waters : yea though thou hast no money , yet thou maist come , buy and eat , yea come buy wine and milk without money and without price . God doth not sell himself , his Christ , his Covenant , his favours , his Salvation to the Sinner ; but he gives all these freely . He doth not bring a Sinner into Covenant with himself , because he finds him excellent and worthy : but by bringing him into Covenant , of vile & unworthy he makes him excellent and worthy . If thou stayst from God and his Covenant , till thou beest worthy : thou shalt never come while the world stands . Accept & lay hold of this Covenant , and this Covenant assures thee , that z God will write his Laws in thine heart , will make thee know the Lord , will forgive and forget all thy sins , will be thy God , and thou shalt be one of his people ; and all this because he will do it ; not for any thing in thee , but for his own sake , for his Christs sake . And these , these are the things that will make thee excellent & worthy indeed . Doth the patient come to the Physitian because he is sound ? or nor rather because he is sick : that he may be sound ? Doth the beggar cry at the rich mans door , because he is full and well clothed , or not rather because he is hungry and naked : that he may be fed and clothed ? And hast thou forgot Christs saying : a The whole need not the Physitian , but they that are sick : I came not to call the righteous , but sinners to Repentance ? II. This New Covenant , embraced by thee , will furnish thee with all Spiritual sufficiency and ability for Duties : as well as with spiritual excellencies . Hence thou shalt be enabled , To believe , To repent , To Obey , To do and be any thing that God shall please . In his explicit . Promises of Mercy and Sufficiency of Spirituals to thee , thou hast his implicit Promises of thy Duties and Performances to him . He undertakes for both Parties : for himself , to give thee Mercy and ability : for thee , that thou shalt perform Duty to him from that Mercy . As , 1. That , Thou shalt know him : Because b his Laws shall be in thy mind , and all shall know him . 2. That , Thou shalt believe in him and in Christ. 3. That , Thou shalt Repent sincerely of all thy sins . 4. That , Thou shalt love and obey him uprightly : and all because he c will write his laws in thy mind and heart ; which act of Grace will abundantly furnish thee and incite unto all these performances , that d thou canst not chuse but do them delightfully , because his Law is in thy heart , in thine inwards : 5. That , Thou shalt resign up thy self unto him acceptably : because e thou shalt be one of his people . Thus thou art not to contrive so much to bring Ability and Duty to this New Covenant : as to fetch and derive all ability and duty from this New Covenant . Though this New Covenant find thee empty : it will send thee full and rich away . 6. Doubt . About the great distance betwixt them and God , them and Christ. For thus thinks the bruised and perplexed heart : Although I be now somewhat satisfied and quieted with all this that hath been spoken , yet there is such an infinite Distance and disparity betwixt God and me , Christ and me : that I tremble and quake to think of approaching neer unto him , or his Covenant . For , He is the f Holy , Holy , Holy IEHOVAH : I am a sinful lump of defiled dust and ashes : He is all g light , and in him is no darkness at all : I am all h darkness , and in me is no light at all , in me dwelleth no good thing : He is all Life : I am all deadness , sinfull deadness : He is all beauty : I am all Deformity : He is all Majesty : I am all Meaness : He is all Might : I am all Weakness : He is all Iustice : I am all Guiltiness : He is i a Consuming fire : and I as dry stubble before a devouring fire : and will this great , this glorious , this infinite God cast an eye upon such a worm , such a dead dog , such a filthy dunghill of corruption as I am ? How should I expect it ? Resolution . True : The distance , the disparity betwixt God and a Sinner , betwixt Christ and a Sinner is infinite : and God knows this most exactly : yet notwithstanding all this distance which he perfectly observes , God tels all poor sinners that will embrace his New Covenant and Promises thereof : k And I will be to them for a God , and they shall be to me for a people . As if God had said : I will not stand upon any terms of Distance and Disparity betwixt my self and poor Sinners , though it be infinite : but I will pass by it all , it shall not come into Consideration with me , to exclude them from my New Covenant : For , I will not disdain to be theirs , Nor will I be ashamed to account them mine , I will condescend to them , I will deal familiarly with them in a Covenant-way , I will contract and Marry them unto my self , there shall be an indissoluble Relation stablished betwixt us : All that I am and have shall be theirs , And all that they are and have shall be mine . And all this , because so it pleaseth me . O glorious Promise ! O blissful enjoyment ! What can God Promise beyond himself : what can a poor Soul enjoy beyond , or equal to God ? Oh said l Austin : What is better then this Goodness : What is ▪ happier then this happiness ? If God will not Object this distance against afflicted Sinners : why should they object it against themselves ? Close then with God , O trembling Soul , and say to him : Behold the servant of the Lord , be it unto me even according to thy word . 7. Doubt . About the Difficulty and seeming impossibility of ever obtaining any Assurance of their Salvation . But alas ( saith the wounded Sinner & perplexed Saint ) though God should forgive my Sins , Remove his Wrath , Heal the blindness of my mind , cure the vileness of my heart , Furnish with Spiritual sufficiency and Ability , and become a Covenant-God unto me ; though I say , God should do all this for me ; yet if I have no Assurance hereof unto my self , if I have no evident discovery hereof within my self , what comfort or advantage can I have thereby ? If Christ would audibly say to me as once to Zacheus , m This day is Salvation come to this house ; Or as once to the n Palsy-man , and to the o penitent woman ; Thy Sins are forgiven thee : Or if Christ would disclose the certainty of my Salvation unto me by an Angel , by some voice from Heaven , by Revelation , or by some Miracle : Then I should walk sweetly and chearfully in the joy of his Salvation , then I should p run with patience and triumph the race that is set before me . But alas I am wholly swallowed up with doubts , fears , jealousies and sad apprehensions , that I am still in a lost and reprobate condition : I would not care what I did do , or endure : what I should gain , or lose ; whether I should live or die : so I might but have a certain assurance of mine Eternal Salvation . But is it ever possible , that such Assurance should be rooted in my Staggering and Unbelieving Soul ? Resolution . To this also I reply : I. That , This New Covenant is so laid down in these Promises , as ( being judiciously improved ) may be a strong foundation of this desired Assurance to a perplexed Soul. For , 1. In his New Covenant here are q four excellent Topicks or Common-places of Assurance ▪ viz. ( 1 ) The Divine Inscription of Gods Laws in the Heart : ( 2 ) The Supernatural Knowledge of the Lord : ( 3 ) The gratuitous Remission of all Sin : ( 4 ) And the grand Covenant-Relation unto God. He that upon Good grounds can discover , These Laws of God written in his heart by the finger of God , This Knowledge of the Lord shining in the Mind by supernatural instruction , This Remission of Sin through the blood of Christ sprinkled upon the Conscience by Faith , And this Covenant-Relation and mutual interest established betwixt God and the Soul : He , I say , that can solidly discover in himself these things , may undoubtedly Assure himself of his own eternal Salvation : forasmuch as these New Covenant benefits , are in effect one and the same with effectual r Vocation , Sanctification and Iustification , which unquestionably determine in Glorification . 2. These Promised blessings of the New Covenant , are the peculiar and saving effects of Christs s Mediation , which as Priest , Prophet and King he enricheth all his Members withall . Now the enjoying of these peculiar and saving fruits of Christs Mediation , is an undoubted evidence of the enjoyers endless Salvation . 3. All these grounds of Assurance & evidences of Happiness , Promised in this New Covenant are therein most infallibly ascertained to every sincere Foederate . Not by Revelation , Miracle , voice from Heaven , or Testimony of an Angel , ( all which Satan might counterfeit , and so undo the Soul for ever : ) But by t Gods own immutable Promise and Covenant upon record in writing both in Old and New Testament , in u which it is impossible for God to ly , which is ten thousand times more sure , infallible and unquestionable then all . Wouldst thou believe an Angel or a voice from Heaven ? and wilt thou not much more believe unto all assurance , the everliving God himself , and this his x more sure word of Prophecy ? II. That , Sometimes the elect of God , in the pangs of their New birth , ( when their own sins and the wrath of God have layn heavy upon their Souls , ) have so intensively desired , so fervently longed for this blessed y Assurance of their Salvation , that they have wished earnestly for some extrardinary and miraculous expressure from God to that end , that their assurance of their Salvation might be past all possibility of Doubt or Question . But this Desire of theirs might possibly arise : 1. Partly , from their ignorance of , and unacquaintedness with , The Holy Scriptures , and the wayes of God. They not understanding ( in their Infancy of grace ) what abundant unquestionable and infallible foundations of assurance are treasured up and provided for Gods People in the Sc●…iptures : And how the Lord is never wont to work extraordinarily in Temporals or Spirituals , when his Ordinary Provisions are sufficient and abundant . 2. Partly , from the Subtilty of Satan , who might cunningly put young beginners in Grace , to seek for Assurance by Miracle or extraordinary unwarranted wayes : that so he might take the advantage of their disapointments , to drive them to dispair , Saying , You see God will give you no Miracle , no voice from heaven to assure you of your Salvation , and therefore you are but reprobates and castawayes , only to expect damnation . But at last they have comfortably overcome these infirmities and Temptations , upon further experience in the Mysteries of Christianity : and by judicious comparing the Holy Scriptures and their own hearts experiments together , have been invincibly established in Assurance of their Salvation , and in sweet Peace with God in Jesus Christ. VI. That , These New Covenant-Promises are so exprest , as virtually to contain in them , The Agreement and Difference betwixt the Old and New Covenant , yea the Prehemineuces of the New above the Old. This Agreement , Difference , and Preheminence may thus in brief be evinced , from the words of the Covenant . 1. The Agreement betwixt the Old and New Covenant , for the Substance of them , is exprest in two Particulars especially , viz. 1. In the Sum and Glorious Abstract of the Covenants ; z I will be to them a God , and they shall be to me a People . This is the Sum of both Old and New Covenant in express terms . 2. In the Laws of this Covenant promised to be written in their Hearts ; a And I will give my Laws into their minds , and write them in their Hearts . What Laws ? Even the same Moral Laws which were given for b a Covenant to Israel at Mount Sinai , which was the Old Covenant . God doth not say ( as c Calvin excellently observes ) I will give another Law : but I will write my Law : viz. the same which was anciently given to the Fathers . He speaks of a Law of his that was famous , eminent , well-known amongst them : which best agrees to that Moral Law , which is as an Abridgement of the Scripture . 2. The Difference also betwixt the Old and New Covenant is here purposely expressed , and this , More Generally , and more Particularly . I. More Generally , in those words ; d I will make a New Covenant with the House of Israel and with the House of Iudah : Not according to the Covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt , &c. Here the Lord plainly declares in the General , that he would make A New Covenant with them , which should be another manner of Covenant , a very different Covenant from that Old Covenant . II. More Particularly ▪ He states this Difference in three Points expresly , as e Calvin hath very well noted , viz. 1. In the Inscription of Gods Laws . In both Old and New Covenant there is a writing of Gods Laws : but , In the Old Covenant they were f written in Tables of stone , In this New Covenant upon g the fleshy Tables of their Mind and Heart . That , was only a literal and ineffectuall writing , that shewed Duty ▪ but gave no Ability : This , is a spiritual and efficacious writing , that affords Ability for the required Duty . 2. In the Instruction of the Foederates . In that Old Covenant they had mostly h an Humane Instruction , and that but in Principles of the Knowledge of the Lord ; they were Alphabetarians , children under age , capable only of Elements and Rudiments . But under this New Covenant the generality of the Foederates have a more then Humane , even a Divine Teaching promised them touching the Lord , they are come to age , shall be put up into an higher Form , and have in sight into higher mysteries . 3. In the Ablation or taking away of Sins . In the Old Covenant there were i many Sacrifices for expiation of Sin which were repeated every year , every day , being unable to take away Sin , but rather becoming renewed Remembrances of Sin , year by year , day by day : But in this New Covenant , Christ by that one Sacrifice of himself once offered , and never to be repeated , hath purged k away the Sins of his Elect for ever , So that they shall need no more Sacrifice for expiation , and that God will remember them no more . 3. The Preheminence of the New Covenant also above the Old , doth stand in all those three points of difference fore-expressed : In all which this New Covenant far excelleth . But of this more hereafter in the General Inferences . VII . That , All these New Covenant Promises are wholly grounded upon the meer grace and good pleasure of Gods will in Iesus Christ alone . The Covenant ▪ Expressions evince : 1. That , All these Promises are founded upon the meer Grace and good-pleasure of Gods will. Because Gods will is still declared as the Cause of Gods making them : l — I will give my Laws . — I will write them . — I will be their God. — They shall be my people . — All shall know me . — I will be merciful , — I will remember no more . Here 's no Cause , no Reason , no Motive at all drawn from the House of Israel or Iudah , from the Foederates themselves , but all from God. 2. That , All these Promises are also gratuitously made in Jesus Christ alone , and with reference to his Meritorious Mediation . Partly , Because All these Promised blessings have an excellent suitableness and Answerableness to Christs Priestly , Prophetical and Kingly offices : as hath been m already shewed . Partly , Because Remission of sins and justification here freely promised by God to his Foederates , and laid down as n a ground why God will perform all the fore-promised blessings , hath a special reference to Christs plenary Satisfaction of Gods justice for the sins of all his Elect , whereby God is appeased and pacified towards them for ever . Thus far of the Generals which are more Necessary and helpful to the clear understanding of the Matters of the New Covenant , as here described by the Prophet and Apostle . SECTION III. THirdly , Having Analytically explained the words wherein the Prophet and Apostle describe this New Covenant , and having unfolded such Generals as much conduce to the right understanding of the Matter of the New Covenant ; Now in the last place I shall proceed to the Opening of the Matter of the New Covenant ; More Particularly , and this with the greater evidence and perspicuity . THE MATTER or Substance of the NEW COVENANT , as here described by o Jeremiah and Paul , is wholly contained in Promises . Here 's nothing else expressed , Not one Precept or Commandment , not one Threatning ; but all Promises , And those Promises from God unto his Foederates . Yet these Promises are not meer Absolute Promises , as some others are ; but Conditional Promises , having implicitly in them certain conditioned Duties which the Foederates should perform towards God , Answerable to his Blessings Promised unto them . Explicitly these Promises contain Gods Covenant-Mercies to his Foederates : Implicitly they also contain the Foederates Duties towards God. This must needs be so ; 1. Because , These Promises here laid down are Covenant-Promises . God cals them , his New-Covenant ; p — I will make a New-Covenant . — But this shall be the Covenant that I will make with the House of Israel , after those daies , saith the Lord ; I will give my Laws into their mind , &c. And what 's this Covenant : but these Promises ? Now all Covenant-Promises , in the Nature of them , are Conditional : either expresly Conditional , when the Condition is expressed ; As Gen. 6. 18 , &c. & 17. 1 , 2 , &c. Deut. 5. 2 , 3 , 4 , 6 , &c. Psal. 132. 11 , 12. Or Implicitly Conditional , when the Condition required and expected on the part of the Foederates is only implyed . As Gen 3. 15. And here Heb. 8. 10 , 11 , 12. For in Covenants there is still a mutual Agreement betwixt the Foederates upon certain Terms to be performed by each party . It cannot rationally be imagined , that God should be tyed by his Promises , and his Foederates altogether remain at liberty unobliged , for that would destroy the very Nature of a Covenant . 2. Because , The explanations of this New Covenant , in the Books of the New Testament , do express the conditions required and to be performed by us towards God , which in this Description of the New Covenant are only implyed : As , Knowledge , Faith , Repentance , New obedience , Self-resignation to God , &c. As hereafter in the second Aphorism of this Section will more at large appear . Now Gods explanations of his New Covenant , are ( next unto the Description of the body of the Covenant it self ) the best discovery and indication of the Nature of the Covenant , both in regard of Gods Promises and Stipulations , and of his Foederates Restipulations . Now therefore , THE MATTER of this NEW COVENANT consists , 1. In certain Mercies or Blessings therein promised expresly on Gods part to his New Covenant-Foederates . 2. In certain Duties therein implicitly here required from , and restipulated by the New Covenant Foederates unto God. These two I shall lay down and explain in two distinct Aphorisms . APHORISM I. I. THe Matter of the New Covenant , on Gods part , Consists in certain New Covenant-Mercies or Blessings Promised by him to his Federates : viz. In , 1. Gods giving and inscribing of his Laws in their Mind and Hearts . 2. His Federate peoples more excellent and more universal Knowledge of the LORD , then formerly under the Old Covenant . 3. His Mercy or Propitiousness unto them , in his utter Remission and Oblivion , forgiving and forgetting all their sins for ever . 4. The Grand Federal Relation , Union , Communion and Interest established betwixt God and his Federates reciprocally , He being their God and they his people . These are the four Great Articles of Agreement in this New Covenant , and the four Great New Covenant Blessings which God promiseth on his part . I shall handle them in this order as I have here propounded them : wherein I shall only in one particular vary from the Order of the Text , viz. In putting the second Article last ; Because it is the q General Sum of the Covenant , comprehending in it all the rest . All the other particulars follow one another in a clear natural order of their dependancy one upon another . Article 1. Of Gods writing his Laws in their Mind and Hearts . The First Particular , but more Complexive , New Covenant-Blessing Promised by God , wherein this New Covenant differs from , and excels the Old Covenant , is ; His giving his Laws into their Mind , and writing them upon their Hearts . r I will give my Laws into their Mind , and write them upon their Hearts . This Article hath in it , Illumination , Effectual Calling , Regeneration , Renovation , New-creation , Sanctification , and such like leading Mercies , Initiating Blessings , in the Kingdom of God : and therefore this very Properly comes first under Consideration . For clearing whereof , I shall chiefly unfold these ●…uestions , viz. 1. What is here meant , by Mind and Hearts ? 2. What Laws of God are here intended ? 3. What sort of writing this is , whereby God writes his Laws in the Mind and Hearts of his Foederates : and how he writes them there ? 4. Whether Gods Laws were not written in his Peoples hearts before the time of this New Covenant ? 5. Why the Lord will write his Laws in the Mind and Hearts of his Foederates , now under the New Covenant ? 6. How we may know , whether God hath written his Laws in our Mind and Hearts ? These Questions ( divers whereof are cases of Conscience ) being unfolded and resolved , this First Article will be very clear . I Question . What is here meant by [ Mind and Hearts ? ] Answer . For Resolution herein , Note ; I. That , what Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s Mind , Ieremiah calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kereb , t Inward-part . The Hebrew word properly signifies , u The Middle of any thing : that which is most neer , most intimate , most inward ; As the Heart , Intrals , Bowels , &c. And thence it s Metaphorically translated to signifie , The Minde , Thought , Reason or Understanding of man , which is most intimate and inward to him : and so here Paul renders it , according to the meaning of the Holy Ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind . This word , Mind , in Scripture hath Many various Acceptations . It is used ; 1. For the Soul. x — Gird up the loyns of your Mind . — That is , Let your Souls be in a fitted and prepared posture to walk on in waies of grace to glory . 2. For the intellective faculty , The Reason , the Understanding , &c. whereby we think , know , reason , discourse , &c. y The peace of God — shall keep your Hearts and Minds through Christ Iesus . That is , that ye think not , reason not any thing unfitly against Gods justice and providential dispensations . So ; z He opened their Mind , to understand the Scriptures . And in this sense ( to mention no more acceptations of the word Mind in Scripture ) the Lord here saith ; a I will give my Laws into their Mind , and write them in their Minds . For , Mind is here contradistinct from their Hearts , and therefore imports the whole intellective faculty , The Superior Powers in the Turret of the Soul. II. That , The word [ Heart ] also is used in Scripture in many several senses . As , 1. Sometimes , Properly for the corporal Heart , that fountain of vital Spirits , b That first lives and last dies ; c — Wine that maketh glad the Heart of man , — And bread which strengheneth mans Heart . 2. Sometimes , Metonymically , for the Soul , which ( according to some ) is principally seated in the Heart . d — The hidden man of the Heart — Even the Ornament of a meek and quiet Spirit . e — Which is an honest and good Heart having heard the word , keep it . That is , keep it in an honest and good Soul. f — Circumcise the fore-skin of your heart , i. e. Of your Soul. 3. Sometimes , for the Minde and Understanding . As , g — The eyes of the Heart being illuminated , &c. h — That every imagination of the thoughts of his heart was only evil continually . 4. Sometimes , for the Conscience ; As , i Davids Heart smote him , viz. His Conscience checked him , &c. k — If our Heart ( viz. our Conscience ) condemn us , God is greater then our heart , and knoweth all things . 5. Sometimes , for the Memory , which is as the treasury of the Soul where we lay up and keep things that we would not forget . l — But his mother kept all these sayings in her heart . 6. Sometimes , for the will and affections : because the Heart is the Special Seat and Receptacle of the affections . As , m — Whos 's heart the Lord opened , that she attended unto the things which were spoken of Paul : That is , whose will and affections the Lord efficaciously bowed , moved , inclined , &c. to hear and believe . And in this sense the word ( Heart ) is often used in Scripture . Now , As The Minde takes in the Understanding and all the Superiour Faculties of the Soul : So The Heart , here contradistinguished from it , takes in the will and affections , and all the inferiour Faculties . But both Minde and Heart are here mentioned , because God by this his New Covenant intends the whole Soul and all the Faculties , Powers , Affections and Capacities thereof to be the Subject or Receptacle of his Laws . All of them , according to their manner and measure of Receiving , shall have the characters , impressions , image , portraiture , and counter-pane of Gods Laws within them . III. That , Probably all the Faculties , Powers and Affections of the Soul are here reduced to two Heads , Minde and Heart , in allusion to the former Tables wherein the Law was written : That as under the Old Covenant , Gods n Laws were literally written in Two Tables of stone , so under this New Covenant Gods Laws shall be Spiritually written in Two new Tables of flesh , The Minde and Heart . II. Question . What Laws of God are here intended to be written in their Minde and Heart ? Answ. For Resolution herein , Note ; I. That , The Law of God hath many several Acceptations in Holy Scriptures , ( as I have o heretofore at large manifested , ) But as to our present purpose , Consider some few , 1. Generally , it is used for any or all Divine Doctrine or Instruction Revealed by God , especially in his written word , As Psal. 1. 2. & 19. 8 , 9. & 119. 70 , 72 , 77 , &c. Rom. 3. 27. Isa. 2. 3. & 42. 4. Gal. 2. 20. 2. Particularly , It is taken , ( 1 ) Sometimes , for the whole Law given by Moses , Morals , Ceremonials and Judicials . As , Exod. 24. 12. Deut. 33. 2 , 4. & 4. 44 , 45. ( 2 ) Sometimes , More strictly for the Moral Law which God wrote in Two Tables of stone ; p — I will give thee Tables of Stone , and a Law , and Commandments which I have written . Now God thus wrote only the Moral Law , the ten Commandments , Deut. 4. 13. Thus , Law , in Malachy contradistinguished from Statutes and Iudgements , denotes the Moral Law , Mal. 4. 4. But of these and other acceptations of the Law of God , I have spoken more fully in the place fore-mentioned , whither I refer the Reader for his fuller Satisfaction . II. That , By Gods q Law , or r Laws here promised in the New Covenant to be written in the hearts of Gods New Covenant-Foederates , Gods Moral Law or Laws seem ( in my judgement ) most especially to be intended . I will not exclude Gods whole Doctrine and Instruction revealed in his written word , which is a large Commentary upon Gods Moral Law that Abstract Epitome and Abridgement of the Holy Scriptures : But more specially and peculiarly the Moral Law seems here to be intended by the Holy Ghost . And this I judge for these Reasons . 1. Because , This Promise here , s I will give my Laws , or Law : and — I will write them , &c. doth not import any New , Strange , Unknown , Unheard of , or obscure Law of God ; but some Ancient , Familiar , Well-known , Noted and Famous Law of God. And what Law or Laws of God , were ever more Famous , Eminent , Noted , Known , &c. among the people of God , then his Moral Laws ? Calvin hath well observed ; t He saith afterwards , I will put my Law into their inwards . By these words he confirms what I have said , namely that the Newness which he before mentioned is not placed in the Substance , but only in the Form , For God doth not here say , I will give another Law ; But , I will write my Law : namely the same which was anciently delivered to the Fathers . 2. Because , This writing of his Laws in their hearts , cannot have reference either to Gods Ceremonial or Iudicial Laws : but to his Moral Laws . Forasmuch as this writing of his Laws here Promised , was to be performed to the House of Israel after those daies , Heb. 8. 10. & 10. 16. Jer. 31. 33. viz. After those daies of the Old Covenant : for this New Covenant was not to be according to that Old , but to succeed , supersede and vacate that Old Covenant ; which was done at the Death of Jesus Christ , whereby he stablished this New Covenant in his own blood . Now after the Death of Jesus Christ , and the Commencing of the New Covenant , The Ceremonials vanished , and the Iudicials , together with the Jewish Common-wealth ceased : And therefore these dying and vanishing Laws of God could never be intended to be written in their hearts , but some other Law that was not vanishing and decaying ; and what Law is that , but the Moral Law ? 3. Because , This writing of Gods Laws in their minds and hearts , is here laid down as one Great u Difference and Preheminency of the New Covenant , from and above the Old : viz. Not in essence or substance , that there should be a New Law given under the New Covenant ; but in Accidents , and Circumstance , that there should be New Tables for this Old Law to be written in , and a New Form or Manner of writing this Law therein ; Then , Gods Law was written Literally in two dead and hard x Tables of Stone ; but Now , this Law should be written Spiritually in two Living and fleshy Tables of the minde and heart . Herein this New Covenant should not be according to that Old Covenant which they brake , but far differing and far excelling . 4. Because , Gods writing of his Moral Law in his peoples minds and hearts by Christ the Second Adam , recovers them neerest to the Perfection which they at first had , but speedily lost in the first Adam . The First Adam was made y in the image of God , upright and straight , every way conform and answering to his will & Law , without any crookedness or deviation : So that the Moral Law for substance was written in his heart perfectly ; as appears by the imperfect remains and reliques thereof z written in the very hearts of Pagan●… , who never had Gods written Law imparted to them . Now God recovering lapsed man out of his lost condition in Adam , raises him up to as good and a better condition in Christ ; who as mans Surety , hath a Gods Law perfectly written in his heart , which he perfectly fulfilled in his whole life , and satisfied the penalty of the Law by his Death for our breach thereof ; so b redeeming us from it ; and who conforms his Elect unto himself , writing this Law effectually in their Hearts by his Spirit , that the righteousness of the Law may ( in integrity and uprightness ) be fulfilled also in them , not walking after the flesh but after the Spirit , Rom. 8. 2 , 3 , 4. III. Question . What sort of writing this is , whereby God writes his Laws in the Minde and Hearts of his Foederates : And how he writes his Laws therein ? Answ. Gods writing of his Laws in their minds and hearts that are his Covenant-people , is an excellent Mysterie , and worthy of most diligent Consideration . For , this is a Primary Blessing of the New Covenant , and one excellent way whereby we may certainly discover , that we are Gods New Covenant-people . Gods writing his Laws in our minds and hearts is an improper , Metaphorical form of Speech , borrowed from mens writing of their Laws and Edicts in Books or upon Tables , or from Gods c writing his Laws of old in Tables of Stone . Now for the clearing and opening hereof more particularly , Note these things , viz. 1. That , God here in his New Covenant useth two expressions to one and the same effect : d I will give my Laws into their mind , and write them in their hearts . He contents not himself to say only , I will give my Laws , or only , I will write my Laws : but he useth both words , I will give , and I will write . Hereby he seems to denote unto us The Difficulty , Efficacy and Excellency of this work . 1. The e Difficulty of this work of bringing mans heart and life to be conform to his Law and Will. Gods Law is so razed out of mans heart by the Fall , The prints thereof are so obliterated , dimmed and defaced , and so few reliques thereof remaining ; yea Naturally there 's so much enmity , contrariety and repugnancy in mans heart against the Law of God , The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the flesh , the highexcellency of the flesh , is Enmity against God , and is not subject to the Law of God , nor indeed can be , Rom. 8. 6 , 7. That its a very great and hard work to bring mans refractory heart to agree with Gods Law. God must give his Law into his heart ; yea , that 's not enough , God must write it in his heart , printing and fixing it there : or else this work will not be done . 2. The Efficacy and Excellency of this work . God himself will give it , and he will write it : God will both convay his Law into their minds and hearts , that 's his giving ; and confirm , root and stablish his Law in their hearts , that 's his writing of it . Here 's power and divine efficacy indeed , that brings minde and heart into sweet conformity to the Law of God. This is an excellent work , beyond the creatures activity : and as Calvin saith , it s a kind of Renovation of the world , when men suffer themselves to be governed of God. They cannot give or write Gods Laws in their own hearts by any Power or Free will of their own : But God alone will do all , this belongs only to him . 2. That , God , by this giving and writing his Laws in their minds and hearts here promised , intends a far better and more excellent Inscription of his Laws now under the New Covenant , then he had ever made before under any Covenant fore-going , Heb. 8. 8 , 9 , 10. Ier. 31. 31 , 32 , 33. The New Covenant is the last and most excellent of all Covenants : Therefore Gods writing of his Laws for his Foederates under this New Covenant must answerably be the most excellent writing . The Scriptures signifie to us Gods threefold writing of his Moral Laws , viz. 1. In the Soul of Adam by his creation , under the Covenant of Works . For if f Pagans since the Fall , that never had the written Law of God made known to them , do by Nature the things contained in the Law , thereby shewing the work of the Law written in their hearts : how much more had Adam before the Fall this Law perfectly written in his heart ? 2. In g two Tables of stone at Mo●…nt Sinai , under the Old Covenant , or Old Testament . 3. In two Spirituall Tables of the ( h ) Mind and Heart now under the New Covenant : The First writing was Natural , or Connatural . The Second writing was Literal : This Third writing s Spiritual and supernatural . The First writing was , to enable Adam to keep the Covenant of Works : The Second writing was , to enable Israel to keep the Old Covenant : The third witing is to enable the spiritual Israel of Jews and Gentiles to keep the New Covenant . The First writing was in the heart of man , without Christ : The Second was in Tables of stone , i without man , but leading to Christ : The third is in the Spiritual Tables of their Mind and Heart that are brought to Christ , and actually partakers of him . The First writing was not continuing , but quickly obliterated by the Fall : The Second writing was not Effectual , but only discovered their Sin and Duty , yet neither enabling them against the one nor unto the other : The Third writing is both effectual and continuing ; Effectual in furnishing with ability for Duty discovered ; and continuing , in enabling them to persevere in well-doing continually . So that this last Inscription of Gods Laws in the Minds and Hearts of the New Covenant Foederates , doth far excell all that went before . 3. That Gods most excellent Giving and Writing of his Laws in his Peoples Minds and Hearts according to this New Covenant , comprizeth in it divers things : viz. 1. Gods Preparing of their Minds and Hearts for this writing ; 2. Gods Manner and Way of Writing his Laws in the Mind and Heart so prepared ; 3. The Consequents and Effects upon the Mind and Heart , when Gods Laws shall be thus written upon them . ( 1 ) Gods Preparing of Mens Minds and hearts , for his giving and writing his Laws in them . When God would write his Law Naturally in Adam's heart , there was first a king of Preparation for it ▪ A divine k Consultation to create man in Gods own image : And when God was about to write his Law , his Ten words in the two Tables of stone , he first l Prepared the Tables by his own immediate workmanship , he made them apt and fit for that purpose , and then wrote his Laws upon them with his own finger : So proportionably , when God doth actually go about the writing of his laws in the Minds and Hearts of his New Covenant-people , he first previously prepares , fits & disposes their minds and hearts for such inscription . Now God Prepares and Fits their Minds and hearts for his own writing of his Laws in them : By Hewing them , By Razing all other writings out of them , and By Mollifying them to receive this better writing of his holy Laws . I. God Hews these Tables of Mind and Heart by the m Spirit of Bondage working fear and terrour . Mens minds and hearts are Naturally like n stones in the Quarry , rough , rugged , uneaven , crooked , &c. very unfit to have any thing engraven or written upon them , till they be hewen , squared , polished and their ruggedness be taken away . God therefore comes with his spirit of Bondage , which layes their o Sins and the agrravations thereof before their naked Consciences : Layes the p Curse , the wrath of God , and the wages of sin , death , before their eyes : Hereupon their hearts are pricked , and punctually wounded in every part , like the hearts of Peters hearers , Acts 2. 35 , 36. They are full of fear , horrour , trembling and astonishment , like the Jaylour ▪ Acts 16. 29. and like Saul , Acts 9. 5 , 9. They are in excessive bitterness for their Sins against God and Jesus Christ , like those , Zech. 12. 10. to the end . Thus this Spirit of bondage rough-hews their minds and hearts , q takes down their pride and exalting imaginations , takes off the knobbedness , ruggedness and crookedness of their Spirits , and brings them unto some more smoothness , eveness and fi●…tedness for this writing then Naturally they had . Thus God hews the Tables . II. God obliterateth and razeth all other Laws and writings out of their minds and hearts , repugnant to , and inconsistent with his Laws , As r the Law of Sin in their members , s The lusts of Satan , The t lusts and wills of the flesh , u Self-opinion , self-love , self-righteousness , and all manner of self-fulness : All these vile law & writings wherewith the Mind & heart is naturally blotted and blurred , God wipes out by a Spirit of self-denial , as men wipe out the old writings in their Table-books , or pare off the Old Letters in a stone before they can write New therein . Without this self-emptying , self-denial x none can be Christs Disciple , as Christ himself hath often intimated : This is a Primary Preparative unto Christianity . Thus the disciples left all , for Christ , Mark 10. 28 , 29 , 30. Thus Paul suffered the loss of all things which were formerly gain to him , accounting all things but loss and dung that he might win Christ , Phil. 3. 4. to 10. When a mans mind and heart is thus razed , when Contrary laws and writings are thus expunged and defaced out of them , then these Tables are in an excellent degree of preparedness for Gods writing of his Laws therein . For till this be done , there 's no room for Gods Laws : divers Laws , contrary Laws cannot both at once be there written . This is that which God notably intimates in his excellent Promise ; y — And the LORD thy God will circumcise thine heart , and the heart of thy Seed , To love the LORD thy God with all thine heart , and with all thy soul , that thou mayst live . Mark , God will first Circumcise the heart of them and their seed , that is , He will raze out all other Laws of sin , the world and Satan , he will pare off the old blots and blurs of corruption , he will wipe out and deface the old writing , &c. And then they shall love the LORD with all their heart , and with all their Soul : That is , when the heart shall be thus Circumcised , thus razed , then it will be prepared for the Inscription of the Law therein , then the sincere and entire Love of God which is the great Commandment of the Law shall be graven there , shall be acting there , and shall have dominion there . III. Finally , God 〈◊〉 and softneth the mind and heart , he makes them plyant and flexible to receive this better writing of his L●…ws upon them . God turns the hearts z stoniness into fleshiness . A stony heart will take no impression of Gods Laws : A fleshy heart will receive any . Now God most kindly melts and thaws the heart of a Sinner by his Covenant of Faith , and especially by his New Covenant , through the co-operation of his Spirit applying it . For , The Covenant of Faith , lets him See , The Riches of Gods free-grace in Jesus Christ as the Sinners Surety , enduring the Curse , Appeasing Gods Wrath , Fulfilling all righteousness , &c. for the Sinner , that the Sinner may be adopted into Gods family in the right of Christ , may be justified in the sight of God by Christs righteousness through Faith , and may be eternally saved by Christs merits . The Covenant of Faith tells him , a God will inwardly frame his heart with Grace , to observe all his Laws ; will supernaturally instruct him in the knowledge of the Lord ; will in Christ be pacified towards all sorts and degrees of his Sins , so as to remember them no more , but forgive and forget them for ever ; yea that he will be his God , and he shall be one of his people . Now when the poor Sinner perceives such a door of hope opened for him , such a flood of mercy and grace flowing in upon him , that God will do all this because he will , because it is his meer pleasure ; Oh how this in finite goodness of God in Christ , laid to heart by the Spirits assistance , melts , softens and even overcomes the Soul. Now his mind and heart , his Opinion , his Affection , his Disposition is wonderfully altered towards God , towards Christ , towards his Law , towards all his wayes . Now he counts not God , as formerly , an enemy or an hard Master , but a friend indeed , a most gracious and compassionate God , not only requiring Duty , but giving Ability : not only discovering Misery , but assuring of the eternal and al-sufficient Remedy against it . Now he looks not upon the Law of God , as a rigorous , harsh and heavy yoke : but as holy just and good , as a sweet and easie yoke in Christ , and as a Comforrable Rule of life and obedience . Now when the Mind and Heart are thus prepare by Hewing , by Razing , by softning them : Then comes the Spirit of God and gives his Laws into their Minds , writes them in their Hearts . This is very observable , if we compare this clause of this New Covenant : b I will give my Laws into their Mind , and write them upon their hearts , together with that passage of Paul elswhere : c ye are our Epistle , written in our Hearts , known and read of all men . Forasmuch as ye are manifestly declared to be the Epistle of Christ , ministred by us , written not with Ink , but with the Spirit of the living God : Not in Tables of stone , but in fleshly Tables of the heart . Hereby he intimates to us . 1. That the heart must first be prepared as Tables to write on : 2. That These Tables of the heart are then especially prepared for this writing , when they are not hard , stony , but soft fleshly Tables : Then the Spirit writes Gods Laws there , then they become Christs own Epistle . Thus of Gods preparing their Minds and Hearts , for writing his Laws therein . This is the First thing . ( 2 ) Gods way and Manner of writing his Laws in their Minds and Hearts thus prepared for it . The Apostle Alluding ( as d Calvin well observes ) to the Promise of the New Covenant in Ieremiah , I will give my Law into their inwards , and write it in their hearts : and to the Promise in Ezekiel , I will take away their heart of stone , and will give them an heart of flesh , shews that this New Covenant-Promise was fulfilled upon the Corinthians by means of his Ministry among them , and that therefore , he was a Minister of the New Testament , not of the old ; of the Spirit , not of the Letter unto them : saying : e Ye are our Epistle written in our hearts , known and read of all men . Forasmuch as ye are manifestly declared to be the Epistle of Christ , ministred by us , written not with Ink , but with the Spirit of the living God : Not in Tables of stone , but in fleshly Tables of the heart . In which words also he tacitly gives us to understand , Gods ordinary way and manner of writing his Laws in his Peoples hearts , now under this New Covenant , viz. 1. That , The Tables whereon this Law is written , are not Tables of stone , but fleshly Tables of the heart . The f Epithet ( Fleshly ) is not here taken in a bad but in a good sense , and signifies a soft , flexible , tractable heart , here opposed to stony , that is , an hard , stubborn , contumacious heart , as mans heart by Nature is till it be subdued by the Spirit of God. Mans heart must first become fleshly and flexible before Gods Law can be written therein . 2. That , The Pen or Instrument wherewith usually Gods Law is written in the Heart , is the Minister of Christ. The Epistle of Christ , ministred by us . Ministers are the Instrumental Mean , the Pen in the hand of God , in the hand of Christ , in this writing : They g can do nothing of themselves , they cannot print this writing upon the Mind and Heart , but as Christ guides them , acts them , uses them , & accompanies their Ministry by his Spirit to make it pierce into the heart , and render it effectual there . 3. That , The Spiritual Ink wherewith ▪ this writing is immediately drawn , is the Spirit of the living God. What Ink doth upon the Paper : That the Spirit of God doth upon the mind and Heart . It s Ink that makes the Characters , the lines , the words , the writing : and leaves them remaining upon the Paper that they may be read : if there be no Ink in the Pen , there can be no writing , though the Pen be used never so much . It s the Spirit of God that effectually writes the Prints and characters of Gods Laws upon the mind and heart : without this Spirit the Ministry of man can write nothing there , not one law there : They are h but Ministers by whom men believe , but its God only that gives the increase . The instruments in this point are nothing : i All the power , vertue and efficacy thereof is only of God by his Spirit . 4. That , The writer , the efficient of this writing , is God in Christ by his Spirit . They are all three here mentioned : The writing is the Epistle of Christ , written by the Spirit of the living God ; They all three co-operate , and Ministers co-operate with them all , and all to produce this great work of writing Gods Laws in these fleshly Tables . Whensoever therefore this blessed writing is delineated upon any mans heart , he is to look upon it as a Mighty work of God , and not as the work of man upon his heart : He cannot write these Laws upon his own heart ; Nor can the most excellent Ministers in the world , no not Apostles themselves , do it without God ; And Ordinarily God will not do it without his Ministers . Hence , Ministers are Necessary Instruments , as Pens in the hand of Christ , for this writing : To despise them , will be to deprive our selves of this Inscription , and to despise Gods way of giving his Laws into our Minds and Hearts . Thus , The Laws of God , are the writing : Fleshly hearts , are the Tables : Ministers of the Gospel , are the Pens : The Spirit of God , is as the Ink : and God in Christ the writer . There 's much of Christ in the Mind and Heart when the Laws of God are written there . This is Gods usual way . ( 3 ) The Consequents and effects of this writing of Gods Laws upon the Mind and heart , are divers , and very considerable . As , 1. The universal Answerableness of the Heart within , to Gods Law without . 2. The Renovation of the whole Soul. 3. True knowledge of the will and all the wayes of God , and Unfeigned Love to God and man. 4. Sincerity of Obedience from right Principles . 5. A chearful delight in the Law of God. 6. Legibleness of the writing . 7. Firmness and durableness of the Impression . Let me open these Particulars a little . I. An universal answerableness of the Mind and Heart within , to Gods Laws without . Mark , he doth not say , I will write this Law , or that Law , this Table , or that Table : but indefinitely , I will give and write my Laws : that is , All my Laws , here 's none excepted . Again , he doth not say , I will write them in their Minds alone , or Wils alone , or Affections alone : but in their Mind and Hearts : that is , in their whole Souls and all the Powers or Faculties thereof . As under the Old Covenant , when Gods Laws were written on Tables of stone , k The Tables were written on both their Sides , on the one side and on the other were they written : The Tables were written all over ▪ they were all full of the Law , there was no vacant space : So here under the New Covenant , the Spiritual Tables shall be written on every side , on every faculty and affection , the whole Law shall be written all over them , the mind and heart shall be full of the Law. Before this writing , there was an universal Contrariety : but since , there 's an universal Correspondency , betwixt Gods Laws and their Hearts . Now there 's a Spiritual Law within , called l The Law of the Mind , answering in every point to the Literal Law without : As the Counterpain answers to the Original Deed , as the Print answers to the Stamps , As the impression in the wax answers to the Seal , as the Image in the glass answers to the Face , eye for eye , part for part , proportion for proportion , colour for colour . There is such a general conformity , compliancy , and tendency of the mind and heart to and with the Laws of God , that they have a sweet aptness and disposedness to have respect to them all . m Then shall I not be ashamed , when I have respect to all thy Commandments . II. The n Renovation of the Mind and heart , even of the whole Soul by the Holy Ghost , according to the image of God in knowledge , righteousness , and true Holiness . This is another consequent or concomitant of Gods writing his Law in the Heart . Whilst Adam had the Law of God in his heart , he retained the Image of God in his heart wherein he was created : and when man receives the Law of God supernaturally written in his heart , he Receives the image of God also into his heart , wherein he is New-created . There cannot be a supernatural writing of the Law in the Heart , and conformity of the Heart to the Law , but withal there must needs be the Image of God renewed there , wherein this Conformity consists . Holiness conforms the Heart to the whole First Table , Righteousness conforms it to the whole Second Table , and Knowledge compleats this conformity to both . This Renewing of the whole Soul , Mind and heart after the Image of God , is ( as I said ) another Consequent following , or a concomitant accompanying Gods writing of his Law in the mind and heart . It may be accounted a Consequent following upon it , forasmuch as this Inscription of Gods Laws in the heart leaves this renewed state behind it upon the heart , the Image of God remains there , and abides there ever after : It may also be counted a Concomitant accompanying it , forasmuch as Gods writing his Law in the Heart and Mind , and his Renewing the whole Soul , are effects of divine Grace wrought both at once in the Soul ; yea for substance they are both one , This o Renewing of the Holy Ghost being the hearts Conformity to the Law of God. By this its evident , that this promised Blessing of writing Gods Laws in their Minds and Hearts , is very comprehensive , It comprizeth in it , 1. Gods giving of his Spirit into their hearts , p whereby this writing of the Law shall be delineated there : 2. The Supernatural Principles and Habits of saving Grace infused into the Soul : which are called The Image of God , Ephes. 4. 24. Col. 3. 10. The New man , Eph. 4. 24. The Law of their mind , Rom. 7. 23. The Life of God , Eph. 4. 18. The Divine Nature , 2 Pet. 1. 4. The Law of the Spirit of Life in Christ , Rom. 8. 2. 3. As also the original and fundamental actings of the Spirit to the Infusion of these Principles , which acts are stiled , Renovation , Tit. 3. 5. Regeneration , Tit. 3. 5. John 3. 3 , 5. & 1. 12. New-Creation , 2 Cor. 5. 17. Vocation , viz. Effectual vocation , Rom. 8. 30. 1 Pet. 2. 9. Sanctification , 1 Pet. 1. 2. 1 Cor. 6. 11. All these and such like particulars are comprehended in this sweet Promise of Gods writing his Laws in his peoples Minds and hearts . So that this is a very pregnant , full and rich Promise . III. True knowledge of Gods will and all his wayes , in Christ : and Unfeigned love to God and man. 1. Gods Laws are given into their Mind : Hence , the Mind must needs have a true knowledge of Gods will and all his wayes , in Christ. For , Gods Laws do summarily comprize in them the will and waies of God wherein we should walk ; viz. All his wayes of Religion towards God , in the First Table ; and all his wayes of Righteousness towards man , in the Second Table ; When the Laws of God are within the mind , there 's a true , inward , radical and infallible principle of Knowledge there : and this a Knowledge in Christ ; forasmuch as , when men have the Laws of God thus written in their Minds and hearts , they q are the Epistle of Christ , this writing there is the special work of Christ by his Spirit , this is part of Christs New Covenant-work . This knowledge is an excellent inlet into Obedience , and consequently unto happiness . r If ye know these things , happy are ye if ye do them . 2. Gods Laws are written in their hearts : Hence , Unfeigned love to God and man ( which is the very s Summ and abstract of all Gods Laws ) must needs be deeply engraven in their hearts also . For Love is the life of the Law , the end of the Law , The fulfilling of the Law , The Substance and abridgement of the whole Law : x Love to God with all the heart , soul , mind and might , is the First and great Commandment , viz. The Summ of the First Table ; And love to our neighbour as to our selves is the second like unto it , viz. The Summ of the Second Table . So that the Law of God cannot be written in any heart : but consequently the Love of God and Man must needs be deeply engraven upon that heart . Now this twofold love must be Unfeigned : for what is written in the mind and heart , is real , cordial , unfeigned , without dissimulation , formality or hypocrisie . By the sincerity of this Love in the heart , we may notably discover that the Laws of God are written there also . IV. Sincerity of Obedience from right principles of true knowledge and unfeigned Love. This is another excellent effect of Gods writing his Law in the mind and heart : It makes him sincerely obedient from right Principles . Before Gods Law be written in the heart , a man may perform many acts of Obedience to the Law ; As , y Herod did many things ; So the z Pharisees performed many things ; and Paul before his Conversion , was touching the Law a Pharisee , touching the righteousness of the Law blameless , but all that they did was from wrong principles , from fear of men , hope of popular applause , carnal expectation of justification by the work done , &c. these are but odd accidental and carnal principles to act upon ; and all such actions are but forced and violent Motions , as of a stone cast upwards , which is contrary to its Natural Motion and inward principle , they are unsound & hypocritical , therefore God disregards and abhors them . But after the Law of God is written in a mans heart , then he obeyes sincerely from a right inward and cordial Principle which is in his heart . The Law of God is within , therefore he cordially , inwardly , connaturally obeys this Law. His motion is not a violent and forced , but a Natural Motion . His obedience springs out of his heart , He obeys in knowledge , a He knows , and then does : b He obeys in love , out of a pure heart and a good Conscience , and faith unfeigned , here are right principles : such obedience is sincere , the heart and the act , the inward principle and the outward Practise do agree , here 's no hypocrisie , no counterfeit deportment in such Obedience . That 's the purest honey that drops from the comb freely without squeezing , that 's the purest and most generous wine that flows from the grape freely with the least pressing , that 's the purest and most genuine Motion that comes from an innate inward principle of Nature , without external forcing : So that 's the most sincere pure obedience to God , that naturally flows from the Principle of the Law within , from the image of God , true Grace , and love within the heart and Soul : These principles breed an aptness , a proneness , a familiar , habitual , connatural disposedness in the Soul to obey , and it cannot chuse but incline to such obedience from this supernatural Byas that is set upon the Heart . V. A chearful delight in the Law of God , and in the Obedience thereof . This is another effect of Gods Law in the Heart : it makes a man delight exceedingly in it , delight to know it , delight to Meditate in it , delight to be conform to it , delight to do it , and perform the will of God in it . Paul said : c I delight in the Law of God after the inward man. The truly Godly and blessed man hath this Property : d His delight is in the Law of the LORD , and in that Law will he miditate day and night . David also acknowledged that from Gods Law written within , he had a delight to do Gods will ; e I delight to do thy will , O my God : yea thy Law is in the midst of my bowels , or within my heart . Herein David was a special f Type of Jesus Christ , whose meat was to do the will of him that sent him , and to finish his work . When Gods Law is in the heart , Then the very bent , disposition , inclination , tendency , and whole Stream of the heart and affections is towards this Law of God , and the observance of it , and that chearfully , pleasantly , delightfully . Whatsoever a man doth from this inward Principle of Gods Law and ingraffed Propensity of the heart , he doth not only in uprightness , but also with great alacrity and delightfulness : It s his meat and drink to be doing it , and beyond his appointed food : He delights in it , as the fish in the water , as the foul in the air , which is their proper Element : So the Law of God is his Element , he would still be and live in this Element : He delights to know God , to believe in him , to love him , to observe him , to worship him according to his will , to honour his name , to sanctifie his Sabbaths , to be doing all good to his brother : He is never well , but when he is dutifully walking with God , and using Means to further his Obedience . If there were no heaven to reward obedience , no hell to punish disobedience , yet he would g Fear the LORD , and delight greatly in his Commandments . Oh what h high esteem had David of the Laws of God , beyond honey and honey-comb , beyond rich spoils , beyond thousands of gold and silver , beyond all riches ; he counted them his Counsellours , his heritage for ever , and the rejoycing of his heart ; His spirit was endeared to them , and ravished with them exceedingly , I love them excedingly . — Oh how love I thy Law , it is my Meditation all the day , — My Soul breaketh for the longing that it hath unto thy judgements at all times . But now on the contrary when Gods Law is not written in the heart , there is an extream antipathy , aversness and i enmity to it , a man counts it an hard rigorous Law , an intolerable yoke , could wish there never had been any such Law to chain him up , and restrain him from his lusts and corruptions ; he hates it , and the obedience thereof , it is very bitter , burden some and gravaminous to his Spirit . VI. The Legibleness of this writing . When God writes his Laws in mens hearts , he makes them Legible and discernable there ; they may be seen and read there : As when he wrote the k Law upon the two Tables of stone , it was Legible there , Moses was able to read it . Now this Law written in their Hearts is Legible , of God , of Themselves , and of Others . 1. Legible of God. The Lord exactly discerns and reads his own writings in the Heart . He fully l knows what is in man , he m searcheth the reigns and hearts of all men , but he specially beholds with favourable acceptation such persons hearts as have his Law in them , his image , his graces , his sanctifying endowments , &c. to such will he look ; such are o men after his own heart , ( as David was ) to fulfill all his will. 2. Legible of themselves . They that have the Law of God written in their hearts , can Read it and discern it there . As David did : p Thy Law is within my heart : Hebr. Thy Law is in the midst of my bowels , There is a q white stone given by Christ to some , and in the stone a New name written , which no man knoweth ( viz. certainly and infallibly ) but he that receiveth it . Now a man may discover the Law of God that 's written in his Heart , Partly , by the Apprehensiveness of his own Spirit and Conscience . r What man knoweth the things of a man , save the Spirit of man which is in him ? Partly , by the Evidence and Discoveries thereof by the Spirit of God. s Now we have Received , not the Spirit of the world , but the Spirit which is of God , that we might know the things that are freely given to us of God. Partly , By the light of the Law written in the heart . The Law put in the heart brings a spiritual light with it , whereby it may be discovered : as a Diamond set in gold brings an orient sparkling with it , whereby it may be discerned . t The Commandment of the LORD is pure , enlightning the eyes . u — The entrance of thy words giveth light , it giveth understanding unto the simple . When the Sun or a star ariseth , they bring their natural light with them , and thereby discover themselves to the world : so when the day-star of grace and Law of God arise in a mans heart , they bring their spiritual light with them , and so manifest themselves unto the Soul. Partly , By the great and wonderful alteration which is made in the he art and Soul by the writing of the Law therein . It was stony , it is fleshly : It was rebellious , it is obsequious : It was full of hatred and enmity against God , it is full of Amity and love to God , &c. There 's a mighty change . Now great Alterations of State , are great Demonstrations : A passage from one contrary State to another is very conspicuous . 3. Legible also to others . Though others cannot infallibly read the Law of God written in their hearts , yet charitatively and probably they may read it , by the Preparatives , Properties and Consequents of such writing . Hence said Paul to his Corinthians : x — Ye are our Epistle , written in our hearts , seen and read of all men ; forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us , &c. Thus the Law of God written in the heart is Legible . And yet its true , It is not alwaies alike Legible to our selves and others : Sometimes , as in infancy of Grace , the characters are very small : Sometimes , they are so blured and rubbed off by lapses and Infirmities , that its much ado to discover the writing , although there be a true writing there . VII . Finally , The Firmness and durableness of the Laws impression upon the Mind and Heart . y God gives it , God writes it in mind and heart . By these two expressions he intimates how firmly and strongly he conveyes his Laws into the Mind and heart , that they may never be oblitered or worn out . Writings in the dust may be blown out with a puff of wind , writings in Paper may be fetched out by art , yea writings in Marble or dead Materials may wear away : but God will write his Laws in lasting Tables , in Mind and heart , there they shall be engraven deeply and indelibly , more deeply then any acquired Habits ; they shall become connatural to the heart , they shall be incorporated into the very frame of the Soul , they shall make such impression as shall never out , nay death it self shall not be able to deface this Record , but the Laws of God once written by God upon the Mind and heart , shall remain as long as those spiritual Tables shall remain , that is , for evermore . These are the excellent fruits , effects or Consequents of Gods writing his Laws in his Foederates minds and hearts . IV. Question . Whether Gods Laws were not written in his Peoples Minds and Hearts before the time of this New Covenant ? The Reason of this Question is , because this New Covenant is here said to be z not according to the Covenant made with the Fathers , &c. and this is laid down as the first particular point wherein the New Covenant should differ from the Old , viz. That now God would give his Laws into their Mind , and write them in their hearts , which seems to import that his Laws were never so written in the heart before . Which to assert , seems very strange ; especially seeing the New Covenant is substantially one and the same with former Covenants : And Gods Foederates of Old were Partakers of Renonation in and after the image of God , as well as since the New Covenant . Answ. For clear Resolution to this Question , these two things are to be heedfully Considered , viz. 1. That , Before the time of this New Covenant there was some kind and manner of Gods writing his Laws in the Hearts of his People . As , 1. A Natural writing of the Substance of his Moral Laws in the Heart of Adam in his innocency , under the Covenant of Works . This is evident , Partly by the a integrity and uprightness of man in his first Creation in the image of God : which was his conformity to Gods Law. Partly , by the b Work of the Law in some measure written upon the hearts of Pagans , who never had the written Law. If so much of the Law remain in mans corrupt Nature ; how compleatly was it written in mans perfect Nature ? Now this writing of the Law in Adams heart , was only Natural , and Concreated ; it was such a writing as belonged and was agreeable to the pure primitive state and constitution of man in his very Creation , he had it only naturally from God as Creator , not supernaturally from God as Redeemer . 2. A Supernatural writing of Gods Moral Law , for the Substance of it in the hearts of his people , after the Fall , under the Covenant of Faith. This is evident ; Partly , because Gods people under the Covenant of Faith , and before the time of the New Covenant , had in effect some such thing Promised to them , as Gods c circumcising their hearts to love him ; His d putting his fear into their hearts that they should not depart from him ; His e giving of his Spirit into their hearts , together with many excellent Influences of the Spirit , f formerly explained . What were these supernatural blessings , but principles of Grace conforming them to the Law of God , and the writing of Gods Laws in their Hearts . Partly , Because before the time of the New Covenant Gods people experimentally received such an Inscription of Gods Laws upon their hearts , as appears by their Renovation , their inward Principles , their holy Practises , and sometimes their express acknowledgements hereof . Thus ( 1 ) Under Gods Covenant with Adam ; g Abel was a believer , and his works righteous . h Enoch a believer , and walked with God. ( 2 ) Under Gods Covenant with Noah ; i Noah was a believer , upright in his Generations , walked with God , and moved with fear , by Gods warning obediently made an Ark. ( 3 ) Under Gods Covenant with Abraham ; Abraham k believed in the Lord ; walked before God , was perfect ; most obedient to Gods call and commands , to follow him ( even ad coecam obedientiam ) although he knew not whither ; and commanded his children and houshold after him to keep the way of the Lord. So l Isaac a believer , Feared God. m Iacob a believer , wrastled with God in prayer and prevailed , &c. ( 4 ) Under Gods Sinai-Covenant with Israel ; Moses an eminent n believer , and an excellent Self-denyer . o Caleb and Ioshuah , men of another spirit , followed the Lord fully . p Gedeon , Barack , Iephta , Sampson , &c. were also renowned believers . ( 5 ) Under Gods Covenant with David ; David himself was q a man after Gods own heart : and himself confesseth ; r I delight to do thy will , O my God , yea thy Law is within my Heart , Hebr. in the midst of my bowels . ( 6 ) Finally , Under Gods Covenant with the Captives ; God assured them of s a New heart and a New Spirit , promising to take away their heart of stone , and to give them an heart of flesh , that they might walk in his Statutes , and keep his Ordinances , and do them . By all which its very evident , that in some sort God did supernaturally write his Laws in the Minds and Hearts of his people , before the time of this New Covenant . I say , Supernaturally ; Because whatsoever writing of this sort is savingly printed upon any mans heart since the Fall under the Covenant of Faith in any Administration thereof , is wrought by Christ the Redeemer , by the supernatural efficacy of his Spirit . Every such writing is the Epistle of Christ : his Grace , his Spirit , his efficacy , his image , is illustriously evident therein . This is the first thing to be considered , by way of Concession . 2. That , Notwithstanding all this , thus granted , till the time of this New Covenant Gods Laws were not so written in his peoples hearts , as since they have been . This is very evident ; If we take notice how far The Manner , Efficacy and Extent of this New Covenant-Administration , differed from , and transcended all Foederal Administrations that went before it : Answerable unto which is Gods Manner , Efficacy and Extent of writing of his Laws , especially under the Old & New Testament . 1. The Manner of Gods former Covenant-Administations was more Carnal and External , and ran for the most part upon Carnal and outward blessings , as to the Letter of them . As , t Bruising the Serpents Head by the Seed of the woman ; u Preservation in the Ark from the flood of waters that drowned all the world ; The x Inheritance of Canaan , long life and Prosperity there ; The y Continuance and Glory of Davids throne and Kingdom to his Seed ; The z Redemption of the Captives out of Babylon and Restitution of them into their own land , &c. And proportionably Gods Manner of writing his Laws , was more Carnal and External ; viz. In two Tables of stone , Deut. 4. 13. 2 Cor. 3. 3 , 7. But the manner of Gods New Covenant Administration , is more Spiritual and Internal , mostly consisting of Inward Spiritual Blessings . Yea as to the Letter of the Covenant it wholly runs upon Spirituals altogether , Ier. 31. 31 , 32 , 33 , 34. Heb. 8. 8. to 13. And proportionably Gods manner of writing his Laws is Spiritual and Inward ; not in Tables of stone , but in the soft fleshly Tables of the Mind and Heart , Jer. 31. 33. Heb. 8 ▪ 10 2 Cor. 3. 3. This different Form and Manner of the Old and New Covenants administration is much to be noted , which eminently holds forth such a different writing of Gods Laws : That , in Literal Tables of stones , This , in spiritual Tables of the mind and heart . 2. The Efficacy of former administrations , was very weak and small , in Comparison of this New Covenant-Administration which is great and powerfull . Under those The , Holy Spirit was but as it were a sparingly sprinkled upon them ; Their knowledge and love of God was dark , feeble b childlike ; Their hearts were very stony hard and inflexible , as God intimated to them in writing his Laws upon stones , &c. But under this , The Holy Spirit is c plentifully poured forth as in Streams & Rivers upon them ; and into them ; Their knowledge and love of God is clear , strong , ripe , man like : Their Hearts very fleshy and flexible to God and his will , &c. Hence , The Old Testament-Ministration is called d The Ministration of the Letter , that condemns and kills , viz. An ineffectual Ministration , shewing the Letter of the Duty and Death in case of Non-performance , but affording no Ability for that Duty : But the New Testament-Ministration is called the Ministrationn of the Spirit that quickneth , and is a Ministration of righteousness , viz. An effectual and powerfull Ministration , that affords sufficiency of ability for the Duty which it requireth . Hence , The Spirit is said e not to be given , till Christ was glorified : Not as if it had not been given at all ; but because it was bestowed so sparingly and slenderly , in comparison to what is now , that it might seem not to be given at all . 3. The extent of former Covenant-Administrations , was but to Particular Familes , as of Adam , Noah , Abraham , David ; or to some Particular Tribes , as to the Captives of Iudah and Benjamen ; ar to a Select Nation , as to the Jews at Mount-Sinai : Alas , how few , what a small handfull were all these to the rest of the world ! And yet of this small number , how few were there that had any saving inscription of Gods Laws upon their hearts at all ? And we say , Minimum in magne nihil , a small thing in that whch is great is as nothing ; a drop is as nothing in the Sea , a grain of sand is as nothing in the Earth : so the writing of Gods Laws in the hearts of so few , is as nothing in the world But the extent of this New Covenant-Administration is universal , f To all Nations in the whole world ; and consequently Gods writing of his Laws in mens hearts is proportionably extended to all Gods people in all those Nations : to many thousands and ten thousands more then under all former Covenant-Expressures . Thus the Lord under this New Covenant writes his Laws in his Peoples hearts ; ( 1 ) Not Naturally , as at First in Adams heart in his state of creation , under the Covenant of Works ; But Supernaturally , by the Spirit of Jesus Christ , restoring them from their State of corruption under the Covenant of Faith : And this ( 2 ) Not so imperfectly as under foregoing Covenant-Administrations , but much more perfectly and compleatly in Efficaciousness and Extensiveness . The chiefest of former Covenants , the Old Covenant holding forth , in the publique and open Administration of it , only a writing of Gods Laws in stones : This New Covenant , in the open and manifest Administration of it , revealing only a writing of Gods Laws in the Minds and Hearts of Gods Foederates . V. Question . Why will the Lord write his Laws in the Minds and Hearts of his Foederates , Now under the New Covenant ? And why doth God Covenant thus to do ? Answ. The Lord doth Covenant this , and will accordingly thus write his Laws in the Minds and hearts of his Covenant-people now under the New Covenant ; 1. Because , He will. The meer good pleasure of his will , and his free Commiserating Grace , is the only original Moving Cause inclining him hereunto . g I will give my Laws into their Mind , and I will write them in their hearts . Gods Foederates cannot deserve this blessing of themselves , more then others : but God will peculiarly conferr it upon them of the riches of his meer Grace , which he now under the New Covenant displaies more eminently and gloriously then ever , Ephes. 2. 4. to 11. 2. Because God intended this New Covenant to be a far more perfect and excellent Expressure then the Ola Covenant . h Behold — I will make a new Covenant — not according to the Covenant which I made with their Fathers . Why ? wherein shall this New Covenant excell and be more Perfect ? Herein saith God ; My Old Covenant was but i written in Tables of stone : but my New Covenant shall be engraven upon better Tables , upon the Mind and Heart . This better writing , these better Tables , will make this a better Covenant . Gods Covenants were so ordered in their Revealing , that the later was still better then the former ; and the last , this New Covenant , the best of all . 3. Because , God would more effectually provide against his Peoples breach of Covenant , then formerly . God brought all Israel into an Excellent Covenant at Mount Sinai that Old Covenant , and after he had published it to them by his own immediate voice , he wrote it upon two Tables of stone : but presently they brake this Covenant by their Idolatry in Aarons calf , as Moses signified by breaking the Tables before their eyes . Why did they so soon break this Old Covenant ? Because it was not written in their Minds and Hearts , but only upon Tables of stone : They had an Outward Rule , but they had not the inward Principle of obedience , therefore they brake it . Which my Covenant they brake , Jer. 31. 32. k Because they continued not in my Covenant , and I regarded them not , saith the Lord. For this is the Covenant that I will make with the house of Israel after those days saith the Lord : I will give my Laws into their Mind , and write them upon their Hearts . As if he had said ; I will take a more effectual Course in my New Covenant , to prevent their breach of Covenant ; their inconstancy and unstedfastness in , and their Apostacy from my Covenant is very offensive to me : therefore I will give them inward Principles and Abilities for performance of , and perseverance in my Covenant , I will not engraven my Laws any more in Stones without them , but upon their Minds and Hearts within them , so that they shall be no more able to forget and forsake my Laws and Covenant , then they can forget and forsake their own Minds and Hearts ; Thus they shall be Constant , Steady , and Stedfast in my New Covenant . 4. Because , God had reserved the most plenary and efficacious Donation of his Spirit , and all his gracious influences , till the daies of Christ , and times of the New Covenant : As the Scriptures l often intimate . Hence , Gods most eminent , excellent , efficacious , compleat and extensive writing of his Laws in the minds and hearts of his Foederates , ( which is the immediate and special work of his m Spirit , and hath in it Complexively very many of the gracious Influences , Endowments , Effects and Operations of the Spirit of God , as n I have already manifested , ) is also reserved till these dayes of Christ and of his New Covenant . The Plenary donation of the Spirit , is the o fruit of Christs actual Exaltation and Glorification , then he himself received of the Father , the Promise of the Holy-ghost , that is , The Promised Holy-ghost , and upon that Receit shed forth the same upon his people : Answerably the Spirits most Plenary and perfect Inscription of Gods Laws in his peoples hearts , is the proper fruit of the Spirits plenary Donation . Both these , are the gloririous Trophies of Christs triumphant ascension into heaven , and Exaltation at Gods right hand : and by both these Christ is exceedingly extolled and magnified in his Church . 5. Finally , God will under his New Covenant write his Laws in his Peoples Minds and Hearts , that the Spiritual p Consequents and Effects of such his writing of his Laws therein may rest upon them , and really make them Gods Covenant-people indeed . This is eminently intimated in the Connexion of those two Promises together ; q I will put my Laws into their mind , and write them upon their hearts : And I will be to them a God , and they shall be to me a people . As if he had said ; Hereby I will effectually declare and demonstrate my self to be their God in Covenant , and will effectually make them my Covenant people indeed : even by Giving my Laws into their Minds , and writing them upon their Hearts . Till this writing be drawn upon their Souls , I and the sons of men are at a distance , there is no saving Covenant-Relation , nor Covenant-interest between us , &c. but when this shall be once actually done upon the Minds and Hearts of any , then all this distance shall be removed from between me and them , then I will be theirs , and they shall be mine effectually and savingly , according to my New Covenant . VI. Question . How we may know , Whether God hath Given his Laws into our Minds , and written them upon our Hearts ? Answ. We may know this , 1. By the Antecedents , 2. By the Manner , 3. By the Consequents of Gods writing his Laws in our minds and hearts , as hath already been explained . 1. By the Antecedents foregoing and preparing the Mind and Heart for Gods writing his Laws there . As , ( 1 ) Hath God hewen the Tables of mind and heart by his Spirit of Bondage ? Rom. 8. 15. ( 2 ) Hath God razed and obliterated out of the mind and heart all other Laws , Writings , and Impressions which are inconsistent with these Laws of God ? Hath he r Circumcised thine heart , cutting off thy Natural Corruptions ? Hath he s taken away the Stone out of thy heart ? Hath he stript thee Naked , and emptied thee of thy self by t Self-Denial ? ( 3 ) Hath God u mollified and softned these Tables of thy mind and heart to receive the impression of his Laws , by the heart-melting discoveries of the Gospel , laying open the riches of divine Wisdom , Grace and Mercy in Christ for saving of Sinners ? 2. By the Way and Manner of Gods writing his Laws in mind and heart , viz. 1. By Christ , as his hand , his writer ; 2. By his Ministers , as his Pens in the hand of Christ ; 3. By the Holy Spirit , as his Ink that immediately makes the characters ; 4. And in fleshly , soft , flexible Tables of Mind and Heart . ( 1 ) Hath Christ made his supernatural draught upon Mind and Heart ? Is he the writer ? Is the x Epistle Christs ; or anothers , Sin 's , The World's , Satan's ? Whose Image aud superscription is it , that 's upon the heart ? Are you y New-creatures in Christ Iesus ? Are you the z workmanship of God created in Christ unto good works , & c ? Have ye put on the Lord Iesus ? Rom. 13. 14. Gal. 3. 26 , 27. Christ is close at work in the Soul , when Gods Laws are a writing there . ( 2 ) Are the a Ministers of Christ , his Pens to delineate Gods Laws in your minds and Hearts ? Do you prize , love , obey , and submit to them in the Lord in their Ministrations , as Instruments in the hand of Christ ? 1 Thes. 5. 12 , 13. Heb. 13. 17. 1 Thes. 1. 5 , 6. Gal. 4. 14 , 15. 1 Cor. 4. 1. The Corinthians overvalued their Ministers , 1 Cor. 1. 12 , 13. & 3. 4 , 5 , 6. The Galatians removed from theirs , and undervalued them , Gal. 1. 6 , &c. Those , by accounting them above Instruments : these by debasing them below Instruments , and rejecting them for false Teachers ; ( The Epidemical disease of these our times , ) But then we shall rightly value them , when we shall account them as Ministers , as Instruments , as Pens in the hand of Christ. Are they b Ministers of the Spirit , or only of the Letter , to you ? Hath their c Gospel come unto you , not in word onely ; but also in power , and in the Holy Ghost , and in much assurance ? ( 3 ) Hath the d Holy Ghost been the blessed Ink that hath immediatly written Gods Laws upon your Minds and Hearts ? Hath this Ink been put by Christ into his Pens , hath this Spirit co-operated with his Ministers , hath he left his marks , his characters behind him upon your Souls , or no ? ( 4 ) Have your minds and hearts been found e Fleshly , not Stony Tables , when Christ by his Spirit and Ministers was going to write Gods Laws upon them ? Have they rejected , or received his impressions ? Have they yielded to , or rebelled against his Inscriptions ? Have they been like melted mettal , ready to run into the mould of Gods Laws , and to receive any impression thereof ? 3. By the Consequents and Effects , resulting from , and remaining after Gods writing his Laws in the Mind and Heart . After writing , there are Characters and Words remaining , wherein the Mind , Meaning , and Will of the Writer is represented : So after Gods writing his Laws in the heart , Gods Mind and Will remain upon the heart , in many particulars . As , In ( 1 ) An Universal Answerableness of the Heart , to Gods Laws . Have you a Law within , fully answering to Gods Laws without ? Is there an f universal Counterpain of Gods Laws delineated in your hearts ? Is there an Entire Conformity to all his Laws ? where God savingly writes one , he writes g all his Laws in the heart : His Laws of Religion , his Laws of Righteousness . There 's nothing God Prescribes , but the heart is disposed to do it : nothing God Prohibits , but the heart is careful to decline it . Herod , Pharisees , Hypocrites , Pagans , may have some partial Conformity to Gods Laws in some things : but because it is onely in some things , or in many things , and not in all things , Gods Laws are not savingly written there . ( 2 ) A Renovation of the whole Soul h according to Gods image . There cannot be in the Mind and Heart an Entire Conformity to the Law of God , but by a Transformed Renovation of the whole Soul according to the Image of God in Knowledge , Righteousness , and true Holiness . The Old frame is so full of Pravity , Malignity and Enmity against God and his Laws : That there must be a Renovation , Regeneration , New-creation , Conversion , Sanctification , &c. or else there can be no Conformity to Gods Laws . Are you thus Renewed , Regenerated , & c ? where is this image of God in the Soul ? ( 3 ) True Knowledge of the will and all the ways of God , and unfeigned Love both to God and man. Gross ignorance cannot remain in the Soul , when the Law of God comes to be written there : no more then gross midnight-darkness can remain in the hemisphear when the sun appears in the sky . Nor can true Love to God and man be absent from the heart , wherein the Law is present : because such i Love is the Law of God , and the Law of God is Love. What light now of true knowledge of all Gods will and ways shines in your Minds ? what life and holy flames of true Love to God and man burn in your hearts ? ( 4 ) Sincere , Cordial and Entire Obedience to Gods Laws from right Principles of Knowledge and Love. Where k Gods Laws are in the heart , the Soul is strongly bowed , inclined , disposed and perswaded to all cordial , sincere , entire Obebience : because it knows what is to be done ; because it loves to do what it knows . Dost thou obey l knowingly , understandingly ? Dost thou obey m lovingly ? then thou canst not chuse but obey Cordially , sincerely , entirely . For , Knowledge saith , Every thing is to be done that God requires : and Love saith , I am heartily willing to do every thing that is to be done . ( 5 ) Chearful delight in the Law of God. Such as is the Inscription in the heart , whether of the Law of sin , or Law of God , &c. such is the Disposition and genuine temper of the Heart : Now such as is the temper and Disposition of the heart , such is the delight of the Heart . The heart delights most in that which is most homogeneal and connatural to it : So when the Law of God is made homogeneal and connatural to the Heart , by being written therein , the heart cannot chuse but delight therein exceedingly . What n delight now hath thine inner man in the Law of God , to meditate therein and do it ? are the o Commandments of God joyous , or grievous ? Read Davids affections to , and delights in Gods Law , Psal. 119. and see if thine be parallel . ( 6 ) The p Legibleness of this writing , not only by God , but also by themselves , and others . Is Gods Law so written in thy mind and heart , That thy self canst read it within , in thy Constitution ; That both thy self and others can read it , without , in thy Conversation ; That both thy self and others can see and read a General Conformity and Answerableness of thine Heart and Life to Gods whole Law ? If there be nothing , or Nothing to the purpose , to be read of Gods Law in thine inward Principles and outward Practises ; but rather the Laws of Sin and Satan , heaps of unmortified Corruptions , Scandals , and abominable Offences ; how can it be imagined that Gods Law is written in thy minde or heart ? If thine own Conscience and others observation can behold , No saving Knowledge , but gross ignorance ; No faith , but infidelity ; No Repentance , but impenitency ; No Fear of God , but audacious impiety ; No Love to God , but utter enmity ; No true Obedience , but notorious rebellion ; No Spiritualness at all , but meer carnality ; No Regeneration , Renovation and Sanctification , &c. but an old , unregenerate , sinful state : The Law of God hath as yet made no saving impression at all upon thy Soul. ( 7 ) Finally , The Permanency and durableness of this Impression . What 's written by God in mind and heart will never out . No Time , No Temptation , No Tribulation , No Persecution , no not Natures dissolution , can utterly obliterate or expunge the same . The writing may be slurred , dimmed , defaced , and obscured by these things : but can never be totally razed and blotted out . Is the impression of Gods Law upon thy heart vanishing , or Continuing ; fading or flourishing : dying , or living ? Is the tincture of thine heart in grain ? Doth thy Soul q break for the longing that it hath unto Gods judgements at all times ? Is thy r delight in the Law of the LORD , and dost thou meditate therein day and night ? Inferences , Will the LORD thus give his Laws into their Minds , and write them upon their Hearts ; as hath been explained and evidenced ? Then , Hence these things follow : viz. I. That , Gods Moral Law is the Law of Christ. How doth this appear from what hath been spoken ? Thus ; The Law which God promiseth here to write in their hearts , is Gods Moral Law formerly written upon Tables of stone , as I have s already proved . Now God writes this Moral Law in their Hearts by Christ and his Spirit , as t I have also manifested : whereupon they that have Gods Laws written in their hearts , are called u The Epistle of Christ , written not with Ink , but with the Spirit of the Living God. Forasmuch then as it is Christ , who by his Spirit writes Gods Moral Laws in his peoples hearts , These Moral Laws may justly be denominated the Laws of Christ. Christ is the Author , and effectual writer of them in their hearts by his Spirit : therefore they are his . If the Moral Law be called x The Law of Moses , because Moses was the Instrument by whom God gave and revealed it : How much more may it be called The Law of God , because God gave it , published it on Mount Sinai , and wrote it with his own finger on Tables of stone : and The Law of Christ and of his Spirit , because by them it s written upon the fleshly Tables of the Mind and Heart . So that Iesus Christ , and the Moral Law are not ( as some weakly imagine ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inconsistent , incompatible and irreconcileable : but most consistent , sutable and sweetly agreeable one to another . Since Mans Fall , God never gave his Moral Law but in his Covenant of Faith in Christ : In Christ typified and promised under the Old Covenant , it was given in Tables of stone ; In Christ Performed and Exhibited under the New Covenant , it is given in fleshly Tables of Mind and Heart ; but in both there 's much of Christ , much of his Wisdom , much of his Merit , much of his Iustice , much of his Goodness , Mercy , Free-grace , and Love , much of his Power , much of his Spirit , &c. Christ in both predominates . Hence , 1. The more of Gods Moral Law is supernaturally engraven in the Mind and Heart , the more of Christ is in the Mind and Heart . When Christ comes into the soul , he brings this Law with him thither . If this Law be effectually there , Christ is actually there also . 2. Christ y came not to destroy the Law , but to fulfil it . To fulfil it in his own Person , Actively doing for his elect all the Duty required in it , which they could not do ; Passively enduring for them all the Curse and Penalty threatned in it to the transgressors thereof , which otherwise they could not avoid nor endure . To fulfil it also in his Members , by writing it in their hearts , that they might be able in sincerity a●…d integrity to observe it . 3. They that set Christ and the Moral Law at odds irreconcileably , do neither understand the mysterie of Iesus Christ , nor of the Moral Law solidly . II. That , Gods Moral Law is not abolished , but established by his New Covenant . Why ? Because Gods writing of his Laws in the hearts of his Foederates , is a primary Promise , yea the very First Article of his New Covenant ; z — I will give my Laws into their Mind , and write them in their hearts . Had God intended by his New Covenant to have abolished his Moral Law , he would not have New written it , but utterly have expunged it . But in that God undertakes to write his Laws again , and to write them more durably and indelibly then they were written before , Not in the long-lasting Tables of stone , but in the Everlasting Tables of Mind and Heart : Hereby he eminently confirms and establishes the Moral Law , as that which shall never be reversed or repealed till the end of this world , yea the Substance and Soul thereof in lov●… to God and man shall continue for ever in the world to come . Hence , 1. That grand Antinomian Errour touching the utter abrogation of the Moral Law , ( That the Law given by Moses at Mount Sinai is of no use at all for Matter or Form to Christians now under the New Testament : ) is to be abhorred and abandoned , as repugnant and destructive to the very substance and Nature of this New Covenant . But I have already spoken at large to this effect , 1. In handling that intricate Question , a Whether the Law of God , given by Moses on Mount Sinai to Israel , be abrogated to us now under the New Testament or no ? And how far it concerns or obligeth us , if not abrogated ? 2. In unfolding b In General , How useful it is to all sorts : In Particular , of what use it is to Carnal persons . Of what use it is to the Regenerate . 3. In answering such Material c Objections from Scriptures wrested and misunderstood , as Antinomians make against the establishment and use of the Moral Law now under the New Covenant . And therefore for satisfaction in all these Particulars , I refer the Reader to the places here alledged in the Margin , that I may not go over the same things again . 2. All Detractive and reproachfull speeches derogatory from the continued obligation Force and use of the Moral Law to Believers and regenerate persons now under the New Covenant , ought by all intelligent and conscientious Christians , especially Ministers , to he utterly forborn and avoyded . As those ignorant and unsavory expressions of some : — Legal Preachers , Legal Christians ; — Literal-Duty-men — Old Testament Spirits ; — Mosaical Iustitiaries , &c. For by such rotten , rayling and reviling language as this , they not only discover their gross ignorance in the mysteries of Old and New Covenant , and of the Moral Law ; but also blasphemously traduce and Calumniate both Iesus Christ and his New Covanant , and the infinite wisdom of God , who in them both hath contrived to establish and perpetuate the use of his most perfect Moral Law to all his Old and New Covenant people . III. That , The New Covenant agrees with the Old in Matter and Substance , although they differ in Manner and Circumstance . For , 1. The Matter and Substance of them both , is Gods Moral Law , and that Moral Law written , and that writing made only by the Lord himself : Herein these two Covenants do plainly agree , and are Materially one . 2. The Manner and Circumstance of writing this Moral Law by God is very different under these two Covenants . In the Old Covenant God wrote it in Tables of Stone : In the New Covenant he writes in the fleshly Tables of Mind and Heart . In the Old Covenant it was written , without : In the New , within . In the Old Covenant it was written more imperfectly , weakly , Literally , ineffectually : though the peoples hearts had some impression thereof upon them , yet they remained very stony , stubborn , untractable notwithstanding : but in the New Covenant it is written more perfectly , strongly , spiritually , effectually ; the Peoples hearts are more Mollified , Flexible , Tractable and transformed into the image of the Law of God. IV. That , The Moral Law is a most d excellent Law. This is evident , by the singular Care that God hath taken in this his most excellent Covenant , the New Covenant , to hide , treasure up , and fixedly engrave his Moral Law upon the Minds and Hearts of his People . These are Holy , Heavenly , Spiritual , Lasting , Everlasting Treasuries : Consequently Gods Moral Laws written and laid up there , are choice , rich and precious jewels , and so to be accounted by us . Oh what an invaluable estimate did Holy e David ( that man after Gods own heart , who had the Law of God in his heart ) set upon them ! and most deservedly . Read , and mark , and imitate his affections and estimations of the Laws of God. It is very observable ; That the Lord hath taken care to write his Moral Law , for the Perpetuating thereof , three several wayes , viz. 1. Naturally , in the f heart of Adam before his fall , under the Covenant of Nature , or of Works . 2. Literally , upon g Tables of stone , and that twice under the Old Covenant given at Mount Sinai . 3. Spiritually and most efficaciously , upon the Spiritual h fleshly Tables of his Peoples Minds and Hearts , under the New Covenant . The First writing was perfect , but not durable : The Second was compleat , but ineffectual : The Third is entire , efficacious , and permanent . Now how high and excellent is this Moral Law of the Lord , which God hath so often written with his own finger upon so many Tables , before and Since the Fall , before and after Christ ! V. That , Naturally , since and by the Fall of Adam , The Laws of God are ob●…terated or blotted out of mens minds and hearts . Gods new writing his Laws in the Mind and Heart supernaturally , shews that his old writing of his Laws is blotted out of all mens hearts naturally . Gods i Laws were once in mans heart before the Fall so perfectly , that he was able fully in every point to keep it , and by his own actual keeping of it , compleatly to have wrought out and compleated his own righteousness and life eternall in the sight of God : but by mans Fall and sin ( which makes havock of all blessings and mercies ) Gods Law was so extreamly wiped out of the Heart of Adam and of all his posterity , that nothing at all thereof remains sufficient for mans Justification , but only so much as to leave him k without excuse and aggravate his condemnation . Hereupon God provides for lapsed man a Saviour , a Surety Jesus Christ , ( in whose l heart Gods Laws should be perfectly written , and in whose m Death the penalty of the Law broken by mans Sin should be perfectly Satisfied , ) by and in whom The obliterated Law should , First be revived and recorded in Tables of stone n under the Old Covenant , that hereby man might behold , ( 1 ) What integrity he once had before he Fell , ( 2 ) What Sin and misery he was now naturally enwrapped in by his Fall ( 3 ) What exact righteousness and satisfaction according to this Law is required in and from mans Surety Jesus Christ for lapsed Sinners Restauration to Life and Righteousness , ( 4 ) As also What entire , sincere and cordial Conformity of heart and life to the Law of God is expected from those that accept Jesus Christ for their Surety and Saviour . Secondly , be given and written in o spiritual Tables of mind and heart under the New Covenant , That by this supernatural Efficacy , The heart might be furnished with Ability , for the performance of all Duty which the Law requires . So then , Sin hath expunged Gods Law out of all mens hearts and minds by Nature , till God again inscribe and engrave it there . Hence flows all the impiety and irreligion of mans heart and life against God , all his unrighteousness ageinst man , all his intemperance and insob●…iety against himself ; even from this , That Gods Law is razed and expunged out of his mind and heart by nature . Whereupon carnal man is naturally become the most savage , wild , bruitish , unruly , rebellions , malicious , mischievous , and miserable creature that is on Earth . Ah! how cursed and abominable is the Nature of Sin , that so wofully robs and despoyles the hearts of the sons of Adam of this blessed and perfect Law of God! VI. That , The Renewing of the Mind and Heart , even of of the whole soul , according to Gods image , by effectual Uocation , Conversion , Regeneration , New creation and Sanctification , is not a Natural , but a meer Supernatural work , is not at all from man himself , but wholly from God alone . Why ? Because , It s not man , but p God alone that gives his Laws into their Midns ; not man , but God alone that writes his Laws in their hearts : Now this Effectual Vocation , Conversion , Regeneration , New-creation , Sanctification , &c. is that wherein this his writing his Laws in their Minds and Hearts according to the image of God , especially consists . The carnal q mind is nothing but darkness , blindness , ignorance and sottishness ; The carnal r heart is hardness , stoniness , impenitency , unbelief , deadness , senselesness ; and both of them , even the whole Soul is s Enmity and Malignity against God and his Laws : So that there remains nothing at all in meer carnal man that may contribute the least saving influence , efficacy or assistance to the writing of Gods Laws in Mind or Heart . This must be let alone , and wholly left to God for ever . He alone prepared the first Tables of Stone , and he alone wrote thereon , the whole t Workmanship was his : So here , He alone Prepares the Mind and Hearts , He alone in Christ by his Spirit makes the Inscription of his Laws on the Heart so prepared , and he alone leaves the effectual fruits and consequents of this Inscription upon the Soul : The Preparatives , Acts , and Effects of this writing are all his . Man could obliterate Gods Laws out of his heart , but it s the peculiar and proper work of God only to write them again in the Heart . This thing in effect u I have formerly cleared , in Answernig that Question ; Whether God alone can give A New Heart , and put a New Spirit into us ? There See. VII . That , God First gives his Laws into the Mind , and then writes them in the Heart . In this New Covenant-Promise , x the Mind is still put before the Heart . Naturally the Mind must first be informed with the light of Truth , and knowledge of Duty , before the Heart can be conformed to the love of truth and performance of Duty . Natural light was the y first particular distinct creature which God made , when he created the world : And Supernatural light is the first particular Grace which God infuseth into the soul , when he New-creates the Heart . z — To turn them from darkness to light , there 's Gods first work upon the Mind , viz. illumination : And from the power of Satan unto God , there 's his next work upon the Heart , will and affections , viz. effectual Liberation , or Actual Restitution out of bondage into spiritual Liberty : In both their Conversion , Effectual-vocation , Regeneration , &c. Sanctification . Though Gods Acts of Grace be supernatural , yet are they not contranatural , or unnatural : they excell Nature , but do not destroy Nature . The Mind must still precede , to direct and guide the Heart : and then the Heart , the will and affections , will orderly follow and obey . The a Will doth Naturally follow the ultimate Direction and command of the Understanding : as the rest of the body follows the Guidance of the Eye . If God have illuminated thy Mind : there 's good hopes he will bend and bow thine heart . But if thy mind be darkness , thy will and affections can be nothing but crookedness . VIII . That , Gods giving his Laws into our Minds , and writing them in our hearts , is an Eminent and manifold Priviledge . Forasmuch as every Article of the New Covenant ( and consequently this First ) contains an eniment and manifold Priviledge for Gods New Covenant-people above all other people in the world : viz. Not only above all Pagans and Heathens whatsoever , that are meer strangers to this , and to all Gods Covenants of Faith ; but also above all Gods Covenant-people under all former Covenant-Expressures whatsoever , this New Covenant in many regards far excelling and transcending them all , as hereafter in the General Inferences will appear . Now the Eminency and multiplicity of this Priviledge , of Gods giving his Laws into our Minds , and writing them upon our hearts , herein particularly appears : viz. 1. In the Eminent Preparation of Mind and heart to be fit spiritual Tables for the writing of Gods Laws therein . The very preparing of the Heart hereunto is an eminent and Manifold Priviledge . For , ( 1 ) Hereby , The b stony Mind and heart are Hewed away by the Spirit of Bondage , filling them with fear and terrour , because of Sin , the wrath and Curse of God. ( 2 ) Hereby , The c contrary Laws and writings of sin , world and Satan are obliterated and razed out of the Mind and Heart , to make way for the better inscription of the Laws of God therein . ( 3 ) Hereby , The mind and Heart are sweetly d Mollified and softned , at the Evangelical discovery of Gods rich Grace , Mercy , Loving-kindness , Compassions , Goodness , wisdom and Justice whereby the Sinners Salvation by Jesus Christ through Faith is so admirably and al-sufficiently contrived and tendred . Now these spiritual Tables of Mind and heart are prepared . 2. In the Eminent and e joint operation of Father , Son and Holy Ghost to this Inscription of his Laws in the Mind and Heart by the Instrumental subserviency of his New Testament Ministers thereunto . This is his ordinary way . So Infinite , Glorious and excellent an Agent , as God blessed for ever , denominates this Act most excellent . What manner of Priviledge also is this , that the everliving God should stoop so low as to write his Laws in the Minds and Hearts of poor sinful dust and ashes ! what Familiar Condescention to our Frailty : That God should make use of the ministration of weak mortal men as instruments in this writing ? 3. In the Eminency and transcendent excellency of Gods Laws , viz. his f Moral Laws , which he writes in mind and heart . No Laws in the world can compare with Gods Laws : And no Laws of God can compare with his Moral Laws , for all manner of excellency . How high an advantage then must it needs be to have so choice , rich , and precious a treasure as these Laws put so effectually into these mean and despised Cabinets ! 4. In the Eminent and intensive g efficacy of Gods Giving his Laws into our Minds , and writing them in our hearts . The Divine efficacy of this operation shines forth most illustriously in all those Perfective alterations , which thereby are wrought upon the Minds and hearts of Gods sincere New Covenant-people , viz. ( 1 ) An universal Answerableness of the Mind and Heart within , to Gods Laws without . ( 2 ) The Renovation of the whole Soul according to the image of God in Knowledge , Righteousness and true holiness . ( 3 ) True Knowledge of the will and all the wayes of God , and unfeigned Love to God and man. ( 4 ) Sincerity of Obedience from right inward Principles . ( 5 ) A chearfull delight and pleasure of Soul in the Laws of God. ( 6 ) The Legibleness of this writing , and the impressions thereof ; Not only to the Omniscient eye of God , and charitative eye of man , but also to the experimentall and discerning eye of every particular Soul in some good measure , upon whose mind and heart Gods Laws shall be effectually and supernaturally written . ( 7 ) The Firmness and Durableness of this Sacred Impression of Gods Laws upon the Soul : against all danger of its backsliding from God , or from his wayes . 5. In the h sweet and comfortable Provision which hereby God layes in , for bruised Sinners and distressed Saints , against Sundry of their puzling and perplexing Doubts and Scruples , especially about the Blindness of their Minds , vileness of their Hearts , and extream Inability to do any thing in Spirituals as God requires . His Law given into their Mind , removes the Blindness and gross ignorance of their Mind : His Law written in their Hearts , cures the abominable vileness , badness and viciousness of their Hearts : His Laws engraven in both , supplies them with a sufficiency of Ability sincerely to act what God expects . 6. Finally , In the extensiveness of this Promise , which is exceeding large and broad ; even of Gods writing , 1. His whole Law , not only some part of it ; 2. In the whole Soul , Mind and Heart , not Mind , or Heart alone ; 3. And that of all his true Foederates in all Nations of the world , and not only ( as under the Old Covenant ) in the Jewish Nation . Thus , Gods giving his Laws into our Minds , and writing them in our hearts , is a very eminent and Manifold Priviledge . IX . That , All such as would know , whether they be Gods New Covenant-people indeed , inwardly as well as outwardly , in power as well as in profession : should diligently examine , whether God hath given his Laws into their Minds , and written them upon their hearts , or no ? For all those , and those only , that have m Gods Laws thus effectually planted within them by the Spirit of the living God , are savingly partakers of an inward New Covenant-state and interest in God through Iesus Christ. But how may we know this , That God hath given his Laws into our minds , and written them in our Hearts ? Answ. This I have discovered already , in Answering the VIth . Question : There See. X. Finally , That Gods sincere New Covenant-People have above all other people in the world greatest cause to live and walk according to the Laws , the Moral Laws of God : in that the LORD hath more excellently and obligatorily given and written his Laws for them , then for any other . For , 1. His Moral Law n was written in Adams heart under the Covenant of works , Naturally : but now it is written in his Peoples hearts , under the New Covenant , Supernaturally . 2. The work of his Moral Laws , remains o written upon the very hearts of Pagans and Heathens that have not the Law by other writing or Preaching revealed to them , brokenly , maimedly , confusedly ; those characters of the Law being only some dark , dim , shattered , broken , confused , maimed reliques and remains of the Law which was naturally written in Adams heart at his first creation : But now it is written upon the minds and hearts of Gods people under the New Covenant , distinctly , clearly , integrally , in all the Parts and integral perfections thereof , so that they have an universal answerableness to all , and an p entire respect to all the Commandments of God. 3. The Moral Law , under the Old Covenant , as to the Apparant visible Administration thereof , was written only in dead q Tables of stone Literally ; and as to the inward application and operation thereof , it was written in the hearts of the truly believing Jews more obscurely , weakly and imperfectly , according to the r Minority of the Church in those times : But now under the New Testament , as to the very administration thereof , it s Promised to be written in the living Tables of Mind and heart , Spiritually ; and as to the application and operation thereof , it is written in the hearts of all believers Jews and Gentiles much more clearly , powerfully , efficaciously and perfectly , according to the Maturity of the Church in those times . Thus Gods Laws are given and written for his People now under this New Covenant , every way more excellently , then ever they were before for any other : Not Naturally , but Supernaturally ; Not maimedly , but integrally ; Not Literally , but Spiritually ; Not more weakly and imperfectly , but more powerfully and perfectly . Now the more excellently God hath given and written his Laws for his sincere New Covenant people , the more strongly hath he thereby laid his Obligations upon them to live and walk according to those Laws . The Greater the Mercy is , received from God : the greater and stronger is the tie for all answerable Duty to God. Pagans are bound much , Iews much more , but Christians most of all , to the observance of Gods Laws : for Christians have , not only the Natural reliques of the Law in them , which Pagans have ; not only s the very Letter of the Law , which the Iews had ; but also the Spirit of the Law more then either of them had . If therefore the Christian walk contrary to Gods Laws , his sins will of all other be most hainous , and his condemnation will of all other deserve to be most grievous . Certainly their Errour is very gross , that think their Christianity absolves them from the observance of the Moral Law of God : for true Christianity , in the power of it , most forcibly obligeth , and even compels them above any thing else to the observance of Gods moral Laws . Therefore O thou regenerate Soul , thou Israelite indeed , thou sincere Christian , think seriously ; How strong an Obligation God hath laid upon thy Soul and Conscience to live and walk uprightly according to all his Moral Laws , by giving them effectually into thy mind , and writing them powerfully upon thine heart . Thou , of all other oughtest to be t a Law to thy self : Thou of all other oughtest to u delight in the Law of God in thine inward man , and x meditate therein day and night : Thou , of all other , shouldst forbare what God forbids , and perform what God prescribes in his holy Laws , &c. For furtherance and encouragement of every true hearted Nathaniel herein , let these two things be heedfully considered : viz. 1. Gospel-Directions for Christians right Observing , Performing and walking according to the Moral Law. These y I have at large heretofore Proposed . 2. Gospel-grounds or Motives inciting to this Evangelical observance of the Moral Law. These also z I have already abundantly urged . And if Antinomians themselves , whether in Opinion or in Practise , will but lay aside Prejudice against the Law of God so far , as deliberately , advisedly and seriously to read , consider and weigh ( as in the presence of the living God , and great Law giver of Israel ) Those Gospel-Directions for walking according to the Moral Law ; And those Gospel Motives inciting thereunto : I hope through the blessing of the Heart-Ruling God , who alone can effectually give and write his Laws in his peoples hearts , they may be a convincing , perswading and prevailing Means , to reduce the one from the Errour of his opinion , unto Truth ; and to reclaim the other from the errour of his Way , unto Godliness and righteousness . Thus of the 1. Article , Gods Giving his Law into his peoples minds , and writing them in their hearts . Article 2. Of Gods Foederate peoples more excellent and more universal Knowledge of the Lord , then under the Old Covenant . The Second Paiticular ( but more distinct ) New Covenant-Blessing here promised , wherein this New Covenant differs from , and excels the Old Covenant , is ; His Federate peoples more excellent , and more universal Knowledge of the LORD , then under the Old Covenant . a And they shall not teach every man his neighbour , and every man his brother , saying ; Know the Lord : For all shall know me from the least to the greatest . This is a Second Particular , wherein the New Covenant shall not be b according to the Old Covenant which God made with the Fathers , &c. but shall much differ from it , shall far surpass and transcend it : viz. In The Foederates more excellent and more Extensive Knowledge of the LORD then was under the Old Covenant . This is evidently the Scope and intent of the Holy Ghost in his Promise of this Mercy : as is unquestionably clear by the tenour and current of the New Covenant laid down both by Ieremiah and Paul. And unless this be heedfully and judiciously marked , This promised Blessing of the Foederates Knowledge of the Lord cannot be rightly expounded and understood : Nor the Abusive c wrestings of this Promise by the unlearned and unstable , so clearly and convincingly refelled . Therefore I advertise again and again , That the direct and plain scope of the Holy Ghost , here may be diligently marked : Which that judicious d Calvin hath excellently observed , saying ; And they shall teach no more , &c. ] Here is laid down another difference betwixt the Old and New Testament : viz. That God , who had more obscurely manifested himself under the Law , will send forth his full brightness , that the knowledge of him shall become familiar . But he Hyperbolically extolls this Grace when he saith None shall need Teacher or Master , because every one shall be taught enough . Therefore we have in Sum the Purpose of the Prophet , viz. That the light of the Gospel should by so great , that it may sufficiently appear God would deal more liberally with his people because his truth should shine as the Sun at Noon-day , This same thing Isaias promiseth , when he saith ; They shall all be taught of God , Isa. 54. 13. That was true even under the Law , but then God afforded only a slender taste of celestial Doctrine : but at the coming of Christ he opened the Treasures of wisdom and understanding ; So that in the Gospel , there 's the Perfection of the beginning , because we know the old people were like to children and therefore God kept them under Rudiments : Now because we are become ripe , he vouchsafes us fuller Doctrine , as it were and comes neer to us . So he ; very pertinently . The words of the New Covenant , containing this promised blessing ; I have e Analytically explained already in brief ; there see . But now for the fuller and clearer understanding of them , I shall further open these Particulars , with all possible Brevity : viz. 1. Wherein the Nature of this New Covenant-Knowledge of God more specially consists . 2. How and in what way God furnisheth his New Covenant-people with such a Knowledge of Himself . 3. Whether all Gods New Covenant-people attain to this Promised Knowledge of God ; Seeing experience testifies that very many under the New Covenant within the visible Church remain most grosly ignorant of God and all his wayes . 4. Whether God by this Promise intended to take away , vacuate and ann●…ll all Humane Teaching , Private and Publike , as altogether useless and needless now under the New Covenant . 5. Why God hath Promised this Blessing in his New Covenant . 6. How we may discover That we so know the Lord , as God here intends in this his New Covenant-Promise . 7. Inferences . I. Question . Wherein the Nature of this New Covenant-Knowledge more specially Consists ? Answ. This New Covenant Promise in Jer. 31. 34. Heb. 8. 11. And they shall not teach every man his brother , and every man his neighbour , saying ; Know the LORD : For All shall Know me , &c. doth evidently state this New Covenant-Knowledge of God in these two Particulars especially , viz. 1. In the Excellency of the Knowledge . 2. In the extensiveness and universality thereof . 1. In the Excellency of the New Covenant-Knowledge of the LORD , beyond that which was vouchsafed under the Old Covenant . This I collect thus , viz. 1. Partly , From the Nature of this New Covenant laid down more Generally , by way of Negation ; f I will make a New Covenant with the House of Israel and with the House of Iudah : Not according to the Covenant which I made with their Fathers , &c. that is , I will make a New Covenant , but very unlike to , and different from , and excelling above my Old Covenant . 2. Partly , From the Nature of this New Covenant laid down more Particularly , by way of Affirmation and Explication ; g But this shall be the Covenant which I will make with the House of Israel , after those daies , saith the LORD ; I will give my Law , &c. And they shall teach no more every man his brother , and every man his neighbour , saying ; Know the LORD : for they shall all know me from the least of them to the greatest of them , saith the LORD . That is , My People , under the Old Covenant made with their Fathers , had many of them , some sort , some measure , of the Knowledge of the Lord ; they did teach one another every man his neighbour , and every man his brother , to know the Lord , according to their Capacity : But my People under the New Covenant shall all of them Generally have a far other and more excellent Knowledge of the Lord , a knowledge far surpassing and transcending mans Teaching , for I my self will instruct them , I will teach them to know the Lord. Thus , there shall be An excellency in the New-Covenant-Knowledge of the Lord , beyond the Old Covenant-Knowledge . 3. Partly , From such Scriptures , as Explicating the nature of that Knowledge of God and his ways , which God vouchsafes his Covenant-people under the New Covenant , declare : That , in many regards , it is a knowledge far excelling and out-stripping the Knowledge which his people formerly had of him under the Old Covenant . As is evident , ( 1 ) In the Old Testament-Promises . As , in Ioel h And it shall come to pass afterwards , that I will pour out my Spirit upon all flesh , and your sons and your daughters shall prophecy ; your old men shall dream dreams , your yong men shall see visions : and also upon the servants , and upon the handmaids in those daies , will I pour out my Spirit , &c. In that Evangelical Isaiah , i — I will pour out water upon him that is thirsty , and flouds upon the dry ground : I will pour my Spirit upon thy seed , and my blessing upon thine off-spring , &c. And elsewhere , k And all thy children shall be taught of the LORD . ( 2 ) In the New Testament-Performances , witnessed by the Apostles . As , By Iohn ; But ye have an Unction from the Holy One , and ye know all things . l — But the Anointing ( viz. The Holy Ghost ; compare Acts 10. 38. with 2 Cor. 1. 21 , 22. Ioh. 16. 13. ) which ye have received of him , abideth in you : and ye need not that any man teach you : But as the same anointing teacheth you of all things , and is Truth , and is no Lye : and even as it hath taught you , ye shall abide in him . By Paul ; m The Spirit searcheth all things , yea , the deep things of God. For what man knoweth the things of a man , save the spirit of man which is in him ? Even so the things of God knoweth no man , but the Spirit of God. Now we have Received not the spirit of the world , but the Spirit which is of God , that we might know the things that are freely given to us of God. And elswhere he prefers the New Covenant-Ministration far before the Old , upon this very point , Of the excellency of the New Covenant-knowledge beyond that of the Old , saying ; n — We use great plainness of speech . And not as Moses which put a vail over his face , that the children of Israel could not stedfastly look to the end of that which is abolished . But their minds were blinded : For until this day remaineth the same vail untaken away , in the reading of the Old Testament : which vail is done away in Christ. — But we all with open face , beholding as in a glass the glory of the Lord , are changed into the same image , from glory to glory , even as by the Spirit of the Lord. In these and like passages , The excellencies and extensiveness of New Covenant-Knowledge , above that of the Old , is highly magnified , and particularly expounded : which may give much light to this New Covenant-Promise , touching the Foederates Knowledge of the Lord. Particularly , The Excellency of this New Covenant-knowledge of the Lord , beyond that under the Old Covenant , doth many ways appear and manifest it self . And especially in that the Foederates Knowledge of God , under the New Covenant is , 1. More Divine ; 2. More Spiritual ; 3. More Clear ; 4. More Evidential ; 5. More Compleat ; 6. More Efficacious ; 7. More Glorious . ( 1 ) More Divine . The Knowledge which the Foederates had of God under the Old Covenant , was More Humane ; there was more of man appeared in it when it was taught them : o The Parents taught their children , and their children taught the succeeding Generation ; p Moses and the Prophets taught them in extraordinary , The Priests and Levites in ordinary ; q The Priests lips should keep knowledge , and they should seek the Law at his mouth , for he is the Messenger of the Lord of Hosts . They had very much of this Teaching which was more Outward and Humane , as this New Covenant Promise intimateth , And they shall teach no more every man his neighbour , and every man his brother , saying ; Know the LORD : for they shall all know me from the least of them to the greatest of them , Jer. 31. 34. Heb. 8 11. Hereby God intimates ; That under his Old Covenant , His people were taught to know him , by Humane Instruction for the most part , they had comparatively very little of his immediate Divine Instruction , because his r Spirit was very sparingly given till Christs glorification : But under his New Covenant , the Knowledge which his Foederates should have of God should be more Divine , God himself would more immediately Teach them , s All their children should be taught of God. Not , that God ever intended by this Promise to lay aside all t Humane teaching , Publick or Private , under his New Covenant ; For God commands & cals for such teaching frequently & vehemently now under his New Covenant-administration ; Ministers must teach the Church and people of God , Publikely , Mat. 28. 18 , 19 , 20. Eph. 4. 11 , 12 , 13. 1 Tim. 5. 17. 2 Tim. 4. 1 , 2 , 3 , 4 , 5. Parents must teach their children , and Christians must teach one another , Privately , Ephes 6. 4. Col. 3. 16. Heb. 3. 13. But under the New Covenant his People should have more of the Spirit of God poured forth upon them , and more teaching immediately from God , then under the Old Covenant : Under the New Covenant Gods own immediate Teaching should so predominate and bear sway , that all Humane Teaching should comparatively be ecclipsed and become as nothing . To this effect that of the Apostle is very observable , u God who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of God in the face of Iesus Christ. In these words Paul sets forth the Light of the Knowledge of God under that New Covenant-Ministration , as far surpassing that of the old : 1. By the Author of it , God. God that at first commanded light to shine out of darkness , hath shined in our hearts , in his Ministers dark hearts . 2. By the Instrumental means which God makes use of for imparting the knowledge of God to men , viz. his Ministers , to give the light , &c. that is , x God hath illuminated his Ministers , that they may give light to others that they may teach others to know God in Christ : Not in his own immediate essence , that they cannot endure ; not only in the Creature , that is not salvifical ; but in the face of Christ , that 's most saving and comfortable . Christs face is open , unvailed : Moses face was vailed . ( 2 ) More Spiritual . Under the Old Covenant the Knowledge which Gods people had of God and of the things of God , was more Literal and Carnal . God , Christ , and Divine Mysteries were made known to them in the y Letter of the Ten Commandments written in two Table of stone , in the Letter of the Ceremonial Law , &c. Thus God was revealed to them as a God , that made Heaven and Earth in six daies , resting the seventh ; That brought them out of a Literal Egypt ; That Promised them a Literal and Earthly Canaan ; That sate between the Earthly Cherubims , &c. And so Christ was represented Literally , under the Tabernacle , Altar , Table of shew-bread , Ark , Mercy-seat , manifold Sacrifices , and such like Carnal Ordinances : So Spiritual Mysteries were taught that People by weak and Carnal Elements ; As , Redemption , by Deliverance out of Egypt ; Iustification , by the sprinkling of blood : Sanctification , by many Ceremonial washings : Communion with God in Christ , by the Shew-bread on the Holy Table before the Lord continually : Pardon of sin , by the Mercy-seat covering the Tables in the Ark : The Eternal Rest in Heaven , by Canaans Rest , and the Holy of Holies , &c. All this was a kind of Literal and Carnal Teaching , and for the most part raised up that people to a kind of Carnal apprehension and Literal knowledge of God , Christ , and Spirituals , they generally resting in the Letter and Carnality of the Ordinances . But under the New Covenant , The Knowledge which Gods People have of God , Christ , and the things of God , is more Spiritual and Heavenly . 1. They have the Spiritual Mysteries themselves , which were dimly represented in those Earthly and Carnal Ordinances : they have not only the z Patterns of the things in the Heavens , but the Heavenly things themselves . 2. They have not a a Ministration of the Letter , but of the Spirit : abundance of Spirit being now poured forth , which was but sprinkled heretofore under the Law. 3. Hereby , Their knowledge and apprehensions of God , Christ , and things Spiritual are elevated unto an high pitch of Spirituality . They rest not in the Letter , the Shell , the Carnality of Manifestations : but they penetrate and dive into the Spirit , Life , Kernel , and Mysterie of things . b He that is Spiritual discerneth all things . — The Spirit searcheth all things , even the deep things of God. ( 3 ) More clear . Under the Old Testament , though the Foederates had a true and saving Knowledge of God , &c. yet it was very dim , dark , obscure ; They were taught by Types and shadows of good things to come , by Prophecies and Promises which were to have a future accomplishment . All things were very remote and at a great distance from them . Now Prophecies and promises of future blessings , are usually very dim and dark , in Comparison of Performances : And Types are very obscure in comparison of the Truth and Substance of those shadows : And all things at a great distance are beheld darkly , in comparison of things at hand . Hence , c Moses spake to the People with a vail upon his face : which denoted , Partly The darkness of the Old Covenants Ministration ; Partly The darkness and blindness of the Peoples hearts , the vail of ignorance and unbelief predominating exceedingly there . The Ministration was vailed : And their Apprehensions vailed : All was under a dark vail . But now under the New Covenant , Prophecies and Promises are accomplished : Types and Shadows are fulfilled ; d The vail is done away in Christ : All that remote distance is removed : e And we all with ( unvailed ) open face , beholding as in a glass the glory of the Lord , are changed into the same image from glory to glory , even as by the Spirit of the Lord. Now the shadows of the night are over , and the day is at hand , and the f Sun of Righteousness is risen with healing in his wings , as Malachi prophecyed ; Iews ( as g Calvin notes ) had some light , but we have the Sun himself . They had Sky-light , Star-light , Moon-light as it were , but we have Sun-light . They had the Morning , we the Noon-tide of Light. Notable is that of our Saviours ; Blessed are the eyes which see the things that ye see : For I tell you , that many Prophets and Kings have desired to see those things that ye see , and have not seen them ; and to hear those things which ye hear , and have not heard them , Luke 10. 23 , 24. Hereby ( as Calvin observes ) Christ intimates , That God hath shined out more fully by the Doctrine of the Gospel then formerly . In like sort Christ saith , He that 's least in the Kingdom of Heaven is greater then Iohn Baptist , Mat. 11. 11. who yet excelled all the Prophets . Iohn Baptist in his Office was more excellent then all the Prophets , and surpassed them in understanding , and yet saith Christ , the least Professor and witness of the Gospel is greater then he . This is not only referred to their Persons , nor ought only to be restrained to them , but rather to the clear and plain manner of teaching , which is found in the Gospel . Now he that 's least among the faithful , much more clearly understands whatsoever belongs to the Summ of Salvation , then those which were not vulgar among the Iews : as Calvin expresseth himself . ( 4 ) More Evidential and Ensuring , both in regard of it self , of Spirituals , and consequently of our State towards God. This Evidentialness of New Testament-Knowledge , beyond that of the old , necessarily follows from the former surpassing Clearness thereof . That which is most clear , resplendent and perspicuous , is most Evidential , and best discovers both it self and other things unto us . h Whatsoever maketh manifest , is Light. As in the coelestial bodies , the more light any of them have in themselves , the more clear they are , the more do they discover , evidence and manifest themselves and all visibles to us ; The Moon more then the Stars , and the Sun far more then the Moon : Thus , the New Covenant-knowledge of God , having in it much more i shining brightness and clearness in the Open face of Christ , then the Old Covenant-knowledge had in the vailed face of Moses , must needs proportionably Evidence it self and Spirituals much more to us , then the former could do unto the Iews . Now this New Covenant-knowledge of God doth not only behold God more Clearly and Conspicuously in the face of Jesus Christ , But also doth more Evidently discover to us , and assure us of three things : viz. 1. That , It self , even this knowledge of God which we have , is a right knowledge of him . k Hereby we do know that we know him , if we keep his Commandments , He that saith , I know him , and keep . eth not his Commandments , is a lyar , and the Truth is not in him . We by our knowledge of God , do know that we know God : Partly by the fruits and right effects of the true knowledge of God , as here by Obedience , &c. Partly by the reflect act of knowledge looking back upon it self , and perceiving it self knowing . 2. What Spirituals we have from God. God hath given us such a Spirit of Knowledge in Christ , that we thereby assuredly know what things the Lord hath done for us by Christ. l Now we have received , not the Spirit of the world but the Spirit which is of God , that we might know the things that are freely given to us of God. We know , that Christ is in us , 2 Cor. 13. 5. That we are of the Truth , 1 John 3. 19. That we love the children of God , 1 John 5. 2. That we are regenerate , converted , quickened , 1 John 3. 14 , &c. 3. That , Consequently our Spiritual estate towards God is good . This we may discern by an assurance of knowledge . As , that we are passed from Death to Life , 1 John 3. 14. That we have eternal life , 1 John 5. 13. That when God in Christ shall appear , we shall be like him , for we shall see him as he is , 1 John 3. 2. Hereupon m Full-assurance of Spirituals is ascribed , not only to Faith and Hope , but also to knowledge or understanding . ( 5 ) More Compleat , full and Perfect . Under the Old Covenant the Foederates were as n children under age , brought up and instructed in Rudiments and first Elements of Divine Doctrine , in the A B C or Alphabet of Religion ; they had but an imperfect and child-like understanding of God and Divine things , they understood as children , they were but Alphabetarians in Knowledge : There were many Mysteries which they knew not at all ; and what they knew was very darkly , weakly , imperfectly . There was much darkness and ignorance upon them . Their knowledge was extreamly imperfect ; both Extensively in regard of Spiritual mysteries known , which were but few Comparatively : and intensively , in regard of the degree and measure of their knowledge , which comparatively was but very small . Touching o Christ and his Priestly office , the Hebrews were dull of hearing , needed milk , not strong meat , were as babes that had need of instruction in first principles , &c. Touching p Regeneration , what a Mysterie and Paradox was it to Nicodemus a Master and Teacher among them ? &c. But under the New Covenant the Foederates are as grown men come to maturity , put up to an higher form and harder lesson , having a more ripe and compleat knowledge of God , and the things of God ; both Extensively for sorts of things known : and Intensively for measure and degree of knowing them . They have more Compleat q Revelations in the word , touching God and Divine things to be known : They have more perfect , r Donations and Operations of the Spirit of God , illuminating them unto all gradual excellencies in knowledge : And consequently their knowledge is full , ripe , and much more perfect ; They are s Men in understanding ; They t know more then the Kings and Prophets of old : They are u greater then even John Baptist in knowledge ; They x have by reason of use their senses exercised to discern both good and evil ; They have such y an Annoynting as teacheth them all things , viz. All things necessary to their Salvation , to their present New Testament-state , to their Spiritual being and wel-being : They penetrate into the most abstruse and hidden mysteries of Religion , with acute , wel-exercised senses : They have not weak glimmerings , but the full Sun-shine of light z without clouds and shadows , wherein they are still increasing : They a look not upon the vailed face of Moses , but the unvailed face of Christ. ( 6 ) More Efficacious and powerful . Under the Old Testament , as the Foederates knowledge of God was less clear and less perfect , so it was less efficacious : The power and efficacy thereof was proportionable . They rested much in a Literal and Notional knowledge : few of them had a Spiritualized knowledge : consequently the efficacy of their knowledge upon them was either none at all , or very slender . Literals and meer Notionals have no efficacy : weak Spirituals have but weak efficacy upon the hearts and lives . But under the New Covenant the Foederates knowledge of God , &c. is much more powerful , strong , and efficacious . The Apostle signifies this excellently , saying : b But we all with open face , beholding as in a Glass the glory of the Lord , are changed into the same image from glory to glory , even as by the Spirit of the Lord. The intent of the Apostle in this Chapter , is principally to demonstrate the surpassing excellency of the New Testament-Ministration beyond that of Moses in many Particulars , as c I have elsewhere shewed : and at last in regard of the Perspicuity thereof . The efficacy of this Perspicuity of Ministration and Knowledge of God , is most notably set forth in this ver . 18. wherein note : d The Perspicuity , Efficacy , Progress and Universality of our New Covenant-knowledge of God. ( 1 ) The Perspicuity of it : in that , we with open face behold as in a glass the glory of the Lord. Here note The Object beheld , viz. The Glory of the Lord. viz. The glorious Excellencies and Perfections of God in himself , as also his Glorious Manifestations of his grace , mercy , wisdom , &c. in the Gospel towards his people under the New Covenant . The Mean whereby we behold this Object , the glory of the Lord ; viz. As in a Class : Christ Jesus is this glass , thinks e Beza , in whom as in a most pure Chrystal glass the glorious image of God shines forth to us most illustriously and sweetly unto salvation . In Christ , in the face of Christ , it is that God offers himself to be seen savingly , 2 Cor. 4. 6. and not elswhere . The manner of beholding Gods glory in this Glass ; viz. with open face , without any dark vail or covering : this is elegantly opposed to the vail on Moses face . ( 2 ) The efficacy of it : In that this beholding the Lords glory in this glass , doth not fright us away from it , as Moses shining face frighted away the Israelites , but rather attracts and allures us to it through the intensive beauty of it ; yea , transforms ●…s into the same image , as it were by the reflection of its raies upon us . Here 's the efficacy and vertue of the New Covenant-knowledge of God , it s a transforming knowledge , the more we behold God and know God , the more we become like God , the shine and glory of God beheld , makes us shine and become divinely glorious . This is a powerful change indeed . The glory of Moses his face had no such efficacy in it : Israel were not , could not be transformed into the same image by beholding it , because this efficacy is wholly from the Spirit of the Lord. ( 3 ) The Progress of this efficacy by degrees . It s not put forth all at once , but from glory to glory . We are still increasing in knowledge and the image of God , from one glorious measure and degree to another . ( 4 ) The universality of it : In that we all behold this glory of God in Christ , and are thus transformed : that is , all we that are inwardly and effectually his Foederates indeed ; but more eminently this belongs to his faithful New Covenant-Ministers , of whom he is here especially discoursing . Now this efficacy of the New Covenant knowledge of God is such , and so great upon Gods true Foederates : that , 1. It makes them come to Christ by Faith ; f Every man therefore that hath heard and learned of the Father , cometh unto me . 2. It is the beginning of life eternal in Christ. g This is life Eternal , that they might know thee the only true God , and Iesus Christ whom thou hast sent . 3. It is of eminent note in the sacred List or Catalogue of sanctifying Graces , that make the Saints spiritually fruitful , 2 Pet. 1. 5 , 6 , 7 , 8. 4. It powerfully puts upon universal Obedience to Gods Commands . h Hereby we do know that we know him , if we keep his Commandments . 5. It mightily incites unto b●…tter lamentings , and penetential mournings for sin , especially as acted against Christ , Zach. 12. 10. to the end . 6. It is such an universal and well-rooted Knowledge , that it makes men Persevere in Truth and Godliness , against all erroneous and ungodly defections . i But as the same anointing teacheth you of all things , and is truth , and is no lye : and even as it hath taught you , ye shall abide in him . 7. It transforms them that rightly thereby behold God in Christ , k into the same image of God , gradually day by day . The reflexion of the divine raies as it were upon us , do make like perfective alterations and impressions in us . It is so efficacious , that it Transforms the whole soul , and Conforms the whole conversation unto God. 7. More glorious . The Old Testament-Ministration had some kind of Glory , but it was Glory under a vail , 2 Cor. 3. 13 , &c. proportionably the Old Covenant-knowledge of God had some sparkles of glory in it . But the New Covenant-Ministration excels in glory ; and that not an Outward literal and vanishing glory to be done away , but an inward spiritual and lasting glory that shall remain , 2 Cor. 3. 6. to the end . Proportionably the New Covenant-knowledge of God is a far more glorious knowledge , more inwardly , spiritually and permanently glorious ; yea the glory , splendor and lustre of this knowledge is continually increasing , l from glory to glory by the Spirit of the Lord , till it be swallowed up in immediate m vision of God face to face , when we shall see him as he is , and know as we are known , and then it shall be compleatly glorious . Thus of the surpassing Excellency of the New Covenant-knowledge of God and divine things , being More Divine , Spiritual , Clear , Evidential , Compleat , Efficacious and Glorious , then the Old Covenant-knowledge of him . This is the first thing wherein this promise placeeth this New Covenant-knowledge , &c. viz. In the singular excellency of it , beyond that of the Old Covenant . 2. In the extensiveness and universality of it . And therefore this knowledge of God under the New Covenant , is promised not only to some few , or to some chief and great ones , or to many ; but to all . n For , they shall All know me , from the least of them to the greatest of them , saith the LORD . This knowledge , none , no not the greatest , can have , but from God and his promise : and God Communicates it to small , as well as great , without respect of Persons . In like extent and generality , both the Promise and Performance of this knowledge of God , &c. is elsewhere mentioned . 1. The Promise ; o And all thy children shall be taught of the LORD . They all shall be the Lords Disciples or Scholars . p — I will pour out my Spirit upon all flesh , and your sons and your daughters shall Prophecy , your old men shall dream dreams , your young men shall see visions : and also upon the servants and upon the handmaids in those daies will I pour out my Spirit ; that is , under the times of the New Covenant , God will so plentifully pour out his Spirit upon all flesh , upon all sorts of persons , male and female , old and young , free and bond , that they shall be furnished with such knowledge of the mysteries of salvation , that they shall equalize the very Prophets themselves in knowledge , yea they all shall be as so many Prophets , as so many Doctors , &c. as q Calvin hath observed . 2. The Performance also of this Promise is expressed very Generally ; r — But we all with open face , beholding as in a glass the glory of the Lord , are changed into the same image , from glory to glory , even as by the Spirit of the Lord. Note here the extent of this New Covenant-knowledge : we all , &c. This hath General reference to the s whole body of the Church , but specially to the Ministers of the New Covenant . Now , this Promise of New Covenant-knowledge , is propounded in such General and large Terms , All flesh , — All thy children , — All we , &c. To let us see how far it shall go beyond the Old Testamentknowledge , not only in the Degree and Measure of it , but also in the Extent and Compass of it . Not only some sorts , but all sorts of persons , great and small , young and old , bond and free , male and female , shall be endued with it : And those not only in that one Nation of the Jews , but in all Nations of the world . Nevertheless ; This universal extensiveness necessarily admits of sundry limitations . As , 1. It is to be limited , to Gods Foederates , to the Church of God. For all these New Covenant-Promises are peculiarly directed to t the house of Israel , and to the house of Iudah . They then , that are out of the Church , have actually no part in this Promise of Knowing the Lord. 2. It is to be limited to all sorts of Persons in Covenant , great and small , young and old , bond and free , male and female , u as both the words of this Promise , and the express terms in Joel do evince : and is not to be extended to every individual person of any of those sorts . It is evidently to be understood ( de generibus singulorum , non de singulis generum ) of the kinds of all , not of all those kinds . 3. It is to be limited , To all sorts of sincere believing Foederates , as touching that sort and measure of New Covenant-knowledge which is salvifical : False hypocritical Foederates may have such Notional knowledge , beyond what was under the Old Covenant , but not any saving knowledge . Thus our blessed Saviour limiteth it ; x It is written in the Prophets , And they shall be all taught of God. Every man therefore that hath heard , and hath learned of the Father , cometh unto me Therefore all they , and they only , that come to Christ by believing in him , are taught of God , have heard and learned of the Father . That is , all they , and they alone are under the New Covenant taught of God savingly , who come unto Christ believingly . Hypocritical Professors may obtain the bark , the shell , the carkase of Knowledge , may go as far in Notionals as the sincere : But only sincere Believers gain the substance , the kernel , the soul of Knowledge , which is experimental and efficacious to salvation . Hitherto of the I. Quest. Wherein the Nature of this New Covenant-Knowledge of God and divine things , doth more specially consist ? II. Question . How , and in what way God furnisheth his New Covenant-people with such a knowledge of himself . Answ. This may be resolved very briefly . God furnisheth his New Covenant-people with such a knowledge of God , &c. as hath been described , in this way : viz. 1. In Iesus Christ. 2. By his Spirit , and New Covenant-Ministery ; 3. In a continual Progress and Gradation , from their Gracious Conversion , till their Glorious Consummation . 1. In and through Iesus Christ. y God — hath shined in our hearts , to give the light of the knowledge of the glory of God , in the z face of Iesus Christ. So that in the face of Iesus Christ , the light of the knowledge of the glory of God is communicated to us under the New Covenant . We know God in Christ actually exhibited and performed , clearly revealed : In the face of Christ , the open , evident , unvailed face of Christ ; Whereas the Jews under the Old Testament knew God only in the vailed face of Moses , or in the shadowed vailed face of Christ. Hence , Christ is said to be a The brightness of his Fathers glory , and the express character or image of his person ; b The image of the invisible God ; c The glass wherein we behold the glory of the Lord , which ( though by some it be interpreted , The glass of the Gospel , yet ) seems peculiarly to be intended of Jesus Christ , because in the beginning of the next Chapter that phrase is used , of giving the light of the knowledge of the glory of God in the face of Iesus Christ. And God hath so notably revealed , manifested and made known himself in Jesus Christ : His Properties , his Purposes and Counsel , His riches of free-grace , mercy , love , &c. His Will and Ordinances , &c. That Christ saith , d He that hath seen me , hath seen the Father ; And , Believe me , that I am in the Father , & the Father in me . The knowledge of God immediately in his Essence , is so high , that we cannot reach it , but be swallowed up with it : The knowledge of God remotely in his Creatures , is so low , that we cannot be saved by it : But the knowledge of God in the face of Christ , ( that is , as he hath made himself plainly , clearly , and familiarly known to us in and by Christ , as one man is exactly known to another by his face , ) is of all other the most safe , suitable , profitable and comfortable way of knowing God. In Christ , the invisible God hath rendered himself visible to us : In Christ , the most majestical and glorious God hath rendered himself familiar and near unto us : In Christ , the most holy and infinitely offended God hath represented himself most sweetly and comfortably appeased towards us . Oh! to know God effectually , in Christ already revealed , and exhibited actually , is a knowledge next unto the beatifical vision , wherein we shall see God gloriously . 2. By his Spirit , and New Covenant-Ministry . In ordinary God brings his people to the saving knowledge of himself only this way . 1. Efficiently , By his Spirit ; more plentifully poured forth under the New Covenant then ever . Gods Spirit is the principal and immediate efficient cause of this New Covenant-knowledge of God , e I will pour my Spirit upon all flesh , and your sons and your daughters shall prophecy , &c. f — We all beholding as in a glass the glory of the Lord , are changed into the same image from glory to glory , even as by the Spirit of the Lord. If Gods Spirit act not , move not , to the producing of this effect , it cannot be wrought at all . Now Gods plentiful and powerful Spirit becomes the Author of this knowledge of God , &c. under the New Covenant , especially these three waies . Viz. ( 1 ) Partly , By his Revelation . He Reveals God and the things of God , more clearly and fully now under the New Covenant , then ever formerly under the Old : He makes the Object of knowledge more plain and Conspicuous , and that mightily furnisheth knowledge itself . The Mysterie of the Trinity , of Christ of Free-grace , of Faith , of Justification , of the Gentiles calling , &c. were never before so manifested as now they are in the New Testament by the Spirit , Eph. 3. 4 , 5. Christ hath now g brought life and immortality to light , through the Gospel . Why ? had he never done it before ? Yes , but never so fully and clearly . ( 2 ) Partly , By his illumination . Having revealed more perfectly the Object to the understanding , in the next place he more compleatly in lightens and opens the eye of the understanding to discern that Object , 2 Cor. 3. 18. Heb. 6. 4. 2 Tim. 1. 7. The brightest Sun affords no light to us , till our eyes be opened and cured . Now the Spirit is that h Annointing , which teacheth us all things . He creates a light within , receptive of the light without : and then we see clearly . ( 3 ) Partly , By his ▪ Attestation . Gods Spirit attests , witnesseth , and evidenceth to us whatsoever we have from God , and so our true knowledge of him , 1 Cor. 2. 12. Hereby we know that he abideth in us , by his Spirit that he hath given us . 1. Ioh. 3. 24. The Spirit witnesseth with our spirits , that we are the sons of God , Rom. 8. 16. Thus God works this true and saving knowledge of himself , &c. in us by his Spirit . Efficiently , Revealing the Object , Illuminating the eye of the mind , and Attesting to us what we have of God. 2. Instrumentally , By his New Covenant Ministry . God hath appointed all his New Testament Ministry i To disciple all Nations , — teaching them to observe all things whatsoever Christ hath commanded ; k To turn them from darkness to light ; l For the Perfecting of the Saints , for the work of the Ministry , for the ●…difying of the body of Christ , till we all come in the unity of the Faith , and of the knowledge of the Son of God , &c. That we henceforth be no more children , tossed too and fro , and carried about with every wind of Doctrine . Hence Christ calls his Ministers m The light of the world , and n The stars in Christs right hand , shining forth unto the Church . But that they may shine forth Instrumentally in their Doctrine , and Exemplarily in their life , to others ; God first shines into their hearts , and dispels their natural darkness , shines away their darkness and ignorance ; that , making use of such frail earthy instruments , all the efficacy of their Ministry may palpably appear to be of God , and not of them . o For God , who commanded the light to shine out of darkness , hath shined in our hearts , to give the light of the knowledge of the glory of God in the face of Iesus Christ. But we have this treasure in earthen vessels , ( viz. this Treasure of divine light in us as earthen vessels , as Gideon and his men had their Lamps in earthen pitchers , Iudg. 7. ) that the excellency of the power may be of God , and not of us . God could have given his Foederates under the New Covenant this knowledge of God immediately by his Spirit only , without the Ministry of man , but he would not : he gains to himself the more glory , upon occasion of the weakness of his instruments . They then that cast off the Ministry and their Teaching now under this New Covenant ; do cast off God and his Ordinance , for breeding New Covenant-knowledge , and put themselves quite out of the way of the Spirits operation : remaining still in gross darkness and blindness under a spirit of delusion , through Gods just judgement : Witness the many horrid , prodigious and blasphemous p errours against Jesus Christ , and almost all the fundamentals of Christianity , q published in print , and otherwise by such as have in these daies forsaken the Scriptures and way of Truth , and separated from the true Churches and Ministry of Christ , unto Popery , pretended Revelations , Enthusiasms , fabulous Dreams , and damnable Heresies , even r denying the Lord that bought them , and bringing upon themselves swift destruction . Many following their pernicious waies , by reason of whom the way of Truth is evil spoken of , 2 Pet. 2. 1 , 2. 3. In a continual Progress in the knowledge of God , &c. by degrees , from their gracious Conversion , till their glorious Consummation . Under this New Covenant , The promised knowledge of God is not given all at once in a moment to any of his Foederates , but gradually , and step by step , according to his peoples capacities . s We know but in part , and prophecy in part ; we see now through a glass darkly . Knowledge , as well as the grace of Christ in us , is not in compleat maturity , but only in their t growth thereunto . For the u compleating and perfecting of which knowledge , Christ hath given all his New Testament-Ministry till the worlds end . Hence it is said , that , x We all beholding as in a glass the glory of the Lord , are changed into the same image from glory to glory , viz. From one glorious measure and degree of knowledge and the image of God , to another . And to this effect some understand those y expressions in Ioel , of Prophecying , Dreams and Visions , because so distinctly applyed to sons and daughters , old men , and young men , to imply the gradual increase of Knowledge in Gods Foederates under the New Covenant . This New Covenant-knowledge of God , &c. is , Radically and Initially planted in us at our conversion , Acts 26. 18. 1 Pet. 2. 8 , 9. Gradually increased in us day by day , whilest we are in our progress of grace in this life , 2 Cor. 3. 18. 2 Pet. 3. 18. Compleatly Perfected and Consummated in us , when we come to be perfected in heaven by full and immediate vision of God face to face , 1 Cor. 13. 10 , 11 , 12. 1 Ioh. 3. 2. Heb. 13. 23. Gods Foederates therefore are not to be discouraged because their knowledge of God , and of the things of God in them , is very weak and small : but rather they are to make it clear and sure to themselves , that the little knowledge which they have is true saving Knowledge , and then they may conclude it will be daily increasing to more and more Perfection , and at last become compleat in glory . III. Question . Whether All Gods New Covenant-people attain to this Promised Knowledge of God ? &c. Seeing sad Experience seems to speak the contrary , That very many in the visible Church remain most grosly ignorant of God , and of all his waies now under the New Covenant . Answ. This Question may be resolved by way of Concession , Explication , and Limitation . 1. By way of Concession . It s granted , That even under this brightest Noon-tide and glorious Sun-shine of New Covenant-light , many , alas very many , within the visible Church of Christ , do still remain in gross darkness and ignorance of God and divine things . Which comes to Pass , 1. Partly , From Natural stupidity , z incapacity and unteacheableness in some : who are so dull , blockish and unapprehensive of divine mysteries , that though they ●…e a ever learning , yet ( like those silly women ) they are never able to come to the knowledge of the Truth . 2. Partly , From the sinful Pravity and Corruption in many . Who , ( 1 ) Either b like Swine basely neglect and contemn the Pearls of Instruction , Admonition , Reproof , &c. trampling them under their feet : contenting themselves in an affected ignorance , and despising all endeavours and means of knowledge . ( 2 ) Or c like Dogs , bark , revile , turn again and rent those that would inform , teach and admonish them . Not enduring , but utterly hating the light , because their deeds are evil . d And this is the condemnation , that light is come into the world , and men loved darkness rather then light , because their deeds were evil . For every one that doth evil , hateth the light ; neither cometh to the light , lest his deeds should be reproved , &c. 3. Partly , From the carnal state and unregenerate condition of most , even in the visible Church , e who have no more Christianity then a blade , or lamp , or form of Profession , or some common gifts of the Spirit : whereby they reach only to some N●…tional Knowledge and Speculations about God and Spirituals , but , know nothing as they ought to know , experimentally , affectively , savingly , &c. Carnal professors , though of the highest rank , wanting true spiritual senses , f cannot perceive or discern the things of God , because they are spiritually discerned . 4. Partly , From the g just Judgement of God upon some , even reprobates and lost persons , whom God hath smitten with judicial-blindness , because they loved not , nor obeyed the Truth of God tendred to them . That forasmuch as , Seeing , they would not see ; therefore they shall never see , Ioh. 12. 40. Act. 28. 26 , 27. 5. Partly , From the defect of Christian instruction , nurture and admonition in their first education , want of Family-Duties . This is a grand and general sin of Parents , that they bring up their children like Pagans , not diligently catechizing , principling and teaching them in the fundamentals of Christianity ; as the Lord h requireth , and as the godly use to do , Gen. 18. 19. 1 Chron. 28. 9. 2 ▪ Tim. 3. 14 , 15. 6. Partly , From the great Neglect or Insufficiency of Church-Government and Discipline : when Church-Government is not at all established , or if established , not duly managed for the Healing of this evil , by i Catechizing and other waies . 7. Partly , From peoples k casting off the Churches , Ministry , and Ordinances of Christ , wherein and whereby Christ ordinarily conveys to his Covenant-people the solid and saving knowledge of himself , and of all his waies , Eph. 4. 11 , 12 , 13 , 14. Mat. 28. 19 , 20. 2 Cor. 4. 6 , 7. I have diligently observed , That as ignorance in fundamentals is the mother of Separation , causing it : so a further ignorance therein is the daughter of Separation , being caused and increased by it ; whilest such do usually lay out all their thoughts and studies , not about the substantials of Christianity , but about such odd new fangle conceits and opinions as they have entertainēd . From these bitter Fountains the great ignorance of people now under the New Covenant flows : Oh that there were some Effectual Remedy , some speedy Healing of these great evils in England ! When shall it once be ? 2. By way of Explication . Although in the visible Church there remains much gross ignorance in many now under the New Covenant , so that they attain not to this Promised Knowledge : yet notwithstanding , this Promise , that , All shall know the Lord , hath its due and intended accomplishment . For clearing of this ; 1. We must distinguish of Gods Foederates under the New Covenant . ( 1 ) Some are his Foederates or Covenant-people only Outwardly , by visible Profession , &c. As , l Simon Magus , who upon his Profession of Faith was Baptized ; So m Ananias and Sapphira ; So all Hypocrites and Formalists . And a great part of the visible Church is only of such : n of the four sorts of hearers there were three naught . ( 2 ) Some are his Foederates Inwardly , as well as outwordly , Really , as well as Formally ; By invisible power of Faith and Grace , as well at by visible Profession . As , o Paul , p some of the Corinthians , q some of the Thessalonians , and as all sincere Converts effectually called from darkness to light , and from the power of Satan unto God. 2. We must distinguish of the term [ All ] , which may be taken ; ( 1 ) Sometimes , more Restrainedly , for All sorts of persons , great and small , All shall know me from the greatest to the least , Heb. 8. 11. Ier. 31. 34. — I will pour my Spirit upon all flesh , viz. All sorts , Male and Female , young and old , bond and free , Ioel 2. 28 , 29 , 30. ( 2 ) Sometimes , more largely and universally , for every individual person of all sorts ; r — We have before proved both Iews and Gentiles , that they are all under sin : that is , All and Singular , All and every individual person of Jews and Gentiles are by nature under sin . 3. We must distinguish of the Knowledge of God. The knowledge which men may have of God is twofold , viz. ( 1 ) Notional only and ineffectual , consisting in the meer swimming Notion and Speculation touching God and things of God , without any powerful sanctifying efficacy upon heart and life , s They profess that they know God , but in works they deny him , being abominable , disobedient , &c. All the knowledge which meer carnal unregenerate men have of God , is meerly Notional , and in the Head. ( 2 ) Real , Effectual , Cordial , and Experimental also ; when the heart and affections know God as well as the Head ; when they so know God as to believe in him , love , desire , esteem , delight in him , obey him , &c. t I know my sheep , and am known of mine . When they have experimental sense , and spiritual feeling of things ; u — I pray that your love may abound more and more , in knowledge , and in all sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It intends , spiritual sense and experience . Gods people have spiritual senses , and those x senses exercised unto experimental discernings . 4. We must also distinguish betwixt the publike Administration of Gods New Covenant ; and the Private Condition and Constitution of some particular persons in the visible Church under the New Covenant . These Distinctions premised , we may briefly thus Resolve touching the Extent of this Promise ; y All shall know me from the least to the greatest , viz. 1. That , In this Promise , God doth not intend only A Notional and ineffectual knowledge of himself under the New Covenant , but also and most especially , A Real , Effectual , Cordial and Experimental knowledge of God , and the things of God. For all the rest of these New Covenant-promises , and so consequently this of knowing God , are so laid down , as evidently and chiefly to intend true effectual and saving Mercies to the Foederates , such as are proper and peculiar to the Elect only . 2. That , Therefore the Foederates , to whom this knowledge of God under the New Covenant is specially and peculiarly promised , are not the Foederates Outwardly by meer visible Profession , but the Foederates Inwardly by invisible Power of Faith and other Graces , as well as by Outward Profession . The Outward Foederates may know God Notionally , far more under the New Covenant , then ever the like Foederates knew God notionally under the Old Covenant : But it s only the Inward Foederates also that now know God Really , Effectually , Cordially , Experimentally ; And herein they shall far excell the Inward Foederates of the Old Covenant . 3. That , Under this New Covenant , All , that is , All Gods Inward Foederates , living till years of Discretion , even all and every one of them individually and numerically ; and those of z all sorts of People , Jews , or Gentiles , Male or Female , young or Old , Bond or Free , Great or Small ; shall know the Lord , not only with a Notional , but also with a Real , Cordial , Experimental saving kaowledge , much more Generally Universally , and Perfectly then Gods people knew him under the Old Covenant . Even the least of Gods true New Covenant-people shall have so much spirit , and knowledge , &c. that they shall so far excell Gods Covenant-people therein , that ( as a Calvin notes ) they shall comparatively be ( Doctores & Magistri , ) even Doctors and Masters , and as it were , all Prophets . Hitherto that of Ioel 2. 28 , 29. and that of our Saviour , He that is least in the Kingdom of Heaven , is greater then John Baptist , Mat. 11. 11. are specially to be referred . Yea ( as b one hath well noted ) Believers under the New Covenant shall not only equalize , but in some sense excell all the Prophets of old . 4. That , Finally , In this Promise we are not so much to consider the Private Condition and Constitution of some Particular persons , visible Foederates under the New Covenant ; As the Publike O●…conomie and Administration of the New Covenant . The Private Condition of many Particular persons may possibly be very dark and ignorant , having little knowledge of God or his wayes , by reason of the occasions of their ignorance forementioned : and yet the Publike Administration and current of the New Covenant is for an universal Knowledge of God , All shall know him , &c. as hath been explained : In Comparison of which Knowledge , that under the Old Testament ( being very imperfect in degree , very dark and obscure for manner , and very much restrained to the Jews only and some few Proselites for extent , ) was as nothing ; was gross ignorance rather then knowledge , Comparatively . Et semper Comparative haec intellegi debent : These things ought still to be understood comparatively , as Calvin notes , Comment . in Jer. 31. 34. 3. By way of Limitation . Though God in this New Covenant Promise ; All shall know me , from the least even to the greatest of them : and though this Promise is Performed upon Gods New Covenant people , as hath been explained ; Yet all this is to be understood with some Caution and Limitation . As , 1. That , Under the New Covenant All those that thus know God come not to this knowledge of him in one and the same way . For , In the Primitive Churches , whose state and Condition was somewhat Extraordinary , God gave unto his Apostles and to many others a knowledge of him and his affairs in an Extraordinary way , viz. By Prophecy , 1 Tim. 1. 18. & 4. 14. Acts 21. 9. By Visions , as to Peter , Acts 10. 10 , 11. to Paul , 2 Cor. 12. 1 , 2 , &c. By Dreams , as to Ioseph , Mat. 1. 20. By immediate infallible inspiration , as to the Penmen of the Books of New Testament , 2 Tim. 3 16. By peculiar Revelation , Gal. 1. 11 , 12. & 2. 2. Eph. 3. 5. Acts 27. 23 , 24 , 25. But in the Successive Churches ; whose state and condition is more Ordinary , God gives unto his Ministers and people a knowledge of himself in an Ordinary way : As , By illumination of the Spirit , Heb 6. 4. 1 Cor. 2. 10 , 11 , 12 , 13 , 14. By preaching the Gospel , Acts 26. 18. 2 Cor. 4 6. By searching the Scriptures , Ioh. 5. 39. 2 Tim. 3. 16 , 17. By Study , Meditation , Reading , &c. 1 Tim. 4. 13 , 15. 2. That All Gods sincere New-Covenant-people have not the same equal measure of Knowledge , but every one d according to the measure of the gift of Christ , and e as God hath dealt to every man the measure of Faith. Some f are Babes , and children in understanding , needing milk : Some are more ripe , grown men in understanding , able to digest strong meat , &c. But yet even the Knowledge of the weakest and meanest , surpasseth the knowledge of those under the Old Testament , in distinctness , integrality , and perspicuity . IV. Question . Whether God by this Promise intended to take away , vacate , Annull and make void all Humane Teaching , Private and Publike , as altogether useless and needless now under the New Covenant : Seeing he saith ; g And they shall not teach , every man his neighbour , and every man his brother , saying , Know the Lord ? And John saith elsewhere : h ye need not that any man teach you ? Answ. For Resolution to this Question I shall offer divers things , 1. By way of Concession , That thus some have thought ; 2. By way of Negation , That God never intended this by these or any other like Scriptures ; 3. By way of Vindication of those Scriptures particularly objected . 1. By way of Concession . I grant , That in these our times i some of unsound judgements , ( who decry the New Covenant Ministry and Ordinances of Christ , would lay all things in the Church in a level , cry up the absolute gradual perfection of the Saints in this life , are for Enthusiasms , Infallibilities , immediate Revelations , and for A Christ within them as their only Saviour , &c. ) have ignorantly perverted and wrested these Scriptures , Isa. 54. 13. Ier. 31. 34. Heb. 8. 11. 1 Iohn 2. 27. Ioel 2. 28 , 29. to the voiding of all Humane Teaching as to the Saints ; but especially to the abolishing of the Publike Ministry now under the New Testament , as useless and needless , yea as abrogated by God. Knowing well that the publike Ministry of Christ , set for the defence of the Gospel , is the Hammer of their Heresies to break them , and stands most in their way . And thus they revive the old rotten errors of former times . For , as Calvin observes upon this text ; k they shall teach no more every man his neighbour , and everyman his Brother , &c. ] ●… have said , Here the Prophet amplifies the Grace of God. And hence we collect that certain fanatick persons have ignorantly abused this Testimony , when they would take away all use of Doctrine , As in our time some of the Anabaptists have rejected all Doctrine : and when they pleased themselves in their ignorance , yet they proudly boasted they were endued with the Spirit ; and that it was an injury done to Christ if we should yet be disciples , because it s written among the Encomium's and Praises of the Gospel , They shall teach no more every man his brother . Hence also it came to pass that they became drunk with horrid Dotages . For the Devil , when they did swell with so great pride , could bewitch them at his pleasure . Then every ones pride did move him , to feign dreams to himself . And many knaves have drawn this place to private profit . For when they boasted themselves to be Prophets , and perswaded this to the simple ones , they obliged many to themselves , and made a gain of that Boasting , &c. 2. By way of Negation . God never intended , by these or any other like Scriptures to destroy Humane Teaching , Private or Publike , or the Office of the Publike Ministry in the Church of God. Gods New Covenant-promises do not at all tend to lay aside any such Humane Teaching ▪ For , ( 1 ) Under the New Covenant Gods Foederates have but at best an imperfect knowledge of God and the things of God. l They know but in part , — they see through a glass ( as it were a prospective ) darkly . Their Knowledge is but growing , 2 Pet. 2. 18. not fully grown up to exact perfection . Therefore in order to their edification and salvation they have still need of teaching , even of all kind of Teaching both Divine and Humane , for removing of the remains of ignorance in them : now God will not deprive them of such Necessaries for their Edification and Salvation . ( 2 ) Under the New Covenant , 1. God doth often Command Private Teaching one of another ; As , That Husbands teach their Wives , 1 Cor ▪ 14. 35. Parents their children , Ephes. 6. 4. And Christians one another , 1 Thes. 5. 11. 2 Thes. 3. 15. Colos. 3. 16. 2. God doth also Promise in reference to the Kingdom of Christ under his New Covenant ; m That it shall come to pass in the last dayes that the Mountain of the LORD's house shall be established in the top of the Mountains , and shall be exalted above the Hills : and all Nations shall slow unto it . And many people shall go and say , Come ye and let us go up to the Mountain of the LORD , to the House of the God of Iacob , and he will teach us of his wayes , and we will walk in his paths ; for out of Sion shall go forth the Law , and the word of the LORD from Jerusalem . Here note , 1. The Glorious exaltation and enlargement of the Church of God under the New Testament . 2. The great Zeal of many , not only themselves to repair to the house of the Lord , but to incite and instruct others also to go with them to be taught of God. 3. The way how they shall be taught , by Gods Law and word going out of Sion and Ierusalem , viz. By the Apostles preaching the Gospel first at Ierusalem , and then all over the world . Thus Gods New Covenant-people should privately provoke and instruct one another to repair to the Gospel ordinances , especially to the word preached , that they may thereby be taught . This is a teaching both Divine and Humane . ( 3 ) Under the New Covenant Jesus Christ having n dedicated the New Covenant in his own blood , hath taken most effectuall Order for establishing the Publike Ministry , and Teaching of his Church thereby in all the Nations of the world , from his own Resurrection and Ascension , till the very end of the world . For. 1. When he Ascended up on high , he o gave gifts to men , viz. All his New Testament Ministry ; Extraordinary , Apostles , Prophets , Evangelists ; Ordinary , Pastors and Teachers : For what end ? For the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ : For how long ? Till we all ( even all the elect of God ) come in the Unity of the Faith , and of the knowledge of the Son of God , unto a perfect man ▪ unto the measure of the stature of the fulness of Christ. And that will not be till the worlds end , when all the Elect of Christ shall be called , and the mystical body of Christ fully compleated . 2. Jesus Christ immediately before his Ascension p gave Commission to his Ministers for Discipling , Baptizing and Teaching all Nations , Promising to be with his Ministers in this their Ministerial work all dayes , even till the end of the world ; Therefore the Ministerial office must continue till the worlds end ; and the Ministerial work of Teaching all Nations , ( viz. both the Primitive and fundamental work of teaching them , that they may be Disciples of Christ , which is here called Discipling them ; And the Successive superstructive work of teaching them after they are Discipled and Baptized , how to walk as Christs disciples , observing all his commands ) is to coutinue till the end of the world . By these two full and clear Scriptures it is palpably evident beyond all Contradiction , That Jesus Christ himself under his New Covenant hath ordained , Instituted and Commanded his Pubike Ministry and their publike Ministerial Teaching of the Church and people of God , still to continue and remain from his Resurrection and Ascension till the very end of the world . And therefore neither this Passage q in the New Covenant , nor any other in all the Scripture , can rationally and solidly be urged for vacating , voiding , or laying aside the office of Christs publike Ministers , or their Duty of publike teaching the Church of God. 3. Jesus Christ under his New Covenant hath so fixedly settled this way of Ministerial Preaching and Teaching for gaining Sinners to himself by believing , that ordinarily none can come to him by believing but through his Ministers instrumental Teaching and Preaching , The Spirit of God ordinarily working to the Conversion of Sinners , only by the Preaching of the word . r Whosoever shall call on the Name of the Lord , shall be saved : How then shall they call on him , in whom they have not believed ? and how shall they believe in him of whom they have not heard , and how shall they hear . without a Preacher ? And how shall they preach , except they be sent ? As intimating to us , That in Gods ordinary course these things are impossible . 3. By way of Vindication of those Particular Scriptures , which usually are wrested , perverted , and ignorantly objected against all Humane Teaching Publike and Private , and against the very Ministerial office , now under the New Covenant . ( 1 ) The First objected Scripture . And all thy children shall be taught of the LORD , Isa. 54. 13. Then , what need is there of any Humane Teaching , Publike or Private , any more ? Answ. What need ? Great Need of Humane teaching , even to all the Churches children that shall be taught of the LORD . For , 1. Humane Teaching both Publike and Private is necessary , necessitate medii , by necessity of Instrumental Mean , s This being Gods ordinary way and mean whereby he teacheth , viz. by the Ministry of men . God teacheth Immediately , primarily and efficiently by his Spirit , Iohn 16. 13. 1 Cor. 2. 10 , 11 , 12 , 13. 1 Iohn 2. 20 , 27. Mediately , Secondarily and Instrumentally by Men , by Christians Privately , Col. 3. 16. 2 Thes. 3. 15. By Christs Ministers Publikely and privately , Mat. 28. 19 , 20. Eph. 4. 8. to 14. Rom. 10. 13 , 14 , 15. 2 Tim. 2. 2. Acts 20. 20. t The Position of the Principal cause , and of the end , takes not away the less principal and instrumental causes of our Teaching , but rather infers them and implies them , as means appointed by God to that end . God will judge the People righteously , and govern the Nations upon Earth , Psal. 95. 4. Is there therefore no more need of Iudges , Governours and Magistrates ▪ God will bless his people so , that the earth shall yield her increase , Psal. 95. 6 , 7. Is there therefore no more need or use of Sun , Rain , Husbandry , Tillage , &c ▪ So here , The LOKD will teach all the children of the Church : Is there therefore no more use of Ministers , Preaching , or Publike and private Teaching ? How absurd such inferences ! When men teach by Gods appointment , The Lord himself teaches by those men . Yea , Because God hath promised All the children shall be taught of the LORD ; Therefore there is necessity and utility of Humane Teaching , that being one special way of the LORD' 's Teaching . 2. Humane Teaching is also necessary , necessitate Praecepti , by necessity of Command : Christ having commanded both Ministers to teach ex officio , publikely : and Christians to teach one another ex charitate , Privately : as hath been proved . Now u Gods Promises do not overthrow his Precepts , nor ought they to be made to fight one against another . Scripture reveals both : and both have their use in their place . ( 2 ) The Second Objected Scripture . — I will pour out my Spirit upon all flesh , and your sons your and daughters shall prophecy , your old men shall dream dreams , your young men shall see visions : &c. Ioel 2. 28 , 29. Therefore under the New Covenant , all shall be so taught by the Spirit , that they shall be Prophets , not needing any further humane Teaching . Answ. 1. The Substance of the Answer to the former objected Scripture is also applicable here , and enervates utterly this inference , from that of Ioel. 2. This passage in Ioel hath special reference to the times of the New Covenant ; The Scope whereof is , to shew , That God will more plentifully for measure , and more Generally for extent , bestow his Spirit and the effects thereof upon his people under the New Covenant , then he did under the Old. For Measure , They should have his Spirit in Prophecy , Visions and Dreams : that is , they should have all sorts of the Manifestations of the Spirit upon them , and this should not be as formerly an extraordinary , but an Ordinary and common thing . For Extent , All flesh , that is , all sorts of Gods people , male , female , young and old , bond and free ( as here Ioel expounds himself ) should partake of this Spirit of God. So that they shall equalize , yea in some sort excell the antient Old Covenant-Prophets themselves , much more the ordinary sort of people , in knowledge ; in regard of the Ordinariness , Distinctness , Clearness and Perfectness thereof . This Promise was most Signally and eminently fullfilled x by Gods miraculous pouring forth his spirit upon the Apostles on the Feast of Pentecost , And afterwards by his extraordinary and ordinary shedding forth of his Spirit upon others . 3. This Promise of the spirit was never intended to make every one a Prophet to himself , and to exclude all teaching by men ; ( 1 ) Partly , because the Spirit was usually performed to people at the Hearing of the word preached by men . As to Peters hearers y at his Sermon ; To Cornelius and his company z at Peters Sermon : To the Gentiles , a at the Preaching of Paul and Barnabas : To the Galatians ▪ by the Ministry and preaching of Paul ; b This only would I learn of you , Received ye the Spirit by the works of the Law , or by the hearing of Faith ? that is , by the hearing of the Doctrine of Faith preached . ( 2 ) Partly , because divers having received the Spirit ▪ did presently fall upon ▪ Preaching the word to others . As the Apostles at Pentecost , having received the Holy Ghost c began to speak with other tongues , as the Spirit gave them utterance , the wonderful works of God , and Peter so preached at that t●…me as to convert d three thousand souls . So Saul converted and having received the Holy-Ghost , e straight-way preached Christ in the Synagogues , that he is the Son of God. So that the receiving of the Promised Holy-Ghost , is so far from rendring Humane teaching useless and needless , that it contrariwise greatly confirms and establisheth the same . ( 3 ) The third Objected Scripture . And they shall teach no more ( Gr. And they shall not teach ) every man his neighbour , and every man his brother , saying ; Know the LORD : for they shall all know me , from the least of them to the greatest of them , Jer. 31 34. Heb. 8. 11. Therefore it s most plain that under the New Covenant , all shall so know the LORD , that all mans teaching shall cease and be laid aside as needless . After Christs coming none ought to teach his neighbour : away therefore with the External Ministry , and let it give place to Gods internal Inspiration . As f Calvin recites the Objection . Answ. Much hath been already spoken in this Article of the New Covenant , whereby this Objection may be refelled . But yet for clearness sake note , First , That the intent and purpose of the Holy Ghost is here specially to be observed for the removing of this Objection . His Scope and intent herein is , To shew in Particular , what a different Covenant this New Covenant should be from the Old , and how far the New should excell the Old. That this is his Scope is plain from the Series of the Context : g I will make a New Covenant — not according to the Covenant that I made with their Fathers , &c. Here in General he shews that the New Covenant should be different from , and excell the Old Covenant . Then he descends in Particular to shew wherein this difference and excellency of the New Covenant from , and above the Old shall consist ▪ h But this shall be the Covenant , &c. As if he had said ; In these three points especially the New Covenant shall differ from , and far excell the Old , viz. 1. In the Inscription of Gods Laws in the Spiritual Tables of their Mind and Heart . 2. In the Foederates more excellent and more universal knowledge of the LORD . 3. In the utter forgiving and forgetting of all their sins for ever . Whereas , 1. The Old Covenant was i written in Tables of stone : 2 The Foederates knowledge of God under it was very sparing , small , dark and vailed : And , 3. In their Sacrifices there was still a renewed k Remembrance of sin every year , every day . Now we have the clear intent and purpose of the Holy-ghost in this Scripture . And this gives us a notable ground and light for discovering the vanity and impertinency of the Objection . For , Secondly , Hence it is plain , That those words [ They shall not teach every man his neighbour , and every man his brother , &c. ] are not to be understood Negatively ; That under the New Covenant there shall be no more Humane Teaching , publike or private at all , but that all such teaching should absolutely and utterly cease for ever , and give way to immediate Inspirations , Revelations , &c. But are to be understood onely Comparatively ; That they shall not so teach every one his neighbour and brother under the New Covenant , as they did under the Old ; there shall be such a surpassing , excellent , perfect , clear and general knowledge among all sorts of the Foederates small and great . And its usual in Scripture in divers places to take the word [ Not , ] Comparatively rather then Negatively : As , l If ye were blind ye should have no sin : Gr. ye should not have sin . It cannot be taken Negatively , that they should not absolutely have any sin at all : but Comparatively , that they should not have so much sin , they should have no sin in comparison . For ignorance excuseth sometimes a tanto from the greatness of the Sin : and Knowledge adds always an aggravation to sin . So Paul said ; m Christ sent me not to Baptize , but to preach the Gospel . [ Not ] cannot here be an Absolute and simple Negative , as if Christ did not at all send him to Baptize ; for this is contrary to n Christs Commission , authorizing his Apostles and Ministers both to Preach and Baptize ; nor did Paul himself so understand it ; for he did o Baptize divers ; and did he do it unsent , or without a Call ? But it must needs be here only a Comparative particle . Not , that is , Christ sent me not so much to baptize , as to preach ; he sent me principally and especially to preach , rather then to Baptize . To this effect , the Covenant-Ministration , though glorious , is said to have no glory : Not none absolutely , but none comparatively , in regard of the exceling glory of the New Covenant ▪ p For even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . So here ; They shall not teach , &c. that is , They shall not so teach , so slenderly , so weakly , so sparingly , so darkly , so literally , so imperfectly , &c. under the New Covenant , as they did under the old . Our godly and learned Interpreters do very generally understand this phrase , not in the Negative , but in this Comparative sense : But they somewhat diversly explain themselves herein . 1. Some thus ; That whereas in the former Covenant Moses and the Prophets taught only Literally ; in this New Covenant , they shall all be taught of God , shall come to Christ , and having the Spirits anointing , they shall know all things . So q Iunius . But yet that Moses and the Prophets taught only Literally , must be warily nuderstood : They taught more Literally , then Spiritually , 2 Cor. 3. 6. to the end . There was little Spirit then given , in comparison of what is given now : then , drops ; now , Rivers of the Spirit , Joh. 7. 37 , 38 , 39. 2. Some thus ; That God doth not here quite deny mens teaching one of another : but these ●…e the words , They shall not teach , saying : Know the LORD . As if he had said , such ignorance shal not possess mens minds as heretofore , that they Knew not who God was : They shall not be so grosly ignorant of Principles and Fundamentals , as Alphebetarians in Religion , &c. So r Calvin ; and s Diodat much to that effect , although in another place he thinks t The Divine teaching is here preferred before all Humane teaching , which fals in with that of Iunius . 3. Some thus ; That the New Covenant-Teaching , shall not be restrained to a few of one Nation , but to all sorts of all Nations ; shall not be only in Fundamentals , but also in more perfect and abstruse mysteries of religion ; shall not be with a servile Coaction , but with a voluntary inclination to obedience , &c. So u Pareus . But sure we may well put them all together . For this is an high Hyperbolical expression whereby God intends to Magnifie the New Testament ▪ knowledge above the Old , that it shall be far different , and much more extensive and excellent , ( as I have already shewed , ) More Divine , more Spiritual , more Clear , more Evidential , more Compleat , more Efficacious , and more Glorious . And yet all this by the Instrumentality of the more excellent New Covenant Ministry , 2 Cor. 3. 4 , 5. to the end , and 4. 6 ▪ 7. Therefore this Promise doth not at all seclude the New Covenant publike Ministry , nor Christians mutual , private Instruction one of another . The Note in the x Large London Annotations is excellent : therefore see it in the Margin . ( 4 ) The fourth Objected Scripture . But the Anointing which ye have received of him , abideth in you , and ye need not that any man teach you , 1 Joh. 2. 27. Therefore after people receive this anointing from Christ , they need no more any Mans Teaching , &c. Answ. For removal of this Objection , as quite besides the Apostles intent ; Consider , First , That the Scope and Intent of this Context from ver . 17. till ver . 29. is to exhort them to beware of the dangerous Antichrists and Heretical Seducers , that should come , yea were in part come already , as Cerinthians , Hebionites , &c. against whom he arms them , encouraging them to persevere in the Truth upon nine considerations , as y I have elsewhere shewed . The eighth is this , That though he had written these things to them , concerning them that seduce them ; yet he had propounded therein no new or strange Doctrine to them , but such as for Substance they knew already , by the Holy Spirit , that Anointing teaching them all things , viz. All things necessary to Salvation , whose abiding in them should enable them to abide in the Truth , ver . 26 , 27. This is the direct purpose of the words . Secondly , That therefore this phrase [ Ye need not that any man teach you ] doth not at all import , that they were now past all need of Mans Teaching , being so taught by that Anointing : for Iohn himself was now teaching of them , in writing this very Epistle to them , and that very many waies , and particularly in this Context z he was teaching them to Persevere in the Truth against all Seducements ; and will any one say ▪ That what here Iohn taught them was more then needed ? But this phrase doth imply ; 1. That they were most throughly and solidly taught by the best Teacher , the Anointing , viz. The Holy Ghost , received by them , and remaining in them , ver . 20 , 27. They that are taught by this Divine Teacher , comparatively need not that man should teach them . The Spirit teacheth most Convincingly , Clearly , Fully , Powerfully , Perswasively , Efficaciously , &c. beyond all mans Teaching . Not that mans Teaching is hereby simply and absolutely excluded : but that the Spirits teaching is magnified and preferred above it . So that Mans teaching ( though necessary and useful in its place , yet is as no teaching , in comparison of the Spirits teaching , that excelleth . 2. That they needed not that Man should teach them , ( 1 ) Either any Fundamental Principles of Faith or of the Doctrine of the Anointing , having so well grounded them , and taught them all things necessary to Salvation ; ( ●… ) Or any New Doctrine of a more exquisite and perfect stamp , as yet strange and a unknown to them for they knew all things , and needed no new Gospel , no new light or Doctrine for Kind and Substance , though the best had need of mans Teaching in order to growth and further degrees of Knowledge , 1 Cor. 13. 9 , 10 , 12. ●… 2 Pet. 3. 18. 3. That , Here Iohn himself b propounds no other Doctrine to them , then what the Holy Anointing within them would approve and give attestation to , having written the Effect and Substance thereof in their hearts al ready by his own finger . Thus he excellently confirms and establishes them against Seducers , in the Doctrine and Truth which they had already received , shewing that what now he inculcates unto them , they for Substance knew already , and had long since not only heard it from their Teachers , but learned it also effectually by the Holy-ghost within them . Thirdly ▪ That what here Iohn speaketh of their Anointing , of their Knowing all things , and that they needed not th●… any man should teach them , being chiefly matters of Fact , is specially and peculiarly to be understood of them to whom he wrote this Epistle . They were so throughly and soundly instructed by the Spirit , that they knew in a sort all things requisite to Salvation and sufficient to keep them from Seducements , that they comparatively and in some respects had ▪ not need that any man should teach them . But this cannot be the Case of all , not of most in the visible Church under the New Covenant : How few are there of whom Ministers can affirm these things ? How many children , babes and infants are there in knowledge , but how few adult , ripe , and grown men in understanding ? Therefore this cannot be drawn into a President or General Rule for all under the New Covenant , as not needing humane teaching . Thus it is plain , That God by this Promise of Excellent knowledge under the New Covenant never intended to deprive his Church and people of so sweet and rich a Blessing , as Publike and private Teaching , or the Publike Ministry . V. Question . Why hath God promised this Blessing in his New Covenant , That all shall know him , from the least of them to the greatest of them ? Answ. These Reasons especially may be given , why God hath Covenanted to confer such Eminent Knowledge upon all sorts and degrees of his New Covenant-people : viz. 1. Because , None in all the world , besides God alone in Christ by his Spirit ▪ can furnish the Soul with right saving Knowledge of himself , and his affairs . For consider 1. There may be a c Natural knowledge of God and Religion , such as Pagans may have by the dim light of Nature remaining in them , and by the Book of the Creature . This may be sufficient to leave them without excuse in their damnation : though not sufficient for their Salvation . For Nature cannot ele vate the Soul above Nature . 2. There may be A Literal or Notional , and an acquired knowledge of God and Religion by Education , Reading , Hearing , publike or private Instruction , Meditation , &c. such as d Hypocrites may have by common illumination ; or as Reprobates may have from the meer Capacity of elevated Reason . But this Literal , Notional and Acquired knowledge will not effectually save the Soul : they that are most exquisite herein , may at last utterly fall away and perish . 3. There is beyond all these a Spiritual , Supernatural , Infused Knowledge of God and Religion , which God alone in Christ by his Spirit teacheth to his Elect , viz. ( 1 ) God e the father of Lights , ( viz. of all Lights Natural , Spiritual , and Coelestial , ) he is the fountain of this Light of saving knowledge , he is the First Teacher , it originally comes all from him . f All thy children shall be taught of the LORD . Which Christ thus alledgeth and interpreteth , g And they shall be all taught of God. Every man therefore that hath heard and hath learned of the Father ▪ cometh unto me . ( 2 ) In and by Jesus Christ the Son , our Mediator , God the Father reveals himself and ways savingly to his people . h No man knoweth the Son but the Father ; neither knoweth any man the Father , save the Son , and he to whomsoever the Son will reveal him . Again , it is said of Christ ; i That was the true light , which ligheth every man that cometh into the world . How ? Either Naturally with the light of natural reason and humane understanding , so Christ the Word , as Creator , enlightneth every man created with this principle of Natural light ; See Ioh. 1. 1. to 10. Or Supernaturally with saving knowledge , So Iesus Christ as our Mediatour and great Prophet , k enlightens every man that comes into the world that is enlightned ; Every man in the world that is savingly enlightned , is enlightned by him . Christ is the express character and most perfect image of his Father , Heb. 1. 3. So that he who sees and knows the Son , knows the Father also , John 14. 9. Hence it is said ; that the light of the Knowledge of the Glory of God is given in the face of Iesus Christ , 2 Cor. 4. 6. As a man reads the Fathers countenance in the face of his Son that is most like him : So God represents himself most lively , sweetly and savingly in Jesus Christ to his elect . In Christ he reveals himself as their Redeemer , their Saviour , their Father , their Husband , their God in Covenant , merciful , gracious , long-suffering , abundant in Loving-kindness and Truth , pardoning iniquity , transgression and sin , &c. All knowledge of God out of Christ , is dead , vanishing , fruitless , ineffectual ; but the knowledge of God in Christ is quickening , effectual , lasting and saving . ( 3 ) God gives the saving knowledge of himself in Christ , by his Spirit . His Spirit is that Unction , that l Anointing which immediately teacheth them all things necessary to Salvation . m God hath revealed them unto us by his Spirit : For the Spirit searcheth all things , even the deep things of God , — The things of God knoweth no man but the Spirit of God. Now we have received not the Spirit of the world , but the Spirit which is of God , that we might know the things that are freely given to us of God. The Spirit makes use of the n Ministery of men , co-operates with the preaching of the Gospel , to work this knowledge of God into the hea●…ts of his Elect at their Conversion , and to increase it afterwards there : but all the efficacy and enlightning vertue is onely from the Spirit , Men are but only Instruments . Thus it is God in Christ by his Spirit , and he alone that can furnish and fill his people with saving knowledge of himself ; he only can rubb off the scales of blindness , he only can savingly open the understanding , he only can anoint us with such eye-salve , that we can supernaturally see : and therefore he Promiseth and Covenanteth to do this for his people , which himself alone can do . 2. Because , It is most congruous and agreeable to the Nature of the New Covenant to bring in a more transcendent and excellent Knowledge of God and his wayes , then was brought in by the Old Covenant . For , 1. This New Covenant is the last and best Covenant , the most perfect of all Covenant-administrations . 2. The Condition of the Church under the New Covenant is o more ripe and perfect then ever it was before . The Church under the Old Covenant , was as a child in minority , under age : but under the New Covenant , is as a man in Maturity , of full age . 3. ●…he p New Covenant-knowledge and fruition of God , is gradually the very next unto the immediate glorious vision and fruition of God in heaven face to face . Consequently this most excellent and compleat knowledge of God is promised in this New Covenant , as being most congruous to the excellent Nature of the New Covenant . 3. Because , gross ignorance of God and his wayes , is very Sinful , Mischievous , and Dangerous : but especially under the New Covenant . I. Gross ignorance of God and his wayes , is ; 1. Very Sinful . ( 1 ) Partly , because the Original root of it was Adams great Sin , his first Apostacy from God. Hereby he deprived himself and all his posterity of the image of God : which did partly consist q in knowledge . Ignorance then is a rotten branch of a rotten root . ( 2 ) Partly , because ignorance , in the Nature of it , is the r Souls Darkness and blindness in Spirituals . A miserable and deformed sinfulness . Knowledge in the Soul is as the s eye in the body , or Sun in the Sky : Ignorance is contrariwise as a face without eyes , or the sky without a Sun : Oh how mishapen dark and deformed ! ( 3 ) Partly , Because ignorance hath a t stubborness and enmity in it against the Light. — Men loved darkness rather then light , &c. Iohn 3. 29 , 20. ( 4 ) Partly , Because Ignorance is the cause , occasion and inlet to many other Sins . It hath a very train of Sin at its heels , Isa. 1. 3 , 4. Hos. 4. 2 , 3. Through ignorance men crucified Christ , 1 Cor. 2. 7 , 8 , 9. Through ignorance Paul was a Persecutor , blasphemer and injurious , 1 Tim. 1. 13 , 14. Through ignorance men idolatrously worship they know not what , Acts 17. 23. Oh into what extremities of wickedness will not a blind ignorant creature precipitate himself ! 2. Very Mischievous and Dangerous . The mischief and danger of ignorance is great and manifold . As ( 1 ) Ignorance makes people a Prey to all manner of Seducers , 2 Tim. 3. 6 , 7. ( 2 ) Ignorance makes men wander in by-paths of Errour and ungodliness they know not whither , Iohn 12. 35. ( 3 ) Ignorance hides the Gospel from men , that the light thereof shines not in upon them , to their Conversion , 2 Cor. 4. 3 , 4. Acts 26. 18. Iohn 3. 19 , 20. ( 4 ) Ignorance alienates men from the life of God : that neither God nor Godliness lives in them , or by them , Eph. 4 18. ( 5 ) Ignorance involves men in senseless Security , Hos. 7. 9. ( 6 ) Ignorance u destroyes a people , my people are destroyed for lack of knowledge . It destroyes them both corporally and spiritually , Esai . 5. 13. 2 Tim. 2. 25 , 26. ( 7 ) Ignorance is the High-way to Hell , and will at last bring upon men the vengeance of God in their everlasting destruction , ●… Thes. 1. 8 , 9. II. This ignorance of God and his wayes is most Sinful under the New Covenant . Because against the greatest Light and Compleatest means of Knowledge and fullest Effusions of Gods illuminating Spirit : which the New Covenant brings in above all former Covenants . Ignorance under such light , such means , such e●…fusions of the Spirit is deeply aggravated , and more exceedingly sinfull , Iohn 15. 22. & 3. 19 , 20. Therefore Seeing gross ignorance of God is so Sinfull and dangerous , especially in this Noontide of light now under the New Covenant , God hath now Covenanted to furnish his people with more excellent knowledge of himself then ever his people had formerly , that the sin and danger of such ignorance may not undo his New Covenant-people . 4. Because , Such New Covenant-knowledge of God as is here intended , is of General necessity , influence and utility to Gods New Covenant-people about all the affairs of the Christian Religion . The light of this supernatural knowledge is as necessary and usefull in the Church , as the Light of the Natural Luminaries , Sun , Moon and Stars , is in the world . Now this Knowledge of God is usefull and necessary these wayes especially ▪ viz. 1. As a Di●…coverer x of God , Christ , and of all the Mysteries of Christian Religion , to the Soul. The right knowledge of God manifests all those ; but gross ignorance leaves us wholly in the dark about them all . 2. As a Detector of all our Sins and Corruptions . The right knowledge of God and his infinite purity , in the exactness of his Word and Law most notably laies open unto us the sinfull impurity and pravity of our Hearts and wayes , repugnant to God and his will. Thus in y Paul ; Thus in z Iob of old . 3. As an Inlet and open door to all sanctifying Graces . As natural light was the first particular distinct Creature when God made the World , Gen. 1. 3. So supernaturall light is the first distinct Grace when God new-creates the Soul , Col. 1. 10. 2 Pet. 1. 5 , 6 , 7. and is an introduction to the rest . As , To Faith , Isa. 53. 11. Heb. 11. 2. To Af●…iance , Trust and Confidence , Psal. 9. 10. To repentance , Iob 42. 5 , 6. Ier. 31. 19. To Temperance , Patience , Godliness , brotherly-kindness , and love , 2 Pet 1. 5 , 6 , 7. To obedience , Iohn 13. 17 , &c. Knowledge and illumination still leads the way to all distinct Graces in order of Nature . 4. As A guide to all our Faculties and Affections . a Light in the bodily eye guides all the bodily parts and members ; So light in the understanding guides all the Faculties of the Soul : there being a naturral subordination of the Affections ro the Will , of the Will to the Understanding , & of the Understanding to the Light therein Only violence of corruption oft-times inverts this orderly subordination . 5. As a Pilot to all our Christian Duties and Actions . Knowledge sits at stern in every well-managed Action and service . Whatsoever we do , we should do it Knowingly , Understandingly ; we should Preach understandingly , 1 Cor. 14. 19. 1 Tim. 1. 7. & 3. 2. Tit. 1. 9. we should pray understandingly , 1 Cor. 14. 15. we should give thanks understandingly , 1 Cor. 14. 15. we should read and hear understandingly , Acts 8. 30. Iohn 13. 17. we must manage all our actions and service of God understandingly , 1 Chron. 28. 9. Otherwise , all we do are but blind services and Sacrifices of fools , Eccl 5. 1. 6. As an b evidence of all that God hath given us , and done for us in Christ : True knowledge lets us see what we have from God , and so doubles our enjoyment . 7. Finally , As an Espial of our better Condition and state reserved for us in the world to come . c Knowing in your selves that you have in heaven a better and more enduring Substance . These , and many such like , are the advantages and benefits of true Knowledge in the Soul. The Lord there●…ore knowing how necess●…ry and usefull true Knowledge is unto his people , ( in whose prosperity he exceedingly delighteth ) hath Promised this Knowledge in abundance to his People in this New Covenant . 5. Finally , Because such Universal and eminent Knowledge of God under the New Covenant , exceedingly advanceth the glory of Christ and of his New Covenant . Before Christ came , The Knowledge of God and divine things was restrained to a few , an handfull of Jews and Proselites : and it was imparted to those few under d a veil very darkly and obscurely : Then Christ and his Covenant comparatively had but little glory . But since Christs coming , this Knowledge being extended generally to all sorts in all Nations , and imparted to them eminently for measure and degree with a noontide-light and sun-shine of irradiation , The Knowledge of the Lord covering the Earth as the waters cover the Sea , and filling the Church as the light of the Sun fills the whole world : Hereby the Glory of Jesus Christ is most highly advanced , e bringing all this glorious light with him : and the glory of his New Covenant is notably exalted above the imperfect , dark , veyled administrations of Gods fore-going Covenants . Now God had a singular intent to glorifie his Christ and his New Covenant in these latter dayes . VI. Question . How may we discover , that we so know the Lord , as God here intends in this his New Covenant-Promise ? Answ. So much hath been spoken to this effect already , that I need not add much more then briefly to point at the Particulars , which more specially tend to the Resolving of this Question . In the General , It is plain ; 1. That such as know God aright , may know that they know him . f — Hereby we do know that we know him , if we keep his Commandments , &c. The discerning of the truth of our knowledge of God is not a thing impossible or unfeazable . 2. That very many do think they know God aright , and the things of God aright : When as yet g they know nothing as they ought to know . We all have knowledge , Knowledge is an easie attainment : but how few have such knowledge as they ought to have , how hard is it to know God or Religion as we ought to know ? A man my know much of God Theorically or Notionally , That he is ; That he is one ; That he subsists in three distinct persons ▪ That he is Al-sufficient , Infinite , Eternal , &c. That he hath eternally ordained all things , In beginning of time created all things , &c. And yet notwithstanding all this , not knowing him so as to believe in him , admire him , adore him , love him , fear him , delight in him with all his heart , with all his soul , with all his mind , with all his might , obey him sincerely ▪ &c. such a man knows nothing of God as he ought to know . So a man may know much of Christ ▪ of his Natures , Person , Offices , Effects and Fruits of his offices , &c. and yet not knowing him so as to Deny a mans self for him , to forsake all for him , to hate Father , Mother and dearest Relations for him , to count all things loss and dung for the excellency of the knowledge and righteousness of Christ , To believe and rest upon him alone for Salvation , to be acted and ruled by him , his Spirit and Word , &c. such a man knows nothing of Christ as he ought to know . So a man may know much of Gods will , and of the things of God and of Christ , of his Commandments , of his Prohibitions , of his Covenant and Promises , of his Ordinances , of the fundamentals and other deeper mysteries of Religion , &c. he may be able to describe them , to teach them to others , to defend them by dispute against all gain-sayers , &c. Yet if after all this Knowledge , he goes on still in his wickedness , he casts Gods commands behind his back , walks contrary to the Principles of Religion , despiseth the Covenant and Promises of God , Prophanes and pollutes all his ordinances , contradicts the will of God by fulfilling his own will and wayes , &c. this man knows nothing of Religion and of the things of God as he ought to know . The like is to be said in other Cases . And therefore there 's great need of searching whether we know God aright , seeing we may have much knowledge of him , and yet know nothing of him as we ought to know . In Particular we may discern that our Knowledge of God is such as he intends in this New Covenant , especially these four wayes , viz. 1. By the Nature of our Knowledge . If it answer the Nature of the New Covenant-knowledge , which is more excellent then the Old Covenant-knowledge of God , in 1. Divineness , 2. Spiritualness , 3. Clearness , 4. Evidentialness , 5. Compleatness , 6. Efficaciousness , and 7. Gloriousness . All which I have formerly opened in the I. Question . 2. By Gods way and method of bringing and working this Knowledge in us . If God , 1. In Jesus Christ ; 2 By his Spirit and Publike ministry have wrought it in us ; 3. Increasing it more and more in us by degrees , as hath been explained in the II. Question . 3. By the Properties of true saving knowledge . It hath these more speciall Properties . ( 1 ) It is Affective . It works not only upon the Head , but also upon the Heart : not only upon the Understanding , but also upon the Affections , 1 Iohn 4. 7 , 8. Phil. 1. 9. As h I have elsewhere shewed . It makes a man so know God , as to love him , fear him , obey him , &c. ( 2 ) It is experimental . It affords a man a spiritual sense , taste and i experimental relish of God , Christ , and their sweetness , goodness , Pleasantness , &c. Phil. 1. 9. Heb. 5. 14. Psal. 34. 8. with 1 Pet. 2. 2 , 3. This is far beyond all empty Notions , though never so subtile and acute . ( 3 ) It is effective . It is not an idle , but k a working Knowledge : It s not ineffectual and weak , but very efficacious ▪ it s not only Contemplative , but Active also . It specially produceth these effects , viz ▪ 1. Humbles the Soul for sin , Iob 42. 5 , 6. 2. Purifieth the heart from Sin , Iam. 3. 17. 1 Ioh. 3. 6. 3. Makes obedient to God and his Commands . Is a Practical knowledge , 1. Ioh. 2. 3 , 4. & 4. 6. Ioh. 10. 4. 4. Disposeth a man to serve the LORD sincerely and willingly , 1 Chron. 28. 9. ( 4 ) It is very pregnant and fruitfull in all goodness , 2 Pet. 1. 5 , 6 , 7 , 8. Jam. 3. 17. A barren , empty , dry , fruitless , useless knowledge , that ends only in knowing , and doth good neither to a mans self nor others , &c. is a bad knowledge . 4. By the Associates or l Companions , which the Scripture joyns with true Knowledge , and which actually do accompany true knowledge in the Sanctified Heart . The companions of a mans delight , are notable indications of his Principles , Constitution and Disposition . The Companions of true Knowledge of God , are ; m Faith , Vertue , Temperance , Patiente , Godliness , Brotherly-kindness , Charity . Yea , n Knowledge , Righteousness , and true Holiness are copartners in the Image of God renewed in us . Where these sacred Concomitants are indeed : there true saving Knowledge is in some good measure . VII . Inferences . Shall Gods Foederates have generally a More excellent Knowledge of God , &c. Under the New Covenant , then they had under the Old Covenant ? Shall not every man teach his neighbour and brother , saying ; know the LORD ? for that All shall know him from the least to the greatest of them : Then , 1. Hence , The Old and New Covenant essentially and substantially Agree , though Accidentally and Circumstantially they differ , about the Knowledge of the LORD . I. Essentially they Agr●…e as to the Essence and Substance of this Knowledge . Both of them teach their Foederates to know the LORD God ; Yea and to know God in Christ in some sort . II. Accidentally they Disagree , as to the Accidents and Circumstances of this knowledge of the Lord. For , 1. That knowledge of God under the Old Covenant was restrained to one sort of People the Jews : But this under the New Covenant is extended to all sorts of people of all Nations . 2. That was more Humane : This more Divine . 3. That more Literal and Carnal : This more Spiritual and Celestial . 4 , That more dark and veyled : This more Clear and Revealed . 5. That consequently much less : This much more evidential and ensuring . 6. That more Imperfect and childlike : This more pefect , compleat and Manlike . 7. That more weak and ineffectual : This more powerfull and efficacious . 8. That having some sort of glory : but This being far more excellently glorious . As in all these Particulars hath been formerly manifested . So then , though Old and New Covenant substantially do Agree : yet accidentally they much disagree ; The New Covenant far transcending and excelling . 2. Hence , The chief Perfection of Knowledge , is to know God aright . For , the most perfect Light and Knowledge , is that which is in the Church of God , surpassing all Pagan-knowledge : The most Perfect knowledge in the Church , is that knowledge which the Church hath in her o most ripe grown and perfect state , now under the New Covenant : And the Perfection of this New Covenant knowledge is wholly placed in this , That p all his Covenant people know the LORD . For , 1. The LORD God is the Highest and perfectest object knowable : And therefore the right knowledge of the Lord is the Height of Knowledge . 2. The Lord cannot be rightly and savingly known q but in Jesus Christ , and in his face ; ( 1 ) In whom the Divine r Perfections are most resplendent ; ( 2 ) In whom the whole Mysterie of sinners salvation was s Contrived and Decreed before all time ; ( 3 ) By whom the t Redemption and Reconcilement of Sinners to God was wrought and effected in fulness of time ; ( 4 ) Through whom the Redemption , Reconcilement and Salvation of sinners is u actually Applied and Appropriated to the Elect in due time ; And ( 5 ) With whom the everlasting Happiness and salvation of sinners shall be consummated in x Heavenly glory after all time . So that the right knowledge of God comprehendeth in it all saving knowledge whatsoever : Its the Center where it all meets ; It s the Circumference wherein it is all contained . Know God aright , and know all things . 3. The right knowledge of God , Inchoate in this world , y is life eternal , in the root and foundation : The knowledge of God consummate in the world to come , shall be z eternal life and happiness in the Compleat Consummation thereof . So then , To know God aright is the chief Perfection of all knowledge . Wouldst thou have the chief perfection of all knowledge ? Labour then to know God aright . All light is but darkness ; All knowledge is but ignorance ; which is besides , or without the true knowledge of God. And all dangerous damning darkness and ignorance vanisheth away , as a Mornings mist before the Sun , when the true glory of this Knowledge of God in Christ begins to shine into the Soul. 3. Hence , The right and saving Knowledge of God is a very great and eminent Mercy . Why ? Because this , and this alone of Particular graces , is a expresly promised in this New Covenant . And nothing is expressed in the New Covenant , but what is a very great and eminent Mercy . As the Sun and Moon are great Mercies to the world ; The eye to the body ; and Reason to the Mind : So the true knowledge of God is a very great and eminent Mercy to the Soul. All other Graces of sanctification are implicitely promised , in Gods promise of writing his Laws in mind and heart : But Besides that , The Knowledge of the Lord is explicitely promised . Otheres a singular excellency in this true knowledge of the Lord : as b I have formerly manifested . Then let all that are ignorant of God , press after the right knowledge of him . And let all that know him aright , rejoyce in him , and magnifie him exceedingly who hath so opened their eyes . 4. Hence , All true saving Knowledge of God is only from God. Why ? Because God promiseth it in his New Covenant . If we might have it by Nature or by Art , From our selves or From the creature , or From any other fountain then from God alone c The Father of Lights , God might have directed us to repair thither for Supply : but Promising this knowledge to his Foederates , he declares himself the only Fountain of this Light , and tacitely directs all that want it to come unto him alone for it . He Promiseth , what himself alone can Perform . He shines unto all his Foederates d by the instrumental light of his Gospel and New Covenant : He shines into all his Foederates , even into their Minds and Hearts e by the effectual light of his spirit . He shines away all their gross sinful darkness , and brings light out of darkness The f God of this world Satan can blind mens minds : but it s only the Lord our God in Christ can g recover sight to the blind , and open their eyes . Therefore , thou that art blind or weak-sighted h anoint thine eyes with his ey-salve that thou maist see . Beg him to open thine eyes . Remember his Promises to this effect ; i If any of you lack wisdom , let him ask of God that giveth to all men liberally and upbraideth not , and it shall be given him . And here in this New Covenant ; k All shall know me from the least to the greatest . 5. Hence , As the greatest and highest ●…ight not to despise : so the least and lowest need not despair of the true Knowledge of God now under the New Covenant . Why ? Because the Promise of this knowledge of the Lord l is directed , not only to the greatest but to the least also . Gods Promises are without respect of persons . The least shall know God as well as the greatest . The least had need to know God , because they know him not , or very little : The greatest had need to know him , because they know him not enough . The least shall know God by knowledge implanted into them : The greatest shall know God , by knowledge augmented in them . The least shall know God , that they may be Gods disciples : The greatest shall know God , because they are but Gods disciples ▪ The least shall know God , because their Meaness cannot debase them too low for Gods illumination : The greatest shall know God , because their greatness cannot advance too high for Gods illumination . The least shall know God , that they may not despair of knowing him enough : The greatest shall know God , that they may not presume of knowing him too much . All shall know God : because both great and small have their knowledge from God. Come hither , O ye least of Gods people , and be comfortable ; come hither , O ye greatest of Gods people , and be humble : The least are not so ignorant , but God will make them know him ; and the greatest are not so intelligent , but God will make them know him more . All knowledge of God in this world is m but in part : and all knowledge in part had need to be increased . 6. Hence , Gods Federates now under the New Covenant should not content themselves to know only Fundamentals and First Principles touching God and his wayes . Under the Old Covenant they seemed to stick in Principles and first Elements , they taught one another , saying , know the LORD , they were but Alphabetarians , n As children in their ABC or Primer of Religion : But under the New Covenant they are come to age , They should know the Lord more perfectly ; They should not stick in plain principles , but proceed to profound and abstruse mysteries ; The New Covenant-light is far greater , and proportionably their knowledge of God and his wayes should be greatned also ; They o should be no longer Children but Men in understanding , of Christs highest Form , taking out his deepest and hardest Lessons . Away with that lazy , sluggish stupidity in many professed Christians , who in the knowledge of God take so little pains , that they therein come short of the very Iews . Shall Iews under veils and shadows of of the Old Govenant , know more of God then Christians under the Sun-shine and open face of the New Covenant ? 7. Hence , All such Wayes and Means of knowledge as God hath ordained under his New Covenant , ought to be made use of in subserviency to , and for accomplishment of this Promise of knowing the Lord in his New Covenant . Gods New Covenant-Precepts and Institutions , must not thwart and cross his New Covenant-Promises and Obligations : nor may his Promises be urged to evacuate his Precepts . Gods Promises set forth the End , which God will bring his Foederates unto : Gods Precepts set forth the Means whereby God is pleased to bring them unto that End. The Means must be subordinate and subservient to the End and consequently our observation of his Precepts unto our expectation upon his Promises . He that despiseth Gods prescribed Means , despiseth also Gods Promised End : The Contempt of his Precepts doth inevitably infer the contempt of his Promises . Private Christian Teaching , and Publike p Ministerial Instruction till the worlds end . are ( as hath been q formerly shewed ) is Gods ordinary New Covenant way , prescribed of God for breeding and increasing the right knowledge of God and his wayes among his people ; and by which his Spirit efficaciously works in them that effect : They therefore that despise and would destroy Christs New Covenant-Ministry , Preaching and other Ordinances , or Private Christian and Domestical Instruction , do therein despise the true Knowledge of God , The New Covenant Promising it , And the Authority of Iesus Christ in his New Covenant-Ordinances and Institutions as his Ordinary fixed Means for the attainment of it . 8. Hence , So long as Men remain grosly ignorant of God and the things of God under the New Covenant , so long they are without the Excellent Blessing , Influence and saving efficacy of the New Covenant . For the true saving knowledge of God and his wayes , is the very first distinct particular blessing promised in the New Covenant , and performed accordingly : The writing of Gods Laws in their hearts , and the grand Covenant Interest mutually betwixt God and them , formerly expressed in the New Covenant , being more General , Large and Complexive Mercies . If therefore thou dost not as yet truly and savingly know the Lord in some degree : thou art partaker of the New Covenants saving Mercy , Vertue and Efficacy in no degree . As yet thou r art darkness , and not light in the Lord ; As yet thou art s not taught of God by his Spirit and Ministry , so as to come to Christ ; As yet the Gospel is t hid to thee , as to one that is lost , the God of this world having blinded thy mind ; As yet thou art u a child of the night , and not of the day , The x Day hath not savingly dawned upon thee , nor is the day-star risen in thine heart ; And wanting this first Covenant-Mercy , consequently thou wantest all the rest ; y Gods Laws are not in thy Mind and Heart , Thine unrighteousnesses , sins and transgressions remain still unpardoned , The Lord is not thy God , nor art thou one of his New Covenant-people . Oh how z sinful and dangerous is this thy dark , blind and ignorant Condition ! How shouldst thou lament the a Causes thereof ! How canst thou eat , drink , or sleep quietly and contentedly in this b Godless , Christless , Covenantless and Hopeless Condition for a week together ? 9. Hence , As we desire to approve our selves to be Gods New Covenant-people ; so we should strive after the Having and Evidencing to our selves that we have this New Covenant-Knowledge of the Lord. Consider seriously ; 1. They that do not truly and savingly know the Lord according to his New Covenant , are none of Gods New Covenant-people , which are all a Knowing People in some good measure , and yet there are very many now under the New Covenant c extreamly ignorant of God , as I have shewed from many grounds . 2. They that are most grosly ignorant of God and his ways now under the New Covenant , may possibly ( if the fault be not their own ) attain to a sufficient measure of the saving knowledge of the Lord. For the Lord in his New Covenant hath faithfully promised ; d All shall know me from the least even to the greatest . 3. The Only Ordinary way whereby dark , ignorant Souls may come to the knowledge of God , savingly , is ; In and through Jesus Christ alone , Fundamentally : By his Spirit , Efficaciously : By his New Covenant-Ministry , and other more private Instruction ; Instrumentally : And all this in a continual Progress , gradually . As I have e formerly evidenced . Hither therefore all must repair , and here all must attend , that want and desire true saving knowledge of God and his wayes . 4. When any person hath gained saving knowledge of God in Christ , He may possibly discover and evidence to himself that he hath such a Knowledge . He may know that he knows God : and that in such wayes , as f I have already indigitated . If the Seeing body may see that it sees : why should not the Knowing Soul know that it knows ? Now then , would we be assured of our good New Covenant state ? Let us diligently in Gods way press after this New Covenant-Knowledge . And that we may have the Comfort of such knowledge once attained , strive we upon undeceiving grounds to evidence to our own hearts that we have such knowledge of the Lord and of his ways . 10. Hence , Finally , The better we know the Lord , and the things of God now under the New Covenant , the more the Glory of Christ and of his New Covenant are Exalted and Magnified in us . God intended to display the glory of Christ now under his New Covenant more then ever before : and to that End he hath clothed his New Covenant g with far greater excellency and glory , then all foregoing Covenants : Their glory was as no glory in Comparison of the New Covenants glory that excelleth . Consequently , when the true light and knowledge of God Efficaciously shines in our hearts , The glory of Christ and of his New Covenant resteth upon us and is magnified in us Exceedingly , while we h are changed into the same image from glory to glory by the Spirit of the Lord. Thus of the second Article , The Foederates more Excellent and more Universal knowledge of the LORD under this New Covenant , then under the Old. Of this Hierom saith ; * The Knowledge of one God , is the Possession of all Vertues . In such latitude he understands it . Article 3. Of Gods Mercy or Propitiousness to them in his utter Rimission and Oblivion , Forgiving and Forgetting All their Sins for ever . The third Particular , & distinct New Covenant-Blessing here promised , wherein this N. Covenant differs from , yea far excels the Old Covenant , is ; Gods Mercy or Propitiousness to his Federates in his utter Remission and Oblivion , in his Forgiving and Forgetting All their Sins for Ever . i For , I will be merciful ( Hebr I will Pardon ; or , I will remit ; or , I will be propitious , Gr. I will be propitious , or I will be propitiously-merciful ) to their unrighteousnesses , and their Sinful errours , and their transgressions , ( or , unlawfulnesses , ) I will remember no more ( Heb. and Gr. I will not remember again , or , any more . ) These words k I have already in brief explained both Analytically and Grammatically : Let the Reader look back a little , for his satisfaction , to that Explication Here the Holy Ghost points out a third Difference betwixt the New Covenant aud the Old ▪ and a third Excellency of the New Covenant above the Old. God here l Promiseth ( as Calvin well observes ) to be propitious to his people in another manner , and more perfectly , then of old . Of Old , under the Old Covenant ( as m the Apostle most Excellently makes the parallel ) they had many Sacrifices , as Buls , Goats , &c whose Bodies were offered , and whose blood was sprinkled ▪ year by year continually ; The Repetition of which Sacrifices again and again so often , did Evidence : Partly , The utter inability and insufficiency of those Sacrifices to purge the Conscience , take away sin , or to make the Commers thereunto perfect , Heb. 10. 1 , 2 , 4. & 9. 9. Partly , That those Sacrifices of the Old Covenant were so far from Removing sins away , that in those Sacrifices there was rather a Remembrance again made of sins every year . The Renewed Sacrifices were a Renewed Accusation , Arraignment and Condemnation of the Sacrificers for their Sins still un-purged away . But now under the New Covenant instead of all those many weak and ineffectual Sacrifices , yearly repeated ; we have only one Propitiatory Sacrifice Iesus Christ himself Blessed for ever , whose blood being shed and his body offered once for sins for Ever , hath for Ever perfected them that are Sanctified : that is , Hath for ever expiated and purged away their sins that there needs no more sacrifice for sin for ever , Heb. 10. 1 , 2 , 3. with ver . 18. Hath for Ever perfected his people as pertaining to the Conscience , having purged their Conscience from dead works , that they should have no more Conscience of sins , Heb. 9 9 , 14. & 10. 1 , 2. And that thus Christs one Sacrifice hath taken away our sins for Ever , He proves by three Arguments , viz 1. From the Prophetical Testimony of David , Heb. 10. 5. to 11. 2. From Christs sitting down at Gods right hand , presently after he had sacrificed himself . An evident demonstration of the perfect Satisfaction given by that one Sacrifice to Gods justice for sins for ever , ver . 11. to 1 ▪ 5. 3. From the Testimony of the Holy Ghost in this New Covenant , assuring , That their sins and their iniquities God will remember no more , ver . 15. to 19. In the Old Covenant Sins were remembred again every year : But in this New Covenant their sins should be remembred no more , &c. Herein the New shall differ from , and far excell the Old ▪ So that this is a Noted point of Difference betwixt the New Covenant and the Old , and wherein the New far excels the Old : viz. In this Blessed , Sweet , and Heart-Reviving Mercy , THE REMISSION OF SINS . Now in this precious Article or Promise of the New Covenant , touching Remission of Sins , ( that we may proceed to a more Theological Consideration thereof ) there are Especially these two Promissory Propositions couched , which comprize the whole Substance and Intent of this Promise in them : viz. 1. That , Under the New Covenant the LORD God , in and through Iesus Christ , will freely , fully and utterly Remit all his true Foederates Sins . 2. That , Therefore God will bestow upon his Foederates all the other Promised Benefits of the New Covenant , because he will so freely , fully , aud utterly Remit all their Sins , in and for the Satisfaction of Iesus Christ. All that shall need to be spoken for the unfolding and clearing of this Cordial Article about Remission of Sins , may be easily referred to these two Propositions : which I Evince and Explain as followeth . PROPOSITION I. That , Under the New Covenant , The LORD God , in and through Iesus Christ , will freely , fully and utterly Remit all his true Federates Sins whatsoever . In this Proposition ( for clearing the deduction of it from the words of the Promise , ) note ; 1. The Efficient Cause or Author of this Mercy , The LORD God ; I will be merciful , &c. I will remember no more , saith God. 2. The Meritorious Mean , in and through whom this Mercy is Promised , viz. In and through Jesus Christ ; I will be propitious , or I will be propitiously merciful . This hath reference to Christs Propitiation , whereby Gods justice is n appeased and pacified , touching their sins . Christ is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the o Propitiation for our sins , &c. Christ is ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) The p Propitiatory through Faith in his blood , &c. 3. The Act of Grace , wherein the speciall Nature of this Promised Blessing is comprized , viz. Remitting of Sins . The Text expresseth this in two words , q I will be Merciful , I will remember no more . The First word in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eslach properly signifies , I will remit , I will pardon , &c. And the later phrase of remembring their sins and iniquities no more , The Apostle himself interprets of r Remission of Sins . So that in both phrases , Remission of Sins is the Act of Grace and Mercy here intended . This Act of Remitting Sin is in this Proposition Amplified by three Properties or Excellencies thereof in these three Terms , Freely Fully , and Utterly . 1. Freely : because it flows meerly from Gods will and good pleasure in Christ. I will be merciful — I will remember no more . — 2. Fully ; Because such full and comprehensive terms are used ; Unrighteousnesses , Sinful-Errors , and Unlawfulnesses , All in the plural number , and all very extensive , that is , All sorts , all degrees , all aggravations of Sin , ( except that s Sin against the Holy Ghost , which Scripture elswhere declares unpardonable ) shall be remitted ▪ For what kind , degree , or aggravation of sin can be named that comes not within these three words ? 3. Utterly ; that is Absolutely , finally and for ever . Their sinful errors and unlawfulness will I remember no more ▪ That is , I will not remember them any more for Ever , so as to impute them to them , or charge them upon them to their Condemnation . 4. The Object on whom this Act of Grace , this free , full and utter Remission of Sin shall be conferred ▪ viz. All Gods true Eoederates ▪ t Their unrighteousness , Their sinful errours , and Their unlawfulnesses . Here 's [ Their ] thrice over : whose ? Theirs of the House of Israel and Iudah , of his whole Church of Jews and Gentiles , that shall become Gods true Foederates indeed , that shall be Israelites indeed , that shall be effectually called indeed according to Gods purpose . 5. The Season of this Promised Blessing , when it shall be otherwise and more excellently vouchsafed to Gods Foederates , then of old : viz. Under the New Cevenant . Sin was Pardoned formerly under the Old Covenant , and before it : but now under the New Covenant Sin shall be more excellently pardoned : as hereafter will appear . Thus the Deduction is clear : The Proposition fully containing the true sense and substance of this Promise of the New Covenant . Now , for the more Satisfactory Explication of this Great and Excellent Blessing , viz. REMISSION OF SINS , contained in this first Proposition , and Covenanted here in this sweet New Covenant Promise ; I shall , as briefly and clearly as I can , resolve these four Particular Questions ; viz. 1. What the Nature of Sin is , which is the Subject of Remission . 2. What the Nature of Remission of sins is , which is here Promised and Covenanted . 3. Whether those that have their sins Remitted , may know that they are Remitted ; and How they may know this ? 4. Wherein Gods Remission of Sins under the New Covenant , differs from , and excells the Remission of Sins under the Old Covenant ? To some of these Particulars , the chief things to be known touching PARDON and REMISSION OF SINS , may be easily referred . Question I. What the Nature of Sin is , which is the Subject of Remission ? Resolution . In Remission of Sins , ( Sin being the subject ▪ Remission the Adjunct , ) this Adjunct , Remission , cannot well be explained , without explication also of this subject thereof , Sin. Touching Sin , I shall especially open ▪ 1. The Denominations of it here in this Promise . 2. The Description of it . 3. The Particulars in it , which come under Pardon , and which do not . I. The Denominations of Sin here in this Promise , are in the Greek u three ; All of them very Comprehensive , All of them in the Plural Number , All of them for Substance intending the same thing , but differing in the precise Notion , way or manner of Signifying the same thing . Answerable unto which , there are three other words in the Hebrew , viz. Two in this Promise in x Ieremiah , and one y elsewhere . 1. The first denomination is , z ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly it denotes Injustices , Unrighteousnesses , Injuriousnesses , &c. Heb. 8. 12. whatsoever is without , besides , or repugnant to the Rule of Righteousness , Equity , &c. even that just Law of God , Rom. 7. 12. is stiled unrighteousness ; and is a wrong or injury against God and his Law. Answerable to this is the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnhavonam . Ier. 31. 34. it properly signifies , Their Crookedness , their wryness , their perversness , their iniquity , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnhavah , which ( as a Mercerus notes ) doth Properly signifie , to be crooked , or bowed , or writhen , &c. Metaphorically to be unjust , perverse , &c. or to do perversly , frowardly , unjustly , &c. Their Perverse-iniquity , their crooked-iniquity . A Metaphor from things crooked , that warp or bend away from the straight Rule , when they are compared and laid together . 2. The second Denomination is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Properly it signifies , Errours , wandrings , strayings , missings-of-the-mark , straying-sins , sinful-errours , &c. Heb. 8. 12. It is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ( which is now in use for it ) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To err or wander-away , viz. either out of the way , or from the intended scope , mark , or white , as b H. Steph. shews by many instances . Thence by a Metaphor it signifies To sin ; because To sin is to err or wander out of Gods way , from the paths of his Word and Laws , &c. Answerable to this is the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chattath , Ier. 31. 34. which properly signifies errour , viz. Either by missing the scope or mark aimed at ; As it s said of those 700. left-handed men , Every one could sling stones at an hair-breadth , and not miss . Heb. not err , Iudg. 20. 16. Or , by wandering out of the way ; which errour it more usually denotes . Hence it s Metaphorically translated to signifie Sin , or Sinful-errour , or Sinful-straying , &c. from the waies and Laws of God. 3. The third denomination is ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifies , Illegalities , Unlawfulnesses , Heb. 8. 12. which elsewhere is translated , d The-transgression-of-the Law. This word is derived from a privative , without , or against , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Law : and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not only one that is without Law , as 1 Cor. 9. 21. but also one that is against Law , 2 Thes. 2. 8. 1 Tim. 4. 9. 2 Pet. 2. 8. Answerable to this word there is not a third Hebrew word in Ieremiah's Narrative of the New Covenant , Ier. 31. 34. but yet there is one e elsewhere , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peshaugh , properly defection , prevarication , transgression of the Law , Precept or Covenant through perfidiousness , &c. as f Mercer observeth . All these three Hebrew words are together in that one text , — Pardoning iniquity and transgression and sin : properly ; — lifting-up , crookedness , defection and errour , Exod. 34. 7. Now why doth God use all these terms and comprehensive expressions , but thereby to assure his people of the largeness ; fulness , compleatness and comprehensiveness of his Pardons ; Sins of all sorts ▪ of all notions , of all degrees and aggravations which his people shall be guilty of , he will fully pardon . II. The Description of sin . I offer thus in brief . Sin is any evil g Habit or h Act , i against the Law of God , and k offensive to him , l Drawing away from God , Depriving m of righteousness and innocency , n defiling the person and action , o Deserving Death , and p making guilty of the curse of God. In this Description note , 1. The Genus , or General Nature of Sin ; Any evil Habit or Act. Or more exactly , The Pravity , Viciosity or Evilness of Habit or Act. At first in Adam's Apostacy , The evil Acts bred evil habits in him : but ever since the evil Habits produce evil Acts. 2. The Differentia , or Difference specifical that distinguisheth Sin from all other things , Consists in that heap of Properties , Fruits and Events of Sin enumerated All which are evinced by the Scriptures annexed . III. Hence , There are many Particulars considerable in Sin : that we may see what it is in sin , that is properly capable of , or curable by Remission , and what not . For Remission is not a fit and proper cure for every thing in sin . Especially take notice of these particulars in Sin , viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , q An unlawfulness , An Anomy , A swerving , warping or discrepancy from the Law ; as Iohn describes it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Sin is the transgression of the Law. Or , Sin is unlawfulness . This Anomy is both in Habituals , and in Actuals , and these in Defect or Excess , in Omission or Commission , &c. This Anomy , this unlawfulness , this discrepancy from , or repugnancy to the Law of God , is most essential and intrinsecal to sin : And this is Healed , Partly by Remission , when it is r not imputed , or reckoned to us , but put upon the account and head of Jesus Christ , our true Scape-Goat : Partly by Sanctification and Inscription of his Laws in our Minds and Hearts , Ier. 31. 33. Heb. 8. 10. whereby both Inward Faculties and Outward Acts , Constitution and Conversation become conform and sweetly answerable to the Laws of God , as hath been explained . 2. Offensa , The offence or offensiveness of Sin unto God , whereby God is provoked , angred , displeased , grieved , &c. against the Offender . Thus , s — Forty years long was I grieved with this Generation , and said , it is a people that err in their hearts . t — They angred him also at the waters of strife . u — Thus they provoked him to anger with their inventions . So , when David had involved himself in those two hainous sins of Murder and Adultery , it s said , x But the thing that David had done , displeased the LORD . Heb. was evil in the eyes of the LORD . Contrary hereunto , Pauls exercise was , y to have alwaies an inoffensive conscience , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) towards God and towards men . This offence , anger and displeasure of God for Sin , is in some sense Removed by Remission of sin , viz. in regard of the enmity , hatred , punitive and vindictive Nature thereof , properly so taken ; z I will heal their back-sliding , I will love them freely , for mine anger is turned away from him . So that properly God doth not as a Sin ▪ revenging Iudge , punish his pardoned people : Yet notwithstanding , as a Father he is offended and displeased at them for their sins , and sometimes severely chastizeth them for their iniquities , as he dealt with a Moses , b Aaron , c David , the d Corinthians , &c. 3. Aversio , A with-drawing , Recess , Departure , or turning-away from God , from godliness , from his Law , &c. e — Every man is tempted , when he is drawn-away ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of his own lust and enticed . Drawn away , from God ; enticed , to evil . Thus , Adam at first turned away from God by eating the forbidden fruit : Israel turned aside quickly , Exod. 32. 7 , 8. And in every sin , more or less , there is some aversion from God , some turning of the back upon God , and their face upon sin , &c. Now this Aversion is not properly relieved by Remission of sins , but f by the Returning or Conversion of the Sinner again unto God. 4. Privatio , A Privation , A Loss , &c. Of Righteousness , Rectitude , Innocency , Integrity , &c. in whole or in part . So , when Adam first sinned , he wholly lost his concreated g Rectitude , Innocency and uprightness in the image of God. When David , Peter or other Saints of God sinned ; they lost their rectitude and innocency in part , viz. that innocency which they had before in respect of those particular gross offences , whilest un-committed . Now this Privation of Innocency and Integrity , cannot properly be so cured by Remission of si●… ▪ as that the Nocent party should be made Innocent again ; Innocency lost , is like Virginity lost , can never be recovered : It cannot be said , such an one hath not fallen , hath not sinned , hath not broken the Law , &c. herein ; this cannot be repaired properly . But yet such innocency lost may so far be regained by Remission of sin , as that Sin shall h not be imputed to them , to make them nocent and guilty before God ; and their Persons may be reputed , accounted and accepted of God as innocent , as i the righteousness of God in Christ. By Sanctification also God brings in an integrity into a mans spirit , which is answerable in the sight of God to that innocency lost , whereupon Gods people are accounted pure and holy , Eph. 4. 24. Psal. 18. 22. Tit. 1. 15. 1 Pet. 2. 5 , 9. 1 Iohn 3. 6 , 7 , 8 , 9. 5. Macula , A k stain , spot , pollution , defilement , &c. whereby the Person or Action is blemished , slurred , made foul , filthy and deformed . Which stain and foulness of sin the Scripture represents by Similitudes of most filthy things : as Original uncleanness , by the Uncleanness of a menstruous woman , Zech. 13. 1. Actual Uncleanness ; by many other legal defilements , Levit. 5. & 11. & 12. & 13. & 14. & 15. By the filth under the nails or arm-holes , Iam. 1. 21. Skin of an Ethiopian , and spots of a Leopard , Jer. 13. 23. Vomit of a Dog , and filthy mire wherein a Sow walloweth , 2 Pet. 2. 22. This inherent Stain spot and defilement of Sin , is efficaciously and most properly cleansed and washed out by the pure water of the l Renewing and Sanctifying Spirit , by that infused purity and cleanness which abideth in the people of God. The guilt of which sin is Meritoriously washed away and cleansed by Christs blood unto justification , Rev. 1. 5. Zech. 13. 1. By merit of whose blood the Holy Spirit also is procured for his members Sanctification . 6. Meritum , The Merit , Desert , or Due wages of Sin , of all Sin , yea of all the Sin of Gods Elect , is Eternal Death and Condemnation . m The wages of Sin is Death , but the gift of God is Eternal life through Iesus Christ our Lord : viz. Eternal Death , ( as appears here by the Antithesis of Eternal life ) is the most proper adaequate wages of sin , of all sin . And although deserved Death and Damnation be not actually inflicted upon Gods Elect : Yet in strictness of justice , they do in themselves by their sins deserve it , as well as others . In this regard men are said to be n worthy of Death for Sin. This desert of Death is not taken away by Remisson of sins . 7. Finally , Reatus , Guilt or Guiltiness of Gods Curse , viz. Of Death . This Guilt is the Actual obligation or binding-over of the Sinner to the enduring or under-going of the Penalty denounced and threatned to sin . o In the day thou eatest thereof thou shalt dye the death . And , p — Cursed is every one that continueth not in all things written in the Law to do them . As therefore every one that sinneth is guilty of death ; that is , obliged to endure the punishment of death : So , in regard of the Truth of Gods threatning , and the vindictive justice of the most righteous judge , it is necessary that one way or other the Sinner should undergo that punishment , Gen. 2. 17. Gal. 3. 10. Rom. 1. 32. & 3. 19. & 5. 12. & 6. 23. Iam. 1. 15. Hence those phrases , q Guilty of Hell-fire . r — Guilty of Eternal judgement . s — That every mouth may be stopped , and all the world may become guilty before God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Under judgement to God , or subject to the judgement of God. Hereupon , sins are called Debts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , t And forgive us our Debts , as we forgive our Debtors . They are Debts to God. Not that we owe them to God , or ought to sin against God ; but Metonymically , because they render them that sin obnoxious to Gods punishment , even as u Pecuniary debts oblige him ( that hath not wherewith to pay ) unto punishment . Hence also ( as that learned x Gomarus hath well observed ) The name Sin is used by way of a double Metonymie . viz. 1. By a Metonymie of the Cause for the Effect , when Sin is put for the punishment of sin , as Gen. 19. 15. and 1 Pet. 2. 24 2. By a Metonymie of the Adjunct for its Subject , when Sin is put for the Sacrifice of Sin , which bears the punishment of Sin to expiate it . As , He was made Sin ; that is , A Sacrifice for sin . 2 Cor. 5. 21. Thou wouldst not have sin , Psal. 40. 7. that is , thou wouldst not have legal Sacrifice for sin ; which the Apostle by an Ellipsis renders , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for sin ; that is , A Sacrifice for sin , Heb. 10. 8. Now guilty sinners must undergo Death and Curse one way or other , as I said : Ei ther in their own Persons , according to the express letter of the Law , Deut. 27. 26. Gal. 3. 10. Gen. 2 17. thus all reprobates shall endure the punishment for ever , Mat. 25. 41 , 46. Dan , 12. 2. Or in their Surety , according to the tacit intent of of the Law , manifested to be the mind of the Law-giver in the whole current of the Gospel , in Christ Promised , Gen. 3. 15. and 22. 18. Act. 10. 43. and in Christ exhibited , Gal. 3. 13 , 14. Heb. 2. 14. Acts 3. 25. Thus Christ dyed and became a Curse for his Elect , Isa. 53. 4 , 5 , 6 Rom. 4. 25. Gal. 3. 13. whose temporal Death was of eternal and infinite value , by reason of the infiniteness of his Person , being y God as well as man , purchasing his Church with his own blood , Act. 20. 28. Heb. 9. 14. This Sacrifice of Christ dying was fully accepted of God as a Ransom for all his Elect , Eph. 5. 2. Heb. 10. 6. to 20. 1 Ioh. 2. 1 , 2. Heb. 9. 12 , 13 ▪ 14. Mat. 20. 28. 1 Pet. 1. 18. Now Remission of sins doth most properly relieve a sinner against this Guilt of death , Curse and Condemnation ; not by abolishing the Desert of his Guilt , or the Merit of his sin : But by releasing him from his actual Obligation and Ordination to Death , Curse and Damnation ; that though it be deserved by him , yet it never shall be inflicted upon him . Thus we see , what the Nature of Sin is , which is the subject of Remission : and what it is in sin that more properly is cured and removed by Remission . Quest. II. What The Remission of sins is , which is here Promised and Covenanted in this New Covenant . Resolut . Remission of sins is a most sweet and comfortable Blessing , especially to a poor Sin-bruised soul. This Blessing is more often spoken of , then well understood : and yet it s better understood by many , then experimentally enjoyed . This Question , as it is difficult , so it cannot but be very delightfull to be resolved . For Satisfaction herein , Consider , 1. The Expressions or Phrases by which the Holy Ghost in Scripture sets it forth to us . He best knows how to Signifie and make known his own Mind to us , touching this choice Mercy . 2. The Nature of this Blessing , of Remission of Sins . I. The Expressions , Names or Phrases whereby the Holy Ghost describes this pretious & excellent Blessing to us , are very many both in the Hebr. of the O. Test. & Gr. of the N. & those very Emphatical & comfortable . I shall briefly note some of the more observable expressions . As , 1. Remission , Pardon or Forgiveness of Sins : Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z That they may receive forgiveness of sins . a — Repent and be baptized every one of you in the name of Iesus Christ , for the Remission of sins . This word is most frequently used for this purpose in the New Testament . The original of this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To send : whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to dismiss , Let-go , Send-away , remit , permit , or suffer , leave , &c. And thence the Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dismission , Remission , Releasing , viz. of Debts , or of bonds for debts , or of Captives out of prison . And so it s translated to signifie the Pardon and Forgiveness of Sins : Because when God pardons sins , He dismisses them , he releases them , he lets them alone , medles not with them , so as to impute them to condemnation , He remits their debts , He sets the offendor at liberty breaks their bands , and brings them out of prison , &c. By this Metaphor , Pardon of Sin is sweetly set forth in that of Isaiah ; b — To proclaim liberty to the Captives , and the opening of the Prison to them that are bound : which in Luke is thus expounded ; c — To preach ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dismission , remission , release ) deliverance to the Captives , — To set at liberty ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remission , &c. ) them that are bruised . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from the same orignal , and is used for remission of Sins , Rom. 3. 25. The Hebrew word answering properly to this Greek word is d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salach , To remit , or forgive , or be merciful to : As here it s used in this Promise ; For I will forgive their iniquity . This same word is also often used in this sense elsewhere ▪ As Lev. 4. 20. 2 Chron. 6. 27. Exod. 34. 9 Ier. 33. 8. Psal. 130. 4. Dan. 9. 9. Hence God is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eloah Selichoth , A God of Pardons , Neh. 9. 17. That can create , command , give and apply Pardons , as a God. So then , before Remission of Sin , The Sinner is in Debt , in Danger , in Bonds , in Prison , &c. but after Sin is pardoned , His debt is released , his bonds are cancelled , His prison is opened , and he is dismissed at liberty : God will have no more to say to him in regard of his pardoned Sins ; God now accounts of him as if he had not Sinned . This is a great Expression , and very frequent both in Old and New Testament . 2. Free-forgiveness , gratuitous-Pardon of Sin. So it s in the Greek in the New Testament . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , e Having freely-forgiven us all our Sins . And again , — Even as Christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) freely forgave you , so also do ye . The word f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie a gratuitous-forgiving , not only without , but even contrary to all our desert . This denotes to us , That pardon of Sin originally flows from that blessed fountain of Gods free-grace . He pardons because he will pardon . He forgives freely for his own sake , Isai. 43. 25. 3. Propitiousness , or Propitious-mercifulness upon Pacification for Sin. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To expiate , Pacifie , and render ▪ propitious ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pacified , Propitious , Favourable , &c. are used for this Purpose . As g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ I will be propitiously-mercifull to their unrighteousnesses . Or , I will be pacifiedly-favourable to their unrighteousnesses , ( that I may so speak to express the Emphasis of the word . ) The like word is in the Publicans Prayer ; h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O God be mercifull to me a Sinne●… . Properly ; O God be pacified , or , be pacifiedly-merciful to me a Sinner . These are excellent expressions indeed , whereby God promiseth pardon , and the Publican begs pardon of Sin. These Greek words are for Substance the same . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two principal significations in the New Testament , viz. 1. To expiate , or make-reconciliation for sins with God. So it s used only once , of Jesus Christ ; i — That he might be a merciful and faithfull High-priest , in things pertaining to God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make reconciliation for the sins of the people : or , To expiate the sins of the people . 2. Hence consequently it s drawn to signifie , To pacifie God , or To render him propitious , favourable , merciful . Because , when Sins are expiated , when reconciliation is made for them , when the penalty is endured fully that is due to them , &c. then God is appeased , pacified , and becomes propitious , favourable , mercifull to the Sinner . And in this sense the word is often used in Scriptures , As , Luke 18. 13. Heb. 8. 12. Mat. 16. 22. And in Prophane Authors . And this latter is the most usual and common signification of the word . So that as the former word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , freely to forgive , denotes the spring-head and fountain whence Pardon of Sin ariseth , even the riches of Gods free-grace : So this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimates the Meritorious Mean , or Procuring-Cause of Pardon , viz. Christs Meritorious expiation of Sin by his own death and blood , whereupon God is pacified and appeased touching sin , and becomes propitiously merciful to the Sinner . Hence Christ is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Propitiation , k If any man sin , we have an advocate with the father , Iesus Christ the righteous , and he is the Propitiation ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our sins . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Propitiatory or Mercy-seat : l whom God hath set forth to be ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) A Propitiatory through faith in his blood , to declare his righteousness for theremission of sins that are past , &c. How excellently do Gods gratuitous Mercy , and his Justice meet in this great blessing of Remission of sins ! His gratuitous Mercy , in that he remits freely , without any desert of the Sinners , yea against all his desert : His Iustice , in that he remits righteously , upon expiation made by Christs blood , and satisfaction given to Gods justice for ●…in by his death . Answerable to this Greek word , is also the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Salach , in one of its significations : for it signifies not only to remit and forgive , but also to be Propitious . And therefore m for this the Apostle puts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will be propitiously-mercifull , or I will be pacifiedly favourable to their unrighteousnesses . More fully answerable is the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…hitte , To Expiate , Cleanse , Purge . This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chata in the Conjugation called Kall , signifies , To Sin , To err-away , To err from the scope : but in the Conjugation Piel ; To Expiate sin , to cleanse or Purge away sin . So David useth it ; n Thou shalt purge me with Hyssop , and I shall be clean , &c. Or , Thou shalt expiate me , or cleanse me with Hyssop , &c. Herein David alludes to the ceremonial Rite of cleansing the leper or other unclean persons under the Law , The Priest took a bunch of Hyssop , and therewith sprinkled blood upon them . Lev. 14. 4 , 5 , 6 , 7 , 8. and sometimes a clean person with Hyssop sprinkled water upon the unclean . Numb . 19. 17 , 18 , 19. This was a Type of Christs blood and water sprinkled upon the hearts and Consciences of Sinners by Faith for Remission of Sins , Rom. 3. 25. Heb. 9. 13 , 14. The blood of Iesus Christ his son cleanseth us from all sin , 1 John 1. 7. In this phrase therefore David begged pardon of sin in the blood of Jesus Christ , whereby Gods justice was satisfied for sin . He could easily have had the literal ceremonie : but he wanted and earnestly desired this Spiritual mysterie . 4. Not-remembring of Sin any more . This is another expression for Pardon of sin in this New Covenant ; o — And their sinful-errour ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lo escar guhod ) I will not remember any more . For which the Greek hath it ; p And their sinful errours and their unrighteousnesses I will not remember again , or any more . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Here are two Negatives , which do more vehemently deny , according to the propriety of the Greek language . That is , I will never remember them again , I will in no case remember them any more . I will so forgive , as to forget . Not that in propriety of phrase , God either remembers , or forgets ; for all things are present to him , he knows and beholds them in one act all at once : But it s an Allusion to the manner of men , who when they forgive injures fully and heartily , do also forget them , blot them out of mind , so as neither to upbraid and reproach them for them , nor seek reparation , satisfaction , &c. by way of revenge . Or rather , it s an Allusion to the Manner of the Old Covenants administration , in the q Sacrifices , whereof there was a remembrance again of sins every year , they were a fresh inditement and arraignment of the people for sin continually : But under this New Covenant Christ r by one offering of himself once offered , hath for ever perfected them that are sanctified , hath for ever taken away the sins of his Elect , there needs no more expiatory Sacrifice for them , they that are sprinkled with the blood of this Sacrifice shall have their sins no more remembred against them , or s mentioned to them to their Confusion and Condemnation . An Act of everlasting Oblivion shall be past upon them . 5. Not-imputing of Sin to the Sinner . By this expression David describes the Forgiveness of Sin ; t Blessed is the man whose transgression is forgiven , whose sin is covered . Blessed is the man unto whom the Lord imputeth not iniquity . u Paul also hath the same expression for Substance , alledging that of Davids . The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chashab here used by David , and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Paul have both of them great variety of acceptations in Scripture , and there is an Imputation of evil , and an Imputation of good to one ( as x elsewhere I have already at large manifested ) : But to our present purpose they signifie , To impute-to , Attribute-to , Ascribe-to , To account-to , To charge-upon , &c. Thus when God forgives Sin , he doth y not impute sin to such a man , he doth not attribute , account or ascribe it to him , he doth not charge it , or lay it as a debt upon him , he doth not lay it to his charge to his condemnation . Why ? Because he hath imputed all his sins already unto Christ , he hath z laid them all upon him , as his Surety , and Christ having paid the debt as the Sinners surety , it s no more to be charged upon the Principal . a — For he hath made him to be Sin for us ( by Imputation , ) who knew no sin ( by inherent pollution or perpetration ) : that we might be made ( by imputation ) the righteousness of God in him . So that this Non-imputing of Sin to us , leads us to Christ our Surety to whom they were imputed , b who himself bare our sins upon his own body on the tree . The Expression seems to be a Metaphorical allusion to an Arithmetical accounting , when upon casting up divers Sums a man at last comes to the total Result : and accounts , or chargeth so much debt upon one , so much upon another , &c. but where he will freely forgive the debt , he doth not impute , reckon or account any debt to such an one at all . Thus God in pardoning sin , imputes not sin to us , reckons it not to us , puts it not upon our Account , but as it were crosses all out of his debt-book . Oh he is a blessed man to whom the Lord will not thus impute sin ! 6. Covering of Sin , Hiding it , or Hiding Gods face from it . This expression is oft used for the Pardon of Sin. The Hebrew hath three words especially to this purpose . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasah ; To cover , or hide out of sight . It s applyed to any object or thing that is covered by something interposed betwixt it and the eye . As the body is covered with Garments , Ezek. 18. 16. The Tabernacle was covered with the cloud , Numb . 9. 15. & 16. 42. The waters of the Red-Sea covered the Egyptians , Exod. 15. 10. Thus when sin is pardoned , it s covered from Gods eye . Not that God doth not see it at all , but that he doth not see it to punish it and requi●…e it with Condemnation . So ; c O the blessedness of the man whose trangression is forgiven , and whose sin is covered . And elsewhere ; d — Thou hast forgiven the iniquity of thy people , thou hast covered all their sin , Selah . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar , Our English word cover is very neer it . This word e Generally signifies to Cover , to hide , to cover with pitch , &c. as Gen. 6. 14. the Ark was covered with pitch . Hence in Piel it signifies , To expiate , cleanse , purge , &c. which is to hide sin or uncleaness ; To remove Wrath , that it may not appear . Thus the Seraphim laying a live-coal from the Altar upon the mouth of Isaiah , said ; f Thine iniquity is taken away , and thy Sin purged ▪ or Covered . And again ; g Surely this iniquity shall not be purged from you ( or , covered ) till ye dye . From this Root that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…aphoreth is derived , which signified the Covering of the Ark , called the Mercy-seat or Propitiatory , which was a special Type of Christ , Exod. 25. 17. to 23. Rom. 3. 25. For as the Law in the Ark , by which is the knowledge of sin , was covered with the Mercy-seat : so Christ by his death Expiates , Remits and Covers our sins , that the Law shall not accuse or condemn us for them . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sathar , To hide , conceal , &c. when God Pardons sins , he hides his face from them , He will not look upon them in wrath or revenge ; he looks as it were another way . So David prayed ; h Hide thy face from my sin , and blot out all mine iniquities . It seems to be a Metaphor , from a guilty person , that cannot endure the face of a strict Judge : or from an offending child that cannot bear the fathers frown . When God pardons , he hides his face . Oh what comfortable words are these to a penitent , sin-bruised Soul ! Thou uncoverest all thy sins before God , confessing them , lamenting them , and ripping them up : but God covers them all , he puts them out of his fight . Thy sins are ever before thee , Psal. 51. 3. thou art still poring upon them , &c. but God hides his face from them , he will not look upon them any more . 7. Taking-away sin , Removing it , &c. when God Remits sin to us , he Removes sin from us . Here are two Hebrew words . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Nasa , To lift up , To take-away , To Spare , To Remit , &c. This word is very comprehensive in significations , if any other . When God remits sin , which is an heavy burden to the Soul , Mat. 11. 28. He lifts it up off the Soul , he takes away this heavy , troublesom load that presseth it down and oppresseth it , he gives lightning and ease to the Soul , he unburthens it . Oh this is sweet to the Heavy-laden ! Thus God proclaims himself ; k — Keeping mercy for thousands , forgiving ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nose , lifting up , taking away , ) iniquity , and transgression , and sin . That is , All sort of sin . Here the Participle is used , Taking away : its Gods constant , daily and continual act to be pardoning ; though we be still sinning , yet he is still pardoning . So elsewhere ; l Who is a God like unto thee , pardoning ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nose ▪ lifting-up , taking-away ) iniquity ? &c. there 's no God like our sin-pardoning God : No God , but he can pardon ●…in . m — Take-away all iniquity , and receive us graciously . n — O the blessednesses of that man whose transgression is pardoned , or Taken-away ! This taking away , or bearing away of Sin noted by this word , was excellently shadowed out in the o Scape-goat , upon whose head Aaron was to lay both his hands , confessing over him all Israels iniquities and transgressions , putting them upon his head , and then to send him away into the Wilderness , never to return or be found more . And the Goat ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasa , shall take-away ) shall bear-away upon him all their iniquities unto a land of separation , and he shall let go the Goat in the wilderness . So Christ bears away our sins , far from us , never more to return to us , or be charged upon us . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mosch , To remove , properly to remove-fromhandling . p — And I will remove ( Hierom renders it , Auferam , I will-take-away ) the iniquity of that Land in one day . In that day , saith the LORD of hoasts , shall ye call every man his neighbour , under the Vine and under the Fig-tree . The Pardon and removal of sin , is here discovered to be the sweet foundation of all Peace , Tranquility and Prosperity . Sin unremoved , like Ionas in the ship , storms and disturbs all : but Sin removed , like Ionas cast out , calms and quiets all . 8. Blotting-out , or Wiping-out , or Razing out , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Machah , Properly and Principally it signifies , To blott-out-by-wiping , and so to remove away from its place , that shall not any more appear ; David prayes ; Blott-out , wipe-out all mine iniquities , Psal. 51. 9. God saith ; I , I am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins , Isa. 43. 25. And again ; I have blotted out as a thick cloud thy transgressions , and as a cloud thy sins , Isa. 44. 22. When a cloud is blotted out of the air , it is so utterly dissipated and dissolved , that it never returns thither again ; there 's nothing but serenity , clearness and brightness in the Heavens ; and when a writing is blotted out of a Table-book , it s so defaced , that it can never be read more ; or , when a debt is wiped out of an Account-book or Debt-book , its never called for or exacted any more ▪ So when God pardons sin , he so utterly blots and wipes it out by the blood of Christ , that it shall never be exacted more from that soul , never be found there more unto Condemnation . 9. Casting behind Gods back . King Hezekiah said ; r — And thou hast loved my Soul from the pit of corruption , for thou hast cast ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hishlacta , thou hast cast away ) all my sins behind thy back . A Metaphor from the action of man , who casts behind his back such things as he cares not for , regards not , looks not after , minds not , &c. So God deals with all our sins which he pardons , and for which he will not condemn us . Contrariwise when God punisheth for sin , he is said to set our sins before his face ; s — For we are consumed by thine anger , and by thy wrath are we troubled . Thou hast set our iniquities before thee , our secret sins in the light of thy countenance . 10. Removing our sins from us as far as the East is from the West . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachak , properly it signifies , To be far-distant , To be afar off , To be far remote . David useth this word for Pardon of sin , t He hath not dealt with us after our sins , nor rewarded us according to our iniquities . For as the Heaven is high above the Earth : so great is his mercy towards them that fear him . As far as the East is from the West : so far hath he removed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hirchic , hath made-far-distant ) 〈◊〉 transgressions from us . Here Gods pardoning Mercy is magnified three wayes , viz. 1. By his forbearance of deserved punishment . 2 : By the incomparable transcendency of his mercy above our sins higher then heaven is above the earth . 3. By his far removal of our sins from us , as East is remote from West . A Proverbial Speech . East and West are far distant , never meet : So we and our pardoned sins shall never meet more ; our true Scape-goat Christ hath carried them quite away from us into the Wilderness . Augustine here saith ; u When Sin is remitted , thy sins set ; thy grace riseth . Thy sins are as it were in the West : The Grace whereby thou art freed is in the East . — Thy Sins set for ever ; and Grace remains for ever . Oh it s well for us when our sins are not Rising , but Setting . 11. Finally , The Pardon of Sin is most excellently set forth even in a Knot or Clustre of choice Expressions in the Prophet Micah , x Who is a God like thee , Pardoning ( Or , Lifting-up , or Taking-away ) iniquity , and Passing-by over the transgression of the remnant of his Heritage ? He retaineth not his anger for ever , because he delighteth in loving-kindness . He will Return , He-will-tenderly compassionate-us , He will subdue our iniquities : And thou wilt cast-away ( or fling-away ) all their Sins into the depths of the Sea. In this glorious Scripture , The singular and incomparable Goodness of God is magnified over all Gods in his Pardoning Mercy . The true God is altogether matchless in his Sin-pardoning mercy . Who is a god like thee ? &c. This his Sin-pardoning Mercy is , I. Emphatically propounded , by way of interrogation . Who is a God like thee , Pardoning , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nose , lifting-up , taking-away ) iniquity ? Of this Term y formerly . II. Elegantly Amplified by many sweet and comfortable Expressions . As , 1. Passing-by over the transgression ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guhober Guhal Peshaugh ) of the remnant of his Heritage . When God Pardons sin , he passes over it , he passes by it , he so sees it that will not see it , He will have nothing to say or do to it or for it , as to the point of curse and condemnation . But onely his Heritage , that little remnant in the world shall share in this Mercy . Thus God z passed by the Israelites in Egypt , whose Houses were sprinkled with blood , when he fell upon the Egyptians for their sins and destroyed them . 2. He retaineth not his anger for ever , &c. God may be angry with his people , and sore displeased at them for their sins so as to chastize them severely , though he pardon them graciously : yet he will not be ever angry , he will put off and lay aside his displeasure from them . 3. He delights , takes-pleasure in loving-kindness . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed properly notes Benignity , Loving-kindness . Loving-kindness hath these three special Properties , viz. To impart tokens and testifications of kindness to the Object loved . To accept the smallest upright performances or manifestations of Duty . To cover and pass by all weaknesses and infirmities , as if there were no such things . God excels in all these , Loving-kindness is his delight . 4. He will return , He will-tenderly-compassionate-us . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Racham properly denotes , To commiserate , Intimately to tender with inward yerning bowels of compassion , Tenderly to embrace , as the Matrix the child . Though sin drive God away sometimes , yet he will not utterly depart , he will return again to us : yea , though we have sinned against his Mercy , kicked against his bowels , yet his very bowels yern over us . When God pardons a sinner , Oh how he tenders him , how dearly he clasps and embraces him , how he puts him as it were into his very inward and dearest bowels ! &c. 5. He will subdue our iniquities . When God pardons sin , he subdues sin , he conquers the enmity of sin . Partly , He subdues the great and strong Provocation of sin , that riseth up against Cod. Gods Pardons prevail against , and overcome our sins Provocations : His Pardons are above our sins exasperations and aggravations . They are great , but Gods Pardons infinitely greater . Partly , He subdues the great Power of sin , that riseth up against us . Where God pardons the Guilt , he kils and mortifies the Power of sin . 6. He flings away all his peoples sins into the depths of the Sea. That is , God so pardons their sins , that he Pardon 's all , and that for ever . As that which is flung into the Sea , into the deepest places of the Sea , can never again he seen or found : Or as the b Egyptians were all swallowed up in the Red-Sea , and never troubled , terrified or afflicted Israel any more after that day ; God could as easily drown all Pharaohs Army therein , as one man. So their Pardoned Sins shall be all drowned in the Sea of Gods Mercy and Christs Merit for ever ; they ( though never so huge an Army ) shall never trouble , terrifie or afflict them any more to their condemnation ; in that sense they shall never be found any more at all , or heard of in Gods wrath any more at all . Thus I have opened a Box of rich and precious oyntment . O how fragrant and refreshing are these expressions to a sin-bruised foul ! How appositely and suitably are they accommodated against all the sadning considerations and apprehensions of sin ! 1. Our Sins ars Debts : But God doth freely remit them . 2. Our Sins are Offences ; but God in Christ doth expiate them , and is propitious to them . 3. Our Sins are upon record in Gods Book : But God will not remember them , impute them to us , or charge them upon us ; but wipe them quite away . 4. Our Sins are foul and deformed : but God will hide and cover them . 5. Our sins are heavy burdens : but God will lift them off us , and take them away . 6. Our Sins have been acted all in Gods sight , and they are ever before us . but God will cast them all behind his back , and remove them as far away from us as the East is distant from the West . 7. Our Sins are great Provocations against God , and strong enemies to our Salvation : But our matchless sin-pardoning God , will Pass them by , will not still retain his anger against them , takes pleasure in loving-kindness ▪ will return to us , will reembeace us with tenderest bowels of commiserations , will subdue our iniquities , and will fling away all our sins , as once the Egyptians , into the depths of the Sea. O think of these things ye penitent souls , that lie bleeding under your sins and the wrath of God : and lift up your selves herewith out of the doleful pit of your despondencies and disconsolations . Thus of the Scripture-Names and Expressions touching Remission of Sin. The Quid Nominis . II. The Nature of Remission of Sins ; The Quid Rei , what the Thing of Remission of sins is , hath been very much discoverd in all the former excellent expressions ▪ whereby the Holy-Ghost points it out unto us in the Scriptures . But yet , because this is such a Fundamental Article of Faith ; upon which the consolation of Believers doth so much depend , And against which it is very dangerous to err , on the right hand or on the left : I shall , for the more distinct and clear Discovery of the Nature of Remission of Sins , Propound and explain these Positions following , viz Posit . I. That , Remission of sins , here promised in this New Covenant , is not intended of any Humane Remission , Fraternal , or Ministerial : But of Divine Remission of sins , and that not Particular , but Universal . We must rightly distinguish , before we can clearly and duly Define or Discribe . Remission of sins , according to Scripture is two-fold . I. Humane , whereby man forgives man , according to Gods appointment . This Humane Remission is also twofold , viz. 1. Fraternal Remission , which every private Christian ought to perform to his Brother sincerely and heartily ▪ as he desires and expects pardon from God. c Forgive , and ye shall be forgiven . d — And forgive us our Debts , as we forgive our Debtors . — For if ye forgive men their trespasses , your heavenly Father will also forgive you . But if ye forgive not men their Trespasses , neither will your Father forgive your Trespasses . Thus Ioseph e forgave his Brethren . Nor must we forgive one another , f until seven times , but until seventy times seven ; Even as often as there is need : as our Saviour teacheth by his Parable . 2. Ministerial and Ecclesiastical Remission , which either The Ministers pronounce Doctrinally according to the Word unto every true Believing and Repenting sinner , which is partly intended in that ; g whosoever sins ye remit , they are remitted unto them ; and whosoever sins ye retain , they are retained . Or the Church , The Governing-Church , h pronounceth . Orderly in a way of Discipline , and Censure , to a Penitent after Ecclesiastical punishment inflicted . But none of these Remissions are here intended : but such a Remission as is the immediate Act of God , Heb. 8. 12. Ier. 31. 34. II. Divine , whereby God himself forgives man. And is likewise twofold , viz. 1. Particular or Partial , when God remits the punishment of sin in part , or for a time only . As when God remits temporal punishment , even unto reprobates : Thus God pardoned the Murmurers , in not bringing the Pestilence upon them , according to Moses request , i Pardon I beseech thee the iniquity of this people , — as thou hast forgiven this people from Egypt even until now : and yet he afterwards shut them all out of the promised Rest for their unbelief . Thus God in part k pardoned wicked Ahab , in respiting the threatned Judgement . But however God may Pardon wicked persons in regard of temporal punishment : he will never pardon them in regard of eternal , Mat. 25. 46. Psal. 92. 7. 2. Universal or Total , when God l gratuitously remits unto truly m Penitent and Believing Sinners , n all Punishment and Curse of sin properly so called , both Temporal and Eternal , for and through the meritorious o satisfaction of Iesus Christ , apprehended by p Faith. I say , All Punishment properly so called : for even they that are actually pardoned and justified , are not exempted from Gods Fatherly chastisements , judgements and tryals in this life , and those inflicted sometimes upon occasion of their sins ; witness David , the Corinthians , and many others , 2 Sam. 12. 13 , 14 , &c. 1 Cor. 11. 32. Heb. 12. 6 , 7 , 8 , 9 , 10. And this Universal Remission of Sin , is that which is propely and plainly intended in this New Covenant . Posit . II. That , Remission of Sin is a distinct Blessing and Grace from Mortification of Sin , and not to be confounded therewith . For , 1. Remission of sin is a branch or Part of Iustification , Rom. 3. 24 , 25 , 26. and 4. 6 , 7 , 8. But Mortification of sin is a branch of Sanctification , Col. 3. 5. to 11. and 2. 11 , 12. Rom. 6. 4. to 15. 2. Remission of sin properly takes away the Guilt of sin , the Obligation to Condemnation , Eph. 1. 7. Heb. 8. 12. But Mortification of sin takes away the filth , power , and dominion of sin , and at last by degrees destroys the very Inherence and being of sin in us , that there shall be neither spot , nor wrinkle , nor any such thing , Rom. 6. 4. to 16. Eph. 5. 27. Remission makes a man no guilty sinner before God : but Mortification tends daily to make a man no Sinner at all . It s true , Remission of Sin and Mortification of Sin , q are divine blessings , cast at the same time upon the same persons ; but yet they are distinct blessings . Posit . III. That , Remission of Sins strictly and properly taken , is not the All , but only a Part of our Iustification before God ; But more largely and improperly it is All. For , Remission of Sin is taken Properly or Improperly . 1. More strictly and properly , it denotes An absolution of the Sinner from the guilt of sin , viz. from his just obligation unto due Punishment , 2 Sam. 12. 13. Mat. 6. 12 Luk. 11. 4. And in this sense , Remission of Sins is not the All and whole Nature of Justification , but only a part thereof . For , none are just before God perfectly , but such as perform the whole debt due to God. The Debt due to God is twofold , viz. One Directly & perse ; that is , r Perfect and perpetual Obedience to Gods Law. The other Indirectly & per accid●…ns , by accident and occasion of Sin : that is , s Undergoing the Punishment due to the transgression of the Law : Both these are necessarily to be performed for us ; The latter , for obtaining of Remission of Sins , that is , Absolution from the Curse and Punishment of Eternal death deserved : The former , for Imputation of righteousness to us unto Eternal life . Hereupon Jesus Christ , becoming our Mediator and Surety , paid and performed both these Debts due to God ; viz. The Debt of Punishment , for obtaining Remission of sins , or Acquittal from Death and Curse , for us , Isa. 53. 4 , 5 , 6. Eph. 1. 7. 2 Cor. 5. 21. The Debt of perfect Obedience , for Justification of life , Rom. 5. 17 , 18. 2. More largely and improperly , by a Synechdoche of the part for the whole , it comprehendeth in it the imputation also of righteousness . As in that passage which Paul alledgeth out of the Psalms ; t Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works : Saying , Blessed are they whose iniquities are forgiven , and whose sins are covered . Blessed is the man unto whom the Lord will not impute sin . Davids words expresly mention not a word of the Imputation of righteousness : but run only upon Gods Forgiving , Covering , and Non-imputing of sin , and yet Paul saith , David describes the blessedness of the man to whom God imputeth righteousness . Here therefore A Synechdoche must needs be acknowledged ; And , That Remission of sins , ( here expressed by Forgiving , Covering , and Not-imputing of sin ) doth plainly import and imply also An imputation of righteousness . And seeing Remission of sins is sometimes used in the New Testament Synechdochically to comprize in it the whole of Justification , why should it be thought strange to understand it in this extent and latitude here in this Body of the u New Covenant , the Promises and Blessings whereof are so Complexive , Extensive , and Fundamental ? Surely I see no Inconvenience contradicting . And certainly , If we may understand this Foederal Article so largely , it will so much the more advance the rich Grace of the New Covenant , And advantage the Consolation of the New Covenant Foederates . Posit . IV. That , Remission of sins , strictly taken , doth most properly and especially consist in the Removal of the offence done to God , and in the Acquittal or Absolution of the Sinner from the Guilt of Sin , that is , from his Obligation , or being bound over , to endure the Punishment of Death , due for such offence . I have x already shewed , that , among other Particulars considerable in Sin , these are two specially to be noted , as to the present subject in hand ; viz. Offensa , and Reatus . I. The Offence or Provocation against God , as it were stirring up his Anger and Displeasure . The Act of sin may be transient and speedily pass away : But the offence against God remains and continues , till the Sin be pardoned . God laies it to heart , when the Sinner is pleased with it : God is displeased at it , when the Sinner is pleased at it : God Books it down , and remembers it , when the Sinner forgets it , &c. And God oft-times testifies his deep displeasure because of such offence , before the offendor obtain Repentance or Pardon . But when Sin is Remitted , God y ceaseth his conceived anger and displeasure ; Blots the Sinners offences out of mind and memory , will remember them to him no more , Heb. 8. 12. II. The guilt of sin , or the Obligation of the Sinner to the punishment of Death and Damnation , z appointed of God. As soon as a man hath sinned , he is presently fallen into the hands of God , who hath right and power over him as a supreme and righteous Judge to take vengeance upon him , having already adjudged the Sinner unto death : And he is also presently fallen into the hands ( as it were ) of his own Conscience , his own Guilty Conscience . God and his own Conscience bind him over to Eternal condemnation , as the proper appointed a wages of sin . While this Guilt , while this Obligation to death lies upon the Soul and Conscience , There 's no Remission of sin there : but in this guilt , sin still lives ; still represents it self with horror to the awakened soul , b my sin is ever before me ; still cryes aloud for vengeance , as if it were but newly acted , &c. when sin therefore is remitted , this guilt removes , this obligation to threatned and deserved pnnishment ceaseth ; The soul is now set at liberty , this dreadful bond is cancelled , the pain , fear , trouble and terrour of Conscience is over , and the Sinner begins to find some spiritual c Rest and ease unto his soul. Herein principally and especially Remission of Sin stands : Not in Removal of the Stain and Power of Sin , that is done by Sanctification : Nor in Removal of the desert of Punishment , for even in a Pardoned person , as well as in an unpardoned , Sin deserves eternal death and condemnation , this is the proper and adequate d wages of Sin wherever it is ; But in Removal of the Guilt of Sin , and that Obligation to everlasting Death and condemnation , when this Guilt is removed , when this Obligation is cancelled ; then Sin is pardoned . This is evident , 1. Partly , By the Metaphors used to express Pardon of sin , which peculiarly intend Acquittal from the Guilt of sin , or disobligation from the punishment of sin . As , e Hiding Gods face from them , and blotting them out : A Similitude from Creditors that blot debts out of their Books , so as not to exact them to be paid . f Remembring Sin no more : not remembring them to punish them and damn for them : A Metaphor from Judges that punish not offences forgotten or unknown . If God punish Sin , he still remembers it . g Covering of Sin : not simply and absolutely that God cannot see it , but that God will not see it to condemnation , &c. 2. Partly , By the expressions used about the pardoning of the Sins of such as have been forgiven . As of David , h — The LORD also hath put away thy sin , ( Heb hath made-to-pass-away thy sinful-errour , ) thou shalt not dye . In the former phrase , Pardon of sin is assured : In the latter phrase , this assured Pardon is explained , in acquitting him from the Obligation to punishment . So of Hezekiah ; i Thou hast loved my Soul from the pit of corruption : For thou hast cast all my sins behind thy back . See also , Psal. 103. 9 , 10 , 11 , 12. 3. Partly , By the Method that God takes about Pardoning the Sins of his Elect. Of his free grace he gave Christ to be our Surety and Saviour , Heb. 7. 21 , 22. and 9. 15. Upon this our Surety Christ , he laies all the punishment of our sins , that by his Satisfaction , we may be acquitted from our guilt or Obligation to punishment , Isa. 53. 6. Rom. 3. 24. and 5. 8. Mat. 20. 28. Heb. 9. 26. 1 Tim. 2. 2. 2 Cor. 5. 21. As Christ was made Sin for us , by having the punishment of our sins charged upon him : so we are discharged from our sins and pardoned , by being released and discharged from our Obligation unto due punishment deserved by our ●…ins . Posit . V. That , God alone remits Sin. Remission of sins is Gods Peculiar Prerogative . Herein he is alone , and None with him . For , I. Remission of sins is in Scripture peculiarly ascribed to God , as belonging properly and only to him alone . k The LORD — pardoning iniquity and transgression and sin . l — I , even I , am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . m — A God of Pardons . n — Who is a God like unto thee , Pardoning iniquity , &c. o — Who can forgive sins save God only ? And hence Christ declared himself to be God , that he was able to forgive sins to the Palsy man : and he evidenced himself to be able to forgive sins by curing him of his Palsy by his word . II. Our Saviour p teacheth us daily to direct our prayers to our heavenly Father , and to none other for remission of sins . And penitent sin-bruised souls repair to God and him alone for pardon See Psal. 51. 1 , 2 , 3 , &c. Hos. 14. 2. Because they know well that this blessed Alms comes only from the bosom of Gods love . III. It is God alone that Justifies , Rom. 8. 33. & 3. 24 , 25 , 26. & 4. 5. & 8 30. And therefore its God alone that remits sin : for Remission of sin is one part of Iustification ; as hath been manifested . IV. Our sins are q Debts primarily , properly and peculiarly against God alone ; as being against his Will , his Laws , his Authority ▪ his Purity , &c. Hence David ; r Against thee , thee only have I sinned , &c. Sins are only Secondarily , and in referrence to God against others , as thereby his Moral Laws or Law of nature , &c. are violated . Now who can remit the Debt , but the Creditor ? who can remit the Sin , but God against whom it is committed primarily , and in some sense only ? V. Remission of sins in every Notion and Cosideration , both In foro Coeli , & in foro Soli , In the Court of Heaven , and in the Court of a Man 's own Heart and Conscience , belongs only to God. 1. In the Court of Heaven , Remission belongs only to him . For , Against him only the offence is done , Psal. 51. 4. And he only can save from Hell , and s destroy both soul and body in Hell , and that for evermore . 2. In the Court of a mans own Conscience . He only that is God and Father of Spirits , having immediate Soveraignty and Power over the Hearts and Spirits of all men , can upon Remission of sins calm , still and pacifie the Conscience , and give experimental perswasion , sense , evidence and assurance of pardon . Men , Ministers may use Arguments , apply Promises , Comforts , and many Means to compose a troubled heart ; but all to very little purpose , till the Lord himself by his Spirit come in . Then if he do but say , Peace and be still : there 's a perfect calm . So true is that of Elihu ; t When he giveth quietness , who then can make trouble ? And when he hideth his Face , who then can behold him ? Whether it be done against a Nation , or against a man only . Nathan told David u that God had put away his sin , he should not dye : But all this did not set Davids x broken bones in joynt , nor restore to him the joy of Gods Salvation , till God himself began to smile upon him and speak peace to him . VI. All Humane Pardons are small matters , are as nothing to Gods Pardons . Fraternal Pardons betwixt man and man , Christian and Christian , are only y charitative passing-by of private personal injuries , without seeking or meditating of revenge . But these cannot at all reach to remove , The offence against God , or the Guiltiness of Gods Iudgement , or the Trouble of Conscience thereupon . Ministerial and Ecclesiastical Pardons , are only subordinate and Declarative : Whereby either the spiritual Censure and punishment inflicted by the Church upon an offendor , is upon testification of his repentance z removed in a way of Discipline ; Or Gods own Remission of sin to the truly penitent and believing Sinner is according to the Holy Scripture a Doctrinally assured . Both which Remissions , or loosings of sin are only so far authentick and prevalent , as they are conform to the Word , and are Ratified in heaven . ( As for Popish Pardons , They are either wicked Tolerations , Protections and Licences of sinning , or abominable delusions and mockeries of Sinners : Meer Antichristian Nets for catching of money , and enslaving souls under the Papal Tyrannie . ) But Gods Pardons are Absolutely Supreme , Authoritative and All-sufficient to take away All the offence against God , all the guilt of deserved punishment in this and the world to come , and all the trouble of conscience thereupon . He fully pardons in Court of Heaven , and Court of Conscience . His Pardons are the only Pardons . Hence therefore ; 1. All that have their sins Pardoned , may see to whom alone they are to ascribe them . 2. All that want Pardons , may learn from whom alone they are to expect them . Posit . VI. That , God Pardons sin freely of his own meer Grace , without any the least merit or desert of the pardoned sinner . This is most evident . For , 1. The impulsive or Moving Cause inclining the Lord to Pardon sin , is not any thing at all , in the creature , without himself : But only his own rich and free-grace , within himself : as the Scriptures abundantly Testifie b — Being justified freely by his Grace . Therefore pardoned freely by his Grace : Remission being part of justification , as is there after intimated . c — Having freely-forgiven ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) you all trespasses . d — Even as Christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) freely forgave you , so also do ye . e — In whom we have Redemption through his blood , the forgiveness of Sins , according to the riches of his Grace : f — I , even I am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . 2. Though God forgive sins only in Christ and for his Merit and Satisfaction : as after shall be shewed , yet , in regard of the Pardoned sinner , that also is of meer Grace . ( 1 ) Partly , In that God pleased to contrive this way of saving sinners by a Surety Jesus Christ , to Provide and accept the Satisfaction of this Surety by his death for the sins of his Elect : which he might justly have demanded and exacted of the Principals themselves , 1 Tim. 2. 5 , 6. Heb. 10. 10. Mat. 29. 28. Dan. 9. 24 , 26. Isa. 53. 4 , 5 , 6 , 10 , 11 , 12. Heb. 7. 22. Rom. 8. 32. 1 Pet. 1. 18 , 19. ( 2 ) Partly , In that God pleaseth actually to apply the blood and Death of Jesus Christ unto the Hearts and Consciences of such or such sinners , by his Spirit and Faith , for actual Remission of sins : when he might justly have left them to perish with others in their sins and unbelief , Heb. 9. 14 , 15. Rom. 3. 22 , 24 , 25 , 26. Heb. 10. 22. 1 Cor. 6. 11. Acts 15. 9. Rev. 1. 5. Col. 2. 11 , 12 , 13. 1 Cor. 4. 7. Rom. 9. 15 , 16 , 18 , 20. to 25. 3. Although God remit sins to none , but to penitent and believing Sinners only , yet that Remission even upon such terms also is meerly gratuitous : and not at all for any merit or desert of such Faith or such repentance . For both g Repentance and h Faith are the meer gifts of his free-grace . 4. That God might most clearly evidence to all the gratuitousness and freeness of his Pardoning-Mercies , he hath singled out most notorious Sinners ▪ most undeserving yea most ill-deserving wretches as Subjects and Receptacles of his Pardons . Hereby his Pardoning Grace appears to be exceeding gracious . He pardoned , David , his Murder and Adultery , 2 Sam. 12. 13. The sinful woman , her many sins , Luke 7. 37 , 47. Manasses his many horrid impieties , 2 Chron. 33. 2. to 18. Peter , his triple denyal of his Master , and every time worse then other , Mat. 26. 70 , 72 , 74 , 75. Iohn 21. 15. to 20. Paul his Persecutions , injuries and blasphemies , 1 Tim. 1. 13 , &c. Yea , the Iews , their betraying , crucifying and murdering of Jesus Christ the son of God , Acts 2. 23 , ●…6 , 37 , 38 , 41. To this effect said Chrysostome elegantly ; i Great is the tumult of my sins : but much is the Security of my Lords love-to-man . He became man : This was of Mercy . He came into the virgins womb : This was of love to man. He became what thou art : that thou mightest become what thou art not . This was of Mercy . And Coming , whom did be presently call ? The wise-men . After them , whom ? The Publican . After him : The Whore. After her . The Thief . After him , whom ? The blasphemer . O new and strange things ! The first-fruits of Calling is the Tyranny of sin , &c. — Art thou impious ? call to mind the Magi , the wise men . Art thou rapacious ? call to mind the Publican . Art thou unclean ? call to mind the Whore. Art thou a man-slayer ? call to mind the Thief . Art thou an heynous offendor ? call to mind Paul the Blasphemer and after that an Apostle : First a Persecutor , and after an Evangelist ; first Tare and after that Wheat : first a Wolf , and after a Shepheard : first Lead , and after that Gold : &c. Now why doth God single out from among Sinners , such notorious and flagitious offendors , to bestow his sanctifying and Pardoning mercies upon , but that thereby he might the more gloriously exalt the rich grace of his Pardons , in those k Patterns of Pardons , for the encouragement of all such as after should believe ? Posit . VII . That , God remits sin , only upon and for the Satisfaction made to his Iustice for sin by the Obedience and Death of Iesus Christ. For clearing of this , Consider ; I. That , God ( having in his Covenant of works declared to Adam for himself and his Posterity , that , l in the day he should transgress by eating the forbidden fruit , he should die the death , ) could not , according to the exactness and strictness of his Truth and Justice , pass by Adams first sin ( wherein m all sinned in him ) without punishing it with Death . If in some sense that sin had not been punished with Death ; How should God have been true , that Threatned it ? How should God have been just , that spared it contrary to justice ? II. That , Lapsed man being utterly unable to pay this debt , to undergo this n Death eternal without sinking under it , and being swallowed up wholly by it for ever , The Lord was pleased to o find out a sufficient Suerty that should fully pay the debt , by undergoing Death , ( even a Death through the p infinite dignity of his person , equivolent to Eternal , viz. IESUS CHRIST , ( g ) God-man . III. That , Jesus Christ , God-man our only Mediatour and Surety by his obedience and Death , did make a proper , real and full Satisfaction to Gods justice for the Sins of all his Elect ; Wherewith God is for ever well pleased , Isa. 53. 4 , 5 , 6 , 8 , 10 , 11 , 12. Rom. 5. 8 , 9 , 10 , 19. I lay down my life for the sheep , Iohn 10. 15. r — The son of man came not to be ministred unto , but to Minister , and to give his Life ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) A Ransome for many . s — Who gave himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. precium-ex-adverso-respondens ; vel t aequale-redemptionis-precium ) a full Ransome for all . That is for all that he would have come to the knowledge of the truth , as in the u former verse : viz not absolutely all , but of all sorts some . Again , x — But now once in the end of the world , hath he appeared to put away sin by the Sacrifice of himself . y — By his own Blood he entred in once into the Holy-place , having obtained ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Eternal Redemption for us . z — In whom we have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Redemption through his blood , even the forgiveness of sins . Now how acceptable this Ransome , this Price of our Redemption was to God , the Apostle declares ; Partly , By Comparing Christs Death to the most fragrant perfume of Incense ; a — Christ hath loved us , and hath given himself for us , an offering and a Sacrifice to God for a sweet smelling savour . Partl●… , by declaring how b God pre●…erred this one Sacrifice of Christs dying , before all the Sacrifices of the Law whatsoever . Partly by the Event and Effects of Christs offering up himself once , viz. c His Sitting down at Gods right hand ; His perfecting them for ever that are Sanctified ; His utter taking away all Need of any more Expiatory Sacrifice for Sin. By all these passages and expressions it is very evident , That Christ hath by his Death and blood , as an d invaluable price of our Redemption , made full Satisfaction to Gods justice for the sins of all his Elect , and that God hath fully accepted the same for ever . So that now the mercy of God may embrace the Sinner without the least impeachment of wrong to his Truth or Iustice. IV. That , Jesus Christ having fully satisfied Gods justice for the sins of all his Elect , by his Death and Blood , ( the incomparable price of their Redemption , ) hath thereby meritoriously purchased and obtained for all his Elect Remission of Sins , even their everlasting Relaxation and freedom from the Guilt of sin : that is , from their Obligation to Death , even to all Punishment properly so called , Temporal , Spiritual and Eternal . This is very plain by that expression of Pauls in two of his Epistles ; e In whom we have Redemption through his blood , even the forgiveness of Sins . Here note , 1. A great benefit obtained for us by Christ ; viz. Redemption . From what ? From Sin , Heb. 9 13 , 14. 1 Pet. 1. 18 , 19. From the Wrath of God , 1 Thes. 1. 10. From the power of darkness , Col. 1. 13 , 14. From the Curse of the Law , Gal. 3. 13. 2. The way how Christ obtained this REdemption for us , viz. through his blood . By paying of his matchless price . 3. The Interpretation of this Redemption by way of apposition ; viz. Even Remission of Sins . Gods justice being satisfied by the price of our Redemption , Christs blood : Remission of sins is obtained for us . His Redeeming us from wrath , takes off our guilt and obligation to eternal Condemnation : and this is properly Remission of Sins . Thus though God remit our sins most freely , as touching us , who cannot deserve it , but the Contrary ; yet he remits our sins justly , as touching Christ , who hath meritoriously purchased and obtained it by his Death . Remission of sins cost Christ dear : though it cost us nothing . Remission of sins drops down from God to us through Christs wounds ; and swims to us in Christs blood . Oh kiss those wounds with the lips of Faith ; Oh drink that precious blood with the mouth of Faith : And then All thy Sins , All thy guilt , All thy condemnation shall flee away . I conclude this Position with that of Ambrose ; f I have not whence I may glory in mine own works , I have not whence I may boast my self : and therefore I will glory in Christ. I will not glory that I am righteous : but I will glory , that I am redeemed . I will glory , not because I am without sin : but because my sins are forgiven . I will not glory because I have profited , or because any hath profited me , but because Christ is an advocate with the Father for me , but because the blood of Christ is shed for me . Hence , The Popish Doctrine of Mans own Satisfaction in part for his Sins , is most derogatory to the plenary and compleat Satisfaction of Iesus Christ for all the Punishment Temporal , Spiritual and Eternal due for the sins of the Elect , whereby the guilt of all their sins is universally removed . Papists say , g This universal Remission of sin by Christs satisfaction hath place in the first Remission , which is by Baptism : But not in the Second Remission , which is given to them that Sin after Baptism ; In which , Eternal punishment is remitted to the penitent , but not Temporal Punishment . And h that this Temporal Punishment is to be endured before a man can enter into the Kingdom of Heaven . 1. Either here in this life by Laborious works , patiently endured ; viz. ( 1 ) Punishments inflicted by God , ( 2 ) Enjoyned by the Priest , Or ( 3 ) Voluntarily undertaken , as Fastings , Prayers , Alms , &c. 2. Or hereafter in Purgatory in the life to come . But this is i a wretched Doctrine , Robbing Christ of the Glory of his full Satisfaction which belongs to him , And Attributing to sinful man a Satisfaction which cannot belong to him , Contrary to what hath been said , and to the clear current of Scripture . So that I need add no more by way of Refutation . Posit . VIII . That , God actually Remits sin to all truly Believing and Repenting Sinners : and ( in his ordinary dispensation ) to them only . I say , Actually : Because Pardon of sin ( Though k Purposed and Decreed of God , before all time , in which sense God may be said to Remit sin Decretorily ; And though l Purchased and obtained for all Gods elect by the meritorious Obedience and Death of Christ , in fulness of time , in which sense God may be said to Remit Sin Meritoriously ; yet ) is not Actually Applied to any Person in due time , but onely to such as truly Believe in Jesus Christ for Pardon , and sincerely Repent of all their sins which they desire to have Pardoned , As afterwards shall be evidenced . Again I say , In his ordinary dispensation : Because of Elect Infants , who dying in their Infancy doubtless are pardoned and justified in and through Jesus Christ , applied unto them by the Spirit of God extraordinarily , according to his unsearchable Wisdom and Counsels , although they attain not to the actual exercise of Faith & Repentance . Yet m Luther held that Elect Infants have actual Faith : Calvin , P. Martyr , Whitaker , and others of our acute Protestant Writers , though they dare not go so far , yet they hold they may have Faith as they have Reason , in Principio & Radice , In the Principle Root or Fountain : As the Reasonable soul in them is the Principle and Root of Reason , so the Spirit of God in them is the Principle and Root of Faith. However it be that Elect Infants are Pardoned , Justified and Saved , it must needs be confessed to be in an Extraordinary , not in an Ordinary way . Now setting aside this Extraordinary case , God actually remits sin unto none but such as truly Believe and Repent . Faith and Repentance are in Order of Nature Antecedaneous unto Actual Remission of sins , and pre-required in the Subject to be Pardoned before the Actual application of Pardon to the Soul. But differently . Faith is prerequired , as An Instrumental Cause or Mean for the Reception of the Pardon promised from God in Christ. Repentance is pre-required as a Necessary Qualification of the Sinner for Pardon . But neither of them are pre-required for any merit or desert thereof to the Procuring of pardon from God. God will not pardon without Faith and without Repentance : yet he doth not pardon for Faith and for R●…pentance , but only for Christ. This is discreetly to be considered , and still to be remembred . Now the Necessity of Faith and Repentance unto Pardon , may thus appear . I. True Faith in Iesus Christ according to the Promise is Pre-required as a Necessary instrumental Mean to the actual Perception , Reception and Application of Remission of sins : without which there 's no Actual Remission of sins , as hath been explained . This is evident by many Scriptures . n — To him give all the Prophets witness , that through his Name whosoever believeth in him , shall receive Remission of sins . o — Through this man is preached unto you the forgiveness of sins . And by him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . That is , All believers are justified from all their sins , have remission of all their sins by Jesus Christ really and effectually , which the Rites and Ceremonies of the Law without him could never afford , they being only Types and Shadows of the vertue of Christ that should afterwards be revealed , and they p being often repeated , because of their insufficiency to take away sins , till Christ the life and substance of them all came . One Christ crucified is of more avail and efficacy for Remission of sins , then all the Sacrifices , Purgations , Washings and Ceremonies of the Law. q To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God , That they may receive forgiveness of sins , and inheritance among them which are sanctified , by Faith that is in me . Faith ( as r Calvin hath well noted ) is here to be referred to the totum complexum : Not to the word Sanctified , as if the Apostle intended to shew they were Sanctified by Faith ; but rather to the word Receive , Faith being here declared to be the Hand or Instrumental Mean whereby we Receive both Remission of sins , and Inheritance among the Sanctified . That of Pauls also , touching Justification , is very pregnant ; — Being justified freely by his grace , through the Redemption that is in Iesus Christ : whom God hath set forth to be a propitiation through Faith in his blood , to declare his righteousness for the remission of sins that are past , through the forbearance of God , Rom. 3. 24 , 25. And all such Scriptures as declare , that we are justified by Faith , ( as Rom. 3. 28. 30. & 4. 5 , 9 , &c. & 5. 1. Gal. 2. 16. with sundry others ) do also imply that we have Remission of sins by Faith : Remission being part of our Iustification . II. Sincere Repentance from all sin , and from all dead works , is also pre-required as a Necessary & Congruous Qualification of the Subject that shall receive Pardon of sin . As ; s — Repent and turn your selves from all your transgressions : so iniquity shal not be your ruine . Christ said after his Resurrection ; t Thus it is written , and thus it behoved Christ to suffer , and to rise from the dead the third day : And that Repentance and Remission of sins should be preached in his Name among all Nations , beginning at Jerusalem . Thus Peter urged his Hearers to Repent in order to their Remission of sins ; u Repent , and be baptized every one of you in the Name of Iesus Christ , for the Remission of Sins . Repentance qualifies for Remission of sins , and Baptism Sacramentally assures of that Remission . x — Him hath God exalted with his right hand to be a Prince and a Saviour , for to give Repentance to Israel , and forgiveness of Sins . But first Repentance , and then Forgiveness of Sins . y — Repent therefore of this thy wickedness , and pray God , if perhaps the thought of thine heart may be forgiven thee . So Conversion , under which repentance is comprized , is made the way to the obtaining of Remission of sins by Faith , Acts 26. 18. And Penitent Confession of sins hath the Promise of Remission , 1 Ioh. 1. 9. To this effect said Chrysostom , z Do thou speak thy sins , that thou maist blot them out . — Speak of them here : that thou maist not speak of them there . Speak and weep . Thy sins are written in a Book : Thy Tears are a sponge , weep , and they are wiped away : weep , and the Book will be found clear , &c. Not that all the Repentance or Tears ▪ in the world , can give any Satisfaction to God for Sin , or any way demerit or deserve Pardon from him , or make him amends , &c. As Papist and Pharisaical Persons do fondly imagine : But that its very congruous that such as have offended should have a true sense of their offence , bewail it , confess it , and repent of it , when they expect to be forgiven ; which a brokenness of heart is a spiritual Sacrifice most acceptable unto God. What the Nature of true b Faith and Sincere c Repentance is , I have elsewhere already manifested . Now , Forasmuch as God Remits Sin only to them that Sincerely Believe and Repent ; and that True Faith and Repentance are Antecedaneous unto Actual Repentance , as the former Scriptures do clearly evince : Therefore , Hence these Consectaries do plainly Result , viz. 1. Hence , Gods Actual Pardon of the Sins of the Elect ( and so Consequently their Iustification , whereof Pardon of sin is one part , ) is not Eternal before all time : but Temporal , and in time . Why ? Because Actual d Faith and Repentance , which are necessarily pre-required to the Remission of Sins , are only in time . It s true , That from Eternity God Decreed , that all his Elect should Believe and Repent , and so be pardoned and saved : but it s as true that the actual execution of this Decree is onely in time . To say that a man is actually Pardoned and Justified from eternity ; is , To confound Gods Decrees with the execution of his Decrees , To destroy the use of Faith and Repentance prescribed in Scripture , And to make a man actually Pardoned , before he actually was a Sinner . Which are very Absurd . 2. Hence , Gods Actual Pardon of the sins of his Elect is not an Immanent , but a Transient Act. Because it is not Eternal , before all time : but Temporal , in due time . Now this is the difference betwixt Gods Immanent and Transient Acts. 1. His Immanent Acts abide in God , producing no real effect out of him , as his Decree , &c. but his Transient Acts make a real effect without , as Creation , Providence , &c. 2. His immanent act , is the same with his essence , and eternal ; Gods Decree is God Decreeing , Gods will is God willing , &c. But his Transient Acts are the same with the Effect wrough●… . By which its plain , That Gods Actual Remission of Sin is not an Immanent , but a Transient Act. 3. Hence , Unto Actual Remission of Sins , The Co-operation of all the Causes of Remission is required . It is not enough , That there be The Efficient Impulsive Cause , Gods free-grace ; Or the Meritorious Cause , Christs Death : but there must be also the Instrumental Cause , True Faith. None of these Con-causes can be left out . Till they all meet together in their Influence and Activity , the Effect of Remission is not actually produced . And the Instrumental Cause is in its kind as necessary , as the Impulsive and Meritorious Causes in their kind . 4. Hence , All that desire to have Remission of Sins actually conferred upon them , must sincerely endeavour to be partakers of Actual Faith and Repentance . It s not enough that God freely wils the pardon of his Elect , and that Christ hath dearly bought it by his blood , but they must also actually believe in this Christ and his death , and repent of their sins , if they mean that Pardon shall be actually theirs . 5. Hence , As Actual Faith and Repentance are necessary for the first application of Pardon at our first Conversion : so the Renewed Acts of Faith and Repentance are alike necessary for the After Applications of Pardon after Relapses . When e David and f Peter fell into New sins after their Conversion and Justification : they renewed their Repentance and Faith , for the obtaining of Remission : and so must we . And because we sin daily , we are g taught by our Saviour to beg Pardon daily . That the Medicine may be as frequent , as the Malady . 6. Hence , All such Persons as are Pardoned actually , are sanctified effectually . For , none are pardoned but such as truly Believe and Repent : And wheresoever there 's Actual Faith and Repentance , there 's h Effectual Habitual Sanctification , whence they are disposed and enabled to Believe and Repent . Acts presuppose Habits . By the Truth therefore of our Sanctification , we may proceed to Assurance of the Remission of our sins and Iustification . And on the contrary we may certainly conclude , That such Persons as are unsanctified , are out of doubt un-pardoned . Posit . IX . That , When God actually and savingly Pardons Sin to the believing and repenting Sinner , He pardons fully and finally All his Sins Past and Prēsent , but not his Sins to come . This Position hath in it three branches very considerable . When God savingly Pardons sin to any , 1. He pardons all sin past and present fully without exception . 2. He pardons all such sins finally , without Revocation . 3. He pardons no future sins by way of Anticipation . I. When God Pardons Sin savingly to the true Believing and Penitent Person , He Pardons all Sin Past and Presentfully and absolutely without Exception . He Pardons Original Sin , whether Original Sin Originating , even their first Sin in Adam , in whom all sinned , Rom. 5. 12. Or Original Sin Originated ; Even the corruption of Nature , Psal. 51. 5. Ioh. 3. 6. He pardons all past and present Actual Sins , of Omission or Commission , of ignorance or against knowledge , weaknesses or wilfulnesses , against God or man , in thought , word or deed , together with all the sinful circumstances and aggravations thereof . When God savingly pardons one , he also pardons all fully . So fully , that he leaves not one Sin behind unpardoned . So fully , that he takes away all the guilt of Sin totally : that a man is wholly freed from all Obligation to punishment properly so called , whether Temporal , Spiritual or Eternal : So fully , that Sin cannot be more fully forgiven , or better pardoned then they are pardoned . This is plain ; 1. Partly by Scripture-expressions about Pardon . ( i ) God Pardons iniquity , transgression and sin . k He will cover , He will not impute sin . He Remits l Unrighteousnesses , Sinful-Errours , and Unlawfulnesses . He m blots out their Transgressions as a cloud . He n removes our transgressions from us , as far as the East is from the West . He o Casts all our sins behind his back . He p Subdues our iniquities , he casts all our sins into the depths of the Sea ▪ q The blood of Iesus Christ cleanseth us from all sin . r In those daies , and in that time , saith the LORD , The iniquity of Israel shall be sought for , and there shall be none ; and the sins of Iudah , and they shall not be found : for I will pardon them whom I reserve . The guilt of sin shall be so fully removed , that it shall be as if it had never been . That it shall never be prosecuted with deserved punishment . O how sweet and comfortable a blessing is this to every true believing and penitent soul ! None can know it , but they that taste it . For from these and like expressions its plain , That God calls not pardoned sins any more to the touch , nor doth exact punishments for them from his reconciled people . For , if God Punish sin , He still imputes it . If he revenge sin , he Remembers it . If he calls it into judgement , he doth not cover it . If he examine it , he tasts it not behind his back If he behold it and look into it , he doth not blot it out as a cloud . If he ventilate and scan it , he doth not cast it into the bottom of the Sea. To this effect said Augustine ; s Sins are covered , are hid , are abolished . If God hath covered Sins , he will not advert them ; If he will not advert , he will not animadvert them ; If he will not animadvert , he will not Punish , he will not acknowledge them , he had rather Pardon them . Why doth he say , Sins covered ? That they might not be seen . For what was Gods seeing sins , but his Punishing sins ? So Hierom , t That which is covered is not seen , is not imputed : that which is not imputed , shall not be punished . — And a little before that ; Whose sins are covered ] that is , That by Repentance here , sins may be vailed , lest in the judgement they should be revealed . Hence , u that Verse in the Old Glesses and Canons , ( perhaps taken out of Prosper ) which I may thus English ; God Pardons all , or none , To each repenting one . 2. Partly , by Reason . For , ( 1 ) The same x Free-grace , that inclined God to pardon one sin , doth as much incline him to pardon all sins . ( 2 ) The same Merit of Christ and blood of Christ , that hath purchased Remission for one sin , hath also done it for all . ( 3 ) The same person that truly repents of one sin , repents of all : that believes in Christ for pardon of one sin , believes in him for the pardon of all . II. When God pardons sin , he pardons all sin past and present finally and utterly for ever , without Revocation . No aster Sins shall make God revoke his former Pardons . No New sins into which a justified person may fall , shall make void Gods Old pardons , or bring his old Sins to be imputed to him again , unless he re-engage himself sinfully in his old sins again . For , 1. Scripture is very express for this : therein God assuring his people of their final pardon . y I , even I am he that blotteth out thy transgressions for mine own sake , and will not remember thy sins . z — But if the wicked will turn from all his Sins that he hath committed , — All his transgressions that he hath committed , they shall not be mentioned unto him ; that is , Not one of them all shall be mentioned or imputed to him , &c. a — I will forgive their iniquity , and their Sins and their unlawfulnesses will I remember no more . b Their iniquities shall be sought for , but they shall not be found ▪ there shall be none . 2. Gods c counsel and love is immutable , his gifts and calling ( viz. The gifts of his effectual calling ) are without repentance . Therefore God will not revive the guilt of pardoned sins . Obiect . 1. But it s said , d When the righteous man turneth away from his righteousness , and commits iniquity , — All his righteousness that he hath done shall not be mentioned : in his trespass that he hath trespassed , and in his sin that he hath sinned , in them shall he dye . Therefore the guilt of sin remitted may be revived . Answ. Not so . For , 1. This Commination doth not necessarily conclude , That a truly righteous man shall thus fall to all the abominations of the wicked : but is an holy caution and means sanctified to him to keep him from such falling , and dying in his sins . 2. The intent of this place , is not so much to shew the righteous mans infirmity , ( who of himself , without divine grace upholding , might quickly miscarry ) : as to set forth the most righteous Gods equity and equality in his proceedings . If a righteous man should become wicked ( which yet is not possible , upon supposition of divine Grace , &c. ) the righteous God would deal with him as with the wicked . 3. Nothing in this Scripture implyes a Revocation of the guilt of Old sins formerly pardoned , but only a punishment for other new sins since committed . Obiect . 2. But in the Parable it is intimated , that e The debt formerly remitted by God , may again be exacted , in case we forgive not one another . Answ. 1. The direct scope of this Parable is , not to shew that when we commit New sins , God will charge the guilt of old sins upon us , that have been already pardoned ; but to teach us , That unless we forgive one another , we cannot comfortably and groundedly believe-that God doth or will forgive us , we are not qualified for his Pardons . This is plain from the Reddition of the Parable , ver . 35. 2. Besides f the scope of Parables , there 's nothing in them Argumentative . In a Sword , There 's hilt , and back , and edge , but only the edge cuts : In an Instrument there 's wood , and brass , and belly , and frets , and strings , but only the strings do make the melody : So there are many passages in parabolical Scriptures subservient to the main Scope , which must only be understood with tendency and reference thereunto . The Scope of a Parable , is the Key of a Parable . III. Though God Pardon 's all sin Past and Present to the true Believing and penitent Soul , yet he pardons not any sin to come , by way of Anticipation . God actually pardons no sin , before it be committed : though God hath declared the Pardon thereof before , and Christ hath purchased Pardon before . God so provides for his Elect already pardoned , by supplies of constant grace , that future sins shall be so repented of , and pardoned , that they shall never be g condemned for them : But sins are not Remitted by God , before they be Committed by us . For. 1. Scripture speaks of Pardon of sin , still in reference to sins ●…ast or Present ; not to sins to come . As , 2 Sam. 12. 13. Ier. 33. 8. Ezek. 18. 22. 1 Ioh. 2. 1. 2. Gods actual Pardon is his h remembring of sin no more . Properly i things Past or Present are remembred or not remembred ; but not things to Come . 3. God actually pardons no sin , but to such as actually repent of sin , as hath been shewed ; now no man actually repents of any sin to Come , but only of sin Past or Present . 4. If sin to come be pardoned to the Elect , as well as sin past and present , then they need not daily pray that Petition as Christ hath taught them , k Forgive us our Debts , as we forgive o●…r Debtors . But that 's false . 5. If future sin be pardoned before it be acted , Then it need not be confessed nor repented of when it shall be acted , because it is already forgiven . But this is l repugnant both to Scripture directions , and the Practises of the Saints . Posit . X. That , Gods Elect whose Sins are Pardoned , do daily need Renewed Pardons , for future and renewed Sins . This is very evident . For , 1. The best and holiest of all Gods Pardoned people whilest they continue in this life , have still m Original corruption remaining in them ; n whence they daily break forth into many actual offences , viz. invincible Infirmities , and sometimes into grosser sins , As Noah into drunkenness , Lot into incest , David into murder and adultery , Solomon into Idolatry , Peter into cursing , swearing and denying of his Master . Insomuch that David said , o Who can understand his errours ? cleanse thou me from secret faults . Keep back thy servant also from presumptuous sins , &c. Iames said ; p In many things we offend all . And Iohn is very peremptory , saying ; q If we say that we have no sin , we deceive our selves , and the truth is not in us . — If we say that we have not sinned , we make him a lyar ; and his word is not in us . In the former speech he seems to intend our Original , in the latter our Actual sins . And sure if we sin daily , we had need to be pardoned daily . If we daily contract defilements , we daily need cleansings from those defilements . 2. God sees and observes the sins of his own people , and is displeased at them , yea sometimes judges them severely . Christ heard Peter Denying , Cursing and Swearing : and r the Lord looked upon Peter . God observed Davids Murder and Adultery , was s displeased at them , and did many waies severely plague them . God took notice of the t Corinthians prophanations of the Lords Supper , for which cause he so judged them , that many of them were sick and weak , and many slept . If then our renewed sins after Pardon , are renewed Offences against God , we have need of Renewed Remissions from God. 3. Christ directs us to u pray daily for Remission of sin . Therefore we have daily Maladies , and need daily Remedies . Sin daily discovered by us , had need to be daily covered by God. Posit . XI . That , Pardon of sin , though full without exception , and final without Revocation , yet is not Compleat and Consummate in this present life , till the very day of Iudgement . That this is so , is evident by the Testimony of Peter , x Repent ye therefore and be converted , that your sins may be blotted out , when the times of Refreshing shall come from t●…e presence of the Lord. Though sin repented of , be now pardoned and blotted out fully and irrevocably , yet there remains some further blotting out to be accomplished when the times of Refreshing shall come . What times are those ? The times of the last Judgement . Then all the Elect shall be raised from the Dead , or changed from Mortality : Then all their Souls shall be re-united to their Bodies for ever : Then all their Sins , Miseries and Enemies shall be removed for ever : Then they shall meet Christ in the air , be set at his right hand , receive their blissful Sentence , Go into Eternal life , and be ever with the Lord. O what glorious refreshments will these be ! well may those times be stiled , Times of Refreshing . But , How shall our sins be blotted out at the times of Refreshing , at the last Iudgement , so as not till then ? Answ. 1. Then , and not till then , All the scars of our guilt shall be taken away . All our guilt , all our obligation to due and proper Punishment for sin , is now in this life removed assoon as we are pardoned ; but the scars of this guilt , viz. Afflictions , chastisements , corporal death , grave , corruption , &c. will remain till the last Judgement But y then even all these very scars of sin and guilt shall be totally and finally wiped away . 2. Then , and not till then , All the Elect of God shall be so compleatly assured of the Pardon of their sins , as that there shall not be left in their hearts the least doubt , fear , scruple , or hesitancy about it , nor any shadow thereof . In this life z David himself had his tremblings about his Pardon , though Nathan had told him from God , The Lord hath put away thy Sin , thou shalt not dye . 3. Then , and not till then , The Elect of God will all of them be beyond sinning , and consequently none of them shall ever any more need the re-iteration of Pardons . In this world iteration of sins still needs iteration of Pardons . 4. Then , and never till then , The Remission and Absolution of all the Elect of God. a shall be openly published by Jesus Christ before all the world , of men and Angels , to their everlasting glory . Posit . XII . That , In Persons savingly Pardoned Sin may remain , yet those Persons are in the account of God no longer Sinners , b●…t Righteous . Sin may remain in Pardoned Persons , in regard of the b In-being , In-dwelling , Inherence or Residence thereof ; yea in regard of the stain spot pollution or deformity of it ; yea in regard of the c lustings , warrings & rebellings of it against the Spirit and his Graces , &c. I say , Sin may thus Remain in Pardoned Persons : yet d not Reign over them , nor bring e Condemnation to them . Yet notwithstanding all this Remaining of sin in Pardoned Persons , God accounts them not Sinners , but Righteous . As , Righteous Abel , Heb. 11. 4. Righteous Noah , Heb. 11. 7. Gen. 7. 1. Righteous Abraham , Rom. 4. 11. Righteous Lot. 2 Pet. 2. 7 , 8 , &c. And they are by this Denomination of Righteous f Contra-distinguished from the wicked . Yea God accounts them so Righteous , as if they had never been unrighteous : So righteous , that they are called Righteousness it self , yea g the Righteousness of God in Christ. Oh what riches of Free-grace mercy and loving kindness , do flow and overflow from God in Christ to a poor Sinner in this Remission of his sins ! who would not believe , who would not repent , who would not be content to do any thing or be any thing , that he may be fitted for this blessed Remission ? Posit . XIII . That Sometimes Sin may be universally and savingly Pardoned , when yet The sense of that Pardon may be suspended , and the contrary sense of Gods displeasure for sin may be continued . This was Davids Case . Nathan h had Pronounced his pardon to him from the Lord : and yet Davids Spirit wanted the sweet sense of that Pardon from God ; which therefore he so i vehemently and frequently begs , still bleeding under the sense of Gods displeasure . Nathan had spoken Pardon to his ear : but God had not yet spoken Pardon to his Heart . He had Gods salvation : but he wanted the Ioy of Gods Salvation . He had Gods spirit : but he wanted the Stablishment of his spirit . The Lord had put away Davids sin from his eye : But David could not put a way his Sin from his own eyes , k my Sin is ever before me . The LORD by pardoning and acquitting David from Death , had Reconciled him again unto God , and so had knit again his broken bones : but yet for all that the bones which God had broken could not reioyce . Now God may for a time Continue upon a pardoned Soul the sense of his Displeasure , and with-hold from him the comfortable sense and apprehension of the Pardon of sin vouchsafed ; for many Causes . As , 1. To humble the Soul more deeply for some notorious and scandalous sin into which he hath fallen , and make him experimentally feel the Wormwood and the Gall of such an offence upon his heart . Davids sin l was great and Scandolous : God therefore keeps his Conscience upon the Rack , and with-holds his wonted smiles even after Pardon , that David might throughly perceive the extream sinfulness of his sins . Slender cuts are soon healed up , but deep and dangerous wounds require the longer Cure. And in some cases scarifying and launcing , yea opening of a vein to bleed a while , are most approved for making a safe and speedy Cure. 2. To warn the offendor , and others also by his example , to beware of like sins for time to come , which cost the soul so dear , before Restitution . We never read , that David fell into those sins again : m for which his bones were so sorely broken-to-shivers . Nor that Peter ever denyed his Master again : after he had n lamented his denyal with bitter Tears . And what Pardoned soul , Considering these instances , even trembles not at the thoughts of such sins , resolving by divine Grace assisting o not to buy Repentance at so dear a rate , nor for a few vanishing pleasures of ●…in to contract such deep , and painful , and lasting wounds upon the Conscience . 3. To Commend so much the more unto the Soul the sweetness of Pardon , peace , and reconcilement to God in Iesus Christ , when true apprehensions thereof shall again be recovered . Health is alwaies pleasant , but most pleasant after some deep and dangerous sickness ; The Haven is alwaies welcom , but never more welcom then after the roughest and violentest Tempest ; life is alwaies sweet , but to be restored to life from the brink of the Grave is a double life . So here , After deepest terrours of Conscience , Peace is most welcom ; After the Gall of sin , Pardon is most sweet ; After the long frowns of God , his smiles are most pleasant to the soul. 4. To teach his people wisdom , tenderness and Compassionateness to the Souls of others in like distresses . To make them of Patients , experimental Physitians . p Restore unto me ( said David ) the joy of thy salvation ; and uphold me with thy free spirit . Then will I teach transgressors thy wayes , and Sinners shall be converted unto thee . Passion , breeds compassion : Suffering , Sympathizing . And oft-times they prove the best and tenderest bone-setters , who themselves have had experience of broken bones . Posit . XIV . That , Wheresoever God Remits sin , not imputing it to the Sinner unto Condemnation : there he accepts the person as righteous , imputing Christs Righteousness to him unto Iustification . Not , that Gods R●…mission of sins , and acceptation of our persons as righteous , are one thing , or ought to be confounded , ( for they are very distinct branches of Iustification : ) But that in regard of Gods actual application of them they ought not to be divided . No mans sins are remitted for Christ : but his person also is accepted of God as righteous in Christ. These are twin-blessings , and go together . For , 1. How absurd were it to imagine , That God may have pardoned all a mans sins , and yet his person remain abhorred of God as an unrighteous Sinner ? 2. In Order of Nature , Acceptation of our persons as righteous , for Christs imputed righteousness , goes before the Remission of our sins in Christ , and is as the cause thereof : for Christs righteousness actually imputed to us , as the matter of our righteousness , is the foundation of our Remission , viz. That robe whereby our sins are Covered , that Fountain whereby our sins are cleansed , That medicine whereby our sins are healed . So that he who hath his Sins remitted , must also be looked upon as a Iustified Person . Hence , from the whole that hath been said touching Remission of sins , It may be briefly thus described ; REMISSION OF SINS ( viz. universal Remission ) is a Special act of Gods Grace whereby he fully and finally absolves or acquits all and every one of his Elect , sincerely Believing and Repenting , and them only , from the offence , and guilt of all their Sins , that is , from all obligation to any proper punishment for them , Temporal , Spiritual and Eternal , for the plenary and meritorious satisfaction made for their sins to the Iustice of God by the Obedience , Death and blood of IESUS CHRIST their only Mediator and Surety apprehended and applyed by Faith un●…eigned . The Confirmation and Explication of this Description is easily deducible from what hath been said already , and therefore avoiding Repetitions , I thither refer the Reader for his further satisfaction . Thus of the second Question : What the Nature of Remission of Sins is , which is here Promised and Covenanted in this New Covenant . Question III. Whether those that have their Sins Remitted , may know that they are Remitted : and how this may be known ? Resolution . I shall briefly satisfie this Question in these four Particulars , viz. I. That , It is a most Excellent , Comfortable and Desirable-Mercy , To know that our sins are forgiven . For , 1. By knowing that our sins are forgiven , we may know that Gods q wrath is appeased , and that the guilt of all proper r Punishment , Curse and Condemnation for sin is for ever removed from us . When God pardons us , he ceaseth to be wrathful with us ; And he removes all our Guilt or Obligation to deserved punishment from us . To have these removed is a great deliverance : To know they are removed is a double deliverance . 2. By knowing that our sins are forgiven , we may know that we are brought into a Blessed Condition . For , s O the blessednesses of him whose transgression is forgiven , whose sin is covered ! O the blessednesses of the man , unto whom the LORD imputeth not iniquity . It s a most sweet thing to be blessed : but it s a double sweetness to know that we are blessed . 3. By knowing that our sins are forgiven , we may know , that we are t effectually called and converted , That we have unfeignedly u repented , That we have unfeignedly x believed , and that the y blood of Jesus Christ is actually sprinkled upon our Consciences by believing . For none are pardoned but sincere Converts , Penitents and Believers that have Christs blood sprinkled upon their Consciences . To be such , is Comfortable : To know we are such , is double Comfortable . 4. By knowing that our sins are forgiven , we may know that we shall be eternally saved . For , z — Whom he hath justified , them he hath glorified . To be saved , how glorious : to know aforehand that we shall be saved , is glory , upon glory . 5. By knowing that our sins are forgiven , we evidently a have Peace with God , Our broken bones rejoyce , we have the joy of Gods salvation , we joy in hope of the glory of God , and we glory in Tribulation . And to walk before the Lord in the sense and evidence of these most sweet enjoyments , is to have an Heaven on Earth , and when we die to pass from one Heaven unto another . II. That , As it is a most excellent Priviledge , so it is a very difficult Attainment , To know that our iniquities are forgiven . For , 1. Although David was told by Nathan the Prophet that b the Lord had put away his sin , he should not die . Yet even after this , he was destitute of this Assurance upon his own spirit , The Lord did not presently make it known to his heart , and therefore c he begs for pardon and the joy of Gods salvation , &c. as fervently as if Nathan had said nothing at all to him about his Pardon . 2. Although The Apostles of Christ , were d all of them ( except Iudas ) washed , cleansed and pardoned , as our Saviour himself tells them : yet notwithstanding for the establishing , clearing and increasing of their assurance of Pardon , as well as for other reasons , Our Saviour teaches them daily to pray ; e Forgive us our Debts , as we Forgive our Debtors . Pardon of sin must be daily begged ; and if by all our Praying we can come to be assured our sins are forgiven , we have obtained a very rich Return to our Prayers . 3. It is by faith especially that we both receive Pardon from God , and also come to the knowledge and assurance of Pardon Received . Now it s a wonderful hard thing to believe that God will Pardon us , and that we are Pardoned , Pardon of sin in Christ being a meer supernatural Revelation of Gods acts of favour without us , and f Faith being a meer supernatural Donation from his Spirit within us : unto either of which Natural Reason or Abilities cannot contribute any Assistance , but o●…times rather makes Resistance . 4. Finally , The Multiplicity and Grievousness of our sins committed before Pardon , make assurance of Pardon exceeding hard to be obtained : our frequent lapses into iniquities and infirmities after Pardon , render the assurance of Pardon very difficult to be retained . Our former sins do so amaze and astonish our Consciences , that they can hardly be perswaded of their Pardon : And our Following sins do so blur , soyl and dimm our Evidences , that our Pardon of sin can hardly be discerned . Thus , it s a very Hard Matter to know that our sins are forgiven . III. That , Though it be difficult yet it is Possible , to know that our Sins are Forgiven . For , ●… . We have g Received the Spirit which is of God , that we might know the things that are freely given to us of God. Now the Spirit advanceth our Assurance many wayes , As a h Witness , As a i ●…eal ▪ As an k Earnest , As a l First-Fruits , &c. The Spirit of God helps us to know our Pardon and all our Spirituals which we have of ●…od . 2. It s possible to know that we are effectually Called , Converted and Sanctified , 1 John 3. 14 , 24. & 2. 3. & 5. 13. 2 Cor. 13. 5. Consequently its possible to know that we are Iustified and Pardoned : For Iustification and Remission of Sins are inseparably linked to effectual Calling , Conversion and Sanctification , Rom. 8. 29 , 30. Acts 26. ●…8 . 3. It s Possible for Gods people now to know what Gods people knew heretofore : But heretofore Gods people many of them knew that their sins were pardoned . As , Iob ; m I know that my Redeemer lives , &c. Iob could not know these things , but he must also know his sins were Pardoned . Hezekiah ; n Thou hast cast all my sins behind thy back . Paul ; o — Who was before a Blasphemer , and a Persecutor , and injurious . But I obtained Mercy , &c. IV. That , Those that are Pardoned come to know they are forgiven ; Extraordinarily , or Ordinarily . Extraordinarily , As , by the Testimony of a Prophet . So Nathan told David ; p the LORD hath put away thy Sin , &c. By the immediate Testimony of Jesus Christ in the dayes of his flesh : To his Apostles ; q ye are clean : To the Palfie-man : r Son thy Sins be forgiven thee : To the Penitent woman : s And he said unto her , thy Sins are forgiven , &c. But these Extraordinaries may not be drawn into Presidents : We cannot expect to have our Pardon assured in such extraordinary wayes . Ordinarily . Thus we may come to know and be assured that our Sins are remitted by certain ordinary Discoveries , Signs or Tokens thereof laid down in the Scriptures . And more especially by these Evidences of the Remission of Sins , viz. 1. By our effectual Calling and Conversion from darkness to light , and from the power of Satan unto God. Effectual Calling and Conversion is still accompanied t with Forgiveness of Sins and Iustification . No unconverted man is pardoned : No Converted man is unpardoned . Now we may try our Conversion by the Newness of Heart and Spirit given at Conversion : of which u formerly . 2. By the unfeignedness and Truth of our Faith. For , Faith is the Hand , the Organ , the Instrumental Mean whereby we receive and apply Pardon from God in Christ to our selves , as hath been evidenced in Pos. VIII . Quest. 2. where therefore there 's unfeigned Faith apprehending : there 's saving pardon of sin apprehended . Now we may try our Faith by the Nature and Acts of true justifying Faith x formerly described . 3. By the Sincerity of Repentance required , as a Qualification rendring the Subject fit and capable of Pardon . Repentance and Remission of Sins , still go together ; as hath in Pos. 8. Quest. 2. been already manifested . Make sure of thy sincere Repentance , and thy Repentance makes thee sure of Remission . Try thy Repentance by the Nature and Characters of true Repentance which I have y elsewhere unfolded . Pardoned Sinners do of all other most abandon and abhor their sins . 4. By the integrity of true affectionate Soul-melting Love to Iesus Christ. Where sins are pardoned : Christ , pardoning those sins , is most dearly and intirely affected . This is most eminently observable in the Penitent woman ; z — Her sins , which are many , are forgiven , for she loved much . [ For ] Is not here to be taken causally , but illatively . Her love was not any antecedent cause , but a consequent fruit and effect of her Pardon . She was not forgiven , because she loved much : but she loved much , because many sins were forgiven her . And that this was directly our Saviours meaning , is evident by the next words ; But to whom little is forgiven , the same loveth little . But whom did this pardoned woman love so much ? Jesus Christ that Pardoned her . But how did she testifie her great Love to Christ ? a She stood at his feet behind him weeping , and began to wash his feet with tears , and did wipe them with the hairs of her head , and kissed his feet , and anointed them with ointment . Oh what actions ! What affections towards Christ ! His pardoning mercy overcame her . She had nothing too good , nothing good enough for Christ , Therefore she bestows all her highest expressions , her weeping , her washing , her wiping , her kissing , her anointing , upon his meanest and lowest part , his feet . Hast thou like Love and Affections towards Christ ? Then thou hast received like Remission of Sins from Christ. The trial of true Love to Christ I have b elsewhere discovered . 5. By an hearty and sincere Disposition , Inclination and Propensity to pardon the injuries and offences done against us by our brethren . He that is forgiven of God his c ten thousand Talents : can willingly forgive man his hundred pence . None can more readily forgive , then such as are forgiven . Hence d Christ makes our forgiveness of one another to be a great argument and Sign that we shall be , yea are forgiven our selves of God. But if we cannot forgive one another , if we retain Wrath and Malice , if we seek and meditate revenge , if we e take one another by the throat for every trifle , for an hundred pence , and shew all extremities without mercy , if we are implacable and can never forget , &c. how can we have any encouragement or assurance at all that God hath forgiven us our Trespasses ? Thus of the third Question , whether we may know that our Sins are pardoned ? and how we may know it . ●…uestion . IV. Wherein Gods Remission of sins under the New Covenant , differs from , and excels the Remission of Sins that was under the Old Covenant ? Resolution . This Question is somewhat intricate : And might easily occasion a very large Discourse , but the volume swels too fast under my hand . Therefore thus I in brief Resolve , viz. I. Concedendo ; By way of Concession . I grant , That , As this New Covenant differs from , and far excels the Old Covenant , in the First Article , about the Inscription of Gods Laws in their Minds and Hearts ; And in the Second Article , about the Knowledge of the LORD : So in like sort it differs from , and excels the Old Covenant in this Third Article , about Remission of Sins . Calvin also accounts this a third point of difference betwixt the Old and New Covenant , wherein also the New excels the Old : saying ; f Here he Treats of the Grace of Regeneration : He Treats of the Gift of Understanding : and with all he promiseth that God will be propitious unto his in another Manner , and more Perfectly then he had been of Old. Here then is a difference betwixt these to Covenants : and that difference is diligently to be sought out . II. Limitando ; By way of Caution and Limitation . That Remission of Sins under the Old Covenant , yea and before also , did not in essence , substance and kind differ from Remission under the New Covenant . Remission of Sins was Essentially , substantially and Specifically one and the same under the New Covenant and the Old. For , 1. All the Elect of God before and under the Old Covenant , as well as under the New , had their sins expiated and purged away , and Satisfaction made to the justice of God for them , and Remission of sins , by one and the same Sacrifice of Iesus Christ our Mediatour . Hence said Christ to the Jews ; g your father Abraham rejoyced to see my day : and he saw it , and was glad . Hence Christ is called : h The lamb slain from the foundation of the world . He was slain in the Decree and Purpose of God , before the foundation of the world , 1 Pet. 1. 19 , 20. He was slain in the Promises of God , which fore-implied his death , Gen. 3. 15. with Col. 2. 14 , 15. Heb. 2. 14 , 15. In the antient Sacrifices , which were Types of Christs death , Gen. 3. 21. with 4. 3 , 4. In the efficacious vertue of his Death , extended and reaching backward towards the foundation of the world , as well as forward towards the Consummation of the World , Heb. 11. 4 , 5 , 6 , &c. i Christs Death profited to Remission and Salvation , Before it was , when it was , and after it was : As the Sun at Mid-day , illuminates not only the Meridian where he is ; but also the East backwards whence he came ; and the West forwards , whither he is going . Hereupon he is stiled ; k Iesus Christ the same yesterday , and to day , and for ever . And Peter having reference to the Fathers of old , ascribes the same Salvation of Christ to them and to themselves under the New Covenant ; l But we believe that through the grace of the Lord Iesus Christ , we shall be saved , even as they . They then were saved through the Grace of Christ. Yea the Apostle Paul testifies plainly that it was by Iesus Christ , that they were redeemed from their transgressions and the punishment thereof under the Old Covenant ; m And for this cause he is the Mediatour of the New Testament , that by means of Death , for the Redemption of the transgressions that were under the First Testament , ( that is , of Transgressors from their transgressions and the punishments thereof ; for properly , as n Beza notes , transgressions are not said to be redeemed , ) that they which are called might receive the Promise of eternal inheritance . To like effect is that in Rom. 3. 25 , 26. Where the Apostle shews that by the blood of Christ , Both the Sins of the Iews that were past , And the sins of us now in this present time of the New Testament , were propitiated and forgiven . As x Beza excellently expounds the place . To whom y Ludovic . de Dieu in effect subscribes . Calvin also thinks z the Apostle in that to the Romans had reference to the Legal expiations , which were Testimonies of the future Satisfaction by Christ , &c. There being but one Pacification for all . Dr. a Sclater also speaks clearly to this purpose in expounding this text : See his words in the Margin . 2. The Elect of God before and under the Old Covenant , as well as under the New , were justified , and so consequently had their sins remitted through Faith in Christs blood that afterwards was to be shed . Notable is that of the Apostles to this effect ; b For all have sinned and come short of the glory of God ; being justified freely by his grace , through the Redemption that is in Iesus Christ : whom God hath set forth to be a Propitiation through faith in his blood , to declare his righteousness for Remission of sins that are past , ( viz. before Christs coming ) through the forbearance of God. To declare , I say , at this time ( viz. since Christs coming ) his righteousness : that he might be just , and the justifier of him that believeth in Iesus . Thus , by Faith in Christ to come was c Abel , d Enoch , e Noah , f Abraham , and other ▪ g believers of old justified : and received Remission of sins . And Paul proving our Remission of sins and Justification by faith without works now under the New Covenant , from Davids description of Remission of Sins , under the Old Covenant , doth plainly give us to understand : That Remission of sins and Justification , was for substance and kind one and the same under both Old and New Covenant , Rom. 4 ▪ 6 , 7 , 8. with Psal. 32. 1 , 2. As they who lived in the daies of Christ , when he was crucified , had remission of sins by Faith in Christ , then present ▪ So they who lived before Christ was manifested , had remission of sins by Faith in Christ , then future , and promised ; and we who live since Christ is exalted at Gods right-hand , have remission of sins in Christ , now Past , actually performed and glorified . But all have actual Remission of sins , Before , At , and after Christs coming , only by Faith in him . III. Explicando ; By way of Explication . Remission of Sins under the New Covenant ( though substantially the same , yet ) Accidentally differs from , and excels the Remission of sins which was under the Old Testament and before , in divers regards . Especially in Spiritualness , Clearness , Perfectness and Extensiveness . 1. In Spiritualness . Remission of sins under the Old Covenant and before , was set forth more Carnally and Externally , in certain Outward and h Carnal Ordinances , as Gift and Sacrifices , Meats and drinks , divers Washings , The blood of bulls and of Goats , The ashes of an heifer sprinkling the unclean , &c. all which of themselves had only a Carnal issue and effect , viz. cleansing or Sanctifying to the purifying of the flesh , as the Apostle plainly declares ; but none of them i could make him that did the service perfect , as pertaining to the Conscience . So that Remission of sins was tendered and applied to them in a very Carnal , Outward and Earthly way . But Remission of sins under the New Covenant is set forth more Spiritually , Internally and Celestially , without all those carnal ordinances , viz. in that high and heavenly Sacrifice and blood of Jesus Christ himself immediately tendered to us in the word ; applied to us and sprinkled upon us ▪ not with a bunch of Hyssop , but with a lively faith , prevailing even to purge the very Conscience from all sinful guilt and defilements . k — How much more shall the blood of Christ , who through the ▪ eternal Spirit offered himself without spot to God , purge your Conscience from dead works to serve the living God. 2. In Clearness . Remission of Sins under the Old Covenant and before , was represented and revealed under a dark veil of Figures , Types aad Shadows : As , of the l Mercy-seat or Covering of the Ark , which did hide the Tables of the Law , by which is the knowledge of sin ; pre-figuring Jesus Christ our true Mercy-seat and Propitiation covering our sins with his righteousness : Of the High-priests taking of two m Goats , Sacrificing one for a Sin-offering , and presenting the other alive before the LORD , laying both his hands upon his head , and confessing over him all the iniquities , transgressions and sins of Israel , putting them upon his head , and then sending him away by a fit man into the wilderness , &c. shadowing forth Christs death for our sins , and Resurrection for our justification , his bearing all our sins upon his own body on the tree , and taking quite away from his people all their transgressions , never more to return to them , or be charged upon them : Of n sprinkling the unclean with blood and water of purifying , &c. typifying Christs blood , and taking away sin off the Conscience , &c. Now what dark and obscure emblems were these of Remission of sins ! and How hard was it to spell out this blessed mysterie of Pardon of sin in such Figures ! But Now under the New Covenant , Remission of sin in Christ through Faith is represented clearly , plainly , evidently with open face , all shadows being vanished away , Acts 10. 43. & 13. 38 , 39. & 26. 18. Rom. 3. 23 , 24 , 25 , 26. Behold the Lamb of God , which taketh away the sins of the world , John 1. 29. — The Blood of Iesus Christ our Lord cleanseth us from all sin , 1 Iohn 1. 7. — Who hath loved us , and washed us from our sins in his own blood , Rev. 1. 5. Besides , Remission of sins was under the Old Covenant revealed in Christ at a great distance as only Promised , but to come afterwards : Now things promised , future and at a great distance , are beheld dimly and darkly : But now it is revealed in Christ as Performed , As come already , as neer unto us ; so that it is beheld conspicuously and with open face . 3. In Perfectness . Under the Old Covenant , Remission of sin was held forth very weakly and imperfectively . There were many Sacrifices , washings , and other Ordinances ; because no one was enough : and those many were often repeated year by year ▪ because they were all imperfect . They o could not make the comers thereunto perfect , They could not take away the guilt of sin from off the conscience , They could purifie the flesh , but not the Spirit , The Law made nothing perfect , yea in all those Sacrifices there was a Remembrance made again of sin every year , and they were thereby still as it were Accused , Arraigned , Convicted and Condemned afresh as guilty of Death before God for their sins . Therefore there was no safety for the People to rest in any or all those Legal Expiations , they must look further to Christ himself , and there was a necessity of p disanulling that administration , because of the weakness and imperfection thereof , it was but the ABC of Pardon , &c. But now Jesus Christ q by one Sacrifice of himself for sins once for ever hath perfected for ever them that are sanctified , hath expiated all sin from their Consciences for ever , so that they shall never need any more expiatory Sacrifice for Sins for ever , then that one Sacrifice once offered . r — Through this man is preached unto you forgiveness of sins . And by him all that believe are justified from all things , from which ye could not be justified by the Law of Moses . Yea all the Elect of God which obtained Pardon and Remission of Sins from the beginning of the world till the Incarnation of Christ , s had that Remission , not from any Rites , Ceremonies , Sacrifices , Washings , or any such like things , but onely from Jesus Christ and the vertue of his Death apprehended and applied by Faith , Rom. 3. 23 , 24 , 25 , 26. with Heb. 9. 15. So that this New Covenant-Remission of sins , is the Perfection , the Life and Soul of all Remission . 4. In Extensiveness . Remission of sins under the Old Covenant was extended to One Nation of the Jews , and some few Gentilish Proselytes laying hold of Gods Covenant with that Nation : and before Gods Old Covenant , only to a few select Families in Covenant with God , as Adam's , Enoch's , Noah's , Abraham's , &c. Pardon of sin , and all saving Blessings till Christ came were under a great restraint , and very Sparingly vouchsafed . But now since Christ , under the New Covenant , which is extended to t all Nations , Remission of sins and all other New Covenant-Blessings are likewise universally extended to all Nations of the world without Exception , Heb. 8. 8 , 9 , 10 , 11 , 12. Rom. 3. 23 , 24 , 25 , 26. Acts 2. 38 , 39. & 13. 38 , 39. & 26. 18. This Christ himself testified to his Apostles after his Resurrection , saying ; u Thus it is written , and thus it behoved Christ to suffer , and to rise from the dead the third day : and that Repentance and REMISSION OF SINS should be preached ▪ in his name among ALL NATIONS , beginning at Jerusalem . Now in this Extensiveness of Remission of sins to all Nations , The New Covenant far excels the Old , under which Remission was so limited and restrained . Hitherto of the first Proposition in this third Article ; viz. That x Under the New Covenant the LORD God , in and through Iesus Christ will freely , fully and utterly Remit all his true Foederates sins whatsoever . Herein the Body of this Article hath been unfolded . PROPOSITION II. That , God will therefore bestow upon his sincere Federates all other the Promised Benefits of the New Covenant , because he will so freely , fully and utterly Remit all their Sins in and for the Satisfaction of Iesus Christ. This Proposition flows from the Causal Particle [ For ] expressed both by Ieremiah and Paul ; y For I will forgive their iniquity , &c. z For I will be merciful to their unrighteousnesses , &c. wherein the Lord gives a Reason why he will do all the former things to them , why he will write his Law in their Minds and Hearts , why he will be their God , and they shall be his people , why all shall know him from the least to the greatest of them , viz. because he will Remit all their sins freely , fully and utterly ; For I will be merciful to their unrighteousnesses , and their sinful errours and their unlawfulnesses will I remember no more . This is here laid down as a Reason , Ground or Foundation of all the former Promised favours . That of Calvin's here I highly approve ; a There 's no doubt ( saith he ) but that the Prophet here shews the foundation of this Benefit , because God will be favourable to his people , not imputing their sins . If therefore we seek the Original of the New Testament , it is the gratuitous Remission of sins . Because God reconciles himself to his people . And hence we collect , That we are not to imagine any other cause why God hath appeared in his onely Son , and hath used so much liberality : because here the Prophet brings all the glory of Flesh into nothing , and throws down all merits , when he saith , God will be so liberal towards his people , because he will be propitious , he will forgive their sins , he will not remember their iniquities . So he . Now Gods Covenanted Remission of all his sincere Foederates sins freely , fully and finally , in and for the Satisfaction of Jesus Christ , may well be given in here as a Reason why God will do and perform to them all the fore promised blessings of this New Covenant . For , 1. God freely giving Iesus Christ for the effecting of Remission of sins for us , will with Christ thus given , freely give us all things . Remission of sins is here Promised with reference and respect to Jesus Christ and his plenary Satisfaction by his Obedience , Sufferings and Death to the justice of God for our sins , in that phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heb. 8. 12. I will be pacifiedly-favourable to their unrighteousnesses . As I have b already shewed in this chapter : and therefore shall not now need to insist any further upon it . God decreed , devised and contrived this way of Redemption of Sinners and Remission of sins , from Eternity , Ephes. 1. 3. to 12. 1 Pet. 1. 18. 19. 20. God accordingly sent his son in fulness of time in the similitude of sinful flesh ( yet without Sin ) and for sin , to condemn sin in the flesh , to obtain remission of sins for his Elect , by offering up himself a Sacrifice to Gods justice for their sins , and shedding his blood to expiate , purge and wash them away for ever , without shedding of blood , there being no remission , because otherwise no proper and due Satisfaction for our sins to the justice of God , Gal. 4. 4 , 5. Rom. 8. 3. Ephes. 1. 7. Col. 1. 14. Heb. 9. 14 , 15 , 22. to the end , & 10. 10. to 22. Hence Christ is said , to be an offering , a Sacrifice for sins for Ever , Heb. 10. 12. To be offered to bear the sins of Many , Heb. 9. 28. To bear our sins upon his own body on the Tree , 1 Pet. 2. 24. To redeem us from the Curse , being made a Curse for us . Gal. 3. 13 , 14. To be made sin for us , who knew no sin , that we might become the righteousness of God in him , 2 Cor. 5. 21. To love us , and wash us from our sins in his own blood , Rev. 1. 5. with many like Expressions . Now God giving Christ thus for effecting of our Redemption and Remission ; what Blessing in the world will he stick at ? c He that spared not his own Son , but hath delivered him up for us all : How shall he not with him also freely give us all things ? It s an Argument from the Greater to the Less . Hath God not spared , not withheld A Son , His Son , His own Son ; but delivered him up to Humiliation , to Reproach , to Contradiction of sinners , to Sorrows , to Temptations , to Betraying , to False accusing , To Shame and Spitting , to Buffetting , to unjust Condemnation , to Death , to Death on the Cross in Golgotha between two Thieves , to Disertion for a time , and to Burial in the grave ; and this for us all , for us Sinners , for us Enemies to God , for us dead in sins and trespasses , for us worthless , loveless wretches , abominable , disobedient , and to every good work reprobate , &c. How shall he not with him freely give us all things ! How shall not he Call us effectually , Justifie us freely , Sanctifie us throughly , Glorifie us eternally , and make all thiugs work together for good to us universally ! How shall not he write his Law in our minds and hearts , Make us all know the Lord from the least to the greatest , and perform all other New Covenant blessings unto us ! For , 1. Christ is nearer and dearer to God then all things else in this or the world to come , Temporals , Spirituals or Eternals , Ioh. 3. 16. Mat. 3. 17. Col. 1. 13. Heb. 1. 3. 2. Christ is better in himself then all things : being over all , God blessed for ever , Am●…n ; and the Gift of God ; and the Mercy of Mercies , Rom. 9. 5. Heb. 1. 3. Ioh. 4. 10. Luke 1. 72. 1 Pet. 2. 10. 3. Christ brings all other blessings with him , All Temporals , Mat. 6. 33. All Spirituals and Eternals , 1 Tim. 4. 8. 2 Cor. 1. 20. 2 Pet. 1. 3 , 4. 2. Remission of sins finds us most incapable , leaves us most capable of all Saving Blessings of the New Covenant . Before God pardon us , what are we ? d Sinners , e ungodly , f unholy , g unrighteous , h Enemies to God , i Enmity to his Law , &c. bound over by guilt to eternal death , &c. And what is there in the world so abominable to God as sin , so obstructive to all his Mercies as sin , so destructive to us as sin , so seperating betwixt God and us as sin ? Sin is as a cloud , and a thick cloud between us : Sin is the great partition-wall between us : Sin is as Mountains and Hils between us , &c. Therefore sin makes us most incapable of all Blessings . But when God hath pardoned sin once , then the Enmity is removed , the thick cloud is dispelled , The partition-wall is demolished , the mountains and hils are levelled ; now a facile , plain and easie way is made , a smooth and large channel is prepared for the streams of all divine Blessings to flow in upon us . That of the Apostle is very pregnant to this purpose ; k — But God commendeth his love towards us , in that while we were yet sinners , Christ died for us . Much more then being now justified by his blood , we shall be saved from wrath through him . For if when we were enemies we were reconciled to God by the death of his son : much more being reconciled , we shall be saved by his life If God will Remit sins unto Sinners : what mercies can God deny unto them who by remission are made righteous ? 3. Remission of sins is in-linked and interwoven with all saving blessings of the New Covenant in Christ : that where Remission of sins is bestowed , all other blessings are bestowed likewise . This is part of that golden chain of salvation , from which no link can be taken away ; l whom he hath predestinated , them he hath called ; whom he hath called , them he hath justified , ( there 's Remission of sins ) and whom he hath justified , them he hath glorified . All other Spirituals are inseparably knit unto this Remission of sins , either as Causes or Effects ; As Antecedents , Concomitants , or Consequents ; in one regard or another : so that our Actual interest in this , doth most sweetly and effectually interest us in all spiritual blessings in heavenly things in Christ , Eph. 1. 3. to 12. Rom. 4. 6 , 7 , 8 , &c. and 5. 1 , 2 , 3 , 4 , 5. and 8. 29 , 30. Heb. 9. 12 , 13 , 14 , 15. and 10. 10. to 22. Rev. 1. 5. And therefore , God promiseth here in the New Covenant this great blessing of Remission of sins , not only as an Excellent distinct and most desirable Mercy , but also as a radical fundamental Mercy assuring his Foederates of all other Covenant-Mercies . Thus of the Explanation of Remission of sins . Inferences , From the whole thus explained and confirmed . In these Inferences I shall but briefly point out particulars , having already handled this precious subject so largely . Will the Lord in this his New Covenant be thus Pacifiedly-favourable to their unrighteousnesses , and will he remember their sinful-errours and unlawfulnesses no more ? Then , 1. Hence , Remission of Sins is a Covenant-Blessing . There is such a thing as Remission of Sins . It s not a fancy , figment or meer imagination : but a real Blessing and Mercy which God hath in store for his people , And its a Covenant-blessing : for , this passage in the New Covenant ; m And their sins and iniquities will I remember no more , The Apostle interprets of Remission of Sins , expresly . Now every Covenant-blessing , especially every New Covenant-blessing hath a reality , an excellency , yea a certainty in it . Gods Foederates may depend upon it . 2. Hence , Remission of Sins promised under the New Covenant , not only differs from , but far excells the Remission revealed under and before the Old Covenant . This point of Remission of sins is here brought in as n one Particular Article wherein the New Covenant should not be according to the Covenant made with the Fathers when they were brought out of Egypt . Now how far this New Covenant-Remission agrees with , differs from , or excels that under the Old Covenant , hath been o already manifested : There see . All Remission salvifical , is from Christs blood of the New Covenant . Hither all look , hither all must come for Remission , and hence all that have it do receive it : whether living before , at , or after Christs coming . Christ and his blood of the New Covenant , is the only Center , Root and Fountain of all Remission , Rom. 3. 23 , 24 , 25 , 26. Heb. 9. 15. Acts 13. 38 , 39. 3. Hence , The Lord God himself alone Remits and Forgives Sin. Pardon of sin is Gods peculiar Prerogative Royal , Exod. 34. 7. Isa. 43. 25. Mic. 7. 18 , 19. Mark 2. 5. to 13. His glorious Name is ; p The God of Pardons . But of this enough q formerly . Therefore , Hast thou Remission ? Let God alone in Christ have all the glory of it . Wantest thou forgiveness ? Repair to God alone in Christ for it . r I will forgive , — I will remember no more . 4. Hence , The Lord forgives Sins to all his sincere Foederates . To all such he extends this Mercy ; and to such alone he limits it . s I will forgive , — I will remember their unrighteousnesses , &c. no more . Whose sins ? The sins of his true Foederates , of his sincere Covenant-people , of the house of Israel and Iudah . in whose hearts and minds he hath written his Laws , and who savingly know the Lord ; and of them only . They that have obtained no effectual Foederation with God , hitherto have received no Remission of sins from God. None out of Covenant may presume of it : None in Covenant need despair of it . 5. Hence , The Lord God forgives Sins to all his sincere Foederates , most Freely , most Fully , and Finally : Freely , without , yea contrary to all their desert ; Fully , without exception of any one sin of theirs ; And Finally , without all Revocation or annulling of Pardon once vouchsafed . Freely , t I will be pacified — , I will remember no more : Fully , Their unrighteousnesses , sinful-errours , and unlawfulnesses ; what comprehensive expressions are these ? And Finally ; I will remember no more ; I will obliterate them , and forget them , so as not to punish them for ever . But of these also u formerly . 6. Hence , Whatsoever Sins God forgives to his Foederates , he Remits them all in Christ , and for his Meritorious satisfaction to Gods justice for them . x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I will be pacified , or pacifiedly-propitious to their unrighteousnesses . This hath direct reference to Christs expiation of our sins by his blood , whereby Gods justice is satisfied and appeased : As I have y formerly proved . Then , 1. Christless Persons are un-pardoned Persons : The guilt of sin still remains upon the Conscience , if the blood of Christ have not besprinkled the Conscience . 2. They that want Pardon must by Faith come to Christ for it . They must come and wash in this z Fountain opened for sin and for uncleanness . The Old Covenant had a Laver and other vessels of water for sprinkling and washing the unclean , but they had not the Fountain opened , that was in a sort shut up and sealed under Types and Figures , &c. But this New Covenant hath this Fountain opened , now no vail or shadow hides it from us , now every cover of this Fountain is rowled away , Come all that will , come freely : drink and live ; wash , and be clean . If thy sins be as an issue , still running ; if as a well , still springing up : yet be not dismayed , here 's a Fountain against a Fountain ; Here 's Christs Fountain ever-springing , against thine issue and fountain ever running ; though thy sin and uncleanness spring still , yet Christs Purging Pardons and Remissions spring still also ; do thou therefore wash and cleanse thy self daily in this Fountain . Here 's cleansing enough , and Christs Fountain will run longest , it will run and overflow for thee till thy fountain be quite dryed up in thee . 7. Hence , The Lord thus Remitting all sins in Christ , freely , fully and finally , there a remains no need of any more expiatory sacrifice for sin . b Christ is already offered up for sins once for all , having by that one sacrifice for ever perfected them that are sanctified , having obtained eternal Redemption and Remission for us . He hath fully satisfied Gods justice , God expects no more expiatory sacrifice , no more blood , no more satisfaction , Christ hath done enough , he hath done all . Then , 1. Fare-well all legal sacrifices , blood , expiations , and washings , for ever . Christ hath done that , which they could never do , he hath fully for ever purged the Consciences of his Elect from sins . And in so doing , he hath annulled and abrogated them all . 2. Away with all Papal-Masses , as c proper propitiatory bloody unbloody sacrifices for Quick and Dead . They are a bundle of blasphemous idolatries against Jesus Christ , and the Al-sufficiency of his Sacrifice : and so , most abominably Antichristian , treading under foot the Son of God , and counting his blood of the New Covenant an unholy , imperfect and insufficient thing . But they who desire it , may see this absurd and abominable Popish dotage about the Mass sufficiently d refuted by these Learned Authors here alledged in the margin . 8. Hence , They that would have sin Pardoned to them , must embrace this Promise and accept Iesus Christ by unfeigned Faith. For in Christ and through his satisfaction alone it is that sin is pardoned , according to the tenor of the New Covenant , and the promises thereof . Actuall Remission comes only by Actual Application of Christ by believing . O therefore thou that longest for Pardon , come to Christ , believe in him , make haste to him , Actually apply his blood , and despair not of Pardon . Think of the great sinners that he hath pardoned : The e Penitent woman , that was a manifold Sinner ; f Peter , that was a frequent denyer of Christ ; The g Thief , that was a Reviler and Rayler against Christ ; h Saul , that was a persecutor of Christ ; yea the i Iews , that were bloody Murderers of Christ , even they were pricked in their hearts , they had Remission of sins tendred and given to them in the same blood which was wickedly shed by them , Repent and be baptized every one of you for Remission of sins , &c. Whereupon said Augustine sweetly ; k Who would despair of his sins pardon , when the Crime of Killing Christ was pardoned to the guilty ? 9. Hence , They who have not Sin Pardoned ▪ are as yet none of Gods sincere New Covenant people . They may possibly be within the External Administration of the New Covenant , by a visible Profession : but they are not within the Internal and effectual salvation of the Covenant , by this invisible Power of Grace . Yea , perhaps they may be within the Decree of Gods Election to Eternal life : And yet they are without the actual Execution of that Decree upon them in a saving Covenant state . And being without Covenant , they are without Christ , without the Law of God in their minds and hearts , without the true and saving knowledge of the Lord , yea and without God himself : for all these have a mutual and inseparable l connexion one to another . Therefore , as we desire to be , and to know that we are Gods New Covenant-people : so we should strive to be , and to know that we are Gods Pardoned people . Now we may know whether we be Gods Pardoned people or no ; by what hath been spoken m already , touching the expressions of Pardon , The Nature of Pardon , and The Evidences of Pardon more at large . 10. Hence finally , All Gods sincere New Covenant-people are in a most happy sweet and comfortable state . Why ? Because , n their unrighteousnesses , sinful-errours , and unlawfulnesses , are freely , fully and finally pardoned to them by God in Jesus Christ. O what tongue of man can tell , or what heart can think sufficiently of the priviledge and comfort of this Remission ? For they that are thus pardoned , 1. Are acquitted from all their sins , as if they had never been . God will never o impute them more , will never remember them more unto them . 2. Are utterly absolved from all guilt of punishment and condemnation . They may undergo many Fatherly chastisements and tribulations , but shall never come into p condemnation . 3. Are q Redeemed and Reconciled to God by the blood of Jesus Christ , wiping out all their sins and transgressions . 4. Are r Quickned together with Christ , by supernatural principles of life : that they should no longer remain dead in trespasses and sins 5. Are s Iustified by God through Iesus Christ ; Remission of Sin being a branch of Iustification . So that henceforth God looks upon them no longer as sinners , but as righteous ; and not only as righteous men and women , but as the righteousness of God in Christ. 6. Are at t Peace with God , and with their own Consciences . So that neither the wrath of God above them , nor the horrour , terrour and anguish of Conscience within them , nor the troubles of the creature round about them , shall ever be able to overthrow their Peace : but contrariwise , they joy in hope of the glory of God , and glory even in tribulations also . 7. Are happy now even unto Admiration . O the happinesses of him whose transgression is forgiven , and whose sin is covered ! O the happinesses of the man unto whom the LORD imputeth not iniquity ! Psal. 32. 1 , 2. Rom. 4. 6 , 7 , 8. All the distresses in this world shall never be able to overthrow this impregnable happiness . God's theirs , Christ's theirs , All theirs ; they must needs be ineffably and invincibly happy . 8 Finally , They that have their sins forgiven in this life , shall certainly be glorified in the life to come . u — Whom he hath justified , them he hath glorified . Their glory is as sure , as if they were glorified already , as if they were in heaven already . Here is honey out of the Rock , here is sweetness out of strength , here is a well of salvation indeed . O ye pardoned souls , come lick this honey , come taste this sweetness , come draw water out of this well with joy . O comfort your selves with these words , with these considerations . Oh every one of you take up Davids words with Davids spirit ; x Bless the LORD , O my soul : and all that is within me bless his holy Name . Bless the LORD , O my soul : and forget not all his benefits , who forgiveth all thine iniquities : who healeth all thy diseases : who redeemeth thy life from destruction : who crowneth thee with loving-kindness and tender-mercies . Thus of the third Article of the New Covenant . Gods free , full and final Pardoning of all his true Foederates sins in Iesus Christ for evermore . Article 4th . Of the grand New Covenant-Relation , Interest and Communion , mutually , betwixt God and his sincere Foederates . Now we are come to the fourth , and last , and greatest Article of all , in this sweet New Covenant : viz. The Mutual New Covenant-Relation , Interest , and Communion betwixt God and his Sincere Federates . y — And I will be to them a God , and they shall be to me a People . O , what manner of Mercy is here Promised , when God himself is Promised ! And what manner of duty is required and restipulated , when Foederates themselves are Restipulated ! Here 's Mutual Relation of God and his Foederates , to one another : Here 's their mutual Interest in one another : Here 's their mutual Communion , with one another . What doth not God Promise to us , when he saith , I will be to them a God ? What do not his Foederates re-promise to him , when they say , They will be to him a People ? Nay rather , what doth not God promise and undertake , when himself alone doth Promise and undertake the Performance of both these : Not only , that he will be to them a God ; but also , that they shall be to him a people ? That the Lord will be our God , is a ravishing and satisfying Mercy ; who can sufficiently fadom it ? That we should be his People , is an amazing and astonishing Duty ; who can exactly fulfil it ? But that the Lord undertakes both these , that he will , and we shall , is a most Comfortable and Heart-reviving Priviledge ; who can chuse but exult in it , triumph in it , and be overcome with it ? All the former Articles and Promises of this Covenant , yea and in the whole Sacred Volume , are but as inferiour limbs in the Body : This is the Head of all . They are as Pearls and precious Stones : but this is the Iewel . They are as drops ; but this is the Fountain . They are as springs or streams ; but this is the Ocean . They are as the glittering Stars ; but this is as the Glorious Sun himself . If the tongues of men and Angels were ever desirable for describing and magnifying of any Promise in all the Bible : This certainly is the Promise in reference to the displaying of which they are most desirable . Well said that judicious Calvin ; z — This is the Fruit of the Covenant ; That God takes us for his people , And asserts himself President of our Salvation . And elsewhere ; a Generally here God comprehends THE SUMM OF HIS COVENANT . For whereunto did the Law tend , But that his People might invocate him , and he again would take the care of his People ? For as oft as God pronounceth himself to be our God , He withal offers his Fatherly favour , and declares his care to be for our salvation , He gives us free entrance unto prayers , he commands us to rely upon his grace , And to conclude , THIS PROMISE CONTAINS UNDER IT ALL THE PARTS OF OUR SALVATION . — Thence the latter depends , They shall be to me a people : for the one cannot be severed from the other . Therefore by these words the Prophet briefly signifies , THE SUMM OF THE COVENANT to tend hither ; That he may be to us a Father , from whom we may ask and expect Salvation : And we again may be his people . Upon this transcendent Theam my very spirit hath vehement desire to expatiate , it is such a delicious Bed of spices , flowers and roses , of most sublime spiritual delights . But I must compendiously contract ; Partly , Because the volume swels too fast : Partly , Because I have already at large explained this Promise of Promises in divers places of this Treatise . And therefore , 1. By way of Explication , I shall super-add no more : But only indigitate the Particulars already explained , and where they may be readily found . 2. By way of Application , I shall some what enlarge my self ; because I have formerly been more brief therein , Reserving the enlargement of some Inferences from this Grand Premise , purposely for this Article of the New Covenant . Thus this Glorious Promise shall not be passed over , without its due and deserved Consideration . First , By way of Explication , I have already unfolded this Promise , 1. More Generally . 2. More Particularly in both the Branches of it . I. More Generally , I have shewed these three things , viz. 1. That , This Promise is b much insisted upon in most of the Eminent Covenant-Expressures . As , In the Covenants of Promise , with Abraham , with Israel , with David , and with the Captives in Babylon : And In this New Covenant . This being the very Sum , Abstract , Quintescence and Soul of all Gods Covenants . 2. That , c Of all Foederal Clauses , Articles or Promises laid down in the Book of God , This promise is , 1. The Highest . 2. The Fullest . 3. The Surest . 4. The Sweetest . No wonder then that Augustine reciting this Promise , I will be to them a God , and they shall be to me a people , presently adds ; d What is better then this Goodness ! what is happier then this Happiness ! 3. That , This Promise e is most excellent . And the excellency of it is Attested by the high Eulogies of many Eminent learned men , as is Evident in some of their Expressions particularly recited . II. More Particularly , For clearing the First Branch of this Promise , I will be to them a God ; I have explained these Particulars especially , viz. 1. To f whom the LORD will be a God. 2. What the LORD Promiseth , when he promiseth to be a God to his People , viz. 1. Whatsoever he is as God : ( 1 ) In essential Properties ; ( 2 ) In Personal Subsistences . Book III. Chap. 3. Aph. 3. Sect. 1. p. 409 , 410. 2. Whatsoever he hath as God. There , pag. 411. 3. Whatsoever he can do , or is wont to do for his People as God. And this is laid down at large in thirteen Particular Acts of his favour to his People . There , pag 411. to 417. 3. How the Lord will be a God to his People , viz. 1. By g Covenant . 2. By Covenant of his own establishing . 3. By an Everlasting Covenant . 4. How the LORD is our Covenant-God only in and through Iesus Christ. Book III. Chap. 4. Aphorism 4. Sect. 1. pag. 802 , 803. 5. h Why the Lord was pleased to be a Covenant-God to Israel : and so proportionably to us . Thus in these Particulars I have already Explained the first branch of this Promise . For Opening also of the Second branch of this Promise ; And they shall be to me a people : I have explained these Particulars , viz. 1. That , This is the greatest of all Duties imposed upon Gods people : They therein i Promising and Restipulating to God , 1. All they are ; 2. All they have ; 3. All they can do ; 4 All they can endure : To be for him , and at his command or appointment . 2. That , God required , and Israel Restipulated , this , viz. That k they would be Gods Covenant-people . 3. What it implyes , To be Gods Covenant-People . These things especially , viz. 1. To be Gods people l only . Not sin's ; Not the world's ; Not Satan's ; Nor their own : But Gods by peculiar appropriation . 2. To be his m by Foederal Profession and Denomination . 3. To be his Covenant-people n in Christ. 4. To be his Covenant-people o in all Relations . 5. To be his Covenant-people p wholly and entirely , viz. 1. In all they are ; 2. In all they have ; 3. In all they can do or procure ; 4. In all they can undergo or endure , according to his Will. These four Particulars , q formerly insisted upon more generally and briefly , are here again handled more particularly and fully . 4. Why Israel ( and so proportionably we ) must be such a Covenant-People to God. r Manifested by six Causes hereof . Thus in all these Particulars I have already explained the Second Branch of this Promise . By all this the judicious Reader will easily see , especially if he consult the places here quoted , This admirable Promise so far explained already , that I may now wholly desist from any further Explications thereof : Desiring him for his satisfaction in all or any of these particulars , to cast his eye ( as he hath occasion ) upon these fore-cited Explications . Secondly , By way of Application , I offer these Inferences . Will the Lord be to them a God , and shall they be to him a people : that are his New-Covenant-Foederates ? Doth he by his New Covenant establish and assure them of such a Covenant-Relation , Interest , and Communion betwixt himself and them ? Hath God thus undertaken for both Parties ; both for himself , that he will be theirs : And for them , that they shall be his ? Then , what excellent matter is here , 1. For Information . 2. For Probation . 3. For Exhortation . 4. For Consolation . I. Here 's excellent and manifold Matter for Information ; That the Lord will be to his Foederates A God , and they shall be to him a People . For , This may Inform our Understandings , of these things especially , viz. 1. Of the fulness of the New Covenant . The three former Articles evince , That this New Covenant is very Rich and Full , in regard of s Effectual Grace , Saving Knowledge of the Lord , and Remission of sins : But this fourth Article demonstrates , That this New Covenant is most Rich and full in all regards . It hath in it Gods All and our All. 1. Gods All ; For what is there in the whole world , present or to come , of Temporals , Spirituals or Eternals , which comes not within the verge and limits of this vast comprehensive Promise : t I will be their God ? what fulness is there not in God! Glory , Majesty , Life , Love , Grace , Mercy , Goodness , Sweetness , Beauty , Blessedness , Purity , Holiness , Righteousness , Peace , yea all Desirableness , and all infinite . God made all things : God hath all things : God is All things in all and to all his Covenant-people . And therefore when this New Covenant promiseth ; the Lord will be our God : It Promiseth Gods All. What fulness can we desire more ? 2. Our All ; For , All we are : All we have : All we can do : All we can endure ; Comes within the extent of this Promise , And they shall be my People . What fulness can we retribute more ? Oh the Plenitude and riches of this New Covenant , in this Grand Promise . 2. Of the Goodness and Bountifulness of God to his Foederates . Oh how Matchless , how Infinite ! God Promiseth for himself , what he will be : God Promiseth for them , what they shall be : God undertakes all for both Parties , and what he undertakes must needs be . Behold , admire , and adore this boundless bounty and Goodness of God. 1. What doth God Promise for himself ? That he u will be to them a God. And , what could God Promise more , then God ? what can God give more , then God ? what can his Foederates want , desire , or enjoy more , then God ? God is above all goodness that can be Desired , Promised , Performed or Possessed . What doth not God Promise in this Promise of himself to us ? If God had Promised , x I will be their Refuge , and Strength and Present help in trouble ; y I will be their Rock , Fortress , Deliverer , Buckler , Horn of their Salvation , and their high Tower , z I will be their Shield about them , their Glory , and the lifter up of their head ; a I will be their Sun , their Shield , and their exceeding great Reward ; I will be their Lord , their King , their Father , their Husband , &c. If I say God had Promised these things , he had promised very great and precious Blessings : but when he Promiseth , I will be to them a God , now he Promiseth most of all . Beyond this Promise , what can be Promised ? Or what is there Promisable ? 2. What doth God Promise for his Foederates ? That they shall be to him a People . And what can they perform more to God then Themselves ! nay because they cannot perform themselves to God , he undertakes for them , He will see this shall be done . There shall be no impediment of unwillingness in him , he will be theirs : there shall be no impediment of weakness in them , they shall be his . Here 's bounty upon bounty : here 's Goodness upon Goodness . 3. Of the Happiness of all Gods sincere Foederates . Wherein ? In this especially and principally ; That the LORD is their Covenant-God , and they his Covenant People . When the Psalmist had reckoned up many Outward blessings , and thereupon concluded , b O the Happinesses of that people that is in such a case : By way of Correction he presently adds ▪ O the Happinesses of that people of whom the LORD is their God , this is , of all other , The Happiness : No Happiness in the world like this Happiness . For , 1. Herein Gods Foederates are ( as hath c formerly been shewed ) a Priviledged People above all people of the world . 2. Herein Their Dignity is very high , and their advantage manifold . As d hath been in six Particulars formerly manifested . 3. Hence , They may be abundantly assured , that they shall want neither Promises nor Mercies : having this Promise of Promises , this Mercy of Mercies , theirs . As hath been e evidenced . 4. Hereby , Gods Foederates are established , In the sweetest Relation to God , In the richest Interest in God , In the Nearest and Dearest Communion with God. Oh , what Familiarity is there , in that Relation ! what Sufficiency , in that Interest ! what Felicity , in that Communion ! This Famliarity is most delighting : This Sufficiency is most satisfying : This Felicity is most ravishing , to all the sincere Foederates of God. 4. Of the Fewness of Gods true and sincere Foederates even under this New Covenant . There are many formall and nominall , but few Real Foederates with God : there are many Foederates by Outward Profession ; but few , oh how few , Foederates by Inward Constitution . why ? Because they are few , very few , that Have the LORD for their Covenant God , or that have resigned up themselves again unto God to be his Covenant-people . How few are they that are Gods people only ? His in Christ ; His in all Relations ; His wholly and entirely , In all they are , In all they have , In all they can do , In all they can endure ? Now none are Gods sincere New Covenant-Foederates indeed , but those alone who have the Lord for their God , and are themselves his People . 5. Finally , Of the wretchedness of all Non-Foederates whatsoever . For , 1. The Lord is not their God in Covenant , nor are they Gods Covenant people . They have as yet no saving Covenant-Relation to God , Interest in him , or Communion with him . 2. In f despising and neglecting Gods Covenant , they neglect and despise God , Jesus Christ , and all true happiness . And this is wretchedness unspeakable , Eph. 2. 12. II. Here 's notable matter for Probation and Examination of our true New-Covenant Condition . Let us diligently examine our selves , accurately prove our own selves , whether we be of the House of Israel and Iudah , whether we be among the number of Gods sincere New Covenant Foederates , or no. But how shall we discover this ? Two waies ; 1. If the Lord be our Covenant-God . 2. If we be Gods Covenant-People . If this glorious Promise and Clause of the New Covenant be effectually verified and performed to us , and fulfilled upon us : If God be sayingly ours , and we sincerely his : then we are in a right New Covenant state . ( I. ) Is the LORD become our God in Covenant ? That the Lord is our Covenant-God , we may discover three waies , viz. 1. By his Foederal impressions and operations upon us . 2. By our Covenant-Relation unto him . 3. By our suitable deportment towards him as our God in Covenant . First , By his Foederal impressions and operations upon us , as our Covenant-God . When the Lord becomes our Covenant-God , he imprints and works upon us certain marks and characters of his Covenant . He effectually delineates and deeply ingraves upon our Spirits , The Blessings , Benefits , Effects and Fruits of his special favour , promised in his Covenant . Hereby he makes a great , and a very observable alteration upon us : so that they on whom these Foederal impressions are instamped , cannot chuse but in some measure discern them . Take these Instances ; 1. He g puts a New Spirit , even his own Spirit , within us : As our Covenant-God . By this New Spirit . I here understand Gods own Spirit . Called Gods Spirit , in Opposition to our own meer carnal Spirit : And , A New Spirit , in opposition to our h old natural corrupt sinful frame of heart and Spirit ; As also in regard of its excellent New effects upon us , Renewing , New-creating , making all things New within us , Mind , Conscience , Will , Affections , Old things pass away , and all things become new , Tit. 3. 5. 2 Cor. 5. 17. This is Gods great Covenant-impression upon us , he puts his own Spirit within us , he makes him ours , he gives us actual possession of him . Hath the Lord put his own Spirit within us ? Then he is our God in Covenant . Hereby we shall know if Gods Spirit be within us , For , then he is become to us ; 1. A convincing Spirit , Ioh. 16. 9 , 10 , 11. He convinceth us , ( 1 ) Of our own sinfulness and misery , especially in regard of our not believing in Iesus Christ ; Unbelief being the great sin of the world . ( 2 ) Of the Al-sufficient Remedy against this sin and misery ; viz. Christs perfect Mediatory righteousness ; herein clearly discovered , that death and grave were not able to hold him , as they hold sinners , but he Revived , Rose , and Ascended to his Father as a Righteous Conqueror of Sin and Death . Had there been but one sin in him ; or but one sin of his Elect imputed to him for which he had not fully satisfied his Fathers Justice , he could never have got out of his grave , or have ascended to his Father . ( 3 ) Of Christs supreme Lordship or Soveraignty over all his and his peoples enemies , in that he hath subdued and judged Satan the Prince of this world , his and their grand enemy . 2. A Converting , Renewing , Regenerating and Sanctifying Spirit , Tit. 3. 5. Ioh. 3. 3 , 5. 1 Cor. 6. 11. The immediate Author and Worker of all grace in the soul : Sanctifying it throughout . So that every true Grace is an evidence of the Spirit of Grace in us . 3. An enlivening or quickning Spirit , Rom. 8. 2. It makes them , that were dead in sin , live to God. All acts of such life , as Spiritual Nourishment , Growth , Motion , Sense , Fruitfulness , &c. are Discoveries of the power of Christs Spirit of life in us . 4. A G●…ding and Governing Spirit , Rom. 8. 14. He g●…des and leads all Gods children in the wayes of God. Are we led by this Spirit ? 5. A Praying Spirit , Rom. 8. 15. 26. He enables us to cry Abba Father , with servent desires and groans that cannot be uttered . It s not words and phrases and method in praying ( which Art may suggest ) but unutterable sighs and groans which this spirit of supplication furnisheth us withall . 6. A witnessing Spirit . It beareth witness with our Spirits , that we are the children of God , Rom. 8. 15 , 16. It discovers to our Spirits whom the Word counts Gods children , with their several notes and characters . It also discovers to us , that there notes and properties of Gods children are in us . For , The Spirit is therefore given us , that by him we might discover and know the things that are freely given us of God , 1 Cor. 2. 12. And upon these two discoveries it enables our Spirits or Consciences to digest all into a practical Syllogism , or experimental Discourse , for the evincing of our good estate to us . 7. Finally , Gods Spirit is ( i ) A Comforting Spirit , still dwelling in Gods people ; and yielding them a continual stream ( if not of sensible refreshing , yet ) of secret supporting Comfort . He keeps them from fainting , sinking and despairing under greatest discouragements . 2. He writes his Law k in their Hearts and inwards . He writes his Law in their Hearts , Powerfully , Universally , Evidently , I●…libly . 1. So powerfully , that he leaves an impression , a dint , and an image of his Law upon the heart , which the heart is not able to withstand or resist . 2. So Universally , that there is not any branch of Gods Law left out . Every Law , Every branch of his Law , is in some measure put there . He hath something in his heart that answers to every particle of the Law , as the Counter-pain to the Deed. 3. So evidently , that if others cannot l read the inscription , yet themselves can spell it out in some good measure by the assistance of Gods Spirit , m whereby they know the things given them of God. 4. So indelibly , that the impression of Gods Law can never be blo●…ted out of the Heart . This is not like writing Letters in the dust or water , that are presently obliterated ; but like writing in marble or steel , most permanent . Gods Law is enter ▪ woven into the very frame and texture of the heart , that it is inseparably fixed there . Thus it was n written in Davids heart , that he could never forget his Statutes . But how may we know that Gods Law is written thus in our Hearts ? Answ. This I have o elsewhere cleared by four discoveries , viz. 1. The Hearts Conformity to the Law. 2. The Hearts New●…ss . 3. The 〈◊〉 Spiritual ●…enderness and Softness . 4. The Hearts Obedientialness . There see . 3. He p gives them an Heart to know God , that he is the LORD : the Covenant-keeping , and promise-performing LORD . To know him truly , experimentally , affectively , obedientially , &c. Evidences of true Covenant-knowledge of the Lord , have been also q elswhere hinted . Consult them . 4. He takes r away their hard and stony heart , giving them a Tender , Tractable , Fleshy Heart . He transforms stone into Flesh. This tender , soft s broken spirit is Gods Sacrifices , which he will not despise . The truth of this Tenderness and Brokenness of Spirit , I have t formerly elsewhere discovered , I. By the Concomitants or Companions attending upon a broken spirit , viz. 1. A Spirit of Prayer . 2. Humility . 3. Love to Jesus Christ. 4. Obedience . II. By the Adjuncts or Properties of true tenderness of Heart , viz. 1. Mourning for sins of others , especially publike sins . 2. Clearest and saddest apprehensions of its own Sinfulness . 3. Greatest perplexity at Sin , as against God and Jesus Christ. 4. Trembling at Gods Word , and at Gods Rod. 5. Endeavouring seriously , and setting speedily upon a Real Reformation . 5. He Converts them u entirely and effectually to himself from Sin and Iniquity . He converts them both in Heart and Life ; both in Inward Disposition , and outward Conversation . The truth of such Conversion , I have x already discovered in another Treatise : There See. 6. He sets his y Tabernacle amongst them , walks amongst them , dwels with them and in them : that is , He affords them z special Communion with himself ; fellowship with Father , Son , and Holy-ghost . The sweet presence , influence and refreshments of his Spirit , Graces and Comforts , he imparts unto them . This is Heaven on Earth . Now of this Fellowship with God and Iesus Christ a I have elsewhere laid down many Evident discoveries , to which I refer the Reader for his fuller Satisfaction : In perusal whereof I hope he shall not lose his labour . 7. Finally , He b makes them Constant and Stedfast to himself in Covenant . He so principles them , and over-rules them : He so secures them , and undertakes for them , that they shall not depart away from him ; That they shall be his People . These and like Foederal Impressions the Lord works and stamps upon us , when he becomes our Covenant-God . And this is one way whereby we may discern whether the Lord be our God in Covenant , or no. Have we these Covenant-impressions and characters upon us ? Secondly , By our Covenant-Relation unto God , we may evidently know whether the Lord is become our Covenant-God . In all Covenants there is established a Covenant-Relation , a mutual reciprocal Relation betwixt the Foederates . So in this New Covenant most eminently between God and us ; if we be Christs , if we be true believers : There is a mutual Relation , Ier. 13. 33. Heb. 8. 10. If the Lord become our Covenant-God : then we become his Covenant-people . And if we become his Covenant-people , he also is our Covenant-God . These Relations do mutually imply one another , do reciprocally and necessarily infer and answer one another . Are we brought into this Covenant-Relation unto God ? Are we become , not only in profession and name , but in deed and in truth Gods Covenant-people ? Then the Lord is our Covenant-God . But how may we discover that we are Gods Covenant-people , Not only in name and by visible profession , but also in deed by invisible participation of the saving benefits of the Covenant ? Answ. By these ensuing Adjunct , and Properties of Gods Covenant-people , viz. 1. Gods New Covenant-people are effectually called . Not only outwardly and ineffectually , but also inwardly and effectually called . The c vessels of mercy fore prepared unto glory , are a Called people , and so become Gods people . They are called from darkness into his marvellous light : From Sin to Grace , d From the power of Satan to God. God e called Abraham effectually , when he first entred into Covenant with him savingly . People uncalled by God , are as yet un-covenanted with God. They are in a Contrary Covenant and League with Sin and Satan , inconsistent with the Covenant of God. This wretched League is broken and dissolved by effectual Calling , that we may joyn in Covenant with God. Are we effectually called ? 2 : Gods New Covenant-people are an Holy , Select and separated people . They are selected and culled out from among all other people . They are drawn out and segregated from the Common Corrupt mass of the world . Holiness implies a Separation from common , prophane , impure State , Society and Use , to Peculiar , Spiritual , Sacred State and Use. f I will dwell in them , and walk in them , said God ; and I well be their God , and they shall be my people . Wherefore come out from among them , and be ye separate , saith the Lord , and touch not the unclean thing , and I will receive you , &c. upon this their being separated from their common and impure condition and society to God and his wayes , they are stiled , g A chosen generation , an holy Nation , and a peculiar treasure unto God above all people . Are we separated from the common , impure mass of mankind , or are we mingled with them ? have we renounced ungodliness and worldly lusts , Tit. 2. 11 , 12. or do we still live therein ? when God brought Abraham to be one of his Covenant-people , he called and separated him from his corrupt , ungodly and idolatrous State in Chaldea , unto himself , and to a godly State in him , Gen. 12. 1 , 2 , 3 , &c. 3. Gods New Covenant-people are a Self-Denying people . This h Christ frequently cals for in his Disciples . This i the Grace of God , that is , Gods Doctrine of Grace , ( which is especially contained in the Gospel , and New Covenant ) teacheth them that are to be his people in reference to their enjoyment of God in Jesus Christ ; k Hearken , O daughter , and consider , and incline thine ear : Forget also thine own people , and thy fathers . House . So shall the King greatly desire thy beauty : for he is thy Lord , and worship thou him . And this they perform , that accept Gods Covenant . They are content to deny not only all their Self-sinfulness : but all their selfrighteousness , self excellency , self-perfection , self-wisdom , self-will , self-love , self-relations , and what soever self-enjoyments in the world , that might stand in opposition to , or in competition with this Covenant with God. They see so much transcendent worth and excellency in God , that they can freely sell all , part with all , that they may enjoy the Lord as their Covenant-God . Thus Abraham l denied and forsook his Native Country , Kindred , and Fathers House , for God. Thus Paul m denied all his carnal prerogatives , counting them and all things but loss and dung for the excellency of Iesus Christ , & that he might be found in him . Can we thus deny our selves ? 4. Gods New Covenant-people are a willing people . God said to Jesus Christ ; n Rule thou in the midst of thine enemies . Thy people shall be willing in the day of thy Power . That is thy peculiar people , especially thy true New Covenant-people and members , they shall not be as Naturally they once were ; o Enemies to God and all his wayes ; or compulsorily , forcedly , unwillingly willing through predominancy of fear , danger , punishment , &c. as p the Samaritans feared God for his lyons ; or half-willing , having in some good pangs or moods , certain imperfect and faint velleities and ungrounded inclinations to good , as Agrippa q Almost perswaded to be a Christian : But they shall throughly and willingly subject and devote themselves to thy Government , to thee and thy wayes ; and they shall freely yield up themselves souls and bodies as cheerful Voluntiers to serve in thy wars against thine Enemies . Jesus Christ is their r chief-captain . He now Rules and will still Rule in the midst of his Enemies , s till the worlds End , when they shall all be put under his feet . His peculiar people they shall lay aside their enmity against God and Christ , they shall not remain Enemies with the world as once they were , but shall be a willing people : willing to be ruled by Christ ; willing to serve him , to side with him , to do any thing for him ; Their t Members shall be weapons of righteousness for him , Themselves shall be even Sacrifices to him . They will serve him with a perfect heart and willing minde , They will run the waies of his Commandments with enlarged hearts , They will delight to do his will , It shall be their meat and drink , &c. murmuring , grumbling , irksomness , &c. shall be far from them . An excellent Pattern of this willing-heartedness see in the Primitive Christians , Acts 2. 41. to the end . & 4. 4 , 32. to the end . Are we Gods Voluntiers ? 5. Gods New Covenant-people are his Temple . u Ye are the Temple of the living God , as God hath said , I will dwell in them , and walk in them , and I will be their God , and they shall be my people . What the Temple at Ierusalem was of old materially and typically , that Gods people now are Spiritually and truly in reference unto God. 1. The Temple was the Speciall x place of Gods presence and habitation . He y dwelt between the Cherubims . There he z met with his people , and communed with them . So Gods people a are built up a Spiritual House , for an habitation of God through the Spirit . b Know ye not that ye are the Temple of God : and the Spirit of God dwelleth in you ? c God dwells in them , d manifests himself to to them , e sups with them and they with him , affords them sweet heavenly Communion with himself . 2. The Temple was the f place of publike worship and Sacrifices . So Gods people are the Receptacles of Gods spirituall inward worship in Heart and Soul. 3. The Temple in regard both of Gods presence and worship was relatively g holy , and not to be defiled with legal impurities . So Gods people are h Holy , and not to be defiled with sinful impurities . Are we such Temples of God ? Doth God dwell in us ? Is his worship seated in our hearts ? Do we keep our selves Holy and undefiled ? 6. Gods New Covenant people are an Holy and royal Priesthood . Peter stiles them that are Gods people , i sometimes an Holy Priesthood , sometimes a royall Priesthood . That is , k Kings and Priests to God , as elswhere it is expressed in Scripture . Kings , As having Rule and dominion , in and by Christs Kingly power , over all our Spiritual enemies , Sin , The world , Afflictions , Death , and all the powers of darkness . Over all these we are in Christ more then Conquerors , even triumphers . And shall at last sit as Kings with Christ l to judge the world , at least by acclamation and assent to Christs righteous judgements . After which , m we shall reign with Christ in heavenly glory for ever and ever . Priests n to offer up spiritual Sacrifices acceptable to God by Iesus Christ : As Prayers , Praises , Thanksgivings , Obedience , &c. And to o shew forth the vertues of him , who hath called us out of darkness into his marvellous light , viz. to shew forth his Power , Wisdom , Grace , Love , Mercy , Long-suffering , &c. Are we such Kings and Priests , have we such Kingly and Priestly abilities ? 7. Gods New Covenant-people are Gods children , his sons and daughters ; and God is a Father unto them . p And it shall come to pass , that in the place where it was said unto them , ye are not my people ; there they shall be called , the children of the living God. Had the exact opposition of the phrase been observed here , the words should have run thus ▪ There they shall be called the people of the living God : but he saith , the children of the living God , intimating that Gods people are also Gods children . And elsewhere having said ; q I will be their God , and they shall be my people : he adds , And I will be a father unto you , and ye shall be my sons and daughters , saith the Lord Almighty . Are we Gods children ? Then certainly we are Gods New Covenant-people . Gods children may hereby be discerned ; 1. They are r born again of the Spirit of God , supernaturally . 2. They have s Received Iesus Christ by Faith , and he dwels in their hearts . 3. They have t the Spirit of Adoption in their hearts , crying Abba Father , with groans that cannot be uttered . 4. They are u like their heavenly Father that spiritually begat them . They partake his divine Nature , and have the very image of God in Knowledge , Righteousness , and true Holiness inprinted upon them . 5. They are x conformed to Jesus Christ , the First-born among many brethren . 6. They y are led and guided by the Spirit of God. He acts and moves in them , He stears and regulates them , He works all in them . But contrariwise z Satan is the spirit that worketh in the children of disobedience . By that evill Spirit they are acted and guided . Now if we have these Characters of Gods children , we are his children and New Covenant-people . But besides these I have ( g ) elsewhere largely opened and cleared nine other evidences , of our Regeneration , Adoption and Sonship , whereby we may know whether we be the children of God. Thither I refer the reader for fuller Satisfaction : The main body of that Treatise being spent about this very Argument . 8. Lastly , Gods New Covenant-people are Christs . They are more Christs then their own : Yea they are not their own but Christs . — b All things are yours ▪ and ye are Christs , and Christ is Gods. c And if ye be Christs , then are ye Abraham's Seed , and heirs according to the promise . So that all who are Christs , are Abrahams Covenant-Seed and heirs : Now all Abrahams sincere , Covenant-Seed since Christ , are Gods New-Covenant-people , See Rom. 4. 10 , 11 , 12 , 16 , 17 , 23 , 24. Gal. 3. 7 , 8 , 14. & 4. 24 , 26 , 27 , 28 , 31. They are first Christs , as Mediatour : and then they are Gods in Christ. Are we Christs ? Are we his Redeemed ones , his Branches ▪ his Members , his Espoused ones , & c ? Then we are Gods Covenant people . And we may know whether we be Christs or no ▪ by five evidences of being Christs , d formerly pointed at only , but now handled at large in the sixth Chapter of this fourth Book : And also by other Discoveries laid down e elsewhere to that effect . Consult those places . By these things we may know whether we are Gods Covenant-people ; whether we have a true saving Covenant Relation to God ; and consequently whether the Lord be our God in Covenant ; which is the Highest Covenant-Mercy of all . For by this Covenant-Relation unto God we may discern that the LORD is our Covenant-God . Thirdly , By our Deportment and carriage towards him as our God in Covenant , we may notably discern that he is our Covenant-God , and that we have so accepted him . By what carriage of ours towards God , may this be discovered ▪ Answ. 1. By esteeming him as our God. 2. By loving him , as our God. 3. By Trusting in him , as in our God. 4. By fearing him , as our God. 5. By serving him , as our God. 1. Do we esteem the Lord as our God ? None can have the Lord to be their God in Covenant , who do not set him up and esteem him as their God. To esteem him as God , implies , 1. The Truth of estimation . When the Lord is accounted , esteemed and judged to be , as indeed he is , f the only true God : and that all others are but pretended , imaginary and false Gods , idols , and nothing in the world . Thus the Psalmist esteemed God ; g I know that the LORD is great , and our Lord above all Gods. — The idols of the heathen are silver and Gold , the work of mens hands . They have mouths but they speak not , &c. Do we thus look upon all other Deities mentioned in the world , as meer idols , fancies , lies , and vanities ? 2. The height of estimation . When the LORD is valued and esteemed as most excellent , absolutely supream , and infinitely High over all beings & creatures in the world . Infinitely above gold and silver , infinitely above honours , riches , and pleasures , infinitely above Heaven and Earth , Men and Angels , infinitely above all creatures and every name that is named both in this and the world to come . Being h The King Eternal , Immortal , Invisible , The only wise God : The Blessed and only Potentate , The King of Kings , and Lord of Lords , who only hath immortality , dwelling in the light which no man can approach unto , whom no man hath seen nor can see . When we esteem and prize him , as the only riches , the only portion , the only treasure ; the only Happiness , the only Heaven . When we esteem and value our part and interest in him , in his Love and favour in Christ , far beyond all our part and interest in any or all other created comforts and enjoyments : and upon deliberate choice , could freely part with whatsoever is dear to us , in the world , rather then with him alone . When we thus enthrone the Lord in highest esteem over all , we notably esteem him and accept him as our God. What we estimate over all , that we account and accept as our God. 2. Do we love him as our God ? Estimating , is an Act of the judgement ; Affecting , is an act of the will and heart . Affection answers our estimation , and flows from it . If we esteem the Lord as our God , we cannot chuse but desire , love and delight in the Lord as our God. That is , We shall love him wholly ; We shall love him only . 1. We shall love the Lord wholly , with all that is within us . i This is the first and great Commandment ; Thou shalt love the LORD thy God with all thine heart ▪ and with all thy soul , and with all thy might , and ( as our Saviour adds ) with all thy mind . When we once love the Lord as our God , we shall not reserve or divide our affections from him , but we shall turn the whole stream and united current of our affections towards him . We shall willingly let God have all : and think our All , too little for him . Why ? Because we esteem him as k most desirable , most amiable , most delectable over all the world . Because he hath l loved us first , and that with an infinite love , when we were altogether loveless and loathsome . Therefore we owe him our whole love : for what is our love , to his love ; or our All , to his All ? Do we thus love him as our God , with an intire , perfect and whole love ? Do our hearts turn wholly to him , as the needle to the Pole , or Loadstone ? Do our affections flow wholly to him ▪ as all the Rivers flow towards the Sea ? This is a sign that he is our Covenant-God indeed . 2. We shall love the Lord only , so as to love none besides him with the like predominant and intensive love . When we truly love him as God , we in effect love nothing else but God. We love nothing else that stands in Opposition against God. Not Sin ; m Ye that love the Lord hate evill . Not the world ; n The love of this world is enmity against God , &c. We love nothing else that comes in Competition with God. We find more in our God , then in all things else . As David ; o whom have I in heaven but thee ? and there is none upon earth that I desire besides thee . Our love to all inferiour objects will be so small , that comparatively it may be counted as no love at all , yea as p hatred to them . Do we thus love the Lord wholly and only as our God ? Then the Lord is our God ▪ When we truly love God , we love all things in and for God , and with reference to God , viz. God in them . But contrariwise they that intensively love their Belly over all , make their q belly their God ; r love their pleasures over all , make their pleasures their God ; s love their Gold , Silver , Children , any thing over all , or above what is meet such creatures should be loved , make such things their God. 3. Do we trust in the Lord as in our God ? Then we trust in him , more then in all things else in the world . For , God is to be trusted in , rested and relied upon , more then all Means , helps , refuges , or creatures whatsoever . None can so supply our wants , suppress our fears , remove our dangers , facilitate our difficulties , and bestead us in all deepest and desperate plunges , as God alone . He can do it with means , without means , contrary unto means . Therefore t Affiance , Trust and Confidence peculiarly belongs to God , as a special part of that Homage and Naturall worship which is due to him by the first Commandment . u Trust in the LORD with all thine heart . x Trust in him at all times ye people , &c. Trust and Affiance in creatures , or in corruptions , or in any thing besides the living God , is frequently forbidden and condemned . y Lean not to thine own understanding . — Trust not in the uncertainty of Riches . — If riches increase , set not your hearts thereon . — Trust not in oppression . — It is better to trust in the LORD , then to put confidence in man : It is better to trust in the LORD , then to put confidence in Princes . Creature-Confidence is a kind of Idolatry ; A putting creatures in Gods stead . Hereupon Gods faithfull people have fled to their God as their only refuge and relief in straits and extremities , as having their saving interest in him only . Iob said z though he slay me , yet will I trust in him . a Asa being to encounter with the huge hoast of the Ethiopians and Lubims , rested and relyed only upon God. David expresseth himself sweetly ; b My Soul , wait thou only upon God : for my expectation is from him . He only is my Rock and my Salvation ; He is my defence , I shall not be moved . In God is my Salvation and my glory : The Rock of my strength , and my refuge is in God. Trust in him at all times , &c. c What time I am afraid I will trust in thee . And blessed Paul relating his trouble in Asia , saith ; d We were pressed out of measure , above strength , insomuch that we despaired even of life . But we had the sentence of Death in our selves , that we should not trust in our selves , but in God , which raiseth the dead . Thus Gods Covenant-people , when they are themselves , make God their peculiar and only trust : in straits , difficulties , deep plunges and desperate extremities , to him alone they fly . And with him they as it were clothe themselves by faith . e The name of the LORD is a strong tower , the righteous fly unto it and are safe . But they that are not Gods true Covenant-people , in their exigents and extremities they trust not in God , fly not to him , but to other vanities and broken reeds . They trust f in Horses and Charets in g Wealth and Riches , in h men and second causes , in i oppression and perversness , in k idols and lying vanities , as the Marriners in Ionas his ship in a storm , every man to his God , his paganish God , &c. Now what is our confidence and chief refuge in difficulties ? Do we fly to God ? Is he only our Rock and Salvation , & c ? then he is our God in Covenant , who hath enabled us thus to carry our selves towards him as to our God. 4. Do we fear the Lord as our God ? The Lord is his peoples chief Fear . The chief object of their fear . Hence he is called , l The Fear of Isaac . And the Psalmist saith ; m vow and pay unto the LORD your God , let all that be round about him bring presents to THE FEAR . So the Hebrew ought to be translated . That is , To God the chief object of Fear ; who is The Fear , the Fear of Fears . Such aw , dread and fear is in their hearts towards God , not slavish but childlike fear , that they fear nothing in the world like him ▪ They are more afraid to offend him , then to offend any Prince , Potentate , yea or Tyrant on earth . Their n fear of him that can kill both body and soul , and cast them into Hell , predominates over all other fears , prevails over them , eats them out , swallows them up as Moses his rod devoured the Magicians rods . Moses his parents o hid him three Moneths that he might not be destroyed , because fearing God they were not afraid of the Kings Commandment . Noah p so feared God that he made an Ark to save his house at Gods command ; not fearing what the world of the ungodly could do against him for such an undertaking The q three couragious Jews so feared God that they would not idolatrously worship Nebuchadnezzars golden image : and in that case they feared not the Kings threats , nor the burning fiery furnace into which they were cast . Daniel r so feared God that he would not desist from his worshipping , calling upon , and praying to his God , as in former time ; for any base fear of the Kings Decree , Princes malice , or cruelty of the Den of lyons into which he was to be cast . The Apostles so feared God , that s they could not but preach in the name of Jesus Christ : Nor did they fear the Prohibitions and Threats of the Elders , Scribes and Rulers on the contrary . This is to fear the Lord as God , when his fear is most prevalent and predominant in us over all other fear ; when his fear more effectually preserves us from evill , then the fear of any creature can push us upon the evil of Sin : when his fear so strongly obligeth us to duty , that no creature-fear can deter us from duty . Do we thus fear the Lord ? 5. Do we serve the Lord as our God ? The Lords people are t his Servants , and they serve him . Yea they serve him , as God , as their God. This serving of the Lord as God , is very Comprehensive , and of large extent . It implies , 1. Their u subjecting themselves to him , to his Will , Dominion , Laws , &c. as those that will be acted , ruled , ordered , commanded by him peculiarly : x being delivered by him from subjection and traldome to Sin , Satan , &c. Such are said to serve him . 2. Their Devoting , y addicting and giving up themselves wholly to God and his wayes : not z serving or addicting themselves , to Sinfull lusts and pleasures , to wine , to their bellies , to Mammon , to the wils placits and humours of men in matters of religion , or to any thing either in opposition against God , or in Competition with God. 3. Their worshipping him as God with all acts of religious worship both in publike and in private : As also their pious , holy and religious Conversation before God. Hence Serving of God , is frequently used in Scripture for worshipping of God. As , — a When thou hast brought forth this people out of Egypt , ye shall serve God upon this Mountain . That is , ye shall worship God there . — b Thou shalt worship the Lord thy God , and him only shalt thou serve . — c Anna departed not from the Temple , but served the Lord with fastings and prayers night and day . Serving of God , is also used for a pious and holy Course of life . As , — d That we being delivered out of the hands of our enemies without fear , might serve him , in holiness and righteousness before him all the daies of our life . — This is called , — e Serving the Lord in newness of the Spirit ; inasmuch as it proceedeth from the renewing Spirit . To this effect , they that fruitfully imploy their Talents which they receive from God , are stiled f good and faithful servants to their heavenly Master . Thus Serving of God ( not to mention any more acceptations thereof ) intimates , Our Subjecting our selves unto God and his Dominion ; Our addicting and devoting our selves to him and his wayes ; Our worshipping him religiously , and walking piously before him . And thus all Gods people do Serve their God ▪ As g Abraham , h Iob , i David , k Paul , &c. Do we thus serve the Lord , as God , as our God ? Hereby we may discover whether we serve our God aright , viz. 1. If we serve him Reverently . l Let us have grace , whereby we may serve God acceptably with reverence and godly fear . — m Serve the LORD with fear . Awfull reverence and child-like fear , becomes the service of God. Yea true serving of God and obedience to him ariseth from Gods fear . — n Only fear the LORD and serve him . — o Fear God and keep his Commandments . Hereupon God p acknowledgeth Iob as his peculiar Servant , in that he was a perfect and an upright man , one that feared God , and eschewed evil . Have we such a fear of God implanted in our hearts ? are we afraid to offend him ? have we high and reverential thoughts of him ? 2. If we serve him Obedientially : when we so serve him , as to obey him , do his will and keep his commandments . — q If ye will fear the LORD , and serve him , and obey his voice , and not rebell against the mouth of the LORD , &c. — they that will not obey God , but rebel against his mouth and word , they serve not God , but Satan , Sin and their own lusts . 3. If we serve him chearfully , readily , willingly , from a principle and disposition of love which we bear to him and to his service . Thus David instructed Solomon ; r And thou Solomon my Son , know thou the God of thy Father , and serve him with a perfect heart , and with a willing mind . VVillingness , chearfulness in Gods service is most acceptable to him . It flows from true love to God. Whatsoever we do from love , we do chearfully , delightfully . God first requires love , then service , s And now Israel , what doth the LORD thy God require of thee , but to fear the LORD thy God , to walk in all his waies , and to love him , and to serve the LORD thy God with all thy heart . Are we voluntiers in serving God ? Are our hearts enlarged , delighted , lifted-up , like Iehoshaphats , in the waies of God ? Do we , with our blessed Saviour , count it meat and drink to be doing Gods will ? &c. 4. If we serve him purely . The Lord t is infinite in purity and holiness , and requires purity and sincerity in all his servants and services . u The pure in heart are blessed , and shall see God. He x desireth truth in the inwards . He will be y worshipped in Spirit and Truth . There 's a double purity with which we are to serve God ; viz. ( 1 ) Purity of heart and conscience within . When we z regard not any guile , hypocrisie , or iniquity in our heart ; we do not approve it , or allow it ; it is not mingled or woven into the frame and constitution of our spirits : but we work it out and reject it , as Lees , Dregs , Dross and Scum , &c. a The blood of Christ hath purged our conscience from dead works to serve the living God. With such heart-purity Paul served God ; b — I thank God , whom I serve from my fore-fathers with pure conscience . ( 2 ) Purity of life and conversation without . When it is without Scandal and Hypocrisie ; when we decline evil , and still approve our selves in all our actions as in Gods presence . c — That we might serve him , in holiness and righteousness before him . Hereupon God d commendeth his servant Iob , in that he was a perfect and upright man , one that feared God , and eschewed evil . He walked purely in the service of God. Do we serve the Lord with such Purity of Heart and Life ? 5. If we serve God only . e Thou shalt worship the Lord thy God , and him only shalt thou serve . How is the Lord only to be served ? Thus. God only , is to be served with f divine worship , and religious adoration . No Idols or creatures may so be served ; for that were Idolatry . God only , is to be served primarily and for himself . He alone having supreme Dominion and Soveraignty over us , and over our consciences . Others may be served secondarily , and in subordination to God. But nothing may be served which stands either in Opposition to him , or Competition with him . We must so serve God , as not to serve sin , lusts , pleasures , Satan , Mammon , &c. 6. If we serve God wholly and entirely , with the whole stream of our united faculties and affections , and that in all acts of service which he requires from us . This is the Integrity and Perfection of Gods service , discovering the truth of it . ( 1 ) The Integrity of the Object ; when we serve him fully ; g walking in all his waies , having respect to his commandments , without indenting , reserving or omitting . ( 2 ) The integrity of the Subject ; when we serve him h with a perfect heart . That is , when we serve the LORD our God i with all our heart , and with all our soul. When the heart is not parted and divided betwixt God and Sin , God and the world , &c. but it is united and wholly carried to God alone . 7. Finally , If we serve God continually , k all the daies of our life . Counterfeit serving of God is but for a time , and then vanisheth . The Hypocrite will not l alwaies pray , not alwaies obey , &c. but Gods sincere servants are constant and persevering . m Hannah served God with fastings and prayers night and day . By these three sorts of Evidences we may groundedly discover , whether the Lord be our Covenant God or no , according to the New Covenant . And consequently whether we are actually and effectually brought into a good New Covenant-Condition . ( II. ) Are we become Gods People in Covenant ? That we are Gods true and sincere Covenant ▪ People , we may evidence to our own Hearts and Consciences these three waies , viz. 1. By the Mysterie and Nature of this Being Gods People , formerly described . To be a People to God in Covenant , hath in it five things Principally : It implyes , They are Gods People only , &c. as n hath been manifested . Now search and consider ; 1. Are we Gods people only , by peculiar appropriation ? Not sins : Not the worlds : Not Satans : Not our own . 2. Are we Gods People by Covenant , Profession and Denomination ? 3. Are we his in and through Iesus Christ ? 4. Are we his in all Relations ? 5. Are we Gods People wholly and entirely ; In all we Are , Have , Can do , or Endure ? Consider we these things throughly according to the several explanations of them here alleadged . 2. By the adjuncts or Properties peculiarly belonging to Gods true Covenant-People . These Properties , I have o heretofore briefly pointed at in twelve Particulars . And also ▪ in the former branch of this present Inference , have more fully explained the first eight of them . Have we these Properties in our selves ? 1. Are we inwardly and effectually called ? 2. Are we an holy , select and separated People ? &c. 3. By our due Deportment towards God as becomes his Covenant-People . This due Deportment or Carriage of Gods people towards God , as his People , hath been unfolded in five particulars at large in the former branch of this present Inference . 1 ▪ Do we esteem the LORD , as our God ? 2. Do we love him , as our God ? &c. These two last sorts of Discoveries , do Evidence our Covenant-state , in regard of both the Branches of this glorious Promise , viz. That the LORD is our God : And also , That we are his People . But this may suffice for Probation . III. Here 's singular Matter for Exhortation . Doth the LORD Promise and Covenant to and with all his sincere New Covenant-Foederates , That he will be to them a God , And they shall be to him a People ? Then here 's a threefold word of Exhortation , viz. 1. To those in the visible Church that are Strangers to an inward saving New Covenant State. 2. To all that are of the number of Sincere Foederates with God in this New Covenant . 3. To the faithfull p ministers of the New Testament . First , A word to all those in the visible Church , that hitherto are meer Strangers to an Inward and Saving New Covenant Condition . ( And such are q all those , 1. Who are in their unregenerate State , having no effectual inscription of Gods Law in their Minds and Hearts ; 2. Who are grosly ignorant of God and all the things of God ; 3. Whose sins through their unbelief and impenitency , have found no Remission from the Lord. ) All such I earnestly exhort and beseech , Sincerely and Speedily to take hold of Gods New Covenant , To accept and embrace it ; In the Life and Spirit of it , as well as in the Letter ; in the inward power , efficacy and reality of it , as well as in the outward Profession , Name and Formality thereof : If ever they desire savingly to have the LORD to be their God , and themselves to be his People . O Ponder upon this seriously , In the morning when you rise up , in the evening when you lye down to sleep ; when you are in the House , and when you are in the Field : Commune with your own hearts , ask your own souls each of you these few Questions . 1. O my Soul , Is there any true Happiness or Salvation actually to be enjoyed by thee , till thou beest effectually brought into New Covenant with God ? Is not this the only Happiness , To have the Lord thy God in Covenant , and thy self to be one of his People ; And canst thou be thus happy , will God be thine , canst thou be his ; till his Laws be written effectually in thy mind and heart , till thou Knowest the Lord savingly , till all thy sins be forgiven and forgotten of God for ever ? 2. O my Soul , hasi thou not thus far to this very hour contented thy self with a meer outward Profession , Form , name , and shadow of a New Covenant-state ; without all inward Life and Substance ? And can this ever carry thee beyond the Condition of an Hypocrite , Reprobate , and Cast-away ? Do not the greatest number by far of visible Christians deceive and undo themselves eternally , by resting in the meer visibles and externals of the New Covenant : and wilt thou perish with them also ? wilt thou have so much part in the New Covenant only as to leave thee without excuse , & aggravate thy Condemnation ? 3. O my Soul , Canst thou judge it safe to delay or put off thine acceptance of A New-Covenant State in the inward efficacy , power , life and Spirit thereof , for another week , for another day ? What if thou beest snatched by death out of my body before this great work be done ? what if God knock no more at the door of thy heart by his Spirit and Word : offer thee no more softning and converting Grace ; yea , what if he give thee up to final hardness in impenitency and unbelief , before this work be done , Art thou not then quite undone to all eternity ? 4. O my soul , wil not a real , inward , efficacious New-Covenant Condition , immediately vest thee with this matchless happiness : r The LORD will be to thee a God , and thou shalt be to him one of his people ? will the LORD be to thee a God! Then the Lord will be to thee , more-sweet , then all thy sins , and sinful pleasures ; more-rich , then all earthly treasures and enjoyments ; more-honourable , then all worldly dignities ; more sure and faithful , then all thy friends and relations in the world ; yea more then Earth , more then Heaven , more then Grace , more then Glory . Then the Lord will be All , and above All unto thee . Beyond him nothing can be Promised , or Performed by God : nothing can be desired or enjoyed by thee . Wantest thou God ? Nothing can make thee happy . Hast thou God ? Nothing can make thee miserable . Again , shalt thou be to him one of his People ? Then , Thou shalt not be thine own any longer , to be misled by self-delusions ; Thou shalt not be the worlds any longer , to be cheated with perishing vanities ; Thou shalt not be Satan's any longer , to be s led Captive at his will by his Temptations ; Thou shalt not be sin's any longer , to be enthralled under its guilt and dominion ; Thou shalt not be Death's any longer , to be exposed unto Curse or Condemnation . Thou art and shalt be Gods for thy eternal Bliss and Salvation . O who would not accept Gods New Covenant in inward power and efficacy : wherein he shall thus Accept God , and thus be Accepted of God ? No Motives can be more Moving : no Reasons can be more Perswading : no Arguments can be more Compelling . Secondly , A word to all that are of the number of Gods sincere Foederates within this New Covenant . The LORD hath brought you and placed you ( as once Adam at first ) in a very Paradise , when he brought you into this New Covenant ▪ For as Adam sweetly enjoyed God in Paradise : so you as sweetly in Christ enjoy God in this New Covenant . t I will be to them a God. And God enjoyed , was the supreme glory of that Paradise , and of this Covenant . Nay , what if I say ; This New Covenant is beyond that Paradise . For , In that Paradise God was enjoyed , but a while : In this New Covenant God shall be enjoyed , and that for ever . In that Paradise Adam enjoyed God , but speedily lost him : In this New Covenant ye so enjoy him , that ye shall never lose him . Here 's a mysterie ; Man hath not lost his Paradise , but changed it : yea changed it for a better , that shall never be lost . This New Covenant is that better Paradise , wherein the Foederates having tasted of the tree of Life Christ Jesus , shall enjoy their good God alwaies . O give me that Paradise , wherein I may never lose my God , the Glory , and Crown , and Paradise of Paradise . Now O all ye that are savingly enstated in the spiritual Paradise of this New Covenant , and have the Lord your God , and are his People indeed : be perswaded ; 1. To live upon this Promise . 2. To live up to this Promise . 3. To bring ( what lies in you ) all your near and dear Allies and Relations within this New Covenant effectually , that they may with you partake the blessed fulness and influence of this Promise . 1. Live upon this Promise . If there be food and matter of Life for the soul by Faith in any Promise of the blessed Bible , it is in this glorious Covenant-Promise . u I will be to them a God , and they shall be to me a People . Should I be put to point out one Promise only in all the Holy Scriptures , whereupon I would repose my soul with fullest satisfaction ; whereon I would daily feed with sweetest delight ; wherewith I would enlarge , raise and ravish my heart with richest consolations ; whereby I would steel my Spirit against all Spiritual Maladies ; Fill my spirit with all compleat felicities , and assure my spirit of eternal salvation : This , this alone should be that Phoenix-Promise , among all the Promises . 1. This Promise hath Free-grace in it : For the meer good-pleasure of Gods will is the Motive of it , I will be their God. 2. This Promise hath effectual Vocation , Sanctification , Justification , and Communion with God in it : for otherwise , how can we be Gods People ? 3. This Promise hath All Mercy and Consolation in it : for he , that will be our God , is x The Father of tender Mercies , and the God of all Consolation . 4. This Promise hath Christ in it : for the Lord is savingly a God to none , nor are any sincerely a people to God , but only in Jesus Christ through faith . 5. This Promise hath the Spirit of God and of Christ in it : for , actually and effectually we become Gods people y by the operation of the Spirit of God and of Christ only . 6. This Promise hath God in it : for herein saith the Lord , I will be to them a God. 7. This Promise consequently , hath all Temporals , all Spirituals , and all Eternals in it : For that Lord that freely gives his Christ , his Spirit , and Himself to us to be our God , who is best of all things , How shall he not with himself freely give us all things ? Now therefore thou that art actually and effectually within this blessed Promise , live upon it , feed upon it , rest upon it , dwell upon it : in thy Prosperity , in thine adversity ; in thy strength , in thy weakness ; in thine health , in thy sickness ; in thy Triumphs , in thy Tryals and Temptations ; in thy fulness , in thy wants ; in thy joyes , in thy griefs ; in thy comforts , in thy disconsolations ; in thy youth , in thine age ; in thy life , and in thy death . 1. What distresses will not this Promise allay ? z The Father of Mercies being thy God. 2. What discomforts will not this Promise remove ? The a God of all Consolation being thy God. 3. What wants will not this Promise supply ? The b Possessour of Heaven and Earth being thy God. 4. What enemies will not this Promise overthrow ? God c Al-sufficient , the Lord of Hosts being thy God. 5 What sins will not this Promise subdue ? The d God of Pardons being thy God. 6. What Grace and Glory will not this Promise assure ? The e God of all Grace , the Author of every good and perfect gift therein assuring thee that he will be thy God. 7. And , what Doubts , Scruples or Difficulties about thine eternal salvation , will not this Promise resolve and satisfie ? Seeing this Promise lets thee know , ( 1 ) That the Lord will be thy God : and what f cannot God do for thee ? ( 2 ) That thou shalt be one of his people ; and what can g creatures do against thee ? ( 3 ) That , both these God freely promiseth , because he will : and then no unworthiness of thine shall hinder the Inchoation of thine happiness . ( 4 ) That , both these God will faithfully perform , because he hath freely promised and undertaken both for himself and his Foederates : and then no infirmity , impotency or weakness of thine shall ever hinder the consummation of thine Happiness . Therefore live , O live still upon this lively Promise ; that thou mayst live evermore . Let thy mind live upon it , by Contemplation : Let thy Conscience live upon it , by Pacification : Let thy will live upon it , by Contentation : Let thine heart and affections live upon it , by Exhileration . 2. Live up unto this Promise . This Promise is most Sweet , Full , High , Holy , Comfortable , &c. let thy life and conversation be answerable . The LORD is thy Covenant God. O live as one possessing such a God. Live not carnally , but Spiritually . Live not Earthly , but h heavenly . Live not so much below , as i above . Live not Scandalously , but k inoffensively towards God and man. Live not Sordidly , but generously . Live not Murmuringly , distrustfully ▪ and disconsolately : but l Contentedly , believingly and Comfortably . Live not as swine , on Husks below : but as Angels , on this manna which is above . Live not like them that are m without Covenant , without Christ , without Hope , and without God in this world : but as those that are effectually in Covenant , full of Christ , full of Hope , and full of God. So live , thou that hast the Lord to be thy God : that it may appear that God lives in thee , and that thou art primarily acted , guided , enabled , over-powered , upheld and Comforted by the Lord thy God. Thou art one of his Covenant-People . O live as one possessed by such a God. And therefore , 1. Disclaim Sin , the world and Satan ; 2. Know God more clearly and experimentally ; 3. Endear thine heart to God sincerely and intensively ; 4. Fear , serve and obey God uprightly , universally and continually ; 5. Walk with God in holy Communion ; 6. Stand for God , & take his part against all opposition ; 7. And advance Gods glory over all for his admirable vertues expressed in thy effectual vocation : For these are proper and peculiar Duties of Gods Covenant-people , as I have n heretofore more at large demonstrated . 3. Labour ( what lyes in thee ) to interess and engage all thy near Allies and dear Relations in this New Covenant effectually , that they with thee may partake the unparalleld influence of this Promise abundantly . Is the Lord become savingly thy God in Covenant : and dost thou not desire that he may also become the Covenant-God of thy husband , wife , parents children , and ( if it were possible ) of all thine endeared Relations ? Hast thou found such a blissfull advantage , by becoming one of Gods Covenant people : & dost thou not heartily wish that all thine ▪ Allies were altogether herein as thou art , except thine infirmities ? O then commend this New Covenant unto them frequently , Magnifie the Treasures of it highly , Display the glory and fulness of this chief Promise pathetically , Urge them to press after an inward New Covenant Condition sincerely , &c. That the Lord may be their God , and they his people eternally . Thirdly and lastly ; Here 's a word of Quickning to the Faithfull Ministers of the New Testament . Your office is To be o Ministers of the New Covenant , or New Testament : O strive to be Ministers of the Spirit , not of the Letter . It s your singular Honor and Priviledge to be preachers of Gods New Covenant , which excels all former Covenants : Oh lay out your chief skill , strength and diligence , In disclosing the Glory and perfections of this New Covenant , and especially of this Paramount Promise of the New Covenant to all the flock ; In Perswading them to embrace unfeinedly the inward Spirit of this Covenant . Then they know indeed , when they understand the New Covenant solidly : Then they believe indeed , when they embrace the New Covenant unfeinedly : Then they live indeed , when they live upon , and live up unto the New Covenant experimentally : Then they are Christians indeed , and Happy indeed , when the Lord is their Covenant-God , and they his Covenant-people reciprocally and effectually . But hitherto of Exhortation . IV. Lastly , Here 's wonderfull Matter for Consolation . Here 's Manna from Heaven Here 's Hony indeed out of the Bowels of the Lyon. Here 's a golden Mine , a living Spring , a spacious Sea of Consolation , to all Gods true Covenant-people , That the LORD is their God , and they his People , according to this New Covenant in Jesus Christ ! And this against all the grounds of Discomfort which principally are wont to afflict and sadden their hearts , viz. 1. Reliques of inherent Corruption ▪ 2. Fears and dangers of Apostacy . 3. Outward or Inward wants . 4. Strong and violent Temptations . 5. Sad and dismaying Desertions . 6. Sharp Afflictions and Persecutions . 7. And the very terrours and pangs of death it self ! The Comfort of this Grand Promise against all these seven Disconsolations comes now to be enlarged , as p formerly I promised . 1. What an impregnable Comfort may this be to every of Gods true Covenant-people , Against all Reliques of inherent Sin and Corruption remaining in them : That the Lord is their Covenant-God . Though they are q sanctified throughout in Soul , Spirit and Body ; in all the faculties and affections of the Soul , and in all the senses and members of the body : yet in all these they are but sanctified in part . As in every of them there is some spirit : so there remains some flesh , Gal. 5. 17. As there is a Spiritual r Law in their minde , so there is a Carnal Law in their members : & this oft-times Captivates them to the Law of sin . So that , s the good they would do , that they do not : and the evil they would not , that they do . Yet not they , as sanctified : but sin that dwelleth in them , so far as unsanctified . Hence , How often do they suspect their spiritual Condition , that all 's unsound , all 's Hypocrise , their Condition worse then the Condition of any ; None of Gods people so hard-hearted , unbelieving , impenitent , hypocritical , and every way so wretched ▪ as themselves . Hereupon , How do they break their hearts with sighs and groans ! How do their eyes pour out tears to God! How do they cry out and lament , oh when shall all these cursed Canaanites be cast out and subdued ; when shall all these iniquities be cast into the bottom of the sea ; when shall this old leaven be purged out ; when shall this body of sin and Death , and this old man be destroyed ; when shall neither spot nor wrinkle , nor any such thing remain in us ; when shall we sin no more ; O wretches that we are , t who shall deliver us from the Body of this death : Oh! when shall we be secured of a good spiritual estate ! Yet against all these Remains of Sin and Corruption , every true Believer may comfort himself by this New Covenant , Assuring him in Christs blood that the Lord is his Covenant-God for ever . And this principally three waies . 1. The Lord is their New Covenant-God , and they his people : therefore in Christ he hath u blotted out all their iniquities , and will remember them no more . He will not upbraid them with them ▪ nor impute them to them : because he is their God in Covenant . This is clear by the tenour of the New Covenant . Satan , wicked men , and their own mis-deeming hearts may impute them to them , and cast them in their face : but God himself will not impute them to them , nor remember them any more . Christ saith , x Thou art all fair , my love , there is no spot in thee . How sweet is their comfort ! y Who shall lay any thing to the charge of Gods elect ? It is God that justifieth , who is he that condemneth ? It is Christ that dyed , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . 2. The Lord is their Covenant God , and they his people : therefore in Christ , by his Spirit , he is daily z writing his Laws in their Minds and Hearts ; daily Sanctifying and cleansing them , — that he may present them to himself glorious at last , not having spot or wrinkle , or any such thing , but that they should be holy and without blemish . So that though many reliques of sin remain in them , yet they are daily wasting , weakning , consuming , decaying , dying : like the House of Saul , which waxed weaker and weaker , till it was totally abolished . At a death , all the inherent and actual sins of the righteous totally cease : their b Spirits being then made perfect , and eternally freed from all corruptions and c imperfections . Pharoah and his hoast were strong and terrible , to fright and trouble Israel ; but Israels God was stronger to drown them all in the bottom of the Red Sea : The Remains of sin are strong and dismaying to perplex and grieve the Saints , but their Covenant-God is stronger , to d subdue their iniquities , and thou wilt cast all their sins into the depths of the Sea. Thou wilt perform the Truth to Jacob , and the Mercy to Abraham , which thou hast sworn unto our fathers from the dayes of old . What a Comfort is this that our God will utterly extirpate every sin , and compleatly obliterate every spot , wrinkle and shadow of corruption ? 3. The Lord is their Covenant-God , and they his People notwithstanding all the remains of Corruption . Reliques of sin cannot destroy or disturb their Covenant-Relation to God , nor their Covenant ▪ Communion with God. What sweet fellowship had Noah , Abraham , Isaac , Iacob , Moses , David , &c. with God in Covenant , notwithstanding all their inherent sins and infirmities ? Their sins shall not separate them from their Covenant-God : their Covenant-God will separate them from all their sins . 2. What a Comfort is this to all Abraham's true Seed Against all fears or dangers of Apostacy ! Their Graces infused are but weak , Their corruptions remaining are strong , Their temptations fierce and violent , Their Difficalties which they wrastle withall in the way to Heaven are not a few , The e gate to life is exceeding strait , many miss it , few enter : Hereupon they are apt to faint and be discouraged ; They shall not hold-out , they shall fall away , they shall not persevere faithful to the death . But oh thou of little Faith , and much Fear , Art thou in Covenant with God , and dost thou question thy Perseverance ? consider well , 1. The Lord is thy Covenant-God , and thou art one of his true Covenant-people . Did the Lord ever cast off , or suffer to fall away any one of his true Covenant-people ? and will he now begin with thee ? f with him is no variableness nor shadow of turning . g His gifts of effectual calling are without repentance . He may suffer thee to fall , to fall frequently , to fall foully , to fall from some sense of Comfort , from some degrees of Grace , for thy further Caution , Confirmation and Spiritual advantage , but totally and finally , he will never suffer thee to fall away or perish , because he is thy God in Covenant . For then his Covenant should fail for evermore . 2. The Lords New Covenant is a Covenant of h his own Establishment in Christs blood : And what God hath established in Christs blood , who or what shall overthrow ? 3. Gods New Covenant is an i Everlasting Covenant . And an Everlasting Covenant hath no End : From an Everlasting Covenant there can be no Apostacy or total backsliding . 4. The Lord God in his New Covenant with his people undertakes for k both parties ; and their reciprocal constancy in Covenant one to another : as once he did for his Captives . And I will make an Everlasting Covenant with them , that I will not turn away from them , to do them good ; but I will put my fear in their hearts , that they shall not depart from me . So in this New Covenant God saith , I will be to them a God , and they shall be to me a people . He undertakes for himself , and for us . In other Covenants and contracts the several parties undertake onely for themselves severally : In the Marriage Covenant the husband undertakes not both for himself and his wife , nor the wife for her self and her husband ; but the husband undertakes onely for himself , and the wife onely for her self , to be constantly faithful . But God in his New Covenant with his people is pleased to be an extraordinary undertaker altogether . He undertakes for both sides , both for himself and for his people : for himself , that he will be theirs ; for his people , that they shall be his . So that the faithful God himself , who cannot possibly lie ; the all-powerfull God , who is fully able to perform what he promiseth : he hath engaged himself strongly for his peoples Constancy and Perseverance towards him , so that in this regard there is no place left for utter Apostacy , no possibility of total and final falling away from him and his Grace , because he is their Covenant-God . 3. What a Comfort is this to all Abraham's true Seed Against all Outward or Inward wants : and Consequently against all discontents and perplexities thence arising ! Is the Lord become thy God by this everlasting New Covenant ? How may this comfort and quiet thy Spirit against all Outward wants ? wantest thou food , or rayment ; credit , or wealth ; strength , or health ; wantest thou Liberty , Lands , Livings , House , Harbour , Friends , Kindred , Children , or any other near and dear Relations ? yea perhaps thou wantest these things , while thine enemies , while the l wicked of the world flow and overflow with them . Yet thou hast an enjoyment beyond all these wants : The Lord is thy God by an Everlasting New Covenant . Therefore look not down so much at thy wants : as look up to thy Enjoyment , to thy God , and Comfort thy self . For , 1. Thy God is thine All. The Lord being thy God in Covenant , is in stead of all supplies unto thee . Thine Health , in Sickness : Thy Strength , in Weakness : Thine Ease , in Pain and Torments : Thine Honour , in Dishonour : Thy Glory , in Reproaches : Thy Wealth , in Poverty : Thy Friend , in Friendlesness : Thine Habitation , in Harbourlesness : Thine Enlargement , in Bondage : Thy Cordial and m Strength of Heart , when Heart and Strength faileth : yea thy very Life , in the valley of the shadow of Death . Solomon saith ; n A Feast is made for laughter , and wine maketh glad the life : but money answereth all things . Feasts and wine , meat and drink , though in the number of externals most necessary , yet have but a peculiar and limited usefulness : But Money , being an Instrument and Mean of Commerce , that hath a general use , and answereth to all things . Money feeds , clothes , heals , honours , befriends , sets at liberty , procures all necessary Moveables , purchaseth Houses , Lands , Manours , maketh war , and maketh peace , &c. But Gods Covenant-people may much more fully , say , Their God answers all things . Money answers all things , but respectively , restrictively , finitely and with many limitations : but their God answers all things absolutely , unlimitedly , infinitely without all exception . 2. Thy God is much more to thee , then the All that thou wantest . Why then shouldst thou repine or murmur at thy wants ? When Hannah was greatly distressed through her barrenness and want of children , Elkanah her husband thus comforted her ; o Hannah , why weepest thou ? and why eatest thou not ? and why is thine heart grieved ? Am not I better to thee then ten sons ? How much more may every true New Covenant Foederate comfort himself against all his wants , saying ; O my soul , why art thou cast down ? why art thou so disquiet within me ? why do I weep , and grieve , and take on for want of these externals ? Is not the Lord , my God ? And is not my God more to me then ten Elkanah's , then ten thousand earthly enjoyments ? What Augustin said of Iob , may be said of every true believer that hath the Lord for his God , against all his wants and losses . * A Righteous man shipwracked , escapes Rich and Naked . Holy Job was full of these riches . Nothing remained in his house , all those things perished at one blow by which he was thought to be rich a little before : suddenly he sits down a beggar upon the dunghil , abounding with worms from head to feet . What more miserable then this misery ? what more happy then his inward happiness ? He had lost all those things which God had given him : but he had him , who gave all things , God himself . Consider well , O Christian ; Hadst thou all those earthly treasures , which thou wantest , or which this whole world can afford : yet thy God in Covenant is infinitely more to thee then them all . For , ( 1 ) Thy God is more p desirable , amiable and delightful to thee then them all . He is the supreme Good : The q only essential and primitive good . These things are scarce drops and shadows of his goodness ; infinitely inferiour to him . He therefore is infinitely desirable before them . ( 2 ) Thy God is more influential and comfortable to thee , then they all . All the influence , comfort and benefit that these things afford thee , it is meerly from God and his blessing . Without him , It is not in Food to nourish , in Physick to heal , in Clothes to warm , in Beds to refresh , in Houses and Gardens to delight , in Friends to comfort , in Strongholds or Armies to defend , &c. and with him any thing shall serve turn . Gideon and Israel shall be defended against the Midianites r with lamps and earthen pitchers ; Daniel and his Companions shall be best-liking with coursest s pulse : The blind man shall recover sight by t clay and spittle put upon his eyes , &c. ( 3 ) Thy God is more satisfying and contenting to thee then they all . They all have a vanity and an emptiness in them , and cannot fill thee ; they have a disproportion to thy soul , and cannot satisfie thee . Thou maist have much of them ; but never enough , though thou hadst them all . But thy God is u al-sufficient . He can fill all thy desires to the full , and make them overflow . Having him , thou shalt have enough ▪ yea thou hast all . ( 4 ) Thy God is more constant and continuing to thee then they all . They vanish and crumble away , and then all thy small comforts and contentments in them vanish also . But thy God continues to thee for Ever ; and therefore he is the most constant and lasting consolation . 3. Thy God can and will , so far as is good for thee , supply all thy wants , in the fittest season : because he is thy God. He x can do all things . He y is able to do for us exceeding abundantly above all that we can ask or think . And he hath promised , That , z They that fear the Lord shall not want any good thing . a — The LORD will give grace and glory : and no good thing will he withold from them that walk uprightly . Why then shouldst thou be troubled at thy wants ? say with David ; b The LORD is my shepheard , I shall not want : yea say rather , The Lord is my Covenant-God , I shall not want . He can , and will give thee every good thing . He hath given himself to thee : how shall he then deny thee any thing ? If thou wantest any thing , either it is because he sees it not good for thee , or because it is not yet good for thee . Gods time is the best time for receiving of mercies . 4. Thy God can so sanctifie and bless thy want of outward blessings , that thy want of them shall be a far greater advantage to thee , then thy enjoyment of them . Outward wants ; ( 1 ) Sometimes become occasions of inward wealth . c Hearken my beloved brethren , hath not God chosen the poor of this world rich in faith , and heirs of the Kingdom , which he hath promised to them that love him ? ( 2 ) Sometimes they draw forth the Faith and Graces of the Saints to more lively exercise and activity . Abraham's long want of a son by Sarah , greatly improved his faith and expectation on God : So that his Faith thereupon became so famous throughout the world , that he is counted the Father of the Faithfull . Had not Abraham being exercised so long with the want of a Son , his Faith in Gods promise had never been so renowned . ( 3 ) Sometimes they Minister occasion to Gods extraordinary provisions and providence for his people . When Israel was in many wants in the wilderness , then was Gods time to furnish them extraordinarily . The d Heavens rained them bread ; The e Rock of flint ran water for them ; Their f Garments waxed not old ; Their g feet did not swell for fourty years together . When Elijah in the famine wanted ordinary food , God appointed the very h Ravens to seed him with bread and flesh morning and evening . ( 4 ) Sometimes Outward wants are Gods opportunites of drawing neerer to his people by secret supports , sensible comforts , sweet refreshments , and reviving experiences of his peculiar presence , assistance & light of his countenance . Hence H. Bradford wanting his liberty , and being in prison , said ; i God doth thus punish me , nay rather in punishing blesseth me . And indeed I thank him more of this prison , then of any Parlour , yea then of any pleasure that ever I had : for in it I find God , my most sweet good God alwayes . Thus , if the Lord be thy God in Covenant , this may be thine universal comfort against all outward wants . How Comfortable may this be also against all thine Inward wants ? As Israel of old in the wilderness , so the Israel of God in the wilderness of this world are in an imperfect , unsettled and wanting state . Nor have they only Outward , but also Inward wants , to exercise and afflict them . They want degrees of Graces , Assurance and Evidence of their good Spiritual State ; The light of Gods Countenance ; Peace of Conscience ; Comforts of the Holy Ghost ; Strength in the Inward man against Corruptions and Temptations , and for all Spiritual undertakings , &c. And because of these defects they are oft-times much discouraged , and drive on very heavily towards Heaven . Now if the Lord be thy God in Covenant , this may abundantly comfort thee against all these inward wants . For , 1. Thy Covenant-God is fully able to supply all these thine inward wants . He is k the God of all Grace : and can bestow all Grace for kind and degree upon thee . He that gave such l Faith to Abraham , such m Meekness to Moses , such n Patience to Iob ▪ such o Zeal and uprightness to David , such p Wisdom to Daniel , such q Love to Iohn ▪ such r courage and Self-Denial to Paul , &c. is fully able to do as much for thee . He s gives his own Spirit to us , that we might know the things which are freely given to us of God. Even his t Spirit of Adoption , which witnesseth with our spirits that we are the children of God ; which u Sealeth us , and is the Earnest of our inheritance . He is x the God of peace , y whose peace passeth all understanding , whereby he can keep our hearts in the knowledge and love of God. And z if he give peace , who can give trouble ? Hee is a the God of all Consolation : and can give more comforts , then we can have discomforts . He can b fill with joy and peace in believing . Yea he can c send the Comforter himself into our hearts to abide with us for ever . Finally , He by d his divine power can give us all things pertaining to life and godliness ; can e grant us according to the riches of his glory to be strengthned with might by his Spirit in the inward man ; and can f bless us with all Spirituall blessings in heavenly things in Christ. He is God : therefore he can easily do all these things , and so suply all our wants . 2. Thy Covenant-God will daily supply these wants , and at last set thee in a state of perfection above them all . For , ( 1 ) He hath in this life g prepared such spiritual supplies and blessings for them that love him , as are utterly beyond all carnal mens capacity of apprehension . ( 2 ) He hath h promised to give Grace and Glory , and to withhold no good thing from them that walk uprightly . And in the tenour of his Covenant hath Promised Explicitely to furnish his Covenant-people with i Knowledge , Repentance , Renovation , The fear of the Lord , The Spirit of the Lord , Perseverance , &c. Implicitely to furnish them with all things that pertain to Godliness , in that he promiseth to be their God. ( 3 ) He hath ordained and k given Apostles , Prophets , Evangelists , Pastors and Teachers for the perfecting of the Saints , for the work of the Ministry , for the edifying of the body of Christ : till we all come in the unity of the faith , and of the knowledge of the son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ. ( 4 ) He hath l built us upon the foundation of the Apostles and Prophets , Iesus Christ himself being the chief corner stone : In whom all the building fitly framed together , groweth unto an holy Temple in the Lord. And though m now we do but know in part , &c. yet when that which is perfect is come , that which is in part shall be done away . Then all imperfection shall be swallowed up of perfection . There 's a four-fold Perfection wherewith God furnisheth all his Covenant people , viz. 1. A Perfection n of integrity and uprightness instilled into them , when he first takes them into Covenant with himself . This some call A Perfection of parts : All the other Perfections of degrees . 2. A Pefection of Comparative growth ; according to which one believer is counted comparatively Perfect in respect of another of less growth in Grace . o Let us therefore , as many as be perfect , be thus minded . 3. A Perfection of incompleat vision and fruition ; when the Souls of believers loosed from their bodies , are convayed instantly into Heaven , and there being perfected in Grace , do see and injoy God immediately face to face : but incompleatly , inasmuch as not the body but only the Soul , doth thus See and enjoy God. p But ye are come , — To God the judge of all , and the Spirits of just men made perfect . 4. A perfection of compleat vision and fruition ; when believers , not only in Soul , but also in body reunited , Shall q See and enjoy God as he is , fully , immediately and eternally . Our God is carrying us on daily from perfection to perfection , from the very lowest to the highest degree of these Perfections : and consequently he is daily supplying all our wants more and more , till in the supream Perfection every want vanish and be done away . 4. What a Comfort is this Against all strong and violent Temptations of the Flesh , the World , or the Devil ! With Temptations of these three grand spiritual enemies none are more evidently exercised then Gods own Covenant-people . For , 1. Carnal men are under their r full dominion , like prisoners in dungeons and irons , the Gaoler is sure of them , troubles not himself much about them : therefore they are seldom buffeted by their Temptations . But believers are s brought out of prison , rescued from the power of Sin , Satan , &c. therefore Satan raises all his force and fury of Temptations upon them to re-enslave them : as the Gaoler raises all the Country with Hue and Cry after prisoners escaped when they have broke prison . 2. Carnal men need not many Temptations to carry them down the stream : Their t whole nature is only prone to evil , and therefore is carried away with every bare suggestion , with every slight proffer of a temptation . They are like tinder ; they catch fire at every spark of Temptation . Yea they oftimes tempt Satan , to tempt them . But Gods people having u Sanctification as well as corruption , Grace as well as sin : they resist and repell temptations , and often get the victory . Hereupon Satan , &c. re-assaults them more fiercely , with all his malice , stratagems and violence . 3. Gods people are not only the o most eminent of all people , but the greatest enemies to Satan , &c. If these Cedars and Oaks fall , many lesser shrubs will be brought down with them : and Satans kindgom more advanced by foyling one of these , then 100. others . Therefore above all p Satan desires to have them , to sift them as wheat . Them he will q buffet : On them he runs like a r Roaring Lyon with open mouth to devour them . Against them he useth all his s Depths , all his t Devices : He deals with them , sometimes as an u Angel of Light , sometimes as a black Devil indeed ; but alwaies as an x Old Serpent the Devil and Satan . Hereupon what fears , straits , tears , prayers , plunges and discomforts are Gods dear people put upon ? yea sometimes they are hereby so buffeted , weather-beaten , tossed and tyred : that they begin to despond and faint , and are even weary of their lives . But against all possible Temptations no people in the world have greater ground of encouragement and comfort then Gods people . And what greater comfort against Temptations then this , That the Lord is their Covenant-God ? For , 1. Their God is stronger then all their Tempters or Temptations . Our best friend , is above our worst foe . Our Covenant-God is with us ; the flesh , world and Satan are against us : there are more with us , then against us : y ye are of God , little children , & have overcome them : because greater is he that is in you , then he that is in the world . And saith Christ in reference to his sheep , z My father that gave me them , is greater then all : and no man is able to pluck them out of my Fathers hand . 2. Their God is wiser then all their Tempters . Satan is an old crafty Serpent , an old deceiver : hath his depths and devices , &c. but the Lord is a God only wise ; unsearchable in counsel ; his understanding is infinite . He hath caught Satan in his own craftiness , both in his tempting of the first , and last Adam . And b the Lord knoweth how to deliver the godly out of temptations . He hath depths , beyond Satans depths : and devices , beyond Satans devices . He hath more wisdom to bring us out of Temptation , then Satan hath subtilty to bring us into temptation . 3. Their God is more tender over his people , then the Devil is cruel against them . The Devil is cruel against them to the uttermost of his ability , c Your adversary the Devil , as a roaring Lyon walketh about , seeking whom he may devour . d — Wo to the inhabitants of the earth , and of the Sea : for the Devil is come down unto you , having great wrath , because he knoweth that he hath but a short time . Yet as the Devil himself , so all his cruelty , is finite and limited . But Gods tenderness over his people is infinite and boundless . No e father can be so tender over his children ; no f mother so tender over her sucking babe ; no man so tender over g the apple of his eye : as God is over his peculiar people . How sweet this comfort ! Their God loves them , more then their enemy the Devil can hate them . They may triumph in his Divine Compassion , over all Diabolical cruelty . 4. No temptation can befall Gods people , but by the wise permission of their God. Satan cannot ▪ tempt them but as their God permits . h God is faithful , who will not suffer you to be tempted above that ye are able . Temptations then befall Gods children , not when and as their Tempters please , but when and as their God permits . 5. Their God limits both Tempters and Temptations . The Devil himself , the grand Tempter , is in Gods chain : and cannot go one link beyond his leave . He could not touch i Iob's goods , or children , or his body , but only according to Gods permission and limitation . Yea he was not able to touch the k herd of Swine , till Christ gave leave . That passage is very observable ▪ l Behold the Devil shall cast some of you into prison , that ye may be tryed , and ye shall have tribulation ten daies , &c. Here are four limitations upon the Devils temptations by persecuting the Church . The Persons , Their Punishment , The event of it , The Duration of it are all limited and confined . The persons tempted ; some of you : not all . The Punishment inflicted ; they shall cast you into prison : not into merciless waters , not into de vouring flames , not into the grave , not into Hell. The event of it ; that ye may be tryed : not that ye may be ruined and destroyed . The time of duration ; for ten daies ; not for twenty daies , not during their pleasure , not for your whole lives , not for ever . All 's under restraint . He that bounds the unruly waves of the Sea , saying , Thus far shall ye go , and no further . He bounds the more unruly rage of Satan , that he cannot pass , or tempt beyond his bounds . 6. Their God will not permit them to be tempted above their ability . He knows their strength to the uttermost , and he is so faithful , m he will not suffer them to be tempted above what they are able ; but will with the temptation also make a way to escape , that ye may be able to bear it . The Apostle chiefly here intends temptations by afflictions and sufferings . Against these he comforts them from the faithfulness of their God three waies , viz. ( 1 ) In that he will not permit them to be tempted above their ability . That is , he will so allay , qualifie and moderate the temptation , that it shall not be above their ability which they have from God. Otherwise Gods people are sometimes n pressed out of measure , above strength : As Paul in Asia , above his own meer humane strength . ( 2 ) In that he will with the temptation , make away to escape ; if that be best . As he made way o for David often to escape from Saul : for p Peter out of prison , to escape Herod , &c. ( 3 ) In that they shall be able to bear the temptation , if they escape not . He let Peter escape out of prison , but not q Iames : yet he enabled Iames to bear it . This is very comfortable against all Temptations of the world or Satan : Our God is so faithful , that he will either decrease and bring down the Temptation to our strength , or deliver from it , or increase and bring up our strength proportionably to the temptation . 7. Their God furnisheth them with compleat armour against all temptations : that they may be able to withstand in the evil day , and having done all to stand . This is called , r The Panoply , or the whole-Armour of God. The Apostle excellently describes it . He makes every Saint , a Souldier : and arms him spiritually from top to toe , but appoints no Armour for the back , because there should be no turning the back , no running away in time of Temptations from Satan . 8. The Grace of their God is sufficient for them against all their Temptations . He that was caught up into the third heavens , which is Paradise , had afterwards s a thorn in the flesh , the Messenger of Satan buffeting him . For this he prayed thrice that it might depart from him : The Lord would not remove the Temptation , but encourageth the tempted , with this ; My grace is sufficient for thee . t Satan desired to have the Apostles , that he might sift them as wheat : and Christ foreknowing that Peter would be peculiarly endangered by that sifting , did especially pray for him that his faith might not fail . And his faith did not totally and finally fail , though he foully fell : for he speedily repented , and his dis-located faith was ●…et in joynt again . 9. Their God shall give them compleat victory over Satan and his temptations . u Christ hath conquered him in his own person , as our head : Is daily x conquering him by his Graces in his members ; And will at last day both for himself and his members compleatly tread him under foot . y The God of peace shall bruise Satan under your feet shortly . Saith z Hierom ; Swiftly . Some say shortly , that is , Opportunely , seasonably , when he is in the height of his temptations and insolency against them . a Some refer this to the day of judgement , which hasteneth apace , and will come shortly , when Satan shall be utterly crushed under our feet for evermore , and shall never be able to tempt or trouble us any more . 10. Finally , Their God turns their Temptations to great advantage . He that brought light out of darkness at first , is wont to extract medecines out of these poisons , and good to his people out of these evils of Satans temptations . For , ( 1 ) Hereby they are made conform to Iesus Christ their Head. b He was forty daies together most subtilly and dangerously tempted of the Devil . Yea , c he was in all points tempted like as we are , yet without sin . ( 2 ) Hereby they are frequently necessitated to improve d the Compleat Armour of God : especially the shield of Faith , and sword of the Spirit . This Spiritual warfare , keeps their heavenly armour from rusting : and experimentally evidences it to be armour of proof . ( 3 ) Hereby they are singularly experienced and instructed in this Spiritual warfare . Exercise makes them expert souldiers of Iesus Christ. So that their hands are taught to war , and their fingers to fight , against all the enemies of their salvation . ( 4. ) Hereby they are forced e to flye to God by prayer : And obtain at least this sweet Answer , as a Return of Prayer particularly : My Grace is sufficient for thee . ( 5 ) Hereby they are driven to cling closer to Iesus Christ , that they be not overthrown . The more the tops of well-rooted trees are Shaken with the winds : the more deeply their roots are fixed in the Earth . When the wind blows hardest , the traveller girds his cloak to him the closest . When Temptations are most violent & impetuous : we cling fastest to Christ lest we fall , and Christ clasps us fastest because we shall not fall . ( 6 ) Hereby Christ gives them frequent occasions of triumphant victories . No conflict ; no Conquest . No Temptation : No triumph . Christ himself in his own person was pleased to be tempted , that thereby he might take occasion to triumph over the Tempter . And he sometimes leads us into Temptation , that we may conquer by his conquests , and triumph by his triumphs , over temptation . ( 7 ) Finally , Hereby they are taught to compassionate and succour others in Temptations , themselves having had a feeling of temptations . Passion breeds Compassion . Yea and if Gods people sometimes be foiled by temptations , yet hereby they are provoked to more watchfulness for future , in regard of themselves ; and are enabled to more helpfulness towards others . As Christ said to Peter ; f when thou art converted strengthen thy brethren . And as David promised after his recovery ; g — Then shall I teach transgressors thy waies , and sinners shall be converted to thee . Of Patients , they become Physitians . And by having their own bones out of joynt , they become skilful bone-setters unto others . 5. What a Comfort is this Against deep and dismaying Desertions , wherewith the Lord sometimes exerciseth his own people ! Here Consider briefly , 1. The Nature of these Desertions . 2. The Comfort which Goas people may have against Desertions , from this , That the Lord is their God by his Everlasting New Covenant . ( 1 ) The Nature and mysterie of Divine Desertions , ( to omit all other sorts of Desertions ▪ ) seems in General to Consist in Gods Forsaking , or with-drawing from his Creature , viz. Not in Gods withdrawing his Essence from his Creature , which is Immense , Infinite and Omnipresent , and cannot be excluded from any Creature : But in Gods with-holding or with-drawing in some sort his Spirit , Grace , Favour , Comforts , Assistance , &c. from his Creature . According to this later sense , Gods Desertions or Forsakings of his Creatures are either , 1. Absolute , or 2. Limited . That , as of a Supream Lord and righteous judge ; This , as of a Faithful and loving Father . I. Gods Absolute Desertion extends it self to all the vessels of wrath , whether Reprobate Angels or men . Them he forsakes , from them he totally and finally with-holds all saving grace , ( which he is no way bound to give them , ) as a Supream Lord and righteous Judge of all the world : suffering them to perish . As , 1. He deserted all the Reprobate Angels so that h they left their first estate and habitation , ( which was mutable ) by Sinning : and God left them in their Sin and misery i without providing any Saviour for them . Though he deserted mankind so as to leave them to k fall into Sin and misery : yet l he provided a Saviour for recovery of all his elect among mankind . 2. He Deserts all reprobate men , denying them the m pure , sanctified and right use of Outward Benefits , which is the chief excellency or all such outward enjoyments : and yet n he heaps many temporal Benefits upon them , As Honours , pleasures , riches , friends , peace , liberty , &c. 3. He Deserts great part of mankind , in vouchsafing them no tender of Iesus Christ or the Gospel at all . So that he wholly leaves them to perish in their sins , without offering them any Remedy : or vouchsafing them so much as an external Call to Christ. 4. He Deserts multitudes of people in the visible Church that have the Outward means of Salvation , by p with-holding the effectual and saving Co-operation of his Spirit by those means . They have Word , Sacraments , &c. but not saving benefit by these . 5. He Deserts many that seem to partake of his Spirit , of Faith , Repentance , Obedience , &c. q denying them the saving truth and perfection of these , so that they content themselves with shews , shadows and imperfect degrees of them , the common endowments of the Spirit . But here 's no comfort against this Absolute Desertion , whereby God forsakes all Reprobates , and none but Reprobates . II. Gods limited Desertion , is peculiar to his Elect. Them he deserts sometimes as a faithful & loving Father : not absolutely , but only in some respects ; not Totally , but only in some Degrees ; Not Finally & for ever , but only for some little time . Against this limited Desertion the present Consolation is intended . Now thus The Lord Deserts and leaves his own people , In Temptation , In Sin and Infirmity , In Trouble and Distress . 1. In Temptation . Herein God deserts his people divers waies ; viz. ( 1 ) Sometimes , By leaving them to be grievously exercised with them : Even r as wheat is tossed and sifted with a sieve , or as a man is beaten and s buffeted about his head and face . Thus he left Paul to be t buffeted with the Messenger of Satan : not delivering him from those buffetings , no not upon his many prayers . Thus probably Christ left his Disciples to be u sifted as wheat by Satan , about the time of his Passion . This is to be left to the trouble and vexation of temptation . ( 2 ) Sometimes , By leaving them to be overborn and foyled for a Season by the Temptation . As x David , y Peter , and others . 2. In sin and infirmity ; Thus God deserted King Hezekiah , and left him to the pride of his Heart expressed in his vain-glorious ostentation before the King of Babylons Embassadors , z Hezekiah prospered in all his works . Howbeit , in the business of the Embassadours of the Princes of Babylon , who sent unto him to enquire of the wonder that was done in the Land , God left him , to try him , that he might know all that was in his heart . In Sin God deserts his people diversly , viz. ( 1 ) He leaves them in some measure during this present life under a Original sin , the corruption of their Natures . He at their effectual calling sanctifies them in every part ; but not throughout in any part . There are b Reliques and powerful Remains of sin indwelling in them , together with Habits and Principles of Grace : as Canaanites among the Israelites . These Reliques of sin are c The flesh , contrary to the Spirit : d The Old man , opposite to the new man : e A body of Death , and f Law of sin and death , repugnant to the Law of the Spirit of life : g A Law in their members rebelling against the Law of their mind , and leading them into captivity to the Law of sin ; As Paul notably evidenceth . And this proves matter of great affliction to Gods people . Hence Paul sadly sighs and laments ; h O wretched man that I am ! who shall deliver me from the body of this death ? These reliques of sin maintain such a continual conflict with the Gracious part in Gods people ; that they are hereby oft filled with discomfort , yea and sometimes make question of the Truth of their Grace . ( 2 ) He leaves them ordinarily during this Mortality to divers invincible i Infirmities ; viz. k Involuntary weaknesses , both in omitting good , and committing evil , against their wills . As doubts , staggerings , fears , spiritual dulness , sluggishness , listlesness in the waies of God , wandring and distracted thoughts in duties , &c. By which their hearts are oft-times much sadned and dejected : they think it is not with any of Gods people as with them herein . Thus the Lord Christ left his Spouse in her spiritual sluggishness , slumber and security , once and again . l By night on my bed I sought him whom my soul loveth : I sought him , but I found him not . I will rise now , and go about the City in the streets , and in the broad waies I will seek him whom my soul loveth : I sought him , but I found him not . The watchmen that go about the City found me : To whom I said , Saw ye him whom my soul loveth ? It was but a little that I passed from them , but I found him whom my soul loveth , &c. And afterwards ; m I sleep , but mine heart waketh . It is the voice of my beloved that knocketh , saying , Open to me , my Sister , my love , my dove , my undefiled ; for my head is filled with dew , and my locks with the drops of the night . I have put off my coat , how shall I put it on ? I have washed my feet , how shall I defile them ? — I opened to my beloved , but my beloved had withdrawn himself , and was gone : my soul failed , when he spake ; I sought him , but I could not find him ; I called him , but he gave me no answer . ( 3 ) He sometimes leaves them for a time to fall into gross and scandalous sins . As Noah into n Drunkenness ; Lot into o Incest with his two daughters ; David into p Murder and Adultery ; Peter into his triple q Denyal of his Lord and Master Jesus Christ , and every time worse then other , &c. And these Falls r cost them many bitter tears , when they come to themselves again : yea hereby their very bones are broken , their joy of Gods salvation is lost , their assurance of Gods love and Evidences for eternal life so blurr'd and defaced , that they call all into question . And of all Gods deserting his people in sin , this is most dangerous , and most to be lamented . 3. In trouble and Distress . Herein God Deserts his people many waies . As , ( 1 ) By leaving them to be exercised under Affliction , especially after great experience of Gods Mercies . Hence Gideon complained to the Angel ; s O my Lord , If the LORD be with us , why then is all this befallen us ? And where be all his miracles which our Fathers told us of , saying ; Did not the LORD bring us up from Egypt ? But now the LORD hath forsaken us , and delivered us into the hands of the Midianites . God in a sort forsakes his people , while he afflicts his people . ( 2 ) By leaving them to unusuall and extraordinary extremities of affliction . Thus t God left Iob in the hands of Satan to be miserably afflicted and distressed in his Goods , in his children , and in his own body : So that at last Iob u curses his birth , wisheth for Death , utters many passionate and distempered speeches , his friends think him to be a wicked hypocrite , and his wife estranged her self from him . And how hard a thing is it for Gods people not to faint in the day of extream affliction , because their strength is but small ! ( 3 ) By leaving them under affliction a long time , the Lord delaying his help . O this is a sad aggravation of their distress , when the Lord deserts them for a long time together ! Hence David complains ; x How long wilt thou forget me O LORD , for ever ? how long wilt thou hide thy face from me ? How long shall I take counsel in my soul , having sorrow in mine heart daily ; How long shall mine enemy be exalted over me ? And Asaph most sadly expostulates ▪ y will the Lord cast off for ever ? And will he be favourable no more ? Is his mercy clean gone for ever ? Doth his promise fail for evermore ? Hath God forgotten to be gracious ? Hath he in anger shut up his tender Mercies ? Selah . ( 4 ) By with-holding from his afflicted people the wonted sense and sweet experience of his Comforts , favour and loving-kindness in their afflictions . When God hides his countenance , withdraws himself from them , seems not to lay to heart or Consider their trouble . This was Davids case , the Type : and Christs condition upon the Cross , the Antitype ; z My God , my Ged , why hast thou forsaken me ? &c. This was the lot of a Mr. Rob Glover in prison at Coventry , after he was condemned to be burned for the Truth , two or three daies before his Death , his heart was dull , heavy and lumpish , desolate of all spiritual consolation in reference to the bitter Cross of Martyrdom . So that he feared the Lord had withdrawn his wonted favour from him ; and made his moan to Austin Bernher , a Minister , his familiar friend , signifying how earnestly he had prayed night and day unto the Lord , and yet could receive no motion nor sense of any comfort from him . Austin wished him to wait patiently the Lords pleasure , and however his present feeling was , yet seeing his Cause was just and true , constantly to stick to the same , and play the man , not doubting but the Lord in his good time would satisfie him with plenty of Consolation , desiring him to shew some signification thereof when his heart began to be touched with them . The next day , as he was going to the place of Martyrdom , and was now come to the sight of the stake , ( although all the night before praying for strength and courage he could feel none suddenly he was so mightily replenished with Gods holy comfort and heavenly joyes , that he cryed out , clapping his hands to Austin , and saying in these words , Austin , He is come , he is come , &c. and that with such joy and alacrity , as one seeming rather to be risen from some deadly danger to liberty of life , then as one passing out of this world by any pains of death . Mr b Peacock a learned and godly Minister , in his last sickness , was so far Deserted of God , that he concluded ; The Lord had cursed him ▪ That he was a foolish vain-glorious hypocrite ; It was against the course of Gods proceedings to save him , he hath otherwise Decreed , he cannot ; That he desired no more to believe , then a post , then an horse-shooe , had no more sense of grace then those Curtains , then a goose , then that block . c To his friends , saying , Suffer us to pray for you , he replyed ; Take not the name of God in vain ▪ in praying for a Reprobate . d Mr. Dod asked him how he did ? He answered ; Lamentably , wretchedly , miserably . No stamp of grace in me . Do you desire to be eased ? Infinitely . Oh if God would give me but a drop ! e — Another time he brake out into this ejaculation ; O God reconcile me unto thee , that I may tast one dram of grace , by which my miserable Soul may receive comfort . But after many sad agonies f he received much comfort before his Death , as I shall after intimate . ( 5 ) Finally , By setting himself , his wrath and terrours against his people in their distresses . It is exceeding sad , when in afflictions God witholds his consolations from his people : but it is double grievous and intolerable when himself heaps positive disconsolations upon his people . Who may stand before him when once he is angry ? This was Iobs case ; g Oh that my grief were throughly weighed , and my calamity laid in the balances together ! For now it would be heavier then the sand of the Sea , therefore my words are swallowed up . For the Arrows of the Almighty are within me , the poyson thereof drinketh up my spirit : The terrours of God do set themselves in array against me . This was Heman's condition , who in his Desertion thus complaineth to God ; h Thou hast laid me in the lowest pit , in darkness , in the deeps . Thy wrath lieth hard upon me : and thou hast afflicted me with all thy waves . Selah . i — LORD why castest thou off my Soul ? why hidest thou thy face from me ? I am afflicted and ready to die , from my youth up : while I suffer thy terrours I am distracted . Thy fierce wrath goeth over me : Thy terrours have cut me off . They came round about me daily like water : they compassed me about together . These are the sad Desertions wherewith the Lord sometimes exerciseth his dearest people . I have touched at the nature and sorts of them the more largely , that I may lay their foundations of comfort against them more solidly , and you discern the necessity and commodity of such comforts more fully . ( 2 ) The Comfort which Gods people may have against all these Divine Desertions , from this , That the Lord is their God by this Everlasting New Covenant ; is manifold , and singularly reviving . For , First , The LORD remains still a Covenant-God unto his people , in and under their saddest Desertions ; as well as before , or after such Desertions . Jesus Christ forsaken by his father when he was dying upon his Cross , did yet in this extremity of Desertion cry out , k My God , My God , why hast thou forsaken me ? Though he had deserted him , yet still he was his God ; and still he apprehended him as his God. David deserted of his God , could yet plead his Covenant-interest in him , and Relation to him , as his God. l My God , my God , why hast thou forsaken me ? why art thou so far from helping me , and from the words of my roaring ? O my God , I cry in the day-time , but thou hearest not , &c. Heman in his most doleful Desertion , yet was able to say ; m O LORD God of my Salvation , I have cryed day and night before thee , &c. Yea the Lord in Desertions still remains their Covenant-God though they should not be able so to apprehend him . As the Sun still shines , although we cannot alwaies see it shine , by reason of clouds interposing , &c. Or as a sick man hath still a true title to , and interest in all his lands and goods , though for present he hath neither apprehension of it , nor Consolation in it . And the Lord must needs remain their Covenant-God in Desertion , as well as out ; because he is n their God by an Everlasting Covenant . Now temporary Desertions cannot overthrow an Everlasting Covenant . What then though thou beest under a Divine Desertion ? yet the main is safe , The Substance of thine happiness is sure , The Lord still remains thy God in Covenant . Oh what an heart-reviving Cordial ! The Lord hath not taken away his Grace ▪ but suspended it . He hath not deprived thee of the support of his Comforts , but only of the sense and experimental feeling of his Comforts . He hath not so much left thee , as concealed himself from thee : He is present with thee as thy God , but hath a little hid himself . It s with thee , as once o with Hagar : The well is close by thee , and thou lamentest for water , because thou knowest it not : or as once with the p two Disciples going to Emmaus , they went lamenting Christs death , when Christ himself risen from the dead walked and talked with them , but their eyes were held fast that they knew him not . Let this refresh thy deserted spirit , The Lord hath in some sense left thee : yet still remains a Covenant-God unto thee . Secondly , Gods sincere Covenant-people may be long and deeply deserted , but shall never be totally , finally or utterly forsaken . For , 1. Gods New Covenant with them in Christs blood is q sure and Everlasting , and can never be reversed or destroyed : no more then Christ can dye a second time . 2. The Mediatour of this Covenant Jesus Christ hath not only dyed , to ratifie Gods New Covenant unalterably : but also is risen again , for ever to trample upon all the sins and enemies of his true New Covenant-people triumphantly . r What then shall separate us from the love of God which is in Christ ? shall tribulation , &c. Jesus Christ may assoon be plucked down from Gods right-hand to suffer a second time , as his New Covenant-people be separated from God , and utterly cast away . 3. The Promises annexed to this Everlasting Covenant of God , do peculiarly secure all Gods true Covenant-people against his final and total forsaking . Take a taste of these few . s God promising to make a New Covenant with the house of Israel and Iudah , tels them it should not be according to the former Covenant which their Fathers brake : whereby he implies , that this New Covenant should be of such a Nature and Constitution , that it should not be broken . God would undertake for both sides , &c. Christ saith ; t All that the father giveth me , shall come unto me : and him that cometh to me , I will in no wise cast out . u — My sheep hear my voice , and I know them , and they follow me . And I give unto them eternal life , and they shall never perish ; neither shall any man pluck them out of my hand . And God hath said ; x I will never leave thee , nor forsake thee , viz. totally , finally , utterly . The Greek hath five Negatives in this Promise , intimating most Emphatically , that it is a Resolute and Peremptory Promise . It may be thus rendred to the Original ; I will not not leave thee , nor will I not not forsake thee . Thirdly , God keeps his Covenant-people from sinking , fainting and despairing under Desertions . Because y he will be their Covenant-God and they shall be his people ; z he will not turn from them , nor shall they depart from him : viz. not totally , finally , utterly . And consequently when their God gradually and for a time deserts them , yet under those desertions he secretly supports them from utter despondency and despair , because he is , and will be their God. Hence , David deserted , could a pray to God as his God upon many grounds of confidence . Yea he could say ; b O my God , I cry in the day-time , &c. c — Thou art my God from my mothers belly . Be not far from me , for trouble is near , for there is none to help . d — Be not far from me , O LORD ; O my strength haste thee to help me . Thus he was secretly supported to plead his Covenant-interest in his God , though deserted by his God. Asaph deserted , was yet so far supported as to e pray to God prevailingly : And at last to raise up his spirit upon the former experiences of his people . And I said , This is my infirmity : but I will remember the years of the right hand of the most high . Heman deserted , could pray ; f O LORD God of my salvation , I have cried day and night before thee . The Church deserted of Christ , was yet so far supported by Christ , as g to seek him whom her soul loved . She still loved him dearly , and sought him earnestly . Yea Jesus Christ himself deserted of his Father upon the Cross , yet was so far kept from despondency under his desertion , as to cry ; h My God , My God , why hast thou forsaken me ? Though then such Desertions are sad and lamentable , yet such support under them against fainting is Comfortable . And the Lord as our God thus supports us herein , when we could not support our selves , nor could any other relieve or help us . As David intimates in his Desertion ; i Be not far from me , for trouble is neer , for there is no helper . This comfort Gods people have under Desertions , in having the Lord to be their God in Covenant . Fourthly , God seasonably recovers his people out of Desertions . In his own Season . And his Season is the best Season . Because he is their Covenant-God , he will not turn away from them , utterly : and if he turn not away from them utterly , he must needs return again to them seasonably . Though he desert them a long time , it shall not be over-long . Christ k deserted his Church : she sought him , enquiring of the watchmen fo●… him ; It was but a little ( saith she ) that I passed from them , but I found him whom my soul loveth . l David and Asaph in the beginning of their Prayers complain of Gods forsaking them : before the end thereof they intimate Gods Return unto them . Christ himself was m deserted of his father upon the Cross : but the same day received by his father into Paradise . Mr. n Robert Glover Martyr ▪ was deserted of God , and deprived of all sweet sence of his comforts for about three dayes together after his Condemnation , though he prayd to God night and day for divine refreshments . But when he was going to the place of Execution , and was now come within sight of the stake , The Spirit of God returned to him , with such singular comfort , that he triumphantly cryed out to his dear friend ; Austin , he is come , he is come . Mr. Peacock was sadly deserted of God in his last sickness : but about two hours or more before his Death , the Lord did so graciously return to him with the light of his Countenance gladning his Soul , that he brake forth into these passages ; o Do ye expect to hear from me , what I believe concerning my eternal Salvation ? Truly God doth for ever so endearedly tender ; and is so unconceivably mercifull to all those whom he hath once loved , that he never Finally doth forsake them ; and therefore I am most assuredly confident , that I shall depart from hence into heaven . Happy ! thrice happy be these cords of affliction in which my most gracious God hath ty'd and bound me ! p One telling him , you have fought a good fight ; He said , It behoves , it behoves me to strive for heaven . Lift me up , lift me up , rid me hence that I may come to heaven . q Being remembred of Gods goodness to him , in filling his soul with such comfort , after so great Temptation , he said ; I do ( God be praised ) feel such comfort from that ▪ what shall I call it ? ( Agony ; said one that stood by : ) Nay that 's too little ; that if I had five thousands worlds , I could not make Satisfaction for such an issue . r — What great Cause have I to magnifie the goodness of God , that hath humbled , nay rather that hath exalted such a wretched miscreant , and of so base Condition , to an estate so glorious and stately ? The Lord hath honoured me with his goodness : I am sure he hath provided a glorious Kingdom for me . The joy that I feel in my soul is incredible ! Now O deserted Christian , stay thine heart with this ; The Lord that sadly deserts thee will seasonably return unto thee . And when he returns , he will come with healing and joy . If he come again to thee but two or three hours before thy death , or as thou art going to the stake , it will be so sweet , that all the bitterness of former affliction and desertion will be forgotten . Fifthly , God over-powers and Orders his peoples Desertions for their singular benefit . He brings light out of this darkness : He turns this poyson into a medicine . For , 1. Hereby , Gods people are mightily put upon prayer . God seems to fly from them , by with-drawing himself ▪ They fly after him , by strong cryes and prayers , till they overtake him . And when did they ever pray more fervently to God , then when they were deserted most sadly by God ? Witness , s David , t Asaph , u Heman , x Paul , y The Church , and z Iesus Christ himself ▪ 2. Hereby , Gods people are proved and tryed , that God may see what is in their hearts ; yea rather that God may let themselves see , what is in their own hearts . Thus , in the business of the Ambassadors of the Princes of Babylon , ( a ) God left Hezekiah to the pride , vanity , and vain-glory of his own spirit , to try him , that he might know all that was in his heart . God knew it fully before this Desertion : but Hezekiah knew it not . Hezekiah therefore had need to know it , that he might be sincerely and penitentially humbled for it . 3. Hereby , The Lord provides a singular Remedy and Antidote against his peoples sins , Past , Present and Future . For , by with-drawing from them and deserting them , ( 1 ) He corrects their sins past . As in Iob , who in his distress thus complains to God ; b wherefore hidest thou they face , and holdest me for thine enemy ? Wilt thou break a leaf driven to and fro ? and wilt thou pursue the dry stubble ? For thou writest bitter things against me , and makest me to possess the iniquities of my youths . That is , thou makest my sins stick as fast to me in their punishments as a possession to a purchaser : thou bringest all my youths sins fresh to my memory , and they are as an heavy load upon my Conscience , as if I had never repented of them , and thou hadst never pardoned them . ( 2 ) He curbs and restrains their sins present . As in the Church , c Christ knocks and waits that he might spiritually enter into her by neerer Communion : He invites her to open to him by all sweet alluring words . She was in a slumber on her bed of sluggishness and carnal security : She had put off her coat , how should she put it on ? she had washed her feet , how should she defile them ? Hereupon Christ leaves some memorials of his love and sweetness behind him , and withdraws himself from her , lest she should be lulled asleep in deeper security . Seeing his presence did not perswade her against it , his absence should rouse her out of it . And now that Christ had left her , she was wakned to the purpose , and restlesly seeks him , and calls after him . ( 3 ) He prevents their sins to come . As in d Paul after he had been caught up into the third Heavens , he left him a while to be buffeted with temptations , to preserve him from spiritual pride through his Revelations . e And lest I should be exalted above measure through the abundance of the Revelations , there was given to me a thorn in the flesh , the messenger of Satan to buffet me , lest I should be exalted above measure . He speaks it twice over , because this was a special advantage which God intended him by his buffeting Temptations . Now then if desertions are thus gainfully improved to Gods people ▪ as to Correct their sins past , Curb their sins present , and Prevent their sins to come ; what a comfort may this be against them ? 4. Hereby , the Faith of Gods people is awakened and exercised . When God leaves them , then they are put upon search and inquiry into their own and others former old experiences for their support . As f Asaph in his desertion complaining , will the Lord cast off for ever ? and will he be favourable no more ? &c. at last recollected himself , and propped up his Faith by former experiences ; And I said , This is my infirmity , But I will remember the years of the right hand of the most high . I will remember the works of the Lord : surely I will remember thy wonders of old , &c. 5. Hereby , Their love and desires are exceedingly enflamed after God and Iesus Christ , that they cannot rest till they recover some tasts of wonted love and favour . Thus , g the drowsie and sleepy affections of the Church are notably awakened to Christ , by his withdrawing . 6. Hereby , Gods return , and renewed discovery of his Grace , Favour and Love , are more eminently commended to Gods people , as double , sweet and acceptable . When the Church recovered Christ after Desertition , then , h she entertains him with Complacency of affection ; I am my beloveds , and my beloved is mine : he feedeth among the lillies , viz. He feedeth his eye and heart , greatly delighting himself with his people , and his own Graces in them . How welcome was the Lord to Mr. Rob. Glover Martyr , when he met him with his long looked-for Comforts , as he was now going to the stake ! his heart and spirit were transported , and his tongue cries out ; He is come , He is come . How welcome were the renewed beams of Gods favour to Mr. Peacock about two or three hours before his Dissolution , when he burst out into that rapture ; The Lord hath honoured me with his goodness ; I am sure he hath provided a glorious Kingdom for me . The joy that I feel in my soul is incredible . 7. Hereby , Finally , Gods people are experimentally instructed to retain the Lord more stedfastly and carefully , when they do recover him . His absence was bitter as Death ; his presence is life . Therefore they cling faster to him then formerly , they grow into neerer Communion with him , they charge all about them to take heed of disturbing or offending him in the lest degree . How emphatically is i this declared in the carriage of the Church ! — It was but a little that I passed from them , but I found him whom my soul loveth : I held him , and would not let him go , untill I had brought him into my mothers house , and into the chamber of her that conceived me . I charge you , O ye daughters of Jerusalem , by the Roes , and by the Hinds of the field , that ye stir not up , nor awake my love till he please . 6. What a Comfort is this to all Gods true Foederates , against all the sharpest Afflictions and Persecutions possible , that the LORD is their God by his own everlasting New Covenant ! Gods Covenant-people are ordinarily an Afflicted and Persecuted people above all other people in the world . k In this world ye shall have tribulation . l — Moses chose rather to suffer affliction with the people of God , then to enjoy the pleasures of sin for a Season . m — Yea and all that will live godly in Christ Iesus shall suffer Persecution . n Many are the troubles of the righteous . o Through much tribulation we must enter into the kingdom of God. Christ saith ; p If any man will come after me , let him deny himself , and take up his cross daily , and follow me . Christ himself bare his cross . Deus unicum filium habuit sine peccato : nullum sine flagello ; that is , God had one only son without sin : not one without the scourge . And q Christians must be Crucians , that is , Cross-bearers , as well as their Lord and Master : As Luther notably expresseth it . r He hath not learned ( saith Holy Bradford ) his A B C in Christianity ; that hath not learned the lesson of the Cross. Ignatius s then counted himself a scholler of Christ , when he began to be a sufferer for Christ : as himself testifies in his Epistle writen to the Romans . Righteous t Abel in the beginning of the world was bathed in his own blood by the cruell hands of his wicked brother Cain Isaac u mocked and persecuted by Ishmael . David x hunted up and down as a Partridge by King Saul . Isaiah is y reported to be sawn asunder with a wooden Saw. Ieremiah z was put into a miry dungeon , and ( as some say ) sunk up to the shoulders in the mire ; and was a afterwards stoned to death in Egypt . Ezekiel b slain in Babylon . Daniel c cast into the hungry Lyons Den. Michaiah d clapt in prison , and there fed with bread and water of affliction . Amos brained with a club . Micah thrown headlong down a steep place , so that his neck brake , &c. Yea Steven tells the Jews ; e which of the Prophets have not your fathers persecuted , and they have slain them which shewed before of the coming of the just one , of whom ye have been now the betrayers and the Murderers . In the dayes of the Maccabees , Gods people endured many horrid cruelties ; f were tortured , cruelly mocked , scourged , bound , imprisoned , stoned , sawn asunder , tempted , slain with the sword , wandred about in sheep-skins and gaot-skins , being destitute , afflicted , tormented . Of whom the world was not worthy : they wandred in Desarts , and in Mountains , and in Dens , and Caves of the Earth . In the times of the New Testament what bloody storms of affliction and persecution fell upon the Church of God! How cruelly was Steven the Protomartyr after Christ g stoned to Death ? And Dorotheus relates of 2000. other believers that suffered death the same day . All the Apostles , except Iohn , were violently put to death for Christ and his Gospel : and Iohn himself was cast into burning oyl ( thinks h Tertullian ) at Rome , ( think i others ) at Ephesus , and it is thought by Nero : and suffered no harm thereby ; but he was afterwards banished by Domitian into the I le of Patmos , Rev. 1. 9. Iames k slain by the sword of Herod Agrippa . Ecclesiastical l writers tell us , that Peter was crucified with his heels upwards , counting himself unworthy to be crucified like Christ ; Andrew was crucified by Egeas King of Edessa ; Philip was crucified , and stoned to death at Hieropolis in Phrygia ; Barthol●…mew was beaten down with staves as he was preaching in Armenia , and crucified , his skin afterwards being flead off , & he beheaded ; Thomas was slain with a dart at Caelamina in India ; Mathew was run thorrow with a sword , or as some think he was fastned with nails or spears to the Earth , The other Iames ( thinks Ierom ) was cast headlong from the Temple ; Lebbeus was slain by Agbarus King of Edessa ▪ Simon the Canaanite was crucified in Egypt , or as others think , he and Iude were slain in a popular tumult ; Matthias was stoned , and afterwards beheaded ; Paul was frequently and grievously persecuted , imprisoned at Rome , and at last beheaded by Nero. Time would fail to mention the sad and cruel sufferings of the seventy Disciples ; Of the Primitive Christians under the ten first Persecutions ; of the Church in successive ages , in many Countries , especially in Germany , France , and here in England , till the bloody Marian daies . So that we may still see the Church and people of God in all ages , as m A Bush in the midst of flames : and may say with him ; Sanguine fundata est Ecclesia ; Sanguine crevit ; Sanguine successit ; Sanguine finis erit . viz. In blood the Church was founded ; In blood it doth increase ; With blood t is still surrounded ; And so in blood will cease . Now against all their Afflictions and Persecutions , All Gods sincere Foederates may much comfort themselves in this , That the Lord is their God by this Everlasting New Covenant . And Hence ariseth a seven-fold comfort to Gods afflicted people . For , First , Their God in Covenant will not forget , nor forsake , nor withdraw his love from his afflicted people in any their sufferings or extremities . Gods people indeed under strong and long afflictions , may sometimes think , and fear , and complain , that the Lord hath forgotten , and forsaken them , and cast them out of his love and favour . As the Iews in Babylons captivity ; n But Sion said , The LORD hath forsaken me , and my Lord hath forgotten me . And when Gods people are under a thick and black cloud of distress , how hard a thing is it for them oft-times to behold any beam or brightness of Gods countenance through that cloud ? Yet notwithstanding all their sad apprehensions , God will never forget , nor forsake , nor alienate his love from them in affliction : no not when he seems most to do it . For , Hear what God saith ; o When the poor and needy seek water , and there is none , and their tongue faileth for thirst ; I the God of Israel will not forsake them ; that is , Though my people in Babylon , or elsewhere in their way thence , be in as great wants and distresses , as once of Old when they came from Egypt in their dry and parching Wilderness : Yet I their God will not forsake them . Again , when p Sion ( in Babylons long Captivity ) said , The LORD hath forsaken me , and my Lord hath forgotten me : what sa●…th the Answer of the Lord ? Can a woman forget her sucking child , that she should not have compassion on the son of her womb ? Yea , they may forget , yet will I not forget thee . Behold , I have graven thee upon the palms of my hands : Thy walls are continually before me . A tender mother may be so unmotherly as to forget her child , her sucking child , the son of her womb : yea the q pittiful women did so in Ierusalems siege , when they boyled and eat their own children . But God will not forget his afflicted people : For a constant memorial of them , he hath graven or pourtrayed them upon the palms of his hands : their walls , either their ruined walls are continually before him , still before his pittying eye : or their intended walls , in the Idea or Model of them , are continually before him , still in his thoughts and determinations how they shall be raised , and upon the same ground of Gods tender love and faithfulness to his afflicted , these Promises are applicable to Gods afflicted under the New Covenant . And therefore against all divorce of Gods people from his love by affliction , or otherwise , How doth the Apostle triumph ? r Who shall separate us from the love of Christ ? shall Tribulation , or distress , or Persecution , or Famine , or Nakedness , or Peril , or Sword ? — Nay in all these things we are more then Conquerours through him that loved us . For I am perswaded , that neither death , nor life , nor Angel's , nor Principalities , nor powers , nor things present , nor things to come , nor height , nor depth , nor any other creature , shall be able to separate us from the love of God which is in Christ Iesus our Lord. How should this hold up head and heart in deepest afflictions and persecutions , whoever forget us , or forsake us , or with-draw affection from us in distresses : Our God will never do any of these unto us : and then in worst of sufferings , the main is safe . Secondly , God is most infinitely tender and compassionate over his people in all their sufferings . In tenderest compassions he at first made them his Covenant people : His Foederal tenderness he still continues to them , and in afflictions is wont to express it most tenderly towards them . s The LORD's portion is his people : Jacob the Lot of his inheritance . He found him in a desart land , and in the waste howling wilderness , ( compassed about with many and sore distresses : ) he led him about , ( Heb. He compassed him about , as it were embraced him , and clasped his arms about him , ) he instructed him , he kept him as the apple of his eye . As an eagle stirreth up her nest , fluttereth over her young , spreadeth abroad her wings , taketh them , beareth them on her wings : So the LORD alone did lead him , &c. Oh what yerning tenderness did God shew to his afflicted Israel ! They that t touch his people , touch the apple of his eye , his tenderest part . Their afflictions , are his afflictions : Their sufferings , are Christs sufferings . He takes all their wrongs as done to himself : and accordingly rewards them . u In all their affliction he was afflicted . He so pitties his suffering people , that he smarts in their pains , he bleeds in their wounds , he is persecuted in their Persecutions . That expression is observable ; x God hath comforted his people , and will have mercy upon his afflicted . Such care and tenderness God shews to his people in affliction , that they are stiled by a peculiar appropriation , His afflicted . No tender y Father can pitty his sick child , as God the Father of Fathers commiserates his afflicted children . Now as to be un ▪ pittyed in misery , is a great aggravation of misery ; so to be tendered , pittyed and commiserated in distress , is a great alleviation and lessening of distress . And above all compassions , the compassions of our God are most compassionate . Humane tenderest Commiserations are but meer cruelties to divine compassions . O ye Covenant-people of God , comfort your selves against all your sufferings , in that ye are not unpittyed in your sufferings . You have a friend that laies to heart all your afflictions . Your God pitties you , and his bowels yern over you . He washes your stripes , he wipes off your tears , he binds up your bruises , he kisseth your wounds ; your z tears he puts into his bottle ; every drop of your blood you shed , is registred in his book : The very hairs of your head are all numbered , Mat. 10. 30. not an hair falls from your head to your prejudice : Your God tells them all . To him you may make your moan , and pour out all your complaint , for he tenders you infinitly . Thirdly , God will hear the cryes , and prayers , and groans of his people in their distresses . This he hath promised to his Covenant-people , that struck Covenant with him by Sacrifice , whose God he was ; a Call upon me in the day of trouble ; I will deliver thee , and thou shalt glorifie me . And elswhere he saith ; b when the poor and needy seek water and there is none , and their tongue faileth for thirst : I the LORD will hear them , I the God of Jacob will not forsake them : because he is Iehovah , and the God of Iacob : that is , because he is their Covenant-God , giving being to his Covenant and Promises : therefore he will hear them , &c. When the Lord appeared to Moses in the Burning Bush , he proclaimed himself before Moses to be the Covenant-God of Israel , saying ; c I am the God of thy Father , the God of Abraham , the God of Isaac , and the God of Jacob. And what inferred he thence , for the comfort of Moses and Israel ? In seeing I have seen the affliction of my people which are in Egypt , and have heard their cry by reason of their task-masters ; for I know their sorrows . Hereby then Gods people may comfort themselves , that when they in their troubles pour out their complaints before the Lord : he will not turn a deaf ear , nor put away their prayers from him , but attend unto them , because he is their God. d He will regard the prayer of the destitute , and not despise their prayer . This shall be written for the generation to come . — Yea , he looks down from heaven , to hear the groaning of the prisoner , and to loose the children of Death . If these were comforts to Gods afflicted people under former Covenants ; much more under this New Covenant . Fourthly , God allies and qualifies the afflictions of his People . He will not suffer them to be extream and unmeasurable upon them , because he is their God , and they his people in Covenant . Yea though e their heart was not right with him , neither were they stedfast in his Covenant : yet , he being full of compassion forgave their iniquity , and destroyed them not ; yea many a time turned he his anger away , and did not stir up all his wrath . He puts a great difference in this regard betwixt his people and others . He adds a great allay to their troubles , either in regard of manner , measure , kind , continuance or other circumstances : that they are able to bear them . f Hath he smitten him , as he smote those that smote him ? or is he slain , according to the slaughter of them that are slain by him ? In measure when it shooteth forth thou wilt debate with it : he stayeth his rough wind in the day of his East wind . All his chastisements upon his people are stinted by measure and favourable proportion : and when he fans them , he blows not all away , but staies , or keeps in , his rough wind , that it should not blow too fiercely and furiously . Fifthly , God will supply his peoples extreamest wants in afflictions , with all necessary provisions : and this because he is their God. Wants of necessaries in an afflicted condition , greatly aggravates affliction : yea , are themselves a very great affliction . But the Lord will work extraordinarily , rather then they shall not seasonably be supplyed . How sweet are those Promises ! g When the poor and needy seek water , and there is none ; and their tongue faileth for thirst ; I the LORD will hear them , I the God of Israel will not forsake them . I will open rivers in high-places , and fountains in midst of the vallies : I will make the Wilderness a pool of water , and the dry Land springs of water . I will plant in the Wilderness the Cedar , the Shittah-tree , and the Myrtle , and the Oyl-tree : I will set in the desart the Fir-tree , the Pine , and the Box-tree together : That they may see and know , and consider , and understand together , that the hand of the LORD hath done this , and the holy one of Israel hath created it . This seems to have reference , Immediately , to the extream misery of Gods people under the Babylonish Captivity , and the difficulty of their return thence : Mediately , to the Spiritual bondage of his elect under sin , &c. typisied and shadowed out under Egypts Bondage , and Babylons Captivity ; and so it is most comfortably applycable , even to all Gods afflicted and distressed ones under the New Covenant . The extremity of the Jews sufferings in Babylon , or in the way thence to Sion , are set forth under the Metaphor of extream thirst . Hunger and thirst are intolerable and deadly if not satisfied . But thirst is the far more intolerable of the two . Against such distress the Lord comforts them : More Generally , in that he will hear them and not forsake them . More Particularly , in that he will extraordinarily and beyond the course of Nature provide liberally for their Necessities , viz. Water against their thirst , even Rivers in high-places , Fountains in vallies , Pools in the Wilderness , and Springs in the dry Land. Shade and shelter against the parching heat of the Sun , by replenishing the Wilderness with great variety of pleasant , bushy , shady trees . So that the long , dry , barren and parching Wilderness , which they were to pass through from Babylon to Sion , should not hinder or discourage them . Also under these waters and shady trees , are metaphorically implyed the spiritual refreshments and comforts which God affords his called ones in their way to heaven . Sixthly , God is graciously present with his Covenant-people in midst of their greatest sufferings & afflictions : and that because he is their God in Covenant . Upon this consideration the Lord comforts his Israel against his afflictions and enemies ; h Fear thou not , for I am with thee : be not dismayed , for I am thy God. Being his God , he was with him : Being with him , he need not fear nor be dismayed by reason of any Evils or Enemies . To like effect was that wonder which Moses saw , i The Angel of the LORD appeared unto him in a flame of fire out of the midst of a Bush ; and he looked , and behold the Bush burned with fire , and the Bush was not consumed . — And God called unto him out of the midst of the Bush , and said , Moses , Moses . — Draw not nigh hither ; put off thy shooes from off thy feet , for the place whereon thou standest is holy ground . — I am the God of thy Father , the God of Abraham , the God of Isaac , and the God of Iacob , &c. This was the Marvel : but what was the Mysterie and meaning of it ? This Bush ; was the Church , the Israel of God. This Fire wherewith the Bush burned , was the Fire of afflictions wherewith Israel the Church of God had been already exercised in Egypt , and should be yet further exercised in the wilderness and in other places . This burning of the Bush without consuming , was the Churches singular and admirable preservation from ruine and destruction under afflictions : She lived , like the k three noble Iews , without hurt in midst of flames : Or as Paul , l Troubled on every side , yet not distressed ; Perplexed , but not in despair : Persecuted , but not forsaken : Cast-down , but not destroyed : under afflictions , but not swallowed up of afflictions : in fiery tryals , but not devoured by fiery tryals : in the furnace and fining pot , but still un-consumed gold in the fining pot . And The Angel of the LORD in the flame of fire in the midst of the Bush , was the LORD God himself , the Covenant-God of Abraham , Isaac and Iacob , who was graciously and powerfully present with his Church in her sharpest afflictions , preserving her from destruction by those afflictons . Being their Covenant-God , he was present with his people in midst of their sufferings . O what an admirable Comfort is this to all the LORD 's true Foederates ! we may be a bush burning with flames of afflictions , but the God of Abraham Isaac and Iacob , our Covenant-God , is present with us in midst of those flames . We may be sharply afflicted : but our God will be with us in those afflictions . With us by his speciall providence , by his mighty power , by his singular wisdom , by his peculiar graces and Comforts . So with us , as none in the world besides him could be with us . With us in the fire , in the water , in prisons , in dungeons , in the wilderness , in the shadow of Death . God was with Ioseph in prison ; with Israel in Egypt , and in the wilderness ; with Elishah endangered by the Syrians ; with Paul in the terrible Tempest at Sea , when they suffered Shipwrack ; with Ionas in the bottom of the Sea in the belly of the Whale ; with Daniel in the Lyons Den ; with the three valiant and noble-spirited Iews in the burning fiery furnace ; and with his Martyrs at the stakes . Who ever start from us , Our m God will never start from us , but be near unto us in perplexities . And Gods presence with his afflicted people , is a manifold comfort to his afflicted people . For , Hence it is that 1. He exactly observes and laies to heart their sorrows . 2. He animates them against their fears . 3. He preserves them from destruction . 4. He enables them to endure . 5. He transforms the very Nature of their sufferings . 6. He avengeth them of their adversaries . 7. He seasonably delivers them out of all . Hence , ( 1 ) He exactly observes and laies to heart their sorrows and sufferings . He is present with them : therefore he cannot chuse but know and pitty their afflicted condition . He was n in the midst of the bush burning with fire : therefore he perfectly knew the force , fury and sharpness of that fire , and how the Bush smarted in it . Hence he spake so sympathizingly ; I have surely seen the affliction of my people which are in Egypt , and have heard their cry by reason of their Task-masters : for I know their sorrows : and I am come down to deliver them out of the hand of the Egyptians . He knows their sorrows , and pitties them ; He pitties them , and delivers them . He observes and laies to heart , every stripe they bear , every groan they sigh out , every tear they let fall , every drop of blood they shed , &c. not one of all these shall be neglected or forgotten of their God. Hence , ( 2 ) He animates them against their fears . Afflictions , dangers and troubles are apt to fill them with fears . David before Achish King of Gath was full of fears : o I sought the LORD , and he heard me , and delivered me from all my fears . And saith Paul ; p We were troubled on every side : without were fightings , within were fears . Now Gods presence with his people in their most dangerous afflicted state , is a singular Antidote against all their fears . Thus God propounds it ; q Fear thou not , for I am with thee : be not dismayed , for I am thy God. And again ; r Thus saith the LORD , that created thee , O Iacob , and he that formed thee , O Israel , Fear not : for I have redeemed thee , I have called thee by thy name , thou art mine . When thou passest through the waters , I will be with thee , &c. And thus Gods people have proved it , especially when they have apprehended Gods presence with them in their distresses . With what courage and resolution have they trampled upon their fears and dangers ? s Though I walk through the valley of the shadow of Death , I will fear no evil : for thou art with me , thy rod and thy staff they comfort me . We fear evils , because we apprehend they will be too hard for us , and over-match us : but Gods presence apprehended , dissipates these fears , because we know that God can over-match all our dangers and distresses . Hence , ( 3 ) He preserves them from destruction . Gods presence with his afflicted people , is their Al-sufficient Preservative . It was Gods presence t in the burning Bush , that kept the burning bush from being consumed . It was Gods presence u with the three Iews in the fiery furnace , that preserved them from being burnt to death by the merciless flames , yea from the smell of fire on their garments . It was Gods presence x with Daniel in the Den of hungry Lyons , that shut their mouths , that they did not break and tear him to pieces . When God is with us , Safety is with us . Hence , ( 4 ) He enables them to endure and undergo the worst of sufferings . Gods presence is an assisting and an enabling presence . When God is with us in trouble , he enables us to do and endure beyond our selves . y Fear thou not , for I am with thee : be not dismayed , for I am thy God : I will strengthen thee , yea I will help thee ; yea I will uphold thee with the right hand of my righteousness . — For I the LORD thy God will hold thy right hand , saying unto thee , Fear not , I will help thee . If Gods presence help us , how easily shall we bear the heavyest burdens ? how couragiously shall we oppose the greatest dangers ? how constantly shall we endure the greatest extremities ? How wonderfully did Gods presence uphold Iob in all his un-parallel'd troubles from sinking and despairing ! Without Gods helpful presence , those troubles had broke his back . Though of our selves in such cases we can do nothing : Yet through our God assisting , we shall be able to do all things . Hence , ( 5 ) He transforms the very Nature of their sufferings , that they become as no sufferings or afflictions , but rather advantages to Gods people . His z presence with Daniel in the Lyons Den , changes the tearing Lyons as it were into harmless Lambs , and the dismal Den into a safe receptacle . The Lyons were intended for his Executioners , and the Den for his Grave : but the Den became his chamber of safe rest , and the Lyons his quiet companions . Gods a presence with the three Iews in the fiery furnace , suspends the fury of the fire , that it burnt them no more , then the temperate air . It burnt their bonds : but set them at liberty to walk therein without hurt . To this effect God promiseth first his presence to his afflicted Iacob , and then from his presence the transforming of their afflictions into an un-afflicting disposition ; b When thou passest through the water , I will be with thee : ( There 's his presence in affliction : ) And through the Rivers , they shall not over-flow thee . When thou walkest through the fire , thou shalt not be burnt ; neither shall the flame kindle upon thee . For I am the LORD , thy God ; the holy one of Israel , thy Saviour . Gods presence turned holy Bradfords prison as into a pleasant Parlour . Gods presence made Laurence Sanders Martyr say ; c I was in prison , till I got into prison . And at another time ; My dear Lord Iesus Christ hath begun to me of a more bitter cup then mine shall be , and shall I not pledge my most sweet Saviour ? Afterwards he took the stake , to which he should be chained , in his arms , and kissed it , saying ; Welcome the Cross of Christ , welcome everlasting life . Gods presence enabled Iames Baynham , ( as he was at the stake in the midst of the flaming fire , which fire had half consumed his arms and his legs , ) to speak these words ; d O ye Papists , behold , ye look for Miracles , and here now you may see a Miracle : For in this fire I feel no more pain , then if I were in a bed of down : but it is to me as a Bed of Roses . By the influence and comfort of Gods presence , their sufferings are so changed and altered , that they are as no sufferings , shadows of sufferings rather then realities . As it were reproaches ; and yet glory and honour : As it were imprisonment ; and yet enlargement : As it were pains ; and yet ease : As it were torments ; and yet contentments : As it were poverty ; and yet plenty : As it were miseries ; and yet mercies : As it were troubles ; and yet triumphs , &c. To this effect Paul elegantly declares his own and other Ministers experiences , saying ; e — As deceivers , and yet true : As unknown , and yet well known : As dying , and behold we live : As chastened , and not killed : As sorrowful , yet alway rejoycing : As poor , yet making many rich : As having nothing , and yet possessing all things . Thus the presence of God in his peoples troubles , brings light out of darkness , digests the Viper into a Triacle , turns all things ( beyond the Philosophers stone ) into Gold. Hence , ( 6 ) He avengeth his afflicted people of their adversaries , instrumental to inflict or aggravate their afflictions . The Lord f assuring his people of his presence in their afflictions , thereupon promiseth to crush their afflicting adversaries . Gods g presence with the three Iews preserved them from being devoured by the flames ; whilest they are burnt to death by the same flames that cast them into the furnace . Gods presence h saves Israel in the bowels of the Sea , and drowns Israels enemies , the Egyptians , in the bottom of the Sea. Hence , ( 7 ) Finally , He seasonably delivers his afflicted people out of all their afflictions . Gods presence , is his afflicted peoples deliverance . When God had declared his presence in the burning bush , in the afflicted Church , and had i expressed himself to be the God of Abraham , Isaac and Iacob , that is , their Covenant God ; He presently added : I have surely seen the affliction of my people which are in Egypt , — And I am come down to deliver them out of the hand of the Egyptians , &c. He was present with the three Iews in the fiery furnace , to deliver them out of the furnace and the fire ▪ He was k with Daniel in the Lyons Den , to deliver him both from the horrid Den and from the cruel Lyons . He was l with Ioseph in the prison and in irons , to deliver him from the prison , and make him Ruler of the land of Egypt . He was present m with Paul at his first Answer before Nero ; when no man stood with him , but all men forsook him ; notwithstanding the Lord stood with him , and strengthened him , that by him the preaching might be fully known , and that all the Gentiles might believe : And he was delivered out of the mouth of the Lyon. And thus Gods promise runs to every true beleiver that makes the Almighty his Refuge , his Fortress , his God : n I will be with him in trouble , I will deliver him , and honour him . If God be with us in trouble , we need not fear our deliverance out of trouble . If Christ be in the ship , in the storm , the disciples need not doubt their weathering out of it , and their safe arrival on the shore . These are the Comforts which flow from Gods presence with his Covenant-people in their afflictions . And he will be thus present with them therein , because he is their Covenant-God . Seventhly and lastly , The Lord God will do much good to all his Covenant-peple by all their Afflictions and Persecutions . He is o their God and Father , and they his children : therefore all his chastisements upon them , are for their benefit . He for our profit , that we might be partakers of his holiness . He actually becomes their God , by calling them effectually according to his purpose : p And ( saith Paul ) we know that all things ( and he especially intends afflictions and persecutions ) work-together for good to them that love God , that are the called according to his purpose . Their God so loves them , and holds them so dear unto him , that he would not suffer any evil of affliction and persecution to befall them , but out of which he will extract a greater Good , yea a manifold Good. For , 1. Hereby he more clearly convinceth them of their sins , and of the sinfulness thereof . As blots appear broadest in wet paper . q And if they be-bound in fetters , and be holden in cords of affliction : Then he sheweth them their work , and their transgressions that they have exceeded . Iosephs z Brethren being brought into some straits and distress in Egypt , call to mind afresh their cruel dealing with their Brother Ioseph many years ago . 2. Hereby he more kindly melteth and humbleth them for their iniquities . The fire of tribulation softneth their hearts like wax to take any impression , and melteth them like mettle fit to run into any mold . Hezekiah , a after his recovery , had his heart lifted up : therefore there was wrath upon him , and upon Judah and Ierusalem . Notwithstanding Hezekiah humbled himself for the lifting up of his heart , both he and the inhabitants of Ierusalem . Yea , when that precious King b Iosiah discerned but Gods rod shaken against the Land in the threatnings of the Book of the Law , he rent his clothes , and humbled himself , and his heart was tender , and he wept before the Lord. 3. Hereby , He purgeth and purifieth them from their iniquities . c Then he openeth their ear to discipline , and commandeth that they return from iniquity . d — He stayeth his rough wind , in the day of his East wind . By this therefore shall the iniquity of Iacob be purged , and this is all the fruit to take away his sin . David himself could say , e Before I was afflicted , I went astray ; but now have I kept thy word . Afflictions hunt us again into Gods Park , when we have leapt out . They are Gods Furnace , to burn up our dross ; Gods files , to rubb off our Rust ; Gods soap and fullers Earth , to fetch out our stains and spots : Gods fan to blow away our chaff : Gods Purgatives , to evacuate our corrupt and peccant humours . Distresses and Persecutions are much like the f fiery furnace to the three Iews , which hurt not their bodies , but onely burnt their bonds in sunder : they consume not us , but our bonds and cords of Sin , to set us at more spiritual liberty . 4. Hereby , they are g conform to Christ the first born among many brethren , who took up his Cross , and was a man of Sorrows , even perfected and consecrated through sufferings . Now it is the honour and perfection of the Members to be conform to their Head. 5. Hereby their Graces are proved and tried , whether they be true or counterfeit . The Heat of persecution made the fruit of the i stony-ground hearers to wither away , when the fruit of the good-ground hearers persevered to perfection . The storm tries the building ; and discovers k which is built upon a Rock , which upon the Sands . l The Devil shall cast some of you into prison that you may be tried . m — Think it not strange concerning the fiery trial , which is to try you . n — That the trial of your faith being much more precious then of gold that perisheth , though it be tried with fire , might be found unto praise and honour and glory . The storm tries the Pilot. The Touchstone tries the mettal , whether it be gold or copper . The furnace tries the gold , whether it be pure or drossie . So afflictions and persecutions try the Christian. Paint will rubb off with washing , but true beauty by washing will appear more beautiful . 6. Hereby their Graces are improved and advanced to greater Perfection . o Tribulation worketh patience ; and patience experience ; and experience hope ; and hope makes not ashamed . As Israel , p the more they were afflicted , the more they grew ; or , As the Palm-tree the more it s pressed downward , the more it contends upward ; So their Faith , Patience , &c. are improved and excited by sufferings and opposition . The Sun sheweth biggest face in lowest state ; The Nail shines the brighter by wearing ; The P●…mander smels the sweeter by rubbing ; The Camomil grows better by treading upon it : So sufferings draw forth the activity , beauty and fragrancy of Graces . But for sufferings q Iobs patience had never been so renowned . 7. Hereby their Saint-like Duties and Devotions are notably incited and revived . Their Meditations , Prayer , Obedience , &c. are then put upon the wheels . David said ; r It is good for me that I have been afflicted : that I might learn thy Statutes . David never prayed more pathetically and fervently , then when under Gods rod. We read not of Davids scandalous miscarriages , while he was under Sauls Persecutions : but then he frequently poured forth his purest Devotions . As the strings of an instrument make no melody , till they be struck ; or as the Birds in the Spring sing most sweetly , when it rains most sadly . 8. Hereby their s Son-like Relation to God is notably cleared . He chastizeth them as a father : while they are enabled to endure his chastizements as children . God will not spend his rods upon bastards and strangers ; but upon his own children , because he loves them . Such afflictions , though bad things , yet are good Signs . 9. Hereby , Their future Condemnation is prevented ; t when ye are judged , ye are chastened of the Lord , that ye should not be condemned in the world . 10. Hereby , Finally , God prepares his people for their eternal glory in the world to come . The Cross is the way to the Crown ; Martyrdom to the Kingdom . Christ was first Humbled , and then Exalted ; First he u descended into the lower parts of the Earth , And after Ascended far above all Heavens . And his members must go to heaven the same way . x Through much tribulation we must enter into the Kingdom of God. y If we suffer , we shall also reign with him . z Our light affliction which is but for a moment ; worketh for us a far more ex : ceeding and eternal weight of glory . The harbour is more gratefull to the Marriner after a tempestuous voyage ; Rest is more sweet to the labourer after a weary day ; Health is more gladning to the patient after sharp and tedious sickness ; Liberty is more delightful to the Captive after long and rigorous imprisonment : And doubtless Heaven it self will be more ravishing , even a double Heaven to Gods people , after all their earthly sufferings and persecutions . These things being so ; write upon all thy Losses , Crosses , Pains , Diseases , Poverty , Reproaches , Bonds , Imprisonments , Chains . Prison-doors , and upon the forehead of all thy Sufferings , this universal and most cordial Consolation : Yet THE LORD IS MY GOD BY HIS OWN EVERLASTING COVENANT . 7. Finally , What a singular Comfort is this Against all the Terrours and Pangs even of Death it self : that the Lord is our God by an Everlasting New Covenant ! Death is the Privation of Life , and separation of Soul from the Body : Life is most precious . a Skin for skin , and all that a man hath will he give for his life . b Death is the wages of sin ; and hath passed upon all men , for that all have sinned . Death is c the King of terrours : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The most Terrible of Terribles . Death is a dangerous Enemy , and d the last Enemy that shall be destroyed by Christ. Naturally , till Christ deliver them , men are e through fear of Death all their Life-time subject to bondage . What slavish fears , terrours , tremblings , agonies , &c. inthrall men in regard of Death ? yea Jesus Christ himself , when his Death approached , prayed earnestly thrice ; f Father , if it be possible , let this cup pass from me , &c. No wonder then that the serious apprehensions of Death approaching , sometimes perplex the children of God , fill them with fears , sadness , and discomfort . They had need therefore to store up choicest Cordials against that Hour . Now against Death what Cordial can more comfort and revive Gods people then this ; That the Lord is their God by his Everlasting New Covenant ? For , this affords a five-fold Comfort against Death . First , The Lord is still the God of his Covenant-people in Death as well as in life , and in Death they all live unto him . He is g their God by an Everlasting Covenant , therefore he is their God for Ever ; their God in Life , their God in Death , their God to all Eternity . Death cannot disanull an Everlasting Covenant : though it destroy a temporary Covenant . After Abraham , Isaac , and Iacob , Gods Covenant-people , had been dead and buried long ago , God told Moses out of the burning Bush ; h I am the God of Abraham , and the God of Isaac , and the God of Jacob Gods Covenant with them lived still , though they were dead : and they were still his Covenant-people , and he their God. Even Death dissolved not this Covenant union and Relation betwixt them . Hence Christ i infers the Resurrection of the dead ; saying , he is not the God of the dead , but the God of the living ; viz. according to his Everlasting Covenant . His Covenant-people , though deceased ; yet are not absolutely dead , but all alive to him : that is , Their Souls are actually alive with him ; Their bodies are virtually and potentially alive to him , in that he can , and will at last raise them from the dead ; and their whole persons are foederally alive to him , as being still his in Covenant , which cannot be destroyed by death . Their living Souls , their dead Bodies , their dead Dust are his : Death may divide the Soul from the body : and both from the land of the living , from earthly friends , and all worldly enjoyments ; but can divide no Soul , nor Body from God and his Covenant . The Lord is still theirs , and they are his . k For none of us liveth to himself , and no man dyeth to himself . For whether we live , we live unto the Lord : and whether we dye , we dye unto the Lord : whether we live therefore or dye , we are the Lords . What a Comfort is this ! The Lord will continue thy God in death , as well as life ; in the Grave , as well as in the land of the living . He will look down from Heaven into thy Grave ; there he will own thy dead bones and ashes , which thy dearest friends abhor to look upon ; there he will take care of thy dead dust , which others trample under foot : there he will keep it as a dear and precious treasure till the Morning of the Resurrection . Thou losest not thy God , when thou dyest and art laid in grave ; no more then when thou lyest down in bed to sleep . He is thy God still in Death it self : and thou art his . Secondly , Death cannot separate Gods Covenant-people from the bosom of Gods love . This flows from the former . For , if Death cannot separate them from God , It cannot separate them from his love : If in Death he continues their God still , In death he continues his love still unto them . Hence Paul triumphs ; l I am perswaded , that neither Death , nor Life , &c. nor height , nor depth , nor any other creature , shall be able to separate us from the love of God which is in Christ Iesus our Lord. Death may separate thee from the love of Friends , Acquaintance , Kindred , Family , Children , Parents , Wife , Husband , and of all in this world : but can never separate thee from the love of thy God. They may love thee till Death : but God will love thee in Death . God will love thee , when none in this world besides will love thee : when thy strength is weakness , when thy beauty is paleness and gastliness , when thine honour is in the dust , when thou art a deformed lump of dead cold clay , when thou art surrounded with worms and rottenness , when thou art returned into ashes , &c. even then will God continue his dear love unto thee . And Gods love infinitly transcends all love of creatures in all the world . Thirdly , The Lord is with them in the shadow of Death . For , if the Lord remain their God still , and love them still , even in Death : consequently he must needs be graciously with them in Death it self . m Fear thou not , for I am with thee : be not dismayed , for I am thy God , &c. Hence David encourageth himself , n The LORD is my shepheard : I shall not want . — Yea though I walk through the valley of the shadow of Death , I will fear no evil : for thou art with me , Thy r●…d and thy staff they comfort me . That is , thy Shepherds Staff and Crook , thy special Providence , Protection and Guidance they comfort me : thou wilt keep me safe in greatest danger , thou wilt order and over-rule all things for best for me , therefore I fear not . He that will be o their refuge in straits , a very present help in trouble : will he not be with his people in the greatest strait , and shock of Death , when they have most need ? yea he will then be with them peculiarly . And that three wayes , viz. 1. With them by his special Providence , to protect and preserve them from deadly danger , till their appointed time come , as with p David , with q Paul , &c. and to order their Death and all the Circumstances of it for their best , when their time is come . Herein they are much comforted . 2. With them by his Spirit and Grace ; Assisting , strengthening and supporting them against all faintings of spirit , slavish fears , sad apprehensions of Death , and Temptations which may then arise : enabling them constantly to persevere notwithstanding all . Thus he was with Iob , when he said ; r Though he slay me , yet will I trust in him . s — I know that my Redeemer liveth , and that he shall stand at the latter day upon the Earth . And though after my skin , worms destroy this body , yet in my flesh shall I see God : whom I shall see for my self , and mine eyes shall behold , and not another , though my reins be consumed within me . Thus he was with David , saying ; t Whom have I in Heaven but thee , and there is none upon earth that I desire besides thee . My flesh and my heart faileth : but God is the strength of my heart , and my portion for ever . Thus he was with Steven immediately before he was stoned to death ; For , u He being full of the Holy Ghost , looked up stedfastly into heaven , and saw the Glory of God and Iesus standing on the right hand of God ; And said , Behold I see the Heavens opened , and the son of man standing on the right hand of God. And hereby he was so supported against that mortall and murdering shower of stones ; that he not only Commended his spirit sweetly unto the Lord , x calling upon God , and saying , Lord Iesus receive my Spirit ; but also he kneeled down and prayed with a loud voice for his bloody Persecutors , Lord lay not this sin to their charge . Thus he was with y Tho : Hawks Martyr , who , when his speech was taken away by the violence of the flame , his skin drawn together , and his fingers consumed with the fire , so that all men thought certainly he had been gone , suddenly and contrary to all expectation , he reached up his hands burning on a light fire over his Head , triumphantly clapping them three times together . Thus he was with z Iames Baynham Martyr in the flames , who when his legs and arms were half consumed with fire , said ; Oye Papists , behold , ye look for Miracles , and here now you may see a Miracle , For in this fire I feel no more pain then if I were in a bed of down , but it is to me as a bed of Roses . Thus the Lord being with his people by his Spirit and Grace , is their strength in weakness , Their courage in fears , Their Cordial in faintings , Their Ease in Pain , their Triumph in Troubles , Their liberty in bondage , Their life in Death . 3. With them by the Ministry of Angels a sent forth to Minister for them who shall be heirs of Salvation . These Angels , Sometimes miraculously keep them from Death , in deadly danger ; As b the three Iews in the fiery furnace , c Daniel in the Lyons Den , d Paul in his shipwrack at Sea , &c. Sometimes comfort , strengthen and encourage them against Death . As when Christ himself was in his agony a little before his Death ; e There appeared an Angel unto him from Heaven strengthening him . And alwayes they immediately upon dissolution of Soul and body , conduct the Souls of Gods people into Abrahams bosome , into Heaven . f Lazarus the beggar dyed and was carried by the Angels into Abrahams bosome . Yea the Angels like a chariot and Horses of fire carried up Elijah both soul and body g by a whirl-wind into Heaven . O then why should Gods people be so appaled at Death ? Their God is h with them in the valley of the shadow of Death . Why should they be afraid ? There 's more with them then against them . Fourthly , The Lord hath pardoned all the Sins of his New Covenant people , and l will remember them no more . This the tenour of his New Covenant with them . Now all their sins being pardoned . Death is utterly disarmed ▪ The sting of death is plucked out , for m the sting of Death is Sin. The sting of Death being plucked out , Death is become but a Droan , a Name , a Noise to Gods people . Who fears an Hornet , or a Snake , or a Scorpion , &c. when he knows they have lost their stings . Then they may handle them , put them into their bosomes without harm . In this regard Gods people may Triumph over Death ; n O Death where is thy sting ? O Grave where is thy victory ? Our God hath destroyed all thy venom , poyson , curse , mischief : He haah pluckt out thy sting , He hath pardoned our Sins ; Now Death do thy worst . Fifthly , The Lord God hath given unto his Covenant-people Iesus Christ the Mediatour of his Covenant , as their absolute Conquest and Triumph over Death , and Antidote against Death . If they tremble , when they look down at Death : they may triumph , when they look up to Christ. Christ is their true Ioshuah : by him they are called forth to set their feet upon the very neck of this conquered enemy , as sometimes o Israel upon the necks of the five conquered Kings . For , 1. Christ by dying hath conquered Death , and hath buried the grave by being buried in the grave , and rising again . He p dyed and was buried for our sins , who himself knew no sin : and so receiving in himself the sting of sin , hath plucked out that sting for us . As the Bee striking his sting upon a dead body , retains his sting still ; but striking it into a living body he loseth his sting , and becomes a Droan : So death striking his sting into Christs living body wherein was no spirituall deadliness , hath lost his sting as to Christs members for evermore . Actually he hath subdued Death in his own person : and virtually he hath subdued it for his Members . His q Rising from the dead proclaimed his victory : His r Ascending into Heaven was his Triumph , for then he led Captivity Captive . 2. Christ having conquered Death , hath also , s by death subdued him that had the power of Death , that is , the Devil . The Devil hath the power of Death , not Authoritatively ; that 's Gods prerogative : But Executively , as the Hangman hath power over the Gallows . Him Christ hath destroyed by dying . He hath given him his Mortal Heart-stab , that by death he shall not have such cursed and full dominion over his elect , as once he had . 3. Christ having conquered Death , and him that had the power of Death , the Devil : hath now t the Keyes of Hell and Death . It s an allusion to stewards in Kings Houses that have the Rule of the House committed to them , and the keyes thereof delivered to them as a badge of their Authority . So here Christ hath the Keyes of Hell and Death , that is , The power and rule over Hell and Death . He opens and none shuts , he shuts and none opens . He lets in , and he keeps out of , Death , Grave and Hell , whom , when and how he pleaseth . Death and Grave shall not touch any of his members , till he please ; nor further then he orders or permits . The time , place , manner and all Circumstances of their Death , are all appointed and determined by him . O Christian , fear not to enter into the House of Death , when thy time is come : for Christs time is the best time ▪ He hath the Keyes of Death , he lets thee in , and he will let thee out again . What a Comfort is this ! Not the Devil , nor any of thine enemies have the Keyes of Death but only Iesus Christ thy Saviour . Whilst thou shalt continue in state of the Dead , thou shalt be only under Christs Lock and Key . When Death or Grave fright thee , Remember this . Christ hath the Keyes of Death : shake Christs Keyes at Hell and Death , and triumph over them . Iesus Christ reigns over Death : therefore Death shall not reign over thee . 4. Iesus Christ dyed and rose again , not only to destroy him that had the power of Death , that is , the Devil : but also to u deliver his people who through fear of Death were all their life time subject to bondage . Fear of Death hath a bondage and slavery in it : Christ delivers his people from this servile fear by dying for them . For , Hereby he x purged away their sins , and so plucked out the sting of death . Hereby he y destroyed the power of Death . Hereby he z took occasion to rise again from the dead victoriously ▪ and to ascend triumphantly . Like Sampson , a bearing away the bars and gates of the City wherein he was encompassed : Christ carried away the bars and gates of Death wherein he was held . Fear not therefore this King of Fears , Death . Christ purposely dyed to deliver thee from these fears . If thou givest way to them , if thou sufferest them to have dominion over thee , how dost thou cross and frustate one eminent end of his Death ? When Christ came into the world , God sent him , In b performance of the Mercy promised to our fathers , and in remembrance of his holy Covenant : The oath which he sware to our father Abraham , That he would grant unto us , That we being delivered out of the hands of our enemies without fear , ( Death being one of these Enemies , ) might serve him in Holiness and righteousness before him all the dayes of our life . 5. In and through Iesus Christ the Malignity , venom , poyson , and mischief of Death is removed : yea turned into great advantage unto Gods Covenant-people . Not only c the world , and Life , but Death also , with things present and to come , even all things are theirs , and they are Christs , and Christ is Gods. Death is theirs for good as well as life , or any other thing here instanced in What ? Death thiers ? Were it not better for them , Death were not theirs ? No. Death is their friend , not their foe : Their advantage , not their Prejudice . Of carnall men , it may be said , they are Death's ; they are Death's slaves , death's Captives , &c. But of Christians it may be said , Death is theirs ; theirs to serve them , to befriend them , to do them good , viz. ( 1 ) Death is their d Dissolution , separating Soul and body for a while : not their Desolation or Destruction . ( 2 ) Death is their e Rest from their labours in Sin and Sorrow , wherewith they have been so wofully toyled and tyred . f They rest in their beds of their Graves , sweetned and perfumed by Christs own buriall for them . What wearied bones or body are afraid to go to rest ? ( 3 ) Death is their g Sleep n Iesus . They sleep as in the arms and bosom of Jesus under his peculiar custody : for he hath the Keyes of Death . If they sleep , they shall do well : They shall awake again in the morning of the Resurrection : And then they shall awake h mightily refreshed with heavenly Qualifications . ( 4 ) Death is their i unclothing , or putting off of their earthly tabernacle , that they may be clothed upon with their House which is from Heaven : that mortality may be swallowed up of life . Their changing of earthly rags , for heavenly robes : of perishing clay tabernacles , for eternal Mansions in the Heavens . ( 5 ) Death is their k Departure , or loosing from the earthly shore , that they may presently land in the desired Haven and harbour of Heaven it self . ( 6 ) Death is their l absenting from the body , that they may be present with the Lord Christ , which is far best of all . ( 7 ) Death is their endless m Gain of Immortality , of perfect Grace , of Glory , of Paradise , of glorified Saints , of glorious Angels , and of the most glorious God in Jesus Christ face to face , the Glory of Glory . 6. Iesus Christ will at last compleatly n swallow up Death in victory . For , he must reign , till he hath put all enemies under his feet . The last enemy that shall be destroyed is death . Christ hath destroyed Death already fully in his own Person : He hath destroyed death also Incompleatly in his members , removing the sting and curse of Death : And he will destroy Death Compleatly for all his members when they shall be wholly freed from the very state of Death and all Corruptibility for ever at the generall Resurrection . For , o then shall be brought to pass the saying that is written , Death is swallowed up in victory . O Death , where is thy sting ? O Grave , where is thy victory ? The sting of Death is sin : and the strength of sin is the Law. But thanks be to God , which giveth us the victory through our Lord Iesus Christ. So that Death shall fully be destroyed , though the last enemy that shall be destroyed . Yea then , p Death and Hell shall be cast into the lake of fire : This is the second Death . Thus Jesus Christ the Mediatour of the Covenant , is our victory and Triumph over Death , and effectual Antidote against Death . The Lord as our God in Covenant , hath thus comforted us against Death in Jesus Christ. In this regard let us triumph against Death with that blessed Hierom ; q O cruel and hard-hearted Death that dividest brothers , and partest lovers ! The Lord hath brought up from the wilderness a burning wind , which hath dryed up thy veins , and desolated thy fountain . Thou hast devoured ( the true ) Jonah : but in thy belly he was alive . Thou carriedst him away as dead , that the Tempest of the world might cease : and our Ninive be saved by his preaching . He , He hath conquered thee : He hath stabbed thee . Even the Flying Prophet , who left his House , for sook his inheritance , gave his dear life into their hands that sought him . Who by Hosea of old rigidly threatned thee ; O Death I will be thy Death : O Grave , I will be thy plague . By his Death , thou art Dead : By his Death , we are made alive . Thou hast devoured : and thou art devoured . And whilest thou art solicited with the enticement of his assumed body , and with greedy jaws takest him for a prey : He hath eaten through thine inward bowels . O Christ our Saviour , we thy creature give thee thanks , that our so potent adversary thou hast slain , whilest thou wast slain . Thus comfort your selves , O ye true New Covenant Foederates with God against Death , the King of-terrours ; in that the Lord is your Covenant-God , who is the King of Heaven . Upon your Dying Bed , upon your Coffin , upon your Hears , upon your Tomb and Tomb-stone , write this Triumphant Sentence in Capital Characters ; THE LORD IS MY GOD BY AN EVERLASTING NEW COVENANT . Therefore Death is mine : and All 's mine . Hitherto of the Matter of the New Covenant , On the Part of God , consisting in many excellent Blessings , explicitly Promised unto his Foederates . Next of the Matter of it , on the Part of his Foederate people . APHORISM II. II. THE matter of this New Covenant , On the Part of Gods New Covenant Federates , Consists in certain New Covenant Duties , Implicitly here Required from , and Restipulated by his New Covenant-people : viz. 1. Knowledge . 2. Faith. 3. Repentance . 4. Conformity to Gods Law in Heart and Life . 5. And entire self-denying , self-resignation unto God. The r Body of this New Covenant ; explicitly contains only Promised Mercies : But Implicitly it also intends Required and Restipulated Duties . Having already opened the Mercies expressed : Come we now to unfold the Duties implyed . And because All these five Duties are implyed in the Blessings Promised , which have been largely explained ; it will be sufficient very briefly to indigitate and delineate these Duties Re-promised . I. Knowledge . When in this New Covenant s God explicitly promiseth to his Foederates , A more excellent and universal Knowledge of himself , and so of all the things of God , then ever was promised to his Foederates of the Old Covenant , as I have already manifested in opening the second Article of the New Covenant : Then God in this Promise Implicitly requireth , That all his New Covenant people be diligent and careful to abound and excell in the Knowledge of God and his waies : I say , To excell in knowledge those of old under the Old Covenant ; And Gods Foederates do by consequent Implicitly Re-promise , and Re-stipulate , through his grace , thus to know God. Gods Promise of such Knowledge , obligeth his Foederates to all possible endeavours after such Knowledge , and to all due t exercise of such Knowledge . For further clearing of this , it is to be diligently noted . 1. That , God in his New-Testament calls for a more Ripe , abounding and increasing Knowledge . u Brethren , be not children in understanding : howbeit , in malice be ye children , but in understanding be men : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye perfect : Or , Be ye of ripe age . x And besides this , giving all diligence , add to your Faith , Vertue ; and to Vertue , Knowledge , &c. for if these things be in you and abound , they make you that you shall neither be barren , nor unfruitful in the knowledge of our Lord Iesus Christ. And again ; y But grow in grace , and in the knowledge of our Lord and Saviour Iesus Christ. z — For the time ye ought to be Teachers . Under the a Old Covenant they knew as children under Elements or Rudiments : but under the New Covenant we should know as sons come to ripeness of age . 2. That , God under his New Covenant hath b given his Foederates a more plentiful measure of his Spirit , as an Holy Unction upon them , to make them know God and all things : more then ever was given under the Old Covenant . 3. That , under the New Covenant , God hath purposely given all his New Covenant-Ministry , both Extraordinary , and Ordinary ; c For the perfecting of the Saints , for the work of the Ministry ▪ for the edifying of the body of Christ ; Till we all come in the unity of the Faith , and of the knowledge of the Son of God , unto a perfect man , unto the measure of the stature of the fulness of Christ : That we henceforth ( that is , from the time of the New Covenant dispensation ) be no more children , tossed too and fro , and carried about with every wind of Doctrine . The Churches child-like knowledge should be over , and her man-like knowledge succeed , now under the New Covenant . 4 ▪ That , Jesus Christ makes so great reckoning of the knowledge of God under the New-Testament , that he by his Prophet ascribes Iustification to the Knowledge of Christ ; d By his knowledge shall my righteous servant justifie many : and by his own personal Doctrine placeth eternal lise fundamentally in the knowledge of God and of Jesus Christ ; e This is life eternal , to know thee the only true God , and Iesus Christ whom thou hast sent . 5. That , Gross ignorance of God and of his Gospel , is so dangerous a sin now under the New Covenant in the midst of the glorious Sun-shine of the Gospel , That its a great evidence of such persons f lost condition , that Satan the God of this world hath blinded them , through the just judgement of God : And that g When the Lord Iesus shall be revealed from heaven with his mighty Angels , he shall in flaming fire take vengeance on them that know not God , and obey not the Gospel of our Lord Iesus Christ. By all which laid together its evident , that now under the New Covenant God requires from his Foederates , and they implicitly restipulate , to endeavour after a more excellent knowledge of God , then was in Ordinary under the Old Covenant . What manner of knowledge of God this is , which is now under the New Covenant required and expected from us ; and How we may know whether we have such a knowledge ; hath been h already manifested . II. Faith. This New Covenant is laid down wholly in Promises : And therefore God implicitly requires and expects Faith from his Foederates to accept , embrace and apply those Promises : Gods Promises and our Faith are Relatives . When God promiseth he intends we should believe : Otherwise how shall his Promises , or promised Mercies be appropriated to us as our own , without Faith ? But more Particularly when God promiseth here i Remission of sins , and so consequently Iustification in Christ , and for his satisfaction , as hath been shewed in opening the third Article of this New Covenant ; He also implicitly requires and expects from all his Foederates , and they implicitly restipulate ( through his grace ) true saving and justifying Faith in Iesus Christ already revealed and exhibited . For , as hath been shewed , Remission of sins is Promised only in Christ k through Faith : and by Faith only is to be Received . And we are l Iustified by Faith without the deeds of the Law. True Faith in Christ to come afterwards , was required of the Foederates under the Old Covenant ; they being by the Law ( not shut out from the faith , but ) shut up unto the Faith , that after should be more clearly and fully revealed . The Law being our School-master to bring us to Christ , that we might be justified by Faith , Gal. 3. 22 , 23 , 24. But True Faith in Christ , come already , humbled and exalted for us already , &c. is now much more called for and required of the Foederates under the New Covenant . For , I. Now the Doctrine of Iustification by Faith is come , being now more clearly and fully revealed then ever under the Old Covenant ; m But after that Faith is come , we are no longer under a School-master : For ye are all the children of God by Faith in Christ Iesus . Now under the New Covenant he saith ; Faith is come ; Not , that it was not come at all under the Old Covenant , ( for even then it was revealed more imperfectly , darkly and sparingly , Gen. 15. 6. with Rom. 4. 3 , 4 , 5. Deut. 30. 11. to 15. with Rom. 10. 6. to 11. Psal. 32. 1 , 2. with Rom. 4. 6 , 7 , 8. ) But , that it is now so clearly and fully revealed since Christ , that all are to be justified by Faith in Christ , that comparatively Faith is not said to come till now . Faith came before , but very darkly , obscurely , imperfectly , sparingly , &c. But Faith is come now very clearly , evidently , perfectly , plentifully . That coming of Faith , was comparatively as no coming , in respect of this coming . Read those two accurate and admirable Epistles of Paul to the Romans , and Galatians ; and therein you shall easily see , that this blessed Doctrine of Iustification and Salvation by Faith in Iesus Christ , is more plainly and fully stated , then in all the Books of the Old Testament . 2. Now under the New Covenant , God , more positively and peremptorily then ever under the Old , Commands believing in Christ for Life and Righteousness , as the great work that he expects and accepts ; n This is his Commandment , that we should believe on the name of his Son Iesus Christ. o — Iesus answered and said unto them , This is the work of God , that ye believe on him whom he hath sent . How earnestly doth our Saviour Christ in his Doctrine call for believing ? As , Mark 1. 14 , 15. Ioh. 12. 36. & 14. 1 , 11 , 29. And how did his Apostles press believing upon such as desired Jesus Christ and salvation by him ? As Acts 8. 36 , 37. & 16. 30 , 31. 3. New under the New Covenant The Promises of Righteousness , Pardon , Life and Salvation are more clearly and plentifully annexed to Faith in Christ , then ever formerly under the Old Covenant . p By him all that believe are justified from all things , &c. q — Through his name whosoever believeth in him shall receive Remission of sins . r That whosoever believeth in him should not perish , but have eternal life . s — Whosoever believeth on him , shall not be confounded . t — Whosoever shall call upon the name of the Lord shall be saved : How then shall they call on him in whom they have not believed ? u — He that comes to me shall never hunger , and he that believes in me shall never thirst . x — Him that cometh to me , I will in no wise cast out . y — He that believes , shall be saved . With many Promises of like nature . 4. Now under the New Covenant , unbelief in Jesus Christ is more condemned as the grand sin of sins , and more threatned with damnation then ever under the Old Covenant . Though unbelief in Christ to come , was very sinful and damnable Then : yet unbelief in Christ already come , is double sinful and damnable Now. z — And when he ( viz. The Holy Ghost ) is come ▪ he will convincingly-reprove the world of sin , of Righteousness , and of Iudgement . Of sin , Because they believe not on me . Among pardonable sins , no sin is comparable to this not believing in Christ : Therefore this is the only sin mentioned to be reproved a — He that believeth not is condemned already : because he hath not believed on the name of the only begotten son of God. b — He that believeth not the Son , shall not see life ; but the wrath of God abideth on him . From all these particulars its very clear that God much more expects and requires Faith under the New Covenant , then under the Old. Under the Old Covenant , Faith was in its Infancy , Minority , Obscurity , &c. but under the New Covenant , Faith should be in its Maturity , High excellency and Glory . What true Faith in Christ is ; How it acts ; and How we may discover it to be in our selves : hath been c already unfolded . As also , How we are to d walk before God in true Faith : and How we are to e live by Faith , in General : and in the f Particular Case of tribulations and distresses . See all these , for thy satisfaction , pointed at in the margin . III. Repentance . God in this New Covenant Promising to write his Laws in the Minds and Hearts of his Foederates , promiseth in and under that blessing to give them Renovation , Repentance , Sanctification , &c. as hath been manifested in opening of that Article : and Promising g Remission of sins , in not remembring them any more , He implicitly requires them to exercise Repentance ; and when they close with this Promise , they also implicitly Re-promise to Repent . This is evident . For , 1. Under this New Covenant God doth command and call for true and unfeined Repentance , more fully and universally , then under the Old Covenant . Of Old God commanded h only the Iews to Repent , they only being taken into Covenant with God : But now God Commandeth ( not only the i Iews , but ) k all men every where to Repent , in all Nations , having extended his New Cevenant to all Nations . And Christ plainly instructs his Apostles in this point after his Resurrection , saying ; l Thus it is written , and thus it behoved Christ to suffer , and to rise from the dead the third day . And that Repentance and Remission of sins should be preached in his Name among all nations , beginning at Ierusalem . Thus also the Apostles mannaged their preaching : First calling the m Iews , then the n Gentiles , to Repentance . And this was Pauls course , according to his Commission ▪ o shewing first unto them of Damascus , and at Ierusalem , and throughout all the coasts of Iudea , and then to the Gentiles , that they should Repent , and turn to God , and do works meet for Repentance . 2. Remission of sins p is under the New Covenant Preached and Promised more clearly and fully upon Repentance and Turning unto God , then it was under the Old. 3. The Apostolical Practise under this New Covenant was , to Admit men as Foederates to the New Covenant , and Baptize them , upon q testification and Profession of their Faith and Repentance . 4. When any Church-members had been cast out of Church-Society for their Scandalous and contagious deportment , The primitive Churches did not receive them again into wonted fellowship r till they had given very good demonstration of their sincere Repentance . By all this its plain , That under this New Covenant , God requires , and his Foederates restipulate and perform ( through his grace ▪ Repentance from dead works . What true Repentance is ; and How we may know whether we have attained to it or no ; hath been s elswhere manifested . IV. Conformity to Gods Laws in Heart and Life , in Inward Constitution , and Outward Conversation . In this New Covenant God promiseth this great Blessing , whilest he Covenants to t give his Laws into the Minds , and to write them in the hearts of his Foederates . For what is this his giving of his Laws into their Minds and Hearts , but his new framing and new principling their minds and hearts so with his Spirit , Image , and Grace , that they shall be sweetly conform and answerable in all points to his Laws ? And also an harmonious answerableness of Life and practise , resulting from those Principles , is Consequently Promised . Now , The Lord , Promising explicitly such Inscription of his Laws in their mind and heart , to bring their Mind , Heart and Life into a sweet Conformity to his Laws , doth Implicitly expect and require from his Foederates an Universal Conformity and agreeableness of Heart and Life to his Laws . This is plain . For , 1. The Lord , in this his New Covenant , doth therefore Promise a New Inscription of his Laws in the Minds and Hearts of his People , that both their Hearts and Lives may be Conform to his Laws , and may keep the same . When God , in the Old u Covenant Administration , wrote his Laws only upon Tables of Stone , without the People , that writing did not at all prevail to make either their hearts or lives Conform and answerable to Gods Laws , but they Contrariwise did violate and break the same . God therefore purposely contrives a New Covenant and New Tables for his Laws , x the fleshly I ables of Mind and Heart ; and a New Inscription of his Laws in these New Tables , by his Spirit : that their Minds and Hearts might be conform and agreeable to his Laws , that they might have a Law within them answerable to the Law without them , that so Gods Law & New Covenant might not be broken as his Old Covenant was . This is a principal thing which God aimed at in the Constitution of his New Covenant that the Hearts of his People , as fleshy , flexible and Compliant Tables , might in all things so answer his Laws , that in their lives and practises they might sincerely keep them . 2. The y Grace of God , the Doctrine and Gospel of Gods Grace in Christ now under the New Covenant , appearing to all men , to all sorts of men , Iews and Gentiles , Teacheth us to live Soberly towards our selves , Righteously towards man , and Godly towards God , in this present world . This comprizeth in it an Universal & Compleat Conformity of Life to the whole Law of God. For what Duties of First or Second Table do not those three words , those three great Adverbs , Soberly , Righteously and Godly , comprehend ? As I have z already evidenced . And to like effect in the Books of the New Testament there are a many Exhortations , Directions and Commands of walking answerably to the Law of God. 3. Christians , now under the New Covenant , are b Gods workmanship created in Christ Iesus unto Good works , which God hath before ordained that we should walk in them . Therefore in the New Covenant God intended that our walk , way and Course of life should be conform to the Law of God. Especially considering that the inward frame of the ( o ) Divine nature and Image of God wherein they are New created in Christ , consists in Knowledge , Righteousness and true Holiness . Which implies a plenary answerableness of their hearts ( whence their actions flow ) to the Law of God. 4. The Doctrine of the New Covenant much Commends and urgeth Love , as the Sweetest principle enabling and inclining to keep the Law of God sincerely , chearfully , delightfully . d If you love me ( said Christ ) keep my Commandments . e — For this is the Love of God , that we keep his Commandments , & his Commandments are not grievous . Love makes every thing light and easie . Yea Love is highly magnified as f the very fulfiling of the Law : as the g Substance and Soul of the Law and of all Obedience . 5. Sincere observance of Gods Commandments from a Principle of Love , is encouraged by divers great and precious h Promises in the Doctrine of the New Covenant . 6. The i Sins and abominations against the Law of God are in the Books of the New Testament threatned with severest judgments and eternal Condemnation . And therefore by all this its clear that God expects an universal Conformity of his Foederates hearts and lives to his holy Laws . Wherein this Conformity Stands , See in the Opening of the First Article of the New Covenant , and k elswhere in unfolding Walking before God in Obedience . V. Entire Self-denying , Self-Resignation vnto God. When God Promiseth in his New Covenant , this Blessing ▪ And they shall be my People : He implicitly requires from them , & they tacitly Re-promise unto him , in accepting of his Covenant , That they will be his People , That they will yield up themselves Souls and Bodies in an entire Self-denying , Self-Resignation unto God. As God promiseth , they shall be my people : so they sweetly eccho again to God , we will be thy people , that is , we are well contented , To be thine only in Christ , not our own , not Sin 's , not the world's , not Satan's : And thine wholly in Christ , in all we are , have , can do or endure for thy Glory . This is a very Comprehensive Duty : Hath in it especially two grand branches , plainly Implied in this New Covenant , and expresly required in the Books of the New Testament again and again , viz. 1. Self-Denyal , or Self-Abnegation , for God in Christ. 2. Self-Resignation to God in Christ. 1. Self-Denyal , or Self-abnegation , for God in Christ. This is one of the First and fundamental lessons in Christ's School . l — If any man ( saith Christ ) will come after me , let him deny himself . That is , whatsoever belongs to himself , that stands in opposition against God , or comes in Competition with God. As , 1. All Self-sinfulness , ungodliness and worldly lusts Tit. 2. 11 , 12. 2. All Self-righteousness . As did Paul , Phil. 3. 4. to 12. 3. All Self-wisdom , 1 Cor. 3. 18 , 19 , 20. Let him become a fool , that he may be wise . 4. All Self-willedness . Thy will be done in earth , as in heaven . Math. 6. 10. Luke 11. 2. 5. All Self-Relations to dearest Naturall allyes , as Father , mother , wife , children , sister , brother , &c. Mat. 10. 37 , 38. Luke 14. 26 , &c. 6. All self-possessions and worldly injoyments , Luke 14. 28. to 34. 1 Iohn 2. 15. 7. All self-l●…e . He must deny not only his liberty , but even his very life for God in Christ , Mat. 10. 38 , 39. Luke 14. 26. Acts 20. 24. & 21. 13. All must be denyed ; that God in Christ , better then all , may be enjoyed . 2. Self-Resignation of all we are , have , can do , or endure unto God. m — Present your bodies a living Sacrifice , holy , acceptable unto God , which is your service according to the Word . n — Ye are not your own . For ye are bought with a price : Therefore glorifie God in your Body , and in your Spirit , which are Gods. Inferences . I Hence , As Gods New Covenant-mercies expresly Promised , so our New Covenant-Duties implicitly restipulated , are very comprehensive . What Mercy is not comprized in those Mercies ! What Duty is not comprehended in those Duties ! II. Hence , The New Covenant-Duties are so required from us , as is most consistent with Gods Free-grace unto us . For he first expresly promiseth Ability ; and then implicitly requires answerable Duty . First he enables us to do , what he will require : Then requires us to do , what we are able . We must know him , but first he will teach us : we must believe and Repent , and be conform to his Laws in heart and life , but first he will write his Law in our Minds and Hearts : we must be his people , but first he will make us his people . Well said Augustine , o Lord give me to do what thou commandest , and then command what thou pleasest . III. Hence , As we would receive the New Covenant-blessings from God : So we should return the New Covenant Duties to God. Thus far of the Matter of the New Covenant . CHAP. VI. Of the Blessed MESSIAH , our Lord IESUS CHRIST God-man ; The onely Mediator , Testator , and Surety of the NEW COVENANT betwixt God and Man. HAving thus unfolded the Matter of the New Covenant , Consisting , Partly In Precious Blessings Promised on Gods Part to his Foederates ; Partly In Spiritual Duties required from and actually restipulated by his Foederates to God , when they come actually to close with God in this Covenant : In the next place , take we into serious Consideration . The p Mediator , q Testator , and r Surety of the New Covenant , IESUS CHRIST ; In and by whom , This New Covenant is dedicated or established , and All the New Covenant-Mercies and Blessings are Obtained for us , Promised to us , Applyed and effectually conferred upon us . And touching The Mediator of this New Covenant , I shall principally endeavour to set forth ; 1. The Necessity of a Mediator betwixt God and Man. 2. The Person●… the Mediator , who and what manner of Person he is , and ought to be . 3. The Office of this Mediator , wherein it consists , and How he executeth it . 4. The Dedication and Application of this New Covenant , by vertue of that his Mediatory Office. These four Heads will easily comprize what is here necessary to be spoken touching the Mediator of the New Covenant , IESUS CHRIST . And now , being s come to IESUS the Mediator of the NEW COVENANT , and tò the blood of sprinkling that speaketh better things then the blood of Abel : We are come to look into that profound , supernatural Mysterie , which our B Saviour himself saith : t Flesh and blood hath not revealed , but his Father which is in Heaven . And Paul intimates that , u The Preaching of Christ , is according to the Revelation of the Mysterie , which was kept secret since the world began , but now is made Manifest — and made known to all Nations for the obedience of Faith. Hierom said : x We know Christ to be wisdom . This Treasure is bred in the Field of the Scriptures : This Gem is bought with many Pearls . — Christ is Sanctification , without which none shall see the face of God. Christ is Redemption , ●…he Redeemer , and the Price . Christ is All , so that he who hath left all for Christ , may find one for all . And elsewhere he stiles Christ ; y The Head of all the Scriptures . The head and beginning of the whole Body , and of them that believe , and of all spiritual understanding . Sweetly and elegantly said Ambrose : z We have all things in Christ. Let every Soul come to him , whether it be sick of corporal sins : or wounded with some nails of worldly desire : or as yet imperfect , but profiting by intentive Meditation : or already perfect with many vertues : every one is in the Lords power , and Christ is All unto us . If thou desirest to have thy wound cured , he is the Physitian : If thou burnest with feavers , he is a fountain : If thou art laden with iniquity , he is righteousness : If thou needest help , he is strength : If thou fearest death , he is life : If thou desirest Heaven , he is the way : If thou declinest darkness , he is light : If thou seekest food , he is thy nourishment . O taste and see , how sweet the Lord is : happy is the man that hopeth in him ! Now therefore we are come , To the Marrow of a all the Scriptures : To the Kernel of the b New Covenant , and of all the Covenants of Promise : To the Center of all Gods c Promises : To the d Mysterie of Christianity : To the e Head , Hope , and Life of the Church and all true Christians : and To the only f foundation of all true Peace , Happiness and Consolation : even to JESUS CHRIST g God-man , h Mediator betwixt God and Man. Whose 1. Necessity , 2. Person and Office , more Generally , 3. Execution of his Office , more Particularly , 4. New Covenant Establishment and Application thereby , I shall for clearness sake , represent in four distinct Aphorisms ensuing . APHORISM . I. Of the Necessity of a Mediator betwixt God and Man , in General . THat , A True , Fit , and Sufficient Mediator of the New Covenant was most necessary betwixt God and man. For evincing of this , I shall shew 1. How , and in what sense a Mediator was necessary . 2. Why , and in what respects such a Mediator was so necessary betwixt God and man. I. How , and in what sense a Mediator may be said to be Necessary betwixt God and man. For Resolving this note ; 1. There is ( as the i Schoolmen well observe ) a threefold Necessity . viz. 1. A most Perfect and Absolute Necessity , when a thing is so , that it cannot not be , by the power of any Agent whatsoever . This Necessity belongs only to the Divine Nature which is most perfect , and cannot by any Agent whatsoever be brought not to be , or to be other , or otherwise then he is , Iames 1. 17. 1 Tim. 1. 17. 2. A Natural Necessity whereby any thing so is , that by vertue of a natural agent it cannot be or behave it self otherwise . So , The Heavens are necessarily moved about , and no natural thing can hinder their Motion . So , fire is necessarily hot , and tends upwards : no Creature can take these Properties from fire . Thus , Man necessarily flies misery , desireth happiness , true or false , &c. 3 An Hypothetical Necessity , which is also called a necessity of consequence when any thing is Necessary ( aliquo supposito ) upon supposition of some other thing . And this is not A Necessity Absolute , in the things themselves , but Respective and upon connexion of one thing with another . Thus , supposing that the Sun enlightens all the world , it must necessarily have light in it self : Supposing k Gods Covenant , Truth and Justice : Man sinning must necessarily die , if Satisfaction be not made to Gods Justice : supposing Gods l Decree , they that shall be glorified must necessarily be called and justified . And in this last sense , A Mediator betwixt God and Man was Necessary : that is , His suppositis , These and such like things being supposed , viz. ( 1 ) That , God hath Decreed to create Mankind and to glorifie his Mercy , and Justice in Mankind peculiarly , Preparing some as vessels of Mercy unto Glory , and Passing by others as vessels of wrath fitted to destruction , Rom. 9. 22 , 23. ( 2 ) That , those of Mankind whom God intended as vessels of Mercy for Glory , he elected in Jesus Christ. Ephes. 1. 4 , 5. ( 3 ) That , God purposed to create man upright under a Covenant of works upon pain of Death , but to leave man to himself , so as to suffer him to fall , that thereby he might take occasion to express the riches of his free-Grace and Mercy in saving his Elect by Jesus Christ : And that God did this accordingly , Gen. 1. 26 , 27 , 28. Eccles. 7 29. & Gen. 2. 16 , 17. & 3. throughout . Rom. 5. 12. God working all things according to the Counsel of his own will , Ephes. 1. 11. ( 4 ) That , Man being upright , but mutable , being left to himself , fell from God through the enticement of Satan , and so in Adam all mankind became guilty of eternal death , and at utter Enmity with God , Gen. 3. throughout . Rom. 5. 12. & 6. 23. & 8. 7 , 8. ( 5 ) That God having threatned Death to Adam in case of Sin , Gen 2. 16 , 17. And Adam sinning , and in him all mankind , the Elect , as well as others , Gen. 3. throughout . Rom. 5. 12. the Elect could not be restored and saved according to Gods Decree , without impeachment to his Truth and Justice , Gen. 2. 16 , 17. Rom. 2. 5 , 6 , 11. Deut. 32. 4. unless Gods Truth should be verified , and his Justice satisfied , by Man offending , or by A sufficient Mediator or Surety for man , which should fully pay mans debt by undergoing death for man , Heb. 9. 22. to the end . & 10. 7. to 20. & 7. 22. 1 Pet. 2. 23 , 24. so reconciling God and man , 2 Cor. 5. 18 , 19 , 20 , 21. Rom. 5. 8 , 9 , 10 , 11. ( 6 ) That the Elect according to Gods Decree must be eternally saved , Rom. 8. 29 , 30. Upon Presupposal of these , and such like things , A Mediator betwixt God and man was necessary . That is , A Mediator was necessary by an Hypothetical necessity . 2. Again , I say , [ A True , Fit and Sufficient Mediator was necessary under the New Covenant . ] True ; that is , More then Typical : Fit , that is , equally Middle betwixt God and man : Sufficient ; that is , being every way able to reconcile God and Man. Moses under the Old Covenant was m Mediator : but Neither True , Fit , nor Sufficient . Not True , but Typical : being herein a dark Type and Figure of Christ. Not Fit , but very Unfit ; being no Equally Middle Person , but a meer man , nearer to Man then to God. Not Sufficient , but very Insufficient : being utterly unable to reconcile God and the People , yea n himself needing Reconcilement to God by an higher Mediator . Such a Typical , Unfit , Insufficient Mediator was Moses . But the New Covenant being ordained purposely for o Reformation of the Imperfections of the Old Covenant , The Mediator of the New Covenant must be True , Fit and Sufficient fully to bring God and man into Unity and Peace : he must every way transcend Moses . II. Why , and in what respects A Mediator of the New Covenant , yea such a True , Fit and Sufficient Mediator , was Necessary betwixt God and man. Resolut . A True , Fit and sufficient Mediator of the New Covenant betwixt God and man was Hypothetically most necessary in divers regards . For , 1. Without a Mediator , and that such a Mediator , Gods Eternal Decree touching mans true , spiritual and Everlasting Happiness should never have been brought unto actual Execution , For , As All mans Spiritual and Eternal Happiness is eternally p decreed : So it is all Decreed to Man q in and through a Mediator . Mans Redemption is decreed in , and through a Mediator , 1 Pet. 1 18 , 19 , 20. His Adoption into Gods Family is decreed , in and through a Mediator , Eph. 1. 5. His Holiness and Unblameableness in love is decreed , but in and through a Mediator , ●…ph . 1. 4. His Obedience is decreed , but in and through a Mediator , 1 Pet. 1. 2. His Eternal Happiness of both Soul and body ( comprized under Adoption , Rom. 8. 23. ) is decreed , but in a Mediator , Eph. 1. 4 , 5. His Vocation , Iustification and Glorification are decreed , but in a Mediator , Rom. 8. 28 , 29 , 30. Therefore without a Mediator Gods Decrees , touching mans spiritu●…l and eternal Happiness cannot have their full execution and accomplishment . Thus A Mediator betwixt God and man was most necessary for the execution of Gods Decrees . 2. Without a Mediator , and that such a Mediator , The Prophecies , Promises and Types laid down in Holy Scripture could never actually have been fulfilled and accomplished . For , 1. Moses and the Prophets r have foretold the Mysterie of a Mediator , and how all spiritual and eternal blessings are procured for , and applyed unto the Elect of God , by a Mediator . 2. The Promises of all saving Blessings to mankind ; As , Of the s Seed of the woman to bruise the Serpents head , Of the t Seed of Abraham in whom all the Families of the Earth should be blessed , Of a u Prophet like Moses to be heard in all things , Of x a Priest after the order of Melchizedeck , Of the y Seed of David that should sit upon his Throne to Rule the House of Jacob for ever , Of z Redemption and deliverance from all our spiritual Enemies , Of a Blessing all Nations in their effectual Calling and Conversion from their iniquities , Of b Remission of sins and Justification , Of c the Holy Spirit and Sanctification , Of d Eternal Life and Salvation ; I say all these , and all other Promises in the Book of God , are either Promises of a Mediator , or Promises in and through a Mediator : in whom all the Promises of God are yea , and Amen , 2 Cor. 1. 20. 3. The Types and shadows of old did all intend a Mediator , and Center in a Mediator , representing something or other of a Mediator , viz. Either His Person , that he should be God-man , shadowed out in the Pillar of Fire and Cloud , Exod. 13. 21 , 22. & 14. 19 , 20. as formerly I have shewed in opening the Sinai-Covenant : Or his offices Of Prophet , Priest and King ; shadowed out by those ●…hree famous offices among his people . Of his being Sacrificed to expiate our sins , shadowed out by all the Le●…itical Sacrifices , &c. Heb. 10. 1 , &c. & 9. 9 , 10 , 11 , 12. Col. 2. 16 , 17. All the Ceremonials were purposely ordained to adumbrate a Mediator one way or other : as e heretofore I have abundantly evidenced in explaining the Sinai-Covenant . Now that all such Prophecies , Promises and Types ( so notably fore-telling , fore-assuring and prefiguring a Mediator ) might at last have their due and intended accomplishment , It was necessary there should be a Mediator betwixt God and man , without whom they would have proved false , and vain , and null , and void . 3. Without a True , Fit and Sufficient Mediator , the New Covenant would have been as weak and imperfect as the Old. The Old Covenant was very imperfect , weak , ineffectual , unprofitable . Why ? Especially and principally because it wanted the True , Fit and Sufficient Mediator : having only some dark types and shadows of a Mediator , in Moses , in the Priesthood , in the Sacrifices , &c. As the f Apostle shews . But the New Covenant was to be , and is a g better Covenant , Reforming all the defects and imperfections of the former Covenant by a better Priesthood , a better Sacrifice , a better and more perfect Tabernacle , &c. that is , By the True , Fit and Sufficient Mediator of the New Covenant , by whom the Covenant and all things under the Covenant are made better . Take away this Mediator from the New Covenant , and it s as weak , unprofitable , imperfect and ineffectual as the Old. 4. Without a True , Fit and Sufficient Mediator , the Extream Enmity by reason of sin betwixt God and lapsed mankind could never have been removed , nor God and Man Reconciled . For , Consider deliberately ▪ I. God on the one hand ( who h made man upright in his own Image , ) is , 1. Infinitely pure and holy . So that he cannot endure sin in his Creature ; but forbids it upon pain of Death . Isa. 6. 3. Hab. 1. 13. Exod. 34. 7. Gen. 2. 16 , 17. 2. Infinitely Iust. So that he cannot but take vengeance of sin acted by his Creature , and punish it to the uttermost , unless full Satisfaction be made by man , or for man , Deut. 32. 4. Rom. 3. 5 , 6. & 6. 23. 3. Infinitely true and faithful . So that his threatning of Death for sin , must be accomplished and verified . Deut. 32. 4 Gen. 2. 16 , 17. Rom. 6. 23. II. Man on the other hand , being i made in Gods image upright . 1. Was most justly obliged , by the Law of Nature and Creation , to be exactly obedient and subject to the just and equal Law of his Maker . 2. Was as justly exposed to the curse and malediction of Gods Law , in case he transgressed it And therefore assoon as Man had offended God by k transgressing his Law , he became presently guilty of Death and Condemnation . 3. Man lapsed could no way satisfie the infinite Justice of the offended God , nor could he of himself do or endure any thing that could prevail to make Reconciliation betwixt God and him : being but a meer finite creature , yea a wretched l Sinner without strength , still treasuring up unto himself wrath , by increasing sin continually . III. Hence , from all this it follows ; 1. That , There 's an utter m Enmity betwixt God and lapsed man , which nor man nor any meer creature in the world can possibly remove . 2. That , of Necessity , The Holy , Righteous and Faithfull God must inflict the Penalty of his broken Law , Death , upon all mankind lapsed , according to his Truth and Justice ; And then , either Mankind should for ever lose all happiness in fruition of God , And God should lose all the voluntary service and subjection of Mankind unto himself : Or God must not punish lapsed man for his sin , which would be utterly against his Truth and Justice . Or some Middle way must be devised , To n devolve , translate and put Mans sins and punishment upon some fit and sufficient Person fully able to bear them , and make compleat satisfaction for them to God : As also to interest lapsed man in that sufficient Persons Righteousness for his acceptation with God. And this Middle way , is by way of Mediator . Thus , man lapsed must for ever Perish , Or God must be Unfaithful and Unjust , or there must be a Mediator interposing to satisfie Gods Justice and fufill his Truth , that the Sinner may be saved . 5. Without a True , Fit and sufficient Mediator , Lapsed man could never have been Redeemed . This is evident especially two wayes . For , 1. The Bondage and o Thraldom into which lapsed man is implunged , is such and so great , that none but such a Mediator can rescue and Redeem him from it , viz. A Bondage , ( 1 ) Under the Power and Dominion of sin and iniquity , Rom. 6. 6 , 12 , 13 , 14. & 8 ▪ 8. Acts 8. 23. Eph. 2. 1. ( 2 ) Under the guilt of eternal Death and Condemnation for sin , Rom. 3. 19. & 1. 32. & 6. 23. Eph. 2. 3. ( 3 ) Under the Irritation , Rigour and Curse of the Law , Rom. 7. 8 to 14. Gal. 3. 10. ( 4 ) Under the Fear and terrour of Death , Heb. 2. 15. ( 5 ) Under the Merciless Tyranny and cuelty of Satan and the Powers of darkness , Heb. 2. 14. 2 Tim. 2. 25. Col 1. 13. 2. The way of lapsed man's Redemption and deliverance from all this thraldom , from the hand and power of all those Enemies , is such , viz. By Right , Price and Power , that none in the world but such a Mediator can possibly effect or accomplish the same . The p Right of Redemption belongs , not to a stranger , but to a neer Kinsman , by the Law. None but a neer Kinsman is a fit Redeemer . The Price of Redemption must be beyond all Corruptibles , that meer Creatures can perform , that it may be fully Satisfactory to Gods infinite justice , 1 Pet. 1. 18 , 19. Acts 20. 28. And the Power of the Redeemer must transcend the Power of all our Spiritual Enemies that enthrall us , Math. 12. 29. 6. Without a True , Fit and sufficient Mediator lapsed man could never have been effectually called , Sanctified , Iustified , and Saved . For it is by the Bounty , Fulness , Vertue , Power and Efficacy of such a Mediator , that lapsed man is Converted from his Sins and iniquities , Acts 3. 25 , 26. Sanctified through the Spirit , 1 Pet. 1. 2. 1 Cor. 1. 30. & 6. 11. Iustified in the sight of God by imputed Righteousness , covering all sin , Acts 13. 38 , 39. 1 Cor. 1. 30. And Saved from eternal wrath and condemnation , Rom. 5. 9 , 10. By all this we may plainly see , ●… in the General , The great Necessity of a True , Fit and Sufficient Mediator betwixt God and Man. APHORISM II. Of the Person of Christ ; and of His Mediatory Office , more Generally . THat IESUS the only Son of God , is also the Son of the Urigin Mary , God and Man in one Person , THE CHRIST and Promised MESSIAH , is , as God-man , the only True , Fit and Sufficient Mediator , Testator and Surety of the New Covenant betwixt God and man. In this Aphorism is set forth , I. The Person of the Mediator ; who and what he is . And this , 1. By his Proper Denomination ; q IESUS . 2. By his Descent and Filiation ; which is twofold , viz. ( 1 ) Eternal , before all time . And so he is ; r The onely son of God. ( 2 ) Temporal , in fulness of time , Gal. 4. 4. So he is also , s The Son of the virgin Mary . 3. By his two Natures , Divine and Humane , Personally United ; t God and Man in one Person . God incarnate , The word made flesh ; God manifest in the flesh ; Immanuel , that is , God-with-us . II. The Office of this Mediator . And this three wayes . 1. By his Designation and Unction for it ; u THE CHRIST and Promised MESSIAH . The Greek word Christ ; and the Hebrew word , Messiah ; do both of them signifie Annoynted . 2. By the Nature of his Office , and the peculiar Appropriation of it to him alone ; x The only True , Fit , and Sufficient Mediator , Testator , and Surety of the New Covenant betwixt God and man. 3. By the Capacity in which he became Mediator , Testator and Surety , viz. Not as God alone , nor as man alone ; But , y As God-man . All these Particulars touching the Person and office of the Mediator , are couched closely together in this short Aphorism , and are evident by these Scriptures annexed in the Margin . But , these being Fundamental Principles of Faith , and of very high Consequence to Salvation ( yet divers of them very intricate and hard to be understood , ) they had need to be more largely Expl●…cated and evidenced . And therefore for greater clearness herein , I shall resolve the Apherism into these four distinct Positions ; withall , explaining and confirming them , viz. 1. That IESUS the only son of God , and the son of the virgin Mary , is God and Man in one Person . 2. That , IESUS , God-man , is THE CHRIST the Promised Messiah : and he alone . 3. That , IESUS CHRIST God and Man , is the only True , Fit , and Sufficient Mediator , Testator and Surety of the New Covenant betwixt God and Man. 4. That IESUS CHRIST is Mediator , Testator and Surety of the New Covenant betwixt God and man , as he is God-man . All the former Particulars will easily be reduced to these four Poositions . Position I. That . IESUS , the only Son of God , and the Son of the Uirgin Mary , is God and Man in one Person . Here note , 1. What this Name IESUS imports . 2. That this IESUS is the only son of God. 3. That This IESUS also is the son of the virgin Mary . 4. That this IESUS , son of God and of the virgin Mary , is God and man in one Person . I. What this Name Iesus imports . This Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek z most frequently given to our Saviour in the New Testament , which in Latin and English is IESUS is originally an Hebrew name , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ieshuah , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iehoshuah , A Saviour . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iashah , which in Hiphil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoshiah , To save , To preserve , To help . This Hebrew name was first given to Hosheah the Son of Nun , whom Moses called Iehoshuah , Numb . 13. 10. and the Apostle cals , Iesus , Heb. 4. 8. He saved Israel from their enemies , the Canaanites , &c. and brought them into the Promised Land of Rest ; therein being a type of our TRUE IESUS , that saves all the elect Israel of God from all their Spiritual enemies , and brings them into Heavens everlasting Rest , Heb. 4. 8. to the end . Sundry witty a Allusions or Allusive Etymologies are given of this Name IESUS , to shew the Signification and Reason thereof ; but waving those curiosaties , we are to acquiesce in the Angels Reason , why our Mediator should be called IESUS , as most authentique and unexceptionable . — And thou shalt call his name IESUS , for he shall save his People from their sins , Mat. 1. 21. Our blessed Mediator is called IESUS , that is , ASAVIOUR ; 1. Because He saves his People from their sins . This is the b Angels Reason , and its the grand Reason , whereupon other Reasons do depend . 2. Because , He c saves them from the wrath of God. Gods wrath being only for sin . 3. Because , He d saves and redeems from the accusation , malediction , rigour and terrour of the Law of God. Gods Law accusing , cursing and terrifying only for sin . 4. Because , He e saves from Death , Iudgement and eternal Condemnation . Those being the proper and peculiar wages of sin . 5. Because , he f saves and delivers us from Satan and all the powers of darkness , yea from all our spiritual enemies . Which have got advantage against us only by sin . Now our blessed JESUS so saves : that , 1. He is the only Saviour , g Neither is there salvation in any other : for there is none other name under heaven given among men whereby we must be saved . 2. He saves h universally all the elect people of God that are lost in the first Adam , whether Jews or Gentiles , of what Nation soever in the whole world . 3. He saves variously , with all manner of Necessary Salvation , viz. Meritoriously , i by himself and his own Mediation with God for us . Efficatiously , by his k Spirit and his effectual operation in us . Instrumentally ; On his part , by his l Word and m Ministers : On our part , by n Faith embracing Christ for Salvation . 4. He saves most sufficiently , and for ever , all that come unto God by him . o He is able to save to the uttermost ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all end ) all that come unto God , &c. Hence he is called , not only Saviour , but salvation it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. 18. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 30. He is his Peoples only , manifold , perfect and al-sufficient Salvation : from Sin , Wrath , Curse , Death , Condemnation , and all the Powers of Darkness . All these are comprized in this one word IESUS . p The whole Gospel is hid in this Name IESUS . ( 1 ) When we are first initiated into the Church : We are baptized into the Name of Iesus , Acts 2. 38. and 19. 5. ( 2 ) When we are Converted to God ; we put on the Lord Iesus , Rom. 13. 14. ( 3 ) When we act any thing , whatsoever we do in word or Deed , we should do all in the name of the Lord Iesus , Col. 3. 17. ( 4 ) And when we are dissolved , and lay aside these earthly Tabernacles ; we sleep in Iesus , 1 Thes. 4. 14. The Saints dead dust is under the Key and custody of this Iesus . O sweetest , and most delicious Name ! For what can be sweeter to a Sinner then a Saviour ; to a lost soul. then a Iesus ? The Name Iesus , is the Musick of the Gospel , the Comfort of Repenters , the Triumph of believers , the terrour of the Devil and of all the Powers of darkness . q The Name Iesus , is Light and Life , Meat and Medicine , Health and Hope unto the Soul. This sweet Name Iesus , is Honey in the Mouth , Melody in the ear , and a very Iubilee in the heart . II. That this IESUS is the only son of God. 1. How ? ( 1 ) Not by Creation : so the Angels and all Mankind are sons of God , Iob 1. 6. Heb. 12. 9. Numb . 16. 22. and 27. 16. ( 2 ) Not by Adoption : So all the elect of God actually called , are the Sons and Daughters of God , Gal. 4. 4 , 5 , 6. 2 Cor. 7. 17 , 18. Rom. 8. 15 , 16. Iohn 1. 11. ( 3 ) But by Generation . Even by Eternal , Ineffable and Unconceivable Generation of the Father before all worlds , according to his Deity . He is also called The son of God , according to his Humanity , in regard of his Miraculous conception in the Virgins womb , without man , by the Holy-Ghost , Luke 1. 35. But that comes not under this present Consideration . 2. Whence may it appear that this Iesus is in this sense , according to his God-head , the only Son of God ? Divers waies , viz. ( 1 ) From clear Testimonies of Scripture , wherein he is stiled the son of God , yea The only begotten son of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter confessed ; r Thou art Christ , that son of the living God. Here 's a Demonstrative particle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that son : denoting Christ to be Son of the living God so peculiarly , as neither Eliah , nor Ieremiah , nor Iohn Baptist , nor any of the Prophets were the sons of God. s And the word was made flesh , and dwelt amongst us , and we beheld his glory , the glory as of the only begotten of the Father . t — The only begotten son , which is in the bosom of the Father , he hath declared him . u — God soloved the world , that he gave his only begotten son , &c. x — Because he hath not believed in the name of the only begotten son of God. y — God sent his Only begotten son into the world , that we might live through him . ( 2 ) From the glorious & exact resemblance of this son begotten , to the Father begetting . z God hath in these last daies spoken to us by his son , — who being the brightness of his glory , and the express image ( or character ) of his Person , &c. None but Jesus Christ is the brightness of Gods glory , and the express image of his person , this is here ascribed to him alone by peculiar appropriation . Therefore he alone is Gods Natural and eternal Son. ( 3 ) From the sufficient Enumeration of the Persons of the Blessed Trinity . Those Persons or Distinct Divine Subsistences are only three in one Essence . a There are three that bear record in Heaven , The Father , The Word , ( elswhere called , the Son ) and the Holy-Ghost : and these three are one . Among these three , there 's but One Son , the Word ; as there is but one Father : and this Son , this word , was made flesh , Iohn 1. 14. This is that Iesus , the only eternal Son of God. Hence , In Holy Scripture , 1. The Names , 2. Attributes , 3. Works , And 4 Worship , which properly and peculiarly belong to God , are Ascribed to IESUS , this Son of God. I. The Names of God are given to IESUS the Son of God. As , 1. God. The Word was God , Ioh. 1. ●… . b — The flock of God , which he hath purchased with his own blood . c — God manifest in the flesh . The great God , Tit. 2. 13. The true God , 1 Ioh. 5. 20. Over all God blessed for ever , Amen , Rom. 9. 5. 2. The LORD , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this word the Septuagint are wont to render the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IEHOVAH , which is Gods most proper essential Name . And the d Apostles so render it also . — My Lord and my God , Iohn 20. 28. — One Lord Iesus Christ , 1 Cor. 8. 6. — The only Lord God , and our Lord Iesus Christ , Iude 4. — He is Lord of all , Acts 10. 36. The Lord from Heaven , 1 Cor. 15. 48. The Lord of glory , 1 Cor. 2 8. Lord of Lords , and King of Kings , Rev. 19. 16. 3. The most high , Luke 1. 76 , &c. II. The Essential Attributes and Properties of God are ascribed or given to this IESUS . As , 1. Equality to , and unity with the Father , Phil. 2. 6. Iohn 5. 18. & 16. 6. & 17. 10. 1 Iohn 5. 7. Col. 2. 9. 2. Omniscience , that he knows all things ; searcheth hearts and reyns , Ioh. 2. 25. & 16. 30 & 21. 17. Rev. 2. 23. 3. Omnipotency . The mighty God , Isa. 9. 6. Almighty , Rev. 1. 8. & 11. 17. — His mighty power whereby he can subdue all things . — Phil. 3. 21. 4. Immortality . Hath life in himself , Iohn 5. 26. Prince of Life , Acts 3. 15. Life , Ioh. 14. 6. 5. Immutability . Still the same , Heb. 1. 11. & 13. 8. 6. Infiniteness and Omnipresence . He is boundless , and every where present , Ioh. 3. 13 , &c. Rev. 1. 13. Ioh. 1. 18. 7. Eternity , Isa. 9. 6. Ioh. 1. 1. Heb. 7. 13. & 13. 8. I need not mention any more . III. The works proper and peculiar to God , are ascribed to this IESUS , Ioh. 5. 17 , 19 , 20 , 21. & 14. 13. As in particular , 1. Creation . Ioh. 1. 1 , 3. Heb. 1. 11. Col. 1. 16. 2. Conservation of all things created , Heb. 1. 3. 1 Cor. 8. 6. Col. 1. 16. 3. Redemption of sinners , Luk. 1. 68. Mat. 20. 28. Heb. 9. 12 , 13 , 14. Acts 20. 28. 4. Donation of his Spirit , Iohn 14. 16 , &c. 15. 26. & 14. 26. 5. Raising himself from the dead , Ioh. 2. 19. & 10. 18. Rom. 1. 3 , 4. 6. Institution of Ordinances and Officers in his Church , Mat. 28. 18 , 19 , 20. 1 Cor. 11. 23. Eph. 4. 8 , 9 , 10 , &c. 7. Iudging of the world at last . Iohn 5. 22. Mat. 25. 31. to the end . Acts 17. 31. IV. The worship proper and due only unto God , is given also to IESUS Christ , Iohn 5. 23. As 1 Believing in him , Ioh. 14. 1. 2. Hoping or Trusting in him , Isa. 11. 10. Psal. 2. ult . 3. Being baptized in his name , Acts 2. 38 , 39. Mat. 28. 19. 4. Living to him , &c. Rom. 14. 9. By all which , and many such like particulars , the God-head of IESUS the only begotten Son of God , is abundantly manifested . III. That , This IESUS , the only begotten Son of God , was also the Son of the Virgin Mary . For the more clear evincing of this , These Particulars are to be evidenced , viz. 1. Whence the Virgin Mary her self descended . 2. That Iesus was the Son of the Virgin Mary . 3. How Iesus was the Son of the Virgin Mary . 4. What Denominations are given to him in Scripture hereupon . These things had need to be rightly understood , for the due Knowledge of Iesus our Mediator . I. Whence the Virgin Mary her self Descended ? Answ. The Uirgin Mary Naturally descended of David , and was of his House in the Tribe of Iudah . For , 1. Our Lord Iesus , Son of the Virgin Mary , sprang of the Tribe of Iuda , out of the House of David . e — For it is evident that our Lord sprang out of Juda. f — Concerning his Son Iesus Christ our Lord , which was made of the Seed of David according to the flesh . 2. It is said ; g The Angel Gabriel — was sent , to a Virgin , espoused to a man whose name was Joseph , of the House of David , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose name was Mary , &c. ( the intent of the Angels message , was to assure her that Iesus should be conceived and brought forth of her . ) Here those words ( of the house of David ) may refer , according to the Greek , to Mary as well as to Ioseph . 3. The h Genealogy described by Luke , puts the matter quite out of Question , that the Virgin Mary descended of David Naturally , and not only Legally . For , It s evident beyond doubt , that ( according to the Genealogy by Matthew ) Ioseph the husband of Mary was the natural Son of Iacob : because it s said ; i And Jacob begat Joseph the husband of Mary , &c. So that Eli , mentioned in Luke to be Iosephs Father , was only his Legal or Civil Father , but Maries Natural Father . Husband and wife becoming one flesh , the Father of one is Father of Both , Gen. 37. 35. As k P. Galatinus hath well observed . The Genealogy therefore described by Luke , doth plainly describe the Natural descent of the Virgin Mary from the House of David . Object . But why then doth Luke carry his Genealogy upwards from Ioseph : and not from Mary , she being not mentioned in his Genealogy . Resol . Because ( as l Galatinus hath noted ) it is not the manner of Scripture to make up Genealogies by women , therefore Luke in the Genealogie of the glorious Virgin , did put Ioseph himself in stead of the Virgin , calling him the Son of Eli , that is , of Iehojakim . Thus the Genealogies of Matthew and Luke are clearly reconciled , as touching the Father of Ioseph and of Mary : Iacob was Iosephs Natural Father , but Eli was Iosephs civil , and Maries Natural Father . Or , they may thus be easily reconciled without forcing any thing in the text , by placing the Parenthesis in that of Luke , not as it is in our Translation — being ( as was supposed ) the Son of Ioseph , &c. but thus ; And Iesus himself began to be about thirty years of age , being ( as was supposed , the son of Ioseph , ) the son of Eli , &c. that is , the grand-child of Eli , by his daughter Mary . And this Resolution greatly satisfies that learned m Spanhemius . And he n very well answers Calvins objection against drawing the line of Mary and of Christ , from David by Nathan , and not by Solomon . The learned Reader may consult him for his further satisfaction . II. That Iesus was the son of the Virgin Mary . This is very plain . For , 1. This was fore-prophesied by the Prophet Isaiah , Behold a Virgin shall conceive , &c. Isa. 7. 14. Mat. 1. 22 , 23. 2. This was fore-promised by the Angel Gabriel to the Virgin Mary her self , That she should conceive and bring forth a son , and call him Iesus , &c. Luke 1. 28. to 39. 3. This was actually fulfilled , for when the daies were accomplished , she brought forth her first-born son in the City of David , which is Bethlehem , and on the eighth day when he was circumcised , his name was called IESVS , who was so named of the Angel before he was conceived in the womb , Luke 2. 4 , 5 , 6 , 7 , &c. 21 , &c. Mat. 1. 18. to the end . & 2. 1 , &c. III. How IESUS was the Son of the Virgin Mary . Answ. Iesus became the Son of the Virgin Mary ; 1. Extraordinarily ; in a way altogether extraordinary and miraculous . Partly , In that he was conceived , not by ordinary Humane Generation , but by the Holy Ghosts extraordinary and miraculous operation : who wonderfully formed the humane Nature of Christ , of the substance of the Virgin Mary , perfectly sanctifying it in the first moment of conception . o Then said Mary unto the Angel , How shall this be , seeing I know not a man ? And the Angel answered and said unto her , The Holy-Ghost shall come upon thee , and the power of the highest shall over-shadow thee : therefore also that Holy thing which shall be born of thee , shall be called the Son of God. Partly , In that he was conceived and born of a p Virgin : she still remaining a Virgin till after his Nativity . For a Virgin to conceive is ordinary : but for a Virgin to conceive and bring forth , remaining a Virgin , this is extraordinary and miraculous . Partly , in that he was conceived q most purely , in the womb of a Sinner , without Sin. For the Virgin was a sinner , and needed a r Saviour , and was liable to death . 2. Truly and really . Iesus partaking the true Humane Nature of the Virgin , Luke 1. 31 , 35. & 2. 6 , 7 , 21 , 22. and not only a phantasm , imaginary or seeming Nature only , as the Marcionites , Manichees and other Hereticks falsly pretended . He had the true Properties , Affections and Actions of man : He was conceived , born , circumcised , did hunger , thirst , was weary , was cloathed , did eat , drink , sleep , hear , see , touch , speak , sigh , weep , grow in wisdom and stature , &c. as the four Evangelists do abundantly testifie . 3. Compleatly and perfectly . He took to himself the whole Humane Nature , in both the essential parts of man , soul and body . A true humane and reasonable s soul. A true real humane body also , Mar. 14. 8. Iohn 2. 21. Col. 2. 22. Luke 24. 39. Mat. 26. 26. There 's often mention of his flesh , blood and bones , &c. Rom. 1. 3. Luke 24. 39. Iohn 19. 33. Acts 20. 28. Iohn 6. 54. — Hence said Augustine ; t Therefore he took the whole man without sin , that he might heal the whole , of which man consists , of the plague of sin . And Fulgentius to like purpose ; u As the Devil smote by Deceiving the whole man ; so God saves by assuming the whole man. — Yea he so took the Humane Nature of the Virgin , that he x took our infirmities , wants and weaknesses ( but without sin ) together with our Nature . Not mans personal infirmities , which from some particular causes befall this or that Person , as Leprosie , Blindness , Dumbness , Palsey , Epilepsy , &c. I do not say he took any such infirmities . But mans natural infirmities , which belong to all mankind since the fall : As , hunger , thirst , wearisomness , sorrowfulness , sweating , bleeding , wounds , death , burial , &c. as the Evangelists abundantly testifie . IV. Denominations given unto Iesus in Scripture hereupon , are many : setting forth further unto us the Verity and Reality of his Humane Nature . Hence , Jesus is called , The Son of the Virgin , Isa. 7. 14. Her first born son , Luke 2. 7. The branch , Zech. 3. 8. & 6. 12. The branch of righteousness growing up to David , ●…er . 33. 15. & 23. 5. A Rod out of the stem of Iesse , and a branch out of his roots , Isa. 11. 1. The fruit of Davidi loyns , Psal 80. 36. & 132. 11. Acts 2. 30. Of the seed of David according to the flesh , Rom. 1. 3. 2 Sam. 7. 2. The son of David , Mat. 1. 1. DAVID : Jesus being the true David , Hos. 3. 5. Ezek. 24. 23. & 37. 24 , 25. The Lyon of the Tribe of Iuda , Rev. 5. 5 The seed of Iacob , Gen. 28. 14. The seed of Isaac , Gen. ●…6 . 4. The seed and son of Abraham , Gen. 22. 18. Mat. 1. 1. The seed of the woman , Gen. 3. 15. A son born to us , a child given to us , Isa. 9. 6. The son of man , Mat. 8. 20. & 16. 13. Rev. 1. ●…3 . Gods son made of a woman , Gal. 4. 4. Man , 1 Tim. 2. 5. Luke 23. 47. Flesh , Iohn 1. 14. IV. That , This IESUS , son of God and of the virgin Mary , is God and man in One Person . That he is God , and that he is Man : hath been sufficiently proved . Now we are to Consider , that Iesus our Mediator is not two Persons , but only one Individual Person , con sisting of two Natures really & essentially distinct one from another ; viz The Divine and Humane , whereupon he is God man. He is one and the same begotten of the Father without time , The Son of God without Mother : and born of the virgin in time , The son of man without Father . The Natural and Consubstantial son of both . This y without Controversie is the great Mysterie of Godliness , God Manifest in the flesh . Here note touching this Mysterie . 1. The fitness of the Son , the Second Person to become man. 2. The Nature of the union betwixt his Divinity and Humanity . 3. The Unity or Oneness of his Person , though consisting of these two Natures . 4. Similitudes illustrating this Union . 5. The Effects or Consequents resulting from this union . ( 1 ) The Fitness of the Son of God , to become the son of man , the son of the virgin . It was more fit the Son should be incarnate for the office of Mediatorship , then either , The Father or Holy-Ghost . For , 1. The son is the Middle Person betwixt the Father and the Holy-Ghost : and therefore fittest to be a Middle officer betwixt God and man. 2. By the Son all things were at the beginning z Created : therefore by the Son most fitly all things were to be a Re-created , New created . Hence said Augustine ; b It would be an injury to him , if the work formed by him should be Re formed by another . 3. Having lost the image of God by sin , in which image we were at first fashioned by the Son , the substantial image of God and express character of his Person , Gen. 1. 27. Col. 3. 10. Ephes. 4. 24. Heb. 1. 3. Who was so fit to restore the image of God to us , as the substantial Image of God the son , who at first did fashion it in us ? 4. Mankind by sin being at Enmity with God , Col. 1. 21. Rom. 8. 7. Who was fitter to Reconcile us unto God again , and make us accepted of God , then the Son of his Love in whom he was well pleased ? Rom. 5. 10. Ephes. 1. 6. Col. 1. 13. Math. 3 17. For , a double mission was nesessary , One for Redeeming and Reconciling of Enemies , The other to confer gifts upon the Reconciled : Hence , The Father , being of none , sent his son to Redeem and Reconcile Sinners , Ioh. 3. 16 , 17. 2 Cor. 5. 19. And both Father and Son send the Holy-Ghost , to seal them that are Redeemed and Reconciled , Iohn 14. 26. & 15. 26. Eph. 1. 13 , 14. 5. The Son , being the c only begotten Son of God by Nature ; was fittest to make us the d Adopted sons of God by Grace , who were by nature the e children of wrath . 6. The Son being the word of life , 1 Iohn 1. 1. In whom is life , and that life the light of men at first , Iohn 1. 4. was fittest to repair life in us , who were estranged from the life of God , and dead in trespasses and sins , Eph. 4. 18. & 2. 1 , &c. Iohn 5. 26. 7. The son of God was fittest to be the son of man , that so both God and man in the Unity of Person might be one f Son of God. ( 2 ) The Nature of the Union betwixt the God-head and Man-hood of Iesus Christ ▪ is ; 1. Personal . 2. Indivisible . 3. Of Natures remaining still distinct one from another . I. Personal and intimate . It s not a Natural ▪ but a Personal Conjunction of two Natures , not of two persons , in Christ : not such as is of Superiours with Inferiours , of Accidents with Substances , or of the Part with the whole ; but whereby two Natures mediately are united in one Person , and the Humane Nature is Immediately united to the Divine Person in a secret and most strict manner , 1 Tim. 3. 16. Gal. 4. 4. Col. 2. 9. II. Indivisible . This Conjunction is made g indivisibly and inseparably for ever , so that the son of God will never lay aside the assumed Man-hood , and cease to be man , nor shall the humane Nature be severed from his Person , from the first moment of his conception . Yea when his soul and body were divided by death , yet even then the Humane Nature remained united to the Divine . For should the Humane Nature of Christ ever subsist without the Divine ; then Christ must needs have two Persons ; which is repugnant to Scripture , 1 Tim. 2. 5. 1 Cor. 8. 6. Eph. 4 5. III. Of Natures preserved and remaining still distinct one from another . Though this Union of Divine and Humane Nature in Christ be Personal , intimate , and indivisible , yet these two Natures in Christ are preserved from h Confusion and Commutation . From Confusion ; so that of these two Natures is not made one : From Commutation ; so that the one is not changed into the other . But they remain distinct , and their Properties distinct : The Humane Nature being created , finite , visible , &c. The Divine , increated , infinite , invisible , &c. ( 3 ) The Unity or Oneness of his person , though consisting of two distinct Natures . Though Jesus Christ be God and Man , yet is he only One Person God-man . Divers things evince this Oneness or Unity of his Person consisting of two Natures . As , I. Scripture Testimonies . For , Iesus Christ is , i — Immanuel ; that is , God with us . k — The Son of God ; which should be born of the Virgin Mary . l — The Word made flesh . m — Gods Son made of a woman . n — God manifested in the flesh . o — Of the Fathers according to the flesh , who is over all , God blessed for ever , Amen . Scripture expresly saith ; There is One Lord , and One Mediator , Eph. 4. 5. 1 Cor. 8. 6. 1 Tim. 2. 5. But if Christ had two Persons , we should have two Lords , and two Mediators . II. The Properties and Actions of each Nature , Divine and Humane , attributed to one and the same Christ , who as God and man , is , Eternal , yet born in time : Infinite , and finite ; A Creator , and a creature : Invisible , and visible : was Dead , and yet immortal , &c. viz. Eternal as God , born in time as man , &c. III. The End , Scope or Intent of Christs Incarnation : viz. That Jesus Christ might be a True , Fit , and Sufficient Mediator betwixt God and man ; evinceth that it was requisite , God and Man should become One in Person : Not by Communication of Grace , but by Truth of Nature : not by Confusion of Substance , but by Unity of Person . For , 1. He must be man , our near p kinsman , that he might have the Right of Redemption , be a q Merciful and faithful high ▪ Priest , being in all things like his Brethren : And he must be God , that he might be fully able to Redeem us , r To destroy Death , and him that had the power of Death , the Devil , deliver us from the guilt of sin , and curse of the Law , and preserve us safe to his heavenly Kingdom . 2. He must be Man , that he might as our s Surety suffer for us , shed his blood and die for our offences , become a t Curse and Sin for us , it being most congruous that he should have some communion with us , who suffers for our faults ; this he could not do as God : He must be God , that he u might undergo the wrath of God without sinking , satisfie Gods justice to the full by his suffering ; obtain eternal Redemption for us , Reconcile us to God by his Death , Put away our sin by the sacrifice of himself , Purge our conscience from dead works , Redeem us from the curse and wrath of God , that the blessing of Abraham might come upon us , &c. this he could not do as meer man. 3. He must be man , One with us in x participation of our humane Nature , Passions , Infirmities , Temptations , &c. that he might be experimentally touched with the feeling of our infirmities , might sympathizingly and compassionately succour them that are tempted ▪ and might the more readily suffer for us ▪ having in so many things suffered with us . He must be God , one with God in his divine Nature , that he ▪ y might Purge away our sins by his death , Iustifie us by his Resurrection , Be King and head of his Church , crush all our enemies , and captivate our very captivity , Appear in the Presence of God for us ▪ as our continual intercessor and advocate ; Send forth his spirit into us , sanctisie our Natures in us , Perfume all our spiritual services and sacrifices by his merit , Raise up our bodies at the last day , and present us to himself a glorious Church , not having spot or wrinkle , or any such thing . 4. He must be man , that he might be humbled deeply , and so discharge all the Acts and parts of his Mediatorship which were to be executed in his Humiliation : He must be God , that after his Humiliation he might be highly exalted , and so accomplish 〈◊〉 rest of his Mediation in all such acts as are to be fulfilled in his Exaltation . 5. He must be God and man in one Person , a middle Person between God and man , having perfect interest in both God and man : that he might be a fit middle officer , a fit and prevalent Mediator betwixt God and man , to bring God and man into one Covenant . ( 4 ) The similitudes used , by both antient and modern writers , to illustrate this mysterious union of God and man in one Person of Iesus our Mediator : are divers , and very useful . These are more observable ; I. Of z the Soul and Body making but one man. The soul and body are different natures ; The soul immortal , the body mortal ; the soul Reasoneth , the body accordingly executeth ; yet soul and body united make but one individual man : So there 's Godhead and Man-hood in Christ ; They are two different and distinct Natures ; the God-head immortal , the Man-hood mortal ; The God-head wrought miracles , the Man-hood was crucified , &c. yet both make one Christ. But this similitude a comes short ; in that , 1. Soul and Body are imperfect Natures , and make up but one perfect Nature of man : but Christs God-head and Manhood are Perfect distinct Natures . 2. Soul and Body have no perfect subsistence , but in the whole : but Christs God-head perfectly subsists of it self without the man-hood , and assumed unto it , and sustaineth in it the man-hood which never had subsistence of it self , but in union with the God-head . II. Of The b Primoridal light at first created , Gen. 1. 3 , 4. and of the Body of the Sun in which that light was afterward Seated , Gen. 1. 14 , &c. both making one Luminary . The Light and Solar body are two distinct Natures , which make one Sun : So the two Natures , the Divine which subsisted first , eternally , and the Humane which was created in subsistence with the Divine , make one Christ. But this similitude comes short ; in that , 1. Neither Light nor Solar body d●…d ever perfectly subsist alone . Not the Solar body : for in the Creation ▪ light was seated in it . Not the light , for that c subsisted all abroad in the air , before it was feated in the Sun. 2. Neither Light nor Solar Body are drawn into the unity of the Subsistence of one another . III. Of d A Sword fired and enflamed . The Subsistence of A sword and fire are so conjoined , that their Operations notably concur , and there is as it were a Communication of Properties from the one to the other . For , this fiered sword in cutting burneth , and in burning cutteth . And we may say ; that this fiery thing is a cutting sword , and this cutting sword is a fiery thing . But in this it comes short , viz. In that the e Nature of fire is not drawn into the Unity of subsistence with the sword , nor the sword of fire : So that we cannot say ▪ this sword is fire , or this fire is a sword . IV. Of f One man having two accidental Forms , or Qualities , as Skill in Divinity and in Physick . For , here are two Qualities or Natures different , meeting in one and the same person . And ●…at One Person may be denominated from either , And doth the works of both , and there is a Communication of Properties hence resulting . So that we may say ; This Divine is a Physitian , and this Physitian is a Divine : This Divine is happy in curing diseases , and this Physitian is happy in converting of souls . V. Of a g Cions or Branch grafted into a Tree . This Similitude Dr. Field ( of the Church , Book 5. Chap. 12. ) prefers before all the former for setting forth the Personal union of the two Natures of Christ. And saith ; it fails but in two things , viz. 1. In that the branch hath a distinct and separate subsistence of it self , and then loosing it , is drawn into the Unity of subsistence with the Tree or Stock into which its grafted . 2. In that the branch , wanting a root , and so wanteth an integral part of the Nature of a Tree . But if the Branch of one Tree should by Divine Power be created in the stock of another Tree , then this similitude would fail only in one point , viz. in the want of the Root , whereas Christs Humane Nature wanted neither Essential nor Integral part . VI. Finally , Therefore to supply these defects , I will add my Similitude also to illustrate this profound Mysterie in Christ , viz. Of the Miscelto in the Oak , or in the Apple-tree . In this Similitude those two defects are not , but an excellent and manifold resemblance . For , 1. The Apple-tree and the Miscelto are two perfect and different Natures in one Tree ; the Miscelto wanting no integral part that belongs unto Miscelto : So the God-head and Man-hood are two perfect and different Natures in one Person , in one Christ. 2. The Miscelto never had a separate and distinct subsistence of its own ; but only subsisteth in union with the Apple-tree , which sustaineth and maintaineth it : so the Humane Nature of Christ never had any distinct and separate subsistence of its own , but from the first conception subsisted in union with the Divine Subsistence . 3. The Apple-tree & the Miscelto are so one tree , that their two different Natures are neither confounded together , nor changed one into another , to make up a third Nature , but are so individually united , that retain ing their different Natures , they are but one tree : so the two Natures of Christ are without Confusion or Commutation united in one Person , and yet still retain their reall differences . 4. The Apple-tree and Miscelto , though one tree , yet having different Natures , bear different fruits , viz. Apples and Berries : So the God-head and Man-hood of Christ , though but one Person , yet being different Natures , perform distinct and different Actions peculiar to each of them . 5. As we may truly say , by reason of this union , This Apple-tree is a Miscelto , and this Miscelto is an Apple-tree , and Consequently this Miscelto beareth Apples , and this Apple-tree beareth Berries : So we may truly say , by reason of the Personal union of God and man in Christ , This son of Mary is the son of God , and this son of God is the son of Mary ; The son of God was crucified , and the son of Mary Created Heaven and Earth . ( 5 ) The effects or Consequents resulting from this Personal Union of the Humane nature into the Person of the Son of God. These are of three sorts ; I. The h Communication of Properties . When the Properties of either nature , are attributed , & truly agree to the whole person , whether they have their denomination from either Nature , or from his Office , in the Concrete . And this Communication of Properties is of divers sorts . II. Endowments . The Humane Nature , by reason of its union with the Divine , being adorned and fitted to the utmost with most excellent and admirable Gifts , Iohn 3. 34. Col. 2. 9 , 10. & 1. 19. III. Operations accomplished . The Person of our Mediator , by reason of this Personal union , performs his Mediatory Acts according to both Natures , of which more hereafter . This Personal union is the Base and Foundation of all these three . But thus of Posit . I. That , IESUS the only son of God , and the son of the virgin Mary , is God and man in one Person . Position II. That , This IESUS , God-man , is THE CHRIST , The Promised MESSIAH and he alone . ; To err about the Person of Iesus Christ the Mediator , accounting the true Christ to be False , and a false Christ to be true ; is a most dangerous and desperate Error : Forasmuch as there is i no salvation to be had under Heaven , but only in the true Christ. The Iews k rejected the true Messiah of Gods providing , when he came ; and expecting another Messiah of their own devising , to come they know not when : have miserably dashed themselves upon this stumbling stone , now for 1600 years together , to their own destruction & eternal ruine . This therefore is an high and necessary point , wherein we should be fully resolved and stablished . To this end I shall , 1. Explain . 2. Confirm this Position . I. For Explanation , There are only two words , viz. MESSIAH , and CHRIST , that are to be Expounded . They are two Eminent Names given to the true Mediator betwixt God and man , and true Saviour of sinners : That , in the Old Testament ; This in the New ; Both of them signifying one and the same thing , viz. Annointed . MESSIAH 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mashiach , Annointed . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mashach , To Annoint . This Name is often given to the true Mediator in the Books of Old Testament . As ; l — And exalt the Horn of his Messiah . m — The Rulers take Counsel together against the LORD , and against his Messiah●… This Prophecy is interpreted of , and applyed to Christ by the Apostles in the New Testament . But especially in Daniel . n — From the going forth of the Commandment , to Restore and to build Ierusalem , unto the MESSIAH the Prince , shall be seven weeks — . And after threescore and two weeks shall MESSIAH be cut off , but not for himself . The Greek word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Christos , CHRIST , signifies , Annointed . From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To annoint . It answers to the Hebrew word Messiah , as not only the LXX but also the o New Testament renders it . The New Testament gives and appropriates this name to Iesus God-man very often . As Luke 2. 26. Iohn 4. 25. Math. 1. 1 , 16 , 18. & 16. 16 , 20 , &c. Now these two Names are attributed to Iesus , God-man , our Mediator , in reference to his Mediatory office , which as Prophet , Priest and King he was to execute , and did actually execute for us : and they denote his Qualification & Designation to his office For under the Old Testament God ordained an Holy Annointing o●…l , and gave the p Composition of it , wherewithal three sorts of Officers were Annointed , viz. Prophets , 1 Kings 19. 16. Priests , Exod. 40. 12 , &c. Kings , 1 Sam. 10. 1. & 16. 13. 1 Kings 19. 16. The annointing oyl being poured upon their heads , ran down to the skirts of their garments , Psal. 133. 2 , 3. This was a sign & mean of their qualification for , and designation unto those offices . For , As that sacred Oyl did outwardly warm , refresh and make agile the bodily Members to imployment : So the endowments of Gods Spirit , did inwardly fit the Soul with prudence , wisdom , joy , chearfulness , zeal , courage , fortitude , magnanimity , &c. for managing those offices . Thus IESUS ( of whom Prophets , Priests and Kings were but Types ) was q annointed by God , not with Material Oyl but with the Holy ghost and with power for his Mediatory office . And r having the fulness of the God-head in him ; and all fulness ; and s receiving the spirit not by measure , but above measure : he is said to be t annointed with the oyl of Gladness above his fellows . The Holy-Ghost being called oyl of gladness , from the effect thereof upon us , by Christs office : And with this oyl Christ was Annointed more abundantly then all his fellows , v●…z . above all his Members , and above all Prophets , Priests and Kings before him . Or ( as u Illyricus hath observed ) the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mechabareka , above thy fellows , may be rendered , For thy fellows . Christ being thus annointed , x that out of this fulness they might receive , and grace for grace , and so be Compleat in him . Now Iesus being thus annointed , is thereby fully Qualified for , and constituted in his Mediatory office ; As Prophet , like Moses . Deut. 18. 15 , &c. Acts 7. 37. Isa. 61. 1 , 2 , &c. A Priest after the Order of Melchizedeck , Psal. 110. 4. Heb. 7. throughout . A King in Sion , to Rule over the house of Iacob for ever , Psal. 2. 2 , 6. Luke 1. 32 , 33. Hence , from CHRIST , his Disciples are called y CHRISTIANS , ( it being usual to Denominate Disciples from their Master , ) and deservedly ; because they partake of Christs annointing , being annointed in their measure with the Holy Ghost , teaching them all things as Prophets , and making them Kings and Priests unto God. 2 Cor. 1. 21 , 22. 1 Iohn 2. 20 , 27. Rev. 1 , 5 , 6. II. For Confirmation of this Necessary Position ; That this Iesus , God-man in one Person , is the Promised MESSIAH , is the only true CHRIST , the Annointed , Qualified and Constituted of God Mediator betwixt God and man , and none but he alone : take these few Demonstrations , viz. 1. From Gods eternal Decree before the foundation of the world . This IESVS , God-man , and he alone , is that very person whom God hath eternally fore ordained before the world began to be our Mediator and Redeemer , and that by means of his Death . z — Ye were not redeemed with corruptible things , &c. but with the precious blood of Christ , as of a lamb without blemish and without spot . Who verily was fore-ordained before the foundation of world , but was manifest in these last times for you . Hence Christ is said , To be a delivered by the determinate Counsel and fore ▪ knowledge of God , &c. And that b Herod and Pontius Pilate with the Gentiles and people were gathered together against this holy child IESVS , for to do what soever Gods hand and his Counsel determined before to be done . To this effect , all that are Predestinated and Elected to Adoption , Life and salvation , are c Elected thereunto in this Iesus Christ , and Predestinated to be Conform unto him . 2. From Gods Promises and Prophetical Predictions which have been since the world began . For , This IESUS and he alone is the Person which in all the Promises and Prophecies in former ages was intended by God for a Restorer , Redeemer and Saviour of Lapsed mankind , and a Mediator betwixt God and man. As may appear more Generally and more Particularly . I. More Generally ; That the Law and Prophets intended him . As is very observable in divers Testimonies As , 1. Of Iesus Christ himself . d Search the Scriptures , — they are they which testifie of me . — Moses wrote of me . To the two disciples going to Emmanus ; e — O fools and slow of heart to believe all that the Prophets have spoken ! ought not Christ to have suffered these things , and to enter into his glory ? And beginning at Moses and all the Prophets , he expounded unto them in all the Scriptures the things concerning himself . To the Apostles a little before his Ascension ; f These are the words which I spake unto you , while I was yet with you , That all things must be fulfilled which were written in the Law of Moses , and in the Prophets , and in the Psalms , concerning me . 2. Of Peter , who preaching Christ to Cornelius , said ; g To him give all the Prophets witness , that through his name , whosoever believeth in him , Shall receive remission of sins . And before that , he told the Iews that killed the Prince of life ; h — I wot that through ignorance ye did it , as did also your Rulers . But those things which God before had shewed by the mouth of all his Prophets , that Christ should suffer , he hath so fulfilled . 3. Of Steven the Proto-Martyr , Acts 7 ▪ 52. 4. Of Paul ; i — Saying none other things then th●…e which the Prophets and Moses did say should come : That Christ should suffer , And that he should be the first that should rise from the dead , and should shew light unto the People and to the Gentiles . II. No●…e Particulerly ; It is not difficult to shew from Promise to Prom●…e , and from Prophecy to Prophecy , throughout all ages before Chri●… How they did all intend , and had their accomplishment in this IESUS . To mention some noted Instances . 1. This IESUS is that Seed of the woman , that should bruise the Serpents Head , Gen. 3. 15. with Gal. 4. 4. Col. 2. 15. Heb. 2. 14 , 15. 2. This Iesus is that Seed of Abraham , in whom all the Nations of the earth should be blessed , Gen. 12. 3. & 22. 18. with Acts 3. 25 , 26. Gal. 3. 8 , 13 , 14. Heb. 2. 16. Mat. 1. 1 , &c. 3. This Iesus is that Great Prophet like unto Moses , which God would raise up to Israel , from among themselves , Deut. 18. 15. to 20. with Acts 3. 20 , 21 , 22 , 23 , & 7. 37. 4. This Iesus is that ●…riest for ever after the Order of Melchizedeck , consecrated by Gods own sacred Oath , of which he will not repent , Psal. 110. 4. with Heb. 7 throughout . 5. This Iesus is that Seed of David which God would raise up to sit upon his throne to reign over the House of Iacob for ever , Psal. 89. 3 , 4 , 19. to 38. & 132. 11 , 12 with Acts 2. 22. to 37. Mat. 1. 1 , &c. Luke 1. 32 , 33. 6. This Iesus is the Sure Mercies of David , raised from the dead , and not suffered to see corruption , Isai. 55. 3. Psal. 16. 10 , &c. with Acts 13. 28. to 38. 7. This Iesus is that Annointed of the Lord , against whom the heathen raged , and the people imagined a vain thing , The Kings of the Earth stood up , and the Rulers took Counsel together , Psal. 2. 1 , 2 , 3 , &c. with Acts 4. 25. to 29. Thus Iesus is the Scope and Mark at which the Promises and Prophecies of old do peculiarly aym : and therefore he alone is the very Christ. 3. From the Lineal descent of Christ , according to the Flesh. For k This Iesus , and he alone , did Lineally and Naturally descend according to his Humanity , of Abraham , and David , by a Virgin , according to the Scriptures : As is evident in the Genealogy of this B. IESUS described by Luke , Luke 3. 23. to the end . This being the Natural Line of Christ , as hath been formerly noted , though the Name of the virgin Mary his mother be not expressed , but her husbands in stead of hers , according to the custom of the Jews , who draw down Genealogies by men and not by women , as is observed by l P. Galatinus , and others . 4. From the compleat and exact accomplishment of the Scriptures of the Old Testament . They are most admirably fulfilled and accomplished in all Particulars touching the Messiah , in this Iesus Christ : As is most evident in all the four Evangelists Hystories , and the Acts. This being one Principal intent of the four Evangelists Histories of Iesus Christ , to prove that this Iesus is the Christ. m — These are written that ye might believe that IESUS is THE CHRIST the son of God , and that believing ye might have life through his name . Hereupon n Piscator hath very appositely digested into a Syllogism the Predictions touching Christ in the Old Testament , and the acomplishments there of in this Iesus according to the History of those four Evangelists ▪ Those in the Major , These in the Minor of a Syllogism ▪ thence Concluding , That this Iesus is the very Christ. Let the learned Consult him diligently . 5. From Jacobs Prophecy , and the accomplishment thereof . The Prophecy ; o The Scepter shall not depart from Judah , nor a Law giver from between his feet , untill Shiloh come , and unto him shall the gathering of the People be . p By Iudah , we are here to understand not the Person of Judah , one of Iacobs sons , but the Tribe of Judah so denominated from him . By Scepter we are generally to understand the Political Rule , Regiment , or Government of the Common-wealth . It cannot be restrained to Kingly Rule ; for that was taken away by Nebuchadnezzar from Zedekiah , as was foretold , Ezek. 21. 26 , 27. Nor to Princely Government , by Princes and Governors , who governed after the Captivity , for that is confessed by learned men to be injuriously translated by the Assamanaei ( or Maccabees ) Levites and Priests to the Tribe of Levi , and so propagated in that Tribe . But to be extended also to such Magistrates and Iudges , as the Greek calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Councel , which the Jews corruptly stiled Sanhedrin : A grand Councel at Jerusalem , Governing the Common-wealth . After Iudah became a distinct Kingdom , it was not destitute of Civil Government , either by Kings , or by Princely Governours , or by the Councel , till Shiloh came : Although this grand Councel was extreamly weakned , and divided into lesser Councels , by the Romans , as q Iosephus confesseth ; Yet it was not wholly taken away and demolished till Shiloh came , for then the Jewish Common-wealth would have been wholly dissolved . By Shiloh its generally agreed that Christ is intended , though the proper signification of the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shiloh is much controverted . So then , till Jesus Christ came , the Government in one kind or another remained in Iudah : but after he was come , the Scepter quickly departed , and that Iewish Common-wealth was utterly dissolved to this day ; And therefore this Iesus must needs be the Shiloh , the true Christ here intended . 6. From Daniels Weeks . Daniel Positively determines the time when the Messiah should be cut off , but not for himself , to finish transgression , make an end of sins , and bring in everlasting righteousness ; viz. r 70. Weeks of years . There is some small difference among learned men about the beginning and end of these 70. years , by reason of several Commands that went forth to restore and build Jerusalem . Hence , s some place the Messiah's death in the year of the wo●…ld 3960. Some t in the year 3952. Helvicus u in the year 3983. As the x Late large English Annotations note there was a fourfold Commandment , Decree or Precept went out for re-building of Ierusalem , mentioned in Ezra and Nehemiah , to some of which the beginning of these 70. weeks must be referred , and to the ending of which the cutting off of Iesus Christ the Messiah doth exactly agree . Not to enter now into that intricate dispute , which of them it was : It is plain on all hands against the Iews , that the Promised Messiah is already come and cut off , and that Daniels weeks had their particu lar accomplishment in this IESUS CHRIST . 7. From the General agreement of all the Types to this IESUS , as the Body and Center of them all , Col. 2. 16 , 17. Heb. 10. 1. Iohn 1. 17. There were many y Types and shadows , Personal and Real , Ordinary and Extraordinary , &c. But this IESUS , God-man , is the Truth and Substance of them all . He is the true z Adam that justifies and quickens all his supernatural Seed , as the First Adam condemned and killed all his Natural Seed . He is the true a Melchizedeck , First King of Righteousness , and then King of Salem , that is , King of Peace : without Father according to his manhood , without Mother according to his God-head , without beginning of Dayes , or end of Life . He is the true b Passover that is sacrificed for us . He is the true c bread of life , that true mannah that came down from Heaven ▪ whereof a man may eat and not dy . He is the true d Rock that affords living water indeed to his Church in the wilderness of this world . That Rock that followed them was Christ. And that Mannah and water are called Spiritual meat and drink , because they were Types and Sacraments representing Christ unto them . He is the True e Serpent lifted up in the wilderness to heal the mortal stings of the Old Serpent the Devil , that whosoever believeth in him , looks up to him by the eye of Faith , may not perish but have eternal life . He is the true f Prophet , like Moses , to be hearkned to in all things , &c. He is the true g Ioshuah that brings his Israel , all true believers , into the eternal Rest. He is the true h Seed of David , that r●…s over the house of Jacob for evermore . And what shall I say , He is the Mysterie and Substance of all the Levitical Ceremonies , They all intended him , shadowed out him , i as I have already manifested at large in opening the Sinai-Covenant . Now he that is the Body and Substance of the Types of Old , must needs be the MESSIAH , the very Christ : For those Figures and Types were Gods way of Revealing Christ unto his People , till he was exhibited . 8. From the Testimony of John the Baptist. Iohn Baptist was the Elias that was to come , in the power and spirit of Elias , as the Harbinger of Christ , to Prepare his way before him . And he i began to preach a little before Christ began his Publike Ministry . Now he pointed out Christ as with the Finger . k Behold the lamb of God that taketh away the sins of the world . And Iohn Baptist confesseth ; l I knew him not ▪ but ●…e that sent me to baptize with water , the same said unto me , upon whom thou s●…lt see the Spirit descending and remaining on him , the same is he that baptizeth with the Holy-Ghost . And I saw and bare Record , that this is the son of God. And after he tels the Jews plainly , m I am not the Christ , but sent before him : Not the Bridegroom that hath the Bride the Church , but the Bridegrooms friend , rejoycing to ●…e ●… the Bridegrooms voice . He must increase : but I must decrease , &c. 9. From Gods Authorizing , Constituting , Ordaining and establishing this Iesus to be THE CHRIST . None can be the Messiah , or Christ , but whom God cals , annoints , seals and appoints thereunto . Now God hath Constituted and ordained this JESUS , God-man , and him alone to be the Christ , the Mediator and Saviour , the Iudge of quick and dead , &c. n God sent his son into the world , — that the world through him might be saved . o — God sent his son , made of a woman , made under the Law , to redeem them that were under the Law. p — Labour for the meat which endureth to everlasting life , which the son of man will give unto you : for him hath God the father Sealed . q — Christ glorified not himself to be made an High-Priest : but he that said unto him , Thou art my son , this day have I begotten thee , &c. r — God annointed IESUS of Nazareth with the Holy Ghost and with power , &c. — and he commanded us to preach unto the people , and to testifie , that it is he , which was ordained of God to be the judge of Quick o●…d Dead . Hence , God furnished him with all authority , power and ability for his Mediatory office , Mat. 28. 18 , 19 , 20. Iohn 5. 21 , 22 , 23. & 3. 34 , 35. Col. 1. 19. and 2. 9 , 10. 10. From the Testimony of Father , Son and Holy Ghost . He must needs be the Mediator , Messiah and Christ , whom Father , Son and Holy Ghost testifie and declare to be such . Now this IESUS hath the Testimony of Father , Son , and Holy Ghost . I. The Father testifieth twice by voice from Heaven ; s this is my beloved son , in whom I am well pleased . Hence God the Father is said t to have sealed him . And Christ h●…reupon said ; u The Father himself which hath sent me , hath born witness of me . And the Fathers Testimony of him , hath special respect to his Mediatory Person and office . The Father bare record to Christ , Sealing and Approving him , at his Baptism , and at his Transfiguration . 1. At his Baptism ; and that x three wayes , viz. ( 1 ) By opening of the Heavens unto him . ( 2 ) By sending down his Spirit in likeness of a Dove upon him . ( 3 ) By voice from heaven , this is my well beloved son , in whom I am well-pleased . 2. At his Transfiguration also , and that y three wayes , viz. ( 1 ) By the Heavenly Glory put upon Christ , to encourage him against his Passion approaching . ( 2 ) By the appearance of Moses and Elias , talking with him about his decease which he should accomplish at Ierusalem , according to the Law and Prophets , which meet in Christ and bear witness to him . ( 3 ) By his voice from Heaven , This is my beloved son , in whom I am well-pleased , hear him . II. The Son himself testifieth , by his works and Miracles that he was the CHRIST , sent of God. z The works which the Father hath given me to finish , the same works that I do bear witness of me that the Father hath sent me . And therefore when Iohn in Prison heard of the works of Christ , and sent to him , saying : a Art thou he that should come , or do we look for another ? Iesus answered and said unto them . Go and shew John again the things which ye do hear and see : The ●…ind receive their sight , and the lame walk , the lepers are cleansed , and the deaf hear , the dead are raised up , and the poor have the Gospel preached to them . And blessed is ●…e whosoever shall not be offended in me . As if he had said ; my Works , my Miracles are an evident demonstration that I am the Christ. III. The Holy Ghost testifieth that this Jesus is the Christ : Partly , By his b descending and resting upon him in a visible shape of a Dove , when Jesus was baptized , and began solemnly to enter upon the publike execution of his Mediatory office . Partly , By his plentifull and miraculous falling upon the Apostles , Acts 2. 2 , 3 , 4 ▪ 32 , 33 , 36. and Primitive Christians , Acts 10. 43 , 44 , 45 , 46 , &c. Partly , By his effectual attestation to our Hearts and Consciences , 1 Iohn 5. 6. to 12. Who can experimentally discern and feel the efficacy of the Spirit of Jesus upon his heart , Inlightning , Converting , Sanctifying , Comforting , Attesting , Sealing , &c. and not conclude that this Iesus who gives such a spirit into us must needs be the Christ ? These , among many other arguments , may suffice to Convince any sober mind ; That this IESUS , God-man , and he alone is the Promised MESSIAH , The Christ. And that c there is no other name under heaven given among men whereby we may be saved . Position III. That , IESUS CHRIST , God and man , is the only True , fit and Sufficient Mediator , Testator and Surety of the New Covenant betwixt God and Man. This I shall evidence in two branches , viz. I. That Iesus Christ is the Mediator , Testator , and Surety of the New Covenant . This is clear in all these three branches . 1. Iesus Christ is the Mediator of the New Covenant . d — For there is one God , and one Mediator betwixt God and Men , the Man CHRIST IESUS . e — He is the Mediator of a better Covenant , which was stablished upon better Promises . f — And for this cause he is the Mediator of the New Testament , &c. g — But ye are come unto Mount Sion , — And to IESUS the Mediator of the New Covenant . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all these places , doth most Properly signifie , A Mediator ; or , a Midler ( that I may so express it : ) because he is , Both a Middle Person , and a Middle of ficer betwixt God and man , to reconcile and reunite God and man. This of all other , is the most proper and genuine signification of this name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jesus Christ h is the Middle , that is , the Second Person in the Trinity , betwixt the Father and the Holy Ghost . He is the only Middle Person betwixt God and man , being in one person i God-man . And he is the k Middle Officer , intervening , or interposing , or coming between God and man by office ▪ Satisfying Gods justice to the full for Mans sins by his Obedience to the Death , and Continually interceding for his Elect : To whom he Reveals and effectually applies this his satisfaction , intercession , redemption , &c. for their actual Reconcilement unto God. Hence ( as l one observes ) Iesus Christ as a true Mediator , is still found , in Medio , in the Middle . He was born , as some think from Wisd. 18. 14 ▪ about the Middle of the Night ; He suffered in the Middle of the world , that is , at Ierusalem , seated in the Middle of the Earth ; He was crucified in the midst between the two thieves ; He died in the air on the Cross , in the midst between Heaven and earth ; He stood after his Resurrection in the midst of his disciples , Iohn 20. 19. He promiseth , where two or three are gathered together , to be in the midst of them , Mat. 18. 20. He walks in the midst of the Golden Candlesticks , the Churches , Rev. 1. 13. And He , as the Heart in the midst , distributes spirit and vertue to all the parts of his mystical body . So he . Thus Iesus Christ is the Mediator betwixt God and man ; Middle in Person , and Middle in Office. Yea Iesus Christ is Mediator of the New Covenant , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more peculiarly and eminently then of any other Covenant . m Moses was a Typical Mediator under the Old Covenant , he went betwixt God and Israel , He typed out Christ the only true Mediator , 1 Tim. 2. 6. Heb. 13. 8. Gal. 3. 19 , &c. But Christ is the true Mediator of the New Covenant , the better Covenant most eminently and singularly ; For , 1. He n dedicated and established the New Covenant in his own blood . The best blood that ever was shed , for Covenant ▪ Sanction , in the world . 2. He ratified and confirmed this New Covenant with the Sacramentall Tokens of his blood , o Baptism and the Lords Supper . 3. He obtains for us all New Covenant Blessings from God , by his Merit fully p satisfying Gods justice for all our sins and debts : And enables us to all New Covenant Duties to God by his Spirit . 4. He brings God and man into this blessed New Covenant , as confoederates in him : To which end he manageth all the Mysteries and affairs of this New Covenant , as Prophet , Priest , and King most advantagiously and effectually . 2. Iesus Christ is the Testator of this New Testament . As this New Covenant is a Foederal Tastament , or a Testamental Covevenant : So Iesus Christ , Mediator of this New Covenant is a Mediatory Testator , or a Testatory Mediator . Hence in the same context Christ is stiled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Mediator , And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disposer , or Testator . q And for this Cause he is the Mediator of the New Testament , that by means of Death , &c. they which are called might receive the Promise of the Eternal inheritance . For where a Testament is , there must also of Necessity be the death of the Testator . How fitly is Iesus Christ counted the Testator of this New Testament , of this his last will and Testament . For , 1. Iesus Christ confirmed and made of force this his New Testament r by his blood and Death as Testator . 2. All the blessings promised in this New Testament , are as so many bequests and Legacies of Christ the Testator , that was dead , and is alive , to his Church and members in this his last Will. 3. The Scripture , the written s word of Christ , is the t Instrument , or evidence . 4. The Prophets , Apostles , and Holy Penmen of Scripture , were the Notaries or Scribes that wrote his will. 5. The Sacraments are the u Seals annexed to this New Testament . 6. The witnesses , are x three that bare record in Heaven ▪ the Father , the Word , and the Holy Ghost : And three that bear witness on Earth , The Spirit , and the water , and the blood . 7. The Executor of Christs last Will and Testament is Iesus Christ himself by his Spirit , effectually applying it and the benefits of it to all his members . And to this end though he Dyed to ratifie his Testament , yet he Revived and rose again to Execute it , and behold he is alive for evermore . But of these things I y have already spoken heretofore . 3. Iesus Christ is Surety of this New Covenant . z By so much was IESUS made Surety ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of a better Covenant . Our English Translation hath it , Of a better Testament ; but not so fitly , because properly a Testament neither useth to have , nor needeth to have a Surety ; as a Covenant doth . a Beza therefore justly blameth both Erasmus and the Vulgar Translation for rendring it Testament ▪ For that A Surety is not added in Testaments , and should he be added , How can the same be both a Testator and a Surety ? So that this word Surety hath reference properly to A Covenant , and Not to A Testament . The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sponsor , Fidejussor , Praes : A Surety , a Pledger , &c. is very significative : being derived , as b some think , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hand , as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In hands , because the Security , or Pledge is given in hand . Or as Suidas and others , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Earth , because the Earth is the most firm and stable of all the Elements . A Surety , is properly one that willingly promiseth and undertakes to pay and discharge the Debt , if the Debtor fayl and be not able to make satisfaction himself . Thus Paul willingly and spontaneously , from the love that he had to his Converted Onesimus , promised and undertook to make satisfaction to Philemon for any wrong that Onesimus had done to him ; c If he hath wronged thee , or oweth thee ought , put that on mine account . I Paul have written it with mine own hand , I will repayit . Hence Iesus Christ being called , Mediator of a Better Covenant , Heb. 8. 6. and Surety of a better Covenant , Heb. 7. 22. viz. So a Mediator , As a Surety ; and So a Surety , as a Mediator : This may clearly let us see ▪ what Manner of Mediator Christ is . For , one of these words is to be explained by the other , viz. Mediator , by Surety . So that Iesus Christ is not only such a Mediator , as is a Legate Ambassador , or Messenger , only betwixt God and men , d as that dangerous heretick Socinus pretends : but properly an Intercessor , a Pacifier , an Attoner , a Satisfier ; because Christ the Mediator , is Surety of the New Covenant , that is , Our Satisfier , our Pacifier , our Appeaser , our Intercessor , &c. with God. How ? It s expressed , 1 Tim. 2. 5 , 6. by giving himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) A Ransom for us ; & Heb 1. 3. by purging our sins by himself ; & Heb. 2. 17. by making reconciliation for the sins of the people as a mercifull and faithfull High Priest , & Heb. 7. 27. & 9. 12 , 14. by offering up himself once for the sins of the people to God the father , by the eternal spirit , having obtained eternal Redemption for them ; & 2. Cor. 5. 21. 1 Pet. 2. 24. Heb. 10. 10 , 12. by being made sin for us , bearing our sins ( that is , the Punishment and curse of our sins ) upon his own body on the tree , even by offering one Sacrifice for sins for ever , the body of Iesus Christ once for all . Thus Christ , as our Mediator was our Surety , and as our Surety , fully paid all our debt , setting us perfectly free for ever . Thus , Iesus Christ is Mediator , Testator and Surety of the New Covenant . II. That , Iesus Christ is The only True , Fit and Sufficient Mediator , &c. of the New Covenant betwixt God and man. Christ is the sole and whole Mediator : Not the Blessed Virgin , not any Saint , not any or all the Prophets , Apostles , Martyrs , or glorious Angels , as the Papists fondly do imagine . Here consider , 1. The State of this Position . 2. The Confirmation of it . For the State of this Position : note . There 's a twofold Mediation , viz. of Redemption and of Intercession . I. Of Redemption and Reconciliation ; whereby a full Price or Ransom is paid for us , by enduring Death for our sins to the satisfying of Divine Justice . And in this sense e Christ alone is Mediator : He alone Redeeming us by his Death , and Reconciling us to God by his blood . II. Of Intercession ; And this again is twofold , viz. 1. Meritoria , Meritorious : by way of Merit or Desert . And so Christ only is Our Advocate with the Father , and continual Intercessor , appearing in the presence of God for us , presenting his Death and Merits before God , and so making intercession for us . 2. Petitoria , Petitory : by way of Petition or supplication ; whereby , the Saints on earth more Generally , or this or that Saint more Particularly , Pray one for another in this world g according to Christs command , having in General or in Particular a Knowledge and fellow-feeling of one anothers wants , miseries , temptations , &c. Thus Paul prayed earnestly for the Churches , As Heb. 13. 20 , 21. Philem. 4. 1 Thes. 1. 4. Phil. 1. 4. And desired most earnestly their prayers again for himself ▪ Eph. 6. 18 , 19. Heb. 13. 18 , 19. 1 Thes. 5. 25. Rom. 15. 30 , 31 , 32. This state of the Position duely improved , will easily cut asunder all the Popish Arguments made to the contrary . For the Confirmation of this Position , thus stated , briefly consider ; 1. That , The Scripture mentions only h one Mediator and Surety of the New Covenant ; only one i Testator of the New Testament , between God and man ; Onely one k Advocate and Intercessor with the Father ; and only one l Saviour : viz. IESUS CHRIST the righteous , God and man. And therefore Iesus Christ and he alone , is Mediator , Surety , Testator and Saviour . The Scripture Reveals no other : and we ought to receive no other . Christ was the true Mediator , even of the Old Covenant , Gal. 3. 19 , 20. Heb. 13. 8. but more darkly and more imperfectly revealed , and that under the Type of Moses that stood between God and the People , Exod. 20. Deut. 5. And under the shadows of Typical Sacrifices and blood of innocent Beasts , Heb. 9. & 10. But he is Mediator of the New Covenant most eminently ▪ clearly , perfectly , by his own Death and Blood , &c. 2. That , Iesus Christ , and he alone was ▪ a Fit and Sufficient Person , for the Office of a Mediator of the New Covenant betwixt God and man. This his Fitness and Sufficiency , 1. As the Second Person in Trinity , the Son of God. 2. As God-man , an exact Middle Person betwixt God and man , equally near to , and interessed in both God and man : hath been m already declared . 3. That , IESUS God-man , and he alone , is the MESSIAH , THE CHRIST , Annointed with the Holy-Ghost and with Power , for the Mediatory office , Sealed , Commissionated , and Called by the Father to this Office , Accepted and approved in this office , As n hath been abundantly manifested ; and therefore Iesus Christ alone must needs be the only Fit and Sufficient Mediator of the New Covenant , able to save to the uttermost all that come unto God by him ▪ Heb. 7. 25. Thus , Iesus Christ is the Only Mediator , Surety and Testator of the New Covenant and Testament betwixt God and man. Position IV. That , IESUS CHRIST is Mediator , Testator and Surety of the New Covenant betwixt God and man , as he is God-man . He is Mediator , &c. not as God only , nor as Man only , but as God-man in one Person . Here Consider , 1. The sense . 2. The grounds of this Position . I. For the Sense of this Position , note ; 1. There is a Conjunction and Union of two Natures Divine and Humane in one and the same individual Person of the Mediator . This is by some stiled , Substantial Mediation . And this is so necessary to the Office of Mediatorship ; that without this ( as is confessed on all hands ) Christ could not have been a fit Mediator . 2. There is a Co-operation and Concurrence of these two Natures in the Person of the Mediator , unto the Acts or Works of Mediation , according to the peculiar propriety of each Nature : which Acts he performs , Divine as God , Humane as Man , One and individed as Mediator ; The real difference of the two Natures being still preserved distinct and entire . 〈◊〉 Papists do grant the former , viz. The Conjunction of the Divine and Humane Natures in the Person of the Mediator : But they deny the latter , viz. The Co-operation of both those Natures in the Acts of Mediation . For , o they hold that Christ performs the Acts of Mediatorship , not as God , but only as Man : From his Humanity , not from his Deity . Bellarmine speaks plainly , thus distinguishing ; The Principium Quod , The Principle or Beginning which did the works of Mediatorship , was not God alone , nor man alone , but both together , viz. God-man ; but the Principium quo , The Principle or Beginning whereby these works were done of the Mediator , was his Humane Nature , not his Divine . But the Orthodox resolve better , That Jesus Christ acts as Mediator from both his Natures , his Humanity doing what is properly Humane , His Divinity what is properly Divine , both of them concurring unto one work of Mediatorship . The Worker is one Person , The Work is one Mediation , But the Formal Principles or Beginnings of this work are the two distinct Natures in that one Person of the Mediator . As the Divine and Humane Nature concur to make one Person of Christ the Mediator : So the Distinct Acts of these two Natures in Christ concur to make up one and the same compleat work of Mediation . Christ did his Opera Authoritatis or Magisterii , his works of Authority from his God-head : but his Opera Ministerii , his works of Ministery , from his Man-hood : But as his Natures are united in one Person : so his Acts and Operations from his two principles , are conjoyned in one Mediation . II. The Grounds of this Position , thus stated and explained , are divers . For , 1. The Holy Scriptures do frequently ascribe the Acts of Christs Mediation to his Divine , as well as to his Humane Nature . And the Holy Scriptures are our best guides in this Mysterie , which is not of Natural cognisance ; but only of meer supernatural Revelation . As , ( 1 ) God was in Christ reconciling the world to himself , not imputing their trespasses unto them , 2 Cor. 5. 19. Therefore God in Christ , as well as man in Christ , Acted to the Reconcilement of the world , and to their Justification : Consequently to the works of Mediation . ( 2 ) The Law ( that p Covenant of God at Mount Sina●… ) was ordained by Angels in the hand of a Mediator , q Ga●… . 3. 19 , 20. Of what Mediator ? Not of Moses , who was only an intervening Messenger betwixt God and Israel , in the solemn Transactions of that Sinai-Covenant , or at most but a Typical Mediator ; but of Christ the Promised Messia●… , that r Angel ( viz. the s Angel of the Covenant ) which spake to Moses in the Mount Sinai , and with our Fathers , of whom Moses was but a dark Type o●… shadow . This Promised Messiah did then Act as Mediator of the Covenant and that according to his God-head , for at that time he had not assumed the Man-hood . ( 3 ) — To Feed the Church of God , which he hath purchased with his own blood , Act. 20. 28. Therefore , Iesus Christ as God hath purchased his Church with his own blood as man. The Purchase , is the Church : The Price whereby this purchase was made , was the blood of God , viz. The Humane blood of Christ ▪ God-man : But the Purchaser , was Christ as God , his God-head making his Humane blood a price sufficient . His God-head therefore did co-operate with his Man-hood in this work of Redemption . ( 4 ) How much more shall the blood of Christ , who through the eternal spirit , offered himself without spot to God , purge your Conscience from dead works to serve the living God ? And for this cause he is the Mediator of the New Testament , &c. Heb. 9. 14 , 15. Here touching Christ our Mediator , note ; That Christ as Priest , offered himself without spot as man , Through the eternal spirit , viz. By the power and vertue of his own God-head . As God-man , he was Priest : As Man , he was Sacrafice : As God , he made his sacrifice sufficient and prevalent for our Redemption . ( 5 ) The Lord sware and will not repent , thou art a Priest for ever after the Order of Melchizedeck . — The word of the Oath maketh the son ( High priest , ) who is consecrated for evermore , Heb. 7. 21 , 28. If Christ be High-priest as he is the Son : then as he is God , for as he is the son t when God sware , he is God. Again , if he be an eternal Priest after the order of Melchizedeck , then he must be Priest as God and man : For Melchizedeck is set forth , u Without Father , without Mother , without Pedigree , having neither beginning of dayes , nor end of life . And all , that he might be a fit Type of Christ : who is without Father , according to his Man-hood ; without Mother , according to his God-head ; without beginning of dayes , according to his Divine Nature ; without end of life , according to his Mediatory Person . And if Christ must needs be Priest as God and man : Consequently he must needs Act in his Priestly office , as both God and man. ( 6 ) There is one God , and one Mediator between God & men , the man Christ Iesus : who gave himself a Ransom for all , to be testified in due time , 1 Tim. 2. 5 , 6. Here Iesus Christ is Declared , that one Mediator betwixt God and men : And his Mediatorship is described by one eminent Act thereof , his Redemption ; who gave himself a Ransom for all . The Ransom-given , is himself , viz. As man : The Ransom-giver , is himself also , viz. As God , his Man-hood also Consenting . Therefore as God he acted in his Mediation , as well as Man. Ob. But it s said ; The man Christ Iesus : x why doth he add ▪ [ The man , ] but to express according to which Nature Christ is Mediator . Answer 1. He expresseth the Nature according to which he is Mediator , not according to which only . 2. The word [ man ] here may be taken Personally , to denote the Person of Christ , who is man as well as God , rather then Naturally to designout his Humane Nature onely . It being usual with Scripture to denominate the whole Person from either Nature . So Christ is called , y The Lord of Glory , when his Person is understood . Thus here The Man Christ Iesus ; to shew z that in him there was the Humane , as well as the Divine Nature in one Person , and that Consequently he was a ●…it middle person , or Meidiator betwixt God and man. And we have the more cause to understand this word [ Man ] here , not Naturally , but Personally ; because it is not barely said The Man , but The Man Christ Iesus : Christ Iesus denoting that Person , who is God and Man. 3. This Phrase , The Man Christ Iesus , seems also to be added ; partly , for our greater Consolation and Encouragement , that we may the more confidently draw near to him and to God in him , who is our elder brother , partaker of flesh and blood with us , that he might be a mercifull and faithfull hight-priest for us in things pertaining unto God Partly , a To admonish us not to despair of the salvation of any sort of men : Christ taking unto him the common Nature of man. 2. The Scope , End or intent of the Personal Union of the Divine and Humane Natures in one Christ , was b that he might act and execute his Mediatory Office Compleatly according to both those Natures . Agents do act or work , according to their Essence and Form. If Christ do not act according to both his Natures , as Forms and Beginnings of his Mediatory Actions , to what end was his Person Constituted of those two Natures , when one would have sufficed ? Are there not some Mediatory Actions so proper and peculiar to one Nature , that they cannot belong properly to the other ? Do not divers Necessary and Essential Acts of Christs Mediatory Office , flow from his God-head , as the immediate , proper and formal beginning thereof ? 1. His Incarnation was from his God-head , assuming his Man-hood : for the Man-hood , not being , could not assume it self . 2. His c manifestation of God in the flesh , was efficiently and primarily from his God-head . Instrumentally in and by his Man-hood . 3. His Delivering and Offering himself up to God by Death for us , was Actively from his God-head , d through the eternal Spirit he offered up himself , e — I have power to lay it down , &c. But Passively from his Man-hood . Christs dying was an Act of Power , and an Act of weakness : that power belonged to his God-head , this weakness to his Man-hood . 4. His Resurrection from the dead , was f by the power of his God-head . His Humane flesh was that which did rise : but his Divine power was that whereby he did rise . 5. His Ascention into Heaven , was in his Humanity : but the Vertue or Power whereby he ascended , was from his Deity . 6. His Captivating Captivity , was in his Humane Nature ascending ; but from his Divine Nature , Conquering . 7. His Sitting on the right hand of God , and coming again to judge the world , belong to his Man-hood , but from his God-head , &c. These , and like Acts , which primarily and necessarily appertain to his Mediatory office , have their proper rise and original from Christs Divine Nature . And therefore he was God and man in one Person , that he might act as God and man in one Office. 3. The Nature of the Mediatory office is such , that it could not be compleatly executed and fulfilled , if Christ God-man should not act therein both as God and man. This may be easily evinced in all the Primary Parts or Functions of his Mediatorship , by Induction of Particulars . As , I. In his Prophecy Jesus Christ as God , g knows his Fathers will fully , reveals it Compleatly , And h opens our understandings to receive it effectually : As man he Teacheth us i familiarly and according to our capacity . II. In his Priest-hood , many waies . For , 1. Iesus Christ , As man , suffered : As God , supported himself under his sufferings . 2. As man , was sacrificed for us : As God , did offer up himself for a sacrifice , Heb. 9. 14. 15. 3. As k man , Dyed and was Buried : As God , overcame Death , and Rose again from the Dead . 4. As l man , was in his Body and blood the Price of our Redemption , and a Ransom for us : As m God , he made that price and Ransom of infinite worth , dignity , value , efficacy , acceptableness , &c. 5. As man , n he did bear our sins upon his body on the Tree , and the wrath of God for them : As God he sustained his man-hood from sinking , and being utterly swallowed up under the wrath of God , which no meer creature in the world could ever have undergone without being utterly overwhelmed , 6. As man , he prayed with strong cries and tears , and intercedes for us , Heb. 5. 6 , 7. & 9. 24. 1 Iohn . 2. 1 , 2. Rom. 8. 34. As God , he makes his Intercession of infinite acceptance with his heavenly Father for ever , Heb. 7. 21 , 25. III. In his King-ship . For , 1. As man , He did conflict with his and our spiritual enemies , Sin , Satan , Death , &c. But as God he conquered them , by being in his Humanity in some sort conquered by them , Rom. 8. 3. Col. 2. 14. Heb. 2. 14. 15. 2. As man , he did triumph over them in his going up into heaven , and shall finally doom and judge them in his coming again from heaven : but As God he hath the Power and Authority of this Victory , Triumph and Judgement , Acts 10. 42. & 17. 31. Rom. 2. 16. Ioh. 5. 22. And what shall I say ? As all his Acts of Ministery and Meanness in his Mediation , have their primary and proper ri●…e from his man-hood ; As , To be Conceived , Born , Circumcised , Afflicted , Scourged , Crucified , Slain , Buried , &c. So all his Acts of Magistery and Authority have their proper and primary rise from his God-head ; As , To know the heart , To work Miracles , To Rise from the Dead , Ascend into Heaven , Sit-down at Gods right hand ▪ shed forth his Spirit , Gather and Preserve his Elect , subdue their enemies , and judge the world , &c. 4. I conclude this Position with that excellent Passage of Augustine ; o I ( saith the Lord ) will be to them a God , and my servant David a Prince in the midst of them . Why in the midst of them ? Because the word was made flesh , and dwelt amongst us . A Prince in the midst of them : Thence he is Mediator both of God and man , because he is God with the Father , and man with men . Not a Mediator as man besides the Deity : Not a Mediator as God besides the Humanity . Behold the Mediator . The Divinity is not Mediator without the Humanity , The Humanity is not Mediator without the Divinity : But betwixt Divinity alone , and Humanity alone , Christs Humane Divinity , and Divine Humanity is Mediator . To which I will only add the notable Testimony of Claudius Espens●…us a Sorbon Doctor among the Papists , who at large defends Christs Mediation according to both his Natures , and hath this passage ; p And this is altogether a Saving and Enlivening Mediation , And the Action , Execution , Efficacy , Efficiency , and ( as the Greeks speak ) the Energy thereof AS SUCH , is Neither Divine only , being not of meer God , but of God-man , or made man : Nor Humane only , being not of meer man , but of man Dei●…ied : But Theandrical , viz. Of God and man existing together . Let the Learned Reader for his further Satisfaction about Christs Mediation according to both Natures , consult that learned and judicious Andr. Rivet in his Cathol . Orthodox . Tract . 2. Quest. 50. Tom. 1. Hitherto , Of the Person of CHRIST : as also of his Mediatory office , more Generally . APHORISM III. Of CHRIST's Execution of his Mediatory Office , more Particularly . THat , IESUS CHRIST , God-man , Executeth his Mediatory Office in a q Prophetical , r Priestly and s kingly way , or , As Prophet , Priest and King ; both in his state of t Humiliation , and u Exaltation . For the better clearing of this Aphorism , three things are to be explained especially , viz. 1. Whence it may be evinced , that Christ executes his mediatory office these three waies . 2. Wherein the Nature of Christs Prophecy , Priest-hood , and King-ship consists . 3. What are those two states of Christs Humiliation and Exaltation , wherein he thus executes his Mediation betwixt God and man. I shall unfold these in three distinct Sections . SECTION I. WHence it may be evinced , That Christ executes his Mediatory Office , in A Prophetical , Priestly and Kingly way . These three , some call , the Species or Kinds of his Mediatory office ; Some , the Parts or Branches thereof : It is not much material whether notion we make use off , seeing for substance they come both to one . Now , that IESUS CHRIST executes his Mediatory Office in this threefold Capacity . As , Prophet , Priest and King , may be evinced these six waies especially , viz. 1. From the condition of lapsed man , without Christ ; and his Necessity of Restauration by Christ. 2. From the Personal Types of old prefiguring these functions in Christ. 3. From the Order of conferring salvation upon us . 4. From the Reality of Christs Unction hereunto . 5. From the sufficient Enumeration of Christs Benefits , and his way of procuring them . 6. From Christs many Denominations given to him in Scriptures , and notably reducible to these three Functions . 1. From the Condition of lapsed man , without Christ ; and his Necessity of Restauration by Christ. Lapsed man by reason of sin is miserably involved in a threefold Disease ; viz. 1. Gross t Ignorance of God and of all the Mysteries of Salvation , yea and u of his own poor , blind , naked , wretched and und one Condition . 2. Utter x Alienation and Estrangement from God and all Happiness , yea extream Hostility and Enmity to God , his Laws , & all his wa●…es . 3. ●…tal y impotency and inability of Returning again to God from ●…in and Satan , for Recovering of his Favour , Happiness and Salvation . Now , lapsed man had need to have such a Mediator , as hath an office and ability sufficient for healing of all these grand Evils and Diseases : otherwise he cannot be Restored and Saved . The Remedy , must fully answer the Malady . Behold therefore how richly and fully God hath Provided for lapsed mans Recovery ▪ in Christ. For His Ignorance is cured by Christs Prophecy . His Alienation from , and Enmity against God , is healed by Christs Priest-hood . His Impotency and inability , is Remedyed by his King ship . All which will evidently appear in the particular opening of these Functions . 2. From the Personal Types of Old , prefiguring these three Functions in Christ. Christ under and before the Old Testament was revealed to his Church more darkly and imperfectly under Types and Figures , representing some excellency or other that should be in the Person Office or Benefits of the Promised Messiah . Those Types and Shadows were either Persons or Things ▪ Persons represented Christ in many regards : amongst others , in the Eminent offices which th●…y did bear and discharge for the good of Gods People ; viz. of Prophets , Priests ▪ and Kings ▪ By which three offices God usually Conveyed all his choice blessings to his people of old , as z I have formerly Shewed . Thus , 1. Moses a the great Prophet , was a special Type of Iesus Christ , Gods greatest Prophet of all ▪ That Prophet of Prophets . 2. The Levi●…ical b Priests , especially the High priest , and Melchizede●…k the Priest of the most high God , of another and 〈◊〉 excellent order , were special Types of our great High Priest Ie●… Christ. 3. The excellent c Kings also , as Melchizedeck King of Salem , David and Solomon , Kings of Israel , &c. 〈◊〉 singul●… Types of Iesus Christ our true King of Righteousness , Prince of Peace , and King of Kings , to whom d the Lord God gave the throve of his Father David , that he might reign over the House of Iacob for ever , of whose Kingdom there shall be no End ▪ Now , How Moses ▪ Melchizedeck ▪ the Priests , David , and Solomon did Typifie Christ in these 〈◊〉 three Functions , I have , e alraedy manifested . 3. From the Order of Con●…ring Salvation upon us . Which is especially threefold , viz. 1. It must be Revealed in the Mysterie of it , to us that are Ignorant . 2. It must be Acquired and Procured , for us that are Aliens and Enemies . 3. It must be Applyed effectually , to us that are without strength and Impotent . If it be onely Revealed , and not Acquired : It s onely as a Remedy in the Theory or Contemplation . If it be onely Revealed and Procured , but not Applyed : It is onely as a Remedy in Readiness or in Composition . But if it be Revealed , Acquired , and Applyed : It is as a Remedy in actual and effectual operation to the Cure. Now Iesus Christ Reveals the whole way and mysterie of Salvation ; as a Prophet : Acquires and Purchaseth Salvation Revealed ; As a Priest : Applyes , efficaciously Salvation Revealed and Purchased as a King. 4. From the Reality of Christs Unction hereunto . For , as in former times Men were Annointed with material oyl , with the f Holy Annoynting Oyl , denoting their Designation and Vocation to , their Endowments and Qualifications for , those three eminent Offices of g Prophet , h Priest , and i King : So Iesus Christ was Annointed with the true Spiritual Immaterial oyl , k with the oyl of gladness above his fellows , viz. with the Holy-ghost and with power most plentifully and abundantly , whereby he was most plenarily and transcendently qualified for , and most authentically called unto his tripple office of Prophet , Priest and King to his Church , and became the true CHRIST , Messiah and Annointed of the living God. 5. From the sufficient Enumeration of Christs Benefits , and his way of Procuring them for us . I. Christs Benefits towards us are chiefly of three sorts , viz. 1. He l makes known unto us the whole Counsel and will of God touching Sinners Salvation in his word : Inlightning our Minds by his Spirit to understand the same . This he doth as a Prophet . 2. He m suffers and Satisfies for the sins of his elect : He n redeems , them from spiritual thraldom by the invaluable price of his own blood : He reconciles o them to God by his own Death : He obtains p Remission of their sins , removing their Guilt , & covering all their iniquities , that they may become the righteousness of God in him , who was made sin for them : He q ever lives to make intercession for them , and thereby to impetrate all saving blessings upon them . All These and such like blessings he works for us , as A Priest. 3. He effectually applyes to us all the Benefits and purchases of his Mediation : He Subdues , Calls and Governs us by the spiritual Scepter of his word and Spirit , Psal. 110. 2 , 3. Act. 26. 17. 18. Rom. 10. 14 , 15. &c. & 8. 14. He Restrains and conquers all our Enemies , Psal. 110. 1. 1 Cor. 15. 26. Heb. 2. 14 , 15. Col. 2. 14 , 15. And he will come again at last to judge the world , to take us home unto himself , that we may be where he is , to behold his glory , Acts 17. 31. Matth. 25. 31. to the end . Iohn 14. 2 , 3 , 4. & 17. 24. Now all these and such like Benefits he vouchsafes to us , As a King. II. Christs order and way of working and procuring such Benefits for us is answerable . For , 1. He first Teacheth , as a Prophet . 2. Then He offereth himself , as a Priest. 3. At last Enters into his Kingdom most powerfully and gloriously administring the same , as a King. 6. Finally , From Christs many Denominations given to him in Scriptures , which are eminently reducible to these three Functions . For , I. Christ is stiled , A Counseller , Isa. 9. 6. A Teacher come from God , John 3. 2. A Master , Mat. 23. 10. The Apostle of our Profession , Heb. 3. 1. A Shepherd , Ezek. 34. 23. & 37. 29. That good Shepherd , John 10. 11. The great Shepherd of the sheep , Heb. 13. 20. The chief Shepherd , 1 Pet. 5. 4. A Prophet like Moses . Deut. 18. 15. to 20. That great Prophet , Luke 17. 19. & 24. 19. Our Law-giver , Isa. 35. 22. These and such like point out his Prophetical Office. II. Christ is stiled , Our Peace , Eph. ●… . 14. Our Propitiatory , Rom. 3. 25. The Propitiation for our sins , 1 John 2. 1 , 2. A r Ransom for many , Mat. 20. 28. 1 Tim. 2. 5 , 6. The Lamb of God ; alluding to the Lamb daily sacrificed , John 1. 19. Exod. 29. 38 , 39. The Lamb slain from the foundation of the world , Rev. 13. 8. Our Pass-over which is sacrificed for us , 1 Cor. 5. 7. A sacrifice for sin , Rom. 8. 3. Heb. 10. 12. Our Advocate with the Father , ever living to make intercession for us , 1 Iohn 2. 1 , 2. Heb. 7. 25. The Minister of the Sanctuary and true Tabernacle which God hath pitched , and not man , Heb. 8. 2. A Priest forever after the Order of Me●…chizedeck , Psal. 110. 4. Our High-Priest , Heb. 3. 1. An High-Priest of good things to come , Heb. 9. 11. An High-Priest over the House of God , Heb. 10. 21. A merciful and faithful High Priest in things pertaining to God , to make Reconciliation for the sins of the people , Heb. 2. 17. These and such like Appe●…ations have special reference to Christs Priestly office . III. Christ is stiled , The Head of the Church , Eph. 5. 23. Head over all things to the Church , Eph. 1. 22. A Governor that shall rule Gods people Israel , Mat. 2. 6. He that is to be Ruler in Israel , Micah 5. 2. The s Arch-Duke of our Salvation , Heb. 2. 10. The Prince of Peace , upon whose shoulder is the Government , Isa. 9. 6 , 7. The Prince of Life , Acts 3. 15. The Lord of glory , 1 Cor. 2. 8. The Lord of Lords , Rev. 19. 16. A Leader and Commander to the people , Isa. 55. 4. Our Iudge , our Law-giver or Statute-maker , our King , Isa. 33. 22. David their King and Prince for ever , Hos. 3. 5. Ezek. 37. 24 , 25. Gods King set on his holy ●…ill of Sion , Psal. 2. 6. The son of the highest , having the throne of his Father David , reigning over the house of Iacob for ever , Luke 1. 32 , 33. King of Kings , Rev. 19. 16. Ordained of God to be Iudge of Quick and Dead , Acts 10. 42. These and such like glorious and majestical Titles , do eminently denote his Kingly office . From all these it is evident , That Christ executes his Mediatorship , as Prophet , Priest and King. SECTION II. WHerein the nature of Christs Prophecy , Priest hood and King-ship consists . This may best be resolved , by considering them Particularly . I. Christs Prophetical Office , is that branch of his Mediatorship , whereby he fully Reveals to , and in his Elect , his Church , both before , and under the New Covenant , the whole counsel and will of God touching their Restauration and Salvation . The Nature of his Prophetical Office , Consists in his Primary and Plenary Teaching of his Church : viz. 1. By Revelation or Promulgation of his Doctrine . 2. By Illumination of his peoples minds to receive the same . 1. Christ Reveals and promulgeth his Doctrine , in his word ; called therefore t The word of Christ. And he Reveals his Doctrine in his word , Immediately , and Mediately . I. More Immediately , by himself , 1. Under , and before the Old Covenant . Thus u Iesus Christ according to his Divine Nature , Made known the Doctrine and will of God touching Sinners Restitution and Salvation , To the Patriarchs , Prophets and Holy men of God , x By Visions , Dreams , Urim and Thummim , Inspirations , Vocal Oracles , &c. Till at last by the inspiration of his spirit , They had written all the Books of the Old Testament , Comprizing fully and Perfectly the whole Counsel of God , sufficient for their Salvation who lived before Christs Incarnation . Christs Revelations of his doctrine were still from age to age more and more clear ; though alwayes far short of those now under his New Covenant ; yet sufficient for his Elects Instruction to salvation in every age respectively . 2. Under the New Covenant . Thus Iesus Christ , according to both his Natures , as God and Man , y in whom are hid all the Treasures of wisdom and Knowledge , hath finally , clearly and compleatly Revealed the last , fullest and perfectest Counsel and will of God touching Sinners life and Salvation . This is that z Manifold wisdom of God : That a so great Salvation which at first began to be spoken by the Lord , the neglect whereof is much more dangerous then the neglect of the Old Covenant , which yet was severely punnished . This is b the wisdom of God in a Mysterie , the hidden wisdom which God ordained before the world unto our Glory . Which none of the Princes of this world knew , &c. Touching such things as Carnal mans eye hath not seen , nor ear heard neither have entred into the heart of man. c Things that the very Angels desire to look into , and disdain not to ▪ learn d from and by the Church of God. This plenary and final Revelation of saving doctrine Iesus Christ our e Teacher come from God , Hath most gloriously vouchsafed under the New Covenant , Ioh. 1. 18. Math. 11. 27. For himself testifieth ; f All things that I have heard of my Father I have made known unto you . And again in his Prayer to his Father ; g I have given them the words which thou gavest me , and they have received them , &c. Now Iesus Christ God-man hath under this New Covenant , Immediately Revealed or Promulged this so great Salvation , principally two waies , viz. ( 1 ) By his own Personal Ministration in the Church of God , according as was h formerly Prophecied of him . He , after his Baptism , beginning to be about thirty years of age , did in the daies of his flesh , for the space of about three years and an half , or four years , preach the Gospel of the Kingdom ; expound the Law of God , vindicating it from the corrupt glosses and mis-interpretations of the Pharisees ; Erect and appoint New Covenant Ordinances and Officers : and indefatigably discharge all the then necessary parts of his Prophecy . And this in Iudea , Samaria , and Galilee , throughout the Holy Land : and that not in private , but publikely in the Temple , Synagogues , or other places where the multitude resorted to him . And in regard of his Personal coming into , and teaching in Zerubbabels Temple , i The glory of that later house was greater then the glory of the former . And the Church in these last daies , is dignified and priviledged far more then in all former ages ; In that , k God , who at sundry times , and in divers manners , spake in time past to the Fathers by the Prophets , hath in these last daies spoken unto us by his son , — who is the brightness of his glory , and the express character of his Person . ( 2 ) By his Instruction and Information of his Apostles about the Mysteries of the Kingdom . l Opening their understandings , and m giving them Commandments , not only before , but also and especially after his Resurrection , about his preaching of the Doctrine of Salvation . n Go disciple all Nations , — teaching them to observe all things whatsoever I have commanded you , &c. Yea , Christ did by his Spirit so infallibly inspire his Apostles and other holy men , o leading them into all truth , taking of Christs , and shewing it unto them ; and bringing all things unto their remembrance : that they Penned the whole Scriptures of the New Testament compleatly , The Revelation ( setting forth the affairs of the Church till the end of the world ) closing up the Canon of Holy Scripture so perfectly , that nothing may be added thereto , or taken thencefrom , but p under severest Penalties . And thus Iesus Christ as our great Prophet , Revealed his Doctrine of salvation Immediately by himself , both under and before the Old Covenant , and under the New Covenant . II. More Mediately , Christ our Prophet Revealed his Doctrine for Sinners Life and Salvation , to his Church and people ; 1. Under the Old Covenant and Before , Christ Teaching his Church the mysteries and waies of salvation : ( 1 ) Sometimes extraordinarily , by the Ministery of Fathers , Patriarchs , and Prophets . To which effect it is said , that q Christ by his Spirit , ( that is , by his God-head assisting Noah , a preacher of righteousness , 2 Pet. 2. 5. ) went and preached to the spirits in prison , ( that is , to men then on earth , but dying impenitent , now spirits in the Prison of Hell , when Peter wrote this epistle , ) which sometimes were disobedient , when once the long-suffering of God waited in the dayes of Noah while the Ark was preparing . Christ by his God-head preached to the world in the dayes of Noah , but it was Mediately by the Ministry of Noah , who Preached Repentance and righteousness to the wicked world both by his doctrine and Life ; and specially by his making the Ark 120. years together , every knock upon the Ark being a warning to the wicked world . ( 2 ) Sometimes Ordinarily , by the standing Ministry of the Priests and Levites . r The Priests lips should keep knowledge ; and they should seek the Law at his mouth : for he is the Messenger of the LORD of Hoasts . 2. Under the New Covenant , Christ Teaching his Church ; ( 1 ) At first plantation , By officers and Ministers extraordinary ; As , s Apostles , Prophets , Evangelists , given by Christ for that end . ( 2 ) Afterwards by Ministers ordinary : viz. t Pastors and Teachers , which are to be a Setled standing Ministry to his Church . All being Ambassadors for Christ , praying men in Christs stead to be reconciled unto God. 2 Cor. 5. 19 , 20. And thus Jesus Christ , as a Prophet reveals his doctrine of Salvation . 2. Christ illuminates the Minds , and inclines the Wills of his Elect efficaciously , to Understand and Receive his Doctrine revealed . The former was Outward : this is Inward Teaching . That , was Christs Revealing his Doctrine to them : This , his Revealing his Doctrine in them . This is ( Praecipuum illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 officii Prophetici ) that chief perfective-effect of Christs Prophetick office . One of the eminent blessings u promised in the New Covenant : And performed both to Christs Ministers , and members . x Christ opened his Apostles understandings to understand the Scriptures . y He gave them the words , which the father gave to him , and they received them . And Christs Members , z Have an Annointing from the Holy one , and know all things . Yea they are so a ●…aught of God , as to come to Christ. Under the Old Testament , b Gods people were under a veil : but under the New , the veil is done away in Christ. And , c We all with open face beholding as in a glass the glory of the Lord , are changed into the same image , from glory to glory , even as by the spirit of the Lord. Thus of Christs Prophetical Office. II. Christs Priestly Office , is that branch of his Mediatorship , whereby he is our Great High priest , Compleatly fulfilled the Law of God and Suffered Death for his Elect , so making a Proper and plenary Satisfaction to Gods justice for them , And also presenting himself and his merit before God , he undertakes for them , and makes continual Intercession for them . This Priestly Office of Christ was notably shadowed out under the Old Covenant , under the Type of the d High-priest ; and of e Melchizedeck , of whose order Christ is said to be , both for the dignity of his Person , and Manner of his Calling . Now the High-priest typed out the Priesthood of Jesus Christ our Great High-priest , Heb. 4. 14. many wayes , as f I have already manifested . To which now I further add ; The High Priest Typed out Christs Priesthood in the Acts of his Office chiefly three wayes , viz. I. By his keeping and fulfilling the Law of God. The High-priest was singularly to fulfill the Law. And therefore to his peculiar care the keeping of the two Tables of the Law in the Ark of the Covenant was singularly committed , and none but he was to enter into the Holy of Holies . Thus Jesus Christ most exactly fulfilled the Law of God. For , 1. His Person was holy , harmless , undefiled , seperate from Sinners , Heb. 7. 26. The Law of God was in his heart fully , as the Law was in the Ark , Psal. 40. 7 , 8. His mind and will being perfectly conform thereunto . 2. His g Life and actions were also exactly agreeable in every point to the Law of God , without sin in the least degree . And Christ fulfilled the Law exactly both in Person and Conversation for our sakes . As he became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man for our sakes ; So whatsoever he had , or did , as man , was for us . Hence it s said ; h By the Obedience of one shall many be made righteous . i — Christ is the end of the Law for righteousness to every one that believeth . II. By his offering unto God , Expiatory and propitiatory Sacrifices of innocent Beasts , to Purge away sin and make Reconciliation with God for the People . This he did , 1. By the Burnt-offering , slain , and wholly burnt to ashes , Levit. 1. 23 , &c. This was , ( 1 ) Ordinary and Perpetual : Either for every day , morning and evening , two-lambs , Exod. 29. 38. to 43. Or for the Sabbath dayes , the offering was to be doubled , Numb . 28. 9 , 10. Or Monethly in the New-Moons , Numb . 28. 12 , &c. Or yearly , as on several set Feasts , Num. 29. throughout . ( 2 ) Extraordinary and Incidental , Either for the whole People , As , 1 Sam 7. 9 , 10. Or for particular persons , as for David , 2 Sam. 24. 2●… . 2. By the Sin offering , whereby some certain sins were expiated and purged away . As , ( 1 ) Sins done ignorantly , Lev. 4. ( 2 ) Sins done Knowingly and willingly , Lev. 5. and 6. And both these at the Feasts of New Moons , Passover and Pentecost , Lev. 23. 19 , &c. Numb . 28. 11. to the end . Thus Jesus Christ the Antitype , k Offered one Sacrifice for sins for ever , when l through the eternal spirit he offered himself without Spot to God , to purge our Conscience from dead works . And by this m One offering he hath perfected for ever them that are Sanctified , so that there needs no more expiatory Sacrifice for sin . In this offering of himself Christ was Priest , Sacrifice and Altar . Priest , as God and man , Heb. 5. 6. Sacrifice , as Man. Heb. 12. 13. 1 Pet. 2. 13. Col. 1. 22. though the vertue , force and excellency of this Sacrifice depended chiefly upon the God-head to which it was personally united . His whole Man , Soul and Body suffered : that thereby our whole man , soul , and body might be saved . Altar as God , Heb. 9. 14. & 13. 10. The Altar , sanctifying the gift , being greater then the gift , Mat. 23. 19. III. By his Intercession . The High-priest Presented himself daily before the Lord , n offering Incense upon the Golden Altar morning and evening for an odor of a sweet smell , o Praying for , and blessing the People . Thus Jesus Christ , 1. Appears in the p presence of God for us as our advocate : 2. Presents the sweetest q Odors of his own Merits . 3. And makes Continual r Intercession for us . Thus the Priesthood of Christ is executed by him chiefly two wayes , viz. 1. In his making Satisfaction to God by his sufferings and Death for the sins of his People . 2. In his Continual Intercession for them with the Father . This Priesthood of Christ is a most excellent foundation of hope , and fountain of Consolation to poor Sinners ; And therefore Satan hath extreamly bestirred himself against it by dangerous and Heretical opinions sown in the Minds of many , ( Socinians on the one hand denying Christs satisfaction , Papists on the other hand extending his Death to all , and destroying Christs Intercession by setting up Saint-intercessors , ) that by this Means he might ecclipse the glory of Christs Priesthood , and so dash the hopes and comforts of Poor Sinners . And were not this volume swelled too big already , I should here very much have enlarged my self against these intollerable errours . But I must ; full sore against my will , forbear . Only let me a little more fully explain these two sweet Points ad Parts of Christs Priesthood , viz. His Satisfaction , and His Intercession . Wherein I shall Positively assert the Truth against those Errors , by some brief Scripture grounds for the support and benefit of Christs purchased People . ( I ) Of Christs Satisfaction . Here I shall shew , 1. That Iesus Christ by his Obedience and Death hath made Satisfaction to God for his Peoples sins . 2. What are the parts of this his satisfaction . 3. What are the fruits or effects of his Satisfaction . 4. For whom Christ made such his Satisfaction . First , That Iesus Christ by his Obedience and Death hath made a true , real , proper and full Satisfaction to God for his Peoples Sins . The word Satisfaction , I grant , is not Syllabically and literally expressed in the Scriptures , but the thing is expressed abundantly therein , and that 's enough . As the words , Trinity , Sacrament , &c. are not expresly named ; yet the things which we intend by them ; are sufficiently set forth in Scripture . Now that Christ hath by his Obedience and Death made a True , real , proper and full Satisfaction to God for his Peoples Sins , is evident many wayes . For , ●… . Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s The Surety of the better Covenant , the New Covenant . Of the sense of which word t formerly . A Surety confirms the Agreement , Promiseth to pay the debt , and actually doth pay it , if the principal fail . As Philem. vers . 18 , 19. Thus Christ is not only Mediator and Testator , but also Surety of the New Covenant . God is as the Creditor , We as Debtors , Our sins the Debts , Christ the Surety , His obedience and death the Satisfaction , the New Covenant the Deed according to which Christ hath made voluntary Satisfaction to God. If Christs Satisfaction be denyed , his Suretyship is destroyed . Now that Christ suffered punishment and Death for us and our sins ; not only for our Good , as one man may suffer for the good of another , as Paul , Col. 1. 24. and martyrs suffered for the Good of the Church , but also as our Surety substituted , and voluntarily substituting himself , in our room and stead , is evident many wayes . As , I. By Christs dying and suffering for us . The Scriptures often testifie that Christ suffered and dyed for us , or words to that effect . u — In due time Christ dyed for the ungodly . — when we were yet Sinners Christ dyed for us . x — He that spared not his own son , but delivered him up for us all . y — He gave himself a ransom for all , &c. z — To give his life a Ransom for many . a — I lay down my life for the sheep — no man taketh it from me , but I lay it down of my self . The Scripture abounds with like expressions : As , Mark 10. 45. Iohn 11. 50. Heb. 2. 9. 2 Cor. 4. 14. & 5. 21. Gal. 3. 13. Christ hath once suffered , — the just for the unjust , being put to death in the flesh ▪ 1 Pet. 3. 18 , &c. Therefore if Christ hath suffered Death for us , he suffered as our Surety substituted in our stead : And not as Socinus falsly pretends , only for our Good , to confirm his Doctrine , and make way for his glory and Intercession , &c. For , 1. The Apostle Paul suffered for the Church in this sense , that is , for her good , Col. 1. 24. Who yet counts it an hainous thing to say , that any other then Christ was crucified for us . b Is Christ divided ? was Paul crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for you ? 2. Though the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , are sometimes used to denote , for any good or utility : Yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for , which Scripture often useth in this Matter , doth alwaies signifie a Substitution of one for another , in anothers stead and place , a compensation . As c — Not rendring ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) evil for evil . d — ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) An eye for an eye , tooth for a tooth . So Luke 11. 11. R●… . 12. 17. 1 Cor. 11. 15. Heb. 12. 16. Nor can there be given an instance in the New Testament of any other sense of this word . And thus it s used in the present case ; e — That he might give his life a Ransom ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for Many , instead of Many . And so the Compound wor●… ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Ransom , ) used , 1 Tim. 2. 5. doth ( as f learned Gomarus hath well noted ) properly signifie , an equal price of Redemption ; An answerable price , even as one scale Answers another exactly . 3. In some passages this substitution of Christ for us , and this Compensation , is manifestly noted . — Its expedient for us , that one man should dye for the people ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and that the whole Nation perish not , John 11. 50 , 51. So , — In due time Christ dyed for the ungodly . For scarcely for a righteous man will one die , Rom. 5 6 , 7 , 8. And , — If one dyed for all ; then were all dead , 2 Cor. 4. 14 Here were no Consequence in this inference , unless that phrase One dyed for all do signifie that he dyed in their room and stead as their substituted Surety . So , Christ hath once suffered , the just for the unjust , being put to death in the flesh , 1 Pet 3. 18. that is , Iesus Christ being in himself most just and innocent , suffered as Surety substituted for us unjust . The Scripture is much in such expressions . II. By Christs Bearing our sins upon himself , Suffering and dying for our sins , Being made Sin and a Curse for us . By these and such like expressions , Christs Surety ship , subrogation , substitution , Compensation , Satisfaction , &c. for us and for our sins is very significantly denoted in the Scriptures . 1. Christ bare our sins upon himself , viz. Our sins were imputed to him charged upon him , and he bare the punishment of them . As , g — Who his own self bare our sins in his own body on the tree . h — For he shall bare their iniquities . i — The LORD hath laid ( or , made to meet ) on him the iniquity of us all . He was oppressed and he was afflicted . That is , He bare our sins , by bearing the affliction of them . Our sins and their punishment were divolved and translated upon Christ. And this phrase of ( bearing sin ) in Scripture use , denotes frequently k bearing the punishment of sin . Christ then bearing the punishment of our sins , stood as our Surety , in our stead , to satisfie for our debt . 2. To these also may be referred those phrases ; l He knew no sin , was made sin for us . m — Christ hath redeemed us from the curse of the Law , being made a curse for us , &c. 3. Besides Christ is said to suffer and die for our sins , offences , &c. — That Christ dyed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our sins according to the Scriptures , 1 Cor. 15. 3. giving himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our sins , Gal. 1. 4. — But this man having offered one sacrifice ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for sins , Heb. 10. 12. See also Rom. 5. 6. 1 Cor 5. 21. — Because even Christ once suffered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for sins , 1 Pet. 3. 18. Who was delivered ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) for our offences , Rom. 4. 25. In which passages , those Greek particles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated , For , being applied to Christs sufferings , do note to us the Meritorious ; deserving , procuring cause of those his sufferings , viz. our sins . Applied to other things they may sometimes denote the ●…inal cause , but being applied to sufferings , they point out only the Meritorious cause . III. By Gods n delivering of Christ up to death for our sins , and that an ignominious , violent cursed , judicial Death , having the sense of Gods wrath annexed . Death is so the Proper wages 〈◊〉 in , Rom. 6. 23 & 5. 12. That divine justice in●…licteth it not nor can 〈◊〉 it upon any ; but either upon the Sinner , or the Sinners Surety . Death could not be inflicted upon Christ , as a Sinner ; for o he was absolutely without all sin : Therefore it was inflicted on him only as the Sinners Surety ; making true , proper and real satisfaction for Sinners to offended Justice and the Law of God. 2. Christ is said often in Scripture ▪ p to redeem us , to buy us , or Purchase us with a price , to give himself a Ransome or Price of Redemption , &c. for us : Therefore as in all Redeeming , Purchasing , &c. So in this of Christs there is given a price , a Compensation , a Satisfaction for that which is bought , purchased or Redeemed . The former is evident abundantly . As , q the son of man came — to give his Soul ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) a Ransom for many . The Greek word properly signifies , a price-of-Redemption-for-which-we-are-set-at-liberty . r — There is one Mediator betwixt God and man , the man Christ Iesus , who gave himself ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) An-equal-Ransom , ( or , a fully-answerable-Ransom ) for all , &c. s — In whom we have ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Redemption by his blood . Eternal Redemption , &c. — ye are bought with a price 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 6. 20. t — Thou wast slain , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and hast bought us to God by thy blood . That 's the price . u Christ ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) hath-thoroughly-bought us , ( or , bought ●…-out ) from the curse of the Law , being made a curse for us . x — Made under the Law , that ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) he might buy out them that are under the Law. Now buying us , and Redeeming us with a Price , Even the price of Christs invaluable blood , doth plainly import the substitution of Christ , and his Compensation or Satisfaction made for us by his Death , to God , Eph. 5. 2. Heb. 9. 14. Rev. 5. 9. 3. The sins of those that lived and died before Christ was revealed , were expiated , purged and pardoned only by the Death and blood of Iesus Christ. The y Legal Sacrifices did expiate Typically as pertaining to the flesh : but only Christ and his blood typified by them did purge as pertaining to the Conscience . z And for this cause he is the Mediator of the New Testament , that by means of death , for the Redemption of the transgressions that were under the first Testament , they which are called might receive the Promise of the Eternal inheritance . a — whom God hath set forth to be a propitiation through faith in his blood , to declare his righteousness for Remission of sins that are past . Hence , this is one Reason why Christ is called . b The Lamb slain from the foundation of the world : because the vertue of his Death profited and saved his elect , even from the foundation of the world . To this effect it was only c once that Christ appeared in the end of the world to put away sin by the Sacrifice of himself , The vertue & merit of his Sacrifice extending it self backward to the foundation of the world : Other wise Christ should have suffered often from the foundation of the world , as the High-priest every year entred into the Holy place with the blood of others . Now if Christs Death & blood did redeem them from their Transgressions that were under the first Covenant , his death could be no other then a Meritorious Moving cause of their Redemption , by way of Satisfaction for them . For Christs death being then not distinctly understood by them of the Old Covenant , it could not possibly profit them as an example or Confirmation of Christs Doctrine , but as a real Satisfaction only . 4. Christ is said to reconcile us unto God , and to be our Propitiation with God by his blood and death . d — If when we were Enemies we were reconciled to God by the Death of his son : much more being reconciled , we shall be saved by his Life . e — God was in Christ reconciling the world unto himself , &c. For he hath made him to be sin for us , &c. All things are of God , who hath reconciled us to himself by Iesus Christ , and hath given to us the Ministry of Reconciliation . f — And that he might reconcile both ( viz. Jews and Gentiles ) unto God in one body by the Cross , having slain the enmity thereby . g — And ( having made peace through the blood of his Cross ) by him to reconcile all things unto himself , &c. In that to the Corinthians the Apostle hints to us a double Reconcilement , 1. The One virtual and Meritorious , by the Death of Christ , in our Redemption : When the Enmity betwixt God and us is by Christs Satisfaction taken away , and we that were children of wrath are restored to favour . In which respect Christ is called , the h Propitiation for our sins ; and i A propitiatory through faith in his blood . 2. The other Actual and efficacious , by the Spirit and Ministry of the Gospel , in our Conversion : When we who hated God before , do now actually love him , and set our hearts upon him . This later is the fruit of the former . But here we are chiefly to understand the former , even that Reconciliation of God and sinners by Christs blood ; So that in Christ God becomes propitiously favourable to them . Now in what way , or in what ●…ence can Christ be said to reconcile us to God by his Death : but by Satisfying his offended Justice and violated Law ? 5. Christ is Mediator betwixt God , and man , not only by Teaching as a Prophet , and by Ruling and efficacious applying the Means of Salvation as a King , but also by Sacrificing and interceding for us as a Priest. Christ k Sacrificed himself for us as our great High-priest once for all here on earth to expiate our sins for ever , which implies his Satisfaction made to God for our sins for ever . And Christ l intercedes for us in heaven , appearing there in the presence of God ▪ and still representing before God his merit and Satisfaction . Otherwise if Christ by his Death had only confirmed his Doctrine , and not made Satisfaction for our sins , he had not dyed as our Priest , whose office it is to offer Sacrifice , and make Attonement thereby . 6. As there were many Expiatory Sacrifices , both Burnt offerings and Sin-offerings forementioned for purging away of Sin Typically under the Law : So Christ , the Truth of all those Types , the Substance of all those shadows , did truly and really expiate all his peoples sins by the Sacrifice of himself , and therefore made satisfaction to God for them . Here note ; 1. That the Sacrifices under the Law were in the Nature of them Expiatory Sacrifices , to purge away sin , and make Attonement for the Sinner , that his sin should not be imputed to him , nor the punishment thereof inflicted upon him . As , the Burnt-offerings ; And he shall put his hand upon the head of the burnt-offering , and i●… shall be accepted for him to make attonement ( or , expiate , or , purge away-sin-by-Covevering it , as the Hebr. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 le-cappar properly signifies ) for him , Levit. 1. 4. The sin-offerings also were expiatory , with them the Priest made attonement for sin , and the sin was forgiven . See Levit. 16. 11 , 24 , 27 , 33 , 34. & 4. 20 , 26 , 31 , 35. The Goat of the sin-offering made attonement for the Priest , and his House , and all the Congregation of Israel : after which , on the live-Goat , the scape-Goat Aaron laid both his hands , and confessed over him all the iniquities of the children of Israel , putting them upon the head of the Goat , and sent him away by the hand of a fit man into the wilderness , that he might bear upon him all their iniquities , into a Land not inhabited , Levit. 16. 15. to 23. And in a word , The blood of all the Sacrifices was Expiatory , and therefore it was not to be eaten ; n For the life of the flesh is in the blood , and I have given it to you upon the Altar , to make an Attonement for your souls ; for it is the blood that maketh attonement for the soul. Thus the Typical Sacrifices were Expiatory . 2. That Christ and his Sacrifice of himself , the Truth of all these Types , was also truly Expiatory , and Satisfactory , much more . ( 1 ) Those Sacrifices o were shadows of good things to come , but the body and truth of them all was Christ. Hence Christ is called , One offering , Heb. 10. 14. One Sacrifice for sins for ever , Heb. 10. 12. The Lamb of God taking away the sins of the world , Ioh. 1. 29. alluding to the daily Lamb for a burnt-offering , Exod , 29. 34. to 43. Christ our Pass-over sacrificed for us . 1 Cor. 5. 7. He is our scape-Goat , on whom God laid the iniquities of us all , that he might bear them away from us for ever , Isaiah 53. 4 , 5 , 6. ( 2 ) And Christ the true Sacrifice of Sacrifices did much more sanctifie to the purging of the conscience , then those Typical sacrifices sanctified to the purifying of the flesh . p Christ being come an High-priest of good things to come , by a greater and more perfect Tabernacle , not made with hands , that is to say , not of this building : neither by the blood of Goats and Calves , but by his own blood he entred in once into the Holy-place , having obtained eternal redemption for us . For if the blood of Bulls , and of Goats , and the ashes of an heifer sprinkling the unclean , sanctifieth to the purifying of the flesh : How much more shall the blood of Christ , who through the eternal spirit offered himself without spot to God , purge your conscience from dead works to serve the living God ? And afterwards ; q — And almost all things are by the Law purged with blood ; and without shedding of blood is no Remission . It was therefore necessary that the Patterns of things in the Heavens should be purified with these ; but the Heavenly things themselves with better sacrifices then these . And again ; r — Every Priest standeth daily ministring and offering often-times the same sacrifices which can never take away sins : But this man , after he had offered one Sacrifice for sins for ever , sate down on the right hand of God , from henceforth expecting till his enemies be made his foot-stool . These things declare Christs satisfaction for , and expiation of , his peoples sins by his own death and blood , by his true , real , proper and expiatory sacrifice of himself , beyond contradiction . 7. Finally ; The perfection , fulness and compleatness of Christs Satisfaction for sin and Expiation of sin by his Obedience , Death and blood , ( and not by a fiction in Law , or Divine acceptilation , as they diminutively phrase it , ) is evident many wayes ; ( it being still presupposed , that God s gave a Law , Promised life upon perfect and perpetual personal obedience , but threatning death in case of failing , &c. ) As , ( 1 ) By the Extremity of Christs Death and sufferings . His sufferings were various and grevious throughout his whole life : but especially towards his dissolution . As , 1. His agony in the Garden . ( 1 ) Sadning and wounding his soul most deeply even unto sore amazement , Math. 26. 37 , 38. Mark 14. 33 , 34. Iohn 12. 26. ( 2 ) Making him pray more earnestly , with strong cries and tears , that that cup might pass from him , and this thrice over , Math. 26. 39 , &c. Luke 22. 44. Heb. 5. 7. ( 3 ) Causing , in a cold night , a bloody sweat , in so great abundance , that it went through his apparel , and fell in great drops to the ground : wherewith he was so spent and weakned , that at present an Angel from heaven was seen to comfort him , and the next day he was not able to bear his Cross , Luk. 22. 43 , 44. & 23. 26. 2. His Desertion upon the Cross by his heavenly father for a time . So that he cried out ; t My God , my God , why hast thou forsaken me ? 3. His cursed and bitter Death it self upon the Cross , Phil. 2. 8. Gal. 3. 13. The wages of sin , Rom. 6. 23. Now why did God exact such sufferings , such an Agony , such a Desertion , such a bloody and cursed Death of his son Iesus Christ : if it had pleased him to acquiesce in any slight satisfaction for our sins ? These sufferings of Christ were necessary to make full Satisfaction , because it is impossible that the blood of bulls and goats should take away sins , Heb. 10. 4 , 5 , &c. Which Argument concludes not , if Christ satisfied onely imperfectly , and the father accepted of his imperfect as if it had been perfect Satisfaction . ( 2 ) By Christs Mediation and sufferings as our surety , to whom it properly belongs to pay and satisfie fully for the whole debt , Heb. 7. 22. Of which formerly . ( 3 ) By the Expressions of Christs Purchasing , Buying and Redeeming us , at a proper and plenary price , according to the exactness of Commutative justice and Arithmetical proportion . Of which before . ( 4 ) By the infinite valor and boundless worth of his Obedience , blood and Death , being his that was God as well as man. The infinite Dignity of his Person infinitely dignified his Passion . So that his Sufferings for a time were equipollent to our deserved sufferings for ever . Hence , blood is called ; u The precious blood of Christ : x The blood of Iesus Christ his son : y The blood of God. He is called ; z The bread that came down from Heaven . And it is said of him ; a The blood of Christ , who through the eternal spirit offered himself without spot to God. ( 5 ) By the witness of the New Covenant it self , dedicated & established in this blood of Christ. Wherein God saith ; b — And their sins and iniquities will I Remember no more . Now , where remission of these is , there is no more offering for sin . For by one offering he hath perfected for ever them that are sanctified , as the Holy Ghost by these words of the Covenant witnesseth . ( 6 ) By the effects and fruits of Christs Obedience , Sufferings and Death . As , His c purging our sins by himself , and then sitting down on the right hand of the majesty on high . His d obtaining eternal Redemption for us . His e perfecting for ever , by one Sacrifice , them that are Sanctified . His f giving himself for us , that he might redeem us from all iniquity . g The blood of Iesus Christ our Lord cleansing us from all sin . h Reconciling us to God by his Death . His i Condemning sin in the flesh , that the righteousness of the Law may be fulfilled in us , which walk not after the flesh , but after the Spirit . And Christs death was so fully satisfactory and pleasing to God for us , that it s said : k Christ hath loved us , and hath given himself for us , an offering , and a sacrifice to God for a sweet smelling savour . By all this its evident , that Jesus Christ by his obedience , sufferings , blood and death , hath properly , really , truly , perfectly , and plenarily satisfied God Justice and Law for the sins of all his people , and hath by that perfect sacrifice of himself expiated and purged them away for ever . Secondly . What are the branches , or cheif parts of Christs satisfaction . The parts of Christs satisfaction are chiefly two , viz. I. His exact , perfect , and constant fulfilling of the law for us : for our Redemption , Iustification , and salvation . This is called his active obedience . This is that , whereby ▪ in part we are redeemed and justified , &c. l — God sent his son , made of a woman , made under the law ▪ ( that is , under the obedience of the law ▪ as well as under the penalty and curse thereof for our disobedience ) to redeem them that were under the law ▪ that we might receive the adoption of sons . m — By the obedience of one shall many be made righteous . n — Christ is the end of the law for righteousness to every one that beleiveth . And Christ said ▪ o — Thus it becometh us to fulfill all righteousness ▪ And ▪ again ; p Think not that I am come to destroy the Law ●…r ▪ the Prophets : I am not come to destroy , but to fulfill ▪ This therefore is one branch of his satisfaction . II. His undergoing or ▪ voluntary suffering the punishment , penalty or curse of the Law , even unto death it self , the death upon the Cross , as our Surety , for our transgressions . As , Phil. 2. 8. Gal. 4. 4. 5. & 3. 13. 14 Isa. 53. 5 , 6. Rom. 8. 3. 4. This is stiled his Passive Obedience . Both were necessary for our Righteousness and Salvation : This against our iniquity and sin whereby we had broken Gods Law already for time past ; That , against our impotency and inability , whereby we are wholly insufficient to keep the Law for time to come . Now both Christs Active and Passive Obedience , in order to Satisfaction , must be , Perfect , Meritorious , and For us . 1. Perfect . Not only in regard of Parts , but also of Degrees , Math. 3. 15. Heb. 10. 14. And this Perfection must needs be ▪ and be acknowledged , in Christ. Partly , in regard of the sanctity of his Person , which was altogether holy , pure and spotless , without sin Heb. 7. 26. & 4. 15. Isa. 53. 9. Iohn 8. 47. Heb. 9. 14 , 15. 1 Pet. 3. 18 , 22. Partly , in regard of the infinite dignity of his Person , 1 Cor. 2. 8. Luke 1. 31 , 32 , 33. Heb. 1. 2 , 3. Heb. 9. 14. Zech. 12. 10 , &c. Acts 20. 28. 2. Meritorious . Able to impetrate , obtain and deserve Redemption and Life for sinners . As , Heb. 9. 12 , 14 , 15. 1 Cor. 6. 20. 1 Pet. 1. 18 , &c. 1 Iohn 2. 1 , 2. & 1. 7. 3. For us , and for his Elect people . That all his Obedience was performed , not for himself , but for us and in our stead , by Christ as our Surety , is plain in many Scriptures , Heb. 7. 22. His active Obedience , Gal. 4. 4 , 5. Rom. 5. 19. 1 Cor. 1. 30. His Passive Obedience also , Isa. 53. 4 , 5 , 6 , 7. Iohn 1. 29. 1 Pet. 2. 24. Gal. 3. 13 , 14. 2 Cor. 5. 21. Jesus Christ suffered and satisfied for us , q who had no need at all to suffer for himself . Thirdly , What are the Fruits or Effects of Christs Death and Satisfaction . The Fruits and Effects of Christ Death and Satisfaction thereby , are Many and most Comfortable . As , 1. Sanction , Dedication and Establishment of the New Covenant and all the Promises thereof , Matth. 26. 28. Heb. 9. 15 , 16. 2. Pacification , or Appeasing of God : Christ is our Peace , Eph. 2. 14. Our Propitiation ▪ 1 Iohn 2. 1 , 2. Our Propitiatory , Rom. 3. 25. 3. Reconciliation to God ▪ The Enmity being taken away and destroyed by the Cross of Christ ▪ ( 1 ) More Generally , Col. 1. 20. ( 2 ) More Specially ▪ Ephes. 2. 20. Rom. 5. 10. 2 Cor. 5. 18 , 19 , 20 , 21. 4. Redemption , purchasing and buying of his Elect unto God and to himself , from all manner of thraldom and bondage whatsoever , Rev. 14. 4. 1 Cor. 6. 19 , 20. Tit. 2. 14. More Particularly , Christ by his Death and Satisfaction hath Redeemed us , 1. From all our Sins , Original and Actual , Tit. 2. 14. Heb. 1. 3. 1 Iohn 3. 8. 1 Pet. 1. 18. 2. From the wrath to come , 1 Thes. 1. 10. 3. From the curse of the Law , Gal. 3. 13 , 14. 4. From the wages of Sin , Death , Heb. 2. 14 , 15. 5. From Satan , and all our Spiritual enemies , Heb. 2. 14 , 15. Luke 1. 74. 6. From this present evil world , Gal. 1. 4. 7. From the earth , and from among men , Rev. 14 3 , 5. 5. Donation of the Spirit promised , the great comprehensive blessing of Abraham , Gal. 3. 13 , 14. 6. Adoption unto Gods own Family , Gal. 4. 4 , 5 , 6. 7. Remission of sins and Justification , Eph. 1. 7. Col. 1. 14. Rom. 5. 19. 2 Cor. 5. 20 , 21. Rev. 1. 5. Rom. 5. 9. Heb. 10. 16 , 17 , 18. 8. Sanctification , 1 Cor. 6. 11. & 1. 30. Tit. 2. 14. 9. Free liberty of entrance by Faith now , and fruition hereafter , into the Holiest of all , heaven it self , by the blood of Iesus , by a new and living way , which he hath consecrated for us , through the vail , that is to say , his flesh , Heb. 10. 19 , 20. Fourthly , For whom Christ made this his Proper and Plenary Satisfaction by his Obedience and Death . In General it may thus be resolved ; Jesus Christ did properly and fully satisfie for them , for whom he peculiarly , purposely , intentionally , and savingly dyed . In Particular , Jesus Christ did not by an universal Grace and favour suffer and die intentionally and savingly for all and singular , as well Reprobates that are damned , as the Elect that are saved : but by special grace and favour , Christ did peculiarly , intentionally , savingly die for the Elect of God , and in their stead , who shall be eternally saved . For the Scripture doth peculiarly limit and appropriate Christs death to his Elect only ; Declaring that Christ suffered , dyed , &c. for , His Church , His Sheep , His People , His Brethren , His Children , The People and children of God , and for those that are given to him of the Father . 1. For his Church ; r Christ is the head of the Church , and he is the Saviour of the Body . — Christ loved the Church , and gave himself for it , &c. s Take heed to your selves , and to all the flock , over which the holy Ghost hath made you over-seers , to feed the Church of God , which he hath purchased with his own blood . Hence the Church confesseth to Christ ; t Thou art worthy to take the Book , and open the seals thereof : for thou wast slain , and hast redeemed us to God by thy blood , out of every kindred , and tongue , and people , and Nation . u — Unto him that loved us , and washed us from our sins in his own blood ▪ x — Who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works . 2. For his Sheep ; y As the Father knoweth me , even so know I the Father ▪ and I lay down my life for the sheep . — Iam the good Shepherd , the good Shepherd giveth his life for the Sheep . Hence Christ is stiled ; z The great Shepherd of the sheep , through the blood of the Everlasting Covenant . But as for the goats , opposed to Christs sheep , Christ will shed and divide them from his sheep , fully and finally at last day ; setting his sheep ▪ at his right hand , the goats on the left , judging these to eternal Punnishment , but th●…se to life eternal , Mat. 25. 32. to the end . 3. For his People ; a — Thou shalt call his name Iesus ; for he shall save his people from their sins . 4. For his Brethren ; b For both he that sanctifieth , and they who are sanctified , are all of one : for which cause he is not ashamed to call them Brethren , &c. Wherefore ▪ in all things it behooved him to be made like unto his Brethren , that he might be a merciful and faithful high priest , in things pertaining to God , to make reconciliation for the sins of the people . 5. For his children , Sons and Seed ; c — Behold I , and the children which God hath given me . For asmuch then as children are partakers of flesh and blood , he also himself likewise took part of the same , that through death he might destroy him that had the power of death , that is the Devil , &c. d — That he by the grace of God should taste death for every man , ( viz. for every sort of men , Gentiles as well as Jews : which after is limited to Sons , Brethren and Children of Christ , ver . 10 , 11 , 12 , 13 , 14. ) For it became him , for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the Captain of their salvation perfect through sufferings . e — When thou shalt make his soul an offering for sin , he shall see his seed . These spiritual children and seed of Christ , are Christs all , and Christs many , which shall be justified : As the Natural children and Seed of the first Adam ▪ are his All , his many that are condemned Rom. 5. 15. to the end . And that 's the true intent of that parallel , betwitxt the two Adams . 6. For the people and children of God ; f — And this spake he not of himself ; but being High priest that year , he prophecyed , that Iesus should die for that Nation : and not for that Nation only , but that also he should gather together in one , the children of God that were scattered abroad . 7. Finally , For those that are given to Christ by the Father ; g As thou hast given him power over all flesh , that he should give eternal life to as many as thou hast given him . And Christ gives eternal life to them , by dying for them , and applying his death to them by Faith here , & full fruition hereafter , Ioh. 6. 50 , 51 , 53 , 54. & 17. 24. And Christ would not dye for all , or give eternal life to all : for he would not pray for all . h I pray for them , I pray not for the world , but for them which thou hast given me , for they are thine . Thus the Scripture declares for whom Christ peculiarly , intentionally and savingly dyed ▪ and for whom he satisfied Gods Iustice and Law by dying . And though Christs death in some expressions of Scripture seem to be extended to all , to every man , to the world , to the whole world , &c. Yet in all such places , those large and universal expressions are restrained , limited and appropriated to the Elect in some or other of those forementioned Notions : as the intentive and intelligent Reader may observe , if the context be heedfully considered . If any learned Reader desire to see further into the state of this Question ; And what further Arguments may be drawn from Scripture for Asserting of this Truth , And how the contrary Arguments from pretended Scriptures may be refelled , and the Scriptures cleared : I must for brevity sake , refer him to i others , who have learnedly and judiciously handled this Question at large ; because I may not now expatiate , nor is it my intent ( further then needs must ) to be Polemical in this Treatise . But thus far , of Christs Satisfaction : the first Part of his Priesthood . ( II ) Of CHRIST's Intercession . This is the second Part of Christs Priest-hood . Touching the Intercession of Christ , Consider ; 1. That Christ is our Intercessor . 2. The Nature of his Intercession . 3. The difference of it from his Satisfaction , and from his Spirits Intercession . In the fruits and benefits of it in reference to his People . 1. That Iesus Christ is our Intercessor , interceding with God for his People : is evident two waies , viz. 1. By the Title of Advocate given to him . k And if any man sin , we have an Advocate ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with the Father , Iesus Christ the righteous : And he is the Propitiation for our sins . Christs Person is righteous : His Priestly office is , To be our Propitiation , by way of Satisfaction ; And our Advocate , by way of Intercession . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advocate , signifies also a l Comforter , and so it s translated when ascribed to the Holy Ghost . But m learned men are of opinion , that it most properly and primarily signifies , an Advocate . Advocates , in Common acceptation , were friends of guilty persons called in to intreate for them : and differed from the Patron or Orator that mannaged their Cause , as n Beza noteth . More strictly it imports an Officer at Law , An Advocate , Atturney , &c. That appears and answers in Court for a man that is there accused , and pleads his cause . Thus Iesus Christ is our Advocate by Office , appointed of God , to appear for us , Answer for us , plead and intercede for us : when the Iustice or Law of God shall object any thing against us for our sins ; or when Satan , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , properly ) our o Court-adversary , 1 Pet. 5. 8. with Math. 5. 25. The old accuser of the brethren , Rev. 12. 10. 2. By the Acts of intercession ascribed to him . He prayed on earth for them that did believe , or should believe , Iohn 17. 9 , 20. He now appears in the presence of God for us , Heb. 9. 24. He ever lives to make Intercession for us , Heb. 7. 25. He is at the right hand of God , who also maketh intercession for us , Rom. 8. 34. The greek word p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , maketh intercession , prorerly signifies one that attains the mark intended by darts or other weapons cast , &c. And thence metaphorically it denotes , To impetrate , to obtain what we desire , &c. Thus Christ attains exactly , impetrates and obtains fully , for us from the father , whatsoever he desires . 2. The Nature of Christs Intercession , Consists in q Christs gracious will , fervently , immovably and continually desiring , that , for the plenary r Merit and Satisfaction of his Obedience and Death ; s the Persons and Spiritual Sacrifices t of all and every one of his elect members might be for ever acceptable with the Father , whereunto the Father fully and continually u assents . Here note , 1. The Execution . And 2. The Perfections of Christs Intercession . I. The Execution of Christs Intecession . Christ Executes his Priestly Intercession , 1. Inchoatively , on Earth , in his State of Humiliation , by Prayers for all and singular his elect people , with strong cries and Tears : and in such Posture or gesture , lifting up his eyes , Kneeling down , Prostrating himself or falling to the ground , &c. as was suitable to his Humiliation , Iohn 17. 9 , 20. Luk 22. 31 32. Heb. 5. 7. Iohn 17. 2 , &c. Luke 2●… . 41 , &c. Math. 26. 39 , &c. Mark 14. 35. Iohn 11. 42. Mat. 3. 17 & 17. 5. & 26. 53. 2. Perfectively and Consummatively in Heaven ▪ in his State of highest exaltation . And this he doth , ( 1 ) By his appearing or presenting of his Person God man , as our Mediator and Suerty , in the presence of God for us , Heb. 9. 24 with Heb. 8. 6. & 7. 22. As x Iudah both Mediated , and engaged as Suerty for Benjamin . Or , As y Paul Mediated , and became Surety for Onesimus . Christ Appears as a publick officer in our stead : As the High-priest of old did appear in the Holiest of all with the Names of the twelve Tribes of Israel upon his breast , and upon his two shoulders , for a Memorial , before the Lord , that Israel might never be forgotten , Exod. 28. 9 , 10 , 11 , 12 , 17 , to 22. To which the Church alludes ; z Set me as a seal upon thine heart , As a seal upon thine Arm. That , denoting Christs Love : This , the Manifestation of his Love. Iesus Christ still appears before God , for an Everlasting Memorial of his Elect : that they may never be forgotten any of them before God. ( 2 ) By his presenting his Obedience and Death , together with the infinite Satisfaction and Merit thereof , before his Father in Heaven , desiring continually that for the same all his elect in their Persons and Sacrifices may be fully and eternally accepted of God , 1. Iohn 2. 1 , 2. Rom. 8 34. Heb. 7. 25. This was notably Tipifyed in the Action of the High-priest of old , a He killed the sin-offerings , and then brought the blood of them within the vail into the holiest of all , and sprinkled it upon the Mercy-Seat , and before the Mercy Seat. This was one continued action of the High-Priest : his Act was not compleat , till the blood was represented within the vail , before the Mercy-Seat . Thus Christ first shed his blood , and offered himself by dying : and then entred as our Intercessor within the vail , into heaven it self , there to present his blood before God , to sprinkle it as it were on and before the Mercy-Seat , and to present his satisfaction and merit perpetually there for us . Otherwise , b if Christ were still on earth , he should not be a Priest ( that is , not a compleat Priest ) seeing that there are Priests that offer gifts according to the Law , that is , till Christ , by consummating his sacrifice , in presenting it before the Mercy-Seat in heaven , did abrogate the Levitical Priests . The inchoation of Christs Priest-hood did not abolish the Levitical Priest-hood on earth , but the consummation thereof in heaven by his Intercession did . Now Christ in his Appearing , Presenting his Satisfaction and merit , and Interceding for us in Heaven , doth not fall down , kneel , prostrate himself or pray to his Father as he did on earth ; for such acts are inconsistent with the Majesty of his Glory and Exaltation : but all this must be understood to be performed suitably to his present and most excellent glory . II. The Perfections and Excellencies of Christs Intercession are many and matchless . For , 1. It is grounded and bottomed upon his c satisfaction and meritorious Propitiation , which was , by reason of the dignity of his Person God-man , of Infinite value . He first pacified God for us : then Intercedes with him on our behalf . 2 Hence , It is not Charitative , as our Intercessions are for others when we pray for mercies of free-grace for them , which nor we nor they can any way deserve ; But d Authoritative , when Christ so intercedes for blessings for his members , as that he hath merited them , and hath also a joynt right and Authority of bestowing them . 3. Hence , It is universally e Prevalent with God. The Father infinitely accepts him and delights in him : and hears him alwayes in all his Suits . This Master of requests is never denyed . His one Intercession , the voice of his blood of sprinkling , is more prevailing and effectual , then the Prayers and Intercessions of all the Saints in the world . Whilst f Christ appears and intercedes , no Accusations of Gods justice , Law , our Sins , or Satans malice shall be heard against his members : The voice of his blood silenceth all . 4. It is Glorious : viz. his g Intercession now in Heaven for it is at Gods right hand . 5. It is h General and universal : for all and singular his elect that are , or shall be his members . 6. It is fully i Salvifical to all that come unto God by him . 7. It is Perpetual and eternal . k He ever liveth to make Intercession for us . Oh! no intercession , is like Christs intercession . When we know not what to pray for as we ought , Rom. 8. 26 , 27. Christ intercedes , and speeds for us . Our Names are alwayes upon the heart and shoulders of this our great High-priest before God. 3. The Difference of Christs Intercession from his Satisfaction , and from his Spirits Intercession is observable . Christs Intercession and Satisfaction are joynt acts of Christs Priesthood , that may not be severed ; yet must be distinguished . For , 1. His Satisfaction , was properly l Expiatory by his death and sufferings ▪ His Intercession , is especially presentatory , m presenting himself and his Merits for us in Heaven . 2. His Satisfaction , was chiefly accomplished on Earth , in his Humiliation , when n he suffered without the gate ; No sin , nor punishment for sin , can come within the Holy-place . His Intercession is o chiefly accomplished and compleated in Heaven , in his exaltation , at Gods right hand . 3. His Satisfaction , was by offering himself up for a Sacrifice . His Intercession is by Commemoration of that Sacrifice . 4. His Satisfaction , was by suffering . His Intercession is now without Suffering . 5. His Satisfaction was made but p once by once dying , though the vertue of his Death be everlasting . His Intercession is q continual and uncessant for evermore . 6. His Satisfaction , obtained our Redemption , Reconciliation , &c. His Intercession tends specially to apply those Benefits obtained to us . Christ and the Spirit , are both of them called our ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Advocate . Compare 1 Iohn 2. 1. with Iohn 14. 16 , 17 , 26. & 16. 7. And both of them are said to make Intercession for us . Compare Rom. 8. 34. Heb. 7. 25. with Rom. 8. 26 , 27. But there 's a great deal of difference betwixt their Intercession . For , 1. Christ intercedes r without us , with the Father . But the Spirit intercedes s within us , to the Father . 2. Christ intercedes for us , t as our High-priest and advocate by office , by Presentation of his Death , Satisfaction and merit , and undertaking our Cause with the Father against all contrary charge , or accusation of any adversary whatsoever . But the spirit intercedes , not as our High-Priest , but u as an Assistant to us by his Energy and operation ▪ who by Christ are made Kings and Priests to God to offer up spiritual Sacrifices acceptable to God by him . The Spirit instructs , counsels , inspires , acts , moves , suggests , assists us : and so makes intercession for us , by enabling us to intercede for ourselves , and plead our own cause with God in Christ. 3. Christ intercedes for us , x by the voice of his own blood speaking better things then the blood of Abel , by the Merit whereof he covers our Infirmities and iniquities . But the Spirit intercedes for us , by y raysing up in our hearts groans unutterable , by his vertue and efficacy helping our infirmities . 4. The Fruits , effects or benefits of Christs Intercession are manifold and very precious . As is evident by these particularly , viz. ( 1 ) Hereby , All the infirmities , sins and iniquities , which the People of God , the Elect Members of Christ may possibly fall into , are remedied , and the full Pardon of them assured . z If any man sin , we have an Advocate with the Father Iesus Christ the righteous : and he is the Propitiation for our sins : and not for ours only , but also for the Sins of the whole world . ( 2 ) Hereby , The Persons , Performances , and all the upright spiritual Sacrifices of Gods people , are presented to God as acceptable , and remain as a sweet memorial in his presence continually through Jesus Christ , Exod. 28. 9 , 10 , 11 , 12 , 17. to 22. Heb. 7. 24. Rev. 8. 3. 1 Pet. 2. 4 , 5. notwithstanding all their frailties . ( 3 ) Hereby , All Gods elect in Christ are sweetly secured against all the Oppositions , Temptations , Charges , Accusations , &c. that any spiritual Enemies whatsoever , World , Flesh or Satan can possibly-lay against them . a I pray not that thou shouldst take them out of the world , but that shouldst keep them from the evil . They may , ye must be tempted : but shall be delivered from the mischief of the Temptation . Christ would not intercede for Peter , that he might not be sifted , but b that his faith might not fail . c Who shall lay any thing to the charge of Gods elect ? It is God that justifieth : who is he that condemneth ? It is Christ that died , yea rather that is risen again , who is even at the right hand of God , who also maketh intercession for us . ( 4 ) Hereby , Gods people become more Plentifully Partakers of the Holy-Ghost the Comforter to lead them into all truth , and dwell in them for ever . d — If I go not away the Comforter will not come unto you , but if I depart I will send him unto you . e — I will pray the Father , and he shall give you another Comforter , ( or , Advocate ) that he may abide with you for ever , Even the Spirit of Truth , &c. Christ our Advocate , will intercede for the spirit another Advocate : that so we may have an Advocate in Earth , as well as an Advocate in Heaven ; An Advocate within us , as well as an Advocate above us with the father . Oh , where this Comforter comes and dwels , there a Confluence of all Grace , Truth , Peace , Consolation , joy and spiritual blessings comes and dwels also . The Comforter brings all fruits and effects of the Spirit with him . ( 5 ) Hereby , We have great encouragement , to f hold fast our profession , against all our Infirmities within , and Temptations without . For our Great High-Priest is in heaven , who was in all points tempted as we are , yet without sin , and therefore he hath a feeling of our infirmities . ( 6 ) Hereby , The faithful have sweet and free access to the throne of Grace for all manner of Blessings in time of need . g — Let us therefore come boldly unto the throne of Grace , that we may obtain mercy , and find Grace to help in time of need . We have a friend in the high Court of Heaven , the Great Master of requests , that will succeed and speed our Petitions . h Whatsoever ye shall ask in my name ; that will I do , that the father may be glorified in the son . If ye shall ask any thing in my name , I will do it . Ask , and have : Oh what an encouragement unto Prayer ! Christ i offers up much incense with the Prayers of all Saints . If the incense of Christs intercession be offered up with our Prayers , they must needs be most fragrant , acceptable and prevalent . ( 7 ) Hereby , The faithfull are assured of that sweetest oneness , Union and Communion with the Father and Jesus Christ This is that one only thing on earth which Christ begs for the faithfull in his solemn Prayer , Iohn 17. 21 , 22 , 23. They that gain this , gain all spiritual blessings with it , and in it . ( 8 ) Hereby , The Saints obtain Perseverance and stability in Grace , and inseperableness from the Love of God in Christ Iesus our Lord against all adversaries and possible oppositions , Luke 22. 32. Rom. 8. 34 , 35 , 36 , 37 , 38 , 39. It is Christ — Who is even at the right hand of God , who also maketh Intercession for us , who shall seperate us from the love of Christ ? &c. ( 9 ) Hereby , All the faithful that come unto God by Christ are assured of eternal salvation . k Wherefore he is able to save to the utmost ( Gr. to all-end ) all that come unto God by him , seeing he ever liveth to make intercession for them . He intercedes eternally : therefore they shall be saved eternally . ( 10 ) Finally , Hereby , Christ takes care that all his Elect may live with him im heaven , to behold his glory beatifically for their glory . l Father I will that they also whom thou hast given me , may be with me where I am , that they may behold my glory which thou hast given me . What a Ravishing , Beatifical , Transforming , Inneffable vision will that be ! m The Lord Iesus ( said Augustine upon these words ) lifts up his unto great Hopes , then which there cannot be greater . — Hear , Believe , Hope , Desire what he saith ; Father I will , &c. Thus , of Christs Priestly office . III. Christs Kingly Office , is that branch of his n Mediatorship , whereby Jesus Christ our Mediator , God-man , o Annointed with the Holy-Ghost and with Power , and p most highly exalted at Gods right hand , to be head over all things to the Church , doth powerfully q Call , r Govern , s Defend , and t Reward all that are u given him for subjects by the Father ; Sufficiently x Restraining , and at last utterly y Conquering all his and their enemies : For z his Peoples exceeding benefit and his own eternal a glory . For unfolding of this Regal Office of Christ more particularly , I shall very briefly shew . 1. That Iesus Christ our Mediator is King. 2. The Nature of his Kingdom . 3. His Regalities appertaining to him as King. 4. His Actual administration or execution of his Kingly Office. 5. The Benefits of his Kingship . 6. The Continuance of this Royal Office. 1. That Iesus Christ our Mediator is King : is evident divers wayes . As ; 1. By the Prophecies that went of him : which are true and must needs have their due Accomplishment in him . As , That the Scepter of Iudah should terminate in him , Gen. 49. 10. That he should be Gods King in Sion , &c. Psal. 2. throughout , with Acts 4. 25 , 26 , 27 , 28. That he should be full of glory and majesty , &c. Psal. 45. throughout . That he should succeed David and sit upon his Throne , Psal. 132. 11 , 12. with Luke 1. 31 , 32 , 33. Acts 2. 30. See also Isa. 11. 1 , 2 , 3 , &c. Hos. 3. 5. Ezek. 34. 23 , 24. & 37. 24 , 25. That he should be a Prince of Peace , having the Government upon his shoulder , of the increase of whose Government and Peace there shall be no end , upon the Throne of David , and upon his Kingdom , to order it , and to establish it , with judgement and with justice , from henceforth and for ever , Isa. 9. 6 , 7. That he should be the Messiah , the Prince , Dan. 9. 25. who should break in pieces all other Kingdoms , but of his Kingdom there shall be no end , Dan. 2. 44. & 7. 14 , 27. 2. By the Types and shadows prefiguring Christ as King. As , of b Melchizedeck , first King of Righteousness , then King of Peace : A singular type of Christ our King , who first Iustifies and then Pacifies . Of David , and Solomon : Both , Royal Types of Jesus Christ the true DAVID , and Solomon ; as I have c already manifested in many particulars . 3. By the many Regal and Princely Titles attributed to Christ in holy Scripture . Which d I have in this Chapter already mentioned . 4. By Christs own e acknowledgemant before Pilate , that he was a King , that his Kingdom was not of this world , and that for this end he was born , and for this cause he came into the world , to bear witness to the truth ; viz. Especially to the truth touching his Kingly office . For which cause especially he was f condemned and put to death , having this Title written upon his Cross in Latine , Greek and Hebrew , Iesus of Nazareth the King of the Iews . The truth of whose spiritual King-ship the Convertthief had revealed unto him upon the Cross , whereupon he prayed ; g Lord remember me when thou comest into thy Kingdom . 2. The Nature of Christs Kingdom . It is not A carnal , earthly , temporal Kingdom , but a Spiritual , Heavenly and Eternal Kingdom h My Kingdom is not of this world , — but now is my Kingdom not from Hence . i He shall raign over the house of Jacob ( that is , the Church ) for ever , and of his Kingdom there shall be no end The Kingdom of the Son of God , is twofold . Essential , and Personal . I. Essential , Which belongs to him in regard of his Divine Essence and Nature , as well as to the Father and Holy-Ghost . God , which is Father , Son and Holy-Ghost , Creator of the whole world , is absolutely Lord and King of the whole world . This Essential or Natural Kingdom belongs , as to the Father and Holy-Ghost , so to the Son , as God the Creator . But of this Essential Kingdom I am not now to speak . II. Personal , k which by the Fathers voluntary Dispensation , doth properly and peculiarly belong to the Person of Jesus Christ , God-man , as our Mediator . This his Personal Kingdom is hereupon by some stiled , His Mediatory Kingdom ; because it properly appertains to him , and is administred by him as Mediator . By others his Oeconomical , or Dispensatory Kingdom : because l it is Delegated , Committed and Dispensed to him as Mediator from the Father . This Personal and Mediatory Kingdom of Christ God man , dispensed to him from the Father , is again twofold . General , and Special . 1. General and Universal over all the world for his Churches good , and his own glory . Iesus Christ God-man , as our Mediator is constituted and ordained of God , Head , Lord , King and Iudge over all creatures in Heaven and Earth , to the Church . m — According to the working of his mighty power which he wrought in Christ when he raised him from the dead , And set him at his own right hand in the heavenly places , far above all principality and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : And hath put all things under his feet , and gave him to be the HEAD OVER ALL THINGS to the Church , which is his Body , the fulness of him that filleth all in all . To the like effect are these ensuing Testimonies , and such like , Mat. 28. 18. Iohn 5. 22. & 17. 2. Phil. 2. 9 , 10. 11. Acts 2. 36. & 17. 31. Rev. 1. 8. & 2. 23. 1 Pet. 3. 22. And therefore all Persons , Kingdoms , Creatures , and Revolutions of affairs , times and seasons in the whole world are ordered and over-powered by our Mediator Iesus Christ. Nothing n comes to pass in the world , but what he wills : and all one way or other shall at last be turned about in a sweet subserviency and co-operation , to his peoples good . The Parts of this Universal Kingdom of Christ are two . viz. ( 1 ) The Government of it , ruling over all creatures with supream and greatest power , Psal. 110. 1 , 2 , 3. Mat. 28. 18. 1 Pet. 3. 22. ( 2 ) The bringing of all Creatures , according to Gods appointment , into a certain and plenary Subjection at last to himself , and puting all things under his feet . Psal. 110. 1. Heb. 1. 6. Phil. 2. 9 , 10 , 11. 1 Cor. 15. 27. and although all things are not as yet in act and perfectly put under him , Heb. 2. 8. yet in Right and Inchoatively all things are put in Subjection under his feet , Heb. 2. 8. Ephes. 1. 22. 1 Cor. 15. 27. And this subjection of all things to him shall at last be universally compleated . The Manner how these things are done and shall be done , is divers , according to his two distinct Natures , viz. According to his Divine Nature , By manifestation and approbation of that power which the son of God , made man , hath by his own right for ever over all Creatures as their omnipotent Creator . o For , as he in a sort emptyed himself of the glory of his Kingdom for the time of his Humiliation ; not by any Privation of his Dominion ; but by veiling of it under mean flesh and in a servile afflicted Form , Phil. 2. 7. So contrariwise he is said to have received a Kingdom , after the Glorification of his flesh ; Not by accession of New power , which he formerly wanted , but by a famous Revelation and Confirmation of his ancient Kingdom which he alwaies had ; whereby he , though clothed with flesh , may be by all acknowledged , to be LORD , Psal. 110. 1 , 2. Phil. 2. 9 , 10 , 11. And According to his Humane , By having all finite Power , far above and over all creatures attributed to him , Math. 28. 18. Eph. 1. 21. And this is the Nature of his Personal Mediatory-Kingdom , which is General and Universal . 2. Special and Particular Oevr his Church and People Peculiarly . This Special Mediatory kingdom of Christ , is that his suprem and glorious power and authority for Calling , Governing , Defending , and Saving , or Rewarding his Church gathered out of all Nations , Luke 19. 12 , 15. Psal. 2. 8. Math. 28. 18 , 19 , 20. Eph. 1. 22 , 23. And this is done , ( 1 ) Partly , In this present world , Math. 28. 19 , 20. Act. 1. 8. & 13. 47. & 26. 17 , 18. ( 2 ) Partly , At the end of this world , Math. 25. 31. to the end . 1 Thes. 4. 14. to the end . 1 Cor. 15. 24. to the end . Rev. 20. 11. to the end . Luke 19. 27. Eph. 5. 27. ( 3 ) Partly , In the world to come , Math. 25 46. & 5. 8. 1 Iohn 3. 2. And this is the Nature of Christs Personal Mediatory Kingdom , which is special or particular . Now from all this its evident , who are the Subjects of this King ; viz. More Generally , All the Creatures in the world . More specially and peculiarly , The Church and people of God. 3. The Regalities appertaining to Iesus Christ as King , are many and very Majestical . As , 1. His Unction . 2. His Inauguration . 3. His Throne . 4. His Crown . 5. His Scepter . 6. His Laws . 7. His Prerogatives . ( 1 ) His Unction . Kings in former times were Annointed with the Holy oyl , before their actual investiture and Coronation : as David was p Annointed , long before he was Crowned . This unction did import , their Qualification for , and Designation to the Royal office , 1 Sam. 16. 12 , 13. Thus Christ was q annointed with the oyl of Gladness above his fellows : viz. With the Holy-ghost and with power ; and God gave not the spirit to him by measure , as to others of his members . Christ had all fulness dwelling in him , for his mediatory offices : Extensively , all kinds of fulness ; Intensively , All degrees of fulness . And all for us , See Col. 1. 19. Ioh. 1. 14 , 16. By this Unction he was r fitted for his Kingship . ( 2. ) His Inauguration . Christ was designed to be King , by Gods Decree , Psal. 2. 6 , 7 , 8. He was fore-promised , and fore-typified to be King , in the Old Testament , as hath been shewed ; He was proclaimed to be Lord & King before and at his Birth , Luk. 1. 31 , 32 , 33. Mat. 2. 2 , 11. Luk. 2. 10 , 11. He was acknowledged to be King at his Death , Ioh. 18. 33. to 38. & 19. 12. to 23. Luk. 23. 42 , 43. But his Solemn Investiture , Installment or Inauguration was when he Ascended into heaven and Sate down on the right hand of God. s Who is gone into Heaven , and is on the right hand of God , Angels , and authorities , and powers being made subject unto him . t — He hath set him on his own right hand in the heavenly places , far above all Principality , and Power , and Might , and Dominion , and every name that is named , not only in this world , but also in that which is to come : & hath put all things under his feet , and gave him to be the Head over all things to the Church . u He is set down at the right hand of the throne of God. x — He is set on the right hand of the throne of the Majesty in the Heavens . This is Christs advancement far above Angels . For , y To which of the Angels said he at any time , sit on my right hand , until I make thine enemies thy footstool ? This phrase of Sitting at Gods right hand the Apostle expounds of Reigning there ; z For he must reign , till he hath put all enemies under his feet . Iesus Christ is said ; To be at the right hand of God , Rom. 8. 34. 1 Pet. 3. 22. To stand at the right hand of God , Act. 7. 56. Most usually to sit at the right hand of God , &c. Psal. 110. 1. Heb. 1. 13. Mark 16. 19. Luk. 22. 69. Heb. 1. 3. & 8. 1. & 12. 2. All which are Metaphorical expressions , borrowed from men . Mans right-hand , is the hand of Honor , 1 Kings 2. 19. The Hand of Might and power , as Psal. 26. 10. & 144. 8 , 11. The Hand of skil and cunning , Psal. 137. 5. Answerably , The a Right hand ascribed to God , denotes His Majesty , Glory , Honor , Authority , Power , Strength , Aid , Assistance , Counsel , Fidelity , &c. As is evident by many phrases in Scripture . To stand at the right hand , implyes in Scripture phrase ; ( 1 ) To oppose , resist , withstand or hinder the acts or endeavors of any one , as Zech. 3. 1. Psal. 109. 6. ( 2 ) To aid , assist , protect , defend against Enemies , Evils or Dangers , As Psal. 16. 8. & 109. 31. ( 3 ) To have the next place and degree of honor to them at whose right hand they stand , Psal. 45. 9. Thus Christ standing at Gods right hand , Is next to God in honor , majesty and power ; Protects and Defends his Church against all evils ; Opposeth and withstands all their adversaries . To sit at the right hand , imports special Honor , Dignity , Majesty , Rule , Power , Authority , love and favor , manifestified , or conferred upon them that are so set , 1 King. 2. 19. Math. 10. 21 , 23. Thus , Christ sitting at Gods right hand , denotes the supream exaltation of Iesus Christ God-man , after his death and sufferings , far above all created beings ; to be immediate & next unto God in majesty , glory , honor , power , authority , &c. Over all things , for his Church , 1 Pet. 3. 22. Eph. 1. 20 , 21 , 22 , 23. Heb. 2. 7 , 8 , 9. Phil. 2. 8 , 9 , 10 , 11. I say ▪ The Supream Exaltation of Iesus Christ God man : For , though properly the God-head of Christ be not capable of any intrinsecal and essential exaltation or Humiliation , as His Man-hood was : yet the Majesty , b glory , &c. Of his God head , veiled and shadowed a while under his Man-hood in his Humiliation , by Manifestation is magnified at Gods right hand . And so in some sence Christs whole person may be said to be exalted , Act. 2. 33 , 36. Eph. 1. 20 , &c. Phil. 2. 9 , 10 , 11. Act. 5. 31. & 10. 42. Heb. 2. 7 , 8. More Particularly , Christs Sitting down on the right hand of God , doth imply these things , viz. 1. The Fathers Supreamest , Highest and Compleatest Manifestation of his infinite love , favor , delight , and acquiescence to , and in Iesus Christ God-man our Mediator , for his sufferings and Death for his elect . Upon this account God c testified his love to him often : but most compleatly and gloriously in setting him at his right hand , next to himself for evermore , Eph. 1. 20 , 21 , 22 , 23. Phil. 3. 8 , 9 , 10 , 11. with Iohn 10. 17. 2. The matchless and incomparable replenishing of Christs Humane Nature to the uttermost Capacity with all d fulness of the spirit in Knowledge , Wisdom , Grace , Life , Power , Authority , &c. beyond all creatures , for the plenary , powerfull and most effectual administration of his Mediatorship . The spirit was not given to him by measure , Ioh. 3. 34. As to Steven and other Saints , said to be e full of the Holy-ghost ; viz. according to their Measure , as a bottle or glass is full of water , or as a star , or torch is full of light : but beyond measure . Not infinitely : but Comparatively , in regard of all creatures . Christ being full extensively with all kinds , Intensively with all degrees of fulness : as the Sun is full of light , or as a fountain , or the ocean is full of water . For his fulness is to be diffused and communicated to his church : He is full , that he might fill all things , Eph. 1. 22. & 4. 10. Ioh. 1. 14 , 16. 3. Christs Preheminence and Prerogative , not onely as God-man , but also as Man ; above all creatures in Heaven and Earth , Men or Angels . In him the Humane Nature is advanced next to God himself , Eph. 1. 19 , 20 , 21. f He is the beginning , the first born from the dead , that in all things he might have the Preheminence . 4. Not onely Christs Dignity above , but his Power and supream Authority as God-man over all things in the world for the good of his Church : having all things ( de jure , & inchoative ) of right , and by inchoation , put under him . g And he hath put all things under his feet , and gave him to be the Head over all things to the Church . Here he is also called ; The Head of all Principallity and Power , Col. 2. 10. 5. Christs glorious Head-ship more peculiarly over the Church . Christ is Head over all things to the Church , More Generally : but he is Head onely of the Church peculiarly ; To animate , guide , direct , inform , actuate , and replenish the Church with all saving influences . h And he is the Head of the body , the Church , i — Christ is the Head of the Church , and he is the saviour of the body . And as supream and sole Head of the Church he hath all power and authority in heaven and earth given to him as Mediator , for her Constitution , Conservation and Salvation , Mat. 28. 18 , 19 , 20. 6. The due of Divine Adoration and worship from all men and Angels . k The father hath committed all judgement to the Son : That all men should honor the son , even as they honor the Father . l — And let all the Angels of God worship him . The Scriptures frequently ascribe divine worship to him , and require it to be performed , See Phil. 2. 9 , 10 , 11. Psal. 2. 12. Ioh. 14. 1. Isai. 45. 23. Rom. 14. 11. Act. 7. 59 , 60. The Apostles in the Salutations of their Epistles desire Grace and peace from God the Father and our Lord Iesus Christ , 2 Ioh. 3. Rev. 1. 4 , 5. Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. 2 Tim. 1. 1. And in like sort in their valedictions of their Epistles , they beg for the Grace of our Lord Iesus Christ , unto the Churches , 1 Cor. 15. 23. Gal. 6. 18. 2 Cor. 13. 13. Phil. 4. 23. 1 Thes. 5. 28. 2 Thes. 3. 18. Philem. 25. 2 Tim. 4. 22. 7. Finally , Christs sitting down at Gods right hand , implyes Christs admission , installment or inauguration into all divine , royal , celestial fulness of Glory and blessedness , fixedly , setledly and eternally to enjoy the same , without all ecclipse or shadow of the least cessation , interruption , diminution , or Alteration , Ioh. 17. 5. Acts 13. 34. Revel . 1. 18. ( 3 ) His Throne . A m Throne is a Majestical seat of Royalty , peculiar to Kings and Princes when they would appear in all their Glory and Majesty . Christ hath his Throne : As God , the same throne with his Father ; As God-man , the Next Throne unto his Father , which he sate down upon after he Overcame all his and our Enemies . n To him that Overcomes will I grant to sit with me on my Throne : even as I also overcame , and am set down with my father in his Throne . The further sense of these words I have laid down o elswhere . Now this Throne of Christ is in the Highest Heavens , according to his Humanity . p He is set on the right hand of the Throne of the Majesty in the Heavens . There Christ is , Eph. 1. 20. Heb. 1. 3. Col. 3. 1. There Christ intercedes for us , Heb. 9. 24. & 8. 4. There he must be received , until the times of Restitution of all things , Act. 3. 21. Thence at last we expect him , and he shall be revealed , Phil. 3. 20 , 21. 2 Thes. 1. 9. 10. Christ according to his Humanity , is onely in heaven : according to his God-head he is every where , and so with his Ministers and Churches to the worlds end , Mat. 28. 20. Now this Throne of Christ is Glorious , and everlasting : q Thy Throne O God is for ever and ever . ( 4 ) His Crown . Kings have r Crowns of Gold put upon their heads : Eminent Ensigns of Royalty . So Iesus Christ , after his Cross , came to his Crown : and that not a fading Crown of coruptible Gold , &c. but an unfading Crown of incorruptible Glory . s — But we see Iesus , who was made a little lower then the Angels , for the suffering of Death , Crowned with Glory and Honour . His Crown of Thorns on earth , could not keep him from his Crown of Glory in Heaven . And his members , t that are contented here to be crowned with Christs Thorns , shall hereafter be Crowned with Christs Glory . ( 5 ) His Scepter . Kings have u Scepters to ●…way ; Signal Rods of Royal Majesty , Rule , and Dominion : Scepters of Gold. Iesus Christ also hath his Scepter ; x Thy throne O God is for ever and ever , a Scepter of Righteousness ( Gr. Rightness , or Straitness ) is the Scepter of thy Kingdom . Now Christ hath a double Scepter ascribed to him in Scripture . 1. The one , as it were a Scepter of Gold , wherewith he Rules and Governs his Subjects , Psal. 45. 6. Heb. 1. 8 The LORD shall send the Rod of thy strength on t of Sion : Rule thou , &c. Psal. 110. 2. This Rod of his strength out of Sion , is Christs Ruling Rod , or Seepter . Now there were two things sent out of Sion ( as is by y some well observed , ) viz. ( 1 ) The word or Gospel of the Lord ; The Law shall proceed out of Sion , and the word of the LORD from Ierusalem , Mic. 4. 2. ( 2 ) The spirit of the Lord , which was first sent unto Sion , upon the Apostles at Ierusalem , Act. 1. 4. & 2. 4 &c. And from thence was shed abroad upon all flesh , Act. 2. 17. Both these are the Power or strength of Christ. His word , a Gospel of Power , the z power of God to Salvation . And his spirit , a a spirit of Power , which is therefore called the finger and arm of the LORD , Luk. 11. 20. Math. 12. 28. Isa. 53. 1. Thus Christs Rod , or Scepter of his Kingdom is his Word and Spirit . By these he powerfully Rules and Guides his Kingdom and all his Subjects . 3. The other Scepter is his rod of iron , wherewith he b breaks and dasheth in pieces all his enemies , as a Potters vessel . ( 6 ) His Laws . Kings rule according to certain known Laws : Tyrants rule arbitrarily , their will and pleasure is their Law. But Jesus Christ Rules by Laws , known Laws , c Holy , Iust and Good : the best Laws in the world . The whole Scriptures stiled d The word of Christ , is his great Pandect , or Statute-Book : An Excellent Abridgement whereof we have in the ten Commandments . Christs Laws are Holy , without the least corruption or sinfulness ; Righteous , without the least injustice or oppressiveness ; Good , without the least incommodiousness ; Perfect , without the least defectiveness ; True , without the least errour or deceivableness ; Pure , without the least drossiness ; Wise , without all shadow of foolishness &c. See how e David extolls and admires them . And lest they should be , as mens Laws are , a meer weak , ineffectual dead letter without us , Christ f puts his Laws into our minds , and writes them in our hearts , that they be most powerful and efficacious within us . Not only outward Rules of Duty , but also inward principles of ability . ( 7 ) His Prerogatives . Kings have many Prerogatives Royal , and they insist much upon them , that they should not in the least be infringed or diminished . As , 1. Tributes and Customs , Rom. 13. 6 , 7. So Christ hath a spiritual Tribute of worship due unto him , Psal. 96. 8. 2. Magazins for Military provisions for defence of his Kingdom . So Christ hath his Armory for our defence against our spiritual enemies , Armour of light , &c. The Panoply of God , Eph. 6. 11. to 19. Rom. 13. 12 , 13 , 14 ●… Thes. 5. 8. 3. High waies , are called the Kings waies , wherein men go under the Kings Protection . So Christ hath his Royal waies of Faith , Repentance , New-obedience , called the Law of Christ , Gal. 6. 2. And the Royal Law of g liberty , Iam. 2. 8. They who walk herein are under Christs Protection . 4. Embassadors , 2 Chron. 32. 31. So Christ hath his Embassadors , beseeching men in his stead to be reconciled unto God , 2 Cor. 5. 20 , 21. 5. Goods of an uncertain Lord , concealed Lands , not challengeable by any particular owner , &c. belong unto Kings as supream within their dominions . So those persons belong to Christ in the world , h who belong not to Satan , Sin , or other Lords . 6. The Laws and values of coyn that shall be currant in their dominions . So it i appertains to Christ only to coyn and institute what Ordinances he will in the Church . 7. Power of judgement is in Kings , as fountains of humane Equity to their inferiour officers and subjects . So Christ hath all judgement committed to him from the Father , Iohn 5. 22. To which may be referred the Power of Princes to reprieve and pardon Malefactors and condemned Persons . Herein Christ excells , k He Remits sins , he Redeems from the curse of the Law , and delivers from Death , poor condemned sinners . 4. Christs Execution or Actual Administration of his Kingly office . This hath a twofold consideration . viz. 1. According to his General Mediatory Kingdom over all things for his Church . 2. According to his special Mediatory Kingdom over his Church . ( 1 ) His General Mediatory Kingdom over all things for his Church , Eph. 1. 22. Christ manageth and administreth , especially by these and like Royal Acts , viz 1. Sustentando . By l sustaining and upholding all things by the word of his power , continuing the world , &c. till all his Elect be gathered and perfected . 2. Permittendo . By Permitting Satan and his Instruments , wicked men in the world , to hate , oppose , afflict and persecute most cruelly the Church and people of God , for wise ends , according to the counsel of his will , Rev. 2. 10. & 12. 2 , 4 , 17. & 13. 6 , 7. & 19. 19. & 20. 7 , 8 , 9. 3. Coercendo . By restraining , limiting , chaining up , girding in , both Satan , wicked men , and all their malitious rage against the Church and Members of Christ , that they cannot do what they list , but what , and when , and how Christ will let them or suffer them , Rev. 2. 10. He m laies hold of the Dragon , that old Serpent the Devil and Satan , and binds him a thousand years with a great chain : how much more doth he chain up devillish and wicked men . 4. Protegendo . By protecting , preserving and defending his Church and people from ruine and destruction by Satan and his instruments , Rev. 2. 10. n Michael and his Angels fought against the Dragon and his Angels , who would have destroyed the Man-child , Christ mystical , assoon as he should have been born , in Primitive times : the child being caught up unto God. And the o woman , the Church , persecuted by the Dragon , had wings given her to flie into the wilderness for her preservation , The earth helping her , and swallowing up the flood of persecution which the Dragon cast out after her . And in the corruptest times , Christ preserved p a pure Virgin ▪ Company of sincere worshippers , viz ▪ 144000. following the Lamb whithersoever he goes , having his Fathers name written in their fore-heads . 5. Ordinando . By Ordering , Disposing , Directing , and over-powring all things in the world , yea their worst afflictions and persecutions , one way or other for the good of his Church , People , Gospel and Kingdom at last , Rom. 8. 28. 2 Cor. 4. 17. Phil. 1. 12 , 13 , 14. The q Persecution about Steven , is made an occasion of spreading the Gospel and increasing the Church . Saul is powerfully r made a Paul , Christ from heaven converting him miraculously from a Persecutor to be a Preacher , from a Destroyer to be a Builder of the Church , from a Wolf to be a Shepherd , &c. The s Antichristian cruelties against Christs pure worshippers , do but provide for them a First Resurrection , a thousand years before the rest of the dead revive , and a Reigning with Christ. Yea all things are so wheeled about by Christ , that they are made subservient to his peoples happiness in this and the world to come . 6. Vindicando . By t avenging his Church and people of all their enemies to the full at last , utterly destroying all opposite Kingdoms and Empires in the world , the great whore of Babylon , the Beast and false Prophet , the Dragon , Gog and Magog , Death and Hell , casting them into the Lake of fire . 7. Liberando . By full and final u delivering , freeing and setting his Church and people at compleat liberty from all evils and enemies for ever . ( 2 ) His Special Mediatory Kingdom over his Church and People , Christ Administreth and Executeth principally by these and such like Kingly Actions , viz. I. In this present world . 1. By Pouring forth his Spirit more plentifully and efficaciously upon all flesh , then ever formerly : for the Actual and effectual Application of all the Merits and benefits of Christ to his elect , Ioh. 7. 38 , 39. Act. 2. 2 , 3 , 4 , 33. Ioh. 16. 7. to 16. 2. By Giving gifts to men , viz. By Sending , Illuminating , Qualifying , and Conserviug A New Covenant Ministry to his Church both Extraordinary and Ordinary : Extraordinary , as Apostles , Prophets , Evangelists , for a time for the laying of the foundation of the New Testament Church ; Ordinary , as Pastors and Teachers till the end of the world for the further Edification and Perfecting of the Church till Christs second coming , Eph. 4. 8 , 9 , 10 , 11 , 12 , 13. Mat. 28. 19 , 20. Mark 16. 15. Acts 1. 2 , 3 , 8. To which may be referred ▪ Elders , who are to assist in Church-Governing , 1 Tim. 5. 17. 1 Cor. 12. 28. And Deacons , who are to take care of the Churches pnblick goods , and Minister to the the necessities of the sick and poor members of the Church , called , Helps , Acts 6. 1. to 9. 1 Cor. 12. 28. Phil. 1. 1. 3. By Instituting his New-Covenant-Ordinances which are to be managed and administred by these his Officers . As , Preaching the Gospel to all Nations , for making them Disciples , Mark 16. 15. Mat. 28. 18 , 19 , 20. Dispensing of Baptism and the Lords Supper , Mat. 28. 18 , 19. Mark 16. 16. Mat. 26. 26. to 31. 1 Cor. 11. 23 , &c. Publick prayers for all sorts , 1 Tim. 2. 1 , 2 , 3. Acts 6. 4. Publick Praises and singing of Psalms , &c. Iam. 5. 13. Col. 3. 16. Heb. 13. 15. Eph. 5. 18 , 19 , 20. Censures , Mat. 18. 15. to 22. 1 Cor. 5. throughout . 2 Cor. 2. 6. to 12. Sanctification of the Lords day , &c. the first day of the week , Mat. 28. 1 , 2. to 7. Rev. 1. 10 ▪ Acts 20. 7. 1 Cor. 16. 1 , 2. 4. By Gathering and Constituting his New Testament Church out of all Nations of the world , by the Ministry of the Word and Sacraments , Mat. 28. 18 , 19. Mark 16. 15. Acts 26. 17 , 18. Acts 2. 38 39 , 40 , 41. 5. By Building up , Confirming and Perfecting of the Church gathered , and of the Saints called , and all his Ordinances and Officers till they all come to be one compleat man in Christ , to the measure of the stature of the fulness of Christ , Eph. 4. 10 , 11 , 12 , 13. Acts 14. 22. II. At the end of this world . 1. By x Descending most gloriously from heaven with a shout , with the voice of the Arch-angel and Trumpet of God , In his own , and his Fathers glory , with all his Holy Angels attending him . 2. By y Raising the dead , and changing of the living , in a moment , in the twinkling of an eye , at the sound of the last Trumpet . 3. By catching up all the Elect to meet the Lord in the air , 1 Thes. 4. 16 , 17 , 18. 4. By z gathering together all Nations , raised and changed , before Christ , by his Angels , from all the four winds : and setting them before his Tribunal , the sheep on his right hand , the goats on his lest . 5. By a pronouncing his last and final Sentence of salvation upon the sheep , and damnation upon the goats for evermore . 6. By b Purifying the whole Creation , Heaven and Earth with fire : that there may be a New Heaven and New Earth wherein dwells righteousness . Behold I make all things New ; said he , that sate upon the Throne . III. In the world to come ; 1. By distributing everlasting Rewards to all according to their works , Rom. 2. 6. to 17. Iude ver . 6. c Takeing his Elect unto himself , that they may be ever with the Lord , to behold his glory , and enjoy him fully and immediately face to face , as their supream happiness to all eternity . But d casting all Reprobates from his presence , into the Lake of Fire and Brimstone , which is the second death , there to be punished and tormented for ever and ever . 2. By Reigning immediately , as God-man , Head and King of his Elect , in and over his Church triumphant in glory for ever and ever , they also reigning with him for ever and ever , Luke 1. 32 , 33. Heb. 7. 1 , 21 , 25. Mat. 25. 34 , 46. Rev. 22. 5. Rom. 8. 17. 2 Tim. 2. 12. For , Although Iesus Christ shall give up his Mediatory Kingdom to the Father at last when he shall have put down all Rule , and all Authority , and Power , 1 Cor. 15. 24. to 29. yet this is to be understood , only in regard of the Accidents or Manner of his Mediatory Kingdoms Administration ; he shall not Rule them any more by his Word Preached , Sacraments dispensed , Donation of his Spirit , &c as he doth now , 1 Cor. 13. 8. But in regard of the Substance and Essence of his Kingdom , that shall still-remain ; He shall be head and King of his Church for ever and ever , even then when God shall be All in all , Heb. 1. 8 , 9. 5. The Benefits of Christs Kingdom , are many and excellent . But these are in effect laid down in what hath been already spoken , especially touching his Actual execution or Administration of his Kingdom There see . 6. The Continuance of Christs Royal office . Christs Essential or Natural Kingdom which belongs to him as God equally with Father and Holy-Ghost , is absolutely eternal , without beginning or end . Christs Mediatory Kingdom , for the Essence and Substance of it , e shall never end , but continue for ever and ever ; otherwise the Church should be deprived at last of her Head , and Christ should cease to be Mediator , &c. which things cannot stand with the Churches eternal happiness . But , For the Manner of his Royal Government , and Administration of his Kingly office , so it shall f cease ; He shall Rule his Church no more , after the last judgement , by his Word , Sacraments , Censures , and such Ordinances as he Rules her now by ; but more immediately , gloriously , triumphantly , ineffably . By all this that hath been said , The Nature of Christs Prophecy , Triest-hood and King-ship , wherein he actually exerciseth his Mediatorship is in some measure represented . SECTION III. WHat are those two States of Christs Humiliation and Exaltation , wherein he , As Prophet , Priest and King , thus executes his Mediation betwixt God and Man. This will best be discovered , by unfolding the Several steps or Degrees of Christs Humiliation and Exaltation severally . I. Christs state of Humiliation , was that his exceeding abased Condition , wherein , for his Elect , He for a time Emptied himself of his glory , taking upon him the form of a servant , Phil. 2. 6 , 7 , 8. Which he did especially in his Conception , Birth , Life , Death , Burial , and Continuance in the state of the Dead under the dominion of Death for three daies . 1. In his Conception , Christ deeply Humbled himself . Forasmuch as , 1. Being the eternal son of God , he Assumed the true Humane Nature Perfectly , into Personal union with his Divine Nature in fulness of time . Oh what Self-abasure ! The maker of all things , was made man , g made of a woman , &c. God was manifest in the flesh , and so veiled in that manifestation . 2. He was conceived by a virgin , of Davids Race , but of a very h low , mean , poor and despicable condition for the outward man. 2. In his Birth Christ deeply abased himself . For , 1. He i that from Eternity to Eternity was the living God , was in fulness of time born of a woman . He that k gives life and breath to all his living and breathing Creatures , took life and breath of a woman . 2. His birth was attended with many abasing Circumstances . As , He was born , Not at his Mothers Home , but in her absence from home : Luke 2. 4 , 5 , 6. Not in a Palace , but in a Common Inn : Not in the Guest-chamber , but in the very Stable , there being no room for such poor Guests as they in the Inn , Luke 2. 6 , 7. he that 's l clothed with bright glory and majesty , is wrapped in swadling clothes : He that m laid the foundations of heaven and earth , is laid in a manger , Luk. 2. 6 , 7. Oh , how extreamly was he debased below the ordinary sort of men ! Oh , how highly is humane nature advanced , even above the Angels ! Oh why should sinfull dust and ashes , disdain or be ashamed of mean birth and parentage , when the undefiled Saviour of sinners , became thus mean in his conception and nativity ! 3. In his life , Christ greatly humbled himself . For , 1. He n was made under the law , to fulfill it , and he did exactly fulfill it , though himself was the law-giver . 2. He was exposed to the violent , and subtile o temptations of Satan , who holds Satan in his chains of darkness to the judgment of the great day . 3. He was exercised with much course entertainment , and many vile indignities of the world . What hatred , opposition , contempt , reproach , contradiction of sinners , conspiracies , treacheries , and persecutions did he undergo ? Ioh. 15. 18. Mat. 13. 55. Mark 6. 3. Psal. 22. 6. Heb. 12. 2 , 3. Mark 3. 21. Math. 12. 10 , 24. & 22. 15. & 26. 14 , 15 , 16. 4. He had much p experimentall sense of humane infirmities , and afflictions ; both common to humane nature , as q hunger , thirst , weakness , faintness , &c. and Peculiar r to his own low estate wherein he had debased himself . Yea his whole life , as it were from his manger to his cross , was a continued passion . Oh! why should sinners think they should live without afflictions in the world : when Jesus Christ , Gods only Son , without sin , could not pass through the world , without many sorrows ? 4. In his death , Christ yet humbled himself more deeply . For , 1. He was villanously s betrayed by one of his twelve Apostles , Iudas . 2. He was sadly t deserted by all his disciples , when he was apprehended . 3. He was u thrice most shamefully denyed by Peter , who a little before professed he would die rather then he would deny him . 4. He was most odiously x abused by false witnesses , by spitting in his face , blindfolding , mocking , buffeting , &c. 5. He was most causelesly , and unjustly y condemned by Pilate . 6. He z was disgracefully handled after he was condemned , by the barbarous souldiers . 7. He was ignominiously a crucified , between two notorious theives , and in that filthy stinking place , without the gate of the city , called Golgotha ; to fix the deeper infamy upon him . 8. As before his condemnation in the garden of Gethsemane b he was in so deep an Agony , that he was sorrowfull to the death , and sweat great drops of blood falling down to the ground : so whilest he was hanging on the cross , the wrath of God was so heavy upon him for our sins , that he cryed out , d My God my God , why hast thou for saken me ? 9. Whilest he hanged upon the cross d he was reviled , reproached and mocked most blasphemously by the by-standers , yea by the very theives that were crucified with him . 10. He e yeilded up his life an offering for our sins , by enduring a painfull , shamefull , cruell , and cursed death upon the cross ; being made a curse , to redeem us from the curse . Thus , the light of the world , was extinguished ; the health of the world , was wounded ; the life of the world , was put to death and murdered ; and the Saviour of the world , who knew no sin , was made sin , for sinners . 5. In his buriall , Christ was yet further abased . 1. In that , he who hath the f keyes of hell and death , of grave and death , was laid dead in the grave : He g who should see no corruption , was buried in the pit of corruption , as the grave is stiled , Isa. 38. 17. 2. In that , He was buried meanly and obscurely without funerall , pomp or solemnity . Not by his own kindred , but by two strangers , yet disciples of Christ , h Ioseph of Arimathea , and Nicodemus . Not with Heralds , Escutcheons , Hear●…e , or Coffin : but in i a winding sheet of linnen with spices , as the Iews manner is to bury . Not in any burying-place of his Ancestors : but in the k new sepulchre of Ioseph of Arimathea which he had in his garden , near the place of his execution . As he l had not where to lay his head , while he was alive , so had he not where to lay his body , when he was dead ; although m he was Lord of all , and Heir of all things . Oh , why should sinners stand so much upon pompous funerals , when Jesus Christ the sinners Saviour was so obscurely interred ! 6. In his continuance in the state of the dead , and under the Dominion of death for n three dayes currant . Christ was also yet further abased . For , 1. So long Christ remained as a bondman and prisoner of death for our sins , as if he himself had been a sinner : so long o the power , pains , or cords of death did hold him fast . 2. So long he was a companion of the dead , in the land of darkness and forgetfulness . 3. So long , p Satan , sin , death , and the world , seemed to have gotten the victory of him , and to have insulted over him . This now was his last , and lowest degree of abasement , which some think is expressed in the Apostles Creed , by those words , q He descended into hell : which , being so understood , do set forth very clearly , and orderly , the series and degree of Christs humiliation , beyond any other interpretatino given thereof . II. Christs state of exaltation , is that his highly exalted condition after his abasement , wherein he hath obtained r a name above every name , in heaven , earth , and under the earth ; s being set at Gods right hand , in a heavenly place , far above all principality , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come : God having put all things under his feet , and given him to be the head over all things to the Church . This his exaltation more parculiarly consists , in his Reviving , Resurrection from the dead , Ascension into heaven , sitting down at Gods right hand , and his coming again to judge the world at the last day . 1. In his Reviving , Christ was exalted very much . For , 1. He was restored t from death to life ; never to die more , but to be alive for evermore . 2. He revived , and quickned himself u by the spirit , viz. by the power of his own God-head : before He should see corruption . 3. He so quickned himself , as really to unite his soul to his own numericall body that was crucified and buried , retaining all the essentiall properties thereof , yet the mortality , and all other infirmities thereof being utterly removed for ever , Luk. 29 39. Ioh. 20. 27. Rom. 6. 9. Act. 13. 34. Rev. 1. 18. Christ that quickned his own dead body , can easily quicken our dead souls and bodeis . 2. In his Resurrection from the dead , Christ was exalted more . For , I. Christ x rose from the dead the third day , by the Power of his own God-head , never more to return to the pit of corruption . II. Christ by Rising thus from the dead , mightily and convincingly declared himself , 1. To be the son of God , Rom. 1. 4. 2. To have satisfied divine Iustice to the uttermost , for the sins of all his Elect , Rom. 8. 34. 3. To have purged away their sins for ever , by his death and blood , once offered , Heb. 10. 10. to 15. 4. To have conquered death and grave fully , and him that had the power of Death , the Devil , Acts 2. 24. Heb. 2. 14 , 15. and much more , to have defeated the malicious Iews that sealed and watched his Sepulchre , Mat. 27. 62. to the end . & 28. 1 , 2 , 3 , &c. 5. To be Lord of quick and dead , Rom. 14. 8 , 9. III. Christ rose from the dead , not in a Private ▪ but in a Publick Capacity ; As a second Adam , As the first fruits of them that slept , 1 Cor. 15. 20 , 21 , 22 , 23 , 45. to 50. As the Head of the Church , Eph. 1. 20 , 22 , 23. Col. 1. 18. And therefore every way for our benefit , viz. 1. For our Spiritual Quickning by Grace and Sanctification , who were naturally dead in Trespasses and sins , Eph. 2. 1 , 5 , 6. Col. 2. 12. 2. For our Iustification , Rom. 4. 25. 3. For the effecting and assuring us of our corporal y Resurrection at last , 1 Cor. 15. 12. to 24. 4. For Consolatory demonstration to us of Christs full and final subduing of all his and our enemies , 1 Cor. 15. 20. to 29. Eph. 1. 20 , 21 , 22 , 23. 5. For Certioration or assuring of us , that Christ shall be judge of quick and dead , Acts 17. 30 , 31. IV. Christ Risen from the dead , 1. Did manifest himself z for fourty daies to his Disciples , and to many witnesses , evidencing by many infallible proofs that he was alive after his Passion . As , ( 1 ) To Mary Magdalen , at the Sepulchre , out of whom he had cast seven Devils , Mark 16. 9 , 10 , 11. Iohn 20. 14. to 19. ( 2 ) To two of the Disciples ( whereof Simon was one ) as they went into the Countrey the same day towards Emaus , Mark 16. 12 , 13. Luk. 24. 13. to 36. 1 Cor. 15. 5. ( 3 ) To the eleven the same day at even , Thomas not being with them , Iohn 20. 19. to 26. Mark 16. 14 , &c. ( 4 ) After that he was seen of above five hundred Brethren at once , 1 Cor. 15. 6. ( 5 ) After that to Iames , 1 Cor. 15. 7. ( 6 ) Then of all the Apostles , 1 Cor. 15. 7. Thomas being with them , Iohn 20. 26. to 30. ( 7 ) After these things to the Disciples at the Sea of Tiberius , Iohn 21. 1. to 25. ( 8 ) To his Apostles immediately before his Ascension , shewing them his hands and feet , bidding them to handle him , and eating with them a piece of a broyled fish , and of an Hoyey-comb , &c. Luke 24. 36. to the end . Acts 1. 2. to 12. ( 9 ) To the Apostle Paul last of all , 1 Cor. 15. 8. 2. Did give Commandments to the Apostles , speaking of the things pertaining to the Kingdom of God , Acts 1. 2 , 3. 3. Opened the Scriptures , and their understandings , Luke 24. 44. to 49. 4. Gave them ▪ Commission to preach the Gospel , and dispence the Sacraments to all Nations , annexing many Encouraging Promises , Mark 16. 14. to 19. 5. Directed them to tarry at Ierusalem till the Promised spirit was shed forth upon them , Luke 24. 49. Acts 1. 4. to 9. 6. Lift up his hands and blessed them , and as he blessed them , he was taken up into heaven , Luke 24. 50 , 51 , 52. Acts 1. 9 , 10 , 11. Thus he was exceedingly exalted by his Resurrection from the Dead . 3. In his a Ascending visibly up on high into Heaven , yea far above all Heavens , fourty daies after his Resurrection : Christ was yet further exalted . For , I. Christ Ascended into Heaven in a Publick capacity , for us , as our Head and Fore-runner , and great High-Priest entering within the vail , Heb. 6. 19 , 20. II. Christ Ascending , did triumphantly lead Captivity Captive ; as it were chained all his and our conquered enemies to his triumphant Chariot , Eph. 4. 8. Psal. 68. 18. III. Christ Ascended into heaven for high and excellent ends . As , 1. That he might be both Lord and Christ , Acts 2. 34 , 35 , 36. 2. To receive gifts for men , and to give them , Eph. 4. 8 , 11 , &c. 3. To prepare a place in heaven for us , Iohn 14. 3. 4. To allure and draw up our hearts and earnest affections after him into heaven , Col. 3. 1 , 2. Phil. 3. 20. 5. To fill all things , Eph. 4. 8. 6. To sit down at Gods right hand , enthroned in highest Majesty and Glory , Heb. 1. 3. & 8. 1. 4. In his Session at Gods right-hand , Christ was most gloriously exalted . But of this b formerly . 5. Finally , In his coming at last to judge the whole world , Christ shall be most visibly and openly exalted before Men and Angels . But of this also c heretofore . These are the two states of Christ , his Humiliation , and Exaltation , wherein he most mysteriously executes his Prophetical , Priestly , and Kingly Mediation for his Church . Thus of the third Aphorism . APHORISM IV. Of Christs Establishment of his New Covenant , and Application of it to Gods Elect. THat IESUS CHRIST , by vertue of this his Prophetical , Priestly and Kingly Mediation , Surety-ship and Testator-ship , hath established his NEW COVENANT for ever ; And is continually bringing all those whom the Father hath given him into this New Covenant with God , To Partake all the Mercies , and Perform all the Duties thereof . In this Aphorism are two things especially considerable , viz. 1. Christs Establishment of his New Covenant . 2. Christs bringing of persons into this Covenant with himself . That , is his Dedication of it , to make it of force in it self : This , is his Application of it , to make it of force and efficacy unto us . Without that , there had been no New Covenant : Without this , we have no benefit by the New Covenant . I. IESUS CHRIST , as Mediator , Surety and Testator , hath established his New Covenant for ever . 1. As Mediator . By vertue of his Mediation Christ hath stablished the New Covenant divers waies , viz. 1. By his Prophecy , Revealing it , and founding it upon better Promises then those of the Old Covenant . d — He is Mediator of a better Covenant , which was established upon better Promises . 2. By his Priest hood ; ( 1 ) Dedicating , and by solemn sanction e confirming it at first by Sacrifice and blood ; by the best blood that ever was shed , even his f own most precious blood , the blood of God : and by the best Sacrifice that ever was offered up to God , even g the Sacrifice of himself , by the Eternal Spirit . The h Old Covenant was Dedicated with blood and sacrifices , but alas those were but shadows : no blood is like Christs blood , no Sacrifice like Christs Sacrifice , whereby he dedicated his New Covenant for ever . This is i the blood of the Everlasting Covenant . The vertue of this blood shall last ever : and so the vigour of this New Covenant shall last ever . Christ can never die more : nor shall the New Covenant in his blood ever die , for the substance of it : nor shall any other Covenant succeed it , for the Administration of it , so long as the world shall continue . ( 2 ) Ratifying it ever since his Ascension into heaven , k by his Continual Appearing there in the presence of God for us , representing the Merits of his Obecience and blood , so making continual Intercession for us : that all the New Covenant Benefits may be eternally ours . 3. By his Kingship and supream authority over all in Heaven and Earth ; l Authoritatively Annexing ( 1 ) Foederal Tokens to this his New Covenant : Baptism , and m The Lords Supper . ( 2 ) Authoratively requiring the n Publication of this New Covenant to all Nations . ( 3 ) And powerfully bestowing the great blessing of the New Covenant , the Holy-Ghost and his Influences , both upon his Ministers and on other Believers , Acts 2. 1 , 2 , &c. & 10. 44 , &c. As a pregnant Seal both of the New Covenants Authority and Efficacy . 2. As Surety . By vertue of his Surety-ship , Christ hath established his New Covenant . o — And in asmuch as not without an Oath , he was made Priest , ( for those Priests were made without an Oath : but this with an Oath , by him that said unto him , The Lord sware and will not Repent , Thou art a Priest for ever after the Order of Melchizedeck ) By so much was Iesus made a Surety of a better Covenant . Hence , 1. Christ is Priest after the Order of Melchizedeck for ever . 2. Christ is made Priest by Gods Oath which cannot be changed , of which God will not repent . 3. Therefore the New Covenant , wherein he exerciseth this his Melchizedeckian and unchangeable Priest-hood , is a Better Covenant , then the Old ( The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , should be here translated , Covenant , rather then Testament , because properly a Surety hath no place in Testaments . ) 4. And of this Better New Covenant Christ is so Priest and Mediator , that he is Surety , to confirm establish and make good the Covenant . The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Surety , I have already explained in this Chapter . Jesus Christ , as Surety establisheth this New Covenant especially three waies , viz. 1. Solvendo . By p paying our debt , enduring a cursed death upon the Cross under the wrath of God for our sins , against Gods Law , and in our stead , q as hath been manifested . Christ hath redeemed us from the curse , being made a curse for us . When the Surety hath discharged the debt , the Principal is set at liberty from it , it can in justice be exacted no more of him : Christ having satisfied for our sins , God requires no more satisfaction from us , if we will accept and apply Christs satisfaction to our selves . 2. Servando . By keeping and fulfilling Gods r Law and Covenant of works most exactly for us , who in our selves are utterly unable to keep it . By whose Obedience , as well as by his Satisfaction , we are made Righteous , Rom. 5. 9 , 19. 3. Spondendo . By Promising and undertaking for us , as our Sponsor and Fidejussor , s that we shall in uprightness keep the Law of God. Now , Jesus Christ having as our Surety fully satisfied Gods Justice for our breach of the Law , fulfilled the Law perfectly for us who could not keep the Law , and enabled us by his Spirit and Grace to keep it in uprightness , the Law and Justice of God have now nothing against us , that may hinder our acceptance with God in Christ , according to this New Covenant . So Christ , as our Surety stablisheth this New Covenant , for us , and to us . 3. As Testator . By vertue of his Testator-ship Christ establisheth also this New Covenant , as his last will and Testament t by his Death . Whilest a Testator lives , he hath power and liberty of altering his Testament as oft as he pleaseth : Hence no mans Testament is of force while the Testator liveth , but after he is dead ; then none may add thereto , or take thence from , or alter therein . Thus Christ is Testator : His New Covenant is his u New Testament , confirmed by his Death , beyond all Revocation , Addition , Detraction , or Alteration for ever . It can no more be disanulled , then Christ can be brought down again from the right hand of God to die a second time . Thus Christ as Mediator , Surety and Testator hath established his New Covenant . II. Iesus Christ our Mediator , Sutety and Testator , having established his New Covenant for ever , especially x by his blood of the everlasting Covenant ; In the next place he proceeds to Apply this New Covenant , and to bring men into this Covenant with God in Christ , by Uocation or Calling them thereinto . Here Consider , 1. That Christ brings men into this New Covenant , and applyes it to them , by Vocation , or Calling them . 2. Wherein the Nature of his Vocation consists . 1. That Iesus Christs our Mediator , Surety and Testator , brings men into this New Covenant with God , by calling them ; is evident . I. By Scripture-Testimony . For , 1. Peters hearers are exhorted to repent and be Baptized ( Baptism being the New Covenant Token ) because the Promise ( viz. The famous Promise made to Abraham , Isaac and Iacob of blessing all Nations in their Seed , Christ ) belonged not only to the Iews and their Seed ; but also to all the Gentiles afar off , who should be called by God , and to their Seed : But the Gentiles must be first called , and then partake the Promise , y — Repent and be baptized — For the Promise is unto you , and to your children , and to all that are afar off , even as many as the Lord our God shall Call. So , though the New Covenant be extended to all Nations , yet they must be brought into it , and have it actually applyed to them by Calling . 2. Paul tells the Hebrews , that Christ by his Death redeemed not only us under the New , but the Fathers also under the Old Testament , from transgression : but the benefit of this Redemption , and the Covenant , are applyed unto the called only . z And for this cause he is the Mediator of the New Covenant , that by means of Death , for the redemption of the transgressions which were under the first Testament , they which are called might receive the Promise of eternal inheritance . II. By Christs Mission of , and Commission to his Apostles , for Preaching the Gospel and New Covenant Doctrine to all Nations in the world , that they might be brought into this New Covenant , upon embracing whereof they were to be marked with Baptism the first New Covenant-Token , Matth. 28. 18 , 19 , 20. Mark 16. 15 , 16 , &c. Acts 26. 17 , 18. which the Apostles did execute accordingly , beginning at Ierusalem , Luke 24 46 , 47. Acts 2. 14. to 37 , 41 , &c. & 10. 34. to the end . & 13. 46 , &c. III. By the constant order of Christs proceedings , in making people partakers of his New Covenant-Blessings , which is ; First , By making them Partakers of Christ , the fountain of all those blessings , by Union to him , 1 Pet 2. 3 , 4 , 5 , 9 , 10. Eph. 4. 12. God is faithful , by whom ye are called into the fellowship of his son Iesus Christ our Lord , 1 Cor. 1. 9. Hence , they are said to be in Christ , Phil. 3. 9. 1 Iohn 3. 24. 2 Cor. 5. 17. 1 Thes. 1. 1. & 2 Thes. 1. 1. yea we are called , Christ , 1 Cor. 12. 12. the union betwixt him and us is so close and intimate , Eph. 5. 30. Secondly , By making them in Christ partakers of all the Covenanted Benefits and Blessings of Christ : as all Communion , So this with Christ , is founded upon , and results from Union . a — Who hath blessed us with all spiritual blessings in heavenly things in Christ. b — All things are yours , whether Paul , or Apollo , or Cephas , or the world , or life , or death , or things present , or things to come , All are yours , and ye are Christs . And usually the Covenant-blessings of Christ , are said to be ours , in reference to our union to Christ , or being in Christ. As , Redemption , Eph. 1. 7 , 8 , 9. Reconciliation , 2 Cor. 5. 19. Adoption , Iohn 1. 11 , 12. Iustification , Phil. 3. 9. Sanctification , 1 Cor. 1. 2. Inheritance , Acts 26. 18. Eph. 1. 11. All things , Rom. 8. 32 , &c. Thus all our Communion with Christ in his Redemption , Reconciliation , Son-ship , Righteousness , &c. flows from our Union to Christ : and our Union to Christ is effected by our Vocation or Calling to him , 1 Cor. 1. 9. Now , when by Calling we are United to Christ , and by Union to Christ have Communion with him in all his New Covenant Benefits promised , By this Calling we are actually brought into this New Covenant with God , and enstated therein . 2. Wherein the Nature of this Vocation or Calling consists , by which Iesus Christ brings men into his New Covenant with God , to partake the Benefits , and Perform the Duties thereof . Thus I shall open it very briefly : by Considering , The Author , Instrumental Means , Matter , Terms , Form , and End thereof . I. The Author or Efficient Cause of Calling , is God , Father , Son and Holy-ghost , viz. The Father by the Son , Through the Holy-Ghost . c — According to the Power of God , who hath saved us , and called us with an Holy Calling . d God is faithfull , by whom ye were called unto the fellowship of his son Iesus Christ our Lord. See also , 1 Cor. 1. 26 , 27 , 28. 2 Thes 2. 13 , 14. Rom. 8. 28 , 30. e — But the God of all Grace who hath called us into his eternal glory by Christ Iesus , — f Renewing of the Holy-Ghost . God calls , 1. According to his eternal Decree and Purpose , and not otherwise , 2 Tim. 1. 9. Rom. 8. 28 , 30. 2. Therefore , of his own meer Grace , whom , when , whereby , and how he pleaseth : not according to any works or worth in man , 2 Tim. 1. 9. Rom. 9. 15 , 16 , 18. Tit. 1. 5. Iam. 1. 18. 1 Cor. 1. 26 , 27 , 28. II. The Instrumental Means of Calling , under God , is ordinarily , the New-Covenant Gospel preached . g God hath from the beginning chosen you to salvation , through Sanctification of the Spirit and belief of the Truth , whereunto he called you by our Gospel , to the obtaining of the glory of our Lord Iesus Christ. Somtimes by reading the Scriptures , and Scripture-Doctrine in good books , as also by Conference even with private Christians , men may instrumentally be called : but Ordinarily this is wrought by the publick preaching of the New Covenant Doctrine . This onely is that Doctrine which extends the Gospel , and offers Christ to all Nations , Mark 16. 15 , 16. Math. 28. 18 , 19 , 20. Heb. 8. 8 , 9 , &c. Act. 9. 15. The Law is herein of use to Detect sin , Convince and Humble the Sinner , and so to prepare him for Christ , Rom. 3. 20. & 7. 7 , 9 , 10. But herein the Law is to be used with subserviency to the New Covenant , and in order thereunto . Hence the Ministers of the New Testament are sent forth to preach this New Covenant doctrine to all Nations , thereby Calling , Inviting , Perswading men to come in , believe in Christ , and be converted , Math. 28. 19 , 20. Mark 16. 15 , 16. Act. 9. 15. & 26. 17 , 18. And therefore , h they are said to call men , Gal. 1. 6. They are the servants that call to the Marriage of the Kings son , Mat. 22. 2. to 15. They are Planters , Waterers , Co-workers with God , Ministers by whom men believe , &c. 1 Cor. 3. 5. to 11. But all the efficacy is of God. III. The Subiect-Matter of this Calling , or Parties Called , are wretched , lost , undone Sinners of all Nations , Iewish or Gentilish , of all Sexes , Ages , Conditions , even of all sorts of Sinners some , without respect of persons , Math. 22 2. to 15. 1 Cor. 1. 26 , 27 , 28. Act. 10. 34 , 35 , &c. & 26. 17 , 18. & 9. 15. Luk. 24. 46 , 47. IV. The Terms , points or states from which and to which they are called , are : From Sin , Satan and the world : To Iesus Christ , to his Grace , fellowship , glory , &c. and in him unto God. i — To shew forth the vertues of him that hath called you , out of Darkness into his marvellous light : which in time past were not a people , but now are the people of God , &c. k — Delivering thee from the people , and from the Gentiles , unto whom now I send thee , To open their eyes , and to turn them from darkness to light , and from the power of Satan unto God , that they may receive forgiveness of sins , and inheritance among them that are Sanctified , by faith that is in me . l — from him that called you into the Grace of Christ. m — By whom ye were called unto the fellowship of his son Iesus Christ our Lord. n — Who by him do believe in God. V. The Form or Manner of this Calling , is chiefly , ( 1 ) In the tender or Offering of Christ , and of all saving Happiness in him , unto Sinners . ( 2 ) In Sinners accepting , embracing or closing with this Tender . 1. Christ , and all saving Happiness in him , is offered or tendered unto Sinners , on Gods part , &c. Act. 4. 12. Heb. 7. 25. 1 Cor. 1. 23 , 24. 2 Cor. 5. 19 , 20 , 21. Math. 22. 2. to 15. Math. 11. 28 , 29 , 30. This tender or offer of Christ to Sinners is twofold , viz. Ineffectual , and Effectual . ( 1 ) Ineffectual , which becomes not fully efficacious to Conversion and Salvation . And this again is either , Outward onely , when Christ and his benefits are onely outwardly tendered in his Gospel , New Covenant Promises , &c. preached and propounded , Act. 2. 38 , 39. & 9. 15. & 13. 38 , 39. As , when the Preaching of the Gospel is tendered to them , that refuse to hear it , but put it from them , stop their ears against it , contradict , &c. Act. 7. 57. & 13. 45 , 46. or if they do hear it , yet do not understand it , ( much less assent to it , ) as the Hearer compared to the ground by the way side , Math. 13. 4 , 19. Inward also , when the word is not only offered and propounded to the outward Ear , but also to the inward heart : So that they not onely hear it , but understand it , Math. 21. 45 , 46. Yea sometimes not onely understand it , but also by a temporary Faith for a time Assent to it and receive it with Ioy , Math. 13. 5 , 6 , 20 , 21. Luke 8. 6 , 13. All these degrees of Calling , Outward and Inward , are ineffectual , and insufficient to Salvation : yet are they of great use , consequence and advantage to the interessing of persons in the visible Church , to the partaking of all the ordinances and means of Grace , whereby much sin may be prevented , and perhaps true grace may be conveyed . ( 2 ) Effectual , when Christ and his benefits are so tendered to the Mind and Heart in the New Covenant-Doctrine , That the mind is savingly illuminated to understand , and the heart effectually opened to assent to the tender , and fiducially to apply it , Luk. 8. 15. Eph. 1. 17. Iohn 6. 45. Act. 16. 14. & 8. 35 ▪ 36 , 37. From this different tender of Christ Ineffectual and Effectual , ariseth that Distinction of Ineffectual calling ; o Many are called and few chosen : and effectual Calling , viz. p according to Gods purpose of Election . That , may befall Hypocrites and Reprobates : This , is peculiar onely to the Elect. Thus Christ and all saving Happiness in him is propounded and tendered to Sinners . 2. This Offer and tender of Christ and of all saving happiness in him ; is Accepted , Entertained and Embraced by Sinners : so that Christ becomes theirs , and they Christs , Ioh. 6. 56. 1 Cor. 3. 23. His house , Heb. 3. 6. Christ dwelling in their Hearts by faith , Eph. 3. 17. His branches , Ioh. 15. 1 , 5. His Members , 1 Cor. 12. 12. Members of his body , of his flesh , and of his bones , Eph. 5. 30. yea the very name Christ is given them , in a collective sense , 1 Cor. 12. 12. As this tender of Christ , is properly stiled vocation , wherein q the Father draws the sinner to Christ : So this Acceptance or Reception of Christ tendered , is called r Regeneration , and s Renovation , as it is a beginning of New Life ; And Conversion , in as much as they that obey the divine Call are t turned from darkness to light , and from the power of Satan unto God. This Reception of . Christ tendered is twofold ; viz. Passive and Active . ( 1 ) Passive , when God apprehends the sinner , infusing into his soul , Habits , Principles , Seeds of Faith , Repentance , Grace , &c. whereby the dark mind is enlightened , the dead heart is quickned , the unwilling will is made willing , &c. Phil. 3. 11. Eph. 1. 17. 2 Cor. 4. 6. Iohn 6. 44. Eph. 2. 1 , 5. Phil. 2. 13. This is properly , Regeneration , Renovation , New-creation , Habitual Sanctification , Tit. 3. 5. 2 Cor. 5. 17. 1 Cor. 6. 11. 1 Pet. 1. 2. Eph. 2. 10. This mighty work of grace upon the heart and will of the Sinner , is not upon the will or heart , either as a free agent , or as a Natural patient , but in regard of that Obediential disposition wherein it stands to Gods Almighty power , which it cannot but obey , and yield unto , coming to any thing whereunto he will bring it , powerfully and efficaciously , Phil. 2. 13. Iohn 6. 44. Eph. 2. 8. ( 2 ) Active , when the mind , will and heart of a sinner thus apprehended , qualified and principled by God , through his assistant and co-operating grace , doth accept Iesus Christ by faith , fiducially resting and relying upon Christ alone , and upon God in him , for life and salvation , Iohn 6. 37 , 44. & 3. 15 , 16. 1 Pet. 1. 21. And as the Soul by Faith turns to Christ as his chief good : so by Repentance it also turns from sin as the chief evil , inconsistent with that good . Hence , Faith and Repentance are linked together in Scripture , as two inseparable Twin graces , Mark 1. 15. Acts 19. 4. And as Faith , so true Repentance , is the meer gift of God , Acts 11. 18. 2 Tim. 2. 25. But of the Nature both of u Faith , and x Repentance , I have spoken heretofore : there see . And thus the Sinner is savingly brought by Christ into his New Covenant . VI. The end of Uocation of Sinners to Christ is , 1. More Immediate and Subordinate ; The Spiritual , and Eternal Happiness of the Called , 1 Cor. 1. 9. Gal. 1. 6. Acts 26. 17 , 18. 1 Pet. 5. 10. Rom. 8. 28 , 29 , 30. 2. More Mediate and Ultimate ; the Glory of God calling and converting them , 1 Pet. 2. 8 , 9. Thus Iesus Christ our Mediator Applies his New Covenant , bringing all into it that are by Election given him of the Father , Iohn 6. 37. & 17. 2. Inferences from the whole , touching Iesus Christ the Mediator of this New Covenant . I. Hence , Behold and admire the infinite Severity and Goodness of God , in giving so necessary and sufficient a Mediator betwixt God and man , as Iesus Christ God-man . His Severity against sin : His Goodness to the Sinner . His Severity against sin was such , that he would not pass it by without full Satisfaction ▪ by Sinners or their Surety : The violation of his Law must be duly punished with death , The y Truth of his threatning must be fulfilled , his offended justice must be appeased : otherwise no Pardon or Peace with God could be obtained . The Sinner could not do it ; The Surety must : that the creature might not lose his happiness , nor the Creator his glory . His Goodness therefore was boundless towards Sinners , that rather then they should die and perish eternally as they had deserved , Jesus Christ , God-man , the spotless Son of God , Heb. 7. 25. shall suffer and die for them , Ioh. 3. 16. Rom. 5. 6 , 7 , 8 , 9 , 10. & 8. 32. 1 Pet. 2. 24. & 3. 18. 2 Cor. 5. 21. Gal. 3. 13 , 14. Here is love , mercy , bowels , goodness , even to astonishment ; that God should give a son , his own son , his righteous son , his only son , his son who was God ; for whom ? for us , us wretches , us sinners , us rebellious enemies . Oh who can estimate this love sufficiently ( saith z Salvian , ) God loves us more then a father his son : for he spared not his own son , but delivered him up for us all , Rom. 8. 32. To this point Augustine speaks sweetly and pathetically ; a Oh admirable condition of the censure , O ineffable disposition of the mysterie ! The unjust sins , and the just is punished : the guilty transgresseth , and the innocent is scourged : the impious offends , and the pious is condemned . The good suffers , what the bad hath deserved : The Lord payes , what the servant hath perpetrated : God undergoes , what man hath committed , &c. II. Hence IESUS the son of God , and of the Uirgin Mary , the mediator , surety and testator , of the New Testament , is the only true CHRIST and promised MESSIAH . This b hath been already demonstrated . And therefore every one pretending to be Christ , ( besides that Jesus , ) to whom this person and office doth not , nor can agree , or belong , is a false Christ , and an Antichrist . This is a most high , and necessary fundamental of Christian Religion , to believe c that Iesus is the Christ , to pitch our faith upon this one only true Christ : All other Christs being but meer humane fictions , vanities and lies . Consider ; 1. The whole d Scriptures of Old and New Testament do singularly intend to shew , that this Iesus is the Christ : and are for this end specially written , that we might believe that Iesus is the Christ the Son of God , and that beleiving , we might have life through his name . 2. This is that grand truth e which the ministers of the Gospel should prove and clear from the Scriptures , that this Iesus is the Christ ; As they diligently did in the primitive times almost in every Sermon . 3. This is that saving truth f beyond the ability of flesh and blood to reveal , which makes such as truly receive it by faith , really and presently blessed . 4. This is that g Rock upon which Christ builds his Church so firm and sure , that the gates of hell , all the policie and power of Satan , shall not prevail against it . 5. This truth rightly believed , is a notable evidence of regeneration . h Whosoever believeth that Iesus is the CHRIST , is born of God. But then in the visible Church all will be regenerate . Not so : It s right believing this , that discovers regeneration . So to believe this , as to come to Christ , to accept Christ , to love Christ , to obey Christ , to live to Christ , and upon Christ , to be wholly Christs . Notably Augustine ; i who doth not believe that Iesus is the Christ ? He that doth not so live , as is commanded by Christ. Many say , I believe : but faith , without works doth not save . 6. The denying of this point makes a man a lyar , and an Antichrist , a lying Antichrist , and an Antichristian lyar . Who is a lyar , but he that denyeth that Iesus is the Christ ? He is Antichrist , that denyeth the Father and the Son , 1 Ioh. 2. 22. 7. The beleiving of this truth is of such necessity to salvation , that the not believing it will inevitably bring damnation . If ye believe not ( said Christ ▪ that I am He , ye shall die in your sins , Ioh. 8. 24. Oh this is a blessed and glorious truth ! believe it ; not only with a bare dogmaticall assenting faith , but also with a fiduciall and practicall faith , Gal. 5. 6. III. Hence , Iesus Christ is indeed k the wonderfull , and the l great mysterie of godliness , both in his person and office . I. How wonderfull , what a mysterie in his person ! His person consisting of God and man , of Creator and creature , of Son of God , and son of man , of Omnipotent , and impotent , of Infinite , and finite , of Eternall , and temporall , of Omnipresent , and sitting only at Gods right hand , of Omniscient , and yet m Nescient when the day and hour of the last judgement shall be , of Invisible , and visible , &c. Oh wonderfull and mysterious person ! who can understand , or sufficiently admire , this Humanized Deity , th●…s Deified Humanity , this God-man n Immanuel ! II. How wonderfull , and what a profound mysterie also is his office ! He is God offended : and yet a mediator betwixt God , and man offending . He is both o surety and testator of the New Testament . He is both Covenant , Isa. 49. 8. & 55. 3. and Mediator of the Covenant , Heb 8. 6. & 9. 14. & 12. 24. He is a Propheticall and Preistly King , a Propheticall and royall Priest , a Priestly and royall Prophet : being at once both Prophet , Priest and King. He is Priest , Sacrifice and Altar : Altar as God , Sacrifice as man , Priest as God-man . He died , and yet is p a Priest for ever , after the order of Melchizedeck . He could not sin , knew no sin , and yet was made sin for us . He could not suffer : and yet suffered death for us He is glory , yet was abased . He is innocency , yet was condemned . He is the life , and yet was murdered . He is the Resurrection , and yet was buried and enthralled in the grave . He descended to deepest abasement : He ascended to highest advancement ; and all for his Elect , that they might be brought to glory . Oh , how wonderfull and mysterious are the effects of his offices : and his way of producing them ! By Christs offices , we slaves are redeemed ; we enemies are reconciled ; we aliens are adopted ; we dead are quickned ; we buried are raised ; we cursed are blessed ; we sinners are Sainted . But How ? By his bondage , by his condemnation , by his rejection , by his death , by his buriall , by his curse , and by his becoming sin for us . How are we bound to God for the Matter of our salvation ! How bound also for the Mysterie of our salvation ! His Incarnation , is our defication ; His humiliation ; is our exaltation : His stripes , are our healing : His blood is our balm : His accusation is our clearing : His condemnation is our righteousness : His curse is our blessing : His death is our life and victory over death and Satan : His temptation is our triumph : His exaltation is our glory . Here are mysteries upon mysteries , in Christ our wonderfull . What Paradoxes are these to flesh and blood ! Blessed Lord , bring about our salvation as strangely and mysteriously as thou wilt , so we may be eternally saved . We adore thy Christ , we admire his mysteriousness . IIII. Hence , As Gods Covenants are the marrow of Holy Scriptures ; and the new Covenant the flower and Spirits of the Covenants : So Iesus Christ our mediator , is the life and soul of the New Covenant . The q Covenant of works before mans fall ; the Covenants of faith , since his fall , either in Christ promised , as all the r Covenant of promise ; or in Christ performed , as the s new Covenant , do plainly take up the whole body and series of the Scriptures . Among all these Covenants , the t new Covenant excels and predominates ; as the Sun among the Stars . But whence hath this new Covenant such preheminence ? especially from IESUS CHRIST . He is the Author , the chief matter , the mediator , surety , and testator , the end and primary mysterie of the new Covenant , more clearly and fully then of any other : He exhibited is the very life and soul of it . u Before Iohn Baptist , was Gods time of promises ; since ( as Augustine hath well noted ) is his time of performances . And all Gods performances of promises meet in Christ. O therefore wouldst thou compendiously be possest of all Covenant treasures at once ! possess thy self of this one treasure of treasures , Jesus Christ , and thou hast all . V. Hence , The new Covenant far excels the old Covenant and all foregoing Covenants , in having IESUS CHRIST actually exhibited , to be mediator , surety and testator thereof . Christ was x promised darkly , and y typified obscurely in former Covenants ; And especially under the old Covenant , wherein he is set forth as a Mediator , z the law being ordained by Angels in the hand of a Mediator . By which Mediator , whether we understand the Son of God according to his God head , a as some ; or Moses as a typicall Mediator shadowing out Christ , as others , and perhaps better : yet still we are to understand the Mediator only promised , not as yet performed in humane flesh . But Christ actually exhibited and incarnate is Mediator , Surety , and Testator of this New Testament , most immediately , clearly , fully , efficaciously , &c. Therefore this new Covenant must needs as far exceell the old , and all before , as the performance excels the promise . VI. Hence , Iesus Christ God-man , mediator ▪ surety and testator of the new Covenant , is an al-sufficient Saviour of sinners . His person , and office demonstrate undeniably this his al-sufficiency . What can be required to sinners plenary salvation , which is not fully found in him ? Is sinners salvation , and the way of it to be revealed ? Christ is our Prophet , in the Fathers bosom . Is it to be obtained , by satisfying Gods Law and justice for sin , by fufilling the law for the sinner , and by appearing in the presence of God for the sinner for ever ? Christ is our great High-priest , who satisfies , by dying ; who fufils by exact obeying ; who appears before God , ever living to make intercession for us . Is salvation to be effectually applied to the sinner ? Christ is our King at Gods right hand , who se●…ds forth his spirit to apply all his benefits to us . Are we slaves ? He redeems us : Are we enemies to God ? He reconciles us . Are we carnall ? He cals and converts us : Are we filthy ? He sanctifies us : Are we aliens ? He adopts us : Are we guilty ? He justifies us : Are we inglorious ? he glorifies us . Could not these things be effected for us , only on earth , or only in Heaven ? On earth , Christ was deeply humbled ; in Heaven he is highly exalted : that both in Heaven and Earth our salvation might be accomplished . And must our Mediator be a right middle person betwixt God and man , having equall interest in both ? Thus also Jesus Christ is true and perfect God-man , that he might be an all-sufficient Mediator . As man , he could discharge all mean acts , As God , all magisteriall acts of his mediation . The infinite dignity of his person , adding infinite worth to all his mediation . VII . Hence , Iesus Christ the new Covenant Mediator , surety , and testator , is the only hope , and refuge of bruised sinners : and compleatest consolation of believing Saints . For , 1. Whither else shall bruised sinners fly hopefully for refuge against sin , guilt , wrath of God , curse of the law , malice of Satan , &c. but to Jesus Christ alone ? He , he b alone is their door of hope , and tower of safety : He hath c condemned sin in the flesh . He d justifies them by his blood : He e delivers them from wrath to come : He f redeems them from the c●…rse of the law : He g by death hath destroyed death , and him that had the power of death , the devil . He is mighty to save , He is ready to save , He alone can save : whither then can the sinner fly but to such a Saviour ? ( 1 ) mighty h to save . For , He is a mighty Mediator ; He hath a mighty mediation ; His merit is beyond all our misery , His righteousness is above all our unrighteousness , His pardons , are more then all our debts , His life is stronger then our death , His salvation far transcends our condemnation . Why ? Because we sinners , are but finite men , but he the Saviour is also the Infinite God. When he saved Matthew the publican , Mary Magdalen , the Demoniack possest of seven devils , Saul the persecutor , and blasphemer , the theif upon the cross , ( that famous experiment of his cross , ) yea the betrayers and murderers of himself ; who can but admire , as the grace , so the power , of his salvation ; ( 2 ) He is ready to save . Why else i came he into the world , but to save sinners ? Why else did he preach so many heavenly Sermons , work such divine miracles to confirm his Doctrine , endure so much contempt , ignominy , reproach , hard usage and sufferings in the world , shed so many tears , pour out so many strong cryes and prayers , sweat so much blood , and at last expose himself willingly to such a painfull , shamefull and cursed death ; his head , hands , feet , side and heart , streaming out his vital blood , but that he thirsted for sinners salvation ? Why else did he rise again , ascend into heaven , and sit down at Gods right hand : but to allure and draw sinners after him ? Why else doth he k invite sinners by so many sweet promises and importancies to come to him , and believe in him ? And why else doth he denounce so many sad and severe threatnings to them that will not come to him that they might be saved ? ( 3 ) He alone can save , and none other under heaven , Act. 4. 12. 2. As for believing Saints , Christ is their compleatest consolation . For , In his Person their humane nature is elevated above that of Angels : By his office they are redeemed , reconciled to God , called , sanctified , adopted into his own family , justified , priviledged , and glorified : by him m the new Covenant is irrevocably stablished , and they instated in it ; n In him all the promises of God are Yea , and Amen , and all entailed upon godliness : In him they have abounding consolations in all their abounding tribulations ; 2 Cor. 1. 5. And in a word , having Christ , with Christ they have o all things . Therefore Christ that affords believers such heaps of cordials , such a sea of comfort , must needs be their compleatest consolation . VIII . Hence , The new Covenants dedication was most bitter to Christ ; although the new Covenant Application be most sweet to Christians . This new Covenant was dedicated by his blood , this New Testament p was established and made of force by his death . And what death ? a death upon the cross . Therefore , a death painfull , shamefull , cursed , having also the wrath of God imprinted on it . Oh this was a bitter Dedication●… Consider well , his agony in the garden , his bloody sweat , his pricked head , his scourged back , his pierced hands and feet , his opened side , his wounded heart , his sad Desertion and doleful cry upon the Cross : and then think how bitter this New-Covenants Establishment was to Christ , it cost him very dear . But on the other hand ▪ how sweet is the New Covenant Application unto Christians ! yea therefore this Covenant was so bitter to Christ in its Dedication ; that it might be the sweeter to us in its Application . This makes all the Promises and Blessings of the New Covenant ours : This makes Temporals , Spirituals and Eternals ours : This makes IESUS CHRIST , and all that 's Christs ours : This makes God , and all that 's God 's ours . O sweet and blissful Soul inriching Application ! The Agony was Christs ; but the Victory was ours The Condemnation Christs ; the Iustification ours . The pain Christs ; the ease ours . The stripes Christs ; the healing by those stripes ours . The wounds Christs ; the Balm flowing out of those wounds ours . The Gall and Vinegar Christs ; the Honey ours . The Curse Christs ; the Blessing ours . The Death Christs ; the Life ours . The Crown of Thorns was Christs ; but the Crown of glory ours . O what pleasant fruit doth spring from this bitter root ! Oh how was Christ abased , that we might be exalted ! How willing should we be to be abased for Christ , that he may be exalted ! What a value should we set upon this New Covenant , which was so bitter and costly for Christ to confirm , which is so sweet and gainful to us to enjoy ! IX . Hence , Let all such as long to know that they are within this New Covenant savingly , examine with all diligence whether they be brought into it by being called to Christ , and made Christs effectually . For Christ brings his Elect into this New Covenant by effectual q vocation , as hath been evidenced : And whom he effectually calls , he r calls unto himself , that he may be theirs , and they Christs . Now ( having s formerly Promised more largely to unfold in this fourth Book , The Signs of being Christs ) hereby we may discover whether we be Christs , or no : and consequently whether we be in New Covenant with God or no. 1. Have we Christs Spirit dwelling in us ? Ye are not in the flesh , but in the spirit , if so be the Spirit of God dwell in you . Now if any man have not the Spirit of Christ , he is none of his , Rom. 8. 9. The Spirit of God , and the Spirit of Christ , are here counted one and the same . And as all the members of the natural body are actuated and enlivened by one and the same humane spirit from the Head : so all the Members of Christs Mystical body are actuated and enlivened by one and the same divine Spirit from their Head Christ. Hath Christ given his Spirit into our Hearts ? we have no saving gift from Christ , till we have this gift : But whereby may we know that we have Christs Spirit ? Answ. Hereby Christs Spirit is , 1. A Convincing Spirit . Effectually convincing the Sinner , both of his own sinful malady , and of Christs saving remedy , Ioh. 16. 9 , 10 , 11. 2. An enlivening Spirit . Instilling spiritual life into the dead soul , freeing it from the Law , or power of sin and death , Rom. 8. 12. 3. An Holy and Sanctifying Spirit , purifying and washing the persons of those that are Christs from the stains and defilements of sin , 1 Cor. 6. 11. by infusing holy habits and principles of grace into the heart : which resist corruption , and work it out daily more and more . As pure honey works out the wax and dross : As generous wine works out the Lees and Dregs . 4. A filial child like Spirit , enabling all that are Christs to cry Abba Father , Gal. 4. 6. Rom. 8. 15. His Spirit is a Spirit of supplication in their Hearts : A Praying Spirit . He teacheth them to pray with child-like confidence , familiarity and importunity , to God as their tender and compassionate Father . Of our selves we know not how to pray , or what to pray for as we ought , but the Spirit it self maketh intercession for us , ( that is , enables us to pray for our selves ▪ ) with groanings which cannot be uttered : ( that is , with such fervent desires and groans of the heart , as the lips and tongue cannot express . ) Rom. 8. 26. 5. A Comforting Spirit . Secretly , but strongly supporting , cherishing , encouraging , and comforting their hearts that are Christs ; against Corruptions , Temptations , Tribulations , Persecutions , and all Occasions of Disconsolation whatsoever , and that Continually , Ioh. 14. 16 , 17. Acts 9. 31. Rom. 14. 17. 2 Cor. 1. 3 , 4 , 5. They that are Christs have manifold Discomforts : but yet their Comforts from Christs Spirit , viz. Either their Sensible refreshing Comforts , or at least their Secret Supporting Comforts , are prevailing and predominant over them all . 2. Are we New-Creatures ? All that are in Christ , that are Christs ; are New-Creatures . If any man be in Christ , he is a New Creature : Old things are past away , behold all things are become New. And all things are of God , who hath reconciled us to himself by Iesus Christ , 2 Cor. 5. 17 , 18. The first Adam by sinning made all things old , decaying and vanishing ; he ruined and destroyed all things . The last Adam , Jesus Christ by suffering and satisfying for sin , repaired and renewed all things . More generally , he renews the whole frame of the creation : Creating A New Heaven and New Earth , wherein dwells righteousness , according to his Promise , Isa. 65. 17. 2 Pet. 3. 13. Rev. 21. 1. More specially , he new-creates his Church , breaking down the wall of Partition betwixt Iews and Gentiles , — for to make of twain one New man , so making peace , Eph. 2. 13 , 14 , 15 , 16 , 17 , 18. whereupon this time under the New Testament wherein this is effected , is called , The time of Reformation , Heb. 9. 10. Yea More particularly and individually Iesus Christ calling his Elect from their sinful state and condition , He new-creates their persons ; makes every one of them A new creature . He leaves them not in their old condition , in their old sins , 2 Pet. 1. 9. in their old carnal state ; but he makes old things pass away ; and he brings them into a New state of Grace and righteousness . Not that he abolisheth the Substance of soul or body , or the Natural Essence of the Faculties , Affections , Senses and Members thereof : but only the Qualifications , Qualities or Dispositions of these . The old carnalness , sinfulness , &c. he makes pass away : and makes the whole man more holy and spiritual , &c. More distinctly , they become New creatures that are in Christ , in these three respects , viz. in regard of their 1. Condition , 2. Constitution , and 3. Conversation . I. In respect of their Condition , they are New creatures : They t were in the flesh , in the gall of bitterness , and bond of iniquity : u Are in the Spirit , placed in a sweet and free state of righteousness by the Son of God. They x were under the power of Satan : Are under the Dominion of God. They y were enemies to God by their sins : Are reconciled to God by Christs sufferings . They z were children of wrath even as others : Are vessels of mercy . They a were not a people : but now are the people of the living God. They had not obtained mercy : but now they have obtained mercy : They b were quite lost , but are found . They c were dead in trespasses and sins : but are alive again with and by Iesus Christ risen from the dead . Art thou brought into this New-created condition ? II. In respect of their frame and inward constitution , they are New creatures . 1. Their faculties are new created . ( 1 ) Their minds that were wholly d blinded with gross darkness , ignorance , errour and inapprehensiveness of the things of God : Are now e opened , become light in the Lord , and savingly furnished with truth , wisdom and apprehensiveness of all the things of Christ. ( 2 ) Their consciences , that were f evil , secure , senseless , feared , full of guilt , and oft-times filled with horrour : Are become g good , tender , pure , void of offence towards God and towards man , and filled with peace passing all understanding . ( 3 ) Their wills , that were h Averse to all good , froward , rebellious , and perverse in all evil , and wholly opposite to the will of God : Are now i made averse to all evil , fixed and resolute in all good , holy , righteous and universally subordinate to the will of God , in willing what he wils , being acted and ca●…ied by Gods will , as the star in its proper orb , so far as it is New-created . 2. Their affections are New-created . Their desires , love , joy , delight , &c. were k wickedly set upon sin , l inordinately upon the empty perishables of this world , not at all , m unless hypocritically , upon spirituals and the things of a better life ; and contrariwise their flight , hatred , grief , detestation , &c. n were against God , his people , and all his waies : But now they desire , love , joy , delight in nothing more , in nothing so much as o in God , Iesus Christ. The light of his countenance , communion with him , his Covenant , Promises , Ordinances , People , and in all Spirituals ; and they flie , hate , grieve for , Abominate nothing so much , as p sin , corruption and all ungodly waies . 3. Their senses and bodily members are New-created . They q were thorow-fares for vanity , instruments and weapons of all unrighteousness unto sin : but now r are receptacles and harbingers of spirituals , and weapons of righteousness unto holiness . Are thy Faculties , Affections , Senses and Members thus New-created ? doubtless then thou art in Christ. III. In respect of their life and conversation , they that are Christs are New creatures . s For we are his workmanship , created in Christ Iesus unto good works , which God hath before ordained that we should walk in them . By nature we are t abominable , disobedient , and to every good work reprobate . Altogether u without strength to any spiritual acts or exercises . Walking x according to the course of this world , according to the Prince of the power of the air , the spirit that now worketh in the children of disobedience . Among whom also we all had our conversation in times past , in the lusts of our flesh , fulfilling the wills of the flesh , and of the mind . And y running with them to all excess of ryot , &c. But by the grace of this New-creation , we are brought to z walk ▪ in Newness of life : To deny ungodliness and worldly lusts , and to live soberly , righteously and godly in this present world : To live by faith , walk in love , and abound in a all well pleasing , being fruitful in every good work : b To have our conversation in heaven , and to mind the things that are above : In a word , c To walk worthy of the Lord , and of his Kingdom whereunto we are called ; d Herein exercising our selves to have a conscience alwaies void of offence , both towards God , and towards men . Art thou thus renewed and new-created in thy conversation ? 3. Are we One with Christ , by faith and Love ? They that are Christs , are mystically One with him . And this Oneness is most near and intimate . As e stones are one with the foundation ; As f vine-branches are one with the root ; As g Members are one with the Head ; As h the wife is one with her husband , For we are members of his body , of his flesh , and of his bones . Yea , i he that is joyned to the Lord , is one Spirit . Insomuch that both Head and members thus united , are , and are stiled , One k CHRIST . Are we thus united , incorporated , consolidated with Iesus Christ ? This union is wrought , Partly by Christs l Spirit apprehending us , that we may be Christs . Have we Christs Spirit , according to former evidences of it ? Partly , by our Faith and Love re-apprehending Christ Iesus . By Faith , we m Come to Christ ; we n receive him ; we o put him on ; we p eat his flesh , and drink his blood ; we q have Christ living in us ; yea by Faith we have r Christ dwelling in our Hearts . By Love , we are sweetly en-linkt and endeared to Christ , and Christ to us reciprocally . So that from this spirit of sincere Love to him , 1. We bear a most Benevolent affection towards him , s wishing him all Good , all glory , &c. 2. We have strong desires and longings after more Compleat union to him ; t make hast O my beloved , & be as the Hinds or the Roes upon the mountains of spices ; 3. And so far as we are united to Christ , we have delightful complacency and heart-satisfying acquiescence in him : Glorying herein with the Church ; u My beloved is mine , and I am his . 4. Have we crucified and mortified our corruptions ? x They that are Christs , have crucified the flesh , with the affections ( Gr. passions ) and lusts . Christ our Head was crucified for the sins of his members : Therefore all that are Christs true members ▪ must be conform to their Head , by being crucified and dead to their own Sins . By [ The flesh with the Passions and lusts , ] Understand the Original Corruption of Nature , together with Actual Sins thence flowing , whether Elicit or Imperate , Inward or Outward . As Calvin , well ; y Flesh and its lusts , are put for the Root and fruits : For the flesh is the vitiosity of corrupt Nature , whence all evils proceed . These are the Malefactors to be Crucified . By [ crucifying ] ( which is a Metaphoricall allusion to Christs Crucifying ) understand , The Mortifying , Deadning , Destroying of sin Orignal and Actual ; and that by exemplary imitation of Christs Death , and by efficacious vertue from Christs Death . Not that Sin in this life can be compleatly crucified all at once : For Sin will be in the z best of Saints , while this Natural life continues . But when we first become Christs , Sin receives its Deaths wound , The Reign and dominion of it is destroyed : and it is daily a wounding , bleeding , weakning , decaying , gasping and dying . By that phrase , [ They that are Christs , ] understand all that are Christs : Being an indefinite expression , its equivalent to an universal . All that are Christs , one as well as another , have in some good degree ( though not equally , crucified the flesh with the passions and lusts . More particularly they that are Christs do crucifie the Flesh with the Passions and lusts , by their Conformity to , and Communion with Iesus Christ and him crucified , viz. 1. Christ was discovered : So they detect and discover their sins convincingly , a The Spirit convinces them of their sin : spreads all open before them , that they see the extream sinfulness thereof . As b David , c Paul , d Peters hearers . True Sight of Sin , is the first Step to Repentance . 2. Christ discovered was apprehended and attatched : So they apprehend and lay hold of their sins , and bring them into the presence of God , and before his tribunal . 3. Christ was arraigned , indited and accused before Pilates judgement-Seat : So they that are Christs , arraign , indite and accuse their sins , and themselves for their sins , with all the aggravations they can , before Gods Bar. As e David . 4. Christ was judged and condemned : So they that are Christs , judge and condemn their sins , and themselves for their sins , that they may not be condemned . They f judge themselves worthy of shame , confusion , condemnation and death . 5. Christ after he was condemned was executed : So they that are Christs , having judged and doomed themselves for their sins , proceed to execution of them , and actual crucifying and deadning them , divers wayes . viz. ( 1 ) Partly , By applying to themselves Christs Death and Cross for their sins by Faith. Hereby they fetch vertue from Christ crucified , to crucifie their flesh . Thus they reason ; Christ dying bare our sins , represented our persons . Therefore Christ being crucified , we were crucified : Christ dying , we died . If then we be one with Christ : we may no longer sevre sin . ( 2 ) Partly by making Christs crucifying an exemplary cause , pattern or motive , to the crucifying of the flesh . In this sort ; Did Christ endure such sorrows , such shame , such bruises , such wounds , such pain , such a cruel and cursed Death for our sins ? & shall we love , or live in those sins , shall we love those sins for which Christ was hated : or excuse those sins , for which Christ was accused : or justifie those sins , for which Christ was condemned : or cleave to those sins , for which Christ was deserted of God : or spare those sins , for which Christ was pierced : or live in those sins , for which Christ was crucified and murdered ? Oh hate , abhor , destroy the flesh with the affections and lusts ; As the Iudas that betrayed him , as the Pilate that condemned him , as the nailes and spear that pierced him . How shall we be destroyed for our own sins : if they be not destroyed by Christs Death ? Thus let g our old man he crucified with Christ , that the body of Sin may be destroyed , that henceforth we should not serve sin . ( 3 ) Partly , By daily stabbing , wounding and hewing in pieces this body of sin ▪ h by the Sword of the Spirit , the word of God : as Samuel hewed Agag in pieces . Opposing the flesh and the lusts thereof by Gods Commands , prohibitions , threats and judgements , recorded in his word . ( 4 ) Partly , By i ceasing to make provision for the flesh , to fulfill the lusts thereof . And so starving sin out . ( 5 ) Partly , by k cutting off , and shunning all the Occasions , inlets , inducements , Temptations , and beginings of sin . 5. Do we walk after the Spirit , not after the flesh ? They that are in Christ , walk not after the flesh , but after the Spirit . They do not babitually follow the lusts , motions , guidance , instigations , &c. of the flesh : as Somtime m they did : but the motions , stirrings , actings and guidance of Gods Spirit , n being led by him according to the word . They may somtimes step awry after the flesh , but that 's not their walk , their course which they delight in , but their error and infirmity which they o strive against . By these things we may know whether we be Christs . And they that thus are Christs effectually , are within his New Covenant actually and savingly . X. Hence , Finally , Let all who are convinced they are p Christless and Covenantless Persons , and yet thirst after a New Covenant-state , sincerely q accept Christ tendered : And let all that find they are in New Covenant with God , through Christ , r walk worthy of Christ accepted . 1. Let all that thirst after a New Covenant state , sincerely accept Christ tendered . For they that accept Christ aright , accept his New Covenant also Christ is the jewel : The New Covenant is the Casket or Cabinet that contains this jewel . s Sell all that you have , to purchase this pearl of greatest price . t Count all things loss and dung , deny all self-sinfulness , all self-righteousness , all self-fulness suffer willingly , the loss of all things , that you may win Christ , and be found in him . Christ is wrapped up in the u promises : embrace them , and Christ therein . Christ is tendered in all the Gospel-Ordinances , especially in x the Word and y Sacraments , and this pathetically , importunately , frequently : accept the tender of Christ , z neglect not so great Salvation . Christ a stands at the door of thine heart and knocks . He stands , patiently ; he knocks , importunately : He waits , and knocks . He knocks by his Word ; He knocks by his Rod ; He knocks by his Spirits convictions , motions , impulses , strivings , instigations , &c. he knocks restlesly , audibly ; How fain would he enter ! O shut not Christ still out of thy soul. Set b open the Everlasting doors , and this King of glory shall come in . Christ is the best Guest , the most blessed In-mate that can possibly be entertained in thy soul. O lodge him in the in most Cabinet of thine Heart . That day , that hour that Christ comes into thy soul , Salvation comes into thy soul , Heaven comes into thy soul , yea God blessed for ever comes into thy soul. Deeply lay to heart , and seriously ponder upon these ensuing Considerations . They may be as so many steps or degrees towards Christ , and as so many urgent Motives to thee to press and strive after him . ( 1 ) By Nature since mans fall in Adam , all the people in the world are utterly without Iesus Christ. Naturally all people are Christless ; having no saving right at all to him , or interest in him . This is true of the Gentiles . c Remember that ye being in time passed Gentiles in the flesh , — That at that time ye were without Christ. And it is also true of the Jews , while in their carnal and unregenerate state ; As d Peter , writing to the dispersed Jews , notably testifieth . They came not to Christ the living stone by faith indeed , so as to taste that the Lord is gracious , till they were new-born-babes . Till then , they were not a people , had not obtained mercy , viz. saving mercy in Christ the mercy of mercies . And e of both Iews and Gentiles the Apostle Paul hath proved , that they are all under sin . And consequently , that all the world is become guilty before God. Now to be under sin , viz. under the state , dominion and curse of sin is to be without Christ. For , f they that are in Christ , are freed from the state , power and curse of sin , though not from the in-being of the reliques of sin . ( 2 ) All persons , whilest Christless , are most wretched and miserable . For , 1. Whose are they , whilest they are not Christs ? They are the worlds . g Men of the world ; h Children of this world ; the worlds i own , &c. They are Sins : they are sins k vassels , drudges , slaves ; they l serve sin , they m are in sin , n in the flesh , o in the bond of iniquity , &c. they are wholly involved , ingulfed , overwhelmed therein . They are Deaths ; Death spiritual hath actual dominion over them , p they are dead in sins and trespasses : and the curse of death corporal with the adequate q wages of death eternal do wait upon them . Yea they are the Devils : r Cain was of that wicked one , and slew his Brother ; s Ye are of your Father the Devil ( said Christ to the wicked Iews ) and the works of your Father ye will do ; t Iudas was a very Devil . Not to be Christs ; but the Worlds , and Sins , and the Devils , how sad and woful is it ! 2. Christless persons , are u Aliens from the Common-wealth of Israel , strangers from the Covenants of Promise , having no Hope , and without God in the world ; that is , Churchless , Covenant-less , Promise-less , Hope-less and God-less . Forasmuch as Jesus Christ is the only Head of the Church , Testator and Mediator of the New Covenant , substance and accomplishment of the Promises , Foundation of our Eternal Hope , and the only way unto God. 3. Christless persons are actually under the rigour and x curse of the broken Covenant of works , the Law : in that they have not accepted of Christ , nor the Covenant of Faith in him , by way of Remedy . And besides Christ , there is no remedy against that curse in the whole world . 4. Christless persons are y enemies to God , and utterly unable to please God in any thing , whilest they so remain . 5. Christless Persons z are without Faith : in state of unbelief . And a unbelievers have the wrath of God abiding on them : so remaining cannot possibly be saved ; b shall certainly be damned ; yea , c are condemned already , because they believe not in the only begotten son of God. Who would not strive to be Christs , and to have Christ theirs : rather then still remain in this Sea of misery ? ( 3 ) There 's such necessity of Iesus Christ for saving of sinners ; that without him there is no escaping of Damnation , no obtaining of salvation . They that become not Christs , must inevitably d die in their sins . e — Neither is there salvation in any other : For there is no other name under Heaven given among men whereby we must be saved . And , no wonder : For , 1. No lapsed sinner can possibly save himself . Being f darkness , how should he illuminate himself ? being g without strength , how should he help himself ? being h enmity against God , how should he reconcile himself to God ? being wholly i lost , how should he find himself ? being utterly k dead in trespasses and sins , how should he quicken himself ? &c. Nay , the sinner is so far from effecting his own salvation , that without supernatural grace he cannot l will or desire his own salvation : but contrariwise is m wilfully set upon his own destruction . 2. No meer creature or created being can save sinners . Nay , all the Angels in Heaven are not able to save one sinner from eternal wrath , though they should give themselves to die for his sins to all eternity . For they are but finite creatures , and therefore their sufferings being finite also , can never fully satisfie Gods infinite justice offended . Should all the meer Creatures in the world burn for ever in Hells Torments for mans sin : all these sufferings could not expiate one sinfull thought . 3. None in all the world can save sinners , but he that was eternally ordained to be a Saviour of Sinners . For Sinners salvation is only effected according to Gods eternal Decree and predestination . Now n Jesus Christ alone is from eternity pre-ordained to be a Saviour of sinners . 4. None in all the world can save sinners , but he that was since the Fall of man , fore-promised , fore-typified and fore-prophecied , all along under the Old Testament , before the fulness af time , to be the only Saviour of Sinners : and was in fulness of time accordingly exhibited . But Jesus Christ alone is he that o was fore-promised , fore-typified and fore-prophecied in all ages of the Old Testament , as p the Seed of the woman , q Seed of Abraham , The r Prophet like Moses , Our s Great High-Priest after the order of Melchizedeck , the Son of David , &c. and was accordingly performed under the New Testament as a Saviour of Sinners . 5. None in the whole world can save sinners , but he that can fully and to the uttermost Reveal Gods Counsels touching their salvation , satisfie and appease divine justice offended . Remove the wrath and curse of God from the sinner , Conquer sin , death , Hell and all the enemies of sinners Salvation , and effectually subdue the Sinner to himself , applying all his sufficiencies to him for Salvation . But Jesus Christ is the sole person in the whole world that t can do these things . 6. All that is in or from Sinners , without Christ , tends only and fully to their condemnation . There is nothing in them but flesh , nothing comes from them but flesh . u That which is born of the flesh , is flesh . And x In their flesh dwells no good thing . Their y minds are darkness and Enmity against God : The small glimmerings of light reremaining in them tending only to leave them without excuse . Their z Consciences are desi●…ed with manifold guilt . Their a Wills are perverse and obstinate in evil . Their b Affections are wholly distempered and disordered , set more upon Sin , the world , &c. then upon God. Their c corporal senses and members wholly depraved and poysoned with sin . d Every imagination of the thoughts of their hearts is only evil continually . e Out of the abundance of their hearts their Mouth vents nothing but corrupt Communication . Their f righteousness is but dung and filthy rags . Their duties , g prayers and all their Sacrifices are abominable before God. Their h plowing , eating , drinking , sleeping , with all their natural actions , even their whole way , is sin . So that all that sinners are , or can do , without Christ , can only damn them , not at all save them . 7. Finally , All things in the world do in one-sort or other help forward the condemnation of Christless sinners . By the i patience and long-suffering of God abused , they are the more encouraged and resolved in evill ; By the k Mercies and prosperity they enjoy , they embolden themselves to cast off Gods fear , to forget God , to despise and oppose God ; By the l judgements inflicted on them , they are hardned the more in their wickedness , and trespass yet more against the Lord : yea sometimes proceed to blaspheme the most high ; By the m lewdness of the wicked , they are emboldned to run with them to the same excess of riot ; By the n godliness of the faithfull , they are exasperated to hate , revile , and persecute them , yea sometimes to the death ; yea by the very o Gospel and Means of Grace , they are blinded , hardned and wax worse and worse ; While they live , p they treasure up wrath against the day of wrath ; and when they die , q they are actually plunged into a Sea of wrath for evermore . Thus all things help Christless persons to perdition . Hence , without Christ there 's no Salvation , nothing but Condemnation . ( 4 ) Iesus Christ is fully able to save sinners , and to make them compleatly happy to all eternity . For , mark what Scripture testifieth . He is able to save them to the r uttermost , ( Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , perfectly , wholly , fully , absolutely , or for evermore ) that come unto God by him , seeing he ever liveth to make intercession for them . All saving abilities , all perfections of a Saviour , are eminently in him : whether we respect his Person , or his Office. The Person of Iesus Christ is such , that he is fully able to save Sinners . For , he is s God-man in one Person . The son of God , the second Person in Trinity , personally and individually uniting to himself the whole Humane Nature both Soul and body . ( 1 ) This Humane Nature of Christ , Never distinctly subsisted but in union to the WORD ; ( 2 ) Is so united to the Word , as therewith to make up but one distinct individual person . ( 3 ) And in that personal union still retains its true Humane Nature and essence wholly distinct and differing from the Divine nature and person . As the Miscelto in the Apple-tree ; ( 1 ) It never distinctly subsisted but in union to the Apple-tree ; ( 2 ) It is so united to the Apple-tree , as therewith to make up but one individual tree ; ( 3 ) And yet in that union it still retains its own Nature really differing from-he Appletree . Now , 1. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man in one Person , Iesus Christ , is most sufficient and suitable for saving of Sinners . Being medius persona , that he might be Mediator officio , He is a Middle person between God and man , that he might be a t Mediator in office betwixt God and man. God and man are united in Christs Person , that they might be united and Reconciled by Christs office . Christ as man u suffered and died for mans sin , without shedding of blood there being no remission : Christ as God fully x satisfied Gods justice by such suffering , the infinite dignity of his Godhead putting a kind of infinite and incomparable value upon the sufferings of his Manhood . Had Christ been God only , he could not have suffered or dyed : Had he been Man only , he could not have satisfied by suffering or dying : but being God man , He could both suffer for man , and satisfie by such suffering . 2. This God man is most gratefull and acceptable to God above all other persons of Men and Angels in order to the saving of Sinners . His y beloved son in whom he is well pleased , z The Son of his love , a His elect in whom his soul delighteth , &c. And therefore giving himself for us , b He was an Offering and a Sacrifice to God for a sweet smelling savour . What this person of infinite dearness to God once did and endured for Sinners , more pleased God , then if all men , Angels and creatures in the world had endured the utmost extremities of Hels torments for evermore . The Office of Iesus Christ God-man is such , that he is fully able to save Sinners . For , 1. His office taken upon him for saving of Sinners is full and compleat for Sinners salvation : viz. his Mediatorship , wherein he is c Prophet , d Priest , and e King , as God-man . Prophet , fully to f Reveal the great mysterie of Gods counsel and will touching the saving of Sinners by Christ : of which lapsed sinners were wholly ignorant . Priest , fully to effect and accomplish sinners salvation Revealed , g by his perfect satisfaction to divine justice for sinners through his obedience and Death , and by his continual intercession for them in Heaven . These things lapsed sinners were never able to effect or work out for themselves . King , h to conquer fully all the spiritual enemies of sinners salvation , Sin , Death , Grave , World , Hell and all the powers of darkness ; To subdue lost Sinners compleatly to himself , and apply effectually the purchased salvation to them , as their King and Head , Inchoately in this life , Consummatively in the life to come . This Regall Conquest and Application of Salvation purchased , lapsed sinners could never have atchieved of themselves . And therefore that Mediatory office of Christ whereby , He Reveales Salvation to Sinners wholly ignorant thereof , He Obtains Salvation revealed for sinners wholly alienated from God , and He applies Salvation Revealed and obtained to Sinners wholly impotent thereunto : that Mediatory office must needs be fully compleat and sufficient for Sinners salvation . 2. His Calling to this office was such as fully proclaimed his compleat ability for Sinners salvation . For , ( 1 ) He was i pre-ordained to be the Saviour of sinners before the foundation of the world was laid . ( 2 ) He was k Sent , Sealed and Commissionated by his heavenly Father in fulness of time , to save sinners . ( 3 ) He was incomparably qualified and furnished l with all Mediatory fulness , perfections and endowments , that he might be able to save sinners to the uttermost . ( 4 ) He hath fully executed and discharged this office whereunto he was called . For he hath m revealed the whole mysterie of Gods Counsel for saving of Sinners , n effectually wrought that Salvation revealed for all his elect , and o actually applies in all ages that Salvation wrought for all his chosen . So that no ability for saving of Sinners , can possibly be imagined , which is not to be found in Jesus Christ our Saviour . Whither therefore should poor lost Sinners fly , but to Jesus Christ , who is fully able to save them ? Jesus Christ is p the last Adam : q The First Adam by his disobedience damned all his naturall posterity ; Jesus Christ the Last Adam is much more able by his obedience to save all his spiritual posterity . ( 5 ) Iesus Christ is as willing , as able to save Sinners . He is infinitely able and infinitely willing to save Sinners . Shall the Saviour be so willing to save : and sinners be so unwilling to be saved ? Behold and admire Christs incomparable willingness to save sinners , most abundantly discovered ; 1. By his cheerfull willingness to suffer and die for sinners salvation . Hence Christ is prophetically brought in by the Psalmist , saying ; r Lo I come , in the volume of the book it is written of me : I delight to do thy will , O my God ; yea thy Law is in the midst of my bowels . Which doing of Gods will , the Apostle expounds of Christs sufferings , saying ; s By the which will we are Sanctified , through the offering of the body of Iesus Christ once for all . So that Jesus Christ delighted even in suffering his fathers will for sinners . And he professeth ; t My meat is to do the will of him that sent me , and to finish his work . He finished his fathers will , in Dying : Then , u it was finished . Would Christ so humble himself , to such sufferings and such a death , and that so readily for sinners salvation : And was he not most willing to save them ? 2. By his frequent and sweet invitations of sinners to come to him for salvation . x Ho , every one that thirsteth , come ye to the waters , and he that hath no mony ; come ye , buy and eat , yea , come , buy wine and milk without mony , and without price , &c. y — If any man thirst , let him come to me and drink z — Come unto me all ye that labour and are heavy laden , &c. a — Let him that is athirst , come ; And whosoever will , let him take of the water of life freely . 3. By his precious soul-alluring promises . What variety of blessings and mercies doth he promise to all that will come to him and believe in him ? As b plentoeus enjoyment of the Spirit ; c Rest of soul ; d life ; e living water ; and f salvation it self . 4. By his rejecting of none that truly come unto him , though never so weak , and worthless in themselves . g All that the Father giveth me , shall come to me ; and him that cometh to me , I will in no wise cast ou●… . Christ never yet rejected any : and he will not now reject thee . 5. By his expostulating lamentations , when sinners neglect their own salvation , despise their own mercy . h Cast away from you all your transgressions , whereby ye have transgressed , and make you a new heart , and a new spirit ; for why will ye die , O house of Israel ? i — O Ierusalem , Ierusalem , — how oft would I have gathered thy children together , even as an hen gathereth her chickens under her wings , and ye would not ! 6. By his singular joy when sinners are saved , or in the way of salvation . The converting of the Samaritan woman , and afterwards of other Samaritans upon that occasion , k was his meat to eat which his disciples knew not of . Christ is so dearly and delightfully affected with the truly godly , that he saith ; l whosoever shall do the will of my Father which is in heaven , the same is my brother , and sister , and mother . To this effect m the parables of the lost groat , of the lost sheep , of the lost son , emphatically declare the surpassing joy that there is in Heaven upon the recovery of the lost sinner . 7. By his actuall saving , even of greatest offenders , Christ shews his singular desire and willingness to save lost sinners . Palpable instances of this kind are these ; n Mathew , and o Zacheus , the publicans : p the woman of Samaria , and other Samaritans , reputed as a refuse people : q the prodigall son , adumbrating the miserable Gentiles : r the penitent woman , that had many sins , and was a sinner with a witness : s Mary Magdalen , that had been a very cage of unclean spirits , out of whom Christ cast seven devils : t the thief upon the cross : u Saul himself , that was a cruel persecutor of Christ and his Church , and a blasphemer , and injurious ; yet he obtained mercy , that in him first Christ Iesus might shew forth all long-suffering , for a pattern to them which should hereafter believe on him to life everlasting : yea x many of them that had an hand in crucifying Jesus Christ , were saved by Jesus Christ. Oh! when Christ saves such sinners as these , who is not encouraged to believe ? Oh how infinitely doth Jesus Christ our Saviour thirst and long after sinners salvation ! And shall not lost sinners thirst after their own salvation : and cheerfully hasten to such a Saviour ? ( 6 ) None can ordinarily become Christs , or be saved by him , but ( 1 ) By rejecting what is inconsistent with him ; ( 2 ) By strong desires after him ; and ( 3 ) By actuall accepting of him , at the Gospel propounds him . 1 All that would be Christs must reject and deny all things inconsistent with Christ , viz. the●… must deny y themselves , their z self-sinfulness , their a self-righteousness , their b self-wisdom , their c self-will , their d self love , their self-excellencies and perfections of all sorts , and all their self-interests in the creature that are any way repugnant to , or inconsistent with Christianity . Otherwise whilst a man remains self-full , he is incapable of Christs fulness . 2. All that would be Christs must have strong and fervent desires after him . True sense of the want of Christ , and of the misery of that want , fils the soul with pantings and longings after him , hungerings and thirstings for him . The more Christ is desired and thirsted after while wanted , the more he will be esteemed and delighted in when enjoyed . Christ loves nor to c●…me to the soul , till he shall be welcome indeed . Hence , such e fervent hungrings after him have the promises of satisfaction . 3. All that would be Christs must actually close with him , and accept him as the Gospel propounds him , viz. They must f receive him by true faith , g as their Jesus , their Christ , their Lord , to be saved and ruled by him , to live upon him , and every way to walk worthy of him . This is the way to become Christs , and consequently Gods new Covenant-people in him . ( 7 ) Finally , The great cause why most people in the visible Church do not become Christs ; is not because they cannot , but because they h will not become his . And at the last day the greatest part of visible professors that shall perish , shall be damned , not so much because they could not , as because they would not come unto Christ for salvation . Let us therefore so strive to be Christs , so vigorously press after him , and salvation by him , to the uttermost of all our ability and opportunity : that we may not through wilfulness neglect or reject Christ , and salvation by him , lest thereby we receive the greater damnation : let us never be found among the number of the will-not's . I grant indeed that no meer carnall man , can compleatly come to Christ , accept him , and become his by any , or all his meer naturall abilities , or perfections whatsoever , without divine , supernaturall renewing grace . For , 1. Holy Scriptures are full and clear for this . i Iesus said , — No man can come unto me except the father which hath sent me draw him . k — It is God which worketh in you , both to will , and to do , of his good pleasure : l — which were born , not of blood , nor of the will of the flesh , nor of the will of man , but of God. 2. Repentance and faith , whereby we come out of our selves to Christ , are not of our selves , but are the meer m gifts of God. 3. The meer carnal man hath , in and of himself no abilities sufficient to bring him unto Christ. He is , n without strength , o without light , p without life , without hope . His q mind is ●…nmity against God , and his law : His r conscience is defiled : His s will is rebellious against Christ : His t heart and affections are hardned and estranged from God. His u way is abomination to God ; x The poyson of asps is under his tongue ; yea y every imagination of the thoughts of his heart is only evill continually . He is z dead in sins and trespasses ; a In the gall of bitterness and bond of iniquity ; b under the power of Satan , the prince of the air , c led captive by him at his will ; d reprobate to every good work ; and e remaining in the flesh cannot please God. 4. Effectuall calling and conversion of a carnall man to Christ is so great a work , as that it utterly transcends , not only all carnall mans abilities , but all meer finite creatures activities : and can only be effected and compleated by the infinite power of God himself . For it is no less then f the renewing of them that were wholly old and corrupt ; the g Regenerating of them that were unr●…generate ; the h releasing of them that were wholly captivated under sin and Satan ; the i quickning and passing of them from death to life , that were dead in sins and trespasses ; and the k New-creating of them , that were wholly old creatures . Hence in the first and fundementall saving work of God upon the soul , the infusion of gracious habits and principles into the soul , the carnall man is meerly passive , and can actively do nothing at all therein . Notwithstanding , A meer carnall man by naturall abilities and activities , helped forward by common and restraining grace , may make a great progress towards Christ , and go very far towards salvation . For , 1. He may disclaim and l avoid many gross sins and pollutions of the world : so that he may be blameless among men 2. He may do all imperate acts of piety and righteou●…ness , viz. all outward imitable acts that a true believer can do . He may profess Christ , read and hear the word , receive the Sacraments , fast , pray , confer about matters of religion , give alms , &c. Witness , m Herod , n the three false grounds , o the Pharisees , p the foolish virgins , &c. 3. He may manifest much q zeal , and affection in these performances . 4. He may have a great inward work upon his soul. r May be enlightned ; may taste of the heavenly gift ; may partake of the Holy Ghost , in his common endowments ; may taste of the good word of God , and powers of the world to come ; and s may believe for a time . Thus far a meer carnall man may go towards Christ , and yet still remain a meer carnall man , without Christ. And yet very many , ( Oh that I could not say , Most ) in the visible Church never came thus far towards Christ and salvation : Not because they cannot , but because they will not . Christ said to the Jews t ye will not come unto me , that ye might have life . And to Ierusalem ; u O Ierusalem , Ierusalem , thou that killest the Prophets , and stonest them which are sent unto thee , how often would I have gathered thy children together , even as an hen gathereth her chikens under her wings , and ye would not ? x — we will not have this man to reign over us . As no carnall man can of himself fully come to Christ , and be his , so few carnall men will come to him , few will put forth themselves towards Christ so far as they are able , few will go so far as they may go in these four steps forementioned ; therefore they are willing to be without Christ , willing to perish , yea wilfull to their own destruction . And if men be condemned not only for weakness , but for wilfulness also , how dreadfull and inexcusable will be that condemnation . Seeing then that all these things are so , 1. That naturally since the fall , all people in the world are Christless ; 2. That all persons , whilest Christless , are most miserable ; 3. That without Christ there is no escaping of damnation , no obtaining of salvation . 4. That Jesus Christ is fully able to save sinners to the uttermost . 5. That Jesus Christ is as willing as able to save sinners . 6. That ordinarily none can be saved by Christ , but by rejecting what is inconsistent with Christ , by strong desires after him , and actuall accepting of him according to the tender of the Gospel ; And 7. That the great cause why most in the visible Church become not Christs , is not so much because they cannot , but because they will not ; For one cannot , a thousand will not's shall be condemned ; Oh how should all strive and endeavor to the utmost to accept Christ tendered , and to become Christs , that so they may in Christ become Gods New Covenant-people 2. Let all , that upon good grounds find they are in New Covenant with God , through Christ , y walk worthy of Jesus Christ , the Lord accepted , unto all pleasing . They that have received Christ , should answerably walk in Christ ; z as ye have therefore received Christ Iesus the Lord , so walk ye in him . But how are we to walk worthy of Christ ? According to these and such like Scripture-Directions . ( 1 ) Know Jesus Christ and his will , clearly and judiciously . a — This is life eternall , that they might know thee the only true God , and Iesus Christ whom thou hast sent . b — I know my sheep , and am known of mine . c — And to desire , that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding , that ye might walk worthy of the Lord unto all pleasing , being fruitfull in every good work , and increasing in the knowledge of God. Christ is most worthy to be known : For , d In him are hid all the treasures of wisdom and knowledge . There is such an e excellency of the knowledge of Iesus Christ our Lord , that Paul counted all things loss and dung for it , desiring to know nothing else . And he f bowed his knee to God , for the Ephesians , That they might be able to comprehend with all Saints , what is the breadth , and length , and depth , and height , and to know the love of Christ , which passeth knowledge . In comparison of this , all knowledge is but ignorance , all learning is but Barbarism . Know Christ , and know all . Si Christum nescis , &c. ( 2 ) Be rooted and grounded in the faith and love of Christ more and more . g As ye have therefore received Iesus Christ the Lord , so walk ye in him : Rooted — and stablished in the faith , as ye have been taught , abounding therein with thanksgiving . h — That Christ may dwell in your hearts by faith , that ye being rooted and grounded in love , &c. There is Faith , the Doctrine of Christ : be rooted in that strongly , against all errours and deceits of men . There is Faith , the grace of Christ : be grounded in that sincerely and vigorously , against all corruptions and temptations . By that i Faith , let Christ dwell in your hearts , and let Christ live in you continually . Think seriously of Christs grounded love to you , Ephes. 3. 18 , 19. Gal. 2. 20. Rev. 1. 5. Ioh. 15. 9 , 13 , 14. Rom. 5. 6 , 7 , 8. and then strive to return a cordiall and grounded love to Christ. Such a love to Christ , as 1. To love him sincerely for himself , Cant. 1. 2 , 3. & 5. 10. to the end . 2. To love him intensively over all , counting no enjoyments , relations , no nor life it self dear , for his sake , Mat. 10. 37. Luk. 14. 26. Act. 20. 24. & 21. 13. With love as strong as death and grave , having a vehem●…nt and unquenchable flame , Cant. 8. 6 , 7. 3. To keep his commandments delightfully , Ioh. 14. 15. & 15. 10 , 14. 1 Ioh. 5. 3. 4. To abide and continue in his love constantly , Ioh. 15 9 , 10. loving the Lord Iesus Christ in incorruption . Ephes. 6. 24. 5. To love his members , and our Christian brethren sincerely : yea as Christ hath loved us ; which is his New Commandment , because love is therein urged by a New Pattern , Ioh. 13. 34. Col. 3. 12 , 13. ( 3 ) Walk as Christ walked , in all imitable acts and excellencies , taking him ●…or an example , treading in his steps . k He that saith , he abideth in him , ought himself also to walk , even as he walked . How walked Christ ? Answ 1. In meekness and holiness of heart , Mat. 11. 28 , 29. 2. Holily , righteously , soberly , unblamably , without sin or offence , Isa. 53. 9. Heb. 7. 26. Ioh. 8. 46. 3. In all zealous obedience to his Fathers will , and finishing of his work given him to do , Ioh. 4. 32 , 34. & 2. 17. 4. Most fruitfully , walking about and doing good every where . Act. 10. 38. Mat. 4. 23. & 9 35. Mark 6. 6. 5. Most spiritually and heavenly , taking all occasions to raise up his disciples and hearers to spirituality , Ioh. 4. 32 , 33 , 34. & 15. 1 , &c & 4. 7 , 10 , &c. Luk. 10. 21. and often . 6. Most devoutly , being much in servent prayers night and day , Mat. 14. 23. Luk. 6. 12. Mar. 6. 46 Mat. 26. 36. Ioh. 17. 1. to the end . Heb. 5. 7. Teaching us to pray daily , Mat. 6. Luk. 11. 7. Most compassionately towards poor sinners , Mat. 9. 36. & 14. 14. Mark 1. 41. Luk. 7. 13. & 15. 20. Heb. 5. 2. both in reference to their bodies and Souls . 8. Most patiently , in his afflictions , though most injustly inflicted , 1 Pet. 2. 21 , 22 , 23 , 24. Isa. 53. 7. Yea praying for his murderers ; Father forgive them , for they know not what they do , Luke 23. 34. Thus Christ walked : And ( saith l Bernard well ) Christians having their name from Christ ; it is meet , as they are heirs of his name , so they should be imitators of his Holiness . ( 4 ) Eschew all evill possible , and pursue all good . m Let us cast off the works of darkness , and put on the armor of light . Let us walk honestly as in the day , not in rioting and drunkeness , not in chambring and wantonness , not in strife and envying . But put ye on the Lord Iesus Christ , and make no provision for the flesh to fulfill the lusts thereof . n — They that are Christs , have crucified the flesh , with the passions and lusts . Christians are o Gods workmanship , created i●… Christ Iesus unto good works ; which God hath before ordained , that we should walk in them . ( 5 ) Have your hearts and Conversations fixedly in heaven . p Christ is risen and ascended : let your hearts and affections , lives and actions Rise and ascend after him . ( 6 ) Grow and increase daily q in Grace and in the Knowledge of Iesus Christ our Lord ; r forgetting what is behind : and reaching forth unto those things which are before , press towards the mark for the price of the high calling of God in Christ Iesus . ( 7 ) Maintain sweet s Communion with Jesus Christ , whereunto ye are called . This is Light in darkness , Liberty in Prison , Joy in Sorrow , Heaven in Earth , Life in Death . ( 8 ) Love , long for and hasten unto the the Coming of our Lord Jesus Christ to judgement , that you may be taken home unto himself , and be ever with the Lord to behold his glory , 2 Tim. 4. 7. 2 Pet. 3. 11 , 12. Phil. 3. 20 , 21. Iohn 14. 2 , 3. 24. 1 Thes 4. 17. Make haste O my beloved , &c. Cant. 8. ult . Even so come Lord Iesus , Rev. 22. 20. I desire to be dissolved and be with Christ , which is t far more best , Phil. 3. 23. ( 9 ) Strive that u Whether you be present with Christ , or absent from him , you may be accepted of him : x whether you live , live to the Lord ; whether you die , die to the Lord ; whether you live or die , endeavour to be the Lords ; For to this end Christ both died , and rose , and revived , that he might be Lord both of the dead and living . And as Christ is the Door and Gate of Paradise , the only way to the Father and to eternal life : So let him be to you , y The way , the Truth , and the life . Saith z Chrysostom hereupon ; I am the way , because ye shall come by me : The truth , because doubtless these things shall be , nor is there any lie in me : The Life , because even death itself shall not hinder your coming to me . And if I be the way , ye need no guide : If the Truth , I speak no falshood : if the life , though ye die , yet shall ye obtain what I have promised . Augustine ; a I am the Way , and the Truth , and the Life : that is , By me they go , to me they come , in me they abide . All must begin their journey from Christ , who desire to come to the Truth , and abide in eternal life . And again ; b Wouldst thou walk ? I am the Way . Wouldst thou not be deceived ? I am the Truth . Wouldst thou not dy ? I am the Life . And elsewhere : c What way wilt thou go ? I am the Way . Whither wilt thou go ? I am the Truth . Where wilt thou abide ? I am the Life . The Interlineary Gloss ; d The way without error , to them that seek : The Truth without falshood , to them that find : The life without Death , to them that abide . Gerson ; e He is the Life ▪ animating : The way , moving : The Truth , establishing . Hugo ; f He is the way leading : The Truth shining : The Life unending . But Bernard most excellently ; g We thy people and sheep of thy pasture will follow thee , By thee , Unto thee : because thou art the Way , the Truth , and the Life : The way , in example ; The truth , in the Promise ; The Life in the Reward . And elsewhere more fully ; h I am the way , by which ye are to go : The truth , to which you are to come : and the Life , in which you are to abide . I am the way without error : The Truth , without falshood : The Life , without Death . I am the way , in example : The Truth , in Promise : The Life , in Reward . I am the way , passable : The Truth , irrevocable : The Life , interminable . I am the way , large and spacious : The truth , mighty and copious : The Life , delectable and glorious . I am the way of Beginners , The truth of proficients , The Life of Attainers . I am the way of light , serene : The Truth living without pain : The life happy and pleasant . I am the way , on the Cross : The truth , in the Grave : The Life , injoy of Resurrection . I am the way , wherein is no thorn or thistle . the Truth , wherein is no sting of falshood : The Life , in which he that 's dead revives . I am the way , direct : The Truth , perfect : The Life , without end and measure . I am the way of Reconciliation , The Truth of Retribution , The Life of blessedness . None cometh unto the father but by me ; As if he had said , none comes unto me the Truth and the life but by me the way , &c. Oh let this Way , without wandring ; This Truth , without shadowing ; This Life , without ending ; be alwayes our Way , Truth , and Life ; Our True Way to eternal life , Amen . Thus of the Blessed , Al-sufficient and only Mediator , Surety , and Testator of the New Foederal Testament , or Testamental Covenant IESUS CHRIST . CHAP. VII . Of the Form of the New Covenant . APHORISM THE Form of this New Covenant consists ; Inwardly , In the mutual obligation betwixt God and his New-Covenant Federates in Iesus Christ the Mediator thereof : Outwardly , In the Way and Manner of this New Covenants Manifestation , Confirmation and Administration . This Aphorism needs very little Explanation or Proof , so much i having been already spoken to this effect . Therefore briefly thus : ( I ) The Inward more Essential and Constitutive Form of the New Covenant , especially stands , In the mutual and reciprocal Obligation of God and his Foederates in Iesus Christ one to another . This is the Inward Form of all Covenants : herein they all agree . Without this the very Nature of a Covenant is destroyed . 1. The LORD God , k Father , Son , and Holy-Ghost on his Part expresly obligeth himself to his Foederates , by Promising most excellent New Covenant-Blessings , Heb. 8. 10 , 11 , 12. Jer. 31. 33 , 34. And l faithfull ( saith Augustine sweetly ) is God , who hath made himself our debtor : Not by receiving any thing of us , but by promising so great things to us . His Promise was little , He would be bound by writing also , making as it were an hand writing of his Promises to us : that when he should begin to perform the things which he hath promised , in the Scripture of promises we might Consider the order of Performances . The time of Prophecy , was the time of the Prediction of Promises : The time from John Baptist to the end , is the time of Performances . 2. The House of Israel and Judah , even all the New Covenant Foederates with God in Christ in all Nations , Jewish and Gentilish , do on their Part Implicitely re-oblige themselves to God by Re-promising many important New Covenant-Duties answerable to , and grounded upon , or flowing from those New Covenant-Blessings , as I have formerly noted , in Chap. 5. Sect. 2. General . II. These promised Blessings and Repromised Duties , of the New Covenant , have been abundantly unfolded , in ch . 5. Sect. 3. Aph. 1. & 2. ( II ) The Outward and more Accidental Form of the New Covenant , is principally comprized in the way and manner of this New Covenants , 1. Manifestation , 2 Confirmation , and 3. Administration . I. The Manifestation of this New Covenant , hath in it two things : viz. I. Gods first and Promissory Revelation of it . God m Revealed his New Covenant at first , Immediately to the Prophet Ieremiah ; Mediately by him unto the People of God under Babylonish thraldom : God promising therein what manner of New Covenant he would make with his Church after those dayes , viz in the dayes of Christs incarnation . God revealed and first manifested promissorily his New Covenant , 1. Partly , in reference to the Jews his own people , to comfort them in their sad Babylonish afflictions . 2. Partly , in reference to the old Covenant , which being weak and unprofitable did need to be reforme●… . 3. Partly in regard of the Greatness of mans sin and misery , that could not be 〈◊〉 but by , the New Covenant Mediator actually revealed . All 〈◊〉 I have n formerly Manifested . II. Gods after and Preparatory Inchoation of this New Covenant . The New Covenant had its Preparatory Inchoation , as I have o already shewed , 1. By the Ministry of John the Baptist , who by his Doctrine and Baptism made way for Christ and his New Covenant Kingdom , as a middle Prophet betwixt the Old and New Covenant . 2. By the Ministry of Iesus Christ himself in Person , and of his Disciples , who , by New Covenant-Doctrine Miracles confirming the same , and Baptism the first New Covenant-Token , began to lay the foundation of the New Covenant . But touching these things I need speak no further . II. The Confirmation of this New Covenant , is surpassingly eminent , viz. 1. By the Lords choicest Promises . 2. By the inviolable Oath of God. 3. By the irrevocable death and most precious blood of Iesus Christ. 4. By the best Sacramental Tokens , Baptism and the Lords Supper . 1. By the choicest Promises of God. Notable is that of the Apostles touching Christ ; p — But now hath he obtained a more excellent Ministery , by how much also he is the Mediator of a Better Covenant , which ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is established upon be●…ter Promises . This Better Covenant , whereof Christ is Mediator , is the q New Covenant : Therefore this New Covenant is established , Confirmed , &c. upon Better promises . The Greek word here , for ( established , ) doth properly signifie ; Is-put-as-a-Law , Is-enacted-as-a-Law , Is-made-authentical , Is-Confirmed , Is-established . It denotes such an establishment of the New Covenant as is of authority , force , vertue & efficacy like an established Law , like a Law enacted by good Authority . The Promises of God ( for such only are here intended ) are Gods gracious Declarations of the good-pleasure of his Will in Iesus Christ , touching any future Good , Temporal , Spiritual or Eternal , which he will perform unto his People , Tit. 1. 2. Eph. 1. 9. 2 Pet. 1. 4. 2 Cor. 1. 20. 1 Tim. 4. 8. This is the Nature of Gods Promises in the General . Now Gods New Covenant Promises , upon which it is established , are Better Promises . Note here , 1. How they are Better Promises . 2. How this New Covenant is Stablished upon them . I. The New Covenants Promises are Better Promises , then those of the Old Covenant , and Consequently much more then those of the fore-going Covenants , in many regards . As , 1. Better in regard of Perspicuity and Clearness . The Promises of the Old Covenant were very dark , dim and obscure . They were Promises under a veil , under shadows & types , especially if we consider Spirituals and Eternals . Christ is promised under r the Types of Moses , Aaron , Melchizedeck , David , &c. Redemption is Promised under the s Types of bringing Israel out of Egypt , and Judah out of Babylon : Remission of sins and Iustification is promised under the Tppes of Expiatory Sacrifices , Burnt-offerings , Sin-offerings , the Scape-goat , &c. Sanctification is promised under divers Ceremonial washings , cleansings , Purifications : Heaven and eternal rest there , is Promised under the Types of the Land of Rest , Canaan , and of the Holy of Holies in the Tabernacle and Temple , &c. Thus those Pormises were under a veil , very dark and obscure : and it was an hard matter for the people to discern these mysteries in those shadows . Besides , The Promises of Christ , and the things of Christ , under and before the Old Covenant , were at a great distance ; As to come long after ; The Fathers beheld them afar off , Heb. 11. 13. And what we see at a distance afar off , we behold very darkly , weakly and imperfectly . But the Promises of the New Covenant are clear , plain , perspicuous , without veil , the veil being so done away in Christ come , and exhibited already in our flesh , So that we may with open face behold them , 2 Cor. 3. 12 , 14 , 18. 2. Better in regard of Spirituality . The Promises of the Old Covenant , and of those before , were in the current and tenour of them more Carnal , Literal , External , and Temporal about temporal and outward blessings for the most part : As , Bruising the Serpents Head , Preservation in the Ark from the Flood , Possession of Canaan , Prosperity , Peace & Rest there , A visible and earthly Sanctuary , &c. And great part of the people did carnally rest in these externals onely , not aspiring to the Spirituals intended therein . But the New Covenant Promises in the express tenour and strain of them are more Spiritual , Celestial and Sublime , very few externals in comparison being insisted upon in all the New Covenant explanations . And the t whole body of the New Covenant ( as u I have already manifested ) consists onely of Promises : And all those Promises , onely of Spirituals , far excelling all Temporals whatsoever . Diligently consult what hath been formerly said to this point . 3. Better in regard of Divine efficacy and sufficiency . For , ( 1 ) The Old Covenant-Promises under Levitical Rites and Shadows did Figure , Propound and Promise that which themselves did not perform , ( as x Beza noteth ) in that they did transmit or send the minds of believers to Christ that was to come , and to the New Covenant . y The Law made nothing perfect , but the bringing in of a better hope did , &c. But the New Covenant-Promises Perform what they Promise , and refer us not to any further Covenant or Promises to supply their defectiveness . Those under the Old Testament , as well as those under the New , that were savingly Redeemed , Pardoned , Iustified &c. Received these blessings from the vertue of the blood of the New Testament , Heb. 9. 14. ( 2 ) The Promises of the Old Covenant assured of many Blessings in case of Such obedience to the Law , such Performances , &c. Deut. 28. to 15. Exod. 19. 5 , 6. Deut. 11. 13. to the end . But furnished not with Ability for such obedience and performances , The Covenant being written onely in hard z Tables of Stone . But the Promises of the New Covenant , do not only Assure of blessings from God , but also of Ability to perform all our Duties to God , God covenanting to a write his Law in our Minds and Hearts to that end . Yea ( as b hath been shewed ) This New Covenant in the body of it Consisting only of Promises . All our Duties & Abilties for them aswell as Gods mercies are founded on those promises , & to be fetcht from them . ( 3 ) The Promises of the Old Covenant running mostly in a low , carnal , earthly strain , did not so powerfully raise the Foederates , to Spiritualness , Heavenliness and c Participation of the Divine . Nature , as those of the New Covenant do . ( 4 ) The ●…romises of the Old Covenant , being for the Generality about outward things , did not , could not so inwardly refresh and revive the Souls of wounded Sinners or Distressed Saints . But the New Covenants Promises are evidently so Contrived , Disgested and Propounded , as may most sweetly and sufficiently remove all the Principal Doubts , Discouragements and Objections , which either a Bleeding , Heart-wounded Sinner , or a Distressed Saint , may make against his own Salvation : as d hath been already manifested in many Particulars ▪ So that of all Gods Promises , his New Covenant-Promises must needs be acknowledged most Consolatory , and most exquisitly Cordial to a distressed Soul. 4 Better in regard of Extent . The Old Covenant-Promises , and others before , e were more peculiarly directed and limited to certain Peculiar Families , or to that one Particular Nation of the Iews : The Nations of the Gentiles being f Strangers from the Covenants of Promise . But the New Covenant Promises are , without restraint o●… limitation , g extended to all Nations of the world . 5. Better in regard of Duration . A very great part of the Promises of the Old Covenant and of others fore-going , as touching deliverance from Egypt , from Babylon , bringing into Canaan , victory over Canaanites , The temple at Jerusalem , &c. Having received their accomplishment , are expired . But the New Covenant-Promises , with the New Covenant , which is h Everlasting , do and shall still endure till the end of the world . And the more Durable Promises are , the better they are . Thus the Promises of the New Covenant are far Better Promises then those of the Old and of other fore-going Covenants . II. Now , upon these Better Promises the New Covenant is established and firmly setled : and that divers wayes , viz. 1. Materially ; As these Better Promises are the very Matter of the New Covenant , of which it is Composed and Constituted . For , The i New Covenant-Mercies Promised on Gods Part to his Foederates are contained in these better Promises , Expresly : And the New Covenant-Duties restipulated are comprized in these better Promises , Implicitly . Now all the Promises of God , and consequently these better Promises in an eminent sort , have these two Properties in them ; ( 1 ) Infallible verity and Truth . It being utterly k impossible that God ( who is the Supream Truth , and fountain of all Truth ) should lie in them . l — God who cannot lie hath promised . ( 2 ) Immutability or unchangableness . As with God there 's m no variableness nor shadow of turning : So Gods Promises are n Immutable Promises . Now Gods New Covenant being Materially moulded up and composed of better Pormises , having these two Properties , Certain verity , and Infallibility ; it must needs be notably established upon such Promises . 2. Relatively and Reductively ; As these Better Promises Relate to Christ , and Reductively bring this New Covenant to Christ , who is the proper Base & foundation upon which it is bottomed . For these , as o all other the Promises of God since the Fall , are in Christ Yea , and in him Amen . Christ is as the center where the lines of all the Promises meet : Christ is as the glorious Sun , whence all the resplendent beams of the Promises flow : Christ is as the very Sea or Ocean , whither all the streams and Rivers of the Promises Run . Iesus Christ is the primary and precious foundation of both Promises and Covenants , The Promises are as Pillars of Gold upon this foundation , and the Covenants as Chapiters of gold upon those Pillars . 2. By the inviolable Oath of God. Although God established not his Old Covenant by his Oath , but ( as p I have shewed ) by another Manner of Sanction , because that q Covenant was to wax old and vanish away : yet hath he established this New Covenant ( which is still to remain New , fresh and vigorous , 2 Cor. 3. 11. Heb. 13. 20. ) by his own sacred and inviolable Oath , of which he will never repent , In establishing Christs New Covenant-Mediation in his everlasting Melchizedeckian Priest-hood by his Oath irrevocably , unalterably . r The LORD hath sworn , and will not repent , Thou art a Priest for ever after the Order of Melchizedeck . The Old-Covenant-Priest-hood was made without an Oath , but Christs New Covenant Priest-hood with an Oath : Hence the Apostle concludes the New Covenant it self to be Better , Heb. 7. 20 , 21 , 22. viz. More firm , unchangeable , lasting , &c. then the Old Covenant . So then , Christs everlasting Melchizedeckian Priest-hood , and his New Covenant have such a near , close , inseparable Relation and connexion to , and dependance upon one another : that God confirming Christs Priest-hood by his Oath , he consequently confirms this New Covenant by his Oath . Now God established his New Covenant by Oath ; 1. To declare hereby the Immutability of his counsel in his New Covenant . Though Gods bare saying , may sometimes implicitly leave a liberty for revoking or altering , Ier. 18. 7 , 8. as in case of the Old Covenant : Yet Gods swearing , puts things sworn past reversing . See Heb. 6. 17. Psal. 89. 34 , 35. Isa. 54. 9 , 10. For God by his Oath pawns his own Being , Life , Power , Truth , Holiness , &c. to make good what he hath so ratified . 2. To exalt and magnifie by his Oath the excellency of the New Covenant so sworn , above the old , Heb. 6. 20 , 21 , 22. 2 Cor. 3. 11. Every Covenant or thing , the more firm and permanent it is , the more excellent it is . 3. To fill and furnish the hearts of his true Foederate People with strong consolation , assurance and encouragement in his New Covenant , who have fled for refuge to lay hold upon the Hope set before us , Heb. 6. 17 , 18 , 19 , 20. An Oath is the strongest and most inviolable bond amongst men , s An Oath for Confirmation is an end of all strife : How much more strong and securing is Gods Oath . Who shall doubt , when God swears : who cannot possibly deny himself , or forswear himself ? O comfort we our selves in the New Covenant , and in Christs New Covenant-Mediation , in this : That God hath confirmed them by his Oath , and he will never Repent , they shall stand for ever . 3. By the irrevocable Death and Blood of Iesus CHRIST our Mediator , Surety and Testator . The t Old Covenant or Testament had a Solemn Typical Sanction by slaying of Sacrifices , and blood sprinkled : But the New Covenant or Testament had the most solemn , Antitypical and Substantial Sanction , by the Death , Blood and Sacrifice of IESUS CHRIST himself , u who is over all God blessed for ever , Amen . By Christs own Death , Blood and Sacrifice of himself , this New Covenant was Dedicated and established , Heb. 9. 12 , 14 , 15 , 16 , 17 , 23 , &c. Mat. 26. 27 , 28. Mark 14. 23 , 24. Luke 22. 20. 1 Cor. 11. 25. Now Christs Death ( and consequently his Dedication and Sanction of his New Covenant thereby , ) was with greatest solemnity : as x I have already manifested in divers particulars . And as Christs Death , Bloodshed and Sacrificing of himself , was with greatest solemnity ; So it was of greatest force and efficacy for the establishment of this his New Covenant for ever . For , I. Christ Iesus dyed , shed his blood , and offered up himself without spot to God by the Eternal Spirit , As y Mediator , Surety , and Testator of the New Covenant . He dyed not in a Private , but in this Publick capacity : to Seal up his New Covenant , and his Elects salvation according to it , with his own Blood. 1. As Iesus Christ is Mediator , He stablished his New Covenant by his Death , Blood and Sacrifice . In that hereby he hath fully Pacified God towards his Elect , as their Propitiation , Heb. 8. 12. 1 Iohn 2. 1 , 2. Rom. 3. 25. and reconciled his Elect meritoriously unto God , Rom. 5. 10. So that now God and they are in Christs blood brought unto terms of sweetest Unity , Peace and Favour , Eph. 2. 13. to 19. 2. As Iesus Christ is Surety , he hath by his Blood established the New Covenant . In that he hath thereby compleatly discharged our Debt which we had contracted by the violation of Gods Laws , having therein satisfied Gods justice and Laws to the uttermost for all his Elect , Heb. 7. 22. & 9. 12 , 13 , 14. & 10. 10. to 19. Eph. 5. 2. 3. As Iesus Christ is Testator , he hath by his Death confirmed , made authentical , and consummated this his last Will and Testament : In asmuch as z A Testament is of force after men are dead , otherwise it is of no strength at all while the Testator liveth . The Testator while he liveth hath power of Revoking his Testament , and of making a later as oft as he will , and ( as the First Deed , so ) the last Will stands in force : But when the Testator hath once ratified his Testament by his death , there can be no more Revocation or Alteration thereof . Therefore Christ the Testator being dead , his New Testament is irrevocably confirmed : Nothing can be added thereto , taken thencefrom , or changed therein , till the worlds End. II. Iesus Christ dying as Mediator , Surety and Testator , established this New Covenant by his Death , Blood and Sacrifice of himself , virtually and consequentially . And this divers waies . 1. Adimplendo . By fulfilling and Abrogating the Old Covenant ▪ By his Death he fulfilled and vacated all the Sacrifices of the Old Covenant : and the Body being come , he drew a curtain over all those Pictures and Shadows thereof . This was one thing intended in Christs speech on the Cross ; a It is finished . This Old Covenant and Sacrifices thereof were taken away , that the New Covenant , in Christs blood might be established . b — He taketh away the first , that he may establish the Second . Both could not be in full force at once . The Old therefore is abolished , that the New may be established . 2. Vincendo . By Conquering c Sin , Satan , Death and Curse , those Spiritual Enemies , that stand in the way of our enjoyment of the blessings of the New Covenant . And he conquered them by his Death and Cross. 3. Merendo . By Meriting for his Elect by his Death All the Blessings of the New Covenant , As Redemption , Reconciliation to God , Vocation , Sanctification , Adoption , Iustification , &c. d these are the Purchases of his blood and Death , Heb. 9. 12. Rom. 5. 9 , 10. Heb. 9. 14. Gal. 4. 4 , 5. Rom. 3. 25. Heb. 10. 19 , 20. Now Christ meriting and obtaining for us by his Death all the New Covenant-Benefits from God , hath thereby established most notably the New Covenant it self . Thus , the Death of Iesus Christ , was the Life of the New Covenant : His Sacrifice of himself was the stablishment of the New Covenant . The New Covenant can no more fail , then Christ can die again , or shed his blood again . 4. Finally , The New Covenant is confirmed and stablished by the best Sacramental Tokens , Baptism , and the Lords-Supper . Ever since Gods Promises were in Scripture called Covenants , they have been confirmed by visible and sensible Tokens : As the Covenant with Noah , by the Token of the Rainbow ; The Covenant with Abraham and Israel at Sinai , by the Ordinary Tokens Circumcision and the ●…assover , and for a time in the Wilderness by the four Extraordinary Tokens , The Cloudy fiery Pillar , Sea , Mannah , and water out of the Rock : The Covenant with David and with the Captives , by Circumcision and the Passover . Thus this last and most excellent Covenant is confirmed by two Sacramental Tokens excelling all that went before , viz. Baptism and the Lords Supper ; which are , In signification , Clearer ; In vertue , Greater ; In utility , Better ; In act , Easier ; In number , fewer , &c. As e I have formerly noted out of Augustine . Those Sacraments were bloody , these not bloody : Those signified darkly Christ to come afterwards , These signifie clearly Christ come already ; Those were painful and costly , These without pain , and cheap : Those did wax old and vanish away with the Old Covenant , These are still to continue in force till the worlds End with the New Covenant . Now both in Those Old , and These New Covenant-Tokens ; 1. Some were First , For Initiating of Persons visibly into the Mystical body of Christ the Church , &c. As Circumcision , Ordinarily ; The Cloudy fiery-Pillar and the Sea , Extraordinarily : To all which , Baptism under the New Testament most fully Answers , and plainly succeeds them , Col. 2. 10 , 11 , 12 , 13 , &c. 1 Cor. 10. 1 , 2 , &c. 2. Some were Second , For Continuing & Nourishing up persons Initiated in the Church by Christ the Spiritual Meat and Drink of the soul. As the Passover , Ordinarily ; Mannah from heaven , and water out of the Rock , Extraordinarily : To all which The Lords Supper under the New Testament most fully answers , and evidently comes in the room of them , 1 Cor. 5. 7. & 10. 3 , 4 , 16 , 17. & 11. 23. to 30. Now as f I have formerly Opened the Nature of the Covenant-Tokens o●… Sacraments of old , shewing How they did confirm Those Covenants whereunto they were Annexed , re●…pectively : So I shall , touching Baptism and the Lords Supper , those two Tokens of the New Covenant , briefly shew ; 1. That Baptism and the Lords Supper do confirm and establish the New Covenant . 2. Wherein the Nature of Baptism and the Lords Supper doth consist . 3. How these two Tokens do confirm this New Covenant . ( 1 ) That Baptism and the Lords Supper do confirm the New Covenant ; is evident . I. Baptism confirms the New Covenant . This is plain ; 1. From Christs Commission . As Christ gave Commission to his Apostles , To g Disciple all Nations , by preaching to them the New Covenant Doctrine : So he appointed them to Baptize all them that should be so discipled , professing their Faith. To what end should they be so Baptized , and at that time : but to initiate them into , and establish them in the New Covenant . 2. From the Apostolical practise . h Who , when ( upon their preaching the New Covenant-Doctrine ) any did believe and profess the same , did forthwith confirm , stablish and Seal them in that their Covenant-Faith and Doctrine , by Baptizing them . 3. From the New Covenant ▪ Blessings confirmed by Baptism . It confirms to us , Regeneration , Iohn 3. 3 , 5. Tit. 3. 5. Remission of sins and Iustification , Rom. 8. 38. Sanctification , by dying unto sin and living unto righteousness , Rom. 6. 3. to 12. Col. 2. 11 , 12 , &c. Adoption into Gods Family , and Communion with Christ , Gal. 3. 26 , 27. Now these are i New Covenant-Blessings . Therefore Baptism confirming the New Covenant-Blessings to us , consequently confirms the New Covenant it self . 4. From the Analogy betwixt Circumcision and Baptism . Circumcision was a Sacramental Token confirming the Old Covenant : Consequently Baptism succeeding in the room of Circumcision , Col. 2. 10 , 11 , 12 , 13. is a Sacramental Token confirming the New Covenant . II. The Lords Supper also confirms and establisheth the New Covenant . This is clear ; 1. From the words of the Institution . Christ saith of the Cup in this Ordinance ; k This cup is the New Testament in my Blood : that is , This wine in the Cup is a Token , Sign , Seal and Instrumental Conveyance of the New Testament in my Blood. The New Testament is confirmed , By this Cup , Sacramentally and Symbolically ; By the Blood of Christ Fundamentally . 2. From the end and use of the Lords Supper ; which is , To confirm l Communion with Christ and his members ; Remission of sins ; and such like New Covenant-Benefits , Heb. 8. 10 , 11 , 12. and consequently to confirm and establish the New Covenant it self . ( 2 ) Wherein the Nature of Baptism and the Lords Supper doth Consist . More Generally , Touching all Sacraments , as also touching both these Sacraments of the New Covenant , Note ; 1. That , As God hath been pleased in all ages to deal with his Church by way of Covenants , as I m have already shewed : So in all ages to those his Covenants he hath annexed Sacraments , proportionably . 2. That , Sacraments are Part , not of Gods Natural , but only of his Instituted worship . And therefore both in their Nature and use they wholly depend upon Gods Institutions . 3. That , All Sacraments Instituted by God since Adams Fall , were Tokens , Pledges , &c. of the gratuitous Covenant of faith . 4. That , All Sacraments or Tokens of the Covenant of faith in all ages , did Principally represent Iesus Christ , and him as suffering death for his Elect. 5. That , these Sacramental Tokens were of several sorts , viz. Some representing Christ as to suffer afterwards : and those both Ordinary and Extraordinary , As all before Christ. Some representing Christ as having suffered already , As these of the New Covenant since Christ. 6. That , In all Sacraments , There are two parts , viz. Outward signs , Representing ; and Inward Mysteries , thereby Represented : As also a Sacramental Union , or Relation betwixt those two Parts . Of all these , ( u ) I have elsewhere spoken ; Let the Reader consult the Particulars . 7. That , As touching these two Sacraments or Tokens of the New Covenant , Baptism and the Lords Supper , The Rise of them seems to be from some Rites or Customs in use among the Jews before these Sacraments were Instituted . Christ appointed not new and unusual Matters unknown to the Jews ; but antient , usual and well-known Matters , Rites and Actions , but to new ends and purposes : o He set a new stamp or superscription ( as some observe ) on the Old mettal . And hereby the Iews Reception of his Institutions was exceedingly facilitated : their own familiar Rites , Customs , and usages being improved by him to further and more excellent uses , ends and advantages under the New Covenant . Thus , ( 1 ) Touching Baptism , the Initiating Sacrament of the New Covenant , it seems , ( as p learned men have observed , ) to have had its Rise , from the Iewish custome of entering themselves into Covenant with God , and of admitting Heathens thereinto after the same manner , viz. q By Circumcision and Baptism , and Sacrifice . ( 2 ) Touching The Lords Supper , the Nourishing Sacrament of the New Covenant , it seems also to have had its Rise from the Iewish customs in celebrating the Paschal Supper , and in their After Supper , or Second course at the same time . They are described by Ainsworth in his Annotat. on Exod. 12. 8. and by that learned Buxtorf , well acquainted with the Iewish customs , see his Synagog . Iudaic. cap. 13. Let the diligent Reader peruse them throughly ; and as Ainsworth there observes , — These observations of the Iews — may give light to some particulars in the Passover that Christ kept . As ▪ Why they lay down , one leaning on anothers bosom , John 13. 23. ( a sign of Rest and Security ) and stood not , as at the first Passover , neither sa●…e on high , as we use . Why Christ ●…ose from Supper , & washed , & sate down again , Ioh. 13. 4 , 5 , 12. Why he blessed , or gave thanks for the Bread apart , and for the cup , or wine , apart , Mark 14. 22 , 23. And why it s said , He took the cup after Supper , Luke 22 ▪ 〈◊〉 Also concerning the Hymn which they sung at the End , Mat. 26. 30. And why Paul calleth it ; The shewing forth of the Lords death , 1 Cor. 11. 26. as the Iews usually called their Passover , Haggadah , that is , A Shewing or Declaration . But especially we may observe , How the bread which was of old a Remembrance of their deliverance out of Egypt , was sanctified by the son of God , to be A Remembrance of his Death , and of our Redemption thereby from Satan , 1 Cor. 11. 24 , 25 , 26. For which we have much more cause to praise , honour and magnifie the Lord , then the Hebrews had for their Temporary Salvation . So he . More Particularly , Touching these two New Covenant-Sacraments , Baptism and the Lords Supper , thus their Nature may in brief be represented , viz. Baptism , and the Nature thereof , may clearly be discovered to us by the 1. Author , 2. Matter , 3. Form , and 4. End thereof . I. The Author of Baptism , as a New Covenant-token , is God by Iesus Christ : and that by a double Commission , viz. 1. By a Commission given to Iohn the Baptist , for Baptizing only of that one Nation of the Iews . This was done in the Preparations for , and Inchoations of the New Covenant , r that Iesus Christ might be made manifest unto Israel . And ( saith Iohn ) I knew him not : But he that sent me to Baptize with water , the same said unto me , Upon whom thou shalt see the Spirit descending and remaining on him , the same is he which Baptizeth with the Holy Ghost . This was the first Institution of Baptism : But this Commission was very much limited and restrained . 2. By a Commission given to the Apostles after Christs Resurrection , and by Christ Risen , s for Baptizing not only of the Iews , but also of All Nations throughout the whole world . This was done after the solemn Sanction of the New Covenant by the death and blood of Iesus Christ. This was for substance the same Commission , but exceedingly Enlarged . II. The Matter of Baptism , is twofold , viz. 1. The matter Constituent , whereof Baptism is made up and constituted . And this is , ( 1 ) Partly , Outward , viz. The Element signifying water , Iohn 1. 31 , 33. Acts 8. 36 , 37. The Action of Applying this water , Baptizing , or Washing , Mat. 28. 19. Iohn 1. 31 , 33. Acts 8. 36. & 16. 33. This washing may be done by Sprinkling , or Effusion , or Dipping . ( 2 ) Partly , Inward , viz. The Spiritual Mysteries signified by this Element and Action , which is twofold ; namely , The Blood of Christ , sprinkled upon the soul and heart through Faith , washing away the guilt of sin , unto Remission of sins and Justification , Rom. 6. 3. Eph. 5. 25 , 26. with 1 Iohn 1. 7. Heb. 9. 12 , 14. Acts 3. 38 , 39. And The Spirit of Christ poured upon the soul through grace , washing away the filth , stain and power of sin , by Regeneration , Vocation , Sanctification in dying to sin , and living to righteousness , &c. Iohn 3. 3 , 5 , 6. Tit. 3. 5. Rom. 6. 4 , 5 , 6 , 7. Col. 2. 11 , 12 , 13. 1 Pet. 3. 21. 2. The Matter Recipient , or subjects capable of Baptism are of two sorts , viz. ( 1 ) Professed Believers of all Nations , Iews or Gentiles , Mat. 28. 19. Mark 16. 15 , 16. Acts 2. 38 , 39. & 8. 37 , 38. & 16. 14 , 15 , 33 , 34. yea though their profession of Faith be not sound and sincere , but hypocritical , Acts 8. 13 , 23. ( 2 ) All the children , even the Infant-children of such profest Believers , Iews or Gentiles , Acts 2. 38 , 39. But this I have already demonstrated at large , Proving both , t That all such Infants are together with their Parents Foederates in this New Covenant ; And u That all such Infants may and ought to be baptized , as well as their Parents . There See. III. The Form of Baptism is twofold , viz. 1. Inward and Essential , constituting Baptism , viz. That Sacramental Union or Relation , which ( by vertue of Christs Institution ) is established ●…etwixt the Sign and Things Signified ; which Relation or Union consists in , ( 1 ) Signifying fitly the Mysteries represented : ( 2 ) Sealing strongly the Benefits Signified : ( 3 ) Exhibiting truly and really the Blessings Signified and Sealed , to the Believing Soul. And This , Not ( ex opere operato ) from the bare work done ; which worketh not physically , like a medicine : Nor ( Ex opere Operantis ) from the work of the worker , or any worthiness of the Minister Dispensing it ; for though none , no not in any pretended Case of Necessity , can warrantably dispence the Sacrament of Baptism , but x a true Minister of Christ lawfully called , yet the perfectest Minister and his actions are full of frailties and imperfections . 2. Outward and Accidental ; viz. The Form or Manner of Administring Baptism , y in the Name of Father , Son and Holy Ghost . That is , 1. By authority and warrant from Father , Son and Holy Ghost . 2. Into Professed Covenant and Communion with Father , Son and Holy Ghost : To partake from all three , All the Benefits , Blessings and Priviledges of the New Covenant , which are also Signified and Confirmed by this Sacrament ; As also on our parts to perform to all three all Restipulated and Conditioned New Covenant Duties sin cerely . IV. The End of Baptism , 1. Negatively considered , is ( 1 ) Not an utter Obliteration of all sin and Punishment , Act. 8. 13 , 23. ( 2 ) Nor A Collation of Gracè from the meer work done , or from the Dignity of the Minister Dispensing it . ( 3 ) Nor any impression of an indelible character . ( 4 ) Nor an absolute Alligation or Tying , either of the thing signified to the Signs , or of Persons to the Sacrament , as if no New-Covenant Grace could be conferred without this Sacrament . For God can Confer Grace when and how he will , ordinarily or extraordinarily , with Means or without Means , when himself denies the Means . God ties us , but not himself , to the use of means . Nor is it the Simple Privation , but the neglect , and contempt , and Prophanation of Baptism that is sinful and dangerous . 2. Affirmatively Considered , the End of Baptism is chiefly twofold , viz First , The Primary and Antecedent end , having peculiar respect to Faith in God and Christ ; And so Baptism is intended to signifie , Seal and Exhibit , ( 1 ) Our Implantation or Insition into Christ , Union to him , and Communion with him . Hence those phrases of z Being Baptized into Christ ; Putting on Christ ; Being a baptized into the name of the Son ; Being b buried with Christ by baptism , being baptized into his Death and Resurrection , &c. ( 2 ) Our c Remission of sins and Justification by the blood of Jesus Christ. ( 3 ) Or Regeneration and Renovation by his Spirit , Tit. 3. 5. Eph. 5. 25 , 26 , 27. 1 Pet. 3. 21. ( 4 ) Our d Adoption as sons and daughters into the Family and Houshold of God. ( 5 ) Our e Sanctification , by Dying unto Sin , and Walking in Newness of Life . ( 6 ) Our Resurrection from the dead at the last day , Rom. 6. 5. 1 Cor. 15. 29. ( 7 ) Our Eternal Salvation in Gods Kingdom , Mark 16. 15 , 16. 1 Pet. 3. 21. Iohn 3. 3 , 5. Secondly , The Secondary and Consequent End of baptism hath singular reference to our Confession of Faith , before men . And thus Baptism is intended to signifie , Seal and Perform Sacramentally these things , viz. ( 1 ) Our f open and Professed engagement to be solely and wholly the Lords . ( 2 ) Our g Incorporation into the Mystical body of Christ , the Church , to walk in Union and holy Communion with the Members thereof ▪ ( 3 ) An actual Discrimination and difference of Baptized Church-members from all Un-baptized Heathens . Thus of the Nature of Baptism . The Lords Supper , and the Nature thereof may also in like manner be plainly delineated , by Consideration of the 1. Author , 2 Matter , 3. Form , and 4. End thereof . But h having elsewhere already explained all these Particulars , I refer the Reader thither , for brevity Sake . ( 3 ) How these two Sacramental Tokens , Baptism and the Lords Supper do confirm the New Covenant . This may in great measure be Resolved by what hath been already said . But I add More Generally , Baptism and the Lords Supper confirm the New Covenant ; Not Physically or Naturally by any Natural Quality , Property , vertue or operation thereof : But Sacramentally and Spiritually , as Sacramental Signs or Tokens , Seals and Instrumental means for Conveying Jesus Christ and the Benefits of the New Covenant to Gods Foederates , and all this by vertue of Christs Institution of these Ordinances to this end . More Particularly ; Baptism confirms the New Covenant ; I. As a Token or Sign of the New Covenant . That Baptism is a Token or Sign of the New Covenant , is plain : For , ( 1 ) It succeeds in the room and stead of Circumcision , and to all such Foederal uses and Purposes , Col. 2. 10 , 11 , 12 , &c. Now Circumcision in the Nature and use of it according to the first Institution thereof , was i a Token of the Covenant . Therefore consequently , so is Baptism . ( 2 ) In Christs Commission , k Baptism is annexed to the Doctrine of the New Covenant . ( 3 ) In Apostolical Practise , Baptism l was still Administred to all that embraced the New Covenant and the Doctrine thereof : whereby as Foederates they were initiated and implanted into Christ , into his mystical body , &c. Now Baptism , As a Token or Sign , Confirms the New Covenant , divers wayes . viz. 1. As a Memorative Token ; Being a notable Memorial of the actual Incarnation and exhibition of Jesus Christ to Israel . For Iohn the Baptist therefore m came Baptizing with water , that he might be made manifest to Israel . For , n John knew him not , but he that sent him to baptize with water , the same said unto him , upon whom thou shalt see the Spirit descending and remaining on him , the same is he that baptizeth with the Holy Ghost . And accordingly , o when Iesus came to John to be baptized of him , He saw the Heavens opened , and the Spirit of God descending like a dove and resting upon him , and lo , a voice from heaven , saying , This is my beloved son in whom I am well pleased Now Jesus Christ , actually incarnate , being thus Manifest by Baptism to Iohn ; p John bare record , that this is the Son of God : and pointed him out as with the finger q behold the Lamb of God that taketh away the Sins of the world . Baptism therefore is a notable Memorial of Christs actual incarnation and Manifestation to Israel in our flesh in fulness of time ; for establishment of his New Covenant . 2. As a Significative Token ; Baptism signifying and assuring of those seven excellent fore-mentioned New Covenant Benefits , Implantation into , and union with Christ , Remission of Sins , &c. 3. As a Distinctive Token ; Baptism distinguishing Baptized Christians from all Unbaptized Pagans , Jews , &c. 4. As an Instructing Sign ; Discovering to us , ( 1 ) The Natural guilt , stain , foulness , and filthiness of sin , in us all , which stands need of washing , cleansing , purifying , &c. ( 2 ) The Spiritual and Supernatural Healing , Cleansing , purging away of all this guilt and filthiness by the Blood and Spirit of Christ , Col. 2. 11 , 12 , 13. 1 Pet. 3. 21. Tit. 3. 5. which is a New Covenant benefit , Heb. 8. 12. 5. As an Obligatory Token or Sign ; Obliging the Baptized , To put off the body of the Sins of the flesh , and die unto Sin : but to live unto God , and walk in newness of life , Col. 2. 11 , 12 , 13. Rom. 6. 3 , 4 , 5 , 6. II. As a Seal of the New Covenant . Circumcision was r a Seal of the Covenant blessing , the righteousness of Faith , to Abraham ; Consequently Baptism , s suceeding Circumcision , is a seal of New-Covenant blessings . Baptism Seals what it signifies . III. As an Instrumental Mean for Conveying of New-Covenant Benefits signified and Sealed , Gal. 3. 26 , 27. Rom. 6. 3 , 4 , 5 , 6. The Lords Supper Confirms the New Covenant also . I. As A Sign and Token of the New Covenant in Christs blood ; or as a Sign of Christs blood of the New Covenant , confirming and individually applying the New Testament , with all the promises , Benefits , Priviledges and comfort thereof to right Receivers , Luke 22. 20. 1 Cor. 11. 25. Mat. 26. 28. Mark 14. 24. Now the Lords Supper , as a Token or Sign Confirms the New Covenant several wayes , viz. 1. As a Memorative Sign , lively remembring , and bringing fresh into mind the Lord Jesus Christ , his Passion , Death , &c. for his elect , his infinite love , &c. in so dying . t Do this in remembrance of me . — As oft as you eat this bread and drink this Cup , ye shew forth the Lords death till he come . This is a Monumental Memorial of Christ crucified to the worlds end . And by Christs Death the New Covenant was established , Heb. 9 , 14 , 15 , 16 , 17. 2. As a Significative Sign or Token ; The Lords Supper signifying ; ( 1 ) Christs u Body broken for us , and Christs blood of the New Covenant shed for us . ( 2 ) Our x Communion with Christ crucified in all the Benefits of his Cross and Death . ( 3 ) Remission of sins in his blood , shed for that end . Mat. 26. 28. ( 4 ) Spiritual y nourishment of Faith in Christ , and all Grace by this Lords Supper . ( 5 ) Sweet z Union and Communion of the Saints one with another . 3. As an Instructive Sign ; The Lords Supper instructs us in many things ; as , ( 1 ) That , Christ Jesus is already actually betrayed , and put to Death for our sins , 1 Cor. 11. 23 , 24 , 25. ( 2 ) That , the Old Covenant and the Sacraments thereof are already abrogated , and the New Covenant actually established , by his Death , 1 Cor. 11. 25. Mat. 26. 28. ( 3 ) That , Jesus Christ already crucified is compleat New Covenant-Nourishment for us , 1 Cor. 11. 20 , 24 , 25. ( 4 ) That , The Contempt and abuse of the Lords Supper is an high contempt of Jesus Christ himself , of his Death , and of his New Covenant : and punished by God accordingly , 1 Cor. 11. 24 , 25 , 26 , 27 , 29 , 30. ( 5 ) That , therefore to come to the Lords Supper Ignorantly , Unbelievingly , Impenitently , Uncharitably , or any way unworthily , is a most dangerous Sin , 1 Cor. 11. 27 , 28 , 29. And to come to it in Knowledge , Faith , Repentance , &c. is a most necessary Duty . ( 6 ) That , the Lords Supper is no Propitiatory Sacrifice , but a Remembrance of Christs Propitiatory Sacrifice , 1 Cor. 11. 24 , 25 , 26. ( 7 ) That , The Lords Supper is to continue till Christ come , 1 Cor. 11. 26. and consequently the New Covenant is so long to continue also , and that in the present form of administration , Mat. 28. 19 , 20. Heb. 13. 20. 4. As a Distinctive Token ; Distinguishing New Covenant-Foederates , from all aliens to the New Covenant . 5. As an Obligatory Sign ; Binding and Obliging all Communicants according to the Tenor of the New Covenant , Fitly to prepare for it , duly to use it , and afterwards to walk Sutably and answerably to it . II. As a Seal of the New Covenant in Christs blood ; Sealing all the Former matters and mysteries signified . Why shall one Sacrament be a a Seal , and not every Sacrament ? III. As an instrumental Mean of Conveyance . In the right use , according to Christs Institution , it so effectually conveyes Christ and New Covenant benefits to believers , by vertue of Sacramental union and divine benediction , that it is said ; b This is my body , This is my blood , This is the New Testament in my blood . But thus of the New Covenants Confirmation . III. The Administration or actual execution of the New Covenant is Singularly eminent , viz 1. With Universal Reference to all Nations of the world Iewish and Gentilish , and to the Oecumenical or General Church to be gathered out of them all : But in the first place to the Jews , and then unto the Gentiles , Mat. 28. 18 , 19. Mark 16. 15 , 16. 1 Cor. 12. 12 , 13 , &c. 28. Luke 24. 46 , 47. Acts 13. 46 , 47. & 26. 19 , 20. 2. By the Preaching of the New Covenant Doctrine , The Gospel of Iesus Christ exhibited , Most clearly , fully and efficaciously , by c Catechetical Instruction in Principles and otherwise , for the Discipling of all Nations , for bringing People of all Nations in the world to be Christs Disciples , Mat. 28. 18 , 19 , 20. Mark 16. 15 , 16. Luke 24. 47. To whom , By whom , and How , the New Covenant-Doctrine is to be preached , d hath elsewhere been further manifested . And this course of Preaching the Apostles diligently observed , Acts 10. throughout . & 15. 6 , 7 , &c. & 13. 46 , 47. & 26. 20. Their doctrine did principally run upon Christ now already performed , and actually exhibited , according to Gods Promises of old : whose Birth , Life , Sufferings , Death , Burial , Resurrection , Ascension , Sitting down at Gods right hand , Effusions of his Spirit , Giving gifts to men , &c. for the Collection , Edification and Consummate Salvation of his Church ▪ even of all his elect throughout the whole world , through Faith and Repentance for Remission of Sins &c. is the Principal Subject matter of their Doctrine , See Acts 2. 22. to 37. & 3. 13. to the end . & 5. 29 , 30 , 31 , 32. & 9. 20 , 22. & 10. 34. to 44 & 13. 16. to 42. & 17. 22. to 32. & 22. 3. to 22. & 26. 2. to 30. Eph. 4. 7. to 14. This New Covenant-Doctrine in Christ , fince Christs e establishment of his New Testament by his Death , is Preached , 1. Most clearly , plainly and with open face , The veyl of all dark Types , figures and shadows being done away in Christ , 2 Cor. 3. 12. to the end . 2 Cor. 4. 6 , 7. 2. Most fully and compleatly , The Mysterie of Christ touching the Gentiles incorporation into the Church of God with the Iews being now more fully revealed by the Spirit to the Apostles and Prophets , then ever in any former ages , Eph. 3. 3 , 4 , 5 , 6. As also the mysteries of all future affairs and Conditions of the Church till the end of the world , Rev. 4. to the end of the Book . The mysteries of the Iews calling again , after the Gentiles fulness , Rom. 11. Of the Resurrection of the Dead , change of the Living , Final judgement of all , &c. 1 Cor. 15. 1 Thes. 4. Mat. 25. These and many other Mysteries of Christians were never so fully and compleatly discovered as now by and under the New Covenant . 3. Most efficaciously to the Conversion of many , ( 1 ) Both among the ( f ) Iews , Acts 2. 41. & 44. & 5. 14. & 6 7. & 9. 31. & 12. 24. & 21. 20. ( 2 ) And among the Gentiles ; As , at Antioch , Acts 11. 21 , 24 , 25 , 26. At Ephesus , Acts 19. 8 , 10 , 17 , 18 , 19 , 20. 1 Cor. 16. 8 , 9. At Corinth , Acts 18. 1 , 7 , 8 , 9 , 10 , 11. At Rome , Rom. 1. 7 , 8. & 16. 19. Paul with great success preached the Gospel of Christ from Ierusalem and round about unto Illyricum , Rom. 15. 18 , 19. Which is in a direct line ( saith g Pareus ) 350. Germane miles : that is 1050. English miles , So that the Gentiles became obedient both in word and deed , round about far and near . And if the Conversion of the Gentiles throughout the world be duly considered , it is evident there was never such efficacy of any Covenant-Doctrine since the foundation of the world , as of this New Covenant-Doctrine . 3. By sundry other Ordinances of publike New Covenant worship for all Nations . As , 1. By the two Solemn Foederal Tokens of the New Covenant to be continued till the worlds end ; Baptism and the Lords Supper , Mat. 28. 18 , 19 , 20. 1 Cor. 11. 23. to 30. 2. By Publike Prayer and thanksgiving , 1 Tim. 2. 1 , 2. with 3. 14 , 15. 1 Cor. 14. 14 , 15 , 16. Act. 6. 4 Mat. 18 , 19 , 20. 3. By Publike singing of Psalms . Eph 5. 18 , 19. Col. 3. 16. 1 Cor. 14 , 15 , 16. 4. By due Sanctification of the Lords dayes . Sabbaths on the first day of every week , in works of Piety , Necessity & Mercy , Acts 20. 7. Rev. 1. 10. 1 Cor. 16. 2. The seventh day-Sabbath in memorial of the work of creation , Gen. 2. 2 , 3. Exod. 20. 8 , 9 , 10 , 11. being virtually changed by Christs Resurrection to the first day of the week in memorial of the greater work of the worlds Redemption . 4. By a New Covenant-Government of the Church of God in several Acts and Ordinances appointed to that effect . As , 1. By authoritative Discerning and judging of Doctrine , according to the Rule and standard of the word , Acts 15. 15 , 24 , 28. & 16. 4. 2. By publike Admonishing , Warning and Rebuking of Sinners , Mat 18. 15 , 16. 17. 1 Thes. 5. 14. Tit. 3. 10. 1 Tim. 5. 20. Tit. 3. 13. 2 Cor. 2. 6. 3. By rejecting , purging out or putting away from Church-Communion , scandalously wicked and incorrigible persons , Mat. 18. 17 , 18. with 16. 19. Iohn 20. 21 , 23. Tit. 3. 10. 1 Cor. 5. throughout . 4. By Seasonable-Remitting , Comforting , Confirming and Receiving again into the Communion of the Church , such as are penitent , Mat. 16. 19. & 18. 18. Iohn 20. 23. 2 Cor. 2. 6 , 7 , 8 , 9. 5. By Ordination of Presbyters , after Prayer and Fasting , with imposition of the hands of the Presbyterie , 1 Tim. 4. 14. & 5. 22. Tit. 5. Acts 14. 21 , 23. 5. By a Visible and Successive New Covenant-Ministry ; Extraordinary , and Ordinary ; and by other New Covenant officers . I. By a New Covenant-Ministry , to which Christ hath promised his Presence to the end of the world , Mat. 28. 18 , 19 , 20. This Ministry is , 1. Extraordinary , unlimited to any particular Place , imployed chiefly in the first Planting of the New Covenant-Church , by laying the h foundation of the New Covenant Doctrine : As , ( 1 ) Apostles , ( 2 ) Prophets , ( 3 ) Evangelists , Eph. 4. 8 , 11 , 12 , 13. This Extraordinary work ceasing , These extraordinary officers also ceased , The Ordinary Succeeding them . 2. Ordinary , limited to particular Places , building upon the foundation laid : As ( 1 ) Pastors , ( 2 ) Teachers , Eph. 4. 8 , 11 , 12 , &c. These Pastors and Teachers are to continue till the worlds end , Mat. 28. 19 , 20. And by them all the former Ordinances appertaining to Doctrine , Worship and Discipline are to be mannaged . II. Other New Testament officers , are 1. Elders , Whose work is to Assist the Pastors and Teachers in matters of Government and Discipline , 1 Tim. 5. 17. Rom. 12. 8. 1 Cor. 12. 28. 2. Deacons , who out of the Churches allowance are to take care of her poor and distressed members , Acts 6. 1. to 7. Shewing Mercy , Rom. 12. 8. Helps , to the helpless , 1 Cor. 12. 28. 6. With more Plenary , palpable and visible effusions of the Spirit , both in Extraordinary and Ordinary Endowments , then ever was under any foregoing Covenant-Administration , Acts 2. 1 , 2 , 3 , &c. to the end . 1 Cor. 12. 4. to 12. Acts 10. 44 , 45 , 46. 1 Cor. 1. 5 , 6 , 7. Iohn 7. 37 , 38 , 39. Before Christs Ascension the Spirit was sparingly given in drops , &c. but since as it were in streams and rivers . 7. With more Perfect Filial Christian Liberty , Both from fear and bondage under Sin , Satan , Curse , Death , and all our Spiritual Enemies , Luke 1. 74 , 75. Tit. 2. 14. Gal. 3. 13 , 14. Heb. 2. 14 , 15. And also from all the Servitude of the Mosaical Pedagogie , the Church being now past her Minority , and come to Maturity , Col. 2. 14. Gal. 4. 4 , 5 , 6. i Hagar the bond-woman and her children are Cast out , and we are children not of the bond-woman , but of the free . Not of the Servile Old Covenant from Mount Sinai : but of the Free New Covenant from Mount Sion . k If the Son shall make you free , ye shall be free indeed . 8. Finally , This New Covenant is managed and Administred with far more Glory then the Old , or any that went before it . The Old Covenant was glorious , as apears by the glory and shining of Moses Countenance . l But that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . Herein the New Covenant glory Excelleth ; 1. It s a spiritual , not a carnal glory , 2 Cor. 3. 7 , 8. 2. It s a Comfortable and saving , not a dismaying and condemning Glory , 2 Cor. 3. 7 , 8. 3. It s a clear , open and unveiled , not a veiled glory , 2 Cor. 3. 12. to the end . 4. It s an Effectual , Transforming , not an ineffectual Glory , 2 Cor. 3. 14 , 15 , 18. 5. It s a Permanent and Remaining , not a transient and vanishing glory , 2 Cor. 3. 7 , 11. Inferences . 1. Hence , The New Covenant is of all other Most comfortable . For it was at first Manifested and Revealed to the Captives by Ieremiah , as a ground of stronger Comfort to the Captives then the Covenant with the Captives , or old Covenant ; as m hath been already observed . Now the comfortableness of the New Covenant against , 1. Sin , 2. Apostacy , 3. Wants , Inward or Outward , 4. Temptations , 5. Desertions , 6. Afflictions and Persecutions ▪ and 7. Death it self , n hath been already at large unfolded in this Book . There See. This New Covenant is a blessed Cabinet of sweetest soul-reviving Cordials . 2. Hence , The New Covenant is of all other Covenants most sufficient . For , It was first Revealed and discovered for Redress of the Old Covenants weakness , unprofitableness and insufficiency , Heb. 7. 18. 19 , & 8. 6 , 7 , 8 , 9 , &c. & 9. 10 , 11 , 12 , 13 , 14. And all saving blessings , obscurely pointed out in former Covenants , are most clearly revealed and accomplished under this New Covenant , Acts 13. 38 , 39. Rom 3. 25. Heb. 9. 15. All former Covenants , lead and tend to this New Covenant , as the Center , Perfection and Accomplishment of them all . 3. Hence , The Grace of the New Covenant is most compleat . And this , 1. Extensively , In that it takes in all Nations of the world , Luke 24 47 Mat. 28. 18 , 19 Mark 16 15 , 16. 2 Intensively , In that it more efficaciously Converts the Abundance of both Jews and Gentiles , then any Covenant-Expressure ever did before . And in that it more fully affords the Effusions of the Spirit . 4. Hence , The New Covenant is most Sure For it is most strongly stablished by , and founded Upon , 1. The Lords better Promises , 2. His Sacred Oath , of which he will not repent . 3. The Death and blood of Jesus Christ once for all , never to be repealed . 4. The best and surest Sacraments , which shall not wear away while the world shall continue , Mat 28. 19 , 20. 1 Cor. 11. 26. 5. Hence , The New Covenant is utterly irrevocable . It can no more be Revoked , Repealed , called in , or made void : then God can belie himself , or forswear himself , or then Christ can be brought down again from Gods right-hand to be barbarously crucified between two theives 6. Hence , The New Covenant must needs be o Everlasting . Everlasting absolutely in the Substance of it : as that which shall so continue with us in Heaven . Everlasting respectively for the Circumstance and Administration of it ▪ as that which shall so continue till the worlds end . The Promises of the New Covenant are of everlasting Truth : The Oath of the New Covenant is of everlasting stability : The blood of the New Covenant is of p everlasting vertue : and the Tokens of the New Covenant , of q everlasting appointment till the end of the world . 7. Hence , In all these respects the New Covenant is most excelling . But of the excellency and Preheminence of the New Covenant hereafter . Thus of the Form of the New Covenant . CHAP. VIII . Of the intended Sope , or End of the NEW COVENANT . HAving viewed at large , The Efficient , Matter , and Form of the New Covenant ; come we now to take special notice of Gods intended Scope or End therein . The intended Scope or End of God and Iesus Christ our Mediator in this New Testamental Covenant , is ; 1. More Immediately , To Represent and Describe to Israel and to all Nations of the world most fully and ultimately , ( 1 ) The Person of IESUS CHRIST actually , in fulness of time Exhibited ; ( 2 ) His Office of Mediation betwixt God and man already Executed both in his state of humiliation and exaltation ; ( 3 ) As also the Fruits and Benefits of his Mediation . 2. More Mediately , ( 1 ) To extend his Church universally to all the Nations of the whole world ; ( 2 ) To Advance the Condition and Enioyments of his New Covenant Church to an higher Perfection then ever before , in order to eternal Salvation ; ( 3 ) And by all to exalt the Glory of his own holy name most transcendently and gloriously . As the New Covenant , so the End thereof , is most excellent and transcendent : As laid down in this Aphorism . Which thus in brief I Explicate . I. The More Immediate End intended by God in this New Covenant , is , The most full and ultimate Representation of the Person , Office and Benefits of Iesus Christ actually exhibited , to Israel and to all Nations . All Gods Covenants of Faith intend more immediately the Discovery and Description of Iesus Christ. But this New Cove nant intends this more then they all . Here note , 1. What this New Covenant intends Immediately to Represent and Describe . 2. How. 3. To whom . 1. What this New Covenant intends more Immediately to Represent and Describe , viz. Iesus Christ as actually exhibited . All former Covenants of Faith intend to set forth Christ , as Promised , and to be afterwards in fulness of time Performed : But this New Covenant intends to set forth , and doth represent Christ , as r actually Performed and exhibited already , according to all the Promises of Gods former Covenants . And this principally , 1. In his Person . 2. In his Office. 3. In the Fruits , Effects and Benefits of his Office. ( 1 ) IESUS CHRIST in his Person is most excellently and clearly Described in this New Covenant , and the explications thereof in the Books of the New Testament . As , That , He is the Only Son of God , The true God , essentially one with , and co-equal to the Father , Creator and Preserver of all things in Heaven and Earth , Iohn 1. 14 , 18. & 3. 16. & 6. 69. Math. 16. 16 , 17 , 18. 1 Iohn 5. 20. 7. Iohn 1. 1. Phil. 2. 6. Iohn 1. 1 , 2 , 3 , 4 , 5 , 9 , 10. Heb. 1. 2 , 3. Col. 1. 15 , 16 , 17. That , He is True and Perfect man , descending of the woman , of Abraham , Isaac and Iacob , and of David , by the virgin Mary according to the Flesh , 1 Tim. 2. 5. with Iohn 20. 25. to 30. & Luke 24 37 , 38 , 39 , 40. & 1 Iohn 1. 1 , 2 , 3. Gen. 3. 15. with Luke 3. 38. Gen. 12. 3. & 22. 18. & 26. 4. & 28. 14. with Luke 3. 34. Psal. 132. 11. with Luke 1. 31 , 32 , 33. & 3. 31. Math. 1. 16 , 18. to the end . & Luke 1. 26. to 39. & 2. 1. to 41. with Isai. 7. 14. That , He is God-man in one Person , Ioh. 1. 14. Gal. 4. 4. 1 Tim. 3. 16. That , s This Iesus God and man is the very CHRIST , promised in all ages of the Church from the beginning of the world , Iohn 20. 31. Act. 2. 36. & 10. 43. & 3. 22. to the end . & 9. 22. & 18. 28. This is one special intent of the Books of the New Testament , by shewing how all the Promises of old touching the Messiah have their plenary accomplishment in this Iesus , to demonstrate that this Iesus is the CHRIST . His t State or Condition of Humiliation , Phil. 2. 6 , 7 , 8. Is most lively and accurately described in all the Degrees thereof , by the four Evangelists especially , viz. His Conception , Nativity , Life , Acts , Passions or Sufferings , Death and Burial ; together with the Circumstances of Time , Place , Manner , &c. attending thereupon respectively . His State or Condition of Glory and Exaltation also is excellently delineated , especially by the four Evangelists ▪ and by Luke in the Acts of the Apostles , viz. His Reviving , Resurrection the third day , Ascension into Heaven , Sitting down on Gods right hand , and His coming again to judge the world at the last day : together with the Cicumstances attending thereupon . ( 2 ) IESUS CHRIST , in his Office of Mediation betwixt God & Man , is also most notably and particulerly represented , in the New Covenant and the explanations thereof . As , That he alone is Mediator ; That He is a Fit and Sufficient Mediator ; That he is mediator as God man ; That he Executes his Mediation actually in his Prophecy , Priest-hood , and King-ship , both in his states of Humiliation , and Exaltation , and that by sundry Acts of those three branches of his Mediation . All this u I have already evidenced heretofore out of the New Testament particularly . ( 3 ) IESUS CHRIST , in regard of the Benefits , Fruits and Effects of all his Offices , is likewise set forth most excellently in the New Covenant , and the Explanations thereof throughout the Books of the New Testament : As x I have already manifested abundantly . 2. How the New Covenant Represents and Describes Iesus Christ , exhibited already , in his Person , Offices and Fruits of his Offices . The New Covenant represents and sets forth Iesus Christ actually exhibited , Fully and Ultimately . 1. Fully . So that now the y whole and entire mysterie of Christ is clearly and compleatly revealed in the New Testament , in all the Essential , Integral and Gradual Perfections thereof , for the Happiness and Salvation of the New Covenant-Church , so as it was never formerly made known in any foregoing Covenant-Expressure . Christ made known to his Apostles , z all things that he had heard from his Father : commanding then to teach all things whatsoever he had commanded them , to the world . And his Apostles accordingly a kept back nothing that was profitable , not shunning to declare to the Churches the whole counsel of God ; which is so compleat and perfect , that b nothing is to be added thereto , or taken thence-from . 2. Ultimately . So that after this New Covenant , no further Revelation of the mysterie of Christ , in regard of his Person , Offices , or Benefits , for his Elects salvation , is to be expected or harkened unto till the End of this world . For , This is Christs c New and everlasting Covenant , that shall still remain New , and never wax Old till the end of this world . This is Christs d last Will and Testament , confirmed and consummate by his Death , from which nothing can be detracted , to which nothing can be added , in which nothing can be altered . Christs New Covenant-Priesthood is e everlasting , cofirmed by the irrevocable Oath of God , whereof he never will Repent . The New Covenant-Tokens , Baptism and the Lords Supper are to f continue till the end of the world , till Christ come . The New Covenant-Discoveries of the future state and condition of the Church in this world , are g extended to occurrents in all ages from the Primitive times till the End of the world . And the New Covenant-Ministry h is to continue , and shall have Christs Presence , Blessing and Assistance till the end of the world . 3. To whom this New Covenant more immediatly intends thus fully and ultimately to discover and represent Iesus Christ in his Person , Offices and Benefits , viz. To the whole Israel of God , both of Jews and Gentiles , Heb. 8. 8 , 10 But first to the Jews , and then to the Gentiles , Luke 24. 46 , 47. Acts 2. 38 , 39. & 13. 46 , & c. & 26. 20. II. The more Mediate end of the New Covenant , is twofold , viz. Subordinate , and Ultimate . 1. Subordinate . And that also is twosold . 1. To extend , spread , propagate and plant the Church of God far and near i among all the Nations of the world : which before the New Covenant was confined to certain Particular Families or Tribes , or to that one select Nation of the Iews . This Extent and Enlargement of the Church under the New Covenant , was frequently foretold by the Prophets , and sometimes most Emphatically . See Isa. 49. 6. to 14. & 54. throughout . & 60. throughout . & 65. 1. & 66. 12. to the end . Christ was born k to be a light to lighten the Gentiles , as well as to be the glory of his People Israel . And the Amplitude of the Church of God , by the access of the Gentiles and their incorporation thereinto l is most abundantly revealed and fulfilled in these New Covenant-Daies . 2. To advance the Condition and Enjoyments of Gods enlarged New Covenant-Church to a far higher perfection , in order to salvation , then ever heretofore . As , ( 1 ) To more ripeness and maturity , Gal. 4. 1. to 8. ( 2 ) To Christian freedom and liberty from the Old Covenant-yoak of bondage , Gal. 4. 9 , 10 , 21. to the end . & 5. 1 , 2 , 3 , 4 , & c. ( 3 ) To Better Promises of a better Covenant , Heb. 8. 6. & 7. 22. ( 4 ) To higher and more perfect Foederal blessings , Better Inscription of Gods Laws , Better Knowledge of the Lord , and Better Remission of transgressions , Heb. 8. 10 , 11 , 12. ( 5 ) To more sweet , perfect and comfortable fellowship , Heb. 12. 18. to 25. ( 6 ) To more clear and spiritual Ordinances , 2 Cor. 3. throughout . ( 7 ) To more Plenary and powerful effusions of his Spirit , Iohn 7. 38 , 39. with Acts 2. throughout , &c. The condition of the New Covenant-Church comes nearest to that of the Spirits of just men made perfect , and therefore should be now more then ever heretofore advanced to a sublime excellency of Graciousness 〈◊〉 and Heavenliness . 2. Ultimate . To exalt the glory of God transcendently in all . The m Glory of Gods infinite Grace , Goodness , Mercy , Loving-kindness , Wisdom , Iustice , Holiness , and Powerfulness shines forth in this New Covenants Contrivance , Manifestation , Dedication , Publication , and Application of it to poor sinners , even to admiration . This New Covenant is fullest of God , of Christ , of the Spirit ; and therefore most glorious unto God. This New Covenant hath in it the Marrow and Extract of all fore-going Covenants , and many other superadded Priviledges approaching nearest to coelestial Perfection : and therefore thereby Gods glory is rendred exceeding glorious . Inferences . 1. Hence , This New Covenant in its intended Scope and End far Excells all former Covenants . Their End was to Reveal Christ , as Promised , and to come afterwards : The New Covenant is to Represent Christ as Performed , and come already . They intended the Happiness of the Church in particular Families or Tribes , or one select Nation : This intends the Happiness of the Church in all Nations of the world . They intended to Reveal blessings agreeable to the Churches Minority : This intends and reveals blessings suitable to the Churches Maturity . 2. Hence , of all Gods Covenant-expressures , The New Covenant should be most precious , dear and delightful to us . Why ? Because , Hereby the Church is most Enlarged ; Hereby the Churches Condition & Enjoyments are most happily improved ; Hereby Iesus Christ in his Person , office and benefits is most plenarily and ultimately revealed ; And Hereby Gods glory is most gloriously advanced ▪ All which ought to be very dear , delightful and precious to us . 3. Hence , They that would be acquainted with Iesus Christ most fully , should study and exercise themselves in the New Covenant most frequently . Some Covenants represent Christ much ; Some more ; but this New Covenant most of all . There you have Christ Promised : Here Christ actually Performed and exhibited . Oh peruse the New Testament diligently , there you have Christ displaid most clearly , compleatly and transcendently . The New Covenant is the Rock , Christ the water that flows from it : The New Covenant is the Cloud , Christ the Manna that rained from it : The New Covenant is the Honey-Comb , Christ is the Honey that drops from it : The New Covenant is the Cabinet , Christ is the Iewel that 's lockt up in it . 4. Hence , They that deny Iesus Christ to be actually exhibited and already come in the flesh , do utterly evacuate and make void a Primary End of the New Covenant . For the New Covenant eminently intends to represent Christ as actually Performed according to all the Promises of old . Oh how sadly have the Iews hitherto denyed Christs coming in the flesh , and 〈◊〉 the New Covenants n great salvation ! Such o Spirits are 〈◊〉 of God , but the very Spirit of Antichrist . 5. Hence , The Gentiles Conversion and Churches Dilatation are peculiarly to be ascribed to the New Covenant . The Old Covenant-Dispensation hindred it : This p New Covenant-Dispensation promotes and effects it . 6. Hence , Gods New Covenant-People should not content themselves with less then a New Covenant-Condition and enjoyments . They should aspire to a more perfect condition and enjoyments then any other Covenant affords : Else they fall short of the New Covenants intention . They that under the New Covenant content themselves , q without Heart-conformity to Gods Laws , without clear knowledge of the Lord , without Remission of sins , without Covenant-Relation to God , without Christian Maturity and filial liberty , &c. they put away the New Covenant from them , counting themselves unworthy of its blessed intendments , and of Eternal Life . 7. Hence , They that are truly Partakers of Gods New Covenant , should highly extoll him for his New Covenant . Oh how hath he therein displayed the riches of his Grace , Mercy , Love , Wisdom , &c. for poor Sinners , for lost Gentiles ! Herein he greatly intended the glory of his own great name : Oh let us hereupon most triumphantly declare and spread abroad his glory . Thus of the End or intended Scope of the New Covenant . CHAP. IX . Of certain General Inferences resulting from the whole of this New Covenant . HAving thus ( through the help of my most gracious God in Jesus Christ ) in some measure set forth and represented , 1. The terms , or limits of continuance ; 2. The Denominations , and General Nature ; 3. The efficient Cause or Author , together with the Occasions , and Impulsives , moving thereunto ; 4. The Foederates with God ; 5. The Matter , on Gods part , and on theirs ; 6. The Lord IESUS CHRIST , as Mediator , Surety and Testator ; 7. The Form , Inward and Outward ; 8. And also the intended Scope or End , of this Highest , sweetest and most excellent Faederal Expressure , The NEW TESTAMENTAL COVENANT , or The NEW FEDERAL TESTAMENT , which is the Glory of all Covenants : I shall now close up this whole discourse about the New Covenant , and also my whole Treatise about the Covenants of God , ( as r I formerly propounded ) with certain General Inferences from the whole of this New Covenant ; which I summarily offer in this ensuing Aphorism , viz. From the whole Mysterie of the New Covenant thus disclosed , these things are evident ; 1. That The New Covenant is the Covenant of Covenants . 2. What The Properties and Perfections of the New Covenant are . 3. What Agreement and Difference there is betwixt this New Covenant and the Old , and consequently all other Covenants . 4. What The New Covenants Preheminencies and Excellencies are above the Old , and all former Covenants . 5. How great are the priviledges of Gods New Covenant-people . 6. How we may discover , that we are Gods New Covenant-people . 7. How much it concerns all , especially us Gentiles , to Esteem , Embrace , Rest upon , Conform to , and Triumph in , this blessed New Covenant . 8. That , Gods New Covenant people should approve themselves , answerably to this New , Better and more illustrious Covenant , A New , Better , and more Excellent people in their Hearts and Conversations . 9. That , All distressed and disconsolate souls should chiefly have recourse to this New Covenant for their sweetest and fullest consolations . 10. That , This New Testamental Covenant approacheth nearest , as in Contiguity of time , so in Excellency of nature , to the celestial Glory . These Consectaries or Inferences are so fluent from the Premises , that it shall suffice very briefly to explain them , especially divers of them . I. Hence , The New Covenant is the Cevenant of Covenants . As Gods Covenants surpass all other Covenants , so this New Covenant is the last and best of all Gods Covenants . For 1. No former Covenant since the foundation of the world had such a s Sanction and Dedication , as this New Covenant ; by the Death and Blood of Iesus Christ. 2. No fore-going Covenant had such a Constitution , t wholly of Promises , and those meer Spiritual Promises , as this New Covenant : as hath been already observed . 3. No former Covenant had so successful a Promulgation or First Publication , as this New Covenant to the Conversion of three thousand , Acts 2. throughout . 4. No former Covenant was universally extended to all the Nations of the world , but only this New Covenant , Heb. 8. 8 , 10. with Mat. 28. 18 , 19. Mark 16. 15 , 16. Luke 24. 46 , 47. 5. All former Covenants were but as Preludium's and Introductions to this New Covenant , The u Perfection of them all , The End and x accomplishment of them all . 6. All former Covenants , like Rivers run into this Sea , like Lines meet in this Center , like Beams meet in this Sun of the New Covenant , being all their fulness , wealth and glory into it . The Treasures which are found dispersed and scattered in and among other Covenants , are all collected and united in this New Covenant : The seed of the woman , The true Noah , The Seed of Abraham , Isaac and Iacob , The Priest like Melchizedeck , The Prophet like Moses , The King like David , &c. all these Discoveries of many several Covenants in several ages meet together in this one New Covenant , &c. are at once most richly and fully represented in Iesus Christ the Son of God , and of the Virgin Mary , actually exhibited to be Mediator , Surety and Testator of the New Testament . 7. No former Covenants afford such admirable Events and Occurrents in their respective Periods or Revolutions , y as this New Covenant . 8. Finally , This New Covenant succeeds and swallows up all other Covenants , but none shall succeed this , z which is to remain of force so long as this world shall continue . Upon these and sundry like considerations it is clear , That this New Covenant is a peerless and matchless Covenant : God still-proceeding in his Covenant-Expressures from the less to the more perfect , till at last he came from the first and least , to this last and Greatest Covenant of all . II. Hence , We may easily perceive what the Properties and Perfections of the New Covenant are , viz. Especially these : The New Covenant is , 1. Most Divine ; 2. Gratuitous ; 3. Evangelical ; 4. Wise ; 5. Holy ; 6. Promissory ; 7. Spiritual ; 8 Testamental , 9. Clear and glorious ; 10. Full ; 11. Free ; 12. Efficacious ; 13. Sure and Faithful ; 14 Consolatory ; 15. Extensive ; 16. And Continuing . 1. Most Divine . For , this New Covenant hath much of God , and of his Divine Authority , Excellency and Efficacy engraven upon it . 1. God , Father , Son and Holy-Ghost , is the sole Author of it . 2. The Father , of Old time Revealed it : The Son , in Fulness of time Established it ; The Holy-Ghost in due time Applyes it . 3. The Father , Son and Holy-Ghost do joyntly undertake ( but according to their Order of Subsisting ) to confer all the New Covenant-blessings upon his Foederates : which blessings are more peculiarly referred to the several persons , according to their peculiar order and manner of working . a All these things have been already cleared . 2. Gratuitous . Of the meer grace and good-pleasure of Gods will , in Iesus Christ. These were the b Impulsive or Moving causes inclining God to Reveal , Establish and Apply this New Covenant : Not any worth , dignity or excellency at all in Iews or Gentiles . 3. Evangelical . All Gods Covenants of Faith were Evangelical , as I have shewed : But Gods New Covenant is of all other most purely Evangelical . See c the General nature and description of the New Covenant Former Covenants were Gospel in minority ; This New Covenant is Gospel in maturity . Former Covenants , were Gospel veiled : This New Covenant is Gospel Unveiled . Former Covenants were Gospel ( that is , Glad tidings of Sinners Salvation by Faith ) in Christ Promised and to come afterwards : This New Covenant is Gospel in Christ Performed , and come in the flesh already . Former Covenants were Gospel Inchoate : This New Covenant is Gospel Consummate . In this New Covenant especially , d Mercy and Truth are Met together , Righteousness and Peace have kissed each other , &c. In this Covenant , the goodness and mercy of God hath most eminently shined forth to the Sinner , the severity and justice of God hath most notably been expressed upon Jesus Christ the Sinners Surety : And this Mysterie of Mercy and Iustice in the Sinners Salvation upon Gods Pacification is excellently Evangelical ; By way of eminency and singularity , This New Covenant is called , e The Grace of God bringing Salvation ; f The Gospel through which Christ hath brought life and immortality to light ; The g Coming of Faith for Remission of Sins past , and justification of the elect under former Covenants . The Grace of God , The Gospel , and Doctrine of Faith were before : but comparatively they were not till the times of the New Covenant . 4. Wise. The New Covenant is eminently Wise. For , 1. It is contrived by the only wise God , Father , Son and Holy-Ghost . 2. It is stored and filled with all accomplishments of wisdom for sinners Happiness : as h hath been already manifested in many particulars . 5 Holy. This New Covenant is very Holy , in divers regards ; 1. The Author of it is God , most Holy , Heb. 8. 8 , 10. with Isa. 6. 3. 2. The Foederates in it , are The House of Israel and Iudah , the Israel of God , The whole universal Church of Jews and Gentiles , which are an Holy Nation , an Holy Temple of God , &c. Heb. 8. 8 , 10. with 1 Pet. 2. 9. 1 Cor. 3. 16 , 17. Eph. 2. 21 , 22. 3. The Matter of it , is ; Holy blessings promised on Gods part , expresly , Heb. 8. 10 , 11 , 12. And Holy Duties of Faith , &c. re-promised on their part , Implicitely , Iude 20. 1 Pet. 1. 15 , 16. 4. The Mediator of it is Holy , Jesus Christ , i The Holy one of God. k Holy , harmless , undefiled , seperate from Sinners . 5. The Form of it Holy . Consisting in an Holy Manifestation , Confirmation and Administration ; as hath been evidenced . It is ( foedus Sanctum , quasi Sancitum , as Augustine ) an Holy Covenant , because a firmly setled and established Covenant . 6. The End of it Holy. 6. Promissory . The Old Covenant was chiefly Mandatory and Minatory : But this New Covenant if we look at the l body of it , is , ( as m hath been manifeste●… already ) 1. Altogether Promissory . 2. The Promises thereof whereupon it is established being better Promises . 3. And all those Promises being meerly ( as to the express terms thereof ) only of Spirituals . Oh how sweet is this Dispensation , wherein we may fetch not only Gods mercies , but also our Duties and Abilities for them from Gods Promises . 7. Spiritual . Of all Covenants this New Covenant is most sublime , heavenly and purely spiritual . Former Covenants were more Carnal , External , Literal Administrations : but this New more n spiritual , called therefore o the ministration of the Spirit . In former Covenants Spirituals were darkly couched under Carnals and Externals : As under the p Seed of the woman , bruising the Serpents head , Christ incarnate subduing Satan ; Under q Noahs saving of his house in the Ark by water , Christs saving his elect remnant in his Church by his blood ; Under the Promised r Seed of Abraham , Isaac , and Jacob , Christs blessing of all the Nations of the world ▪ Under all the Ceremonial Types and Shadows , Christ the Truth and Body intended , the better hope perfecting us as pertaining to the Conscience and bringing us neer unto God , John 1. 14 , 17. Col. 2. 17 Heb. 7. 18 , 19. & 9. 14 & 10. 1. to 19 Under s Davids Seed promised to sit upon his Throne for ever , Christ his Primary Seed that should Rule the House of Iacob the Church for evermore ; Under the t Redemption of the Captives out of Babylon , Christs Redemption of his elect from their Spiritual thraldome was represented ; So that though they had many Spirituals represented in them , yet all was under a cloud or veil of Carnals ; Thereby the Spirituals of former Covenants were much darkned and Carnalized : But in this New Covenant Spirituals are set forth most openly , immediately and expresly in clear view , and as with open face , u the veil being done away in Christ ; and x Carnals being comprized in , and annexed to Spirituals , the Carnals of this New Covenant are therein Spirituallized . And as under former Covenants the Foederates of God remained more Carnal : So under this New Covenant they become more y Spiritual , to worship the Lord in Spirit and Truth ; A Spiritual House , and holy Priesthood to offer up Spiritual Sacrifices acceptable to God by Iesus Christ. 8. Testamental . The New Covenant , is so a z Covenant , in respect of God : that it is also a a Testament , in respect of Jesus Christ the Testator . It is a Foederal Testament , or a Testamental Covenant : As I have already shewed at large in this fourth Book chap. 2. Aph. 1. there see . The Old Covenant was Christs b First Will and Testament , stablished by Typical blood and Sacrifices : But this Nw Covenant is Christs c New , Second or last will and Testament , revoking his Old Testament ▪ being finally & irrevocably confirmed by the blood , death and Sacrifice of Jesus Christ himself the Testator . In what regards it is A Testament , and a New Testament , hath been there unfolded . 9. Clear and Glorious . Under this New Covenant , The dark shadows and d veil , both upon the Mysteries of the Covenant , and upon the Foederates Covenanting , are done away in Christ ; so that now we may behold as in a glass clearly and transformingly the Glory of the Lord in the face of Jesus Christ , having a more clear and excellent Knowledge of God , & e giving of his Laws in our minds , Promised ▪ then ever formerly . Now the Covenant of God shines out in its perfect Day . Now The Sun of righteousness hath appeared in his perfect Glory . Now the Church of God hath attained to her Maturity , &c. See what f hath been formerly spoken to this effect at large . 10. Full. Never Covenant since the Fall of man was so rich , full and compleat as this New Covenant . They that went before were but as Springs and Rivers : This is as a very Sea. And no wonder : For , 1. This is the only Covenant g stablished in fulness of time , by the fullest Sanction and Dedication , in the blood of Jesus Christ , full of Grace and Truth for us , in whom all fulness extensive and intensive dwells , yea the fulness of the God-head Personally . 2. This is the only Covenant in and under which h the Spirit of God and all saving Blessings are Revealed , Obtained and Applyed to the elect of God most fully . So that under this Covenant Gods people are Compleat in Christ now in all Essential and Integral Perfections pertaining to salvation , Col. 2. 9. and shall be at last consummate in all graduals , Eph. 4. 11 , 12 , 13 , 14. Jesus Christ having i ascended up far above all Heavens , that he might fill all things ; And his Body the Church becoming k the fulness of him that filleth all and in all . 3. This is the only Covenant , unto which all former Covenants collime , scope , tend and refer ; Into which they joyntly and universally empty themselves as the Rivers into the Sea ; and from which they derive and extract all salvifical vertue for the elect under former Covenants , Heb. 9. 15 , 16 , 17. Rom 3. 25. 4. This is the only Covenant that shall l continue to the worlds end , having no need of any more Additional perfections , or any other Foederal Administrations , to be annexed thereto , or to succeed in room thereof . 11. Free. Much servitude and Bondage did predominate in former Covenants ; Witness the many gravaminous Rites and observances of m Sacrifices , Circumcision , Purifications , and other Carnal Ordinances , ( imposed till the time of Reformation . ) Which were n a yoke that neither they nor their fathers were able to bear . But in this New Covenant God hath so abundantly Provided for the Spiritual Redemption , Release , Liberty and Freedom of his Church and People more then ever Heretofore , that this Peculiar time of Christ , this whole New Covenant time is as the Churches Last , Greatest and Continued o Iubilee . Especially this is most observable in the Old and New Covenant , compared by the Apostle to Abrahams two wives ; viz. Hagar the Bond-woman , which brought forth Ishmael her Bond-son , who with her son was cast out of Abraham's House , representing the Old Covenant from Mount Sinai , begetting children unto Bondage , which Covenant with her children is cast out and laid aside ; And Sarah the Free-woman , which brought forth Isaac her free Son , the Son of the Promise , the Heir of Abraham , representing this New Covenant from Mount Sion , gendring children unto liberty , who are Heirs according to Promise . Now this New Covenant is in a Peculiar and Eminent sort , above all that went before , A Covenant of true liberty and freedom ; 1. Because , Under this New Covenant , All the spirit●…al , salvifical and eternal p Redemption , Liberty or Freedom of Gods Elect , which have been , are or shall be from the beginning to the end of the world , from Sin , Death , Satan and all spiritual enemies , hath been meritoriously purchased , procured and wrought by the merit of Jesus Christ our only Lord and Mediator . The vertue of Christs Redemption reached to all ages by-past , even to the beginning of the world : but the transaction and accomplishment of it was only under his New Covenant , Inchoate or Compleat . 2. Because , Under this New Covenant all the Bondage , Servitude and Slavery of fore-going Covenant-Administrations is utterly abolished and done away : Especially that of the Old Covenant , Restraining to dayes , moneths and years , to external Rites in worship , to places , to meats and drinks , &c. Eph. 2. 14 , 15. Col. 2. 14. Gal. 4. throughout . & 5. 1 , 2 , 3 , 4 , 5 , &c. Heb. 7. 18 , 19. & 8. 7 , 8 , 9. & 10. 8 , 9 , 10 , &c. And the Contrary liberty and freedom is established by Christ , Gal. 5. 1. The Church while q under age , was in a servile Condition , under Tutors and Governors , though heir of all : but when come to maturity , she was redeemed by Christ from all that servitude , to receive the Adoption of Sons . r Ye have not received the Spirit of Bondage again , to fear : but the Spirit of Adoption , whereby we cry Abba Father . Chr●…st gives Ability , as well as requires Duty : therefore Christs s yoke is easie and his burden is light ▪ 3. Because , Under this New Covenant , all Restraint of the Church , Gospel , Ordinances and Means of Salvation to the Particular Nation of the Jews is quite taken off : these Blessings being without exception or limitation Extended to all the Nations of the world , Mat. 28. 18 , 19 , 20. Mark 16. 15 , 16. 〈◊〉 24. 46 , 47. 12. Efficacious . For , 1. This New Covenant is a t Ministration of the Spirit , not of the Letter ; A Ministration of Life , not of Death : Now Spirit and Life are full of efficacy . 2. The New Covenant is most effectually given and graven , viz. in u Mind and Heart , not in dead Tables of stone . 3. The x Spirit is most powerfully and efficaciously given under the New Covenant , The more Spirit , the more efficacy . 4. In this New Covenant , The fulness of Christ is most magnifically displaid , more then in all former Covenants , Iohn 1. 14 , 16. Col. 1. 19. & 2. 9 , 10. Eph. 3. 8 , &c. and Christs fulness is most efficacious . 5. The Conversion of the Iews by y thousands ; and of the Gentiles as it were by floods and z Sea●… to God , under the New Covenant , demonstrate the transcendent efficacy thereof before all the world , &c. But of this New Covenants efficaciousness , I a have spoken already in divers Particulars . There see . 13. Sure and Faithfull . How can this New Covenant chuse but be most Sure , Faithfull and Infallible ? For , 1. The Author of it is most faithfull , IEHOVAH , Heb. 8. 8 , 10. that gives Being and Subsistence to all his Covenants and Promises ( as that his most essential name imports , Exod. 6. 3. ) This name of his , IEHOVAH , is mentioned b four several times in this New Covenant , for the greater Assurance of this Covenants Fidelity . 2. The Impulsive , or c Moving Causes of it were meerly Gods most rich and free-grace in Iesus Christ without any respect at all had to any thing in Jews or Gentiles . It was not founded in mans worthiness : nor shall be confounded by mans Unworthiness . 3. The Matter of it is so laid down d in the Body of the Covenant , that God himself in effect undertakes both for himself and for his Foederates . He will be theirs , and they shall be his . Their restipulated Duties , are all implicitely comprized , in his expresly Promised Mercies . He first promises Ability to them , before he calls for Duty from them . 4. The Form of it is partly with such Establishment and Confirmation as can never be shaken or removed . It is confirmed ( as e hath been evidenced abundantly , ) ( 1 ) By the choicest and best Promises of God ; ( 2 ) By the Sacred and inviolable Oath of God. ( 3 ) By the irrevocable Death and precious blood of Jesus Christ ; As also , ( 4 ) By the best Foederal Tokens , Baptism and the Lords Supper . Now , God that promised cannot possibly lie ; God that hath sworn cannot repent or forswear himself ; Christ that Died , dieth no more , &c. Therefore this New Covenant can never be overthrown . 5. The Mediator of this New Covenant is f al-sufficient : Both to enrich us with Covenant-Mercies from God , and to enable us unto Covenant-Duties to God ; That as there can be no Fayler on Gods part , so there shall be none on ours . Oh with what affiance and Consolation may we lean upon this Sure , Faithful and immutable New Covenant in all exigents and extremities ! 14. Consolatory . No Covenant is Consolatory like the New Covenant . For no Covenant is Dignified with such g Promises , such a h Mediator , such a i Comforter : And these are the very springs of Consolation But of this Consolating Property which abounds in the New Covenant I have spoken so much already , that I need not to add further . Having shewed , I. That , k the matter of this New Covenant is so contrived , as may most sweetly and sufficiently remove all the principall Doubts , Discouragements and objections , which either a bleeding Heart wounded Sinner , or a Distressed Saint , may make against his own Salvation . This is evinced in seven chief Particulars . II. That , l This New Covenant is an excellent Antidote against the greatest Adversities and afflictions of Gods Covenant-people . This is manifested in five Particulars . III. That , Here 's wonderfull Matter of Consolation in that clause of this New Covenant ; I will be to them a God , &c. Heb. 8. 10. And this , Against 1. Remains of Sin. 2. Fears and dangers of Apostacy . 3. Outward or Inward wants . 4. Strong and violent Temptations . 5. Sad and Dismaying Desertions . 6. Sharp Afflictions and Persecutions . 7. The very Terrors and pangs of Death it self . Against all and every of which many sweet Consolations m are extracted from that great and Glorious Promise . Consult all these diligently , if thou desirest to taste and suck the delicious sweetness of the New Covenants Consolations . 15 Extensive . This New Covenant is beyond all other most extensive . It n spreads forth its Arms even to all N●…tions of the World , Jewish and Gentilish , accepting all Profest Believers Jews and Gentiles , and their children , into visible Foederation with God ▪ and all true sincere believers into Foederation invisible . This is o already handled at large in three distinct Positions . Consider them heedfully ▪ 16. Continuing and Everlasting . It continues still p New when the former Covenant waxeth old and weareth away . How long doth it Continue , hath been already explained , viz ▪ q From Christs Death till the end of the world . As also in what sense it is everlasting , viz. r Absolutely , in regard of its Substantials : Respectively , only in regard of its Circumstantials . III. Hence , We may iudi●…ioully discern , What Agreement and Difference there is betwixt this New Covenant and the Old , and Consequently betwixt-it and all other Covenants . The Agreement and Difference s betwixt the Old Covenant and the three fore-going Covenants hath been stated already : Therefore if now we can come to a clear and true state of the Agreement and Difference betwixt this New and that Old Covenant , we shall consequently most easily discern the Agreement and Difference betwixt this New Covenant and all other fore-going Covenants of Faith. The New Covenants Agreement with , or Disagreement from the Old Covenant , I have referred to this , as to its most fit and proper place : according t as I have heretofore propounded . The due Discovery of this Agreement and Disagreement betwixt them is of much Consequence : For , 1. Hereby the Nature of the New Covenant will be the more distinctly discerned . 2. Hereby , the excellency of it above the Old will be discovered . 3. Hereby , Divers Errors of men in mis ▪ stating the Agreement and Difference betwixt the Old and New Covenant , purposely devised for their own sinister ends and advantages , will be detected and defeated . 4. Hereby ▪ That Singular Art of Right distinguishing betwixt the Law and Gospel , shall in some measure be exerted ; which Luther so much extols ; u He that well knows to discern the Gospel from the Law , Let him give God thanks , and Know himself to be a divine . For , the Law given at Mount Sinai , is that Old Covenant : And the Gospel strictly taken , is this New Covenant ▪ 5. Hereby divers Scriptures which put sundry Differences betwixt the Old and New Covenant , shall be better understood , As , Heb. 8. 8 , 9 , 10. & 12. 18. to 25. 2 Cor. 3. 6. to the end . Gal. 4. 21. to the end . Here therefore I shall lay down , 1. The Agreement ; 2. The Difference ; betwixt the New Covenant and Old , which to me seems most Consonant to the Scriptures . And this with all possible Brevity and perspicuity . The Agreement betwixt the Old Covenant , x given at Mount Sinai ; and this New Covenant , from y Mount Sion , ( that I may use the Apostles terms , ) doth stand especially in these Particulars , and such like , viz. 1. Both of them are Covenants of the same sort and Nature ▪ more Generally . 1. Both of them are Covenants of God with man , Gal. 4. 24. Heb. 8. 8 , 9. 2 ▪ Both of them are Gods Covenants with man since the Fall , Heb. 8. 8 , 9. Ier. 31. 31 , 32. 3 ▪ Both of them are Covenants no●… of works ) but of Faith , and through Jesus Christ Revealing Righteousness , Life and Salvation to lapsed sinners in and by Jesus Christ through Faith. That the Law was given at Mount Sinai as a Covenant , and that as a Covenant of Faith in Jesus Christ , not at all as a Covenant of Works ; I z have proved heretofore by many Arguments , as also answered the Contrary Objections which are of any moment or Consequence . That , this New Covenant is a Covenant of Faith most eminently , needs no more proof , then what a hath been already laid down in this fourth Book . 4. Both of them are b Testamental Covenants , or Foederal Testaments . 2. Both of them have the same Author or Efficient Cause , The LORD God. God as JEHOVAH hath instituted and authorized them both , Deut. 5. 2 , 3 , 4 , 5 , 6. with Ier. 31. 31 , 32 , 33 , 34. Heb. 8. 8. to 13. How God Covenanted as IEHOVAH c hath been explained . 3. Both of them have the same Impulsive or Moving Causes , viz. The Riches of Gods meer Grace , in and through the merit of Jesus Christ alone , See Exod 19. 3 , 4 , 5 , 6. & 20. 2. Deut. 5. 2 , 3 , 4 , 5 , 6. & 7. 6 , 7 , 8 , 9. Heb. 8. 8. to 13. See also Book IV. chap. 3. Aph. 2. 4. Both of them expressed in General the same Bounty and Benevolent affection to their Foederates , Accepting into Covenant with God , Not only Parents , but also their Seed and Posterity together with the Parents . The Old Covenant took in the d whole body of Israel , Men , Women , Little ones , &c. Exod. 19. 10 , 11. & 20. 18 , &c. Deut. 5. 2. 3 , 4 , 5 , 6 , &c. 22. compared with Deut. 29. 10 , 11 , 12 , 13 , 14 , 15 , &c. All Israel of old , both Parents and Children were Foederates with God , and circumcised , till the dayes of Christ , Gen. 17. 9 , 11 , 12. Exod. 12. 48. Luke 1. 59. & 2. 21. Phil. 3. 5. And the New Covenant takes in as Foederates all Profest believing Parents , Jewish and Gentilish , and their Seed , or Children ; who are therefore to be baptized : As e I have proved at large by many Arguments . 5. Both of them contain for Substance , the same Subject-Matters or Articles of Agreement betwixt God and his Foederates , in many things . As , I. God on his Part Promiseth in both ; 1. To be a God to his Foederates . 2. To give Christ to them . 3. To bestow his Spirit upon them . 4. To Furnish them with many Spirituals ; As Acceptance of them as his people ; Sanctification ; Justification by Faith in Christ , freely Remitting all their sins ; Ability supernatural to keep his Covenants , &c. II. Gods Foederates on their part Re-promising expresly or implicitely ( as God requires from them ) 1. To be Gods people . 2. To keep Gods Covenant ; by true Faith ; By sincere constant Obedience in Christ. 3. To Repent in case of failings and miscariages . 4. To take Gods Law ( the same Law of God which is written for Gods Foederates , under Old and New Covenant , Deut. 4. 13. with Heb. 8. 10. ) as their Rule for their Faith and Obedience . f All these things are very clear by what hath been already manifested and proved touching the Matters of these two Covenants : as the d●…gent Reader may easily observe . 6. Both of them have for Substance one and the same Mediator , IESUS CHRIST : though g Typically represented in the Mediation of Moses , in the Old Covenant ; h Truly , in his own person actually exhibited in Humane Flesh , in the New. See Book IV. chap. 6. 7. Both of them have the same General way of Sanction , dedication or Fundamental establishment : viz. By Blood , and Death of Sacrifices , Exod. 24 3. to 9. Mat. 26 28. Heb. 9. 15. to 23. Though a most different Blood and Sacrifice . 8. Both of them had the like General Season of Publication ; viz. about fifty dayes after the Sacrificing of the Passover , viz. The Old , fifty dayes after the Typical Passover was offered up in Egypt , Exod. 12. 6 , 7 , 18. with Exod 19. 1 , &c. The New Covenant was published on the Feast of Pentecost , fifty dayes after Christ our true Passover was offered up for us at Jerusalem , Acts 2. 1 , 2 , &c. 1 Cor. 5. 7. As i Augustine also hath elegantly observed this Congruency . 9. Both of them were further confirmed and established in the same way , for the General , viz. 1. By Promises , Both were established upon Gods Promises , Heb. 8. 6. 2. By visible Tokens of the Covenants . See Luke 1. 59. & 2. 21. & 22. 7. to 19. with Mat. 28. 18 , 19 , 20. Acts 2. 38 , 39. Luke 22. 19 , 20. 10. Both of them effect , produce and constitute one and the same Church of Christ essentially and Substantially . The Old Covenant Church and New Covenant Church are in essence and essential unity one and the same : Having , one and the same Covenant k God , IEHOVAH ; One and the same Mediator , Redeemer and Saviour l IESUS CHRIST ; One and the same m Holy Ghost for their Sanctification and Consolation ; One and the same everlasting Gospel for substance , Revealing Christ and salvation to both ; One and the same way of Iustification , both of the Circumcision and Uncircumcision , viz. by , or through Faith , Rom 3. 29 , 30. & 10. 6. to 14. Gal. 2. 15 , 16. One and the same n Kingdom of God , wherein men from East , West , &c. shall set down with Abraham , Isaac and Iacob ; yea One and the same Hope of Resurrection and Eternal Life , Acts 26. 6 , 7. This Essential Oneness and Sameness of the Church of Old and New Testament is notably demonstrated in these times of the New Covenant , by their o Union , Incorporation and Consolidation into one body , through the death of Jesus Christ : which mysterie of their Oneness the Apostle most highly and emphatically magnifies . 11. Finally , Both Old and New Covenant agree in the same common End , viz. More Immediately , the Revealing of Iesus Christ for sinners happiness . More Mediately , The Happiness and Salvation of Gods Foederates by Christ ; And the glory of their Covenant God in all ; As p hath been more at large explained touching both . Herein especially , and in particulars of like Nature reducible hereunto , the Old and New Covenant do most sweetly and harmoniously Agree . The Disagreement or Difference betwixt the Old and this New Covenant is manifold ; as Divers Scriptures , yea the very body of this New Covenant doth expresly intimate , Heb. 8. 8 , 9 , 10 , 11 , 12. & 12. 18. to 25. Gal. 4. 21. to the end . 2 Cor. 3. 6. to the end . But the Difference is not so easily assigned as the Agreement betwixt these two Covenants ; because sundry False Differences , either corruptly devised , or inconsiderately embraced , are pretended and obtruded , and some of them for sinister and unsound Interests . Here therefore I shall propound The Disagreements betwixt the Old and New Covenant , 1. Negatively , what they are not . So I shall discover the chief , false and pretended Differences . 2. Affirmatively , what they are . So I shall propound the true Differences . We had need to judge and distinguish here exactly ; for Errour here is dangerous . ( I. ) Negatively . The Disagreement and Difference betwixt the Old and New Covenant , doth not stand in these Particulars following , viz. 1. Not in this ; That the Old Covenant is a Covenant of Works , holding forth Righteousness , Life and Salvation , only upon terms of perfect and perpetual Personal Doing : But the New Covenant is a Covenant of Grace , holding forth Righteousness , Life and Salvation upon terms of believing in Christ. For , It hath beenalready Proved by many Arguments , 1. That this Old Covenant q was not given on Mount Sinai as a Covenant of Works . 2. That this Old Covenant , r was given at Mount Sinai as a Covenant of Faith. And the contrary Arguments are repelled , &c. 2. Not in this ; That the Old Covenant is a meer carnal earthy Covenant , c●…ntaining meer carnal , external and earthly Blessings , as Canaan , Honour , Riches , &c. But the New Covenant is a Spiritual and Coelestial Covenant , containing also Spiritual and Eternal Blessings . This the Difference assigned , b●… s Bellarmine , and other Papists . And after them by the t Socinians ( who mudd and poyson the Fountain-Truths of God by their carnal subtilties , as the Papists do by their Heresies and Superstitions , ) who hold that the Spirit of God and eternal Life , were not promised under the Old Covenant . And this device serves the So●…inian excellently , for his better debasing and decrying of the Scripture . This Device is al●…o taken up by some of the u Anabaptistical Party : Thereby the more colourably to defeat Infants of their Baptism ; and to withstand that shrewd Argument for Poedobaptism drawn from Circumcision . Doubtless this is a very carnal and earthly Opinion . But the falshood and folly of this pretended Difference may sufficiently appear , 1. Partly , By considering the Matters or Blessings Promised in the Old Covenant , viz The Spirit of God , many Spirituals and Eternals ; In Book III. Chap. 4. Aphorism 4. Sect. 1. p. 800 , &c. And Chap. 6. Aph. 2. Sect. 1. p. 1127 ▪ &c. 2. Partly , By perusing what my learned , judicious and godly friend Mr Tho. Blake ( whose dexterity of judgement in matters of Religion hath been of high account with me ever since my first acquaintance with him ) hath said in Refutation thereof . In his vindic ▪ Foederis . chap. 25. throughout . 3. Not in this ; That the Old Covenant is a mixt Covenant , Part ly Legal , Partly Evangelical ; Mixt of two divers Covenants , The Covenant of Works ▪ and the Covenant of Grace , ( as x one , who otherwise was very pious and learned , expressed himself ; but not so soundly and wisely , as were to be desired : ) But the New Covenant is a pure Evangelical Covenant ▪ He seems to have run into this mistake , Partly by considering the Moral Law too Abstractedly , Abstracting it from Moses dispensation ▪ Partly by not ob●…erving heedfully the mysterious and singul●…r way o●… Gods Revealing this Sinai Covenant . But against this Errour , be pleased diligently to consider , 1. That this Covenant at Mount Sinai , was given as a pure unmixed Evangelical Covenant of Faith : as y is already proved by many Arguments , &c. 2. That Gods way of Revealing and Establishing this Old Covenant was very singular , profound and mysterious : as z hath been manifested in the Form of this Old Covenant . Which two things ●…eedfully peru●…ed , will I hope satisfie any un-byassed judgement , That this Sina●… Covenant was not in this sense a mixt Covenant . 4. Not in this ; That the Old Covenant ( in a far other sense ) is mixed , viz. a Not a pure Gospel Coven●…nt , 〈◊〉 〈◊〉 ▪ Having Promises mixt , Some Evange●…ical ▪ belonging to those to whom the Gospel belongs ; Some Domestical or Civil , specially respect●…ng the House of Abraham , and policy of Israel : But that the New Covenant is purely Evangelical ; This notion ▪ I doubt ▪ is mixed and made up of — , The better to seclude Infants of Believers from Baptism . But b Mr. Blake hath sufficiently laid open the weakness of it : To whom for brevity sake the Reader is referred . 5. Not in this ; That Gods Covenant is threefold , Of Nature , of Grace , and Subservient to the Covenant of Grace . The New Covenant is this Covenant of Grace : The Old Covenant , is this subservient Covenant . This Difference is given by that learned Camero . How dissatisfactory this his Notion is , I c have declared already : there see diligently . 6. Not in this ; That the Old Covenant admitted and accepted , as Foederates with God , all the Natural Seed of Abraham , Isaac , Iacob , &c. though only professing Faith. &c. But the New Covenant accepts none as Foederates , but Elect and Regenerate Persons . Against this Pretended but groundless difference betwixt Old and New Covenant , and against that unwarrantable Restraining of New Covenant-Foederates only to Elect and Regenerate Persons , much might have been said , and not without great need , considering how this false difference is improved for sinister purposes both by Papists , Anabaptists and other Separatists : But my worthily honoured friend d Mr. Tho. Blake hath done this to my hand so fully and satisfactorily , that I need say nothing , but only request the Reader diligently to peruse what he hath said . 7. Finally , The true Difference betwixt Old and New Covenant stands not in this ; That the Old Covenant comprized in it as Foederates with God All Persons professing true Faith and Obedience to God , and all their Seed : But the New Covenant is made so personally with them that actually make such Profession , that it terminates in their persons , not taking in their Seed as Foederates with them . This Difference is plainly levelled against Infant-Baptism . But , That Profest Believers , Iews and Gentiles and their Seed , are taken in as Foederates with God in his New Covenant , I e have abundantly proved already . There See. Mr. Blake hath also exceedingly , and to very good purpose , enlarged himself upon this Particular , In his Vindic. Foederis . chap. 34. to chap 43. Consult him diligently . These especially are those unsound and unjustifiable Differences betwixt the Old and New Covenant , some whereof are unadvisedly expressed by men of ●…ounder judgement ; others are most corruptly contrived for the abetting of Errour by men of corrupt minds . Let all the fincere lovers of the Truth with vigilant circumspection decline them all . ( II. ) Affirmatively . The true Difference and Disagreement betwixt the Old and New Covenant , doth ( as is evident from the Natures of them both , already unfolded ) consist especially in these Particulars , viz. 1. In the Distinct peculi●…rity of their Natures . For though both of them are Gods Covenants of Faith , yet they are two distinct individual expressures of the Covenant of Faith ; The Old Covenant being one of the f Covenants of Promise , in Christ Promised , and to come afterwards ; The New Covenant being that eminent Covenant of Performance , in Christ actually Performed and exhibited , and come in Humane flesh already ; As g I have formerly distinguished them , and cleared the Distinction by Scripture : So that they are rather distinct Individuals of the same Species , then distinct Species or kinds of the same Genus : In asmuch as they differ not Essentially , but only Accidentally . 2. In the peculiar Notion and Consideration of the Author . God was Author of the Old Covenant , as The LORD , Israels Covenant-God , Israels Redeemer , Law-giver , and endeared Husband , as h hath been formerly explained : But God was Author of the New Covenant , as the LORD . Hence in laying down of this New Covenant , this his great and glorious essential name i IEHOVAH is so often mentioned . Besides , this being a Testamental-Covenant , Jesus Christ k as Testator is Author of it , confirming and establishing this his last Will and Testament by his death and blood , beyond Revocation or Alteration . 3. In the Peculiarity of Occasion which God took of making these two Covenants . God established his Old Covenant with Israel at Mount Sinai upon occasion of that great and eminent Redemption of them out of Egypt , that he might carry them into the Possession of the Promised Canaan , as hath l been already evidenced in many Particulars . But the occasion which he took of establishing his New Covenant , was , m The Disconsolate condition of his captives in Babylon , The weakness and unprofitableness of the Old Covenant , and the extream sinful and miserable condition of mankind , no man to be cured but by the Provisions of the New Covenant in Iesus Christ exhibited . 4. In the Diversity of Agents , Officers and Instrumental Causes which God made use of for Manifestation and Administration of these two Covenants . The Old Covenant , was first given by the ministration of n Moses a servant in Gods House , as an intervening person or typical Mediator ; was Ordained by Angels in the hand of a Mediator : And was afterwards administred and managed , Ordinarily by o Priests , Extraordinarily by p Prophets . But this New Covenant ( fore-promised of God by the Prophet Ieremiah , Chap. 31. 31 , &c. ) was in fulness of time that Great Salvation , that great Doctrine of salvation ▪ which began to be spoken by q IESUS CHRIST , as a Son ov●…r his own house , and was confirmed unto us by them that heard him , God also bearing them witness both with ▪ signs and wonders , and with divers miracles and gifts of the Holy-Ghost , according to ▪ his own will. And IESUS CHRIST ha●…h r committed the after ▪ Administration of this New Covenant , and of all the Ordinances thereof , Partly to his Apostles , ●…rophets and Evangelists , Officers Extraordinary , for a time till the New Covenant-Church was planted throughout the world ; Partly , To Pastors and Teachers , &c. Ordinary Officers , till the end of the world , that the Church be edified , and the Saints perfected . 5. In their extensiveness towards Gods Foederates . The Old Covenant was of less and more limited extent , only to the s Nation of the Jews , the Natural Seed of Abraham , Isaac and Iacob , and their children , and to some t few Gentilish Proselytes embracing the Jewish Religion . These only were u Gods Covenant-people , others no people ; These near unto God , others far off ; These having obtained mercy , others not having obtained mercy : These of the houshold of God , others strangers ; These Gods children , others Dogs , &c. But this New Covenant is enlarged and extended to all Nations of the World , and accepts as Foederates with God all Profest Believers Iewish or Gentilish , and their seed without exception , as x hath been abundantly manifested , Mat. 28. 18 ; 19 , 20. Mark 16. 15 , 16. Luke 24. 46 , 47. Acts 13. 46 , 47. & 26. 20. Eph. 2. 13. to the end . & 3. 1. to 13. 6. In the Gradual Perfections and Excellencies of Promised Blessings and Restipulated Duties . As to the substance of these , both these Covenants agree : but as to the excellent degree and perfection thereof they differ . I. Promised y Mercies under the New Covenant are , as extensively , so gradually , full , larger and higher , Heb. 8. 8 , 9 , 10 , 11 , 12. 1. The Law of God is given into , and engraven in , the minds and hearts of his Foederates more fully and efficaciously . 2. The Spirit of the Lord is poured forth more abundantly , Iohn 7. 37 , 38 , 39 , 40. Acts 2. throughout . 3. The Knowledge of the Lord is vouchsafed more excellently and universally . 4. Remission of sins is vouchsafed more singularly , &c. II. Re-promised Duties and Abilities for them , are in the New Covenant more sweetly provided for then under the Old ▪ that they may be performed , not so carnally , but much more Spiritually ; Not so servilely and slavishly , but much more freely and lovingly ; not so z erroneously as to seek justification by working , but regularly so as to seek justification by believing , and to express the truth of Iustification and Sanctification by working , &c. 7. In their Different Representation of the Mediator . Iesus Christ was Mediator in both : But in the Old Covenant he was represented Darkly , under the a Type of Moses , and as Future , to come afterwards ; In the New Covenant he is set forth clearly , as the Mediator , Surety and Testator thereof actually exhibited already in humane flesh , yea Dead , Risen , Ascended and Set down already on the right hand of God , Heb. 9. 15 , 16 , 17 , &c. & 7. 22. & 12. 24. Gal. 4. 4 , &c. 8. In their Outward Form or Manner of Manifestation , Confirmation , Administration . Much of these two Covenants Difference lies in their Outward Form. As , I. In their Outward Form of Manifestation ▪ For , 1. The b Old Covenant was manifested with great terrour , out of the midst of the devouring fire : The New without terrour , with as much sweetness . 2. The Old Covenant was c written literally in two Tables of stone : The New is written Spiritually in the d fleshly Tables of mind and Heart . 3. The Old filled the Foederates with a spirit of bondage to fear ; The New fills with a spirit of Adoption and liberty to love , &c. Rom. 8. 15. Gal. 4. 4 , 5 , 6. compared with Heb. 12. 18. to 25. Notable is that of Augustines ; e This is the shortest and plainest difference of the two Testaments , Fear and Love , &c. 4. The Old , hence , is called a ministration of death and condemnation : The New a Ministration of Life and righteousness , 2 Cor. 3. 7 , 8 , 9. 5. The Old was glorious , but veiled : The New much more glorious , and unveiled , 2 Cor 3. 9. to the end , &c. II. In their Outward Form of Confirmation . For , 1. The Old Covenant was confirmed and dedicated by Typical blood and death of innocent Sacrifices , Exod. 24. 3 to 9. with Heb. 9. 18. 19 , 20 , &c. But the New Covenant was Dedicated with far better blood and Sacrifice , viz. with the true blood and death of Iesus Christ the Lamb of God without spot , taking away the sins of the world , Heb. 9. 15 , 16 , 17. Mat. 26. 28. 2. The Old Covenant was without an Oath : The New with the Oath of God , of which he will never repent , Heb. 7. 19 , 20 , 21 , 22. 3. The Old Covenant was stablished upon Gods good Promises : but the New upon Gods better Promises , Heb. 8. 6. 4. The Old was confirmed by more dark , difficult , chargeable tokens , Circumcision and the Passover , signifying Christ to come : The New is confirmed by more clear , easie and cheap tokens , Baptism and the Lords Supper , signifying Iesus Christ already come , Mat. 28. 19 , 20. Mat. 26. 28. 1 Cor. 11. 25 , 26. III. In their Outward Administration . For , 1. The Old Covenant had a worldly Sanctuary , whereunto the Publick Ministrations were principally affixed , Heb. 9. 1. to 11. The New Covenant hath f a better and more perfect Tabernacle , that of Christs Humanity wherein our great High-priest officiated , performing more perfect sacrifices , and releasing his Church from restraint places , to worship him in any place , Iohn 4. 21. 23. 1 Tim. 2. 8. 2. The Old Covenant had many dark g carnal Ordinances , Rites , Ceremonies and Appointments of divine Service imposed on them till the time of Reformation , which could not make the comers thereunto perfect as pertaining to the conscience , they being only shadows of good things to come , but the body is of Christ , Heb. 10. 1 , &c. Col. 2. 17. But the New Covenant being established by the death , blood and sacrifice of Christ himself , doth raise the people of God from more carnal to more clear , Spiritual Sacrifices and services of Divine worship ; as Preaching , Praying , Baptism , Breaking of bread , Thank giving , &c. acceptable unto God by Iesus Christ , 1 Pet. 2. 5. Heb. 13. 15. Rom. 12. 1. 1 Tim. 2. 1 , 2. Acts 6. 4. & 2. 42. Mat. 28. 18 , 19 , 20 , 1 Cor. 11. 23 , 24 , 25 , 26 , 27. As also to more Spiritual Acts of Church-Government , Admonition of Offendors , Mat. 18. 15 , 16 , 17 , 18. Casting out of the obstinate and incorrigible , 1 Cor. 5. throughout . Restoring again of the Penitent , 2 Cor. 2. 6 7 , 8 , 10. 3. The Ordinances of the Old Covenant were managed ; Extraordinarily by Prophets , ordinarily by h Priests and Levites , the Old Covenant Ministry : the Ordinances of the New Covenant are mannaged , Extraordinarily , by Apostles , Prophets , Evangelists ; Ordinarily , by Pastors , Teachers , Elders and Deacons , Eph 4. 11 , 12 , 13. 1 Cor. 12 28. 1 Tim. 5. 17. Rom. 12. 4. to 9. 4. The Old Covenant had many solemn set times of publick worship , and a seventh-day Sabbath : The New Covenant hath only one solemn set time for publick worship , viz. On every First-day of the week , which is The Lords Day Sabbath , Rev. 1. 10. Acts. 20. 7. 1 Cor. 16. 1 , 2. 9. In certain Accidentals appertaining to the Condition of the Church of Christ , which was essentially one under both Old and New Covenant : as the New Moon and the Old is one Essentially , differing only accidentally . For , 1. The Church under the Old Covenant was i as an heir in minority : but the Church under the New Covenant is as an heir come to maturity of age . 2. The Church under the Old Covenant was k in a more servile condition , under Tutors and Governors : but the Church under the New Covenant is in a more free condition , stated in Son-like , and Heir-like liberty . 3. The Church under the Old Covenant l was under a veil : but under the New Covenant the veil is done away in Christ. 4. The Church under the Old Covenant was very small and of narrow extent , confined to that one little Nation of the Iews : But the Church under the New Covenant is of most large extent , enlarged to all Nations of the world , Mat. 28. 18 , 19 , 20. Mar. 16. 15 , 16. Luke 24. 46 47. 10 In duration . The Old Covenant Endured only from the g●…ving of the Law at , Mount Sinai , till the death of Iesus Christ , as m hath been manifested : But the New Covenant abolishing the Old , as to what was vanishing in it , continues still New from Christs death till the end of the world , as n hath been evidenced , Mat. 28. 19 , 20. 1 Cor. 11. 26. Eph. 4. 11 , 12 , 13. The Old Covenant is Antiquated by the New : the New shall be Antiquated by none . 11. In regard of memorable Occurrents , falling out under these two Foederal Expressures ; which were most various , yet these of the New Covenant far transcending , compare Book III. chap. 4. Introduct . with Book IV. chap. 1. Aphorism 2. 12. Finally , In Particularity of Ends. For , 1. The Old Covenant intended a fuller o Revealing of Christ then formerly , as the Promised Saviour : The New Covenant intends the fullest Revealing of Iesus Christ , as the Exhibited and Performed Saviour . 2. The Old Covenant intended the Particular Happiness of Israel , one Nation in the world : The New Covenant intends the General Happiness of all the Nations of the world . IV. Hence , We may evidently Discover , what the Additional Excellencies and Prehemin●…ncies of the New Covenant are beyond those of the Old , and of all other fore going Covenants . The New Covenant excels them all , and particularly the Old. 1. In clearness . Gods Covenants with Adam and Noah , were as the Day-dawning , of saving light and grace to poor sinners : His Covenant with Abraham , was as the Sun-rise : His Old Covenant , comprizing those with David and the Captives , was as the Morning light growing clearer and clearer till the Perfect day : but his New Covenant , is as the Brightest noon-tide , the Perfect day , the Mid day of clearest light , wherein the Sun of righteousness shines forth in his strength most gloriously . Now , Gods p mysteries are most clearly unveiled ; Gods Ordinances are most clearly laid down , q The veil is done away in Christ : Gods r Promises are most clearly propounded : s Iesus Christ is most clearly revealed , and all Spirituals in him : The t way into the Holiest of all , Heaven it self is most clearly opened and made manifest by the blood of Iesus : And the u Minds of Gods Foederates are most clearly illuminated for understanding of all the deep things of God. 2. In Spiritualness . In the Old Covenant administration , there was much Outwardness , Earthiness , Carnalness in Ordinances , Times , Places , Instruments , Officers and Performers of Divine worship : And these outward services could reach only the flesh , the outward man , they could not purifie the conscience : So there was much earthiness in the Promises , and in the hopes of the people , looking at an earthly Canaan , and earthly happiness there , &c. But under this New Covenant , the x Promises are mostly Spiritual , the y Ordinances and whole worship of God very Spiritual : yea , the z Hearts and lives of Gods true Foederates very much spiritualized . See Infer . II. Property 7. 3. In Spiritual liberty , and holy freedom from all sort of spiritual thraldom . This Covenant-time is to the Church of God the greatest Iubilee , the greatest year of Redemption and Release , that ever was or shall be in this world . See Isa. 61. 1 , 2 , &c. Luke 4. 18 , 19 , 21. But of this a formerly . 4. In Fulness and compleatness . Of this also b formerly . 5. In Extensiveness . The Old Covenant was extended to the Israel according to the flesh , in one Nation , Rom. 9. 4. Eph. 2. 12. But this New Covenant is extended to the Israel according to the Spirit , in all the Nations of the world , Mat. 28. 18 , 19 , 20. Mark 16. 15 , 16. Luke 24. 46 , 47. But of this see more c above . 6. In Efficaciousness . As formerly . In Gen. Infer . II. Property 12. 7. In comfortableness . As d hath been already manifested most abundantly in many cases of saddest Disconsolation . 8. In e Durableness . The Old Covenant vanisheth away , this New still remains . It s as heart of Oak : yea it s an everlasting Covenant , Heb. 9. 13. & 13. 20. 9. In Gloriousness . This New Covenant out-shines the Old , as far as the Sun out-shines the Moon . Yea as the Moon derives and borrows all her clear light from the Sun , having nothing but a dim blackish darkness of her own : So the Old Covenant ( having only a darkish blackish body of it self ) derived and borrowed as it were all her clearest light from Christ , and the mysteries of the New Covenant . There was a gloriousness in the Old Covenant : but a far greater glory in the New. f — For even that which was made glorious , had no glory in this respect , by reason of the glory that excelleth . And no wonder ; For , 1. The g glory of the Old Covenant , was only a veiled Glory , Glory under a veil , Moses put a veil upon his shining face : But the glory of the New Covenant is unveiled , the veil is done away in Christ. 2. The h Glory of the Old Covenant , was but the glory of the Letter : the Glory of the New Covenant is the glory of the Spirit . 3. The i Glory of the Old Covenant , was but the glory of the Ministration of Death and Condemnation : but the glory of the New Covenant is the glory of the Ministration of Life and Righteousness . 4. The k glory of the Old Covenant , was but a servile glory of bondage , like shining golden Fetters : but the glory of the New Covenant is a glory of sweet filial liberty . 5. The l glory of the Old Covenant was an affrighting and dazling glory : But the glory of the New Covenant is an alluring and transforming glory . 6. Finally , The m glory of the Old Covenant was vanishing : but the glory of the New Covenant is abiding . In all which regards the glory of the New Covenant is a glory far transcending and excelling . V. Hence , How great are the Priviledges of Gods New Covenant-people ! To be in a Covenant-less condition , is most wretched : such are n Christless , Churchless , Hopeless and Godless in the world . To be in Covenant with God , not only by Outward , but also by Inward Foederation , is most advantagious : such are safe in the Ark , when the rest of the world is drowned ; such are blessed with Abraham , when all the rest of the world are cursed ; such are Gods peculiar Treasure and special People with Israel , when all the rest of the world are not his people , &c. But to be Gods sincere New Covenant-people , in power as well as form , in truth as well as Name , is most glorious ; As the New Covenants Preheminencies are above those of all other Covenants . So the New Covenant-peoples Priviledges are above all other Foederates Priviledges . God hath done much for all his Covenant People in all ages ; But he hath done most for his New Covenant-People in this last age . They had many and great Priviledges , but ours are more and greater . Cast a discreet eye upon the New Covenant , as already here set forth , and then extoll and admire the Priviledges of Gods New Covenant-people , even our Priviledges . For , 1. We are Foederates in a Covenant , that hath o removed all the darkness , weakness , imperfections , unprofitablness , bondage and gravaminousness of all former Covenants ; and that compleatly . So that now we have a Covenant disvested of all inconveniencies . 2. We are Foederates in such a Covenant as is the common Cistern , Receptacle and Treasury of all the light , strength , profitableness , perfections , benefits , liberties , sweetness , and comfortableness of all fore-going Covenants , Touching p Temporals , Spirituals and Eternals . Oh what a Priviledge ! God in this New Covenant hath given us his Honey without sting , his Roses without prickles , his wine without water , his q Burden without weight , his Yoak without trouble . 3. We are Foederates in such a Covenant as far transcendeth and surpasseth the Old Covenant , and all former Covenants in multiplicity of excellencies : Answerable whereunto are our enjoyments , and our Priviledges therein . Being Gods New Covenant-people , We have Gods best and richest Mercies wherewith his New Covenant is furnished , Heb. 8. 10 , 11 , 12. We have Gods best and choicest Promises , whereupon his New Covenant is established , Heb. 8. 6 , 10 , 11 , 12. We have the sweetest way of restipulated Duties . All our Duties being r comprized in Gods Promised mercies , wherein God assures us of Ability from himself , for all the Duty which he expects from us , yea in effect the Lord himself undertakes for our Ability , and for our Duty . We have the last and best Discoveries of IESUS CHRIST , the only Mediator betwixt God and man , in this New Covenant . Here we may see , This Seed of the woman bruising the Serpents Head , Col. 2. 14 , 15. with Gen. 3. 15. This true Noah saving his Elect remnant by water , 1 Pet. 3. 21. with Gen. 6. & 7. This Blessed Seed of Abraham , blessing all Nations , Acts 3. 25 , 26. Gal. 3. 13 , 14. with Gen. 12. 3. This true Prophet like Moses raised up from among the People Israel , Acts 2. 22 , 23. & 7. 37. with Deut. 18. 15. to 20. This Seed and Son of David , sitting upon his Throne , and ruling the house of Iacob for ever , Luke 1. 31 , 32 , 33. with Psal. 132. 1●… . Here we may see , the Desire of all Nations already come into his Temple , the Messiah already incarnate and cut off , not for himself , but for our sins ; The Sinners only Saviour , Suffering , Dying , Buried , Revived , Raised from the Dead , Ascending into Heaven , and set down on Gods right hand in highest glory . Never Covenant set forth Christ so fully and gloriously as this New Covenant . s Many Kings and Prophets desired to see these things which we see , and have not seen them ; to hear these things which we hear , and have not heard them . We have the compleatest t effusions of the Spirit under this New Covenant . We have A Covenant most excellently Manifested , most admirably Established , and most Spiritually Administred . u Christ himself hath Revealed it , Christs own blood and the Oath of God hath confirmed it , And by most spiritual Ordinances , Seals and Censures it is Administred . We have attained a better state and condition , then was ever attainable under any fore-going Covenant . All x former Covenants advanced the Foederates no higher then to a Servile state of Minority : This New Covenant brings us to a free Son-like state of Maturity . We are by this New Covenant enstated in the y compleatest Church that ever was on Earth , viz. The Oecumenical or General Church of God extended to all the Nations of the world . We are Foederates in such a Covenant , as z hath , doth and will represent during its continuance , the most rare , desirable and wonderful occurrents , that were ever discovered to the world . Yea Finally , We have such a Covenant as Abides and Remains when others are Removed , and a will continue so long as the world shall continue ; Till it hath gathered all the Elect , Perfected all the Saints , Edified the Church to the top-stone , and made all things ready for the blessed Return of IESUS CHRIST to Judgement . VI. Hence , We may , by this New Covenant , very sweetly assure our selves that we are Gods New Covenant-People . And I need not superadd any further Discoveries , or Notes of Tryal , of our true , inward , saving New Covenant-state , but only point at such as have been already laid down in several places of this fourth Book . We may be solidly and comfortably assured that we are truly and savingly Gods New Covenant-people . 1. By Gods writing of his Laws in our minds and hearts . Many Notes whereof , See in Book IV. Chap. 5. Sect. 3. Aph. 1. p. 1388. to 1392. 2. By our being furnished with true New-Covenant-knowledge of God , and of the things of God. Many Evidences hereof , See in Book IV. Chap. 5. Sect. 3. Aph 1. pag. 1433 , 1434 , 1435. 3. By Gods actual Remission of our sins . All of us who have our sins actually remitted , are Gods sincere New Covenant-people . Now those that have their sins Pardoned , may know that their sins are pardoned , and that by many discoveries : Laid down in Book IV. Chap. 5. Sect. 3. Aphor. 1. pag. 1477. to 1481. 4. By our being brought into this New Covenant by being called to CHRIST , and made Christs effectually . Now whether we be truly and effectually Christs or no , may be discovered by many Evidences thereof , unfolded in Book IV. Chap. 6. Inference IX . 5. By the Lords being our Covenant-God . For if he be sa●…ingly our Covenant-God , we must needs be his Covenant-people . These are Relatives . Now we may notably discern whet●…er the LORD be savingly our Covenant-God . ( 1 ) By his Foederal Impressions and Operations upon us , as our Covenant-God . Here seven are laid down in Book IV. Chap. 5. Sect. 3. Aph. 1. p. 1498 , 1499 , 1500. ( 2 ) By our Covenant-Relation unto God. Evidenced in 8. Particulars . There , p. 1500. to 1504. ( 3 ) By our deportment and carriage towards him , as towards our God in Covenant . Which is set forth at large in five particulars . There , p. 1504. to 1511. These Evidences of our true and salvifical New Covenant ▪ state , dispersed in several parts of this fourth Book , are here summarily c●…llected together , and represented in one view unto our eyes . Do we desire to know that we are Gods New Covenant people indeed , and that savingly ? Then , consult we all these Topicks of Evidences diligently . Let us weigh our selves in these Sanctuary Scales heedfully ; Let us try our selves at these sacred Touch-stones impartially . VII . Hence , How much doth it concern All , especially us Gentiles To Esteem , Embrace , Rest-upon , Conform-to , and Triumph in this blessed New Covenant . For , I. Of all Covenants which since the foundation of the world God revealed to man , this New Covenant is ; 1. Every way most excellent ; and therefore to be esteemed by all . 2. Every way most desirable , amiable , and delectable ; and therefore to be embraced by all . 3. Every way most firm , sure , faithful , immutable and irrevocable : and therefore to be believed , assented to , acquiesced in , and rested upon by all . 4. Every way most Holy , Iust and Good most equal , upright , spiritual and heavenly : and therefore to be complyed with , and conformed unto by all . 5. And it is every way , Sufficient for our miseries ; Suitable to our necessities ; Satisfactory against our scruples , doubts and objections ; Confirmatory against our spiritual enemies and their Temptations , & Consolatory against all out imaginable Disconsolations : and therefore it is to be triumphed in by all . II. Of all the people in the world , we Gentiles have far the greatest cause , thus to Esteem , Embrace , Rest-upon , Conform to , and Triumph in , this blessed New Covenant . For , 1. From what Extremities of miserie did God rerestore us Gentiles when he brought us first into this New Covenant ! we b were no people , we had not obtained mercy , we were without Christ , being aliens from the Common-wealth of Israel , and strangers from the Covenants of Promise , having no hope , and without God in the world . Could there be a more wretched people in the world , then such Gentiles ? 2. To what high Eminencies of Priviledges did God at the very first advance us Gentiles , when he accepted us at first Foederates with himself in this New Covenant ! His own peculiar people the Iews must wait many ages for this Covenant , and pass many Gradual Preparatories , especially under the Old Covenant , before they could be fitted for , and capable of this Covenant : And yet we strangers , aliens , enemies to God , were at once exalted from our deepest Paganish misery , to this highest New Covenant Felicity . 3. The Gentiles are so taken into Covenant , that they are fellow heirs , and of the same body with the Jews . This a great mysterie , Eph. 3. 4. to 12. And what more ? 4. The Gentiles are so c Generally and Universally taken in as Foederates with God in this New Covenant , even all profest believing Gentiles in all Nations and their seed , that their glory far out-shines the glory of the very Jews . d Sing O barren , thou that didst not bear , break forth into singing and cry aloud thou that didst not travel with child : for more are the children of the desolate , then the children of the married wife , saith the LORD . The abundant access of the Gentiles to the Church , is the great glory of the Church , Isa. 60. 1. to the end . And what further ? 5. The Gentiles are entertained and retained as Foederates with God in this New Covenant , when Gods antient Covenant-people the Jews are rejected : e Jews are broken off , and Gentiles are graffed in . Gods only people become no people : and they that were not a People become the people of the living God. Behold here the Goodness and Severity of God! And what may be further added ? 6. When the Jews shall again be converted unto God , and graffed in , they shall obtain mercy through the Gentiles mercy , as the Gentiles obtained mercy through the Iews unbelief , Rom. 11. 25 , 26. to 32. Let all this be duly considered , and then all we Gentiles may cry out with the great Doctor of the Gentiles , f O the depth , &c. How can we look upon this New Covenant , and not be ravisht with it ! VIII . Hence , Gods New Covenant-people , ( answerably to this g New , Better , and more Illustrious Covenant , ) should approve themselves as a New , Better and more Excellent people both in their persons and conversations . Our hearts and lives , our Inward Constitutions , and Outward Conversations should bear an harmonious Agreement and Correspondency with Divine Dispensations under which we live . Thus , h Christ our Passover is sacrificed for us : therefore we should keep the Feast , not with old leaven , neither with the leaven of malice and wickedness , but with the unleavened bread of Sincerity and Truth . All this New Covenant time since the death of Christ till the worlds end , is our great Passover-Feast : therefore it is to be kept without all spiritual leaven . Again , i — ye were sometimes darkness , but now are light in the Lord : walk as children of light , &c. And elswhere ; k — And that , knowing the time , that now it is high time to awake out of sleep : for now is our salvation nearer then when we beleived . ( That is , then when we first believed . ) The night ( viz. Of Pagani●…m ) is far spent , the Day ( viz. of Christianism ) is at hand : Let us therefore cast off the works of Darkness , and let us put on the armour of light . Let us walk honestly , as in the day , &c. Gods merciful Dispensations to us , should be strong obligations upon us . The like we are to judge here touching the New Covenant Dispensation under which we live : we should be conform to this New Covenant in Heart and Life . 1. The Covenant is l New : so should we be New ; New Creatures , having New minds by illumination , New Consciences by Purification , New wills by Renovation , New Affections by Sanctification , and New Lives and actions by Reformation . What a shameful incongruity were it for us to persist still in our Old Carnality , in our old ignorance and unbelief , in our old sins and wicked courses , under this New Covenant , especially professing our selves to be Gods New Covenant-people ? 2. This New Covenant is m better then ever the Old Covenant was : So should we that are professed Foederates therein , be a better people then those under the Old. We New Covenant Christians , should be better then the Old Covenant Iews . Better in our minds & judgements ; not having a veil of blindness and errour upon them , wandring from Gods truth and will : Resting in the Law , seeking for righteousness by the deeds of the Law , stumbling at that stumbling stone , Rom. 9. 31 , 32 , 33. Better in our Consciences : not corrupt , secure , erroneous , counting it Duty , and doing God service to betray and murder the Prince of Life Jesus Christ , and to kill his Apostles , &c. Better in our wills and hearts : not being perverse , froward , crooked , stubborn , rebellious , hard-hearted , impenitent , earthly , carnal , &c. Better in all our Principles : Abounding much more with love , out of a pure heart , good conscience , and faith unfeigned , 1 Tim. 1. 5. Better in all our Practises : being therein , Not superstitious , but truly religious ; Not scandalous , but inoffensive : Not rebellious , but obsequious unto God ; Not carnal and literal , but spiritual ; Not earthly , but heavenly , Phil. 3. 20. Not hypocritical , but sincere ; Not Apostatizing from God and his fear through unbelief , drawing back unto Perdition , but stedfastly persevering with God in well-doing , through faith , to the saving of the soul , Heb. 10. 38 , 39. 3. This New Covenant is more illustrious and excellent then the Old , or any that went before : Proportionably so should we , and all that are Gods New Covenant Foederates , illustriously excell the Foederates of old . We should excell them , In maturity of apprehensions of God and all divine mysteries ; In vivacity of faith , n living by the Faith of the Son of God ; In activity of love , To God and Iesus Christ over all ; In fervency of zeal to the glory of Gods most excellent Name ; In Heroick perfections of all the graces of Sanctification ; In dearest Soul-ravishing Communion with Father , Son and Holy-Ghost ; In integrity of obedience to Gods whole revealed will , w●…th true delight ; In uncessant o growth in knowledge , grace and all the perfections of the inner man ; In p unmovable stedfastness and constant abounding in all the work of the Lord ; In diligent q pressing towards the mark for the price of the High-calling of God in Iesus Christ ; In r loving , longing for , and hastening unto the appearing of our Lord Iesus Christ , who said , s Surely I come quickly . To whom our fervent Spirits should Eccho out ; Amen . Even so come Lord Iesus . IX . Hence , All bruised , distressed and disconsolate souls should in an especial manner have recourse to this blessed New Covenant for their sweetest and fullest consolations . Much t consolation is to be had from former Covenants and their Promises ; but most of all from this New Covenant and its Promises . They abound : but This superabounds . They flow : but This overflows ( like the Land of Canaan ) with milk and honey of most delicious consolations . What is it that wounds thine heart , sads thy spirit , or makes thy perplexed soul droop within thee ; which this New Covenant w●…ll not remove ? 1. Is it guilt of sin : 2. Is it the wrath of God : 3. Is it the gross darkness of thy mind : 4. Is it the hardness , deceitfulness , and vileness of thine heart : 5. Is it the want of spiritual excellencies and abilities : 6. Is it the greatness of the distance betwixt God , Christ and thee : 7. Is it the great difficulty or seeming 〈◊〉 of ever obtaining assurance of salvation : 8. It is the reliques of corruption : 9. Is it the fears and dangers of back-sliding : 10. Is it any Inward or Outward wants : 11. Is it strong and violent Temptations : 12. Is it sad and dismaying desertions : 13. Is it sharp Afflictions or Persecutions : 14 Or Is it the very terrours & pangs of death it self ? Is it any , or many , or all of these , that fills thee with discomfort , and girds thee about with Sackcloath ? Against all and every one of these , this New Covenant is a most rich and precious Antidote ; as u hath been abundantly evidenced in every one of these Particulars . Come hither therefore O thou poor tossed and weather-beaten soul ; that x walkest in darkness and hast no light : Learn here of this New Covenant to wait upon the Lord , and stay thy self upon thy God : Come Anchor in this sweet Haven of peace : Come lick the honey out of this Rock ; Come draw and drink water out of these wells of salvation with joy . These New Covenant-consolations , are the sweetest , strongest and most lasting consolations . X. Hence , Finally , It is very evident , That this New Testamental-Covenant approacheth nearest , as in contiguity of time , so in excellency of Nature , unto the celestial Glory . The y first and lowest expressure of the Covenant of faith began in the Earthly Paradise : This last and highest Expressure of the New Covenant , will End in the Heavenly Paradise . This New Covenant which is to continue z till the worlds end , will reach to the very Borders of the Heavenly Countrey , the coelestial Canaan : And of all Covenants the sublime Nature of it is most neerly elevated to the Perfection of the Heavenly Faelicity . The three First Covenants with Adam , Noah and Abraham , were suitable to the Churches Extream Infancy : The Old Covenant , as also those with David , and the Captives in Babylon , were answerable to the Churches Non-age and Minority : But this New Covenant is most agreeable to the Churches full-age and Maturity . Under the three First , the Church was only Domestical , in Private Families : In the three next , the Church was come to be National , in that One Nation of the Jews : In this last the New Covenant , the Church becomes O●…cumenical , being generally extended to all Nations of the world . In those CHRIST was only Promised : In this CHRIST is actually Performed and Exhibited . In those Redemption , Reconciliation and Salvation of Sinners was fore-shadowed : In this all these glorious things are actually fulfilled . In those there was much of Heaven : In this there is most of all . In this , the Truth of God is most clear , The mysteries of God are most plain , The Grace of God discovers it self most full and free , The Gospel of God is most glorified , The People of God are most multiplyed , The Saints of God are most perfected , And the Church of God is most compleated and Prepared for the eternal Solemnities of her Marriage with the Lamb , Where a the Reward of Vertue ( as Augustine sweetly ) will be , he that is the giver of vertue , who hath promised himself , then whom nothing can be better or greater , &c. When we shall be like him , for that we shall see him as he is , 1 Ioh. 3. 2. — We shall Rest and See , we shall See and Love , we shall Love and Laud. Lo this shall be , in the End , without End. Oh happy New Covenant that at last will inclose the Church in the bosom of God , and blissful Arms of Jesus Christ ! Make haste my beloved , and be thou like to a Roe , or to a young Hart upon the Mountains of Spices , Cant. 8. 14. — And the Spirit and the Bride say , come ; and let him that heareth say , come : and Christ himself saith , Behold I come quickly . Amen . Even so come Lord Iesus , Rev. 22. 17 , 20. 1 Tim. 1. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS . III. AN ALPHABETICAL TABLE Of Subject-Matters , Things and Words Explained in these four BOOKS . A AArons Rod a type of Christ. p. 974. Abraham who he was . 1 His Descent , 2 His Name , 3 His Religion . p. 287 , 288. His Country Ur of the Chaldees . p. 288. Gods calling him from Ur to Canaan , &c. p. 287. to 292. His establishing his Covenant with him thus called . p. 292. to 304. and not only , with him , but with his seed . p. 304. His seed distinguished . p. 305. with which seed the Covenant was established . p. 306. to 309. How with his seed ; as one Christ collectively , mystically . p. 309 , 310 , 313 , 314. Abrahams seed have , 1. A Covenant-state . 2. Covenant-promises of mercies . 3. Covenant inauguration , by being brought into Covenant with him . p. 315. to 319. As Abraham's Iewish seed were circumcised ; So Abraham's Christian seed are to be Baptized , proved seven waies . p. 317 , 318. We may know that we are Abraham's true seed and children . p. 429. 1. By our being Christs : and that five waies . 2. By our walking in the steps of Abraham's Faith ; and that seven waies . 3. By our doing the works of Abraham , and that six waies . p. 323. to 330. His admirable act about offering Isaac . p. 329 , 330. How all Nations blessed in him and in his seed . p. 334. to 349. Strive to be Abraham's seed . Directions . p. 430. to 434. Abram changed to Abraham . The notation and reason of his Name , and wherein his high Fatherhood consists . p. 357. to 361. The manner of Gods Foederal dealings with Abraham , in seven particulars . p. 517. to 523. Adam . How all sinned in him . p. 22 , 24. Gods Covenant of works with him , and all his natural seed largely handled . p. 19 , &c. How Adam dyed the same day he sinned , three waies . p. 29 , 30. The five degrees of Adams sin . p. 36 , 37. How soon Adam sinned and fell . p. 37. to 41. Seven sorts of aggravations of Adams sin , rendring it extreamly hainous , p. 41. to 49. The punishment of Adams sin grievous eight waies . p. 49. to 51. Gods Covenant with Adam after his fall . p. 191. to 248. Whether Gods Covenant with Adam after the fall comprized all his natural seed , as the Covenant of works did . p. 241. to 243. Admiring mens persons , condemned . p. 1182. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 483 , 484. Afflictions . God visits the iniquity of his Covenant-people with the Rod of Affliction , &c. for five benefits to them . p. 1038. to 1040. God neither forsakes nor forgets his Covenant-people in their deepest distresses . p. 1101 , 1102. In extremities of tribulation , Gods Covenant of Faith in Christ yields sweeter consolation . p. 1102 , 1103. Gods people by their sins turn their mercies into miseries : but God alone of his wisdom and goodness turns those miseries into mercies . p. 1103. Gods sweetest consolations are usually showred on his people in their sharpest tribulations . p. 1223. The New Covenant an excellent Antidote against all afflictions of Gods true New Covenant people : and this seven waies . p. 1283. to 1290. Four Greek words for Afflictions . p. 1288. Gods people are ordinarily an afflicted and Persecuted people above others . Evidenced by many instances . p. 1536. to 1538. Seven eminent comforts against their afflictions , &c. from the Lords being their Covenant-God . p. 1538. to 1548. Ten waies how their afflictions work together for their good . p. 1546. to 1548. Altar of burnt-offering , a type of Christ five wayes . p. 971 , 972. Altar of incense , a type of Christ. p. 973. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aman what it signifies . p. 576. Antinomians , to be abhorred . p. 1393. In opinion against the Moral Law. The Scriptures vindicated which they wrest against the Moral Law. p. 726. to 733. Antinomians in practice condemned . p. 733. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it denotes properly . p. 1608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it signifies properly . p. 1608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 484 , &c. Apostacy . See Backsliding . Ark. Noahs Ark a type of the Church , eight waies . p 267. to 270. and Noahs saving his family in the Ark , of Christs saving his Elect in the Church , eight waies . p. 270. to 273. Ark of the Covenant a type of Christ , How , p. 921 , 973 , 974. Arminius . His interpretation of Faiths imputation for righteousness , viz. The very act of Faith , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , in a proper sense , not Metonymically , &c. is laid down , and rejected , upon seven Considerations : and four waies it Symbolizeth with the Popish Doctrine about justification , and leads thereunto . p. 596. to 607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and thence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What they properly signifie . p. 477. Assurance . How the New Covenant comforts in case of want of assurance . p. 1363. to 1365. Gods way of giving assurance . p. 1363 , 1364. and in margin . p. 1365. B Babylon . Literal , what . Mystical ▪ what Egyptian . p. 1090 , 1091. When and how long the Iews were captivated there . p. 1092. Seven sorts of sins for which they were captivated there . God intended their good herein . p. 1092 , &c. Their Redemption from Babylon promised , under which seven eminent mercies were comprized . p. 1110. to 1118. Ten Arguments comfortably perswading the captives they should be thus Redeemed . p. 1118. to 1120. The exact accomplishment of their Redemption at the end of seventy years . p. 1120 , &c. Their Redemption from Babylon typified sinners spiritual Redemption by Christ : proved by seven Arguments . The Parallel betwixt these two Redemptions in six things . p. 1121. to 1125. Backsliding . The New Covenant comforts against the fear and danger of it , four waies . p. 1517 , 1518. Baptism . The Original rise of it . p. 1680 , &c. The Author of it . p. 1681 , &c. The matter constituent and recipient of it . p. 1682. The form of it , Inward and outward . p. 1682 , 1683. The end of Baptism : Negatively considered four waies . Affirmatively considered , is 1. Primary , and that seven fold . 2. Secondary , and that three fold . p. 1683. Baptism . Abraham's Christian seed are to be Baptized , proved by seven Arguments . p. 317 , 318. Baptizing of Israel in the cloud and sea : what it signified . p. 531. The Infant children of New Covenant Foederates ought to be baptized , proved at large by seven Arguments . p. 1324. to 1339. Baptism with water , &c. Is the first initiating token of the New Covenant , evinced four waies . p. 1325 , &c. All New Covenant Foederates ought to be marked with Baptism , this first token , proved four waies . p. 1326 , 1327. Baptism succeeds Circumcision , proved . And the Analogy betwixt them laid down in five particulars . p. 1334 , 1335. Blessings particularly signified and sealed by Baptism . p. 1336. God hath given three implicit or vertual Commands for Baptizing Infants of New Covenant . Foederates . p. 1337 , 1338. That Baptism confirms the New Covenant . Evinced four waies . p. 1679. How Baptism confirms the New Covenant three waies . p. 1684 , 1685. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barak . What it signifies p. 335. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belial . What it denotes . p. 1016. Believing . What. p. 576. Believing in the LORD , what it imports . p. 576 , 577. Justifying Faith described , by its general Nature , efficient , subject , object , end , and acts direct and reflexive . p. 577. to 586. Believers . Are heirs of the world . p. 385 , 386. Five reasons why they actually possess so little of this world . p. 386 , 387. Are , Kings to God , in nine respects : Priests to God , in six respects . An Holy Nation in seven respects : A peculiar treasure to God in twelve respects . p. 822. to 825. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Berith . Notation , and five derivations of it . p. 10 , 11. It s used in Scripture for compacts . 1 Religious . 2 Civil . 3 sinfull . p. 12. Bless . What it signifies , four senses of it . p. 335 , 336. God blessed Abraham , with Temporals five waies ; with Spirituals eight waies . p. 136 , 137. How all Families and Nations shall be blessed in Abraham and his seed . p. 334. to 349. Brazen Serpent , a type of Christ. p. 805. C CAlling . Gods calling of man is manifold . p. 290 , 291. Gods call first invites to self-denyal . p. 299. is very prevalent . p. 300. betters the condition of the called . p. 300. is an excellent preparative to Gods Covenant . p. 301 , 302. is of meer Grace . p. 302 , 303. God brings into New Covenant by calling , proved three waies . p. 1643 , 1644. Calling described by the 1 Author , 2 Instrumental means , 3 Matter , 4 Terms , 5 Form , and 6 End thereof . p ▪ 1644. to 1647. Canaan . The land of Cannan , is described by its 1 Situation . 2 Denominations given to it in Scripture , eight in number . 3 Commendations of it four waies . 4 Mystical signification . p. 289 , 290. How given to Abraham and his seed . p. 371. to 389. How for an everlasting possession . p. 376 , 377. Canaan implyed . 1. The inheritance of the world . p 377 , 378. 2. The inheritance of Heaven . Canaan , three waies a type of Heaven . p. 378. to 382. Candlestick ▪ Golden Candlestick a type of Christ. p. 972 , 973. Captives . Gods Covenant with his Captives in Babylon . The duration of it . p. 1086 , 1087. The difference of it from the Covenant with David ; in seven points . p. 1087 , &c. Order of handling it . p. 1088. Author of it the LORD God. p. 1089 , &c. Occasion of it , the Iews sad captivity in Babylon , ( see Babylon ) and this for five reasons : p. 1090. to 1096. Impulsive causes , Gods Mercy in Christ. p. 1096. Foederates , God in a three fold notion , and the captives of Iudah and Ierusalem p. 1096 , 1097. This was a Covenant of Faith , not of Works , evidenced four waies : and a Covenant of Promise . p. 1097. to 1099. Hence seven Inferences . p. 1099 ▪ to 1104. God promised , 1. To raise up the Messiah Jesus Christ to them : in a four-fold notion . p. 1105. to 1110. 2. To redeem them from Babylons captivity , and bring them into their own Land. p. 1110. to 1125. 3. To cleanse them from their spiritual defilements , Idols , &c p. 1125. to 1129. 4. To put his spirit within them , where , seven excellent fruits of his Spirit . p. 1129. to 1194. 5. To vouchsafe his presence in his Sanctuary by his Spirit , Word and Ministery . p. 1194. to 1198. 6. To be their God , &c. p. 1198 , &c. 7. Mutual constancy in Covenant . p. 1199 , 1200. The captives Re-promise , 1. Faith. 2. Repentance . 3. Obedience . 4. Becoming Gods people . 5. Enqui ring of God , &c. p. 1201. to 1206. Inferences thirteen . p. 1206. to 1212. This Covenant reveals many excellent points of Christian Religion , nine mentioned . p. 1210. to 1212. The form of this Covenant . p. 1212. to 1217. The end of it . p. 1217. to 1221. Christ herein further discovered three waies . p. 1217 , &c. Ten general Inferences . p. 1221. to 1229. Carnal state . See sinfull state . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 477. Censer . The Golden Censer for Incense , a Type of Christ. p. 975. Ceremonial Law. The notation of Ceremony . p. 668. Ceremonial Law , Imposed on the Iews for six reasons . p. 667. Various Denominations of it . p. 667 , 668. Distributions of Ceremonial Laws and Ordinances . p. 668. to 674. Ceremonial Law abrogated now under New Covenant . p. 689 , 690. All the Ceremonials Types of Christ. p. 966. to 987. Children , Seed , Posterity . The children of profest believing Iews and Gentiles , are as well as their Parents , Foederates in the New Covenant : proved at large by six Arguments . p. 1303. to 1321. Children of profest believers are Holy , and how . p. 1307. to 1313. Children of such , are causelesly and absurdly denyed to be in Covenant with God. Evidenced divers waies . p. 1317 to 1321. All the Infant-children of New Covenant Foederates ought to be signed with the first New Covenant-token , Baptism : proved by seven arguments at large . p. 1324. to 1339. Children have been once admitted by God to the first Covenant-token , and were never since debarred by God : therefore to be admitted still , and Baptized . p. 1332 , 1333. Infant-children , elect , may have Faith : and How. p. 1467. Children of God. Six evidences of Gods children . p. 1503 , 1504. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence derived . What it signifies . p. 1582 , 1583. CHRIST . The last Adam . A parallel between the two Adams in regard of Gods Covenants . p. 71. to 79. What God promiseth in the Covenant of faith to Christ , and what Christ repromiseth to God. p. 80. to 86. Christ is the very Marrow and kernel of the Covenant of Faith. p. 108. to 111. Christ the seed of the woman , bruising the Serpents head ; and how . p. 210 , 211 , 212 , &c. Christ bruiseth the Serpents head , seven waies in his own person . p. 219. to 221. and six waies in the persons of his Elect. p. 221. to 223. Why the first Promise was Revealed in Christ as the womans seed . p. 213 , 214. Christ Typified by Noah seven waies . p : 265. to 267. and his saving of his Elect in the Church , by Noahs saving his family in the Ark eight waies . p. 270. to 273. Christ the Primary seed of Abraham . p. 361 , 362. Christs death and sufferings were many waies intimated and adumbrated under the Covenant with Abraham . p. 559. to 561. and so confirmed that Covenant . p. 561 , 562. Christ is the end of the Law — two waies . p. 704. Christ is revealed in the Old Covenant , proved four waies . p. 764 , 765. Christ is revealed in the Old Covenant more then in any foregoing Covenant , in his 1 Descent , 2 Person , 3 Office , 4 States . p. 781 to 784. The same Christ , that saved under Old and New Covenant . p. 784 , &c. Christ promised under Old Covenant . p. 805. to 808. The Mysterious contrivance of sinners salvation by Christ is therein admirably set forth . p. 961 , 962. The Old Covenant full of Christ eight waies . p. 966. to 969. Christ , how Typified by Sacred , 1 Places , 2 Utensils or Instruments of Ministration , 3 Persons , 4 Things , and 5 Times . p. 960. to 987. David and Solomon Types of Christ eminently in their Persons , offices , conditions , and acts done : and this many waies . p. 1072. to 1078. David and Solomon knew and spake much of Christ , viz. of his Person , Offices , States and effects of his offices . p. 1083. to 1086. Christ was preached to the captives . p. 1101. Christ was promised to them as 1 Their Covenant-Redeemer , 2 Sure Mercies of David , 3 Branch of Righteousness and Plant of Renown , 4 As DAVID their Shepheard , Prince and King for ever . p. 1105. to 1110. Christ is to be sought more then all our own concernments . p. 1190. Christ promised to the captives with reference to David . p. 1206. Christ was the captives Redeemer , Cyrus but his instrument . p. 1206 , &c. Christ discovered further , in his Person , Office and actuall appearing , under the Covenant with the captives . p. 1217 , 1218. Christ was actually performed under it . p. 1226. Christs Death and Sacrifice most eminent , 1. In solemnity seven waies . 2. In Dignity . 3. In Efficacy seven waies . p. 1244. to 1246. Christ , His Person and Office described at large : See , Mediator . Gods goodness and severity in Christ. p. 1647 , &c. Iesus is the only true CHRIST . p. 1648 , &c. Christ is the wonderful : The great Mysterie of godliness . p. 1649 , &c. Christ is the life and soul of the New Covenant . p. 1650. Iesus Christ is an al-sufficient Saviour of sinners . p. 1651. Christ is the only Hope and Refuge of bruised sinners , and compleatest consolation of believing Saints . p. 1651 , &c. The New Covenants Dedication bitter to Christ , though the Application of it be sweet to Christians . p. 1652 , &c. Evidences that we are Christs , 1. Have we Christs Spirit dwelling in us ? five notes thereof . p. 1653 , &c. 2. Are we new Creatures ? three tryals hereof . p. 1654. to 1656. 3. Are we one with Christ by faith and love ? p. 1656 , &c. 4. Have we crucified our corruptions ? five discoveries hereof . p. 1657 , &c. 5. Do we walk after the Spirit , &c. p. 1658. Seven Weighty considerations pathetically pressing Christless persons to accept Christ. p. 1659. to 1668. Nine Scripture Directions , for them that have Christ , and are in New Covenant in him ; How to walk worthy of Christ. p. 1668. to 1671. How Christ walked , in eight particulars , for our imitation . p. 1669. How he is the Way , Truth and Life . p. 1670 , 1671. Christ by his death confirmed his New Covenant , and how . p. 1677 , 1678. Christian. Nine excellent points of Christian Religion revealed under the Covenant with the captives . p. 1210. to 1212. Church . God in all ages hath his Church , three reasons of it . p. 4. Church . Gods habitation in his Church , See , Habitation . Circumcision . Instituted . p. 542 , 543. What it was for efficient , matter , form and end . p. 543. How it confirmed Gods Covenant with Abraham and his seed , divers waies . p. 545 , 546. Gods command to Abraham to circumcise his children , binds Christians to Baptize theirs . Baptism succeeds Circumcision . p. 1334 , 1335. Cleansing . God promised to cleanse his captives in Babylon from all their Spiritual defilements , Idols , &c. and performed it accordingly . p. 1125. to 1129. Comfort . The several sorts of Comfort , and how many several waies things may be said to be comfortable . p. 160. The exceeding comfortableness of the Covenant of Faith , in seven respects . p. 158. to 170. of the New Covenant . p. 1720. Commandments . Ten Commandments : See , Moral Law. Communion . The Covenant of Faith a sweet Paradise of believers Union and Communion with God in Christ. p. 132 , 133. Communion with God , how sweet . p. 835 , 836. Condition , Conditional . The notation of the word . The several sorts of conditions . The signification of it in certain positions . p. 111 , &c. The conditionality of the Covenant of Faith or Grace , 1. Stated . 2. Asserted and confirmed by Arguments . 3. Contrary objections refelled . p. 111. to 132. How perfect doing , and believing are conditioned in the Old Covenant . p 772. to 779. Conscience , Natural , or sanctified . The acts of Conscience p. 1178 , 1179. How conscience ought not to be left at liberty in matters of Religion . p. 1178. to 1180. Contentiousness , In matters of Religion condemned . p. 1181. Conversion . Motives six inciting converts to endeavour the conversion of other sinners . p. 206 , 207. Gods ordinary Method in conversion . p. 707 , 1353 , 1354 After conversion , Gods people meet with many great plunges , especially in three cases . p. 1354 , &c. Covenant . Whence so called . p. 13. marg . The sorts of Gods Covenants . p. 2. God in all ages deals with his Church by way of Covenant . p. 4 , 5 , 6. Five reasons hereof . p. 6. to 10. Names given to Covenants in Scripture ; Their notation , and various acceptations . p. 10 to 14. All Covenants are agreements . p. 14 , 15. A Scheme of Gods Covenants , Justified . p. 16. to 19. Covenant of works with first Adam , &c. Opened at large p. 19 , &c. Covenant breaking how hainous p. 52. A Covenantless condition , lamentable p. 54. Covenant of faith in Christ the last Adam , &c. Unfolded at large in the general . p 61 , &c. How Christ the last Adam , and in him all his seed are Parties with God in this Covenant of Faith , set forth in four particulars . p. 71. to 79. Covenant of Faith is conditionall : See Condition . Six properties of it . p. 135. Covenant of Faith most comfortable in seven respects . p. 158. to 170. Agreements and differences betwixt the Covenant of works and of Faith. p. 174. to 184. Covenants of Promise , and Performance . This distinction is agreeable to Scriptures ; founded on Christ ; The meaning of it ; Covenants of Promise , in Christ promised , belonged only to one sort of people ; six eminent discoveries of them . p. 184 to 191. viz. 1. From Adam till Noah p. 191. to 248 See Adam , Seed of woman , Serpent . 2. From Noah till Abraham p. 248. to 285 See Noah . Ark. 3. From Abraham till Moses . p. 285. to 649. See Abraham . Covenants dedicated by killing and dividing sacrifices . p. 541 , 542. 4. From Moses till David . p. 649. to 989. See Law , Old Covenant . 5. From David till the Babylonish captivity p. 989. to 1086. See David . 6. From the Babylonish captivity , till the death of Jesus Christ p. 1086 to 1229. See Babylon , Captives . The Covenant of performance in Christ exhibited . p. 1229 , &c. See New Covenant No difficulties , &c. can hinder Gods Covenant p. 1207 , &c. Covetousness . Cause of divisions in Religion : p. 1183 , &c. Creation . Gods order in the worlds creation . p 208. Creed . The Apostles Creed , why so called . p. 1638. The Article of Christs Descent into Hell , not in all the ancient Recitals of that Creed . Four Interpretations of the sense of it . p. 1636. to 1638 D DAvid . His many failings covered with uprightness . p. 490 , 491. A description of David by his 1 Name . 2 Descent . 3 Qualifications . 4 Offices . p. 995 , 996. 5 Renowned acts of-many sorts . p. 997. 6 Failings , ten are mentioned . p. 997 , 998. 7 Penitential recoveries . p. 998. 8 Afflictions . p. 999. and 9 Death . p. 1000. God made a Covenant with David and his seed . p. 1000. And that a Covenant of Faith in Jesus Christ promised , evidenced four waies . p. 1001. to 1004. The Foederates , God in a five-fold notion . p. 1004. to 1006. David a five-fold notion also , in all which Christ is primarily intended . p. 1006 , 1007. His seed in a two-fold notion , chiefly intending Christ. p. 1007. to 1010. The impulsive causes , Gods mercy , Christs merit . p. 1010 , 1011. Occasion . p. ●…012 . to 1015. I. God promised in this Covenant : To David , 1 The subduing of all his enemies , &c. p. 1016 , &c. 2 Stablishing of his Kingdom . p. 1017. 3 Enlargement of his Glory and Dominion . p. 1018. to 1020. 4 Sweet Covenant relations . p. 1020. to 1024. 5 Fulfilling his daies . p. 1024 , &c. 6 Building him an house , especially by raising up his seed to sit upon his Throne . p. 1025. 7 Perpetuity of Gods Covenant and mercy with him . p. 1030 , 1031. To Davids seed ; 1 Paternal relation thereto . p. 1031. 2 That Davids seed should build God an house . p. 1032. to 1035. 3 That God would establish his seed in his Kingdom and Throne for ever . p. 1035 , &c. 4 That God would not utterly take away his Covenant-faithfulness . &c. p. 1037. to●…043 ●…043 . Touching Davids Kingdom and Subjects . viz. 1 Gods habitation in Sion for ever . p. 1044. to 1048. 2 The peaceable and secure establishment of Israel for ever . p. 1048. to 1050. 3 Their singular prosperity in Temporals and Spirituals . p. 1050. to 1052. II. David and his seed re-promised , and God required it of them . 1. To keep Gods Covenant and Testimony , walking in all his Commandments , Statutes , and Judgements : This implies five things . p. 1052. to 1055. 2. As to their Royal rule , to be just , ruling in the fear of God. p. 1055. to 1065. The Form of Gods Covenant with David , inward and outward . p. 1065. to 1069. The end of this Covenant . p. 1069. to 1071. General Inferences . 1. This was a Royal Covenant . p. 1071 , &c. 2. David and his seed , especially Solomon , were many waies Types of Christ in their Persons , Offices , Conditions , and Acts wrought by them . p. 1072. to 1078. 3. The seven properties of this Covenant . p. 1078. to 1081. 4. The Agreements and differences betwixt this and all former Covenants . p. 1081. to 1083. 5. David and Solomon knew and spake much of Christ , viz. of his Person , Office , States and Effects of his Offices ▪ p. 1083. to 1086. Death . What it is , and the sorts of it . p. 27 , 28. How comfortable Gods Covenant is to parents on their death beds in reference to their posterity . p. 331 , 332. Death . Terrible . p. 1548. A five-fold comfort to Gods true Covenant people from this , that the LORD is their Covenant God. p. 1548. to 1555. A six-fold comfort to Gods people against death , from Jesus Christ. p. 1552. to 1555. Seven denominations of death , shewing so many advantages of Gods people by death . p. 1553 , 1554. Death of Christ. How it confirmed the New Covenant . p. 1677 , 1678. Debt . Man ows a double debt to God , viz. a debt of punishment for sin , and a debt of obedience . That Indirectly and per accidens : This Directly , and per se. Christ payes both these debts as our Surety , viz. the debt of punishment , for obtaining Remission of sins : and the debt of obedience , for the acceptation of our Persons . p. 1459. Decree . Gods Decree and the execution of it in Esau and Iacob . p. 524 , 525. Descending into Hell : The Article of Christs descending into Hell , is thought not to be antiently in the Apostles Creed : because some antient Writers , reciting the Creed , mention it not , though others do . p. 1636 , 1637. Four Interprerations , about the sense of this Article : and which is to be preferred . p. 1637 , 1638. Why it s called the Apostles Creed . p. 1638. Desertions . The Nature , Mysterie and sorts of Divine Desertions . p. 1527 , &c. Absolutely God deserts all Reprobates . How ? five waies . p. 1527. Limitedly God deserts his Elect. 1. In temptation . 2. In sin and infirmity , three waies . 3. In trouble and distress , five waies . p. 1528. to 1531. God overpowers their desertions for a seven-fold benefit to them . p. 1534. to 1536. The Lord 's being his peoples Covenant-God , eminently comforts them against their desertions , five principall waies . p. 1531. to 1536. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The notation of the word . p. 11 , 12. The acceptations of it in Scpriture . p. 13 , 1260. what . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Testator . What it properly signifies . p. 1590 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly notes . p. 1328 , 1329. Divisions . Ten great mischiefs of divisions in heart and way about matters of Religion . p. 1169 , 1170. Eight bitter roots , causes or occasions of divisions , to be plucked up . p. 1177. to 1184. An error of opinion about divisions . p. 1178. Doing . How perfect doing , and yet Believing , are conditioned in the Old Covenant . p. 772. to 779. Five reasons why God pressed obeying and doing , more then believing , upon Israel under the Old Covenant : and yet believing a more necessary and excellent duty . p. 892 , 893. Doubts . Seven sorts of doubts , discouragements and difficulties incident to wounded sinners and distressed Saints ; all remedied by the New Covenant . p. 1355 , &c. As , 1. about sin and the pardon thereof . p. 1355 , 1356. 2. About the wrath of God. p. 1357 , &c. 3. About their ignorance of God , &c. p. 1358 , &c. 4. About the hardness , deceitfulness , &c. of their hearts . p. 1359. to 1361. 5. About their want of spiritual excellencies , abilities and duties . p. 1361 , &c. 6. About the great distance betwixt God , Christ and them . p. 1362 , &c. 7. About the difficulty and seeming impossibility of obtaining assurance of salvation . p. 1363. to 136●… . Duties . God so requires Covenant duties , that he undertakes our performances for us . p. 1210. New Covenant comprizeth all our duties in promises . Hence God affords ability , as well as enjoyns duty . God effects all . p. 1347 , 1348 , 1349. E. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Surety . The notation , and proper signification of the word . p. 1591. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 485 , 486. Enmity , threatned betwixt the Serpent and the woman , and their seeds , what it was . p. 218. Three sorts of evidences , that we have enmity against the Serpent . p. 235. to 237. Esau. Whence denominated . p. 525. he was rejected when Iacob was loved . Gods decree , and the execution of it touching them . p. 524 , 525. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim . The notation , and various acceptations of it . p. 406. Everlasting : Things may be said to be everlasting three waies . p. 171. How the Covenant of Faith is everlasting . p. 170. to 173. For ever , and everlasting used variously . p. 320. How Gods Covenant with Abraham is everlasting . p. 320. to 323. Exaltation . Christs state of exaltation in five degrees . Christ was highly exalted , 1. In his reviving , three waies . p. 1638. 2. In his Resurrection from the dead , four waies . Here five benefits of his Resurrection . Six acts after his Resurrection . Nine Apparitions of his , after his rising . p. 1639 , &c. 3. In his Ascention into Heaven , three waies . p. 1640. 4. In his sitting at Gods right hand . p. 1640. See Right hand . 5. In his coming at last to judge the world . p. 1640. F. FAith . See Believing . Walking before God in Faith , what things it implies . p. 440. to 444. Five primary acts of Faith. p. 441 , 442. Living by Faith stands in five particulars . p. 443. Living by Faith in afflictions , notes twelve things . p. 1202 , 1203. What Iustifying Faith is ; See Believing . Faith Justifies only as an instrument . See Impute : proved by seven Arguments . p. 612. to 618. How Faith is imputed as an instrumental mean. Three explanations , which to be preferred . p. 618. to 622. Faith in Christ , and justification by Faith , revealed in the Old Covenant . p. 765. to 768. Faith shadowed out by Hysop divers waies under the Old Testament p. 830. True Faith in Christ ▪ what . p. 863. That it was required for keeping the Old Covenant , proved by seven Arguments . p. 864. to 868. How required . p. 868 , 869. Faith in Christ unfained , is uniting . p. 1184. Is most necessary under New Covenant . p. 1349. And called for now more then formerly . p. 1557 , 1558. Elect Infants may have Faith in the Root and Principle of it . p. 1467. Faith. Covenant of Faith. See Covenant . Fame . See Name and Renown . Families . How all Families blessed in Abraham and his seed . p. 334. to 349. Fast. The three great Fasters . p. 916. Father . Gods being our Father , and accounting us his sons , imports seven sorts of blessings from God : and seven sorts of duties from us . p. 1021. to 1024. Fear . Fear of God hath five acceptations in Scripture . p. 1058 , 1191. The Fear of God promised is an excellent blessing : as is evidenced six waies , most of which are notes and characters of the Fear of God. p. 1191. to 1193. Festivals . The several sorts of them under the Old Testament . p. 672 , 673. They typified Christ many waies . p. 981. to 986. Flesh. Heart of flesh : See Tenderness . Freewill . What it was at first about sin , now is , and shall be in Heaven . p. 705. margin . G. GEntiles . Their calling was intended from the beginning of the world . p. 1299 , &c. They were virtually and fundementally incorporated into one Church body with the Iews , by Christs death five waies . p. 1300. were called , pertook the promise , and New Covenant-graces , as well as Iews . p. 1301 , 1302. Israel , the ten tribes , a type of them . The resemblance in four things . p. 1298 , 1299. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gillalim , Idols . The notation and proper signification of it . p. ●…126 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guhavonothim . What it properly signifies . p. 1126. God. What he is : what his attributes . p. 3. He is LORD of Hoasts , in divers respects . p. 1004 , 1005. A Rock . p. 1005. A Father to us , and we his children . This imports seven sorts of blessings from God ; and seven sorts of duties from us . p. 1021. to 1024. Gods dwelling in Zion , in his Church : See Habitation . Saving knowledge of God : See Know. Walking with God : See Walking . How God is obliged to us : and how our debtor . p. 515 , 516. Man enjoys the LORD as his God two waies . p. 1. Gods Covenants : See Covenant . God. The LORD is a God to persons or things , three waies . p. 418. God , as our God in Covenant . His Covenanting to be a God to his people , is , 1. The Highest . 2. The Fullest . 3. The Surest . 4. The sweetest of all Gods promises . p. 90 , 91. God , what it signifies . How it s used in Scripture . p. 406. What this phrase , of being a God to any one , imports : Generally in the judgement of learned Writers . p. 406. to 409. See also p. 1492 , 1493. Particularly . 1. To whom he will be a God. 2. What it imports . 3. How he will be a God to any . p. 409 , &c. This Grand promise of promises in the New Covenant , is explicated . 1. More generally , three waies . 2. More particularly , five waies . p. 1492 , 1493 , 1494. What it is to be Gods people , explained four waies . p. 1494 , 1495. Hence , I. This promise informs , 1. Of the New Covenants fulness . 2. Of Gods goodness and bountifulness . 3. Of the happiness of all Gods sincere Foederates . 4. Of their fewness . 5. Of the wretchedness of all Non-Foederates . p. 1495. to 1497. II. This proves our true New Covenant-Condition , two waies . Is the LORD become our God in Covenant ? This may be discovered . 1. By his Foederal impressions and operations upon us , of which here are seven instances . p. 1498. to 1500. 2. By our Covenant-relation to God : whence divers adjuncts or properties of Gods Covenant-people flow , viz. Eight here mentioned . p. 1500. to 1504. 3. By our deportment towards him as our Covenant-God : In esteeming , loving , trusting , hearing and serving him as our God. p. 1504. to 1510. Are we Gods people in Covenant ? Evidenced three waies . p. 1510 , 1511. How we are to esteem God. p. 1504 , &c. To love God , wholly and only . p. 1505 , &c. To trust in God. p. 1506 , &c. To fear God. p. 1507 , &c. To serve God. p. 1508. Seven evidences ▪ of serving God aright . p. 1503. to 1510. III. This exhorts , 1. All out of this saving New Covenant state , speedily to get into it . Four Motives . p. 1511 , 1512. 2. All that are sincere New Covenant Foederates ; To live upon this promise . p. 1512. to 1514. To live up unto this promise . p. 1514. To engage all friends and Allies in it . p. 1515. 3. All Ministers to preach the New Covenant , and especially this promise . p. 1515. IIII. This New Covenant promise wonderfully comforts Gods true Foederates . 1. Against Reliques of indwelling sin , three waies . p. 1516 , &c. 2. Against all fears and dangers of Apostacy , four waies . p. 1517 , &c. 3. Against all outward and inward wants , divers waies . p. 1518. to 1523. 4. Against all temptations , ten waies . p. 1523. to 1527. 5. Against deep dismaying desertions , five waies . p. 1527. to 1536. 6. Against sharpest afflictions and persecutions , seven waies . p. 1536. to 1548. 7. Against death it self , five waies . p. 1548. to 1555. Godly . Three waies , 1 actually , 2 virtually , 3 professedly . p. 258. How we are to live godly , in seven acts . p. 447 , 448. Gospel . Why so called , whence the word is derived . p. 203. Governour . See Ruler . Grace . What it imports . And how the Covenant of Faith is a wonderful contrivance of meer Grace . p. 105. to 108. Various acceptations of the word , Grace . p. 728. What to be under Grace , and under the Law. p. 729 , 730. The riches of Grace under the New Covenant . p. 1279 , 1280. H. HAbitation , Gods dwelling in his Temple and Tabernacle , an eminent blessing seven waies . p. 834. to 837. Gods presence and habitation is , 1. General : three waies . 2. Special , three waies . p. 1044 , 1045. Eight sweet priviledges upon Gods presence and residence in Zion ; in his Church . p. 1045 , 1046. Why God dwelsin Zion , &c. p. 1046. Ten sorts of sins which provoked God to forsake his habitation among the Iews : a caution to Christians . p. 1047 , 1048. Gods presence and residence in his Sanctuary and Tabernacle among his people by his Spirit , Word , and publike Ministery : Is a great and excellent mercy , four waies . p. 1195. to 1197. How this was Performed to the Iews . p. 1197 , &c. Hagar and Sarah . The Allegory of them represented . p. 521. Hardness of heart . Is an heart of stone : why ? p. 1146. The hard heart resembled to a stone , in seven particulars . p. 1147. to 1151. Hardness of heart what it is . It is opposed to divers things in Scripture . p. 1148. It is 1. Raigning , viz. Natural , Acquired , and Judicial hardness . 2. Not raigning . p. 1148. to 1150. Seven steps of sins deceit in order to hardening . And Bernards six degrees of hardening . p. 1148 , 1149. God alone can remove stoniness of heart . This he doth , 1. Divers waies . 2. By seven gradual acts . p. 1154. to 1156. Five sorts of evidences discovering that God hath taken away the heart of stone . p. 1156 , &c. How the New Covenant comforts against hardness and badness of heart . p. 1359. to 1361. Heart . What is meant by Heart and Spirit . p. 1131. Newness of Heart and Spirit . See New. An heart knowing the Lord : See Know. Fleshiness and stoniness of heart : See Hardness and Tenderness . Oneness of heart : See Oneness . Heart . Six several acceptations of it in Scripture . p. 1369 , 1370. Of Gods writing his Laws in mind and heart . p. 1369 , &c. What Laws are written therein , viz. the Moral Laws , for four reasons . p. 1370 , &c. What fort of writing this is : and how God writes his Laws in the heart . Here , 1. Gods preparing the mind and heart : by Hewing , Razing , and Mollifying the Tables . p. 1372. to 1376. 2. Gods manner of writing , &c. Tables , Pen , Ink , Writer . p. 1376. to 1378. 3. The seven Effects or Fruits of this writing Gods Laws in mind and heart . p. 1378. to 1383. A man may discover the Law written in his mind and heart , four waies . p. 1382. Whether Gods Laws were not written in his peoples Minds and Hearts before the time of this New Covenant : and how the New Covenant writing excels . p. 1383. to 1386. Five Reasons of Gods Covenanting thus to write , and of his writing his Laws in their minds and hearts . p. 1386. to 1388. How we may know , by the antecedents , manner and consequents , that Gods Laws are written in our minds and hearts . p. 1388. to 1391. Ten Inferences from the whole . p. 1391. to 1400. God first gives his Laws into the mind , then into the heart . p. 1396. Gods giving his Laws into our mind , and writing them in our heart , is an eminent and manifold priviledge : six waies . p. 1396. to 1398. Heaven . Typified by Canaan many waies . p. 378. to 382. Six directions to Abrahams true Christian Seed how to walk as Heirs of the Heavenly Canaan ▪ p. 388 , 389. Heel . What it imports . p. 199 , 223 , &c. How the Serpent bruiseth the Heel of Christ , and of them that are Christs . How This is 1 permitted , 2 limited , 3 over-ruled . p. 223. to 232. Hell. Of Christs descent into hell . See descending into hell . Holy. A thing is said to be holy , and so Gods Covenant , in five respects . p. 135. to 137. Israel an holy Nation three waies . p. 821. Believers an holy Nation seven waies . p. 823. Persons said to be holy four waies . p. 1307 , 1308. Children of Believers holy p. 1309. to 1313. Covenant-holiness what . p. 1367 , 1398. Holy-Ghost . Promised under the Old Covenant . p. 808. to 812. What Holy-Ghost signifies . p. 811. Horn. What it denotes in Scripture . Use of it . p. 1019. House of Israel , &c. How used in Scripture . p 1293. House , properly denotes , Parents and their seed . p. 1303 , &c. Humiliation . Christs state of Humiliation stood in six degrees . Christ was deeply humbled , 1. In his conception , two waies . p. 1634. 2. In his birth two waies . p. 1634. 3. In his life , four waies . p. 1635. 4. In his death , ten waies . p. 1635 , &c. 5. In his burial , two waies . p. 1636. 6. In his continuance in the state of the dead , under deaths ▪ dominion for three daies current , three waies . p. 1636 , &c. This his Descending into hell . See descending , &c. Humility . What. How excellent for maintaining of unity . p. 1185 , 1186. Hypocrites . Three sorts of Hypocrites . p. 500 , 501. Characters or notes of Hypocrisie and Hypocrites . 1. In regard of their frame of heart three waies . p. 501 , &c. 2. In regard of their eschewing and hating of evil , four waies . p. 502. to 504. 3. In regard of their doing of good , four waies . p. 504. to 506. Hysop Under the Old Testament it shadowed out Faith , divers wayes . p. 830 I. IAcob . Whence so called . p. 525. Gods decree , and his execution of it touching Iacob and Esau. p. 524 , 525. The manner of Gods Foederal dealings with him , under four heads . p. 526. to 532. His Ladder a type of Christ. p. 526 , 527. Idols . How God promised to cleanse his people in Babylons captivity from their Idols , &c. and how he performed it effectually . p. 1125. to 1129. Five notable expressions or denominations in the Hebrew for their Idols and sins . p. 1126. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . IEHOVAH . The notation and proper signification of this great and glorious Name . p. 792 , 793. IESUS . The notation of the name . Many reasons why he is called IESUS . p. 1571 , 1572. The Gospel hid in this name IESUS . p. 1572. He is the only Son of God. How. Arguments evincing this . p. 1572. to 1574. Is the Son of the Virgin Mary . Arguments proving it . How her Son. His Denominations hereupon . p. 1574. to 1577. Is God and man in one person . The Son fittest to become man , in seven respects . p. 1577 , &c. The Nature of the Union betwixt his God-head and Man-hood . p. 1578. The Oneness of his Person , though consisting of two Natures . Five reasons why he must be both God and man. p. 1578. to 1580. The six similitudes representing this personal Union in Christ. p. 1580 , 1581. The effects of this Union . p. 1581 , &c. That , this IESUS is the CHRIST the promised Messiah , and hee alone . Explained , confirmed by ten Demonstrations . p. 1582 to 1589. Iews . The Doctrine and blessings of the New Covenant first published and applyed to the Iews . p. 1295 , &c. and 1297. Ignorance . Is ground of error in Religion . p. 1177 , &c. How the New Covenant comforts against Ignorance of God , &c. p. 1358 , &c. Seven causes of peoples gross ignorance , who live in the visible Church now under the New Covenant . p. 1415 , 1416. Gross ignorance of God , is very sinfull , four waies , very dangerous and mischievous seven waies : especially under the New Covenant . p. 1431 , &c. Whilst men remain grosly ignorant of God , &c. they are without the saving benefit of the New Covenant . p. 1439. Immortal , four waies . p. 26. Impute . What the Hebrew and Greek words for it do signifie . p. 589 , &c. What Imputation is , more generally ; and more particularly , twofold , viz. of evil , or of good . p. 590. to 592. What it was which God imputed to Abraham for righteousness . Believing . p. 592 , &c. How Believing was imputed to Abraham for righteousness . Four interpretations at large opened , and which of them is to be preferred . p. 594 , &c , 1 Faith is not imputed as an efficient and meritorious , in the Popish sense : for five reasons . p. 594. to 596. 2 Nor is the very act of Faith , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , imputed for righteousness , in a proper sense , and not metonymically , &c. in the Arminian sense . Against this seven Arguments at large urged . This Arminian opinion doth four waies symbolize with , and lead unto the Popish way of justification . p. 596. to 607. 3 Nor is Faith imputed as a condition of the Covenant performed by us , &c. p. 607 , 608. 4 But Faith is imputed unto righteousness as an Organ , Instrument , or Instrumental cause receiving Christs righteousness . This is expressed in three branches . p. 608 , 609. This is the unanimous judgement and Interpretation of the truly Reformed Churches . p. 609. to 612. This is confirmed by seven Arguments . p. 612. to 618. This also is explained , How faith is so imputed . p. 618. to 622. See Faith. Incense . Typed out Christs Intercession , and Christians Prayers , &c. p. 933 , 981. Integrity . See Perfection , &c. Intercession . Christ is our Intercessor , proved . p. 1618. Christ executes his Intercession divers waies . p. 1619 , &c. Seven perfections of Christs Intercession . p. 1620. Christs intercession differs from his satisfaction , six waies . p. 1620 , &c and from his Spirits Intercession three waies . p. 1621. Ten fruits or benefits of Christs Intercession . p. 1621. to 1623. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Iosher . What it properly signifies p. 482 , 483. Isaac . That is , laughter : and why . p. 353. How Abraham was tempted to offer him up for a burnt offering . p. 521 , 522 , &c. Isaac fifteen waies a Type of Christ. p. 522 , 523. Gods Foederal dealings with Isaac , three waies ; described . p. 523. to 526. Israel . Iacob first so named , why . p. 528. Israel . Gods peculiar treasure , and that ten waies . p. 817. to 820. A kingdom of Priests ; and an holy Nation in three regards p. 820 , 821. They came far short of performing due obedience to God , shewed seven waies . p 894 , 895. Irae●… . What. Variously used in Scripture . p. 1292 , &c. House of Israel and Iudah : Of various acceptations . p. 1293 , 1294. Israel notes Called Gentiles as well as Iews . p. 1298 , 1299. Israel the ten Tribes a type of the Gentiles , resembled thereby four waies . p. 1298 , 1299. Itch of the ear , Condemned . p. 1182. Iubilee , whence so called . Typed Christ. p. 985. Iudgement-Day . The signs of Christs comming to judgement . p 1250. Iudicial-Laws . An appendix to the Moral Law. p. 674. Their Denominations and distribution . p. 675. Imposed on the Iews for six reasons . p. 676. Abrogated to us under the New Testament . p. 689. Iustice , or righteousness , What. p. 586. Is , particular Iustice of fact . p. 587. Or Universal Iustice of Person ▪ Legal or Evangelical . p. 588 , 589. This last imputed to Abraham . ibid. Iustification . How Faith Iustifies . Four Interpretations . See Impute . Whether Abraham in some sense was not Iustified by works . And how Paul and Iames are to be reconciled in this point . p. 622. to 627. All Abrahams true seed must be justified the same way as Abraham was . p 627. to 629. Iustification is described . p. 629. The eighth sense and use of the word justification . p. 630. The proper subject of justification , what it is . p. 630 , 631. The causes of justification , Efficient , Matter , Form , and End , unfolded . p. 631. justification by faith in Christ , is revealed in the Old Covenant . p. 765. to 768. Is promised to Israel under the Old Covenant , four waies . p. 828. to 831. K. KEreb . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies ; and how it s used in Scripture . p. 1369. King. See Ruler . Israel , Kings and Priests , or a Kingdom of Priests . p. 820. Believers are Kings to God , in nine respects . p. 822. Kingship , Kingly office , or Kingdom of Christ , What it is . p. 1623. That Jesus Christ our Mediator is King , proved four waies . p. 1623 , &c. The Nature and sorts of Christs Kingdom , viz. Essential , and Personal : and this General or Special ; and how they are managed . p. 1624. to 1626. Christs Regalities , viz. 1. His Unction . 2. His Inauguration , especially by his sitting down on Gods right hand , which implies seven things . See Right-hand . 3. His Throne . 4. His Crown . 5. His Scepter , viz. His Word and Spirit . 6. His Laws . 7. His Prerogatives : Seven whereof are instanced . p. 1626. to 1631. Christs execution or actual administration of his Kingly office , viz. 1. Of his general Mediatory Kingdom , by seven Royal acts . p. 1631 , &c. 2 Of his special Mediatory Kingdom . In this world by five acts . At the end of this world , by six acts . Afterwards in the world to come by two acts . p. 1632 , &c. The benefits of Christs Kingdom p. 1633. The continuance of his Royal Office. p. 1633 , &c. Know , Knowledge . An heart knowing the LORD . God only is the Author of it , and how . p. 1143. The Nature of it , set forth by the 1 Habit , 2 Act , 3 Object thereof . p. 1143 , 1144. Eight Characters of the true supernatural saving knowledge of God. p. 1145. Knowledge of Christ is uniting . p. 1148. The New Covenant knowledge , excels all former knowledge , seven waies . p. 1402. The efficacy of New Covenant knowledge , in seven particulars . p. 1409 , 1410. The extensiveness of it . p. 1410 , 1411. How God furnisheth his people with such Knowledge , viz. 1. In Christ. 2. By his Spirit , and New Covenant Ministery . 3. Gradually . p. 1412. to 1415. Whether all Gods New Covenant people attain such knowledge . p. 1415. to 1419. God by promising this knowledge under New Covenant , never intended to destroy humane teaching , publike or private . Grounds evincing this . Scriptures wrested are vindicated . p. 1419. to 1429. Five Reasons , why God hath promised all shall know him , &c. p. 1429. to 1433. Knowledge is , Natural , Literal , Spiritual : this last God gives three waies . p. 1429 , 1430. Seven Benefits of true New Covenant-knowledge . p. 1432 , &c. How we may discover that we so know God , as he intends in this New Covenant-promise , viz. four waies . p. 1433. to 1435. Old and New Covenant substantially agree , circumstantially differ , about the knowledge of the Lord , eight waies . p. 1435 , &c. The chief knowledge is to know God aright . p. 1436. And this is a great mercy , and only from God. p. 1436 , 1437. The greatest should not despise , nor the least despair of the knowledge of God , &c. p. 1437 , &c. Gods New Covenant Foederates should not content themselves only to know fundamentals . p. 1438. We should use the New Covenant waies and means of knowledge . p. 1438. We should strive after New Covenant-knowledge ; as we would approve our selves Gods New Covenant-people . p 1439. What manner of knowledge God calls for under the New Covenant . p. 1556. to 1558. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Koom . What it properly signifies . p. 250. and 532. L. LAdder of Iacob , a type of Christ. p. 526 , 527. Laver of brass , a type of Christ. p 972. Law. The Moral Law was written in Adams heart , and was the Covenant of works . p. 20. Why God gave Adam a positive Law , as well as the Moral Law in his heart . p. 32 , 33. Law of Nature . Miserably expunged by Adams fall . p. 714. Moral Law for substance same with Law of Nature writ in Adams heart : yet five differences betwixt them . p. 686. to 689. Law. The Law was given to Israel in the wilderness after their Redemption out of Egypt , &c. Evidenced four waies . p. 653. to 656. What Law it was which was then given p. 656. The notation of the word LAW . p. 656 , 657. The various Theological acceptations of the word Law. p 657. to 661. and 728. The distribution of Gods Law into Moral , Ceremenial and Iudicial , is founded on Scripture . p. 661 , 662. The nature of these three at large described . p. 662. to 676. They all were given by God to Moses on Mount Sinai for Israel p. 676 , 677. See Moral , Ceremonial , Iudicial . Gods way and manner of giving this threefold Law to Israel ; - in eight particulars . p. 677 , 678. Reasons of Gods giving his Law to them at that time . p. 678. to 682. The Law discovers sin three waies . p. 680. How the Church had the Moral Law before Moses . p. 683. The Moral Law , the same in substance with the Law of Nature written in Adams heart , proved four waies . p. 686 , 687. Five differences betwixt the Moral Law and Law of Nature . p. 687. to 689. Whether the Law given at Sinai , especially the Moral Law , be abrogated , or no ? The State of the Q. p. 689. to 692. See Moral Law. Christ is the end of the Law for Righteousness two waies . p. 704. God in giving his Law at Mount Sinai , manifested his glory seven waies . His goodness many waies . p. 712. to 714. The Law given at Mount Sinai , as a Covenant p. 734 , &c. See Old Covenant . The Law is very spiritual , four waies . p. 877. Perfect p. 878. to 882. Excellent seven waies . p. 922 , 923. Was so given on Mount Sinai , as might best set forth the necessity , and sufficiency of Christ , &c. p. 924. The Law a Schoolmaster to Christ seven waies . p. 930. to 932. 682. Of Gods writing his Laws in mind and heart . p. 1369 , &c. See Heart . Conformity in heart and life to Gods Laws required in the New Covenant . p. 1560 , &c. League . Whence so called . p. 13. Marg. Lex . The notation of the word . p. 657. Life . Long life is is an excellent mercy to Gods people three waies . p. 391 , 392. four waies . p. 1024 , 1025. Lords-Supper . The Original rise of it . p. 1681. The Nature of it . p. 1683. It confirms the New Covenant , and that three waies . 1. As a sign , five waies . 2. As a seal . 3. As an instrumental mean. p. 1679 , 1685 , 1686. Love. Hath in it three degrees , it unites Christians . p. 1184 , 1185. Love of God and Christ magnified in the New Covenant highly . p. 1280 , &c. M. MAgen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it signifies . p. 393. Mannah . The History , and Mysterie of it . p. 554 , 555. Resembled Christ ten waies . ibid. Golden pot with mannah , a type of Christ. p. 974. Mary . The Virgin Mary , descended of David . p. 1579 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mashiach . What it signifies . p. 1582. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 1328 , 1329. Mediator . God is well pleased when sinners fly to a Mediator . p. 910 , 911 , 912 , &c. 925. The excellency of Jesus Christ the Mediator . p. 1563 , &c. Here , I. The necessity of a true , fit and sufficient Mediator , viz. 1. In what sense necessary . p. 1565 , &c. 2. In six respects such a Mediator was most necessary . p. 1566. to 1570. II. The person of the Mediator . Here note four things , viz. 1. That Jesus , the only Son of God , and Son of the Virgin Mary , is God and man in one person . p. 1571. to 1582. See IESUS . 2. That , IESUS is the CHRIST , the only true promised Messiah , explained , confirmed by ten Demonstrations . p. 1582. to 1589. 3. That Jesus Christ God-man is Mediator , Surety , and Testator of the New Covenant . Mediator , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What it properly denotes . p. 1589. to 1592. And that he is the only true , fit and sufficient Mediator , proved by three arguments . p. 1592 , &c. 4. That Jesus Christ God-man is Mediator as God and man. The sense , and many grounds of this Position . p. 1593. to 1599. III. Jesus Christ God-man executeth his Mediatory office , as Prophet , Priest and King in his state of humiliation and exaltation . Here , 1. That Christ executes his Mediation these three waies , is proved by six arguments . p. 1599. to 1603. 2. The nature of these three Offices is opened . Of his Prophesie , discharged by Revelation , and Illumination . p. 1603. to 1605. Of his Priesthood , performed by his satisfaction and intercession . p. 1605. to 1623. See satisfaction , and intercession . Of his Kingly Office. p. 1623. to 1634. See Kingship . 3. Christs states of humiliation and exaltation , are unfolded . p. 1634. to 1641. See humiliation , exaltation . IIII. Christ establisheth his New Covenant . 1. As Mediator . 2. As Surety . 3. As Testator thereof . p. 1641. to 1643. And he applies this New Covenant by calling men into it . Which calling is described . p. 1643. to 1647. See Calling . From the whole , about Jesus Christ the Mediator , ten Inferences , wherein are , seven pressing considerations urging to accept Christ : and nine Scripture directions for walking worthy of Christ. p. 1647. to 1671. Meekness . What it is . How it differs from humility . Is an excellent furtherance to Unity . p. 1186. Melchizedek . A singular type of Christs Person and Office , many waies . p. 538 , 539. Mercy Seat ; a type of Christ. p. 974. Millenaries . Their opinion about Christs personal Reign on Earth , rejected . p. 1242 , 1243. Mind . The various acceptations of it . p. 1369. Of Gods writing his Laws in mind and heart : See Heart . Ministers . The publike 〈◊〉 of the Ordinances of God , are a great priviledge to any people , seven waies . p. 1196 , 1197. Why God imparts his Covenant-Mysteries unto men by men ; three Reasons . p. 1213. Miscelto . A fit similitude of the humane Nature of Christ , &c. p. 1581. Misery of man. So great , that nothing but Christ revealed in the New Covenant could remove it . 1277. Moral . The notation of the word . p. 661. The Moral Law excels other Laws five waies . p. 662. Ten denominations of it . p. 663. Distributed 1. Into two Tables . 2. Into ten words . p. 664 , 665. 3. Into two great Commandments of love p. 665. Here , the Analysis of the ten Commandments according to the matter of it . LOVE to God , to our neighbour . p. 666. Moral Law now under the New Covenant , is abrogated four waies . p. 692 , 693. proved . p. 693 , 694. But is not abrogated three waies , this is evidenced by eight Arguments . p. 695. to 701. The manifold and excellent use of the Moral Law , generally to all sorts seven waies . p. 701. to 705. Specially , to unregenerate Persons five wayes . p. 705 to 708. To Regenerate Persons seven wayes . p. 708. to 712. Moral Laws surpass all Laws four wayes . p. 715. Eight Gospel Directions for Christians right observing of the Moral . Laws . p. 716. to 721. Seven Gospel-Motives inciting to the Evangelical observance of the Moral Law. p. 721. to 726. Scriptures vindicated , which Antinomians wrest against the use of the Moral Law. p. 726. to 733. Seventeen General Rules for the Right understanding and keeping of the Ten Commandments . p. 877. to 891. Christ the end of the Moral Law. p. 887 , &c. It requires exactness , accepts uprightness . p. 888 , &c. Gods Moral Law is the Law of Christ. p. 1392. This Moral Law is not abolished , but established by the New Covenant . p. 1392 , 1393. The Moral Law , a most excellent Law. p. 1394. Since the Fall blotted out of mens minds and hearts . p. 1394 , 1395. Gods sincere New Covenant-people have greatest cause to walk according to Gods Moral Laws . p. 1399 , &c. Moses . The First Evangelist , &c. p. 192. Miracles . The seven miracles by which Israel lived in the Wilderness . p. 551. Mysterie . The profound , supernatural Mysterie of the Covenant of Faith. p. 102. to 105. Old Covenant manifested and administred mysteriously . p. 947 , 948. N. NAme . Wherein true Greatness of Name consists ; Negatively four wayes . Affirmatively in four things . p. 363. to 368. Nations . How all Nations blessed in Abraham and his Seed , p. 334. to 349. Necessity . A threefold Necessity . p. 1565. New. A thing is said in Scripture to be New in five respects . p. 1132 , 1133. New●…ess of heart and Spirit promised ▪ p. 1131 , &c. Consists , Generally in five things . p. 1133 , &c. Particularly , it s the New Creation according to Gods Image , &c. and implies six things . p. 1134. to 1136. A Carnal , unregenerate person cannot make himself a New heart . Three Reasons for it . p. 1137 , &c. The New heart and spirit is peculiarly Gods work in man. Proved by five Arguments . p. 1138. to 1140. Yet it is not in vain that God exhorts carnal men to make themselves a New heart , &c. p. 1140 , &c. Why God promises to give a New heart and spirit to his professed people . Four Reasons . p. 1141. Seven Evidences whereby we may discover , that we have a New heart and spirit . p. 1141 , 1142. Renewing of mind and heart , is a meer supernatural work . p. 1395 , &c. New Covenant . How it was erected instead of the Old , 1. More Mediately , 2 More Immediately . p. 650 , 651. How it differs three wayes from the Sinai-Covenant . p. 769. The Excellency of it . p. 1229 , 1230. Substance of it , and order of handling it p. 1230. to 1232. I. The Terms of it , from Christs Death , till the worlds End. Explained . p. 1232. to 1234. Confirmed , by divers Reasons in regard of both the Terms . p. 1234. to 1237. Hence , The New Covenants Inchoation was most excellent , three wayes . p. 1237 , 1238. The Duration excellent . The Determination of it will be excellent , in eight respects . p. 1239. None can certainly determine how long it shall last . p. 1239 , 1240. New Covenant better then all other Covenants in duration . p. 1240. And believers in better condition under it . p. 1241. No Doctrine should be taught , no worship or practice embraced , no occurrents expected , till the worlds end , which are inconsistent with the New Covenant . p. 1241. to 1243. The New Covenant is most illustrious in the Sanction , Prolongation , and twenty one most observable Events falling out under the Dispensation of it . p. 1243. to 1251. comes neerest to the Celestial perfection . p. 1251. to 1253. II Six Denominations of this Covenant , viz. 1. NEW COVENANT , in seven respects . p. 1253. to 1260. 2. New Testament , in seven regards wherein it it agrees with Testaments . p. 1260. to 1263. 3. Second Covenant . In what sense . p. 1263 , 1264. 4. Better Covenant , better Testament ; in six respects . p. 1264 , 1265. 5. Everlasting Covenant . p. 1265. 6. A Ministration excelling that of the old . Nine wayes . p. 1265. to 1267. A Description of the New Covenant , generally considered . p. 1267. to 1269. III. Author . That God , Father , Son and Holy-Ghost is Author of the New Covenant , proved by five arguments . p. 1270. to 1273. The three persons act according to the order of their subsisting . The particulars , which every of these three persons , severally undertakes in this New Covenant . p. 1271 , 1272. How all these three persons act in promising , establishing , and applying of the New Covenant . p. 1273. to 1275. The three great occasions of the New Covenant . p. 1275. to 1278. The impulsive causes ; free grace of God , and merit of Christ. p. 1278. to 1282. Inferences . p. 1282. to 1290. IIII. Federates . The LORD : and house of Israel and Iudah , viz. 1. The whole body of the Iews united in Christ , evinced by seven reasons . p. 1294. to 1298. 2. The Gentiles which should be incorporated into one Church-body with the Iews , proved by seven arguments . p. 1298. to 1303. 3. The seed or posterity of such Iews and Gentiles , evidenced by six arguments . p. 1303. to 1321. Inferences . Hence , 1. The New Covenant is most sure and faithfull . 2. Most compleat and extensive . 3. Most uniting : 4. Most consolatory to the Gentiles . p. 1321. to 1324. 5. All the Infant-children of New Covenant Foederates , ought to be signed with the first New Covenant-token , Baptism , proved by seven arguments . p. 1324. to 1339. V. The Matter of the New Covenant , in the Prophets and Apostles Texts . 1. Analytically explained . p. 1339. to 1345. 2. Seven generals to be noted touching the matter of the New Covenant , as laid down by Ieremiah and Paul. p. 1345. to 1367. 3. The four grand Articles of the New Covenant , containing both Gods promised New Covenant-blessings , and his Foederates Restipulated duties . p. 1367. to 1563. New Covenant is very comprehensive . p. 1345 , &c. Is represented only in promises . p. 1346 , &c. These promises in express terms run only upon Spirituals . p. 1349 , &c. They answer to Christs threefold office , of Prophet , Priest and King. p. 1351 , &c. They answer all the doubts of wounded sinners , and distressed Saints . Seven doubts instanced . p. 1353. to 1365. They virtually contain divers differences betwixt Old and New Covenant . p. 1365 , 1366. Are wholly founded on meer grace . p. 1366 , &c. The New Covenant agrees with the Old in matter and substance , although they differ in manner and circumstance . p. 1393 , &c. The New Covenant far excels the Old and all others , in regard of the Mediator thereof , Jesus Christ actually exhibited . p. 1650 , &c. VI. The Mediator of the New Covenant . p. 1563. to 1671. See Mediator . VII . The Form of the New Covenant . 1. Inward . 2. Outward : In manifestation , confirmation , four waies ; and administration in eight particulars p. 1671. to 1690. VIII . The End of the New Covenant . Immediate , a full and ultimate representing of whrist exhibited . p. 1690. to 1693. Mediate . The extension and perfection of the Church , and glory of God. p. 1693. to 1695. IX . General Inferences from the whole , ten in all . p. 1695 , &c. Here , seven excellencies of the New Covenant . p. 1696 , &c. Fourteen properties of the New Covenant . p. 1697. to 1703. The agreement of the New Covenant with the Old , eleven waies . p. 1703. to 1706. The differences betwixt them . Here , seven false differences rejected . p. 1706. to 1708. and twelve true differences asserted . p. 1708. to 1713. Nine preheminencies of the New Covenant above the Old , and all that went before . p. 1713 , &c. Many great priviledges of Gods New Covenant-people . p. 1714. to 1716. We may know we are Gods NeK Covenant people , five waies . p. 1716 , &c. All , especially Gentiles should triumph in the New Covenant . p. 1717 , &c. Gods New Covenant people should be new , better , &c. p. 1718 , &c. The New Covenant comfortable fourteen waies . p. 1720. It comes neerest to coelestial glory . p. 1720 , 1721. Noah , described by his 1 Pedigree , 2 Name , 3 Religion , 4 Priviledges . p. 250 , 251 , 252. Gods Covenant with him , described . p. 248. to 285. Noah a singular type of Christ seven waies . p. 265. to 267. His Ark , of the Church , eight waies . p. 267. to 270. Noahs saving of his Family , &c. in the 〈◊〉 , of Christs saving his Elect in the Church , eight waies . p. 270. to 273. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The notation of the word . p. 657. Not. This word is sometimes used comparatively rather then negatively . p. 1343. 1425. O. OAth . God by his inviolable Oath confirmed divers of his Covenants . As his Covenant with Noah . p. 281. With Abraham . p. 540 , 541. With David . p. 1030. and 1066. with the captives . p. 1214. And his New Covenant . p. 1676. Obedience . See Doing . Right principles , Acts , Manner , and Ends of Obedience , largely described . p. 445. to 456. That God required , and Israel Restipulated sincere , intire and constant obedience . p. 872. to 874. In what notion obedience was required under the Old Covenant . p. 874. to 876. Rules for it . p. 876. to 891. Excellency of obedience , five waies . p. 1139 , &c. Officers . Church-Officers under the New Covenant ordained by Christ our King. p. 1632. Old Covenant . The bounds or terms of it . p. 649 , 650. How it was abrogated , and the New Covenant instituted , 1 More incompleatly , and 2 More compleatly . p. 650 , 651. Ten illustrious occurrents under it . p. 651 , 652. The Method propounded for unfolding of it . p. 653. See Law , Sinai , Ten Commandments . This Old Covenant the Law , given at Mount Sinai . Divers names of that Covenant . p. 734. I. That the Law given as a Covenant is evidenced by the names , and nature of a Covenant . p. 735. to 737. What Law it was that was given as a Covenant . p. 738. What manner of Covenant the Law given at Mount Sinai , was , viz. 1. Not a Covenant of works . p. 738. to 745 , 839. 2. Not as a mixt Covenant made up of works and grace . p. 745. to 748. 3. Not a subservient Covenant . p. 748. to 753. 4. But a Covenant of Faith , or grace , though promulged and dispensed in a very unusual way , in ten respects . p. 753. to 755. 925 , 926. Yet most accommodate to that time and people in seven respects . p. 755. to 757. Proved to be a pure Covenant of Faith in Christ , by seven arguments at large . p. 757. to 764. And the contrary objections answered . p. 764. to 779. Christ is revealed in this Old Covenant , proved four waies , p. 764 , 765. Faith in Christ , and justification by Faith is also revealed in this Old Covenant . p. 765. to 768. How this Old Covenant differs three waies from the New. p. 769. How perfect Doing , and Believing , are both conditioned in this Old Covenant . p. 772. to 779. Why God gave this Covenant-Law at Mount Sinai . p. 779. Gods giving this Covenant-Law was a singular act of Divine grace . p. 780. This Sinai-Covenant revealed Christ more then any foregoing Covenants , in his 1 Descent . 2 Person . 3 Office. And 4 States . p. 781. to 784. The same Christ that saved both under Old and New Covenant . p. 784 , &c. The Old Covenant intended not justification by works , but by Faith. p. 786. to 788. This Covenant was Israels Gospel . p. 788 , 789. Is to be looked on with an Evengelical eye . p. 789. II. That God and Israel , &c. were Federates to this Covenant , proved three waies . p. 790. to 792. God was Foederate , 1. As IEHOVAH . p. 792 , &c. 2. As Israels Covenant-God . p. 793. 3. As Israels Redeemer . p. 794. 4. As Israels Law-giver . p. 795. 5. As Israels endeared Husband . p. 795 , 796. Israel and their seed were confoederates , as , 1. Abrahams Covenant seed . 2. Gods redeemed . 3. Gods espoused people . 4. And heirs of Canaan , though under age . p. 796. to 800. III. The Matter of this Covenant . God promised , 1. To be a God to them and their posterity . This is explained in four particulars . p. 800. to 805. 2. To raise up Christ to them a Mediator and Saviour . And why , p. 805. to 808. 3. To give them the Spirit of God and of Christ , proved five waies . p. 808. to 812. 4. To give them many temporals . Why. In what notion . p. 812. to 815. 5. To confer upon them seven sorts of Spirituals . p. 815. to 841. 6. To crown them with Eternals , evinced six waies against Socinians . p. 841. to 846. Israel restipulated . 1. To be Gods Covenant-people , this proved and explained . p. 848. to 857. Six Reasons why they must become his Covenant-people . p. 857. to 859. 2. To keep this Covenant by true Faith in Christ , and sincere entire constant obedience . p. 862. to 896. 3. To repent in case of failings . p. 896. to 902. IIII. The Form of the Old Covenant , inward and outward . Outward form , considered ; 1. Generally , in nine particulars . p. 902. to 905. 2. Particularly : The manifestation of it , in eight particulars . p. 905. to 928. The administration of it in seven particulars . p. 928. to 937. V. The end of the Old Covenant . p. 937. to 945. VI. General Inferences . p. 945 , &c. This Old Covenant was not of works , but of Faith. p. 946. Was Manifested and Administred Mysteriously . p. 947. Sixteen properties of it . p. 949. to 954. Agrees with former Covenants seven waies : Differs seven waies : and excels them seven waies . p. 954. to 964. Was Israels eminent priviledge six waies . p. 964. to 966. Was full of Christ , evidenced eight waies , where is shewed how all the Ceremonials were Types of Christ at large . p. 966. to 987. The Old Testament is pure Gospel . p. 987. the diligent study and understanding of it is necessary to all Christians . p. 987 , 988. That under this Old Covenant God revealed other two Covenants , viz. with David , and the Babylonish captives . Both Covenants of promise in Christ : not abrogating but enlarging the Old Covenant . p. 989. to 995. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly imports . p. 477. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 477. Oneness . Oneness of heart and way promised . p. 1159. And what meant by heart and way . p. 1160. Oneness of heart and way , is , 1. Personal . 2. Ecclesiastical . p. 1160 , 1161. Oneness of heart implies , Oneness in 1 Judgement , 2 Will , 3 Affection . p. 1161. to 1165. Oneness of way hath in it eight things . p. 1165 , 1166. How choice and excellent a blessing this Oneness in heart and way is , is at large laid down under six heads . p. 1166. to 1175. Ten helps or directions for obtaining and maintaining of Oneness of heart and way among the people of God. p. 1175. to 1190. Ordinances . New Covenant-Ordinances , appointed by Christ our King. p. 1632. P. PArdon of sin . See Remission . Passover . Instituted , signification of it . p. 531. Belonged to Gods Covenant with Abraham originally . p. 546. The Nature of it set forth , generally and particularly by the efficient , matter , form , and end of it . p. 547. to 550. It resembled Christ fourteen waies . p. 547 , 548 , 549. How it confirmed Gods Covenant with Abraham . p. 550. Peace . Peaceable dispositions are excellent for maintaining of unity . p. 1185. People To Covenant to be a people to God , implies , 1 All they are , 2 All they have , 3 All they can do , 4 All they can endure for God. p. 94 , 95. See also , this more fully explained . p. 848. to 857. Twelve notes of Gods Covenant-people . p. 862. What it is to be Gods people , explicated four waies . p. 1494 , 1495. Eight Adjuncts or properties of Gods Covenant-people . p. 1501. to 1504. Evidences that we are Gods Covenant-people . And how we are to walk as his Covenant people . See God , as our God in Covenant . Perfect . Perfection . A four-fold Perfection . p. 1522 , &c. Five Hebrew words , and five Greek words used for Perfect . p. 476 , 477. Perfection is Divine or Humane . Humane is Natural , or Supernatural . Supernatural Perfection is considered as it renders man , 1. Positively perfect . 2. Comparatively perfect . 3. Superlatively perfect . p. 477. to 481. Here divers Synonymous expressions for Perfection , viz. 1. Truth . 2. Uprightness . 3. Purity . 4. Simplicity . 5. Sincerity , all largely explained . p. 481. to 487. Four Reasons or Grounds why Gods Covenant obligeth to perfection . p. 487. to 493. Characters of Perfection and integrity , viz. 1. A perfect frame of heart in four things . p. 493 , 494. 2. Antipathy to sin ; manifested four waies . p. 494 , 495. 3. Doing and pursuing of good aright , in five respects . p. 496. to 498. 4. Companions of integrity : five are insisted upon . p. 498. to 500. Nine helps or furtherances to integrity . p. 507. to 509. Six motives or inducements to integrity , comprizing many other particulars in them . p. 509. to 513. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 818. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peshaguhim . What it notes properly . p. 1126. Pillar . The cloudy and fiery Pillar , an extraordinary Sacrament . Described many wayes . p. 551 , 552. A Type of Christ four wayes . p. 552 , 553. Place . Which God chose to put his Name there , Ierusalem , in the Temple . p. 832. 833. This an Eminent mercy three ways . p. 834. See Temple . Popery . The Popish Doctrine of Justification by Faith as an Efficient and meritorious Cause , rejected for five Reasons . p. 594. to 596. Prejudice . Condemned . p. 1182 , 1183. Presence of God in his Temple and Tabernacle . An eminent Blessing seven wayes . p. 834. to 837. See Habitation . God delights to afford his Presence among his Covenant-People . p. 1209. Priests . Israel Kings and Priests . p. 820. Believers are Priests to God in six respects . p. 822 , 823. The Priests and Levites Types of Christ many wayes . p. 975. to 977. Promise . It differs from a Covenant , Command and Threat . p. 119 , 120. The First Promise , the Mother-promise , had in it much Gospel . p. 234. Had in it the Nature and reality of a Covenant . p. 241. to 248. No length of time or multitudes of impediments can disappoint Gods Promises . p. 384 , 385. All Gods Promises Yea and Amen in Christ three wayes . p. 75 , 1281 : &c. no difficulties , &c. can hinder the accomplishment of Gods Promises . p. 1207 , &c. New Covenant is represented only in Promises , and those expressing only Spirituals . p. 1346. to 1351. All Covenant-promises conditional . p. 1367. The New Covenant-Promises are Better Promises then those of the old , five ways . And how the New Covenant is established upon them . p. 1673. to 1673. Purity , or Pureness . Two Greek words for it . It imports three things . p. 483 , 484 R. RAinbow . What it is , when it was set in the cloud . What manner of Token it is in regard of Gods Covenant . p. 260. to 263. A Pledge of Divine Favour , Mercy and Peace : so a shadow of Christ. p. 273 , 274. Recovery of sinners . 1. The impetration of it three waies . 2. The application of it by six degrees p. 88 , 89. Five reasons why lapsed man could never have recovered himself from 〈◊〉 and death . p. 215 , 216. Mans recovery : revealed very darkly at first . Four Reasons of it . p. 207. to 209. Redemption , implies three things . p. 88. Is applyed by six steps or degrees , p. 88 , 89. The Covenants from Adam till Noah , and from Noah till Abraham , favour not universal Redemption . p. 283 , 284. That Gods corporal Redemption of the Iews from Babylon , typified sinners spiritual Redemption by Christ , proved by seven arguments . The parallel betwixt that corporal , and Christs spiritual Redemption in six particulars . p. 1121. to 1125. Regeneration . See New heart , &c. Remission of Sins . Promised in the New Covenant . p. 1440 , &c. Under the New Covenant God will Freely , Fully , and Utterly forgive all his true Foederates Sins . p. 1442 , 1443. I. The Nature of Sin , which is the Subject of forgiveness . Here , three Denominations of Sin in the New Covenant , explained . Sin Described . And seven Particulars in Sin noted , and which of them is remedied by Remission . p. 1443. to 1448. Guilt , what . p. 1447. Sins are debts . How. p 1448. Pardon of Sin is set forth in Scripture under various Expressions . Which out of the Hebrew and Greek words are explained . As , 1. Remission . p. 1449. 2. Free-forgiveness . p. 1449 , &c. 3. Propitious-mercifulness upon pacification . p. 1450. 4. Not remembring sin any more . p. 1451. 5. Not imputing of sin . p. 1452. 6. Covering , or hiding of sin . p. 1452 , &c. 7. Taking away sin , removing sin . p. 1453. 8. Blotting out sin . p. 1454. 9. Casting sin behind Gods back . p. 1454. 10. Removing our sins as far , as East from West . p. 1454. 11. In an heap of expressions , from Micah 7. 18. p. 1455 , &c. II. The Nature of Remission of sins , promised in this New Covenant , is comprized in these fourteen positions . 1. It is not an humane Remission , Fraternal , or Ministerial : but Divine , and that not particular , but universal . p. 1457 , &c. 2. It is distinct from mortification . p. 1458. 3. Strictly and properly taken , it is not the All , but only a part of our Iustification : but largely and improperly it is All. p. 1458 , 1459. 4. Strictly taken it most properly consists in removal of the offence done to God , and absolving of the sinner from guilt , viz. from his obligation to endure the punishment of death for such offence . p. 1459. to 1461. 5. God alone remits sin , six reasons . p. 1461. to 1463. 6. God pardons sin freely of his own meer grace , without any desert in the sinner . p. 1463 , &c. 7. God remits sin only upon and for Christs satisfaction to his Justice for sin , by his obedience and death , evinced four waies . p. 1464. to 1466. 8. God actually remits sin to believing , and repenting sinners , and ( in his ordinary dispensation ) to them only . Hence , six consectaries . p. 1466. to 1470. 9. When God savingly Pardons sin to the believing and repenting sinner , he Pardons fully and finally , all his sins past and present , but not his sins to come . p. 1470. to 1473. 10. Gods Elect whose sins are Pardoned , do daily need renewed Pardons for renewed sins , p. 1473. 11. Pardon of sin is not compleat and consummate till the day of judgement , p. 1474. 12. Sin may remain in pardoned Persons , yet God accounts such , not sinners , but righteous . p. 1475. 13. Sin may be pardoned , when the sense of that Pardon is suspended , and the contrary sense of Gods wrath continued , for four reasons . p. 1475 , &c. 14. Where God remits sin , &c. there he accepts the person as righteous . p. 1476 , &c. III. To know that our sins are remitted , 1. Is most comfortable and desirable . 2. Is difficult . 3. Is possible . 4. Is obtained ordinarily five waies . p. 1477. to 1481. IIII. Wherein Gods Remission of sins under the New Covevenant , differs from , and excels remission of sin under the Old. p. 1481. to 1485. God freely , fully and utterly remitting all our sins for Christs satisfaction , will consequently bestow upon us all other his New Covenant benefits , three reasons hereof . p. 1485. to 1488. Ten Inferences from the whole of remission of sin . p. 1488. to 1492. Renovation . See New heart . Renown . Wherein true Renown consists . p. 363. to 368. Repentance , of two sorts . p. 896 , 897. Described . 896. That God required repentance in the Old Covenant , proved seven waies . p. 896. to 900. That distinction of Repentance into Legal and Evangelical , must be warily understood . p. 900. Penitentialness of heart promised to the captives , is described . p. 1157. to 1159. Repentance much required under the New Covenant . p. 1559. How necessary to Remission of sins . p. 1466. to 1470. Resurrection . Christ declared five things notably by his Resurrection from the dead . Obtained by it five benefits for us . Appeared after it nine times . Dispatched also six acts . p. 1639 , 1640. Reward . The various acceptations of the word . p. 398. God is a Reward , vehemently great , to Abraham effctively , objectively , exclusively . p. 400. to 405. Righteousness . See Iustice. What , strictly taken . The acts of Righteousness towards our neighbour . p. 448 , 449 , 450. Right-hand . It denotes divers things when ascribed to God. p. 1627. To stand at the Right-hand , denotes three things . To sit at the Right-hand : what it imports . p. 1627. Christs sitting on Gods Right hand , imports seven excellencies of his exalted condition . p. 1627 , 1628. Rock . Water out of the Rock : the History , and Mysterie of it . p. 555 , &c. Rock resembled Christ five waies . p. 556. Ruler . Rulers over men must be righteous and religious . p. 1055. I. Righteous , 1. In their Persons , unto which seven subservient endowments are necessary . p. 1056. 2. In their office of Ruling , both in their protection , and gubernation divers waies . p. 1056 , 1057. II. Religious , Ruling in the fear of God , viz. 1. Having hearts principled with his fear . 2. Governing according to the rule of Gods fear , the word . 3. Making it the chief scope of their Rule to advance the fear of God and Religion , viz. seven waies . p. 1058. to 1060. David and his seed did Rule Righteously and Religiously p. 1060. 1061 , &c. S. SAbbath . Three sorts of works for the Sabbath . p. 884. Neglect of the Sabbath draws with it the neglect of all the Commandments . p. 891. Seventh day Sabbaths types of Christ. p. 981 , &c. Sacraments . Tokens of Gods Covenants . The Rainbow a Token of the Covenant with Noah . p. 260. to 263 , 273 , 274. The two ordinary fixed Sacraments , Circumcision and the Passover : and the four extraordinary Itinerant Sacraments . The Pillar , Sea , Mannah , and water out of the Rock tokens of the Covenant with Abraham . p. 542. to 559. Sacraments under the Sinai-Covenant . p. 670. Baptism and Lords Supper , Sacraments of the New Covenant , preferred before those of the Old. p. 1257. Six things to be considered in all Sacraments . p. 1680. The two New Covenant Sacraments described . They confirm the New Covenant : and how . p. 1680. to 1686. Sacred times . See Festivals . Sacrifices . They were instituted of old under the first Covenant . Four reasons of it . p. 245. to 247. Nine sorts of Sacrifices . p. 670 , 671. Sacrifices of all sorts , eminent types of Christ , evidenced in eight sorts . p. 978. to 980. Saints , sanctified . See Holy. Sanctification . Promised to Israel under the notion of heart-circumcision p. 825 , &c. In seven particulars is excellently resembled by bodily circumcision . p. 826. to 828. Saphire-stone . What it signifies . p. 915. Sarai . Why changed to Sarah , their signification . p. 358. Sarah and Hagar . The Allegory of them represented . p. 521. Satisfaction . Jesus Christ by his obedience and death made a proper , real , and full satisfaction to Gods Justice for the sins of all his Elect. p. 1464 , &c. Popish Doctrine about mans own satisfaction rejected . p 1466. That Jesus Christ by his obedience and death hath made satisfaction to God for his peoples sins , proved by seven arguments . p. 1607. to 1614. The Parts of Christs satisfactions p. 1614 , &c. Nine effects of his satisfaction p. 1615 , &c. Christ satisfied intentionally only for them for whom be dyed , and dyed only for his Elect , proved by seven waies . p. 1616 , 1617. Sea. The Red Sea , and passing through it . The History and Mysterie of it . p. 553 , &c. Was answerable to Christs blood , and our Baptism , seven waies . p. 553 , 554. Seed . What it denotes . Natural and Spiritual . p. 195. What , the seed of the woman , and seed of the Serpent . p. 196 , 197. Seed of Abraham . See Abraham . The godly are sometimes blessed with a godly Seed , for divers generations . p. 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah , peculiar treasure . The proper signification and emphasis of the word . p. 817 , 818. Self-Denyal required under the New Covenant . p. 1561. Seven branches of it . p. 1561 , 1562. Serpent . Corporeal and Spiritual . p. 193. Serpents seed , what . p. 196. Coporeal and incorporeal , Serpents curse wherein it consisted . p. 197. to 199. Serpents head , how bruised by Christ , in his own person seven waies , and in his Elect six waies . p. 219. to 223. How the Serpent bruiseth the heel of the womans seed , both CHRIST . p. 223. to 227 and of his Elect that are Christs . p. 227. to 232. Three sorts of evidences , that we are at enmity against the Serpent . p. 235. to 237. Five signs that we bruise the Serpents head . p. 237 , 238. Five discoveries that at worst the Serpent doth but bruise our heel . p. 238 , 239. Serve . How we are to serve God. Seven evidences of our serving God aright . p. 1508. to 1510. Shield . What it imports that God will be a shield , &c p. 393. to 398. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Shikkutsim . What it properly signifies . p. 1126. Simplicity , or singleness , it implies two things . p. 484 , 485. Sinai-Covenant . See Old Covenant . Sincerity , Sincere . Whence this English word is derived . Sincerety implies three things . p. 485 , 486. Sin , Adams sin , See Adam ▪ Two signs of being under Sins dominion . p. 471. Sin. Seven degrees of sins deceit , hardning the heart . Six gradations of sins hardning the heart according to Bernard . p. 1148 , 1149. Fellowship with others in their sins , may be 1. Before the Act , four waies . 2. In the Act , three waies . 3. After the Act , three waies . p. 881 , 882. How the New Covenant comforts about sin , and the pardon of it . p. 1355 , 1356. See Remission . Against remains of sin . The New Covenant promise of the Lord to be our God , comforts three waies . p. 1516 , 1517. Denominations of sin : Sin described , seven particulars in sin : and which of them is properly cured by remission . p. 1443. to 1448. Sins are debts : How. p. 1448. Guilt of sin , what . p. 1447. Sinful state , miserable , four ways . p. 54 , 55. lapsed man cannot recover himself out of his sinful state , for five Reasons . p. 215 , 216. Skins . Why Adam and Eve clothed with skins . Four Reasons . p. 245. Sobriety . What. Four principal Acts wherein it puts forth it self . p. 450. to 452. Socinians . Their denying Gods Promise of his Spirit , and of eternal life under the Old Testament , refuted . p. 785 , 786 , 811 , 843 , 844 , 845 , 1129 , 1130 , &c. 1208. Softness of heart : See Tenderness . Solomon . An eminent Type of Christ , in his Person , Office , Condition and Acts , divers wayes . p. 1076. to 1078. He spake of Christ six wayes . p. 1085. Sons of God. Six Evidences of such . p. 1503 , 1504. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The notation of it . p. 450. Spirit . Various acceptations of the Spirit of God. p. 1129 , 1130. Gods Spirit was promised to his captives in Babylon . p. 1129 , &c. How and in what respects the Spirit of God was given before that time , contrary to the Socinian error . p. 1130. See Socinians . Seven influences or fruits of the Spirit promised also with the Spirit , viz. 1 Newness of heart and Spirit . 2 A●… heart knowing the LORD . 3 Fleshiness instead of stoniness of heart . 4 Penitentialness of heart . 5 Oneness of heart and way . 6 Constant fear of God. 7 Obedientialness towards God. p. 1131. to 1194 , 1209. See these Particulars in their proper places . The Spirit of God remaining upon and in his Church , is a singular benefit , seven waies . p. 1195 , &c. Seven waies we may know that Gods Spirit is within us . p. 1498 , 1499. Spirituals . Seven Sorts of Spiritual blessings promised in the Old Covenant . p. 815. to 841. Stone . An heart of stone : See Hardness of 〈◊〉 Suffering 〈◊〉 doing , are renowned . p. 365. Supper . See Lords Supper . Sure. What it imports in Hebrew phrase . p. 139 , 140. The Sureness of Gods Covenant of faith abundantly evinced from five sorts of grounds . p. 140. to 158. Surety . Christ is Surety of the New Covenant , what this imports . p. 1591. T. TAbernacle , Three parts of it . The sacred utensils in those three parts . p. 669. Table . The golden Table a type of Christ. p. 972. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tamim . What it signifies . p. 476. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . What it properly signifies . p. 477. Temple . At Ierusalem , the place which God chose . p. 832 , 833. An eminent mercy , three waies . p. 834. Parts of it . See Tabernacle . Gods presence , and residence among his People in his Temple , and Tabernacle , an eminent mercy , seven waies . p. 834. to 837. The Temple and Tabernacle types of Christ , six waies . p. 964. to 971. Types also of the Church of God , and of particular believers , six waies . p. 1034 1035 , 1502 , 1503. Temporals . Many temporals promised under the Old Covenant . Why , and in what notion . p. 812. to 815. Temptations . Gods Covenant-people why most exercised with Temptations , three reasons . p. 1523. That the Lord is their Covenant-God , comforts against Temptations ten waies . p. 1523. to 1527. Seven benefits vouchsafed them by temptations . p. 1526 , &c. Ten Commandments . See Moral Law , divided into two Tables . p. 664 , 665. The Commandments of the first Table have a singular preheminence over those of the second . p 882. to 884. Tenderness . Tenderness of heart promised . p. 1145 , 1146. A tender heart is an heart of flesh , in what sense , and is resembled to flesh in seven respects . p. 1151. to 1154. Tenderness of heart is 1. C●…rnal : and that threefold , viz Natural , worldly , hypocritical . 2. Spiritual : and that , habitual , actual . p. 1152 , 1153. God alone can give the heart of flesh , which he doth 1. Divers waies . 2. By seven gradual acts . p. 1154. to 1156. Five sorts of evidences , discovering true Tenderness of heart . p. 1156 , &c. Testament . What the word imports , and how used . p. 1260. Five things in a Testament . The Covenant of faith is Te stamental . p. 100 , 101. The Old Covenant was Testamentary . p. 951. The New Covenant is called a Testament for its agreement with a Testament , seven waies . p. 1260. to 1262 Testator . Christ is Testator of the New Testament in seven regards . p. 1590 , 1591. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah . The notation , and proper signification of it . p. 656 , 657. The various Theological acceptations of it . p. 657. to 661. Threatnings . Gods threatnings have a good use , five waies . p. 232. Treasure . Peculiar treasure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah What. p. 817 , 818. Israel Gods peculiar treasure ten waies . p. 819. Believers a peculiar treasure to God , in twelve regards . p 823 , 824. Trees . Tree of knowledge , and Tree of life . What. p. 21 , 22. Why it was called the Tree of knowledge , four opinions . p. 31 , 32. Trinity of persons in the Godhead . The order of their subsisting ; and of their working : and what every person undertakes more peculiarly in the New Covenant . p. 1271 , 1272. See New Covenant . Truth , In the Creature is the conformity of any thing to its Rule , &c. Evidenced in five instances . p. 481 , 482. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tumothim . What it signifies . p. 1126. U. UPright . What. p. 34. See Perfect . Uprightness . What the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosher properly signifies . p. 482 , &c. Uprightness implies four things . p. 483. Ur of the Chaldees , why so called . p. 288 , &c. W. VVAlk . Hath various acceptations in Scripture . p. 437. Walk before God , what . How it agrees with Corporal walking , in eight things . p. 437. to 439. Walking in Faith and good works . p. 439. Walking before God in ●…aith , hath in it five things . p. 440. to 444. Walking before God in Love , good works and obedience , hath in it six things . p. 445. to 457. Seven reasons why Abraham and his seed were thus to walk before God. p. 457. to 460. Walking before God , an admirable Priviledge as well as duty : Considering the way , the company , the terms , the ability , the Period of such walking . p. 466. to 469. Nine sorts of persons who walk not thus with God , and so are not in Covenant with him . p. 471. to 473. Seven Motives to walking with God. p. 474 , 475. Wants . Outward and Inward . That the Lord is our God in Covenant , eminently comforts , 1. Against all outward wants , four waies . p. 1518. to 1521. 2. Against all inward wants ; divers waies p. 1521 to 1523. Water out of the Rock . See Rock . Word . The enjoyment of the word of God is a great advantage to a people , eight waies . p. 1196. Works . Covenant of works , accomplished in the Covenant of Faith. p. 948. See Covenant . Men are rightly principled for good works six waies . p. 445 , 446. Right Acts of good works . p. 446 , &c. Right way , and manner of managing such Acts. p. 452. to 455 , and right ends . p. 455 , 456. World. The Inheritance of the world , implyed in the inheritance of Canaan . p. 378. Believers are heirs of the world . p. 385 , 386. Five reasons why believers , though heirs of the world , yet actually posses so little of it . p. 386 , 387. None can certainly tell how long the world shall last . p. 1239 , 1240. Worship . Inward and outward . Inward worship is simply , and alwaies necessary : not so outward . p. 885 , &c. Wrath. How the New Covenant comforts about the wrath of God. p. 1357 , &c. Writing . Of Gods writing his Laws in mind and heart . See heart . How God writes them there , four waies . p. 1499. Z. ZIon . A type of Gods Church . And Gods dwelling there , an adumb●…tion of his dwelling in the Church . p. 1044 , &c. See Habitation . Presence of God. IV. A TEXTVAL TABLE , Of certain select Scriptures , occasionally Illustrated , Expounded , or Vindicated , in these four Books . GENESIS . Cha. Ver. pag. ii . 16 , 17. BUT of the tree of Knowledge — for in the day thou eatest thereof thou shalt die , p. 21. & 27. to 33 , 43 , 53 , &c. iii. 3. neither shall ye touch it , lest ye die , p. 46.   8. voice of God — in the cool of the day , p. 39.   14 , 15. art cursed — I will put enmity , p. 192. to ▪ 200 ▪ at large .   15. Seed of the woman shall bruise , p. 66 , 120.   16. — multiply thy sorrows — thy desire ; p. 49 , 50.   17 , 18 , 19. cursed is the ground , &c. p. 50 , 51.   21. with coats of skins ▪ p. 245 , 246.   23 , 24. the tree of life , p. 245 ▪ vi . 3. my spirit shall not alwaies strive , p. 247.   5. Every imagination of the thoughts , &c. p. 253.   18. I will establish my Covenant , p. 250. x. 9. Nimrod the mighty Hunter , p. 1091.   1 , &c. Get thee out of thy Countrey , &c. p. 294 , 518. xii . 2. I will make thy name great , p. 363 , &c.   thou shalt be a Blessing , p. 338 , 339.   3. bless them that bless thee , and curse — p. 339 , 340.   In thee shall all Families , &c. p. 334. to 349.   4. Abram was 75. years old , p. 291 , 292. xii . to the xxii . Analysed , p. 518. to 521. xiv . 13. Abraham the Hebrew , p. 537. xv . 1. I thy shield , thy reward , &c. p. 392. to 405.   6. He believed in the LORD , &c. p. 575 , &c.   9. A smoaking furnace , &c. p. 560.   13. four hundred years , p. 373 , 374.   16. but in the fourth Generation , p. 374 ▪ &c.   17. a smoaking furnace , and a burning lamp , &c. p. 298 ▪ 541 , 542 ▪ xvii . 2. Walk before me , and be perfect , p. 436 , 437 ▪ &c. 475 , 476 , &c.   5. be called Abram , but thy name shall be Abraham , p. 357 , 358.   7. to be a God to thee and to thy seed , p 405.   8. Canaan , for an everlasting possession , p. 376 , 377. xviii . 19. I know him , that he will command , p. 328 , 329. xxii . 1. to the 20. Analysed , p. 521 , 522.   17. as the stars — as the sand — p. 353 , 354.   shall possess the gates — p. 368 , 369.   18. In thy seed shall all the Nations of the earth be blessed , p. 334. to 349. xxv . 22. two Nations are in thy womb , p. 524.   26 , 27. Ch. Analysed , p. 526 , 527. xxxii , xxxiii . Analysed , p. 527 , 528.   35. 1. to the 16. Analysed , p. 528 , &c.   46. to the end of Genesis Analysed , p. 529 , 530. xlix . 10. till SHILOH come , p. 530 , 1586. EXODUS . Cha. Ver. pag. i. to the xiv . Analysed , p. 530. to 532. iii. 1 , 2 , 3. in a flame of fire out of the midst of a bush , &c. p. 530 , 1542 , 1549. vi . 3. but by my name IEHOVAH was I not known , &c. p. 140 , 141 , 313 , 530 , 531 , 1144 , 759 , 760 , 793. x. 17. take from me this death only , p. 28. xix . 3. to 7. ye have seen what I did to the Egyptians , and how I bare you , p. 758 , 905 , 906. ☞ 5 , 6. ye shall be a Peculiar treasure unto me , — a Kingdom of Priests — Holy Nation , p. 817. to 822. xx . 2. I am the LORD thy God , &c. p. 726 , 727 , 909.   19. speak thou with us , & we will hear , p. 911. xxiv . 1. to 12. Ratification of the Covevenant , p. 913. to 917.   4. builded an Altar , and twelve Pillars , p. 914.   5 , 6. caused burnt-offerings , &c. p. 914.   10. they saw the God of Israel , p. 915. a paved work of a saphir-stone , p. 915.   12. Tables of stone , and a Law , p. 659. xxv . — The Testimony , p. 921. xxxii . 15 , 16. Tables were written on both their sides , &c. p. 917 , 1378.   20. strawed it on the water , &c. p. 918. xxxii . Analytically explained , p. 917. to 921. xxxiii . Analytically explained , p. 917. to 921. xxxiv . Analytically explained , p. 917. to 921. xxxiv . 7. taking-away iniquity , and transgression , and sin , p. 1453.   33. he put a veil on his face , p. 920 , 921 , 928. NUMBERS . Cha. Ver. pag. xiv . 19. As thou hast forgiven this people from Aegypt , &c. p. 1458. xviii . 19. A Covenant of salt , p. 11. DEUTERONOMIE . Cha. Ver. pag. iv . 13. Ten words . p. 664.   45. Testimonies — Statutes — Judgements , p. 659. v. 22. — out of the midst of the cloud , p. 909 , &c. xii . 5 , 6 , 7 , 11 , &c. Then there shall be a place , which the LORD your God shall chuse , &c. p. 832 , 833. xxvi . 16 , &c. thou hast avouched , &c. p. 832.   18 , 19. the LORD hath avouched — to make thee high — in Praise , Name , Honour , p. 837 , 838. xxvii . 26. Cursed is he that confirmeth not all the words of this Law , to do them , p. 30. xxx . 6. will Circumcise thine heart , p. 809 , 825 , 826 , 831. xxxiii . 2. ten thousands of Saints , p. 910. II. SAMUEL . Cha. Ver. pag. vii . 10 , 11. I will appoint a place , &c. p. 1048. to 1050.   14 , 15. If he commit iniquity , I will chasten him , &c. p. 1037. to 1043.   18 , &c. Who am I O LORD God , &c. p. 1011 , 1062 , 1063.   19 and is this the manner of man , p. 1008.   21. for thy WORD's sake , p. 1011 , 1012. xxiii . 1. to 8. Davids last words expounded , p. 1027. to 1030.   3. Ruleth over men , must be just , &c. p. 1053. to 1061.   5. An everlasting Covenant , ordered in all things , and sure , &c. p. ●…37 . 1079. to 1081.   6 , 7. But the Sons of Belial , p. 1016. I KINGS . Cha. Ver. pag. xv . 5. and turned not aside from any thing , p. 490 , 491. II KINGS . Cha. Ver. pag. iv . 40. There is Death in the pot , p. 28. xx . 31. To walk in the Law — with all his heart , p. 489. xxiv . 14. ten thousand Captives , reconciled with that in Ieremiah 52. 28. mentioning but 3023. Jews , p. 1087. I CHRONICLES . Cha. Ver. pag. xvii . 9 , 10. I will appoint a place , &c. p. 1048. to 1050.   10. The LORD will build thee an house , p. 1025.   19. O LORD , for thy SERVANT's sake , p. 1011 , 1012. II CHRONICLES . Cha. Ver. pag. xiii . 5. A ▪ Covenant of salt , p. 11. PSALMS . Cha. Ver. pag. ii . 6. 7 , 8 , 9. yet have I set my King , &c. p. 81.   7. thou art my son , this day , p. 83 , 84. xviii . 23. upright before him , p. 495. xix . 7. Law of the LORD is perfect , p. 722. xxiii . 4. though I walk — thou art with me , p. 1550 , 1551. xxxii . 2. To whom the LORD imputeth not , p. 1452.   whose sin is covered , p. 1452 , &c. xxxvii . 16. A little that the righteous man hath , is better , &c. Better four waies , p. 386 , 387. xlv . 7. with the oyl of gladness , p. 1583. xlix . 12. Man being in honour abideth not , &c. p. 40. li. 3. my sin is ever before me , p. 1355.   7. Purge me with Hysop , p. 829 , 830 , 1451.   9. Hide thy face — blot out — p. 1453 , 1454. lxxxiv . 11. Sun and Shield — Grace and Glory , p. 512. lxxxv . 10. Mercy and Truth have met , p. 777. lxxxix . 24 , 25 , 26. In my name shall his horn be exalted , &c. p. 1018.   30. to 38. If his children forsake my Law , &c. p. 1038. to 1043.   35. once have I sworn , p. 1030 , 1031.   36 , 37. His throne as the Sun — Moon — faithful witness in heaven , p. 1036. xc . 7 , 8. Hast set our sins before thee , &c. p. 1454. xcvii . 11. Light is sown for , p. 511. ciii . 12. So far hath he removed ou●… — p. 1454. cv . 8. the word which he commanded , p. 638.   9. and his Oath unto Isaac , p. 540. cx . 1 , &c. Sit thou on my right hand , p. 82 , 1627 , 1628.   2. Send the Rod of thy strength , p. 1629.   3. from the womb of the morning , &c. p. 72 , 73.   4. thou art a Priest for ever ▪ &c. p. 80 , 81. cxix . 1 , 2. Blessed are the perfect , &c. p. 512 , 513. cxxxii . 11. to 16. bless her provision , p. 1050.   13 , 14. For the LORD hath chosen   Sion , he hath desired it for his habitation , p. 1044. to 1048.   16. clothe her Priests with salvation , p. 1050 , 1051.   17. the horn of David to bud , &c. p. 1018 , 1019. cxliv. 1●… . yea happy is that people whose God is the LORD , p. 412 , 413. PROVERBS . Cha. Ver. pag. x. 29. The way of the Lord is strength , &c. p. 509. ECCLESIASTES . Cha. Ver. pag. vii . 29. God made man upright , &c. p. 34. x. 19. — but money answereth all things , p. 1519. SONG . Cha. Ver. pag. viii . 6. A seal upon thine heart — Arm , p. 1619.   9. If she be a wall — If she be a door ▪ p. 1085. ISAIAH . Cha. Ver. pag. ii . 3. The Law shall go forth of Sion , p. 658. iv . 5. a cloud and smoak by day , p. 553. vi . 7. Thy sin purged — or covered , p. 1453. vii . 14. The Land of immanuel , p. 289 , &c. xxii . 14. shall not be purged from you , till , p. 1453. xxxiii . 16 , 17. Munitions of Rocks , p. 511. xxxviii . 17. hast cast all my sins hehind — p. 1454. xli . 17. to 21. when the poor and needy seek water , and there is none , &c. p. 1541. xlii . 6. A Covenant of the People , p. 1089. xlix . 4 , 5 , 6. I have laboured in vain , &c. p. 83.   8. to 18. In an acceptable time , a Covenant of the people , p. 1105 , 1106.   15 , 16. Can a woman forget — p. 1101 , &c. 1538 , 1539. liv . 11 , &c. Thy stones with fair colours — Saphires — Agats — Carbuncles — p. 1117 , &c.   13. All thy children shall be taught , p. 1422 , 1423. lv . 3. Sure Mercies of DAVID , p. 1107 , 1108. IEREMIAH . Cha. Ver. pag. xxiii . 7 , 8. — Out of the Land of Egypt — but out of the North Countrey , p. 1124. xxiv . 1 , &c. two baskets of figs , &c. p. 1213.   7. An heart to know me , &c. p. 1143 , 1144. xxxi . 31 , &c. Behold , the daies come , &c. p. 1276.   31. to 35. The New Covenant Analytically explained , p. 1340. to 1345.   32. not according to the Covenant , p. 769 , 770.   34. They shall not teach every man his neighbour , p. 1358 , 1359 , 1403 , 1404 , 1419 , &c. 1424. to 1427. 1444 , &c.   For , I will forgive their iniquity , p. 163 , 164 , 1450 , 1451. xxxii . 39. I will give them one heart and one way , &c. p. 415. 1159 , &c.   that they may fear me for ever , p. 1191.   40. I will not turn away from them , p. 1199 , 1200. xxxiii . 15 , &c. the branch of righteousness , p. 1108 , &c.   16. she shall be called , the LORD , &c. p. 1109.   24 , &c. the two families , p. 1095. xxxiv . 18. cut the half in twain , and passed between the parts thereof , p. 145. lii . 28. three thousand and twenty three Iews . Reconciled with that in 2 King.     24. 14. mentioning ten thousand Captives . See , p. 1087. EZEKIEL . Cha. Ver. pag. xviii . 24 , 26. All his righteousness , p. 1472. xxxiv . 24. my servant DAVID a Prince , p. 1109 , 1110. xxxvi . 25. clean water — filthinesses , p. 1126 , 1127.   26. A new heart , — a new spirit , p. 1131 , &c.   I will take away the stony heart , &c. p. 1145 , &c.   27. I will put my Spirit within them , p. 1129 , 1130.   29. Save them from all their uncleannesses , p. 1127.   I will call for the corn , p. 11●…6 .   31. and shall loath your selves in your own sight , &c. p. 1157 , 1158.   33. cleansed you from all your iniquities , p. 1126.   37. I will yet be enquired of , p. 1205 , 1206. xxxvii . 12. I will open your graves , p. 1112 , 1214.   16. stick for Iudah — stick of Ephraim , p. 1113 , 1114.   23. Idols , viz. Heb. Dung-heaps , p. 1126 , 1127 , 1128.   24 , 25. my servant DAVID a Prince — A Covenant of Peace , &c. p. 1110.   25. they shall dwell therein for ever , p. 1118. DANIEL . Cha. Ver. pag. xii . 3. Justifiers of many , p. 632. HOSEA . Cha. Ver. pag. i. 4. The blood of Iezreel , p. 489. IOEL . Cha. Ver. pag. ii . 28 , 29. I will pour out my Spirit upon all flesh , &c. p. 1410 , 1411 , 1414 , 1415 , 1423 , &c. MICAH . Cha. Ver. pag. vii . 18 , 19. Who is a God like thee , Pardoning iniquity , &c. p. 1455 , 1456.   20. Truth to Iacob , and the mercy to Abraham , &c. p. 638 , 639. HABAKKUK . Cha. Ver. pag. ii . 4. But the just shall live by his Faith , p. 1202 , 1203. ZECHARIAH . Cha. Ver. pag. iii. 9 , 10. I will remove the iniquity of the Land in one day , &c. p. 1454. ix . 11. Pit wherein is no water , p. 1096 , 1123. xi . 7 , &c. The one I called BEAUTY , the other BANDS , &c. p. 1197 , 1198. MALACHI . Cha. Ver. pag. iii. 3. Angel of the Covenant , p. 968. MATTHEW . Cha. Ver. pag. ii . 23. He shall be called a Nazarene , p. 1109. iii. 16 , 17. Lo , the heavens were opened , &c. p. 1588. v. 8. pure in heart , for they shall see God , p. 513.   17 , 18 , &c. to destroy the Law and the Prophets , &c. p. 699 , 721 , 1392. xi . 7. more then a Prophet , p. 1237. xvii . 2 , &c. Transfigured , &c. p. 1588. xviii . 23. to the end . Of debt remitted , again exacted , p. 1472. xxii . 14. Many are called , few chosen , p. 1646.   23 , 25. make clean your out-side , &c. p. 503.   31 , 32. but as touching the Resurrection , p. 416 , 417 , 1549. xxvi . 28. my blood of the New Testament , p. 1260. to 1263.   29. till I drink it New — p. 1133. xxvii . 51. the veil of the Temple was rent , p. 1234. xxviii . 19. in the name of Father , Son , and Holy-Ghost , p. 1271.   19 , 20. Go disciple ye all Nations ,   Baptizing them , &c. p. 1327. to 1330 , 1337 , 1683. MARK . Cha. Ver. pag. xii . 26 , 27. not the God of the dead , but , p. 1549. xv . 38. the veil of the Temple was rent , p. 1234. LUKE . Cha. Ver. pag. i. 72. to remember his holy COVENANT , p. 135. to 138. 637. vii . 37 , 38. stood at his feet behind him , weeping , p. 1480. ix . 60. let the dead bury their dead , p. 27. xvi . 16. Law and the Prophets were until Iohn , p. 727 , 728. xx . 37 , 38. not the God of the dead , but , p. 1549. IOHN . Cha. Ver. pag. i. 3 , 4 , 5. In him was life , and that life , &c. p. 21.   17. The Law was given by Moses , but , p. 770 , 771. iii. 34. not the Spirit to him by measure , p. 1628. iv . 34. To finish his work , p. 1664. vi . 29. the work of God , that ye believe , p. 604. vii . 39. the Holy-Ghost was not yet given , p. 810 , 811. viii . 44. He was a Murderer from the beginning , &c. p. 39.   50. before Abraham was , I am , p. 212. x. 34. Is it not written in the Law , I have said , p. 658. xiii . 34. A New Commandment , p. 723 , 1132 , 1254. xiv . 6. The Way , the Truth , and the Life , p. 1670 , 1671.   16 , 17. will pray the Father , and he shall give you another Comforter , or Advocate , p. 1622. xv . 25. fulfilled that is written in their Law , p. 658. xvii . 21. that they all may be one , p. 1166 , 1167. xix . 30. It is finished , p. 1234 , 1678. ACTS . Cha. Ver. pag. ii . 37. Pricked in their heart , p. 826 ▪   38 , 39. Repent and be Baptized — for the Promise is to you , &c. p. 1296 , &c. 1314. to 1317 , 1337 , 1338 , 1643.   For forgiveness of sins , p. 1449.   42. Apostles Doctrine , fellowship , &c. p. 1168.   44. Had all things common , p. 1168. iii. 19. blotted out , when the times of refreshing , p. 1474. iv . 12. neither is there salvation in any other , p. 1660. to 1662. xiii . 38 , 39. All that believe are justified from , p. 1467 , &c. xx . 28. Church of God which he hath purchased , p. 1595. xxiii . 1. I have lived in all good conscience , p. 499. xxvi . 18. to turn from darkness to light , p. 88 , 1396. — which are sanctified , by Faith , &c. p. 1468. ROMANS . Cha. Ver. pag. i. 17. From Faith to Faith , p. 444. iii. 20. By the Law is the knowledge of sin , p. 680.   25 , 26. at this time — for sins that are past , p. 1482.   27. where is boasting — Law of Works — Law of Faith , &c. p. 17 , 20 , 173 , 658 , 743.   31. do we then make void the Law through faith ? p. 724. iv . 6 , 7 , 8. — to whom God imputeth righteousness , p. 1459.   imputeth not iniquity , p. 1452.   13. should be heir of the world , p. 378. v. 12. As by one man sin entred into the world , p. 22 , 24.   13. Sin is not imputed , when there is no Law , p. 680. 14. the figure of him that was to come , p. 62.   19. As by one mans disobedience , &c. p. 598 , 599.   20. the Law entred , that sin might abound . p. 703. vi . 14. ye are not under the Law , but under Grace , p. 660. vii . 4 , 5 , 6. but now ye are delivered from the Law , &c. p. 730. viii . 1. — in Christ , who walk not after the flesh , &c. p. 1658.   3 , 4. For what the Law could not do , &c. p. 725.   26. maketh intercession for us with groans , p. 1654.   28. All things work together for Good , p. 1546. to 1548.   32. He that spared not his own son , but , &c. p. 1487.   38 , 39. that neither Death — shall separate , p. 1549 , 1550. ix . 4. The Glory , p. 928.   10. when Rebeckah had conceived , &c. p. 524 , 525. x. 4. Christ is the End of the Law , p. 704 , 731.   5. to 12. that the man which doth those things shall live — but the righteousness of Faith , saith , &c. p. 772. to 779. 830 , 831.   8. the Word is nigh — that is , the word of Faith , p. 808 , 809. xi . 16. If the first fruit be holy , the lump , p. 1309.   36. of him , and to him , and through him , &c. p. 571. xiii . 12 , &c. the night is far spent , p. 1719. xv . 8. to 13. Jesus Christ was a Minister of the Circumcision , &c. p. 1313 , &c.   19. from Ierusalem , and round about unto Illyricum , p. 1678. xvi . 20. bruise Satan under your feet shortly , p. 1526. I CORINTHIANS . Cha. Ver. pag. i. 10. — perfectly joynted together , &c. p. 1139.   that ye speak the same thing . p. 1188.   30. made unto us — righteousness , &c. p. 598. vii . 14. Else were your children unclean , but now are they Holy , p. 1309. to 1313. ix . 9. thou shalt not muzzle the mouth , p. 698. x. 13. God is faithful , who will not suffer , p. 1525. xi . 19. there must be also Heresies , p. 1178.   25. this Cup is the New Testament in my blood , p. 1679. xii . 12. So also is Christ , p. 310 , 1644 , 1646. xiii . 10. when that which is perfect is come , p. 481. xiiii . 22. In the Law it is written , with men of — p. 658. xv . 24. when he shall have delivered up , p. 1633.   25 , 26. last enemy that shall be destroyed is Death , p. 1554.   31. I die daily , p. 28. II CORINTHIANS ▪ Cha. Ver. pag. i. 20. Promises of God , in him are yea , &c. p. 75 , 1281 , &c. iii. 2 , 3. Ye are our Epistle — written not with Ink , &c. p. 1376 , 1377 , 1378.   6. to the end . Ministration , &c. p. 1265. to 1267 , 1347 , 1348.   7 , 9. Ministration of Death and condemnation , p. 741 , 742.   13. not as Moses , who put a veil over his face , p. 747.   18. but we all with open face , &c. p. 1408 , 1409 , 1412. to 1415. iiii . 6. hath shined in our hearts , to give , 1404 , 1430.   7. Have this treasure in Earthen vessels , p. 1414. v. 17 , 18. New Creatures — all things — New ▪ p. 1654. to 1656.   18. to 21. Reconciling the world , &c. p. 1611.   21. made him to be sin for us , &c. p. 599 , 600 , 1452. vi . 16. ye are the Temple of God , p. 1502 , 1503. xi . 23. In deaths often , p. 28. xii . 9. my strength is made perfect in weakness , p. 480. GALATHIANS . Cha. Ver. pag. ii . 20 ▪ I live by the faith of the son , p. 443. iii. 10. Cursed is every one that continueth not in all things , p. 30. 772. to 779.   12. The Law is not of Faith , p. 660 , 767 , 768 , 869. to 871.   13 , 14. Christ hath redeemed us , p. 343.   16. and to thy Seed , which is CHRIST , p. 76 , 77 , 78 , 851.   17. The Covenant , &c. confirmed before of God in CHRIST , p. 75 , 77 , 295 , 532 , 533.   18. Inheritance be of the Law , it s no more , p. 743.   19. Is the Law then against the Promises ? p. 157.   19 , 20. in the hand of a Mediator , p. 1594 , 1650 , 1651.   22. hath concluded all under Sin , p. 705.   23. kept under the Law , shut up unto the faith , p. 681 , &c.   24. the Law was our Schoolmaster , p. 682 , 930. to 932.   29. Abrahams seed , and heirs according to the — p. 385. iv . 12. to the end . Allegory of Hagar and Sarah , p. 521.   22. to 31. Abraham had two sons , &c. p. 1302 , &c.   23. but he of the free-woman by Promise , p. 353.   24. these are the two Covenants , the one from the Mount Sinai , &c. to bondage , p. 743 , 742 , 930. v. 4. justified by the Law , ye are fallen from grace , p. 743.   18. if ye be led by the Spirit , ye are not under the Law , &c. p. 732.   24. they that are Christs have crucified , p. 1657 , 1658.   25. we are no longer under a Schoolmaster , p. 731 , 732. vi . 8. The Law of Christ , p. 658. EPHESIANS . Cha. Ver. pag. i. 7. Redemption through his blood , the forgiveness of sins , p. 1465.   10. gather together in one all things in Christ , p. 309 , 310. ii . 1 , 5. Dead in trespasses and sins , p. 27.   12. At that time ye were without Christ , p. 73 , 74 , 184 , 185 , 1660.   — Covenants of Promise , p. 186 , 187.   15. Of twain one New man , p. 1115. iii. 17 , 18. grounded in love , p. 1668.   the bredth , and length , and depth , and height , p. 1280 , 1281. iv . 2. forbearing one another in love , p. 1186 , 1187.   4 , 5 , 6. One body , and one Spirit , &c. p. 1172 , 1173. v. 11. have no fellowship with the unfruitful , p. 880 , 881. vi . 12. Whole Armour of God , &c. p. 238 , 239. PHILIPPIANS . Cha. Ver. pag. ii . 1 , 2. Like-minded , having the same love , being of one accord , of one mind — p. 1162. to 1165. iii. 15. As many as be Perfect , &c. p. 480.   if in any thing ye be otherwise minded , p. 1188.   16. whereunto we have attained , let us walk by the same Rule , p. 1189. COLOSSIANS . Cha. Ver. pag. i. 14. Redemption through his blood , even the forgiveness of sins . p. 1465.   19. — All fulness dwell , p. 1626. ii . 7. and stablished in the Faith , p. 1668.   11 , 12 , &c. In whom also ye are Circumcised , &c. being buried with him in Baptism , p. 318 , 1334 , 1335.   13. having freely forgiven , &c. p. 1449 , &c. II THESSALONIANS . Cha. Ver. pag. ii . 13 , 14. God hath from the beginning chosen you , p. 1274. I TIMOTHY . Cha. Ver. pag. i. 5. The end of the Commandment is love , p. 499.   9. The Law is not made for a righteous man , p. 731.   15. Came into the world to save Sinners , p. 1652. ii . 5. One Mediator — the man Christ Jesus , p. 1595 , 1596.   14. Adam was not deceived , but the woman , p. 37. v. 6. Is dead while she liveth , p. 27. vi . 16. who only hath immortality , p. 26. TITUS . Cha. Ver. pag. ii . 11 , 12. Live Soberly , Righteously and Godly , ( Explained at large ) p. 446. to 452 , 1560.   14. A peculiar people , p. 818. HEBREWS . Cha. Ver. pag. iii. 2. to 7. Jesus Christ was counted worthy of more glory then Moses , &c. p. 1034. v. 9. and being made perfect , he , &c. p. 480.   14. Strong meat belongeth to them that are perfect , p. 479 , 480. vi . 17. confirmed it by an Oath , &c. p. 540 , 541.   that by two immutable things , &c. p. 563 , 564. vii . 3 , 21 , 28. without Father , &c. p. 1595.   20 , 21 , 22. Not without an Oath he was , &c. p. 1642 , 1676.   25. able to save to the uttermost , p. 1652 , 1662 to 1664. viii . 1 , 2 , 3 , 4. If he were still on Earth , &c. p. 1619.   6. A Better Covenant , p. 1240. 1264 , &c.   established on better Promises , p. 534 , 1255 , 1350 , 1673 , to 1676.   7. If the first Covenant — no place for the Second , p. 1263.   8. I will make a New Covenant , p. 1233 , 1254. to 1260.   8. to 13. The New Covenant analytically explained . See p. 1340. to 1345. 1363. to 1365.   9. Not according to the Covenant that I made , p. 769 , 770.   10. I will give my Laws into their mind , and write them in their hearts , p. 1360 , &c. 1362 , 1387.   11. they shall not teach every man — for all shall know me , p. 1358 , 1359 , 1403 , 1404 , 1419 , &c. 1424. to 1427.   12. For , I will be merciful to their unrighteousnesses , &c. p. 163 , 164 , 169 , 1355 , 1356 , 1357 , 1444 , &c. 1450 , 1451 , 1485 , &c. ix . 10. Time of Reformation , p. 1257.   14 , 15. How much more shall the blood , p. 1595.   15. For the Redemption of the Transgressions under the First Testament , &c. p. 1482.   15 , 16 , 17 , &c. TESTAMENT , &c. p. 100 , 101 , 1677. x. 7. To do thy will , O God , p. 1664.   9. He taketh away the first , that he p. 1235. xi . 1. Subsistence of things hoped for , p. 441.   7. By faith Noah being warned , &c. p. 264 , 265.   16. He hath prepared for them a City , p. 416. xii . 16. — Prophane person — p. 525.   17. he found no place for repentance , &c. p. 525 , 1152.   23. Spirits of just men made perfect , p. 481. xiii . 5. I will never leave thee , nor — p. 1532 , &c.   20. Everlasting Covenant , p. 1236 , 1265. IAMES . Cha. Ver. pag. i. 4. Let patience have her perfect work , p. 480.   14 , 15. Every man is tempted , when , &c. p. 1148 , &c.   17. — Father of lights , p. 1429. ii . 14. to the end . Analytically explained , p. 624. to 627.   21. Was not Abraham our Father justified by Works , &c. p. 470 , 622. &c.   22. by works was Faith made perfect , p. 480.   23. — the Friend of God , p. 366. iii. 2. — the same is a perfect man , p. 480. I PETER . Cha. Ver. pag. ii . 9. — a peculiar people , &c. p. 818. iv . 14. the Spirit of glory and of God , p. 365. II PETER . Cha. Ver. pag. i. 5. — Be ye cloathed with humility , p. 1186. ii . 5. A Preacher of righteousness , p. 247.   9. The Lord knoweth how to deliver , p. 1524. I. IOHN . Cha. Ver. pag. i. 3. Our fellowship is with the Father , &c. p. 836.   8 , 10. If we say we have no sin — If we say that we have not sinned , p. 1473 , 1474. ii . 6. Ought himself also to walk , even as he walked ▪ p. 1669.   7 , 8 , 9 , 10. A New Commandment — and an Old. p. 1254.   20 , 27. An Anointing , teaching , &c. p. 1408 , 1427. to 1429. v. 1. Whosoever believeth that JESUS is the CHRIST , is born of God , p. 1649. REVELATION . Cha. Ver. pag. ii . 10. the Devil shall cast some of you , &c. p. 1524 , &c. iii. 20. — I stand at the door and knock , &c. p. 1659. xiii . 18. The Lamb slain from the foundation of the world , p. 212 , 1481 , 1482. xiv . 6. — the Everlasting Gospel , p. 192 , 203 , 648. Cha. Ver. pag. GEnesis xv . 6. He believed in the LORD , and he imputed , &c. p. 619. Exod. xix . 10. to the end . Analytically explained , p. 906. to 908. xx . 1. I am the LORD thy God , &c. p. 759 , 760. xx . 1. to the end . Analytically explained , p. 908. to 912. xxiv . 9 , 10 , 11. seventy Elders — saw the God of Israel , &c. p. 761 , 762. xxiv . 12. to the end . Analytically explained , p. 913. to 917. xxv . 1. to 31. Analytically explained , p. 917. xxxii . 10. Let me alone , &c. p. 922. xxxiv . 27 , 28. and he wrote upon the Tables , &c. p. 919. xxxvii . 1 , &c. Bezaleel made the Ark , &c. p. 921. Levit. xvi . 3 , 7. to 29. Scape-goat , &c. p. 783 , 784 , 828 , &c. xvii . 3 , 4. blood shall be imputed to that man , &c. p. 590. xxvi . 3 , 22. ye shall be my people , p. 847. Deut. iv . 13. his Covenant which he commanded , &c. p. 950 , &c. v. 29. O that there were such an heart , &c. p. 872. vi . 1. these are the Commandments , the Statures , &c. p. 663.   4 , 5 , 6 &c. thou shalt love the LORD thy God with all ; &c. p. 847. v. 22. and he added no more , p. 908 , 909. xxx . 6 , 8. The LORD thy God will circumcise , &c. p. 809. xxxiii . 2. fiery Law , p. 909. 2 Sam. vii . 11. He will build thee an House ; p. 1025. to 1031. xxiii . 3 , 4 , 5. God of Israel — Rock of Israel , &c. p. 1005. Psalm xix . 7. Law of the LORD is perfect , p. 877. to 882.   The Testimony of the LORD , &c. p. 663. xviii . Tit. in the day that the LORD , &c. p. 1016 , &c. xix . 7. The Law of the LORD that is perfect , &c. p. 954. xxvii . 10. when my father and mother forsake , &c. p. 1021. lxxxix . 15. that know the joyful sound , p. 983.   19 , 20. a mighty one — David my servant , p. 1006 , 1007.   26 , 27. my Father , my God , and the Rock , &c. p. 1020. to 1024.   27 , 28. my first-born , &c. p. 1007. cvi . 30 , 31. that was counted to him for righteousness , p. 587. ●…x . 56. but thy Commandment is exceeding broad , p. 722 , 723. Cantic . ●… . 2. Kiss me with the kisses of his mouth , p. 1003. viii . 1. as my brother , that sucked , &c. p. 1003. Isaiah xxxii . 1 , 2. A King shall reign in righteousness , p. 1057. Ezek. xvi . 8. I spread my skirt over thee , &c. p. 796 Zech. xii . 10. to 14. they shall look upon me , &c. p. 827. Iohn 1. 12. but as many as received him , to them , &c. p. 613. i. 14. made flesh , and tabernacled amongst us , p. 969 , 983. iii. 14 , 15 , 16. As Moses lifted up the Serpent ▪ &c. p. 865. xvii . 19. for their sakes I sanctifie my self , &c. p. 976. Acts xxvi . 18. which are sanctified , by-faith , &c. p. 613 Rom. ii . 2. the judgement of God is according to truth , p. 602 , 603. iii. 31. yea we establish the Law , p. 778. iv . 3. believed in the LORD , and he imputed , &c. p. 619.   4. not reckoned of grace , but of debt , p. 591 , &c.   5. his faith is imputed unto righteousness , p. 620 , 621.   justifieth the ungodly , &c. p. 630 , 631.   6. God imputeth righteousness without works , p. 597 , 598. v. 13 , 14. Sin is not imputed ; when there is no Law , p. 756. vii . 12. Law is Holy-Just-Good , p. 952 , 953. vii . 14. The Law is Spiritual , p. 877. ix . 4. the Adoption and the Glory , &c. p. 652 , 662 , 675 , 816. 1 Cor. i. 17. not to baptize , but to preach , p. 811. Gal. iii. 10 under the curse , &c. p. 706.   12. the Law is not of Faith , p. 767 , 768 , 869 , 870.   22. Scripture — concluded all under sin , p. 776.   23. shut up unto the Faith , that after should , &c. p. 768.   24. the Law was our School-master , &c. p. 761.   25 , 26 , 27. but after that faith is come , &c. p. 1557 , &c. iv . 9. weak and beggarly Elements , &c. p. 668. v. 22 , 23. against such there is no Law , p. 728. Ephes. ii . 11 , 12. Covenants of Promise , p. 736.   15 Enmity , the Law of Commandments , &c. p. 668. Ephes. vii 2. 〈◊〉 Commandment with Promise , p. 909. Col. ii . 16 , 17. shadows , &c. p. 986. iii. 16. the word of Christ , p. 890. 1 Tim. i. 9 , 10 , 11. Law is not made for a righteous man , &c. p. 706. Heb. ix . 14 , 15 , 16. Mediator of the New Testament ▪ &c. p. 951. xi . 1. Subsistence of things hoped for , &c. p. 582. xii . 28. Kingdom that cannot be shaken , p. 1049. Iames ii . 10 , 11. offend in one point , is guilty of all , p. 882. FINIS , LAUS DEO , NESCIA FINIS . Books Published by Francis Roberts , and are to be sold by George Calvert at the sign of the half-Moon in Pauls Church-yard . CLavis Bibliorum , The Key of the B●…ble , unlocking the Richest Treasury of the Holy Scriptures , whereby the 1. Order , 2. Names , 3. Times , 4. Penmen , 5. Occasion , 6. Scope , and 7. Principal parts , Containing the subject-matter of the Books of the Old and New Testament , are familiarly and briefly opened for the help of the weakest capacity in the understanding of the whole Bible : in 8o. Believers Evidences for Eternal Life , Collected out of the first Epistle of Iohn , which is Catholick : Explained and confirmed by very many subservient signs , or under notes grounded upon Scriptures , and illustrated by testimonies both of antient Fathers and modern Writers , whereby Persons truly Regenerate may divers waies discover their present state of Grace , and Title unto Glory : in 8o. A Communicant Instructed , or Practical Directions for worthy Receiving of the Lords Supper : in 8o. A broken Spirit Gods Sacrifices , or the gratefulness of a broken Spirit unto God. Represented in a Sermon before the Right Honourable House of Peers in King Henry the sevenths Chappel in the Abby ▪ Westminster , upon Wednesday Decemb. 9. 1646. being a day of Publick humiliation for Removing of the great Judgement of Rain and Waters then upon the Kingdom . Ius Divinum Regiminis Ecclesiastici , or the Divine Right of Church Government asserted and evidenced by the Holy Scriptures , according to the light whereof ( besides many particulars mentioned after the Preface ) First the Nature of a divine Right is delineated . Secondly the Church Government which is of Divine Right is described . Thirdly , this description in the several Branches is explicated and confirmed . Fourthly , the Divine Right of Ecclesiastical Censures , Officers , and Ruling Assemblies is manifested : In all which it is apparent , that the Presbyterian Government by Preaching and Ruling Presbyters in Congregational , Classical , and Synodal Assemblies , may lay the truest Claim to a Divine Right according to the Scriptures : by sundry Ministers of Christ within the City of London . Reader , Through the Authors absence from the Press , and the Printers negligence many misprintings have escaped in this large Book-Literals , and Mis-pointings thou wilt pass by of Course : But be intreated to correct with thy Pen these that follow , which corrupt the Sense , or make Non-sense , Viz. BOOK II. Pag. 19. l. 14. r. Eve p. 41 l. 36 r Rivet p. 53. l 36 dele that p. 59. l. 11. r. three & l. 40. r. nor p. 73 l. 14 r. are & l. 28. r. Christ and his p. 74. l. 8. r. Receptacle p. 76. l. 9. ●… . Apostle p. 85. l. 40 r. mine p 86. l. 16 dele he p. 89. l. 7 r. with l. 23 r. openly p. 92. l 39. dele ye p. 93. l. 23. r. by Paul & l. 47. r. Evangelicall also p. 100. l. 27. r. at that time p 109 l. 7 r. fall p. 110. l. ult r. full p. 114 l. 20. r. join p. 117. l. 22. r. fear p. 119. l. pen. r. comprizeth p. 129 l. 6. r. Heic p. 137. l. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 140. l 2. r. our Translators render p. 143. l 19. r. in it self & l. 44. r. Promises p. 144. l. 11. r. Ramban & l. 22. r. Mid●…as p. ●… 53. l. pen. r. appointed him p. 155. l. 15. dele True p. 156. l. 31 r. to p. 158. l. 14. & l. 16. r. their p. 160. l 2 ●… . Either , 1. As p. 166 l. 44. r. Pa●…lour & l. 45. r. find God p. 172. l. 36 r. Gods last p. 173. l. 7. r. things p. 178. l. 29. r. viz. I. In p. 179. l. 32 r. undeserving p. 18. l. 37. r. though . BOOK III. Pag. 193. l. 34. r. because p. 195. l. 33. r. latter p. 201. l. pen r. wound p. 205. Margin . r. Aug. in p. 219 l 44. r. Seed p 243. l. 17. r. Sin & l. 33 r. of Death p. 273 l. pen r. Christs & l. ult . r. mercy in p. 286 l. 10. r. Ur p. 288. l 19 r. fathers dwelt on p. 325. l. 39 dele glory p. 329. l. 19 r. many p. 333. l. 5 r. shall all families p. 357. l. 10. r. before them p. 385. l. 40. r. are p. 3●…9 l. ult . r. Use p. 401. Margin . r. Simeon de Muis p. 406. l. ●…9 . r. SOUL p 412 l. 26. r. hungry p. 419. l. 33. r. about it p 425. l. 33. r. that he is p. 433. l. 2. r. prefer p. 445. l pen. r. impurity p. 449. l. ●…1 . r. commutative p. 479. l 9. r. In his outward p 501. l. 4 r. Grace ; these go p. 504. l 16. r. constant p. 530. l. 13 r. unusually p 539. l. 1. r. pacifies p 584. l. 15. dele them p. 589. l. 4 r. could p 627. l. 32 r. not by faith p 717. l. 13. r. this p 741. twice in marg . r. Marcion p. 752. l. antepen . r. shadowed . p. 775. l. 40. r. Israel ▪ in subordination p 778. l. 8. r. them p. 782. l. 37. r. Sacrifice of himself p 78●… . l 14. r. Governs p. 797. l. pen. r. purity p 811 marg : l. antepen r. Spiri●…us p. 827. l. pen. r semi-plena p. 833. l. pen. r. Isaac p. 344. l. 30 r us p. 855. l. 24. r. for p. 860 l 31 r love p. 867 l 42 r. thee p 875. l. 5. r. to Faith p. 876. l. 23. r. specially & l. 33. r. exquisit p. 879 l. 〈◊〉 . r. Second p. 881. l 3. r. others p. 884. l. 8. r out to p 887 l. 34. r. Objections p 888 l. 33. r. peoples transgressions p. 894. l. 6 r. declared p. 900. l. 41. r. Covenant of works p. 901. l. 18. r. or p. 905. l. 14. r. here in p. 906. l. ult . ●… . Lave●… p. 916. l. 1. r. representatives p. 923. l. ult . ●… . nor p. 931. pen. r. confining p. 938. l. 38. ●… . believes p. 949. l. 41. r. Property p. 951. l. 20. r. wi●…hout p. 957. l. 2●… . r. ensuing p. 958. l. 38. r. Article p. 964. l. 31. r. Headless p. 972. l. 32. dele upon & l. 33. r. as upon a p. 973. l. 34. Sins p. 976. l. 19. r. this is & l. 32. dele That p. 978. l. 43. r. also of p. 980. l. 3. r. upon p. 984. l. 42. r. of . p. 985. l. 17. r. Fiftieth p. 990. l. 5. dele were not disanulled but p. 997. l. 18. r. women p. 998. l. 4. r. rashly & l. pen. r. ceciderunt , ne cadant ; ●… . ult . p. 848. r. 484. p. 999. l. 38. r. cords p. 1026. l. 5. r. Throne to p. 1028. l. 15. r. as a Promise p. 1036. l. 42. r. ●…asi and others p. 1038. l. 35. to r. for . p. 1041. l. 38. ●… . Ahaz . p. 1053. l. 3. r. Son p. 1054. l. 1. r. his p. 1063. l. 33. r. Covenant p. 1064. l. 24. r. other p. 1069. l. 27. ●… . line p. 1073. l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1077. l. 21. r. richer & l. 27. r. Col. 1. 19. p. 1080. l 16 , 17. r. orderly performed l. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shemurah p. 1081. l. 9. r. Gratuitous l. 10. r. Gods grace Evangelical p. 1089. l. 15. ●… . of it p. 1091. l. 13. r. Pontus p. 1095. l. 25. r. Revolution p. 1100. l. 8. r. forgot p. 1102. l. 32. r. words p. 11 14. l. 37. r. two p. 129. in marg . r. Pareus in Adversar p. 1130. s. 40. r. See in p. 1136. l. 44. dele New p. 1137. l. 21. r. wholly and fully l. 42. r. Spirit . For , p. 1144. l. 9. r. of Notion , or simple l. 13. r. &c. Iohn 10. 14. l. 29 , 30. r. explained ) To know God as , l. 35. They shall know me to be a God p. 1157. l. 3. r. Mat. 26. & l. 5. r. 2 Chron. 33. p. 1158 l. 41. r. III. By the p. 1161. l. 30. r. David . Ezek. 37. 16. to the end p. 1175. l. 37. r. still our dividing & l. 39. r backsliders doth dangerously p. 1182. l. ult . ●… . Sauls p. 1184. l. 2. r. was so common l. 23. ●… . ●…od . p. 1188. l. 40. r. spake p. 1190. l. 19. r. their p. 1191. l. 30. r. Acts 10. 2. 32. 33. & l. 38. r. Act. 10. 34 , 35. & l. 39. r. Isa. 66. 1 , 2. p. 1193. l. penult . r. blessedness p. 1202. l. 29. r. in the midst of p. 1205. l. 40. r. perform service or Homage to p. 1208. l. 26. ●… . Idolatry p. 1215. l. 24. r. NATIONS p. 1218. l. 31. r. 4. That . p. 1223. l. 23. dele the p. 1224. l. ult . r. Ezek. 36. 25. BOOK IV. Pag. 1231. l. 4. r. Iudah p. 1232. in marg . r. fatentur p. 1233. marg . to l. 4 r. ( o ) Heb. 8. 8. Ier. 31. 31. p. 1236. l. 9. r. a part-post p. 1239 l. ●…1 . r. Gal. 3. p. 1244. l. 32. r. 5. Then ( c ) The p. 1247. l. 35. 300. r. 3000. p. 1248. l. 2. dele ( m ) & l. ●… . r. ( m ) Deacons p 1253. marg . r. notamina p. 1254. l. 38. r. supersedes p. 1259. l. 2. dele as & l. 50. r. and p. 1281. l. 36. r. whom , God p. 1284 l. 8. dele ma & l. 10. r. many p. 1287. l. 20. r. Gods Laws p. 1296. l. 17. r. Acts 2. 38 , 39. p. 1298. l. 20. dele six & l. 37. r. may p. 1305. l. 7. r. Deut. 29. p. 1310. l. 26. r. unbeliever p. 13●…3 . l. 30. r. what Promises ? p 1322. l. ult . r. for ever is promised p. 1327. l. 33. r. and of the Holy-Ghost p. 1328. l. 19. r. part p. 1341. l. 19. r. strangely l. 31. r. reiterated p. 1342. l. ult . r. And I will p. 1344. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 1346. l. 11. r. the hearts Renovation p. 1347. l. 7. r. in it l. 23. r. to him in p. 1352. l. 39. r. offices p. 1368. l. 16. dele here p. 1374. l 4. r. is spiritual p. 375. l. 17. r. Laws l 21 , 22. r. Disciples p. 1382. l. 12. r. reins marg . r. Iohn 2. 25. p 1386. l. 13. r. or p. 1387. l. 36. r. engrave p. 1394. l. 42. r. Law was p. 1401. l. 20. r. be p. 1411. l 28. r. of every one of all those kinds p. 1420. l. 34. r. 2 Pet. 3. 18. p. 1422. l. 44. & l. 47. r. Psal. 67. p. 1428. l. 24 r. the Doctrine of Christ , the p. 1436. marg . r. ( u ) Rom 8. 29 , 30. p. 1437. l. antepen . r. advance them too p 1438. l. 43. dele is p. 1439. l 5. ●… . Institutions requiring it , as p 1443 l 7 & l. 13. r. unrighteousnesses p 1444 l. 42. a r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 1451. l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gnhod . p. 1454 l 18. r. that it shall p 1455. l 3 r. our l. 32. r. gnhober guhal peshaguh p. 1456. l. 19. r. God l. 28. r. be p 1463 l 25 r. Mat. 26 28. p. 1464. marg r. ( l ) Gen. 2. 17 Rom 6 23. p 1465. l. 42 r this p. 1481 l 27. r. two p. 1482. l. 19 dele that p. 1483 l. 29. r. gifts p. 1488. l 5. r is so inlinked p. 1501. l. 10. r. Adjuncts and p 1503 l 7. dele to p 1513 l. 11 r hath p. 1521. l. 11. r. been p. 1528 l 2. r. Them p. 1541. l 17. r aggravate p 1570. l 6 r. as also p. 1583 l. 32. r. A Prophet p 1591. l. 32. r. 1. p 1592. l. 21. r. is ( f ) our p. 1604. l. 28. r. this p. 1607. l. 26 r. and p. 1609. l 24 r. he who knew p. 1616. l. 1. r into p 1623 l 5. r. in p. 1627 l. 22. r. Christ. p 1629. l 33. r. straightness p. 1652. l. 40. r. Covenants p. 1658 l. 10. r. serve p. 1667. l. 20. r come p 1669 l 7. r. lowliness p. 1673. l 44. r Promises p. 1673. l. 5. dele So p. 1682 l 13. r. mysterie p. 1683 l 29. r. our p. 1685 l. 20. r. comforts p. 1692. l. 33 r. them l. ult r. confirmed p 1696. l. ult . r. bring p. 1699 l. 32 r. New. p. 1709. l. 28 r. way p 1711. l. 34 r. restraint of p. 1715 l. 32 r. Saving & l. 38 r. Ruling p. 1717 l ▪ 16. r collected . Notes, typically marginal, from the original text Notes for div A57385-e630 a Luke 1. 72. b Gen. 2. 16 , 17. c Gen. 3. 14 , 15 & 6. 18 , &c. & 9. 8 , 9 , &c. & 12. 1 , 2 3. & 15. 18 , ●…s c. & 17. 1 , 2 , &c. Deut. 5. 2 , &c , with Exod. 24. 4. to 9. Psal. 89. 3 , &c. Ezek. 37. 26. &c. Heb. 8 6 to 13. d Acts 26. 28 , 29. e See all these seven Particulars abundantly cleared in all Gods Foederal Expressures unfolded in the ensuing Treatise . ( f ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g I began in my weekly Lectures , to treat of Gods Covenants on Septemb. 2. An. Dom. 165●… . and have persisted therein till the very Publication of this Book in May , An. Dom. 1657. h Ezek. 37. 11 , 12 , 13 , 14. i Isa. 38. 20 k Isa. 38. 17. l 1 Pet. 5. 10. m 1 Cor. 12. 7 , &c. n Gen. 2. 4 , 5 , 6 , &c. The LORD God. Iohn 17. 3. Mat. 28. 19. 1 Iohn 5. 7. o Psal. 90. 2. p 1 Tim. 6. 15. q Psal. 147. 5. r Mat. 19. 27. s Iohn 1. 14. 1 Tim. 3. 16. Heb. 2. 16. Eph. 1. 20 , 21 , 22. Phil. 2. 9 , 10 , 11. t Gen. 2. 7. to the end . u 2 Cor. 5. 17. 1 Iohn 1. 3. 2 Cor 13. 14. x Mat. 5. 8. 1 Iohn 3. 2 , 3. Iohn 17. 24. y 1 Chron. 17. 17. with 2 Sam. 7 19. See the Origin●…l 〈◊〉 , See also p. 1008. z Gen. 2. 16 , 17. a Gen. 3. 14 , 15. & 6. 18 , &c. & 12. 1 , 2 , 3 , &c. Deut. 5. 2 , &c. with Exod. 24. 4. to 9. Psal. 89. 3 , &c. Ezek. 37. 26 , &c. Heb. 8. 6. to the end . b Heb. 8. 10 , &c Mark 16. 16. Iohn 3. 16. 1 Iohn 3. 2. 1 Tim. 4. 8. c Gen. 2. 16 , 17. Eccles 7. 29. Leut. 27. 26. Gal. 3. 10. Rom. 6. 23. d Gen. 3. throughout . Rom. 5. 12 , &c. 19. e In p. 19 , &c. f Dr. Andrews stiles it , A Covenant of Obedience , and a Covenant of Faith. In his Expos. of the Moral Law. p. 72. g In Book I. ch . 2. Aph. 3. p. 16 , 17 , &c. & Book II. ch . 2. p. 61. to p. 191. h Eph. 2. 12. i Ier. 31. 31 , &c. Heb. 8. 8 , 9 , 10 , 11 , 12 , 13. k In Book II. ch . 2. Aph. 3. p. 184. to 191 l Gen. 3. 14. 15. m Gen 6. 18 , &c. 1 Pet. 3. 20 , 21. n Gen. 22. 18. Acts 3. 25 , 26 Gal. 3. 13 , 14. o Deut. 18. 18 , 19. Acts 3. 32 & 7. 37. p Psal. 132. 11 , &c. Luke 1. 31 , 32 , 33. q Ezek. 37. 21. to the end . r 1 Tim. 3. 16. s Heb. 13. 8. t Heb. 11. u Heb. 11. 7. Gen. 156. x Deut. 30. 12 , &c. with Rom. 10. 6 , &c y Psal. 4. 6 , 7 , &c. z Hab. 2 4. with Gal. 3. 11. Heb. 10. 38. a Gal. 3. 22 , 23. b 2 Cor. 3. 5. to the end . c Ezek. 1. 16. d Gen. 3. 14 , 15. e Gen. 6. 18 , &c. f Gen. 22. 8 , & 14. 18 , &c. g Deut. 18. 15. to 20. h Psal 132. 11. Luke 1. 32 , 33. i Ezek. 37. 20 to the end . k Gal. 3. 13 , 14. Mat. 28. 18 , 19 , 20. Eph. 3. 6 , &c. Heb. 8. 30 , 11 , 12. l Gen. 3. 14 , 15. m Gen. 8. 21 , 22. n Rom. 4. 12 , 16 , 17. Gal. 3 , 7. o Gen. 12. 3. & 22. 17 , 18. & 17. 7 , 8. with Gal. 3. 9 , 13 , 14 Luk. 1. 71 , 74. Gal. 3. 26 , 27 , 29. p Gen. 3. 14. 15. q Gen. 6. with Heb 11. 9. r Gen 17. 1 , 2 , 9 , 10 , &c. s Deut. 5. Exod. 30. t Psal. 132. 12. u Ezek. 36. 31. 27 , 28. x ●… Tim. 3. 16 , 17. y This will the more easily appear , by considering How many Fundamentals of Faith have inavoidably come to be unfolded in this Treatise in handling the Covenants of God. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pet. 1. 4. a Col. 2. 16 , 17. Heb 9. 9. & 10. 1. b Heb. 8. 6. 1 Tim. 2. 5 , 6. c Eph. 2. 12. d 2 Cor. 3. 3 , &c. e Psal , 144. 15. f 2 Cor. 3. 6. g Totum Del verbum à primario Subjecto appellationem suam accepit , ut Dicatur , Foedus vetus & N●…vum . Hinc Olevianus se appellavit , Concionator●…m Foederis : quod in omnibus Conscionibus hoc Foedus Del gratuitum sibi urgendum esse v●…deret , &c. H. Alsted . in Theolog. Catech. §. 1. c. 2. p. 26. h Eph. 2. ●…2 . i Heb. 8. 6. to the end . k 1 Tim. 1. 5 , 6 , 7. & 6. 3 , 4 ▪ 5. l 2 Tim. 2. 16. 1 Tim. 6. 3 , 4 , 5. m 2 Pet. 1. 10 n 1 Cor. 2. 12. o Acts 13. 48. p Dum brevis esse laboro , obscurus ●…io . q Videor mihi debitum ingentis hujus operis , adjuvante Domino , reddidisse . Quibus parum , vel quibus nimium est , mihi ignoscant ; Quibus autem satis est , non mihi sed Domino mecum , gratias congratulantes agunt , Amen . Aug. de Civit. Dei , l. 22. c. 30. Tom. 5. r Eph. 4. 1 , 2 , 3. s Eph. 4. 18. t 2 Tim. 3. 5. u 1 Iohn 1. 3. 2 Cor. 13. ult . x 2 Cor. 3. 6. y 2 Cor. 3. 3 , 4 , 5 , &c. Notes for div A57385-e55220 a Rom. 9. 5. & 1. 25. 2 Cor. 11. 31. b Mat. 14. 61. 1 Tim. 6. 15. c Mat. 5. 8. Act 3. 25. 26. with Gal 3. 16. d P●…al . 8. 6 e Psal. 144. 15. Ephes. 2. 12. f Eccl. 7. 29. g Gen. 1. 26 , 27. h Gen. 2. 16 , 17. i 1 Tim. 1. 5. 1 Cor. 6. 15 , 17. Ephes. 5. 30 , 31 , 32. Iohn 17. 21 , 22 , 23. k Heb. 1. 3. l Iohn 14 6. m Gen. 2. 10 , 17. n Rom. 3. 20 , to 29. with Gal. 3. 16 , 17. & Gen. 17. 7 , 8. Ezek. 36. 28. Heb. 8. 10. o Ephes. 2. 12. p Ier. 31. 31. with Heb. 8. 8. q Psal. 25. 12. 14. r Psal. 83. 18. Exod. 3. 14. Rev. 1. 8. Rom. 11. 36. Acts 17. 28. s Rom. 8. 29 , 30. Hos. 2. 21 , 22. with Acts 17. 24 , 25. t Iohn 4. 24. 2 Cor. 3. 17. Heb. 12. 9. u Deut. 6. 4. 1 Cor. 8. 4 , 6. Iohn . 17. 3. x Mat. 28. 18. 1 Ioh. 5. 7. 1 Cor. 8. 6. Ioh. 1. 1. Acts 5. 3. 4. y 1 Iohn 1. 5. z Gen. 17. 1. Acts 17. 25. Rom. 11. 35 , 36. a Mal. 3. 16. Iames 1. 17. b Psal. 147. 5. & 145. 3. Iob 11. 7 , 8. c 1 Kings 8. 27. Iob 11. 7 , 8. d Deut. 33. 17. 1 Tim. 1. 17. Psal. 90. 2. & 102. 25 , 26 , 27. e P●…al . 42. 2. Heb. 10. 31. Iohn 5. 26. f Psal. 147. 5. Acts 15. 18. P●…al . 139. 1 , 2 , 3 , &c. g Deut. 32. 4. h Ephes. 1. 5. i Exod. 33. 19. & 34. 6. Luke 18. 19. k Exod. 34. 6. Psal. 103. 8. l 1 Iohn 4. 16. m Exod. 34. 6. 7. Psal. 103. 8 , 9 , &c. n ●… Pet. 3. 9. Exod. 34. 6. Psal. 103. 8. o Deut. 32. 4. P●…al . 92. 15. & 145. 17. p Exod. 15 11. Psal. 22. 3. Isa. 6. 3. q Mat. 6. 13. Rev. 19. 6. r Dan 4. 3. 22. 34. Iude ver . 25. s Mat. 5. 48. Iob 35. 7 , 8. t Amos 8. 7. Exod. 15. 11. u Mark 14. 61. Rom. 9. 5. x 1 Cor. 2. 8. Exod. 15. 11. Isa. 33. 21. y P●…ov . 16. 4. Rom. 11. 36. z Deut. 7. 6 , 7 & 10. 15. Exod. 19 5 , 6. Tit. 2. 14. 1 Pet. 2. 5. 1 Cor. 1. 2. a Gen. 2. 16. 17. & . 3. 15. & 4. 3 , 4 , 5. b Luke 3. 34. to the end . Gen. 4. 26. c Gen. 5. 22 , 24. d Gen. 6. 9. & 7. 1. e Gen. 9. 27. Luke 3. 36. f Gen. 17. 7 , 8. Heb. 11. 8 , 9. g ●…am . 1. 1. Rom. 9. 4. Psal. 147. 19 , 20. h Acts 7. 38. i Gen 12. 3. Acts 3. 25 , 26. Gal. 3. 8. k Acts 13. 46 , 47 , 48. l Mat. 28. 18. Ephes. 3. 6. m Mat. 13. 33. n Mat. 13. 31 , 32. o Ezek. 47. 1. to 6. p Exod. 33. 19. Ephes. 1. 4. to 11. Tit. 3. 4 , 5. q Eph. 1. 4 , 5 , 6. Deut. 7. 6 , 7. 8. r Eph. 1 7. Acts 20. 18. 1 Pet. 1. 18. 19. s Tit. 3. . 4 , 5 , 6. 2 Tim. 1. 9. t Prov. 8. 30 , 31. u Mat. 11. 25 , 26 , 27. Eph. 3. 3 , 4 5 , 6. 1 Cor. 2. 8. to the end . Psal. 147. 19 , 20. x 2 Cor. 6. 17 , 18. y Psal. 29. 9. z Eph. 3. 10 , 11. a Rom. 2. 14 , 15. b Gen. 2. 16 , 17. c See Book 11. Chap. 1. 〈◊〉 1. d Gen. 3. 15. e Gen. 6. 18 , &c. with 1 Pet. 3. 20 , 21. & Heb. 11. 7. f Gen. 17. 1. to 15. w●…th Act. 3. 25 , 26. Gal. 3. 8. Rom. 4. 13. g Jer. ●…1 . 32. Heb. 8. 9. h Deut. 4. 13. 14. & 5. 2 , 3 , 4 , 5 , 6. w●…th Exod. 20. to chap. 32 weigh well the series and order of the 〈◊〉 . i 2 Sam. 23. 5. Psal. 89. throughout . 2 Sam. 7. 5. to 17. k Psal. 89. 3 , 4 , 35 , 56 , 37. & 132. 11. l Act. 2. 30 , 31. m Ezek. 37. 21 , 22 , 24 , 26. Hos. 3. 5. Iohn 10. 16. & 11. 51 , 52. Eph. 1. 10. n Psal. 110. 1. 1 Cor. 15. 24 , 25 , 26. o Ier. 32. 37. to the end . Ezek. 11. 16. to 21. & 36. 22. to the end of the Chapt. p Heb. 8. 8. to the end , with Ier. 31. 31. to 35. q Act. 3. 25. r Gal. 3. 29. s Psal. 135. 4 , 5 , 6. t Psal. 147. 5. with Gen. 18. 27. ●…ob 11. 7. to 1●… . Isa. 40. 12. to 18. u Psal. 147. 5. x Rom. 3. 9. to 19. T it 1. 15 , 16. y Col. 1. 21. Rom 8. 7. Luke 19. 14 , 27. z Deut. 7. 7 , 8. a Ezek. 16. 2. to 9 , &c. b 2 Sam. 7. 19. ●… c 1 Chron. 17. 17. d 2 Sam. 23. 5. with 7. 5 to 17. Psalm 89. e 2 Sam. 7. 18 , 19 , 20. f Ier. 31. 33. with Psal. 40. 8. Ezek. 11. 18 , 19 , 20. g Rom. 9. 4. h Eph. 1. 12. i Psal. 8. 4. k 2 Sam. 7. 18. l Gen. 2. 16 , 17. m Gal. 3. 16 , 17 , 22. Rom. 3. 21. to 28. n Gen. 3. ●…5 . o Gen. 6. 18. 1 Pet. 3. 20 , 21. 2 Pet. 2. 5. p Gal. 4. 1. &c. q Gal. 5. 1. &c. r Polan . Partit . Theol. l. 1. p. 17 ▪ 171. Edit . 1623 s John 1. 4. 9. t 1 Tim. 3. 16. u 1 Tim. 2. 5. x Gal. 3. 16 , 17 , 19. y Gen. 3. 15. z Gen. 6. 18. 1 Pet. 3. 20 , 21. a Gen. 17. 2. &c. b Deut. 4. 13. & . 5. 2. &c. c 2 Sam. 23. 5. Psa. 89. d Ezek. 36. 22. &c. e Heb. 8. 8 &c. * H. Alsted . in Theolog. Catcchet . Sect. 1. cap. 2. p. 26. Hanov. 1622. f 1 Pet. 2. 20 , 21. g Gen. 6. 18. & 9. 12. & 17. 2 , 4 , 7 , 9 , 10 , 11 , 13 , 14 , 19 , 21. Deut. 29. 1. 2 Sam. 23. 5. Ier. 32. 40. & 31. 31 , 32 , 33. h Luke 1. 72. Rom. 9. 4. Gal. 4. 24. Ephes. 2. 12. Heb. 8. 6 , 8 , 9 , 10. i D. Pareus in Gen. 6. 18. k Mercer . in P●…gnin . Lexic . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synops. Pur. Theol. D●…sp . 23. l Dictio vero , Berith , 1. Pactum , à fi●…mitate nomen sortitur : und ; Beroth nomen arboris firmae & fortu . Cant. 1. Oleaster . in Pentat . sup . Gen. 6. 18. Compare also Pagnin . in Le●… . ad ▪ verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Bux●…orf . Lex . in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . n M. 〈◊〉 . Ball in h●…s Treat . of the Covenant . p. 1. o And. Rivet . Exeroil . 53. in Genes . V ●… . p And Rivet . in Gen. 31. Exercitat . 135. q Numb . 18. 19. 2 Chron. 13. 5. r Oleast . in Pentat . ad Num. 18. s And. Rivet . in Gen. 31 Exerc. 135 ▪ t M. Ball of the Covenant . chap. 1. u In Synops. Purior . Theolog . Disp. 23. Thes. 2. x Heb. 8. 8 , 9 , 10. & 10. 16. y Syno●…s . Pur. Theol. Disp. 23. Thes. 2. And. Rivet . in Gen VI. 〈◊〉 - 53. pag. 271 Lugdun . 1633. z Heb. 8. 8 , 9 , 10. & 10 16. & 13. 20 a Heb. 9. 15 , 16 , 17 , 18. Mat. 26. 28. b H. Ainsworth Annotat. on Gen. 6. 18. Synops. Pur. Theol. Disp. 23. Thes. 3. 4. c Covenant seems to be so called from the Latin Conventio , a Convening , or coming together : because in making Covenants , men come together not only into one place , but especially into one agreement , &c. League , seems to be derived either from the Latin Lego , To send , because Ambassages or Messages use to be sent about making of Leagues . Or from Ligo , To binde : Leagues being binding to them that enter into them . d Auson . Popma de verb. different . lib. 2. in verb. Foedus . Cooks Instit. Part. 1. l. 3. c. 10. Sect. 586. e Amos 3. 3. f Compare Gen. 1. 27. & Eccles. 7. 29. with Rom. 2. 14 , 15. g Gen. 2. 17. i Exod. 34. 28. & 24. 7. h Gen. 6. 18. & 17. 7. 9. &c. i Exod. 34. 28. & 24. 7. k Mal. 2. 10. l Gen. 6. 18 & 9. 9. & 17. 9 ●…er . 22. 9. & 31. 32. & osten . m Gen 6. 28. & 17. 7. Deut. 5. 2. & 29. 1. 2 ●…am . 23. 5. Heb 8. 7 , 8. 9. &c. n Eph. 1. 5. 7 , 9 , 11. o Gen. 2. 17. with Rom. 6. 23. p Gen. 2. 17. q Gen. 6. 14. to the end . Heb. 11. 7. r Gen. 17. 1 , 2. &c. s Gen. 2. 17. t Gen. 3. 15. u Gen. 2. 17. x Rom. 3. 20 ▪ to the end of the ch . y Eph. 2. 12. z Gen. 3. 15. a Gen. 6. 17 , 18. &c. b Gen. 15. 18. & 17. 1. 2. &c. c Exod. 24. 1. to 9. Deut. 5. 2 , 3 , 6. &c. d 2 Sam. 7. 5. to 17. & 23. 5. Psal. 89. e Ier. 32. 37. to the end . f Ier. 31. 31. to 35. Heb. 8. 8. &c. g Rom. 3. ●…7 . h Rom. 4. 13. i Polan . in Partit . Theol. lib. 1. pag. 108. 109. Edit . 1623. k M. Edw. Leigh in his Treat . of Promises . l. 2. c. 1. l Ioh. Cameron in Thes. de 3. Federe . Thes. 7. &c. p. 544. &c. in fol. Genev . 1642. Notes for div A57385-e66330 m See Gen. 1. 26 , 27. with Gen. 5. 1 , 2. n August . de Genesi ad Literam . lib. 8. ca●… . 17. Tom. 3. o Gen. 2. 16 , 17. p Exod. 20. 2 , 3 , &c. with 24. 18. & 25. 1 , 2 &c. q Rom. 3. 20. r Rom. 4. 15. s Rom. 3. 27. with Gal. 3. 18. t Gal. 3. 21 , 22. u Rom. 8. 3. x Gen. 1. 26 , 27. y Eccles. 7. 29. z Rom. 2. 14 , 15. a Gen. 2. 16 , 17. b Gen. 29. c Gen. 3. 22. d Ioh. Calvin . Com. in Gen. 2 9. e Ioh. 1. 3 , 4 5. f Why so called , See hereafter in this Ch●…pt . A●…hor . 4. in the Duty test●…pulated Quest. . 2. Doubt . 1. g Gen. 2. 16 , 17. h Erat ergo & lignum vi●… quemadmodum petra Christus : nec sine mysteriis rerum spiritualium corporaliter praelentatis voluit hominem Deus in Paradiso vivere . Exat ei ergo in lignis caeteris Alime●…tum , in illo autem Sacramentum , &c. August . de Genesi ●…d literam l. 8. c. 4. Tom. 3. Basil . 169. i B. Hall in his Contemplations . lib. 1. Of Paradise . p. 816. in fol. k M. W. Perkins in his Exposit. of the Creed . p. 152. A. Volum . 1. London 1626. and in his Order of Causes , &c. p. 17 , 18. ibid. l Iohn Calvin . Com. in Gen. 2. 6. — D. Pareus . in Gen. 2. 9. — H. Ainsworth in his Annot. on Gen. 2. 6. — Polan . Partit . Theolog. lib. 1. p. 170. &c. Edit . 1623. m 1 Cor. 15. 22. n Rom. 5. 12. See also all the Context following to the end of the chap. o Ludovic . de Dieu in Animadvers . ad Rom. 5. 12. M. Anthony Burges of Iustfication ▪ Lect. 21. p. 185. p Omnes ille unus homo suerunt . August . q Rom 5. 12. r Lud. de Dieu in A imadvers . in Ep. ad Rom. 5. 12. s Rom. 5. 14. t Psal. 51. 5. Ioh. 3. 6. u Rom. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Gen 3. 15. y Gen. 6. 18. z Gen. 17. 7. 8. a 2 Sam. 7. 16. Psal. 89. b Acts 2. 39. with Isa. 59. 21. c M. Ioh. Ball of the Covenant . ch : 2. d Innocens erat , & Deo de proximo amicus , & Paradisi colonus . Tertul. de Patient . lib. p. 130. 10. Fran●…ker . 1597. e Ioh. Camer . de Federe Thes 7. 8. 9. f See the lesser Catech. Advised by the Assemb . of Divines . g See before . in B●…ok I. ch . 2. Aphor. 3. h Rom. 2. 14 , 15. i Gen. 2. 16 , 17. k Gen. 2. 9 , 17. & 3 22. l Aug st . de Genesi . ad Liter . lib 8. c. 4. Tom. 3. D. Pareus in Comment . in Genes . 2. 9. m Compare and well weigh Gen. 1. 26 , 27. & 2. 16 , 17. Eccles. 7. 29. with Gal 3. 10. n Gen. 2. 17. o Gen. 5. 5. p Andr. Rivet . in Gen. 2. Exercit. 19 , 20 , 21. D. Pareus in Gen. 2. 7. q 1 Tim. 6. 16. r Math. 10. 28. s Compare Gen. 2. 17. with Rom. 5. 12 , 16 , 18. Mat. 25. ult Rom. 6. ult . t Gen. 2. 17. u Eph. 4. 18. x Eph. 2. 1 , 5. y 1 Tim. 5. 6. z Luke 9. 60. a Iohn 11. 14. b Ioh. 8. 52. c Exod. 10. 17. d 2 Kings 4. 40. e 1 Cor. 15. 31. f 2 Cor. 11. 23. g Rev. 20. 14. h Mat. 25. 46. i Rom. 6. 23. k Rom. 5. 12 , 16 , 18. with Mat. 25. ult . l Eph. 4. 17 , 18. Col. 1. 21. Rom. 8. 7. m Gen. 3. 19. n Rom. 5. 12 , 14. o Exod. 10 17. ●… Kings 4. 10. 1 Cor. 15. 31. ●… Cor. 11. 23. p Gen. 3 , 16 , 17 , 18 , 19. q 2 Pet. 3. 8. r Ion. 3. 4. s Gen. 3. 10 , 11 , 12. t Gen. 3. 7 , 8 , 10. u Eph. 2. 1. x Acts 17. 26. y And. Rivet . in Gen. 2. Exercit●… . 11. z Rom. 6. 23. Adam non quidem è vestigio mori●…batur morte corporali ; statim tamen fic●…at mortalis , paulatim moriebatur ; & mox ●…rat mortuus morte aeterna . D. Zach. Ursin. in Explicat . Catechet . part . ●… . Quest. 40. a Gen. 2. 17. b Gal. 3. 10. with Deut. 27. 26. c Rom. 5. 12 , 18. d Phil. 2. 8. e Gal. 3. 10. 13. f Gal. 4. 4 , 5. Mat. 3. 15. g Rom. ●… . 18 , 19. & 10. 4. h Rom. 8. 3 , 4. i Rom. 2. 14 , 15. k Gen. 2. 17. l Vid. And. Rivet . in Gen. 2. Exercitat . xviii . m Gen. 2. 19 , 20. n Gen. 2. 22 , 23 , 24. o Ioseph . Iud. Antiq. lib. 1. p Gen. 3. 5. q Rupert . Tostatus . Pererius in Gon. 2. r As in Gen. 21. 14 , 31. Numb . 13. 23. s Arbor illa apellata est scienti●… dignoscendi boni & malis , non quia inde talia quasi poma pendebant , sed quicquid esset a●…bor illa , cujusl●…bet pomi , cujus●… bet fructus esset , ideo sic vocata est ; Quia bomo qui nollet bonum à malo discernere per praeceptum , discreturus erat per experimentum , ut tangendo vetitum inveniret supplicium . Aug. de Verb. Dom. Serm. 34. Tom. 10. Andr. Rivet . in Gea . 2. Exercitat . 18. D. Pareus in Gen. ●… . 9. t Si aliquid mali esset signum illud unde probibuit hominem Deus , ejus ipsius mali natura ven●…natus videretur ad mortem . Quia vero ligna omnia in Paradiso bona plantataverat , qui secit omnia bona valde , nec ulla ibi natura mali erat : quia nusquam est mali ulla natura : — Ab eo ligno quod malum non erat prohibitus est , ut ipsa per se praecepti conservatio bonum illi esset , & transgressio malum . Nec potuit melius & diligentius commendari , quantum malum sit sela inobedientia , cum ideo reus iniquitatis factus est bomo , quia eam rem ●…etigit , contra prohibitio●…em , quam si non probibitus tetigisset , non utique peccasset . Nam qui dicit , verbi gratia , noli tangere hanc herbam , si sorte venenosa est , mortemque pr●…nunciat , si tetigerit , sequitur quidem mors contemptorem pr●…cepti , sed etiam si nemo pro●…ibuisset , atque ille tetigisses , nihi●…ominus utique moreretur . Illa quippe res contraria s●…luti vitaeque ejus esset , sive inde vetaretur , sive non veteratur . Item cum quisque prohibet eam rem tangi , quae non quidem tangenti , sed illi qui prohibuit obesset : velut si quisquom in alienam p●…cuniam misisset manum , prohibitus ab eo cujus erat pecunia illa ▪ ideo esset prohibito peccatum , quia prohibenti poterat esse damnosum . Cum vero illud tangitur , quod nec tangenti obesset si non prohibere●…ir , nec cuiquam alteri quamlibet tangeretur , quare prohibitum est , nisi ut ipsius per se bonum obedientiae , & ipsius per se malum inobedientiae monstraretur ? August . de Genesi ad Literam . Lib. 8. cap. 13. Tom. 3. u Quid est illa Arbor ? Si ●…ona est , quare non tango ? Si mala est , quid fecit in Paradiso ? Prorsus ideo est in Paradiso quia bona est , sed nolo eam tangas : Quare non tango ? Quia obedientem te volo , non contradicentem . Serve audi , adhuc serve : sed noli male serve . Serve audi prius Domini jussum , & tunc ●…ubentis disce consilium . Bona est arbor , nolo tangos . Quare ? Quia dominus sum , & tu servus . Haec tota causa est . Si parva est dedignaris esse servus ? Quid autem tibi expédit nisi esse sub Domino ? Quomodo eris sub Domino , nisi fueris sub Prae●…cepto ? August . de verb. Dom. Serm. 34. Tom. 10. x Rom. 8. 3. y Rom. 5. 12. 19. Gen. 3. z Gen. 2. 25. & 3. 7. 10 , 11. Rom. 6. 21. a Gen. 1. 26 , 27. b Eccles. 7. 29. c In Pagn . Lexico . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d See before , in Apho. iiii . of this cha . e Rev. 22. 2. f Possunt h●…c etiam in Ecclesia intellig●… ut ea melius accipiamus tanquam prophetica indici●… Pr●…cedentia futurorum . Paradisum scilicet ips●…m Ecclesiam , sicut etiam legitur in Cantico Canticorum ; quotuor aut●…m Paradisi flumina , quatu●…r Evangelia ; ligna fructifera Sanctos ; Fructus autem eorum , opera corum ; ●…guum vitae , Sanctum Sanctorum , utique Christum ; lignum Scientiae boni & mati , proprium voluntatis arbitrium . August . de Civitat . Dei ; lib. 13. Cap. 21. Tom. 5. g Gen. 3. 1. to 7. h Gen. 3. 7. to the end of the chap. i Rom. 5. 12. k Rom. 5. 19. l Rom. 5. 12 , 14 , 18 , 19. m Rom. 5. 12 , 18 , 19. n Gen 2. 17. with Gen. 3. 6 , 7. o Gen. 3. 1 , 2. p Gen. 3. 3. with 2. 16 , 17. q Gen. 2. 17. r Gen 3. 3. s Gen. 3. 6. t 1 Iohn 2. 16. u Gen. 3. 6. x Gen. 3. 6. y 1 Tim. 2. 14. z Eccles. 7. 29. a Iam. 1. 13. b Gen. 2. 20. c Gen. 2. 21 , 22. d Gen. 2. 22 , 23 , 24. e Gen. 1. 28. f Gen. 1. 29. g Gen 2. 8. to 16. h Gen 2. 16 , 17. i Gen. 1. 28. k Compare Gen 1. & 2. with 3. 1 , &c. l Movetur etiam à nonnultis Quaestio De lapsus vel potiu●… rui●…ae tempore . Opinio haec passim recept●… suit , eodem quo conditi fuerant die , excidisse ; id●…o Augustinus scribit , Stetisse tantum per sex horas . Quod alii con●…iciunt , dilatam fuisse in Diem Sabbati tentationem à Satana , ut Sanctum diem profanaret , nimis infirmum est . Et certe his documentis monentur pii omnes ut in 〈◊〉 speculationibus sibi p●…rcius indulgea●…t . Ego ut de tempore quod asseram non habeo , ita ex Mosis Narratione 〈◊〉 posse arbitror , non diu retinuisse quam acceperant dignitatem . Nam simulac conditos fuisse dixit , nulla alterius rei facta mentione transit ad defectionem . Si vel modico temporis spacio habitasset Adam ab uxore , non inanis certe fuisset Dei benedictio in propaganda sobole : sed Moses Dei beneficiis privatos fuisse significat , antequam uti consuescere●…t . Facile igitur Augustini Exclamationi subscribo , O miserum liberum arbitrium quod adhuc incolume tam parum habuit firmitatis ! Atque ut tacea●… us de brevitate Temporis , illa Bernardi admonitio 〈◊〉 digna est ; Quum tam horribile pr●…cipitium in Paradiso accidisse legamus , quid nos facturi sumus in sterquilinio ? Io. Calvin . Comment . in Gen. 3. 6. m Cur ergo non 〈◊〉 nisi cum exiis●…ent de Para●…iso . Cito re●…ponderi potest , quia mox creata ●…uliere priusquam coierunt , facta est illa transgressio , cujus merito in mortem destinati , etiam de l●…co illius ●…oelicitatis exierunt . Aug. de Genesi ad Liter . lib. 9. c. 4. Tom. 3. n Gen. 1. 24. to the end of the chap. o Gen. 3. 1. to 8. p Gen. 3. 8. &c. q Ioh. Chrysost. in Gen. 3. Homil. 17. Tom. 2. r Iren. advers . Heres . lib. 5. cap. 15. ad fin . s Ioh. Calvin . in Gen. 3. 8. t Gen. 3. 1 , 2. u Gen. 3. 22. x Ioh. 8. 44. y Joh. 19. 31 , 42. z Compare Ioh. 19. 14 , 15 , 16. with Math. 27. 46 , 50. a Rom. 5. 14. b Gen. 2. 17. c Psal. 49. 12. d H. Ainsworth in his Annot. on Psal. 49. 12. e Ioh. Calvin . in Gen. 3. 6. ut supra . Mercer . in Gen. 6. 8. f Iedu . advers . Haeres . lib. 5. cap. 15. g Lud. de Dieu Animadvers . in Gen. 3. 8. h H. Broughton Con. of Script . at the beginning . i The General view of Script . p. 24 , 25 , 26. Edit . 2. London , 1640. k M. G. Walker in his Doctrine of the Sabbath . Ch. 1. l Ioh. 8. 44. m Rev. 20. 2. n Gen. 1. 26 , 27. Eccles. 7. 29. o Rom. 5 ▪ 12. 19. p Andr. Rivet . in Gen. 3. exercit . 31. q Psal. 8. 4 , 5 , 6. r Vivebat itaque hom●… in Paradiso sicut vol●…bat , quamdiu volebat quod deus jusserat : vivebat 〈◊〉 deo , ex quo bono erat bonus : vivebat sine ulla egestate , ita semper vivere 〈◊〉 in potestate . Cibus aderat , ne esuririret : potus , ne sitiret : lignum vitae , ne illud senecta dissolveret , &c. Aug. de civit . Dei lib. 14. c. 26. Tom. 5. s 2 Sam. 12. 7 , 8 , 9. t Isa. 1. 2 , 3. u Gen. 2. 15 , 16 , 17. x Gen. 2. 16 , 17. y Gen. 2. 9. & 3. 22. z Gen. 2. 9. 17. a Gen. 2. 9. b Exod. 32. 7 , 8. Deut. 9. 12. c Gen. 2. 16 , 17. d Gen. 2. 7. & 3. 19. e In hac enim lege Adae data , omnia praecepta condita recognoscimus , quae postea pullulaverunt data per Mosen , id est , diliges dominum deum tuum de toto corde tuo , & ex tota anima tua , & diliges proximum tibi tanquam te , & non occides , non m●…chaberis , non fra●…daveris , falsum testimonium non dices . Honora p●…rtem tuum & matrem , & alienum non Concupisces . Primordialis lex est enim data Ad●… & Eva in Paradiso quasi Matrix omnium Praeceptorum dei . Denique si Dominum deum suum dilexissent , contra praeceptum ejus non fecissent ; si proximum diligerent , id est ; semetipsos , persuasioni Serpentis non credidissent ; ●…tque ita in semetipsos homicidium non commisissent , excidendo de immortalitate , faciendo contra Dei praeceptum , &c. Tert. l●… . Advers . Iudeos . cap. 2. f Iob. 18. 14. g Ubi magna est inobedientiae poena proposita ; & res à creatore facilis imperata ; quisnam satis explicet quantum malum sit , non obedire in re faciti , & Tantae potestatis imperio , & tanto terrenti supplicio ? Aug. de Civit . Del. l. 14. c. 15. Tom. 5. h Iob 2. 4. i Hoc itaque de uno cibi genere non ed●…ndo , ubi aliorum tanta Copia subjacebat , tam leve praeceptum ad observandum , tam breve ad memoriâ retinendum ; ubi praesertim nondum voluntati Cupiditas resistebat , quod de poena transgressionis postea subsecutum est , tanto majore injustitia violatum est , quanto faciliore possit observantia custodiri . Aug. De Civit. De●… . lib. 14. c. 12. Tom. 5. k Desertor aternae vita , etiam aeterna ( nisi gratia liberaret ) morte damnatus . Si quis hujusmodi damnationem vel nimiam vel injustam putat , metiri profecto nescit , quanta fuerit iniquitas in peccando , ubi tanta erat non peccandi facilitas . Sicut enim Abrahae non immerito magna obedientia praedicatur , quia ut occiderat filium , res difficillima est imperata : ita et in Paradiso tanto maior inobedientia fuit , quanto id quod praeceptum est , nullius difficultatis fuit . Et sicut obedientia secundi Hominis eo praedicabilior , qua factus est obediens usque ad mortem : ita inobedientia primi hominis eo detestabilior , qua factus est inobediens usque ad mortem . Aug. de Civ . Dei l. 14. To. 5. c. 15. l Iob. 8. 44. m Deut. 32. 4. n Tit. 1. 2. o Gen. 3. 7. with 2. 25. p Gen. 3. 17 , 18 , 19. q Psal. 8 ▪ 5. r Prov. 14. 34. s Gen. 3. 23 , 24. t Gen. 3 ▪ 17 , 18. u Rom. 8. 20 , 21 , 22. x Rom. 5. 12. to the e●…d . y Gen. 2. 15. z 1 Pet 3. 7. a Gen. 3 3. b Gen. 2. 17. c Gen. 2. 17. d Gen. 3. 3. 〈◊〉 ne forte Pagnln . e Gen. 2. 17. with 3. 3. f Gen 3. 4 , 5. g Gen. 3. 4 , 5. h Iohn 8. 44. i De●…t . 32 ▪ 4. Tit. 1. 2. k Gen. 3. 5 , 6. l Gen. 3. 6. m Gen. 3. 6. n Gen. 3. 6. o Gen. 3 p Gen. 3. 17. 6. q Gen. 2. 20. r Gen. 3. 17. s 2 Chron. 32. 24 , 25. t Reddere bonum pro bono , ●…umanum ; reddere bonum pro malo , Divinum : sed reddere malum pro bono , Diabolicum . u Rom. 5. 19. Gen. 2. 17. x 1 Sam. 15. 19 , 22 , 23. y Gen. 3. 7 , 10. z Gen. 3. 8 , 9 , 10. a Gen. 3. 7 , 12 , 13. b Gen. 2. 16 , 17. Rom. 5. 12. to the end . Ephes. 2. 1. &c. c Rom. 5. 19. d Rom. 3 , 9. 10. to 20. Eph. 2. 1 , 2 , 3. e Rom. 5. 6. & 8. 8. 2 Cor. 3. 5. Phil. 2. 13. f Rom. 8. 7. Gal. 5. 17. g Gen. 6. 5. Rom. 7. 18. h Joh. 3. 6. Psal. 51. 5. Job 14. 4. & 15. 14. i Iam. 1. 14 , 15. Rom. 7. 17. Math. 15. 19. k Eccles. 7. 29. Compared with Col. 3. 9 , 10. & Eph. ●… . 22 , 23 , 24. l Iob 8. 44. 1 Ioh. 3. 12. m Gen. 2. 25. n Gen. 3. 6. 7. o R●…m . 6. 21. p Gen. 3. 8 , 9 , 10. q Et dixit Adam , mulier q●…am dedisti mecum , haec mihi dedit a ligno , & edi . Nunquid dixit , peccavi ? Superbia habet confusionis deformitatem , & non habet confessionis humilitatem . Aug. de Gen. ad liter . l. 11. c. 35. Tom. 3. r Gen. 3. 11 , 12 , 13. s Psal. 1. 5. t Ioan. Me●…cer . in Prael●…ction . in Gen. 3. 16. u Gen. 3. 16 Vid. Ioh. Calv. Com. Ibid. x Isa. 26. 17 , 18. ●…er . 4. ●…1 . y Psal. 116. 3. Acts 2. ●…9 . z 1 Thes. 5. 3. a Luke 16. 23 , 24 , 25. b Gen. 50. 23. c Gen. 3. 16. d Gen. 3. 17 , 18 , 19. e Psal. 115. 16. 2 Pet. 3. 7. f Gen. 3. 17. & 4. 12. g Gen. 3. 17 , 18. h Gen. 3. 17 , 18 , 19. i Eccles. 1. 8. k Eccles. 1●… 2. l Eccles. 1. 8. m Eccles. 5. 10. n Psal. 102 , 25 , 26. o Rom. 8. 21 , 22. p 2 Pet. 3 10 , 13. q Gen. 3. 18. r Psal. 49. 12. s Gen. 3. 17 , 19. t Psal. 127. 2. u Vid. ●…an . Merceri Praelect . in Gen. 3. 19. x Gen. 3. 19. y Gen. 3. 22 , 23 , 24. z See Aphorism 3. of this chapt . a Gen. 17. 9 , 10. Deut. 29. 9. b Psal. 132 , 12. c Psal. 103. 17 , 18. d Deut. 7. 9. 1 Kings 8. 23. N●…h . 1. 5. & 9. 32. e Deut. 33. 9 , 10 , 11. f Psal. 25. 10. g Compare Rom. 1. 31. with 2 Tim ▪ 3. 3. h Psal. 50. 16 , 17 , &c. i Gen. 17. 14. Ier. 22. 7 , 8 , 9. Hos. 8. 1. k Hos. 10. 4. &c. Ier. 34. 18. &c. l Compare Iosh. 9. 3. with 1 Sam. 13. 2 Sam. 21. 1. to 10. m 2 Chron. 36. 13. &c. 2 Kings 25. 4 , 5 , 6 , 7. 〈◊〉 . 17. 12. to 22. n Gen. 2. 16 , 17. o Rom. 6. 23. p Rom. 5. 12. q Rom. 5. 18. r See before in this first Chap. Aphor. 3. s Gal. 3. 10. Deut. 27. 26. t Iam. 2. 10. u In Book II. Chap. 1. Aphorism 4. Quest. 3. & . 4 x Gen. 2. 17. y Gen. 3. 6 , 7 , 8 , 19. z See the Hist. of Genesis throughout . a Psal. 90. 1. 10. b Gen. 3. , 6 , 7 , 15. c Acts 4. 12. Rom. 8. 2 , 3. 1 Cor. 15. 55 , 56 , 57. d Iohn 3. 5 , 6. Rom. 8. 7 , 8. Psal. 51. 4. e ●…ph . 2. 1. 5. f Rom. 8. 6. g ●…ph . 2. 3. Rom. 9. 22. h 〈◊〉 . 3. 18 ▪ 36. i Luke 18. 9. to 11. k Rom. 7. 9 , 10. l Revel . 3. 17. m Norunt Medici ●…grotantem , & non sentientem , periculosius laborare . n Rom. 5. 6. & 8. 8. Ioh. 1. 12 , 13. & 3. 3 , 5 , 6. 8. & 6. 44. & . 15. 5. o Ioh. 1. 11. Heb. 2. 2 , 3. p Luke 19. 14. Ioh. 15. 18 , 24 , 25. & 7. 7. q Gal. 3. 13. r Ioh. 11. 26. & 6 , 50 , 51. Rom. 8. 1. s Rom. 8. 2. t Eph. 5. 26 27. u 1 Cor. 15. 55 , 56 , 57. Heb. 2. 14 , 15. Gal. 3. 13. x 1 Thes. 4. 14. y 1 Cor 3. 22. z Phil. 1. 21 , 23. a Psal. 119. 75. Heb. 12. 6. b Heb. 12. 5. to 12. c Luke 6. 22 , 23. Jam. 1. 2. d Heb. 12. 23. e 1 Thes. 4. 16 17. f 1 Cor. 15. 25 , 26 , 54. &c. g Rom. 5. 12. h Psal. 51. i Eccles. 7. 29. Gen. 1. 27. k ●…oh . 10. 28 , 29. l 1 Pet. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m Rom. 8. 35. to the end . n Ioh. 6. 37. o 1 Pet. 1. 23. 1 ●…oh . 3. 9. p Ioh. 10. 28 , ●…9 . q Rom. 8. 7. r Gal. 3. 22. s Eph. 2. 1. t Rom. 5. 6. u Rom. 8. 3. x Rom. 8. 7. y Gen. 6. 5. z Compare Gal. 3. 22. Rom. 5. 12 , 19. with Rom. 8. 3. & Tit. 1. 15 , 16. a See for clearing this , my Key of the Bible , on Rom. §. IV. b Rom. 7. 7. c Math. 5. 21 , 22 , 27 , 28 , 29 , 38 , 39 , 40 , 43. 44. d Rom. 7. 6. to 14. e Rom. 3. 20. f Gal. 3. 10. g Compare Gen. 3. 6. 7 , 8. w●…th ver . 15. h Eph. 1. 4 , 5 , 6. i Neque enim Deus omnipotens quod etiam infideles fatentur , rerum cui summa potestas , cum summe bonus sit , ullo modo sineret mali esse aliquid in operibus suis , nisi usque adeo esset omnipotens & bonus , ut benefaceret etiam de malo . Aug in 〈◊〉 . ad Laurentium . cap. 11. Tom. 3. k O foelix culpa mea , ad quam diluendam dum ille charitate trabitur , ipsa quoque e●…us charitas mihi eam de sideranti & eam totis praecordiis concupiscenti aperitur ! Nunquam tam bene dilectionem ejus agnoscerem , nisi in tantis ●…ericulis expertus eam suissem . O quam ●…eliciter cecidi , qui post lapsum felicius resurrex●… ! August in meditat . lib. cap. 6. Tom. 9. a 1 Cor. 15. 45 , 47. b Consider well that whole Context , viz. Rom. 5. 12. to the end of the chapt . c Ioh 10. 26. d Gal. 3. 21 , 22. e Heb. 8. 8 , &c. Ier. 31. 31. to 35. f Ier. 32. 37. to the end . g 2 Sam. 23. 5. & 7. 5. to 17. with Psal. 89. throughout . h Deut. 5. 2 , 3 , 4 , 5 , 6. Ier. 31. 32. i Gen. 17. 7 , 8 , 10 , 11. k Gen. 6. 18. l Gen. 3. 6. to the end of the chapt . m Deus autem noster contra omnem spem , contra omnem pene fidem , ex divitiis misericordi ▪ e su●…e in malo bonum nactus , in iracundia gene●…ans confi●…mansque pietatem , Peccandi Semen , in fructum voluit ev●…dere miserandi : & qui nos propter transgressionem perdere debuisset , propter suam misericordiam reparaturum se esse promisit . Et illo tempore quo supplicia merebamur , argumentum Salvationis ostendit : ut intelligere possemus , quantum valeret 〈◊〉 non Iaesus , qui tantum donaret iratus . I●… primo ergo homine ut loqueb●…tur , statim nobis iudiciarium spospondit auxilium ; statim de ●…ono thesauro bona produxit 3 statim ignotum ipsis Angelis Sacramentum , quod implendum esset in novissimo tempore , publicavi●… , & terreno Adae Adam pro●…isit e coelo . Hieronym . ad Amic . aegrot . de viro perfect . p. 46 , 47. Tom. 4. Basil. 1553. n Rom. 4. 16. o Rom. 4. 4. p Rom. 5. 12. 19. q Rom. 5. 8. r Gen. 3. 15. s Tit. 3. 4 , 5 , 6. t Eph. 1. 4 , 5 , 6 , u Rom. 9. 22 , 23. x Ioh. 10. 26. to 30. Mat. 25. 32 , 3●… . y 2 Tim. 2. 19. with Rom. 9. 11. z Rom. 8. 29 , 30. a Rom. 5. 12 , 18. b Rom. 8. 29 , 30. c Tit. 1. 2. d Eccles. 7. 29. e Heb. 13. 8. f Rom. 4. 16. g Gen. 3. 15. with Heb. 2. 14 , 15. Col. 2. 15. & 1 Ioh. 3. 8. h Gen. 3. 12 , 13. i Gen 3. 14 , 15. k Iude 6. l Gen. 3. 15. m Prov. 16. 4. n Rom. 11. 36. o Rom. 11. 33. p Gal. 3. 8. 17. q Gen. 3. 15. r Heb. 13. 8. Gen. 3. 15. s Heb. 11. throughout . t 1 Cor. 10. 1 , 2 , 3 , &c. Col. 2. 11 , 12. u Heb. 8. 13. x Compare Rom. 3. 20 , 21 , 22 , 27 , 28. with Rom. 10. 3 , 4. Gal. 3. 11. 21 , 22. y Rom. 8. 1. z Joh. 16. 9 , 10 , 11. a See in 〈◊〉 I. 〈◊〉 . II. 〈◊〉 . 2. b Gen. 3. 14 , 15. & 6. 18. & 17. 1 , 2 , 4. 7 , 9 , 10 , 13 , 14 , 19 , 21. Exod. 24. 8. Deut. 5. 2 , ●… . & 4. 13. 2 Sam. 23. 5. Psal. 89. 3 , 34. Ier. 32. 40. Heb. 8. ●… , 9 , 10. ●… 〈◊〉 . 〈◊〉 . c Eph. 3. 10. d 1 Pet. 1. 12. e 1 Cor. 2. 9. f Eph. 3. 18 , 19. g Rom. 6. ●…3 . h Luke 1. 54 , 55. 72 , 73 , 77. 78. i Deut. 7. 7 , 8. & 10. 15. well compared with the series of the context from Deut 5. 1 , 2. &c. k Ezek. 16. 4. ●…o 9. l Ezek. 36. 22 , 32. compared with the context . m 1 Cor. ●…5 . 45 , 47. n Gen. 4. 1. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 14. p Compare Rom 5. 14. to the end with 1 Cor. 15. 21. 22 45 , 46 , 47. q Act. 17. 26. r Gen. 2. s Rom. 5. 12. &c. t Isa. 53. 10 , 11. u Psal. 22. 30. x Psal. 110. 3. y Thus Ainsworth . in Anno●… . & Mr. Ed. Reynolds in Exposit . upon Ps. 110. ●… . z Ioh. 17. 2. 6. 24. a Ioh. 10. 15 , 16 , 27 , 28 , 29. with Ioh 17. 20. & Isa. 49. 6. b ●…ph . 1. 4 , 5. c Isa. 9. 6. d Isa. 53. 10 , 11. e 1 Pet. 1. 3. f 1 Pet. 1. 23. g Ioh. 3. 3 , 5. Rom. 8. 2. 11. h Ioh. 1. 14 , 16. i 1 Ioh. 2. 6. k Rom. 8. 15 , 16 , 17 , 29. l Phil 3. 20 , 21. 1 Cor. 15. 48 , 49. m Psal. 22. 30. & 110. 3. n Ioh. 1. 16. & 17. 2. 24. o Eph. 2. 12. p Z●…nch . Com. in loc . q 2 Cor. 1. 20. r 1 Tim. 3. 15. s Rom. 8. 8. Gen. 6. 5. Eph. 2. 1. t Col. 1. 21. Rom 8. 7. u Gal. 3. 10. Ge●… 2. 17 x Eph. 2. 3. y Ioh. Calv. Com. in 2 Cor. 1. 20. z Psal. 106. 4. Beneplacitum populi , passive sumitur pro di●…ectione qua deus Electos gratis amplecti●…ur Calv. in loc . a Gal. 3. 29. b 2 Pet. 1. 1. 4. with Gal. 3. 22. & Heb. 9. 15. c 1 Tim. 4. 8. d Gal. 3. 17. e D. Pareus in Com ▪ ad Gal. 3. 17. f 2 Cor. 1 20. g Ioh. Calvin . Com. in 2 Cor. 1. 20. h Heb. 9. 16. 17. &c. i Eph. 1. 10. k Gal. 3. 28. l 1 Cor. 12 12. m Gal. 3. 16 , 17. n 1 Pet. 1. 20. with Eph. 1. 4 , 5. o Math. 3. 17. with Eph. 1. 5 , 6. o Joh. 16. 10. 1 ●…im . 3. 16. Rom. 8. 3 , 4. & 4. 25. & 5. 1. p Ioh. 10. 36. & 3 , 4. & 1. 14 , 16. 1 Cor. 1. 30. q Heb. 1. 2. ●…al . 4. 7. Rom. 8. 16 , 17. 29. r Isal. 53. 4 , 5 , 6. &c. Heb. 9. 12. to 16. 26 , 28. s 1 Cor. 15. 20 , 21 , 22 , 23. Joh. 14. 2 , 3. & 17. 24. Heb. 8. 1. with Rev. 3. 21. t Math. 25. 31 , 3●… . &c. Iude 14 , 15. 1 Cor. 6. 2 , 3 , 4. Rev. 2. 26 , 27. u Gen. 3. 15. x Gen. 3. 16. to 20. y Gal. 3. 16 , 17. z Be●… . in Annot. ad Gal. 3. 17. a Gal. 3. 19. b Psal. 110. 4. c Psal. 110. 1 , 2 , 3. d Psal. 2. 7 , 8 , 9. e Isa. 42. 6 , 7. f I●…a 49. 6 , 7 , 8 , 9. g It is here to be observed , That the Promises made to Abraham , Are first made to Christ , and then in Christ to all that believe in him , be they Iews or Gentiles . This Conclusion is of Great use . First , by it we learn the difference of the Promises of the Law and the Gospel . The Promises of the Law are directed and made to the person of every man particularly ; The promises of the Gospel are first directed and made to Christ , and then by consequent unto them that are by faith ingrafted into Christ. Secondly , by this we learn to acknowledge the Communion that is between Christ and us . Christ as Mediator is fi●…st of all elected , and we in him : Christ is first justified , that is acquit of our sins , and we justified in him : He is heir of the world , and we heirs in him ; He dyed upon the Cross , not as a private person , but as a publick person representing all the Elect ; and all the Elect dyed in him and with him . In the same manner they rise with him to life , and sit at the right hand of God with him in glory . Thirdly , Here we see the ground of the certainty of perseverance of all them that are the true children of God. For , The office of Christ , to which he is set apart , is to receive the promise of God for us , and to apply it unto us . And this work is done by Christ without impediment , and without repentance on his part . — Lastly , here is comfort against the Consideration of our unworthiness . Thou sayest , thou art unworthy of the mercy of God , and therefore hast no hope . And I say again ▪ Lost thou truly exercise thy self in the Spiritual Exercises of faith , invocation , Repentance ▪ Be not discouraged ; Thou must not receive the promise immediately of God , but Christ must do it for the●… , &c. Mr. W. Perkins on Galat. 3 , 16. It is said , The promise is made to the Seed ; yet the promise is made to us ; and yet again , The Covenant is made with Abraham : How can all these stand together ? Answ. The promises that are made to the Seed , that is , To Christ himself , those are these promises : Thou sh●…ll be a Priest for ever ; And I will give ●…hee ●…he Kingdom of David ; Thou shalt sit on that Throne ; Thou shalt be a Prince of Peace , and the Government shall be upon thy shoulders . Likewise , Thou shalt be a Prophet to my people , thou shalt open the Prison to the Captive , Thou shalt be annointed , &c , and thou shalt go and preach to them . These are the Promises that are made unto the Seed . The Promises that are made to us , though they be of the same Covenant , yet they differ in this : The Active part is committed to the Messiah , to the seed it self ; but the Passive part , those are Promises that are made to us : you shall be taught , you shall be made Prophets ; likewise , you shall have your sins forgiven , you shall have the effect of his Pries●…hood made good unto you ; you shall be subject to his ▪ Government by an 〈◊〉 righteousness that he shal●… work in you , for you shall be made Kings . So the promise is made to us . How is the promise made to Abraham ? For it is said , In thee all the Nations of the Earth shall be blessed . The meaning of it is , They are Derivative Promises ; The Primitive and Original was made to Iesus Christ. — There was none that ever was partaker of the promises , but the children of Abraham ; and therefore they were derived from Abraham to all the men in the world besides , that ever have been since . D. Preston of the New Cove●…ant . p. 387 , 388. Lond. 1634. Promises are the efficient causes of our purification as they are the Rayes and Beams of Christ the Sun of Righteousness , in whom they are all founded and established . They are All in him yea , and in him Amen . 2●… or . 1. 20. Every Promise by faith apprehended carries a man to Christ , and to the Consideration of our uni●…y with him , in the right whereof we have claim to the promises ; even as every line in a circumference , though there never so distant from others , doth , being pursued , c●…rry a man at last to one and the same C●…nter , common unto them all . For the promises are not made for any thing in us , nor have their stability in us ; but they are made in and for Christ unto us ; Unto Christ in our behalf , and unto us onely so far forth as we are members of Christ. For they were not made to Seeds , as many ; but to Seed , namely , to Christ , in aggregat●… , as comprehending the Head and the members in the unity of one Body . Gal. 3. 16. Caput & Corpus ●…nus est Christus . Aug. Mr. Reynolds in his Sinfulness of Sin. pag. 345. Lond. 1631. h Q. W●…th whom was the Covenant of Grace made ? A. The Covenant of Grace was made with Christ , as the Second Adam ; and , in him , with all the Elect as his Seed . Gal. 3. 16. Rom. 5. 15. to the end . Isa. 50. 10 , 11. So the Assembly , in the Larger Catechism . p. 8. in Quarto . i Rom 5. 18 , 19. k weigh well Rom. 5. 15 , 16 , 17. l Psal 110. 4. m Heb. 9. 14 & 10. 12. to 19. p Heb. 9. 2●… . o Heb. 7. 25. ( n ) Ioh. 17. 20. to the end . p Heb. 9. 2●… . r Heb. 7. 20 , 21. ( q ) 1 Ioh. 2. 1. s Heb. 7. 1 , 2 , 3. &c. t Heb. 7. 16 , 17 , 24 , 25. u Isa. 42. 6 , 7. x Isa. 50. 4. y Psal. 2. 6 , 7 , 8 , 9. with Rev. 2. 26 , 27. & 19. 15. z Psal. 110. 1 , 2 , 3 , 5 , 6. a Isa. 49. 7 , 8. b Isa. 42. 1. c Luke 3. 21 , 22. d Isa. 42. 5 , 6 , 7. e Isa. 49. 1 , 2 , 3. f Psal. 2. to 10. with Acts 4. 25 , 26 , 27 , 28. g Isa. 49. 4 , 5. 6. h Psal. 2. 7. i Acts 13. 32 , 33. k Psal. 16. 8 , 9 , 10 , 11. Compared with Acts 2. 25. to 32. & 13. 35 , 36 , 37. l Psal. 68. 18. m Eph. 4. 7 , 8 , 9 , 10 11 , 12. &c. n Psal. 110. 1. o Acts 2. 34 , 35. p Rom. 4. 25. q Eph. 4. 7 ; 8 , 9. r Act. 2. 33. s Joh. 14. 2 , 3. t Heb. 7. 25. & 9. 24. u Psal. 110. 1 , 2 , 3. x Psal. 110. 1. 1 Cor. 15. 24 , 25 , 26. y Psal. 110. 2 , 3. z Psal. 2. 7 , 8 , 9. a Isa. 42. 5 , 6 , 7 , 8. b Is. 49 6. to 14. Upon this Text Calvin speaks excellently ; laterea vero quod sub icit Propheta , Dabo te in f●…dus , nomini alteri quam Christo convenit . Quomodo haec tater se concillabinus ●… Nempe si consideremus Christum non tam esse suum quam nostrum , quia nec venit , nec mortuus est , nec resurrexit sibi . — Itaq●… promittit Deus universo Ecclesiae corpori . Christus qui veluti sponsor intermedius est , recipit has promissiones : nec fibi privatim stipulatur , sed toti Ecclesiae , in cujus salutem missus est . c Isa. 53. 10 , 11 , 12. d Compare Psal. 40. 6. to 11. with Heb. 10. 5. to 11. e Isa. 61. 1 , 2 , 3. with Luke 4 18 , 19 , 20 , 21. f Isa. 50. 5 , 6 , 7 , 8 , 9. g Psal. 16. 8 , 9 , 10 , 11. compared with Act. 2 25 , 26 , 27 , 28 , &c. h 1 Pet. 1. 18 , 19. i Tit. 2. 14. k Gal. 3. 13. l 1 Tim. 2. 5. m Rom. 3. 25. Eph. 5. 2. Heb. 9. 13 , 14. & 10. 11. to 15. ●… n 2 Cor. 5. 19 , 20. Rom. 5. 10. Dan. 9. 24. o Joh. 16. 8 , 9 , 10 , 11. p Act. 26. 18. Math. 18. 3. q Tit. 3. 5. Rom. 12. 2. r 2 Cor. 5. 17. Eph. 2. 10. s Rom. 8. 30. 1 Cor. 1. 2 , 26 t Tit. 3. 5. Ioh. 3. 3 , 5 , 6 , 7 , 8. & 1. 13. u 1 Pet. 1 , 2. 1 Cor. 6. 11. 1 Thes. 5. 23. x 2 Per. 1. 4 y 1 Ioh. 3. 14. z Gal. 4. 4 , 5. Ioh. 1. 12. Rom. 8. 15. Eph. 1. 5. a Gal. 4. 6. Rom. 8. 15 , 16. b Gal. 4. 7. & 5. 1. Ioh. 8. 36. c Gal. 4. 7. Rom. 8. 17. d Rom. 3. 24 , 25 , 26. & 4 , 5 , 6 , 7 , 8. 2 Cor. 5. 20. 21. Rom. 5. 16. 17 , 18 , 19. & 4. 5 , 6 , 7 , 8 , 23 , 24 , 25. e Rom. 5. 1. f Rom. 14. 17. g Rom. 5. 5. h Rom. 8. 16. Eph. 1. 13 , 14. 2 Cor. 13. 5. 1 Ioh. 3. 24. Heb. 6. 10. & 10. 22. i 2 Pet. 3. 18. 2 Thes. 1. 3. ●…ph . 4. 15 , 16. k Rev. 2 10. 1 Pet. 1. 5. Ioh. 10. 27 , 28 , 29. Rom. 8. 38 , 39. l Acts 7. 59. Heb. 12. 23. Luke 2. 3. 43. Phil. 1. 23. m 1 Thes. 4. 16. 1 Cor. 15. 42 , 43 , 44. n 1 Thes. 4. 17. o Math. 25. 32. to the end . p 1 Cor. 6. 2 , 3. q 1 Cor. 13. 12. Math. 5. 8. 1 Ioh. 3. 2. 1 Cor. 15. 28 1 Thes 4. 17. r Eph. 1. 4 , 5. Rom. 8. 29. s Rom. 8. 33 , 34. t Ioh 11. 51 , 52. u Heb. 2. 13 , 14 , 15. x Eph. 5. 25. Acts 20. 28. y Math. 1. 21. z Ioh. 10. 11 , 15. a Rom. 8. 29 , 30. Eph. 1. 3 , 4 , 5. Ioh. 10. 26. & 17. 2. & 6. 37 , 39. Act. 13. 48. b Gen. 17. 7 , 8. c Deut 5. 2 , 3 , 6. Exod. 29. 45. d Psal. 89. 26 , 33 , 34. e Ier. 24. 7. & 30. 22. & 32. 38 , 40. Ezek. 11. 20. & 36. 28. f Heb. 8. 10. Ier. 31. 33. g Gen. 14. 18 , 19 , 20 , 22. h Luke 18. 19. i Gen. 15. 1 , 18. k 2 Sam. 7. 14. ( l ) Levit. 26. 3. to 13. particularly See ver . 12. ●…zek . 11. 16 , 17 , 18 , 19. m 1 Ioh. 1. 5. n 1 Tim. 6. 17. o Rom. 16. 20. p 1 Ioh. 4. 16. Rom. 8. 38 , 39 q Solus tu esjocunditas ; amaritudine plenus est mundus . August . in Psal. 85. p. 940. D. Tom. 8. Basil. 1569. r Iohn 6. 28 , 29 s 1 Iohn 3. 23 , 24. t Act. 16. 31. u Iohn 16. 8 , 9. x Mark 16. 16. y Iohn . 3. 18 , 36. z 1 Ioh. 5. 11 , 12. a Acts 10. 43. with 13. 39. & Rom. 10. 4. & 4. 5. b Isa. 53. 11. c Rom 10. 11. 1 Pet. 2. 6 with Isa. 28. 16. d Mark 16. 16. e Ioh. 3. 16. f Ioh. 6. 35. g Ioh. 11. 25 , 26. h Rom. 4. th●…oughout . i Ioh. 1. 12. k Gal. 3. 6 , 7 , 8 , 9. l Gal. 3. 21 , 22. m Rom. 5. 1 , 2. n Eph. 4. 1. 1 Thes. 2. 12. 2 Thes. 1. 5. 11. o Col. 1●… 10 , 11 , 12 , 13 , 14. p ●…zek . 36. 25 , 26 , 29 , 31. q Gen. 17. 1 , 2. r Deut. 5. 2. &c. with 29. 32. s Exod. 24 3 , 7. Deut. 5. 27. t Psal. 89. 30 , 31 , 32. & 13 2 , 12. u Ezek. 36. 27. x Iosh. 24. 24 , 25. 2 Chron. 15. 12 , 13 , 14. 2 Kings 23. 3. with 2 Chron. 34. 31 , 32. N●…h . 9 , 38. with 10. 28 , 29 ▪ &c. y Ier. 24. 7. & 30. 22. & 31. 1. & 31 , 33. & 32. 38. Ezek 11. 20. & 14 11. & 36. 28. & 37 , 27. Heb. 8. 10. z 1 Cor. 6. 19 , 20. & 3. 16 , 17. a Rom. 14. 7 , 8 , 9. b 1 Cor. 3. 16 , 17. c Rom. 12. 1. d ●…ph . 6. 15. e Heb. 13. 13. f Heb. 13. 36 , 37 , 38. g Heb. 12. 4. h Luke 9. 23. i Acts 20. 24. k Rev. 1. 5. Gal. 5 20. l Rom. 6. 3 ▪ 4 , 5. 6 , 7 , 8. with 2 Pet. 1. 9. m Eccles. 7 29. Gen. 1. 26 , 27. n Eph. 2. 8. 2 Tim. 2. 25. o Eph 2. 10. Ezek. 36. 27. p Ezek. 36. 26 , 27 , 28 Heb 8. 10. q 1 Pet. 2. 3 , 4 ▪ 7 , 9 , 10. r Gen. 2. 17. with Gal. 3. 12. s Ier. 23. 6. 1 Cor. 1. 30. Rom. 5. 12. to the end . t Compare Ioh. 1. 12. with Rom. 3. 22 , 25 , 26 , 27 , 28. u Act. 15. 9. 1 Ioh. 3. 3. x Gal. 5. 6. Rom. 13. 8 , 9 , 10. Iam. 2. 14. to the end . y Via Reg●…i , non causa Regnandi . z Gen. 3. 15. a Gen. 6. 18. b Gen. 17. 7. c Gen. 15. 13. to the eńd of the Chapter . & 17. 8. with Rom. 4. 13. d Gen. 22. 18. Act 3. 25. Gal. 3. 8. e Gen. 17. 10 , 11. Rom. 4. 11. f Deut. 5. 2 , 3 , 5 , 6. g Exod. 24. 3. to 9. h Deut. 5. 5 , 27 , 28 , 29 , &c. Exod. 20. 19. i Gal. 3. 19. k Heb. 12. 18 , 19 , 20 , 21. Exod. 20. 18 , &c. l Gal. 3. 24. m Exod. 24 , & 25 , &c. being well considered . n 2 Sam. 23. 5. o Act. 2. 30. Psa. 132. 11. & 89. 3 , 4 , &c. p 2 Sam. 7. 12 , 13 , 16. with Psa. 89. throughout . q Psal. 1. 32. 11. with Act. 2. 30 , 31. r Psa. 110. 1. 1 Cor. 15. 24 , 25 , 26. s Ezek 37. 12 , 13 , 14 , & 11. 17. t Ezek. 36. 25 , &c. & 37. 23. & 11. 18. u Ezek. 36. 26. & 11. 29. x Ezek. 36. 27. y Ezek. 37. 19 , 21 , 22 , 24 , 25. z Ezek. 37. 26 , 27. a Ier. 31. 31. to 35. Heb. 8. 6 , 8 , &c. b Mat. 13. 11. 1 Cor. 4. 1. 1 Tim 3. 9. 16. Eph. 6. 19. & 3. 4. Col. 4. 3. 1 Cor. 2. 7. Eph. 5. 32. & 1. 9. & 3. 3 , 9. Col. 1. 26 , 27. & 2. 2. c Gal. 4. 1 , 2 , 3 , 4. d Ioh. 8. 56. e Gen. 49. 10 , 18. f Act. 7 37. Deut. 18. 15. g Cant. 1. 2. h Heb. 11. 13. i Luk. 2. 25. to 33. & ver . 36 , 37 , 38. & 1. 42 , 43 , 44 , 45 , 46. to 56. 68. to 80. k 2 Cor. 3. 7 , 8 , 9. l Heb. 12. 18 19 , 20 , 21. compared with 2 Cor. 3. Heb. 8. 9 , 10. chapters . 1 Cor. 10. 1 , &c. Col. 2. 11 , 12. Rom. 4. 11 m Heb. 12. 22. to 25. 2 Cor. 3. Mat. 28. 18 , 19 , 20. & 1 Cor. 11. 20 , 23 , 24 , 25. 1 Pet. 2. 5. Ioh. 4. 23. n See Book I. Chap. II. Aphorism 1 o Heb. 7. 22. 2 Cor. 3. 14. Luk. 22. 20. 1 Cor. 11. 25. Heb. 9. 15 , 16 , 17 , 18 , 19 , 20. p Heb. 9. 14. to 18. q Heb. 8. 6. & 9. 15. r Heb. 7. 22. s Heb. 9 15. t Gal. 3. 15. u Heb. 13. 20. x Rom. 8. 17. Gal. 4. 7. 1 Cor. 3. 22 , 23. y Heb. 1. 2. z Rom. 15. 4. 1 Tim. 3. 15. 2 Tim. 3. 16 , 17. Ioh. 5. 39. a Mat. 28. 19. b Luk. 22 ▪ 20. 1 Cor. 11. 25. c Heb. 9. 15 , 16 , 17 , 18. d Rom. 10. 8 , &c. 16 , 17 , 18 &c. e Act. 13. 46 , 47 , 48. f Rom. 10. 20. g Rom. 8. 30. h Rom. 9. 6 , 27. Mat. 25. 1. to 13 , 32 , 33 , &c. & 13. 24 , 25 , &c. & ver . 47 , 48. 2 Cor. 6. 16 , 17 , 18. & 7. 1. i Act. 13. 47 , 48. k 2 Tim. 1. 9. l 2 Cor. 6. 17. m Act. 8. 13. Luk. 8. 13. n 1 Cor. 1. 2. Heb. 10. 29. o Rom. 1. 7. 1 Cor. 1. 2. p Deut. 7. 6. q Act. 2. 39. & 3. 25. r ●… . Cor. 7. 14. s Psal. 147. 19 , 20. Rom. 3. 1 , 2. & 9. 4. Act. 2. 38 , 39. Tit. 2. 10 , 11. t Eph. 6. 19. u 1 Tim. 3. 9. x Col. 2 , 2. y 1 Tim. 3. 16. z Eph. 5. 29 , to 33. a Eph. 3. 3 , to 10. Rom. 16. 25 , 26. b Eph. 1. 9 , 10. c 1 Cor. 4 , 1. d 1 Cor. 15. 51 , 52. with 1 Thes. 4. 16 , 17. e 2 Cor. 5. 21. f Eph. 1. 7 , 8. * M. Luther in his Comment . on Galat. 2. 19. g Rom. 1. 18 , 19 , 20 , 21. h 1 Cor. 2. 6 , 7 , 8 , 9 , 10. i Eph. 3. 18 , 19. k Rom. 11. 5 ▪ l Ioh. Cameron in Praelect . de Ecclesia . page 240. in fol. Genev. 1642. m Eph. 1. 5 , 6. n Luke 1. 78. Psal. 51. 1. Exod. 34. 6. o See before in Book I. chap II. Aphorism 3. p Eph. 1. 7. q Rom. 3. 24. r Tit. 2. 11. s 2 Pet. 3. 18. t 2 Cor. 8. 6. u In Book II. Chap. 2. Aphorism 2. Section 1. x Heb. 7. 22. y Heb. 8. 6. z Eph. 1. 5 , 6. a Luk. 1. 72. b 2 Pet. 1. 4. c Ioh. 4. 10. d Isa. 9. 6. with Ioh. 3. 16. e Heb. 2. 9. f Is●… . 55. 1. g Rev. 22. 17. h Eph. 2. 5. 8. i Eph. 1. 7. k Tit. 2. 11. l Math. 13. 11 , Luke 8. 10. m Tit. 3. 5. n 2 Tim. 2. 25. o Acts 5. 31. p 2 Tim. 1. 9. 1 Cor. 1. 26 , 27 , 28 , 29. q Eph. 1. 5 , 6. r Rom. 3. 23 , 24. Tit. 3. 7. s Eph. 2. 4 , 5 , 6 , 7. t Rom. 6. 23. u Rom. 5. 21. x Phil. 1. 29. y Eph. 2. 8. z Eph. 2. 10. with 2 Cor. 3. 5. & Phil. 2. 13. a Math. 2 , 9 , 10. b Mark. 16. 6. c Deut. 5. 2. &c. d Gen. 17. 1 , 2. &c. & 12. 3. Acts 3. 25 , 26. e Gen 3. 15 f Eph. 1. 4. &c. g 2 Tim. 1. 9. h Tit. 1. 2. i Beza . Annot. in Tit. 1. 2. & 2 Tim. 1. 9. k Math. 8. 23. to 28. l Heb. 8. 6. & 9. 15. 1 ●…im 2. 5. m Heb. 9. 14 , 15 , &c. wa●… 2 Cor. 5. 19 , 20 , 21. ●…om . ●… . 10. n Heb. 7. 22. & 9. 16 , &c. o 1 Iohn 2. 1 , 2. Heb. 7. 25. & 9. 24 ▪ p Heb. 4. 15 26. q Rev. 8. 3 , 4. 〈◊〉 14. 13 , 14. r Iohn 1. 1 , 2. 4 , 18. Prov. 8. throughout . 1 Cor. 1. 30. s Gal. 3. 19. t Bez. 〈◊〉 . in Gal. 3. 19. u Piscat . in Schol. ad Gal. 3. 19. Io. Drodate in his Annot. on Gal. 3. 19. x Hieronym . Comment . in Epist . ad Gal. c. 3. 19. Tom. 9. — D Ambros. om . in Ep. ad Gal. 3. 19. Tom. 5. — Ioan. Chrysost. in c. 3. Epi●… . ad Gal. Com. — Oecumen . Comment . in ●…pist . ad Gal — Ioan. Calvin . in Epist. ad Gal. 3. 10. — David Pareus in Ep. ad Gal. 3. 19. y Mat. 1. 21. T●…c . 2 13 , 14. z Mat. 6. 33. 2 Cor. 5. 21. 1 Cor. 1. 30. 1 Ioh. 5 11 , 12. a ●…al . 3 26 b Gal. 2. ●…0 . c Eph. 2. 10. d M. Luther in 〈◊〉 Comment . on Gal ▪ 2. 21. e The Absoluteness of the Covenant of Grace , without condition , is asserted by D. Crisp ; In this Covenant of Grace to wit the New Covenant , it is far otherwise ; There is not any condition in this Covenant . — I say the New Covenant is without any Conditions whatsoever on mans part . Man is tyed to no Condition that he must perform , that If he do not perform , the Covenant is made void by him . Christ alone exalted , Se●…m 6. p. 159. The whole performance of the Covenant lies only upon God himself , and that there is not one bond or obligation upon man to the fulfilling of the Covenant , or partaking in the benefits of the Covenant . page 161 , 162. Again ; All the tye lies upon Gods part , to do every thing that is mentioned in the Covenant . — I say only in way of Condition of the Covenant you must do nothing . p. 164 , 165. And afterwards ; I must needs tell you directly and according to the Truth , That Faith is not the Condition of the Covenant . Same Sermon , p. 166. By M. Saltmarsh , Whatsoever Promise hath a Condition in it , is ours in Christ , who only is the conditioned person for all Promises . Free Grace , page 105. — All the Conditions were on Christs part , none on o●…ts . There , p. 126. — In the New-Covenant God gives himself freely in Christ , undertaking all both with the Father and the Soul , nothing being required on mans part . There . p. 153. Those Ministers who press Repentance and Faith , do over-heat the wine of the Gospel with Conditions and Qualifications ; So the poor Souls cannot taste it . In his Occasional word . By sundry others also , who incline in whole or in part to the Antinomian misapprehensions . f The Conditionalness of the Covenant of Faith ( or Grace ) is on the contrary maintained by very many Eminently godly , learned , and judicious ; yea the General current of sound Writers , both Ancient and Modern , and these both Forrain and Domestical , runs this way most unanimously : As shall ●…ereafter particularly appear . g Condere propriè e●…t in unum & interiorem lo●…um dare ad custodiam faciliorem ; Consc●…ibere , ●…acere , componere , & struere . Fest. Fran. Holy-Okes Dictionary . in verb. Cond●… & Conditio . h Potest homo nondum re conciliatus per opera poenitentiae impetrare , & mereri ex congruo gratiam , ustificationis , ut in primo libro demonstratum est our igitur non poterit idem ipse , dum est justus & amicus Dei. impetrare & mereri ex congruo r●…parationem , si sortè lab●…tur ? Bellar. Tom. 4. l. 5. de Iustificat . cap 22. i Pa●…vitatem & humilitatem ut Conditionem praerequiri à Deo , ad hoc , ut Paulo potius quam Caiphae sidem velit ingenerare Nicol. Grevinch . pag. 117. k Resipiscentiam , fidem , & mandatorum etiam praestationem , praerequiri ad hoc , ut particeps quis 〈◊〉 〈◊〉 saederis novi , inter qu●… est regeneratio . Episcop . in Thes. privat . Disp. 3 & 40. Vid. etiam D. Ames . Coron . in Ar●…ic . 3. de Causa fidei , Thes. 3. Videatur etiam Armin. in Articul ▪ nonnul . viz. In Artic. d●… voca●…ione peccatorum ad Communionem cum Christo , &c. page 782. 783. Ed●…t . 1631. l Gen. 6. 18 , &c. m ●…en . 12. 1 , 2 , 3. & 15. 1. 5 , 6 , 18. &c. & 17. 2. &c. n Exod. 19. & 20 with 24 o Rom 10. 6. to 18. p Exod. 20. 18. 19. wi●…h Deut 5. 22. to 30. q Acts 2. 37. 38 , 39. 40 41 , 42. r Acts 2. 38 , 39. s Rom. 8. 3●… . t Gen. 12 1 , 2 , 3 & 15. 5 , 6 , 18 &c & 17. 2. &c. Rom 4. u Intelligere te oportet , &c. Thou must understand that the promises of God are , Either concerning the end itself , viz. Mans enjoyment of God in eternal happiness , and the Salvation of our souls ; Or such as Concern the way and means unto that End. Now those which do concern the end , are indeed Conditional , that no profane person should dare to stretch forth his hand to the ●…ree of Life . But lest there should be none to whom these Promises may appertain , for we all come short of the Condition , he hath made promises of the Conditions themselves , and made them pure , free , simple , absolute , nullis conditionum 〈◊〉 circumscriptas , not circumscribed with any Articles of Conditions at all . Abbots in Thoms . Diat . page 148. x Gen. 12. 1 , 2 , 3 , 4 , with Gal. 3. 16 , 17. y Phil. 3. 4. to 12. z Luke 9. 23. a Tit. 2. 11 , 12. b Mark 1. 15. c Acts 2. 38 , 39. d Exod. 24. 6 , 7 , 8. wit●… 〈◊〉 . 9. 18 , 19 , 20. e Mark. 1. 15. f Acts 16. 29 , 30 , 31 , 32. g Rom. 10. 6. to 18. h Ier. 31. 31 , 32. Ezek. 16. 8. i Deut. 5. 6 , 7. & 6. 4 , 5. Mat. 22. 37. k Gen. 6. 17 , 18 , &c. l Gen. 12 ▪ 2 , 3 & 15. 18. with 17. 1 , 2 ▪ 9. to 15. m Exod. 20. 2 , 3. Deut. 5. 6 , 7. n Deut. 5. 29 , 32 , 33. & 6. 1 , 2 , 3 4. to 10. 17 , 18. & 8. 1 , 6. and often . o ●…zek . 37. 24 , 25 , 26 , 27. p ●…eut . 30. 1. to 9. with 29. 24. to the end . q Of them that slip aside and transgress the Covenant , God calleth for and commandeth repentance , that is , It is his will and Command , that they bethink themselves of their evil-doings , confess their iniquities , and turn un to the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel , that she should acknowledge her wickedness and return unto the Lord ( Ier. 3. 7. 22. & 4. 1 , 2. ) is a full Commentary ▪ of that which God required of them in this Covenant , in case they should turn away from the Holy Commandment . The Lord protesteth by his Prophet Ezekiel , That he hath no pleasure in the death of him that dyeth , but rather that he should repent and live . Ezek. 18. 27 , 28 , 31 , 32. & 33. 11 , 12. And the same for substance he made known to Israel in the Covenant which he stroke with them ▪ viz. That if they transgress and go astray , he doth Admit , will accept and approve , nay Command their unfained repentance , and coming home unto the Lord. that they might live . Mr. Io. Ball. Treat . of the Covenant , chap. 8. page 133. Lord. 1645. r Rom. 3. 27. & 10. 5. to 14. s Rom. 3. 27. t Rom. 10. 6. 〈◊〉 . 3. 9. Heb. 11. 7. u Gal. 3. 9 , x Mr ▪ Ier. Burroughs in Moses Self-Den . p. 188. y Mr. Io. Ball in his Treat . of the Covenant . chap. 3. pag. 17 , 18 , 19 , 20. Lond. 16●…5 . z Gal. 3. 10. D●…ut . 27 , 26. a 1 Tim. 1. 5. b Psal 19. 12. 1●… . & 119. 6. c True it is the Promises run upon this Condition ; If ye ob●…y m●… voice , and do my Commandments ; But Conditions are of two sorts , Antecedent ▪ or Cons●…quent . Antecedent , when the Condition is the cause of the thing promised or given , as in all Civil cont●…acts of justice , where one thing is given for another . Consequent , when the Condition is annexed to the Promise , as a Qualification in the Subi●…ct , or an Adjunct that must attend the thing Promised . And in this later s●…nse , ●…bedience to the Commandments , was a Condition of the Promise : Not a cause why the thing Promised wa●… vouchsafed ; but a Qualification of the Subiect capable , or a Consequence of such great me●…cy ●…reely conferred . Mr. Io. B●…ll in his Treat . of the Covenant , chap. 8. pag. 132 , 133. Lond. 1645. d Gen. 2. 9. 16 , 17. e Rom 10. 6. &c. Iohn 3. 15 , 16 , 18 , 36. Mark 16. 16. f Gen. 3. 1●… . g Gen. 6 18 , c. with 1 Pet. 3. 20 , 21. h Gen ●…7 ▪ 7 , 8. & 12. 2 , 3. & 15. 18. &c. i Gen. 12. 1 , 2 , 3. & 15. 6. & 17. 1 , 2 , 9. to 15. k Exod. 20. 2 , 3. Deut. 26. 12. l Lev. 18. 15. to 20. m Deut. 30. 6 , 8. n Exod. 20. 12. Ephes. 6. 2. Deut. 28. 1. to 15. Lev. 26. 3. to 14. o Exod. 20. 2 , 3. Lev. 26. 12. p Exod. 19. 5. Deut. 4. 13. & 5 , 29. q Deut. 30. 1 , 2. Levit. 26. 40 , 41 , 42. 1 Kings 8. 46. to 54. r Psal. 132. 11. & 89. 3. 4. 19. to 38. s Psal. 132. 12. & 89 30 , 31 , 32 , 33. t Ier. 32. 37. to the end . u Ier. 32. 38 , 39 , 40. x Heb. 8. 8. to the end y Heb. 8. 10. z Heb 10. 16. to 26. a 2 Cor. 6. 17 , 18. & 7. 1. b As , 1. Under the first Covenant-discovery Gen. 4. 7 , 12. & 6. 3. 7. 13. 2. Under the second Covenant-discovery from Noah till Abraham . Gen. 6. 17 , 18. & 7. 4. & 9 5 , 6 , 25 , 26. 3. Under the third Covenant-discovery from Abraham till Moses . Gen. 17. 14. 4. Under the fourth Covenant-discovery from Moses till David . Exod. 20. 6 , 7. & 31. 14. 15. & 33. 3 , 5. & 34. 7. Levit. 26. 14. to 40. Deut. 28. 16. to the end , &c. 5. Under the fifth Covenant-dispensation from David till the Captivity . Psal. 89. 30 , 31 , 32 , 33. 2 Sam. 7. 14. 6. Under the sixth Covenant-dispensation , from the Captivity till Christ. Ezek. 11. 19 , 20 , 21. Ma●… . 2. 11 , 12 , 13. & 3. 5 , 8 , 9 , 10. & 4. 1. 7. Lastly , Under the New Testament . Mark 16. 16. Iohn . 3. 18. 36. 1 Cor. 6. 9. 10. Revel . 21. 8. c 1 Cor. 4. 7. d Phil. 2. 13. e Ioh. 6. 44. Cant. 1. 4. f Ephez . 1. &c. Gal. 2. 20. Iohn 6. 57. g Ioh. 15. 5. h Rev. 3. 20. Cant. 5 4. &c. i Rom. 11. 36. k Rom. 4. 16. l Rom. 4. 16. m Rom. 4. 15. & 5. 13. n Mark. 16. 16. ●…oh . 3. 18. 36. Heb. 11. 6. 2 Thes. 1. 8. ●…eb . 12 14. Iam. 2. 14. ●…o the end . o Ier. 7. 31. & 32. 35. p Isa. 1. 12. q Rom. 1. 18. to the end . & 2. 14 , 15 , 16. r Math ▪ 28. 18 , 19 , 20. Act. 26. 18. ●…ph . 4. 8. to 14. 2 Cor. 5. 19 , 20. 2 Cor. 11. 2. 1 Cor. 11. 26. s Prov. 2. 20. t 1 Cor. 11. 1. x D. T. Crisp. Christ alone exalted . Serm. 6. page 160. Lond. 1643. y Gen. 17. 13. 19. 2 Sam. 23. 5. Ier. 32. 40. Ezek. 37. 26. Heb. 13 , 22. z Rom 4. 16. a D. T. Crisp. ibid. page 161. to 165. b Heb. 12. 2. c D. T. Crisp. ibid. p. 165. &c. d Mr. Rutherford , Christ Dy●…ng , page 471. to 478. And Mr. I●… . Gra●…l , Vindica tion of conditions in the Covenant . e Gen. 2. 8. to 18. f 2 Cor. 12. 2 , 3 , 4. Luke 23. 43. Rev. 2. 7. g 〈◊〉 7. 29. with 〈◊〉 Ch●…p . 1. 2. & 3. h 〈◊〉 . 〈◊〉 . 20 to 〈◊〉 . 1 ●…oh . 1. 3. 2 Cor. 13 〈◊〉 . i Ioh. 1●… 24. 1 Ioh. ●… . 2 , 3. 1 Cor. 13. 12. Math. 5. 8. Heb 12. 22 , 23. k Gen. 3. l Heb. 8. 6 , 8 , 9. m Ioh. 1. 11. n Ioh. 14. 6. Col. 1. 20. Heb. 8. 10. o 1 Ioh. 1. 3. p Ioh. 17. 20. to the end of the Chapter . q Dan. 11. 28. 30. r Psal. 105. 42 , 43. s Luke 1. 72 , t Lev. 21. 6 , 7 , 8. Exod. 3. 5. & 16 ▪ 23. Psal. 46. 4. 1 King. 8. 4. u And. Rivet . Comment . in Exod. 15. 11. x Iob. 11. 7 , 8 , 9. with Exod. 15. 10 , 11. y Heb. 1. 13. Psal. 92. l●…st . 1 Iohn 1. 5. Isa. 6. 3. z Rev. 1. 5. Acts 15. 9. 1 Cor. 6 11. a 1 Pet. 2. 5. 9. b Isa 6. 3. Revel . 4. 8. c Psal. 89. 35. d Exod. 15. 11. e Luke 1. ●…5 . f Acts 2. 27. & 13 , 35. & 3. 14. 1 Iohn 2. 20. g Mark 1. 24. Luke 4. 34. h Heb 3. 1. 1 Thes. 5. 27. i 2 Pet. 1. 21. k 1 Pet. 3. 5. l Eph. 2. 21. 1 Cor. 3. 17. m 1 Pet. 2. 5. n Exod 19. 6. 1 Pet. 2. 9. o Deut. 7 6. & 28. 9. Isa. 62. 12. p Eph 4. 24. 1 Pet. 2. 5 , 9. q Luke 1. 72 , 73 74 , 75. r Jude 20. s Luke 1. 72. t 2 Cor. 7. 1. u 〈◊〉 . Harm . Eva●…gel . c. 176. pag. 191. &c. 180. p. 460. Scap. Lex . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . x Ideo Spiritus Sanctus dicitur , quoniam ad permanendum sanciuntur , quicunque sanctificantur ; Nec dubium est à Sanciendo ●…anctitatem vocari . Aug. de Fld. & Symb. p. 147. D. Tom. 3. Basil. 1569. Ger. Harm . Evan. c. 180. p. 400. y Rom. 4. 16. z In Book ●… 1. chap. 2. Aphorism 2. Section 1. & corollar . 2. a 2 Sam. 23. 5. b Vid. Pagn in Thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Cor. 14. 33. & 15. 23. d Gen. 1. throughout . Psal. 104. throughout . Eccles. 3. 11. e Gen. 2. 16 , 17. with Gen. 3. 6 , 15. e Gen. 3. 15. f Gen. 6. 18 , &c. Heb. 11. 7. 1 Pet. 3. 20 , 21. g Gen. 12. 3. & 22. 18. with Acts 3. 25. Gal. 3. 8 , 9. h Exod. 24. & 25 , &c. with Ioh. 1. 17. Col. 2. 17. Heb 9. 9. to 15. i Psal. 89. 3. 4. 29. & 132. 11. with Acts 2 30. k Ezek. 37. 21. to 28 with Ioh. 10. 16. l Ioh. 1. 14. 1 ●…im . 3. 16. Ioh. 10. 11 , 15. Eph. 5. 25 , 26 , 27. Heb 9. 12. & 8. 8. to 13. m 2 Sam. 23. 5. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Curam , ●…ollicitudinem & diligentiam con●… , ne quid emittat●…r , elabatur aut excutiatur . Mercer . in Pagn . Thesaur . ad verb. o Ier. 3●… . 20 , 21. p Rom 4. 16. q Heb 6. 18. r H●…b . 6. 17 , 18. s ●…an . 9. 4. N●…hem . 1. 5. & 9. 32. t 1 Kings 8 23 2 Ch●…on . 6. 14. u Exod. 6. 3. this verse is clearly expounded in ver . 4. to 9. following . x To Abraham . Gen. 22. 14 To Isaac . Gen. 26. 24 , 25. And to I●…kob . Gen. 27. 20. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●…ommiserating and G●…ccious . ●…xod . 34. 6. Psal. 103. 8. z See Book 11. chap. 11. Aphorism . 2. Section I. & 〈◊〉 . 2. a Rom. 4. 16. b Ier. 10. 10. Iob 17. 3. 1 ●…ohn 5. 20. c Deut. 32. 4. Psal. ●…1 . 5. d Psal. 86. 15. e Psal. 117. 2. & 100. 5. f Ti●… 1. 2. g Heb 6. 17 , 18. h 1 Sam. 15. 29. i 2 Tim. 2. 13 k Rom. 3. 3 , 4. l Deut. 7. 9. m Heb. 10. 23. n Heb. 11. 11. o 1 Tim. 1 17. p Ioh. 21. 17. Iob 42. 2. q ●…sal . 139. 2. r Act. 15. 18. s Psal. 147. 5. t ●…ph 1. 11. u Iob 36. 5. x Gen. 17. 1. Iohn 21. 17. Gen. 18. 14. y Psal. 148. 5. & 33. 9. z Eph. 3. 20. a Gen. 18. 14. b Rom 4. 17. to 22. c Heb. 11. 17 , 18 , 19. d Iam. 1. 17. 1 Sam 15. 29 e Heb. 6. 17 , 18. f Gen. 3. 15. & 6. 18. & 17. 1 , 2. &c. g Gen. 15. 18. h Gen. 15. 2. i Gen. 15. 13 , 14 , 15 , 16. k Ioan. Mercer . in Praelection . in Gen. 15. 18. l Gen. 12. 7. & 13. 15. m H. Ainsworth in his Annotat. on Gen. 15. 18. n Deu●… . 7. 12. o Iudg. 2. 1. p Psal. 89. 34 , 35. q Ier. 33. 20 , 21 , 22. r Isa. 54. 10. s Psal. 111. 5 t Psal. 50. 5. u Ier. 34. 18. x This Ceremony , or Solemnity of Covenanting the Heathens used , having borrowed it probably from the Iews . — Et caesa jungebant faedera porca . Virgil. Aeneid . ●… . 8. See also Homer . Iliad . l. 3. Cicer. de Invent . lib. 2. Liv. Hist. l. 1. But especially P. Virgil describes this ancient custom among the Romans , with others among other Nations in their making of Covenants . See , Polydor. Virgil de Inventione R●…rum , lib. 2. cap. 15. y Gen. 15. 8 , 9 , 10 17 , 18. z Heb. 12. 29. Exod. 3 2. Dan. 10. 6. Rev. 1. 14 a 2 Sam. 22. 29. b ●…xod . ●…4 . 3. to 9 c Gen. 17. 11. d Act 7. 8. e Gen. 17. 1. 3. f Rom. ●… . 11. g Luke 22. 19 , 20 with 1 Cor. 11. ●…5 . h Heb. 6. 16 , 17 , 18. i Heb 6. 13. k Heb. 6 13. l Gen. 26. 3. Psal. 105. 8 , 9 , 10 , 11. Luk. 1. 72 , 73. m Deut. 29. 12 , 14. n Psal. 89. 3 , 4. o Psal. 89. 34 , 35. p Acts 2. 30 , 31. q Luke 1. 72 , 73. r Gal. 3. 15. with Heb 9. 15 , 16 , 17 , 18. s Heb. 13. 20. t Mat. 26. 28. Mark 14. 24. u Luke 22. 20. 1 Cor. 11. 25. x Compare Isa. 55. 3. with Acts 13. 34. y Gen. 3. 15. z Gal. 4. ●… , 5 ▪ w●…th 1 Ioh. 3. 8. a Luke 1. 70 , 71 , 72. b Gen. 6. 17 , 18 , &c. c Gen. 7. 23. & 8. thorowout . with Heb. 11. 7. d Gen. 15. 5 , 13 , 14 , 18 , &c. e Gen. 22 18. f Heb. 11. 11 , 12. g Act. 7. 17. h Exod. 2. 23 , 24 , 25. & 3. &c. i Exod. 3 , 4 , &c. k Exod. 12. 41. with Acts 7. 6 , 7. & Gal. 3. 17. l Iosh. 21. 43 , 44 , 45. & 23 , 14. m Nehem. 9. 7 , 8. to 26. n Psal. 105. 8 , 9 10 , 11. and so on to ver . 42. o Psal. 105. 42 , 43 , 44 , 45. p Mat. 1. 1 , 2 , &c. q Acts 3. 25 , 26. r Ga●… . 3. 9 , 13 , 14. s Deut. 5. 2 , 3 , 16. t Deut. 8. 7 , 8 , 9. u 1 Kings 8. 56. x 2 Sam. 7. 11 , 12 , 13 , 14 , 15 , 16. Psal. 89. 3 , 4. y 1 Kings 8. 23 , 24. & 2 Chron. 6. 14 , 15. z Act. 2. 29 , 30. to 37. & 13 , 32. to 38. Eph. 2. 20 , 21 , 22. & 4. 8. to 14. a Ier. 25. 13 , 14. & 29. 10. to 15. Ezek. 36. 23. to the end , & 3●… . 11 , 12 , 13 , 14. b Dan. 5. 25. to the end of the chapt . c 2 Chron. 36. 22 , 23. Nehem. 1. throughout ; and the ensuing chapters . d Ier. 31. 31 , 32 , 33 , 34. e Heb. 8. 6. to the end . f Heb. 10 13. to 19. g Heb. 10. 1. to 15. h ●…it . 1. 2. i Heb. 6. 17. 18. k Heb 11. 11. with Deut. 7. 9. l 1 Tim. 1. 17. with Psal. 147 ▪ 5. m Rom. 4. 21. n Gen. 18. 14. Iob 42. 2. o Rom. 3. 5 , 6. & 9. 14. p Psal. 92. 15. Deut. 32. 4 Hab. 1. 13. q N●…h . 9. 8. r sam . 1. 17. s Heb. 6. 16 , 17 , 18. t Psal. 110. 4. u Psal. 89. 34 , 35. x Psal. 111 5. & 105. 8. 1 Kings 8. 23. y 2 Cor. 5. 21. z Heb. 7. 26. a Heb. 4. 15. b Mat. 4. 11. Luke 4. 13. Iohn 14. 30. c Isa. 53. 9. d Luke 23. 14 , 15 , 22. e Luke 23. 41. f Mat. 27. 5. Luke 23. 47 , 48. g 2 Cor. 5. 21. h Rom. 8. 3 , 4. i Heb. 7. 22. & 9. 15 , 16 , 17 , 18 , &c. 1 Cor. 11 , 25. k 2 Cor. 1. 20. l Col. 2. 9. m ●…sal . 45. 7 with Ioh. 3. 34. n Iohn 1. 14 , 16. Col. 1. 19. o 1 Cor. 1. 30. p Heb. 7. 25. q Col. 3. 11. r Col. 2. 10. s Heb. 2 17. t Heb. 2. 1 , 2 , 5 , 6. u Ioh. 13. 1. x Iohn 10. 28 , 29 ▪ y Heb. 13. 8. z Gen , 3. 6 , 7 , 15. a In Book II. chap. 1. Aphorism 6. Corollar . 2. b Ezek. 16. 2. to 9. & 36. 21. to 33. c Eph. 2. 8. d Rom. 4. 16. e Heb. 8. 12. f 2. Cor. 12. 9. g Ier. 32. 〈◊〉 . h Heb. 8. 10. i Heb. 6. 17 , 18. ●…sal . 89. 34 , 35. Heb. 11. 11 , 12. Tit. 1 2. k 2 King. 13. 6 , 22 , 23. l Psal. 106. throughout . Especially ver . 44 , 45. m Rom. 3 3 , 4. n Ps l. 51. 4. with Rom. 3. 3 , 4 , 5 , &c. o D. Will. Sclater in his Exposit. on Rom. 3. 3 , 4. p Psal. 89. 28. to 38. q 2 Tim. 2. 13. r Psal. 125. 1 2. s Mat. 16. 18. t Ier. 32. 40. u Ioh. 3. 16. Isa. 63. 7 , 8 , 9. Deut. 32. 10 , 11 , 12 , 13 , 14. 1 Ioh. 3. 1 , 2. compared with Dan. 11. 30 , 32. 45. x Rev. 20. 2. Gen. 3. 15. with 2 Cor. 2. 11. Rev. 2. 24. Exod. 1. 10. Acts 7. 19. Psal. 10. 2 , 7 , 8 , 9 , 10. 2 Sam. 15. 31. & 17 , 14. Prov. 19. 21. y Ioh. 10. 28 , 29. Rom. 16. 20. Col. 2. 15. z Gen. 3. 15. a Gal. 3. 16 , 17 , 18. b Gal. 3. 19. to 23. Well weigh the Apostles Argumentation in this context . c Gal. 3. 13. d Deut. 29. 21. e Exod. 14. 19 , 20. f Rom. 4. 16. Ezek. 16. 1. to 9. & 36. 32. g Heb. 9. 14. to 21. h Eph. 1 4 , 5 , 6 , 7. i Tit. 1 , 2. k Psal. 89. 33 , 34. l Ier. 32. 38 , 39 , 40. m Rom. 4. 21. n Ephes. 3. 20. Iob 42. 2. o Gal. 2. 20. p Phil. 4. 13. q 2 Sam. 23. 5. Heb. 13. 20. r Rom. 15. 4. s Heb. 6. 17 , 18. t 2 Sam. 23. 3 , 4 , 5. u Psal. 74. 19. 20. x Rom. 8. 6 , 7 , 8. y Iohn 16. 9 10. z M●…t 18 3. Rom. 8. 30. Acts 26 18. a Mat. 13. 20 , 21. Mark. 6. 20. Heb. 6. 4 , 5. 6. b Rom. 14. 17. c Psal. 4. 6 , 7. d Rom. 5 , 1 , 2 , 3. e Act. 9. 3 1. f Prov. 14. 10. g Cant 2. 5. Psal. 27. 13. 1 Sam. 30. 6. h Psa. 94. 17 , 18 19. Rom. 5. 1 , 2 , 3. i Mat. 13. 20 , 21. 〈◊〉 6. 20. Heb. 6 4 , 5 , 6 k Pro. 14 20 l Mat. 11. 28 , 29 , 30. Acts 2. 36 , 37 , &c. m Mat. 27. 3 , 4 , 5. n Heb. 6. 17 , 18. o Gen 3. 15 ▪ p Rom. 4●…●…6 . q Eph. 2. 8. r Eph. 2. ●…0 . s Hos. 2. 14. t Iob 15. 11. u 2 Cor. 1. 4 , 5. x 2 Cor. 1 , 3. y 2 Thes. 2 , 26. z Isa. 51. 11. with 1 Thes. 5. 16. Phil. 4. 4. a 2 Cor. 1. 20. 2 Pec. 1 3 , 4. 1 Tim. 4. 8. b Ioh. 1. 12 , ●…3 . Eph. 3. 17. Rom. 5. 1 , &c. Gal. 2. 20. c Heb. 6. 17 , 18. d Heb. 8. 12. Ier. 31. 34. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Heb. 8. 12. 〈◊〉 . 31. 34. f Heb. 8. 10. with Ier. 32. 40. g Iohn 16. 33. h 1 Ioh. 5. 4 , 5. i Gen. 3. 15. k Ier. 32. 40. with Rom 8. 35. to the end of the chapt . l Ier. 31. 33. Heb. 8. 10. m Rom ▪ 8. 31. n Psal. 30. 5. o Psal. 76. 7. p Psal. 104. 32. q Psal. 4. 6. r Psal. 6. 1. s Ier. 31. 34. Heb. 8. 12. t Psal. 89. 30 to 35. u Ier. 31. 33. Heb. 8. 10. x Pro. 18. 14 y Rom. 5. 1. ( y ) Mat. 11. 28 , 29 , 30. a Ier. 31. 33. Heb. 8. 10. b Iob. 18 14. Rom 6. 23. c Rom 5. 12. to the end d Rom 8. 1. e 1 Cor. 3. 21 , 22 , 23. f Deut. 8. 15 , 16. g Deut. 8. 15 , 16. Iames 1 2 , 3. h Isa. 27. 9. i Rom. 5. 3 , 4 5. Iames 1. 3. k Rom. 5. 4 l Psal. 119. 67. m Psal. 119 67. 71. n om 8. 29 o Heb. 12. 5. to 10. p 2 Cor 4. 1●… . q Io. Bradford . Epist. ad matrem . Act. & 〈◊〉 . vol. 3. r Ignot . epist. ad Roman . s Rom. 6. 7. Rev. 14. 13. t Isa. 57. 2. 1 Thes. 4. 13. u Luk 2. 29. 2 Cor. 5. 1. x Ier. 31. 34. y Ezek. 36. 26. z Ezek. 36. 26. a Heb. 8. 10. b Heb. 8. 12. Ezek. 36. 25. 26 , 27 , 29. c Gen 3. 15. d Ier. 31. 33. e Ezek. 36 27. f Ezek. 36. 27. with Zach. 12. 10. Gal. 5. 22 , 23. g Ier 31. 33. Heb. 8. 10. h 2 ●…am . 23. 5. Ier. 32 40. Heb. 13. 20. i Ier. 32. 40. k Zach. 12 , 10. Ier. 29. 12. Psal. 50. 15. Mat. 7. 7 , 11. with Luke 11. 13. Mat. 21. 22. Iohn 1●… . 23. & 14. 13. Iames 5. 15. Rom. 10. 13. l Psal. 74 , 19. 20. ▪ m Gen. 32. 9 , 12. n 2 San. 7. 25. to the end of the chapt . o 2 Chron. 20. 7 , 8 , 9 , &c. p Neh. 9. 7 , 8 , &c. 3●… . q Psal. 105. 7 , 8 , 9 , &c. 42. 45. r Iames 2. 14. to the end of the chapt . s M. Luther in Gal. 2. 20. t Ier. 31. 34. Heb. 8 ▪ 12. u Ier. 31. 34. Heb. 8 , 12. x Ezek. 36. 25 , 26. y Ezek. 36. 26 , 31. z Psal. 148. 14. a I●…r . 31. 33. Heb. 8. 10. b Gal 3. 13 , 14. c Rom. 8. ●… d Ier. 32. 39 , 40. e Ezek. 36. 27. f Heb. 8. 12. g Gen. 3. 15. h Rom. 8. 31 , 33 , 34. i Gen. 17. 19. Isa. 24. 5. & 55. 3. & 61. 8. Ier. 32. ●…0 . 〈◊〉 . 16 ▪ 60. & 37. 26. k Heb 13. 20. l 1 Chron. 16. 17 , 18. & Psal. 105. 10 , 11. m 2 Sam. 23. 5. n Heb. 8. 10 , 12. o Heb. 13. 8. p Ioh. 1 , 1 , 2. Isa. 6. 9. Heb. 1. 8 , 10 , 11. 12. q Heb. 1. 8. Isa. 9. 7. Heb. 5. 6. & 7. 3 , 25. r Psal. ●…5 . 6. s Gen. 21. 33 Isa 5. 7. 15. Psal. 90. 2. & 102. 24. to 28 t Mat. 25 46. with Dan. 12. 2. Luke 26. 9. u N●…mb . 25. 12 , 13. x Gen. 48. 4. y Rom. 8. 35. to the end . z Rom. 3. 27. a Gen. 2. 16 , 17. with Gen. 3. 15. & 6. 18. & 17. 2. &c. Exod. 24. 8. 1 Sam. 23. 5. Ier. 32. 38 , 39 , 40 , &c. H●…b . 8. 8. &c. b Gen. 2. 16 , 17. 1 Cor. 4. 7. c Ezek. 16. 1. to 9. & 36. 22 , 32. d Gen. 2. 16 , 17. & 17. 2. e Compare Gen. 2. 16 , 17. & Rom. 5. 12 , 14. with Gen. 3. 15. Rom. 5. 14. to the end . Gal. 3. 16. 17. f See in Book II. chap. 2. Aphor. 2. Section III. g Gen. 2. 16 , 17. & 3. 15. Deut. 5. 2 , &c. h See before in Ch. II. Aphorism . 2. Sect. 4. i T●…t . 1 , 2. Heb. 10. 23. & 11. 11. Deut. 7. 9. k Gen. 2 ▪ 16 17. with Rom. 2. 14 , 15 , 16. l Ier. 31. 33. & 32. 40. Ezek. 36 , 26 , 27. m Gen. 2. 16 , 17 ▪ with Gen. 3. 15. & 6. 18. & 17. 2. &c. n See Corol●…r . 2 in this pre●…ent Chap. o Gen. 2. 16 , 17. Eccles. 7. 29. p Gen. 3. 15. q Gen. 2. 16 , 17. with Rom. 3 27. Gal. 3. 11 , 12. r Gen. 2. 16 , 17. Gal. 3. 10. s Gal. 4. 4 , 5. & 3. 13. Rom. 8 3. t Rom ●… . 3 , 4 , 26. Psal. 119. 6. 1 Kings 15. 5 ▪ Mat. 11. 30. u Gen. 2. 16. 17. Gal. 3 12. x Rom. 1. 17. Gal. 3. 11. Iohn 6. 35 , 53 , 54. & 11. 25. y Rom. 4. 4 , 5 , &c. z Gen. 2. 17. Gal 3. 12. a Ioh. 3. 16. Mark ●…0 . 16. b Heb. 8. 12. with●…zek ●…zek . 36. 25 , 27 , 31. Isa. 1. 16 , 17 , 18. & 55. 7. c Ezek. 36. 26 , 31. Zech. 12. 10 , &c. d Gen. 2. 16 , 17. with Rom. 8. 3. Gal. 3. 21. 22. e Ier. 32. 38 , 39 , 40. f ●…o . 〈◊〉 de triplici 〈◊〉 , Thes. ●…2 , 13 , 14. in 〈◊〉 Miscel. 〈◊〉 545. in fol. Genev. 1642. g Eph. 2. 8. h Rom. 3. 24 , 25 , 26. & 5. 18 , 19. i Gal. 5. 22. ●… Cor. 4. 13. with Zach. 12. 10 , ●…1 . k Dan. 9 24. Heb. 10. 12 , 13 , 14. to 19. l Gen. 2. 16 , 17. Gal. 3. 12. m Gal. 4. 4. n Gen. 17. 1 , 2. o Gen. 2. 16 ▪ 17. Gal. 3. 12. p Rom. 5. 18 , 19. & 3. 23 , 24 , 25 , 26. q Bona op●…ra sunt via 〈◊〉 , non causa regnandi . r ●…en . 2. 17. Gal. 3. 10. s Gen. 2. 16 , 17. t Gen. 3. 15. with Heb. 9. 15 , 16 , 17. 1 C●…r ▪ 11 ▪ 25 ▪ u Rom. 2. 14 , 15. x Gen. 2. 16. 17. 9. y Gen. 3. 15. Gal. 3. 17. Heb. 8. 6. Ioh. 14. 15 , 21. 2 Cor. 1. 20. 1 Cor. 10. 1 , 2 , 3. z Rom 2. 14 , 15. a Heb. 8. 10. b Gen. 2. 16 , 17. c Gen. 3. 15. & 6. 18. & 17. 2. &c. with Exod. 2●… . 7 , 8. Heb. 9. 19. d Gen. 3. 6 , 7. e Gen. 2. 16 17. Gal. 3. 10. f Heb. 7. 25. Mat. 11. 28 , 29. g Gal. 3. 10. h 2 Sam. 23. 5. Heb 13. 20. i Psal. 8. k Eph. 2. 3. l Eph 5. 30. 1. Ioh. 3. 1 , 2. Gal. 4 4 , 5 , 6. Rom. 8 16 , 17. m Rom. 3. 27. n Ioh. 5. 22 , 23. o Rom. 10. 4. p Rom. 8. 1. q Gen. 3. 6 , 7 , &c. r Gal. 3. 10. s Rom. 11. 6. t See before at the beginning of this CHAP. u Eph. 2. 11 , 12 , 13. x Eph. 2. 12 , 13 , &c. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To perform the Mercy with our Fathers . See Luke 1. 72. z Heb. 11. 39. a Acts 2. b Iohan. Cameron . de triplici Faedere . Thes. 39 , 40. in Op●…scul . miscellan . c Heb. 11. 40. d Luke 1. 68 , 69 , 70 , 71 , 72 , 73 , &c. e Iohan. ●…lvin . in Ephes. 2. 12. f Gen 6. 18. & 15. & 17. g Mr. Paul Bayn in his Comment on Eph. 3. 12. h Deut. 5. 2. &c. i Conditiones , qua stipulabatur Deus , ad Summam & in substantia , eaedem fuerunt . Fides scilicet viva cum Dei Dilectione conjuncta , & Obedientia . Sed pro diver sitate Temporum , in accidentibus fuerunt vari●…tae . Quia ante Mosen paucas instituit Ceremonias ; per Mosen , multas ; P●…r Christum abrogatae istae fuerunt , & pauciores & faciliores substitutae . Atque hoc sibi voluit Apostolus , cum unam Promissionem nominavit , & plura pacta . Zanch. Com. In Ephes. 2. 12. k Et extraneos a faederibus Promission●…s . Una fuit Promissio , si rem ipsam spectes : sed saepius Sancita . Ideo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripsit multitudinis numero . Possumus etiam Tabulas Me●…onymice interpretari ? Nomen autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , veteres codices secuti , cum praecedentibus conju●…ximus , quod nonnulli ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 connectunt , eadem tamen manente sententia , cum nihil sperandum sit nisi quod promissum est , & vicissim nulla sit extra fadus Promissio . Bez. Annotat. In Ephes. 2. 12. l Ier. 31. 31. Heb. 8. 8. m Heb. 8. 13. n Eph. 2. 11 , 12 , &c. o Psal. 147. 19 , 20. p Rom. 3. 〈◊〉 . q Rom. 9. 4. r Eph. 2. 13. to the end of the chap●… . s Ephes. 3. 4 , 5. 6. t Mat. 28. 19 , 20. Mark. 16. 15 , 16. u Acts 2. 1 , 2 , &c. x Eph. 2. 12. y See in Book II. Chap. 2. Aph. 2. Sect. IV. The Form of the Covenant of Faith. Notes for div A57385-e143410 z Psal. 90. 1. title . a Deut. 34. 10. 11 , 12. Numb . 12. 6 , 7 , 8. b Luk. 24. 7. Iohn 5. 46. c Gen. 3. 14 , 15. d Rev. 14. 6. e Iohan. Chrysost. Homil . l. 17. in Gen. 3. Tom. 2. f Secundum erroris Ordinem damnationis quoque or do servatus est . Ambros. de Paradis . lib. cap. 15. To. 4. g Andr. Rivet in Gen. 3. exerci●…at . 35. D. Pareus in Comment . ad Gen. 3. 14 , 15 , &c. h Rev. 20. 2. i Ambros. lib. de suga Seculi . C. 7. circa med & lib. de Paradis . c. 15. Tom. 4. k August . de 〈◊〉 contra Manich . l. 2. cap. 17. Tom. 1. — & De Genes . ad lit . lib 11. cap 36. Tom. 3. Tata ista sen●… 〈◊〉 〈◊〉 ▪ &c. l Gregor . in Psal ●…1 . m Ioan. Chrysost. in Gen 3. Hom. 17. circ . med . ●…om . 2. n Ioan. Mercer . P●…aelect . in Gen 3. And. River . in Gen. 3. Exerc . 35. — Dav. Pareus Comment . in Gen. 3 , 14. &c. — Ioan. Calv. in Gen. 3. 14 , 15. o Rom. 16. 20 p Fran. Gomar . in Append. ad Part 〈◊〉 . p. 533. fol. q 〈◊〉 〈◊〉 〈◊〉 d●…lectatio 〈◊〉 〈◊〉 〈◊〉 sensus est nostr●… ; vir 〈◊〉 est Delect●…tio . Amb●… 〈◊〉 ▪ 〈◊〉 . l. b c. 15. ●…om 4. r Pareus noteth Comment . in Gen. 3. 15. s Andr. River . in Gen. 3. ●…xerci at . 36. — Io. Calvin . in Gen. 3. 15. — Io. Mercer . Praelection . in Gen. 3. 15. — Franc. Gomarus in Append ad Part. 2d . p. 533. 〈◊〉 . 1644. t Andr. Rivet . in Gen. 3. exercit . 37. ad initium . u Gen. 3. 6. 1 Tim. 2. 14. x Gen. 1. 11 , 12. y Gen. 17. 7. with Psal. 105. 6. Isa. 41. 8. Gal. 3. 16. Rom 11. 1. z Gen. 4. 25. a Gen. 21. 13. b Gen. 17. 7 , 8 , 9 , 10. c 1 Ioh 3. 1 , 2 , 3. Psal. 22. 30. Isa. 53. 10. d Ioh. 8. 44. 1 Ioh. 3. 8 , 10. Ioh. 14 30. Eph. 2. ●… . e Vid. Andr. Rivet . in Gen. 3. Exercitat . 37. ad in it . f Quid Semen mulieris sit controversia est nobilis . Fran. Gomar . in Append . ad Part. 2. p. 532. g Luk. 12. 32. h 1 Iohn 5. 19. i Rev. 2. 11 , 17 , 26 , 27 , 28. & 3. 5 , 12 , 21. k Eph 2. 2 , 3. l Fran. Gomar . in Append. ad Part. 2. p. 532. — 10. Mercer . in Praelec . ad Gen. 3. 15. m D. Pareus in Gen. 3. 15. cum Andr. Rivet . in Gen. 3 Excercitat . 37. n Rev. 12. throughout . Ioh. 15. 18 , 19 , 20 , 21. o Gen. 3. 14. p Gen. 3. 14. q Andr. Rivet . in Gen. 3 Exercit. 35. p. 173. b. Lugdun . 1633. r Gen. 3. 1 , 14. s Gen. 1. 25. t Vid. Moses Bar-Cepha in lib. de Paradiso . u Gen. 3. 1 , &c. x Isa. 29. 4 & 49. 23. Mic 7. 17. Psal. 72 9. & 44. 25. y 2 Pet. 2. 4. z August . de Genesi ad lit . C. 13. & 18. a Greg. 〈◊〉 . l. 12. C. 2. b Ambr. lib 1. de P●…nit . c. 13. c Hieron . in Isa. 65. 25. Tom. 5. d Rev. 12. 7 , 8 , &c. e 1 Ioh. 4. 4. f Serpens ictus corporis , quantumvis graves , sustinere potest sine periculo . Sed si caput vel minima virgula series , statim extinguitur . Luth. in Gen. cap. 55. p. 193. b. To. 3. g Gen. 3. 14. h Gen. 3. 15. i ●… Ioh. 3. 8. Heb. 2. 14 , 15. 1 Cor. 15. 54. to 58. k Diaboli C●…put sunt & mors & pecc●…tum . Luth. in Gen. fol. 55. b. Tom. 1. l See in Book 11 Chap. 1. Aphor. 6. Partic. 3. m Gen. 3. throughout duly considered . n Gen 3. 14 , 15. &c. See ●…ook 11. chap. 2. Aphor. 1. § 11. o Gen. 3. 14 , 15 , &c. p Heb. 7. 25. q Gen. 5. 5. r H. Ainsworth on Psal. 40. 10. s Heb 6. 5. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rev. 14. 6. u Tit. 1. 2. x Ioh. Calvin . in Tit. 1. 2. y Psal. 90. 1. z Gal. 4. 4 , 5. 6. a Gen. 1. with Psal. 33. 9. b Bis dat qui cito dat ; nil dat qui munera tardat . c Gen. 3. 14 , 15. compared with Iude 6. d Ezek. 18. 23. e 〈◊〉 32. f Ezek. 33. 1●… . g Nec sincret b●…nus fieri m●…lè , nisi omnipotens etiam de malo facere posset bene . Aug. ad Enchirid . ad Laurent . C. 100. Tom. 3. h Gen. 3. 14 , 15. i Eccles. 7. 29. k Iam. 1. 13. l Iude 6. m Gen. 3. 14 , 15. n Act. 26. 18. o Gal. 6. 1. See also Iude ver . 22 , 23. Levit. 19. 17. Mat. 18. 15 , 16 , 17. Luke 17. 3 , 4. p Psal. 51. 12 , 13. q Act. 9. & 26. 16 , 17 , 18. r 1 Cor. 9. 19. to 23. s Iude ver . 22 , 23. Gal. 6. 1. t Prov. 11. 30. u Acts 26. 28. x Iam. 5. 19 , 20. y Mat. 16. 29. z Dan. 12. 3. a Gen. 3. 14 , 15. b Gen. 3. 15. c Gen. 1. throughout . d Some place Christs Death in An. Mundi 3960. a●… Broughton . some in An. M. 3952. ●…e Sacred Chronology by R. D. M. D. p. 73. e Quicquid recipitur , recipitur ad modum recipientis . e There seem to be three Causes why this Promise was laid down thus obscurely and figuratively 1. Because of the Devil , to whom God would have this Promise remain obscure , that he might be exercised with perpetual fear , and might envy and suspect all women bringing forth children from that time till the exhibition of Christ , lest they should bring forth the promised Seed which was to bruise ▪ his Head For if the mysterie of the Incarnation remained a long time hid from the Angels themselv . 5 , how much more from Satan ? Eph. 3. 9. 2. For the first Parents and their faithful posterity , whose faith and invocation God would exercise by this obscurity , and stir up ▪ in them a more ardent desire of the promised Seed , and diligence in searching out the time and manner of the Redemption to come . As Peter testifies of the Prophets , that they diligently searched and i●… quited of the grace and salvation that was to come upon us . 1 Pet. 1. 10. 3. For the Seed it self , Christ , for whole manifestation and glory , a clearer light was reserved ; that betwixt the grace of the Old and New Testament there might be kept an eminent difference , as betwixt morning and midday . Meanwhile God was not wanting to the weakness of the Fathers ; but divers way relieved their Faith by immediate Conference with them , Revelations , Dreams , Oracles , Visions and Prophecies . And this same Promise of the womans Seed at first given more obscurely and more generally , by little and little he made clearer , when he restrained it to a certain Nation , To a certain Tribe , To a certain Family , To a certain Person , To a certain Place , and at last to a certain Time. D. Pareus in C●…mment . ad Gen. 3. 15. f Nimis v●…hemens sensibile destruit sensum . g Ma●… . 13. 31 , 32 , 33. h Dan 2. 34 , 35 44 , 45. i ●…zek . 47. 3 , 4 , 5. k Heb. 2. 1 , 2 , 3. l Gen. 3. 15. m Ioh. 1. 41. & 3. 28. n 1 Cor. 12. 12 , 13 , 14. o Gen. 3. 15. p 2 Cor. 1. 20. q Gal. 3. 17. r Mat. 2 9. s Gal. 4. 4 , 5. Dan 9. 24 , 25 , 26. Luke 1 & 2. throughout . t H. Broughtous Concen . of Script . General view of H. Scrip. p. 338. &c. London 1 640. Sacred Chronol . p. 73. London 1648 u 1 Pet. 1. 18 , 19 , 20. x Gen. 3. 14 , 15. Luke 1. 69 , 70 , 71. y Gal. 4. 4. z Heb. 13. 8. a Rev 13. 8. b Ioh. 8. 5●… . c Aliqui 〈◊〉 ho●… in ●…ternam Christi Divinitatem competere putant , ac comparant cum illo Mosis loco , Ego sum qui sum . Ego vero longius extend●… : quia virtus & gratia Christs , quatenus mund●… 〈◊〉 est , omnium ●…tatum Communis suit . Io. Calvin . in Ioan. 8. 58. d 1 Ioh. 3. 8 Ioh. 16. 11. Col. 2. 15. Heb. 2. 14 , 15. e Iohn 8. 57. f Rom. 6. 23. g Gen. 2. 17 , 18. h Tit. 1. 2. Iames 1. 17. i Rom. 2. 6. 〈◊〉 12. k Act. 9. 12. l 1 Pet. 1. 18 , 19 , 20. m 1 Pet. 1. 1 , 2. n Ioh. 1. 14. 1 Tim. 3. 16. Isa. 9. 6. o Iohn 5. 22 , 23. p Ioh. 13. 31 , 32. & 17. 1 , 2. Act 3. 13 , 14 , 15. q Ioh 17 10. & 16. 14. 2 Thes. 1. 12. r 2 Cor. 4 4. Eph. 4. 18. s 1 Cor. 2. 14. t Eph 5. 8. Ioh. 1. 5. u Rom. 5. 6. x 2 Cor. 3. 5. y Eph. 2 1. z Act 8. 23 a 2 Tim. 2. 26. b Gen. 6. 5. c Eph. 2. 3. d Gen. 2. 17. Gal. 3. 10. e Rom. 8. 7 , 8. f Ioh. 1. 11. g Ioh. 5. 40. h Mat. 23. 37. i Luke 19. 14. k 〈◊〉 . 18. 31 , 32. l Ioh. 1. 12. with Eph 2. 8. m Ioh. 6. 44. n Heb. 13. 8. o Gen. 2. 17. p Gen. 3. 14 , 15. q Gen. 2. 16 , 17. r Gen. 3. 13 , 14 , 15. s Gen. 3. 14. t 1 Ioh. 3. 8. Ioh. 8. 44. u Ioh. 3. 3 , 7. in the margin . x Psa. 17. 14. y Ioh. 15. 19. z Eph. 4. 24 Col. 3. 12. a 1 Tim. 1. 9 , 10. a 1 Tim. 1. 9 , 10. b Psal. 18. 1. & 116. 1. 1 Ioh. 5. 1 , 2 , 3. Psal. 119. 20 , 97. Ioh. 3 , 2●… . c Rom. 1. 30. Luke 19. 14. Rom. 8. 7. Ioh 15. 18 , 19. 1 Iohn 3. 12. to 16. Iohn 3. 20. d Tit. 2. 12 , 13. Luke 1. 6 Psal. 26. 5. & 119. 136. e Eph. 2. 1 , 2 , 3. 1 Pet. 4 4. 1 Iohn 3 12. Galat 4. 29. f Psal 1 ▪ 9. 124. 1 Iohn 3. 8. g 1 Ioh. 3. 8. Ioh. 8. 44. h Gen. 3. 15. i Gen. 3. 2. to 6. Mat. 4. 1. to 12. 2 Cor. 11. 3. & 2. 11. Rev. 2. 24. k 1 Ioh. 3. 8. Eph. 2. 2. 6 , 11 , 12. l Heb. 2. 14. m Lev. 25. 25 , &c. Ruth . 4. 4 , 6. Heb. 2. 14 , 15 , 16. 17. Gal. 4 , 4 , 5. n Gal. 4. 4. 5. o 1 Ioh. 3. 8. p Mat. 4. 1. to 12. q 2 Cor. 5. 21. Isa. 53. 6. Rom. 8. 3 , 4. r Heb. 2. 14 , 15 , 16 , 17. s Gai. 3. 13. t Heb. 2. 14 , 15. with Col. 2. 15. u Duo in cruce affixi intelliguntur ; Christ us visibi●…iter , sponte sua , ad tempus ; Diabolus invisibiliter , invitus , in Perpetuum . Origen . x o. Dav. in Expos. ad Col. 2. 15. y Act. 2. 24. z Iudg. ●… . 6. 2. 3. a Mat. 28. 1 , 2. b Psal. 6●… . 19. Eph. 4. 8. Mark. 16. 1. Ioh 2●… . 1. c Ioh. 16. 8 , 9 , 10 , 11. d Eph. 1. 20 , 21 , 22. Phil. 2. 9 , 10 , 11. e Iude 6. f Rev. 20. 10 , 15. Mat. 25. 41. g Act. 26. 17 , 18. ●…ph . 4 , 7 , 8 , &c. h Eph. 2. 1 , 2 , 3. with 2 Tim. 2. 25 , 26. i Luke 11. 21 , 22. k Gen. 3. throughout . l Col. 1. 1●… , 13. m 1 Thes. 5. 23. n 1 Cor. 1. 30. o Rom. 8. 9. Gal. 5. 22 , 23. p Eph. 2. 1 , 2 , 3. q 1 Iohn 2. 6. & 3. 8. r Ioh. 8. 4. s Luke 11. 21 , 22. t ●…ph . 2. 19. Rom. 8 15. u Rom. 3. 22. to●…7 ●…7 . ●…●…et . 1 , 2. Heb. ●…2 . ●…4 . 1 Cor. 5. ●…1 . x 1 Cor. 1. 30 Ier. 23. 6. y Rom 8. 1. z Heb. 2. 14 , 15. a Rom. 8. 33 , 34. b 2 Cor. 2. 11. c Rev. 2. 24. d 2 Cor. 11. 3. e 1 Pet. 5. 8. f Rom. 16. 17 , 18 , 19 , 20. g Eph. 6. 16 , 17. h Eph. 6 ▪ 16. & 2. 8. i Rev. 2. 10. k 1 Thes. 4. 13. to 18. 1 Cor. 15. 42 , 43 , &c. l 1 Cor. 15. 54 , 55 , 56 , 57. m 1 Cor. 6. 2. 3. n Mat. 25. 34 , 46. 1 Thes. 4. 17. o Gen. 3. ●…5 . † Vide magnum discrimen inter Christi & Satanae pugnam , quod in vocibus Capitis & Calcanci ostenditur . Caput Satanae Christus petit & conterit , in quo totum robur , qu●… contrito totum corpus Conteritur & perit ; totum e●…us regnum & potentiam evertit , ac ejus ministros , peccatum , mortem , ac insernum , &c. At Satan●…s non nisi Calcaneum ejus petit , id est , leviora & infirmiora , etsi valide eum oppugnet , & delere conetur totis viribus Christi regnum , non tamen petit nisi Calcaneum , &c. Io. Mercer . in Gen. 3. 15. p Mark 5. 1 , 12 , 13. q Gen. 3. 15 , r Mat. 4. 1. to 12. Mark 1. 12 , 13. Luke 4. 1. to 14. s Met. 2. 13 to 19. t Ioh. 1. 11. u Mat. 21. 42. Mark 8. 31. Luke 17. 25. x Luke 10. 14. Ioh. 15. 18 , 2●… . y Mar. 9. 12. z Heb. 1 ▪ 2. 3. a Luke 22. 63 , 64 , 65. b Ioh. 9. 24. c Ioh. 9. 14 , 16. d Mark 2. 7. Luke 5. 21. e Ioh. 8. 48. f Ioh. 10. 20. Mark 3. 21. g Mar. 11. 19. Luke 7. 34. h Mar. ●… . 22. Mat 12. 24. i Psal. ●… . 1 , 2. Acts 4. 2●… . 26 , 27 , 28. Mark 12. 1●… . Ioh. 11. 5●… . k Ioh. 7. 3●… , 45 , 46. l Mat. 26. 15. m ●…oh , 8 , 38 , 41 , 44. n Luke ▪ 23. throughout . Gal. 3 ▪ 13. o Ioh. 13. 2. 27. p ●…uk . ●… . 53. q Psal. 90. ●… . r Iam. 1. 17. s Luke 23. 43. t Luke 23. 52 , 53. u Mat. 1. 23. Ioh. 1. 14. 1 Tim , 3. 16. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mat. 26. 38. y Mat 10. 28. z Luke 23. 43 a Psal. 16. 10 , 11. Acts 13. 34. to 38. b Mat. 4. 1. to 12. Iohn 14. 30. c Heb. 7. 26. d Phil. 2. 6 ▪ ●… ▪ 8. 〈◊〉 ▪ e Phil. 2. 9 , 10 ▪ 11. Eph. 1 20 , 21 , 22. f Ioh. 3. 2 & 17 6 , 7 , ●… . Luke 24. 45. I●…hn 14. 26. Act. 2. 2 , 3 , 4 , &c g Heb 9 25 , 26 , 28. & 7. 24 , 25 , ●… , ●…7 . & 9. 24. h Psal. 2 ▪ 6. Heb. 7 ▪ 〈◊〉 ▪ 3. with●…sal ●…sal . I●… 1 10. 1 , 4. 1 Cor. 15. 24. 25 , 26. i Mat. 3. 17. Eph. 5. 2. k Heb. 9. 12. & 10 14. l Rom. 8. 3. Heb. 2. 4 , 15. ●…ol . 2. 14 , 15. m Mat. 4. 1. to 12. n Ioh. 16. 33. o Heb. 4. 15. p Heb. 2. 17 , 18. q Heb. 2. 14 , 15. Col. 2. 14 , 15. r Luk. 22. 31. s 1 Chron. 21. 1. t 2 Cor. 12. 2 , 3 , 4. u 2 Cor. 12. 7. x Rev 2. 24. y 2 Cor. ●… . 11. z 2 Cor. 11. 3. a 2 Cor. 11. 14. b 1 Pet. 5. 8. c 1 Pet. 5. 8. d Iob. 1. 7. & 2. 2. ( e ) Iob. 1. & 2. chapters . e Iob. 1. & 2. chapters . f Rev. 2. 10. g Rev. 12. 13 , 14 , 15 , 16 , 17. h Ioh. 8. 44. Gen. 3. 1. to 7. Rom. 5. 12. i 1 Ioh. 3 12. k Heb. 2. 14 , 15. l Rev. 13. 1 , 2 , 4. & 17. 4 , 5 , 6 , 7 , 8. m Iob 38. 11. n Mat. 10. 30. o Psal. 56. 8. p Rev. 2. 10. q Iob 1. 12. & 2. 6. r Mat. 10. 28. s Eccles. 12. 7. t Psal. 49. 15. u Luke 20 37. 38. x 1 Cor. 15. 20 , 22. y 1 Thes. 4. 14 , &c. z 1 Cor. 15. 54 , 55 , 56 , 57. a Gen. 1. 26 , 27. Eccles. 7. 29. & 3. 1. to 7. b Eph. 4. 24. Col. 3. 11. c 1 Ioh. 3. 9. d Ioh. 17. 3. & 10. 28 ▪ 29. e Rom. 8. 30 f Ioh. 10. 28 , 29. g Rom. 8. 35 , 36 , 37 , 38 , 39. h Mat. 25. 34. i Tit. 1. 2. k Ioh. 14. 2 , 3 , 4. l 1 Pet. 1 4. m 1 Pet. 1 3. , 4 , 5. n 2 Cor. 12. 7. o 2 Cor. 12. 8. p 2 Cor. 12. 9 , 10. q Eph. 6. 13 , &c. r Eph. 6. 16. s Iam. 4. 7. t Rom. 16. 20. u Isa. 27. 9. x Psal. 119. 67 , 71. y Rev. 2. 10. 1 Pet. 1. 6 , 7. & 4. 12 z Iob. 3. 15. & 19. 25 , 10 , 27. Iames 5. 11. ob 1 1 , 8. & 2 ●… ▪ 9. a Heb. 1. 10. b Rom. 5. 3 4 , 5. c Exod. 1. 12. d Heb. 21. 5 , 6 , 7 , 8. e 1 Cor. 11. 32. f Psal. 17. 14. g Luke 16. 25. h 2 Cor. 4 17. i Luke 6. 21 , 22 , 23. Mat. 5. 10 , 11. k Rom. 6. 7. 1 Ioh. 3. 8. l Rev. 14. 13. m Rev. 7 16 ; 17. & 21. 4. n Mat. ●… . 8. ●… Ioh. 3. 2. o Phil. 1 23. p Gen. ●… . ●…7 . Erod . 20 4 , 5 , 6 , 7. q Ionah 3. 4 , 5. r Gen. ●… . 17. with 3. 19. Rom 5. 12 , &c. s Ionah 3. 4. 5 , 10. t Gen. 3. 14 , 15. u Exod. 4. 3 , 4. x Gen. 3. 1. to 7. y Gen. 3. 14. 15. z Gen. 3. 16. a Gen. 3. 17 , 18 , 19. b Gen 3. 14 , 15. well considered , as b●…th been explained . c Ep●… 3. 18. d Gen. 3. 15. e Ioh. 8. 44. f Rom. 8. 7 ▪ 8. Col. 1. 2●… . g Isa 9. 6. h Isa. 7. 14. Mat. 1. 23. Ioh. 1. 14. 1 Tim. 3. 16. i Ioh. 10. 15 ▪ Eph. 5. 25 , 26 ▪ 27. k Ioh. 17. 9 † O Promissionem eg●…egiam , & primis parentibus nimis qūam necessariam , sine qua vivere nunquam ●…ustinuissent , sed conscientia accusante millies sibi mortem constivissent , cum se tot ac ●…antorum malorum in ●…mnem posteritatem suam derivandorum authores viderent , Io. Mercer in Praelect . ad Gen. 3. 15. l Ioh. 8. 44. m 2 Cor. 6. 17 , 18. n Ioh. 3. 3 , 5 6. o 1 Cor. 2. 14 , 15. p 1 Cor. 6. 9 , 10 , 11. Tit. 3. 3 , 4 ▪ 5. q Eph. 2. 1. to 10. r Ioh 8. 44. 1 Ioh. 3. 12. with 2 Pet. 1. 4. s Ioh. 8. 44. 1 ●…oh . 3. 19 t Eph. 6. 12. & 5. 8. u Mat. 12. 43. ●…oh . 15. 3. 1 Cor. 6. 11. x 2 Cor. 4. 4 Ioh. 15. ●…9 . y Gal. 5. 17. z ●…uke 19. 14 , 27. a Psal ▪ 139. 21 , 22. b ●…uk . 19. 14 c 2 Tim. 2. 25. d Ephes. 2. 2 & 6. 12. e Eph. 6. 11. &c. f Mat. 4. 1. to 12. Heb. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . g Psal 97 10. h 1 Ioh. 5. 1. Psal. 16. 3. & 26. 4 , 5. & 139. 21 , 22. i Act. 26. 17. k Luk. 11. 21. 22. l 2 Tim. 2. 25. m Ephes 6. 12. to 19. n ●…am 4. 7. o Eph. 6. 16. p Eph. 6. 12. &c. q 1 Ioh. 3. 8. Ioh. 8. 44. r Luk. 11. 22. s 2 Cor. 10. 4. t Heb. 2. 14 , 15. u Gal. 3. 10. x Gal. 3. 13 y 1 Cor. 6. 11. ●…ph . 2 3 , 4 , 5 , 6. ●…it . ●… . 3 , 4 ▪ 5 , 6. 1 Ioh. 4. 17 , 18. z Eph 6. 17. 1 Thes. 5. 8. a Eph. 6. 14. 1 The●… . 5. 8. b Iob 13. 15 , 16. & 19. 25 , 26 , 27. & 27. 1. to 11. & 31. throughout . c Eph. 6. 14 , 16 , 17. d Mat. 4. 1. to 12. e 2 Cor. 12. 7 , 8 , 9 , 10. Rev. 2 20. f Gen 3. 14 , 15. g 1 Ioh 3. 8. Ioh. 8. 44. h 2 Cor. 6. 2. 2 Pet. 1. 19. Luk. 1. 77 , 78. i Rev. 14. 6. k Iob 38. 6 , 7. l Psal. 1 16. ●…2 . 2 Chron. 32. 24 , 25 , 26. m 1 Ioh. 4. 19. n Rom. 8. 37. o Gen. 3. 14 , 15. p Book II. Chas. 2. Aph. 2. Section 1. q Gen. 3. 14 , 15. r Book . II. ch . 2. Aphor. 2. Sect. 2. s Gen. 3. 14 , 15. t Gen. 3. 15. u Gen. 2. 17. x Gen. 2. 16 , 17. Rom. 5. 12. to the end . 1 Cor. 15. 21 , 22. y Book II. Chap. 1. Aphoris 3. z Gen. 3. 14 , 15 , 16 , &c. a Gen. 3. 15. b Gen. 4. 3 , 4 , &c. c Ioh. 8. 44. d Gen. 3. 15. e Gen. 3. 15. f Gen. 3. 15. g Heb 7. 28. & 2. 10 , 14 , 15. h Heb. 10. 5 , 6 , 7 , 8 , 9. i Heb. 10. 9 , 10. k Ioh. 1. 11 , 12. Ephes. 3. 17. l Eph. 6. 16. m Act 15. 9. n 1 Ioh. 5. 4 , 5. o Heb. 11. 2. p Gen. 3. 20. q Heb. ●…1 . ver . 4. r ver . 5 , 6. s Gen. 4. 4 , 7. t Gal. 5. 6. u ●…am . 2. x Gen. 5. 22. & 6. 9. y Gen. 4 4 , 7. Heb. 11. 6. z Gen. 3. 16. to 20. a Gen. 3. 23 , 24. b Gen. 3. 15. c Gen. 3. 15. d Gen. 3. 21. e Cur autem pelliceis vestibus induerit ipsos dominus , haec mihi videtur esse ratio : quia ex ea materia confecta , belluinum quiddam magis saperent , quam lineae vel lancae . Voluit ergo deu●… in tali habitu primos homines , non secus ac prius in nuditore , conspicere suam s●…ditatem : atque ita peccati reminisci . Io. Calvin . Comment . in Gen. 3. 21. They were clothed with coats of skins for a perpetual Memorial of their disobedience . Chrysost. f Pelliceae vestes significant mortalitatem . Corpus enim Adami ab initio fuit tenuius & mollius , nec omnino mortale , sed mediae conditionis inter mortale & immortale . Nazianzen . Orat. 2. de Pasch. g Gen. 3. 21. h Iustin. Martyr . in Quest. & Respon . 49 ad Orthodox . i Io. Calvin . in Comment . ad Gen 3. 21. k Adam and Eve were clothed with skins , as it should appear , with skins of beasts , to shew their beastliness , which God for them had slain to offer for Sacrifice , to teach them the use thereof . For no doubt God would not destroy beasts to have them spoyled , seeing that Adam was not to eat any . The General view of the holy Scriptures . p. 19. Lond. 1640. l Gen. 9. 2 , 3 , 4. m Gen. 4. 1. to 6 n Heb. 11. 4. o Gen. 4. 4 , 5. p Gen. 8. 20 , 21. q Heb. 10. 3. r Rom 6. 23. s Heb. 9. 9. to 15. t Ioh. 1. 29. 36. u Rev. 13. 8. x Gen. 4. 7. y Gen. 4. 4. z Gen. 5. 24. with Heb. 11. a Gen 6. 9 , 17 , 18. b Gen 4. 7 , 12 c Gen. 6. 3 , 7 , 13 , 17. & 7. 4. d Gen. 4. 11 , 15. e Gen. 6. 3. f Rom. 2. 4. g 1 Pet. 3. 20. h 1 Pet. 3. 18 , 19 , 20. i Iude v. 14 , 15. k 2 Pet. 2. 5. l Gen. 6. throughout . m 2 Pet. 2. 5. n Gen. 6. with Mat. 24. 37 , 38. Luk. 17. 26 , 27. o Consider well Gen 6. 3. & Gen. 7. 6. See also A Concent of Scripture by H. Broughton A little after the beginning ; and Sacred Chronology , by R. D. p. 25. &c. a Compare Gen. 6. 3. with 7. 6. b Gen. 12. 1 , 2 , 3. with Act. 7. 2 , 3 , 4. c Sacred Chr●…ol . Difficulty 2. & p. 36. d Gen. 17. 1. &c. e Gen. 6. throughout . Esp. ver . 13 , 14 , 17 , 18 , 19. f See Boo●… . I. Chap. II. A●…h . 1. g Gen 6. 18. h Gen. 28. 18. &c. & 31. 44 , 45. to the end of the chap. i O●…east . Comment . in Genes . 6. 18. k I will stablish ] that is , make sure and stable , and faithfully keep my Covenant . For so the word importeth , and other Scriptures open it . As , establish thou , 2 Sam. 7. 25. is expounded , Let it be faithful , ( or , sure ) 1 Chron. 17. 23. And to stablish the words of a Covenant . 2. King. 23. 3. is , to do , ( or , perform ) them . 2 Chron. 34. 31. and to continue in doing them , Gal. 3. 10. with Deut. 27. 26. H. Anysworth Annot. on Gen. 6. 18. l Ubi quaerunt Ebraei quomodo stabiliturum dicat De●… F●…dus , quod nondum perc●…sserat . Sed utrumque fit 〈◊〉 eodemque 〈◊〉 : Stabilitur enim cum initur . Andr. Rive●… . in Gen. 6. Exercit. 53. m Gen. 6. 13 , &c. 18. n Gen. 6. 18. o Gen. 6. 18. p 1 Chron. 1. 1 , 2 , 3 , 4 , Gen. 5. throughout . q Gen. 9. 19. r Gen. 5. 29. s H. Ai●…sworth also speaks to this effect . Annot. on Gen. 5. 29. t Gen. 8. 21. u Gen. 6. 9. & 7. 1. x Heb 11. 7. y ●…zek . 14. 14. 20. z 2 Pet 2. 5. a Gen. 6. 9. b Gen. 6. 9. c Amos 3. 3. d Heb. 11. 7. e Heb. 11. 7. f Gen. 6. 22. Heb. 11. 7. g Gen. 7. 1. h Gen 7. 23. i Gen. 6. 3 , 17 , 18 , &c. k Gen. 7. 6. & 9 28. l Luk. 3. 36. Rom 9. 5. m Gen. 6. 17 , 18. & 7. 23. n Heb. 11. 7. o Heb 11. 7. p Gen. 6. 21. q Gen. 7. 7 , 8 , 9 , 10 , 11 , & 8. 13 , 14. r Gen. 6 6 , 7 , 8 , 9. s Gen. 6. 9. & 7. ●… . t Gen. 6. throughout . u Gen. 6. 5. x Jude 14 , 15. 2 Pet. 2. 5. Gen. 6. 3. y Gen. 6. 4 , 11. z Luk. 17. ●…6 , 27. a Gen. 6. 2. Luk. 17. 27. b Gen. 4. 16. c Gen. 6. 11 , 12 , 13. d Gen. 6. 5. e Gen. 6. 13. f Mat. 24. 38 , 39. g 1 Pet. 3. 18 , 19 , 20. h Gen. 6. 9. to the end of the chap. & 7. 1. i Gen. 6. 8. k Ioan. Calv. Comment . in Gen. 6. 18. l 2 Pet. 23. to 11. m Gen 3 6. n Gen. 3. 16 to 20. Gal. 3. 10. Rom. 8. 20 , 21 , 22. o He. 10. 31. p Mat. 11. 20. to 25. q Prov. 11. 4. r Gen. 6. 18 , &c. s Gen. 19. 20 , 21 , 22. t Jer. 38. 28 , and 39. 11 , 12 , 13 , 14. u Dan. 3. 29. x 1 Pet. 3. 20. y Exod. 14. and 15. z Ionah 1. 15 , 17. a 1 Cor. 3. 21 , 22 , 23. b Gen. 8. 20 , 21 , 22. and 9. 8. to 18. c Gen. 7. 21 , 22 , 23. with 8. 20 , 21 , 22. d Gen 9. 8 , 9 , 10 , 11. ●…sal . 54. 9. e Gen. 9. 1●… . to 18. f Ioan. Mercer . in praelec . ad Genes . 9. 17. g Gen. 9. 8 , 9. h Gen. 8. 20 , 21 , 22. i Eph. 5. 2. with Heb. k Gen. 8. 2●… , 22. and 9. 12 , 15. l Gen. 8. 20 , 21 , 22. and 9. 8 , 9 , 10 , 11. m Gen. 9. 8 , 9 , 10 , 12. 15 ; 16 , 17. n Ioan. Calv. Com ▪ in Gen. 9. 9. o D. Par. Com. in Gen. 9. 9 , &c. p Gen. 9. 12. q ●…sal . 59. 20 , 21. r Gen. 9. 22 , 24 , 25 , 26 , 27. s 1 Tim 4. 8. t 2 Cor. 1. 20 ●… Tim. 4. 8. Sec before in Book II. 〈◊〉 . II. Aphor. 2. u Isa. 44. 28. a●…d 45. 1 , 2 , 3 , 4 , 5. x Rom. 8. 28 , 29 , 30 y Acts 2. 39. z Rom. 11 ▪ 5. a Acts 8. 13. b 2 Cor. 7. 14. c Gen. 9. 8. to 18. with ver . 22. &c. d Gen. 1. 26 , 27 , 28. e Gen. 6. throughout . f Gen. 8. 21 , 22. with 9. 8. to 18. g 2 Pet. 3. 10. h Gen. 9. 12. to 18. i Gen. 9. 13. k Videatur ●… Kekerma 1. Syllem . Physic. lib. 6. sub finem . l Rasi vult , quia supra generaliter tantum proposuerat se signum saederis hujus arcum in nube constituere , nec interim eum in coelo ollocarat , mox in praesenti ad majorem rei confirmationem in praesentia euin in caelo collocasse , inductis repente nubibus & arcu in illis , tunque adiccisse , E●… tibi signum de quo eram loculus ; itaque velut illi commonstrasse ; vides hunc A●…cum , hic tibi pro Signo erit me●… Promissionis & foederu , ne quicquam dubites . Quod etsi non rejecerim , simul 〈◊〉 & hoc loco Ep●…ogum esse , & Summum superiorum . Jo ▪ Mercer . in Gen. 9. 17. m D. Pare●… in Genes . 9. 12 — And. Rivet . in Gen. 9. Exercitat . 60. sub finem . — Ioan. Calvin . Comment . in Gen. 9. 13. n Mat. 16. 3. o Mar. 16. 4. p 1 Cor. 5. 7. q 1 ▪ Cor. 11. 23 , 24 , 25. r The Rainbow was no Natural , but an Instituted Sign ▪ and therefore it may Seal the assurance of the Promise , though there were no correspondency betwixt it and the thing signified : and yet it was the fitter to be a Sign of Security from the future Flood . 1. Because of the place , which is in the clouds of Heaven , whence the rain came that drowned the world before . 2. Because the Bow is bended upwards towards God , not towards the Creature below , as when it is taken in hand to shoot at a mark : Nor is there in the Bow any Arrow , which is said to be made ready upon the string , when hurt is intended ▪ Psal. 11 ▪ 2. 3. Because the Rainbow commonly appeareth with Rain , and so where men might begin to fear this judgement , there they may take comfort against it , in that it is a Sign of his Covenant for safety . 4. Because the Rainbow appears not but when there is a clearness and a brightness In some part of the sky : but at the General Flood it was all black with Rain . See the late Annotations on Gen. 9. 13. s 2 Pet. 3. 20. t Gen. 6. 18. &c. u Gen. 9. 8. to 18. x Gen. 9. 11. y Gen. 8. 21 , 22. z 2 Cor. 1. 19 , 20. with 1 ▪ Tim. 4 8. Gal. 3. 17. Heb. 13. ●… . a Gen. 3. 14 , 15. b Heb. 11. 7. c Rom. 3. 21. to 27. d Rom. 21 , 22. Mat. 6. 33. Rom 10. 3. e Rom. 3. 22. & 10. 6. f Rom. 10. 3 , 4 , 5 , 6. Phil. 3. 9. g Rom. 10. 5. Gal. 3. 10. h Rom. 5. 17 , 18 , 19. Gal. 4 4. 5. Gal. 3. 12 , 13 , 14. i Rom. 3. 24 , 25 ▪ k Mat. 24. 37 , 38 , 39. Luk. 17. 26 , 27. 1 Pet. 3. 20 , 21 , 22. l Christus etiam figuratu●… est in Noe , & in illa Arca orbis terrarum . Aug. Expos. in Evang. Joan. Tract . 9. p. 80. A. Basil. 1569. Tom. 9. H. Broughton in the General view of holy Scripture . p. 42. London 1640. Dr. Tho. Taylor , in his Christ Revealed . chap. 3. m Gen. 5. 29. n Mat. 1. 21. o Isa. 61. 1 , 2 , 3. Luk. 4. 18 , 19 , 20 , 21. p Mat ▪ 11. 28 , 29. q Gen. 6. 12. r Gen. 6. 8 , 9. s Mat. 27. 19. Psal. 45. 4 , 6 , 7. t Luk. 23. 41. u Isa. 53. 9. x Heb. 7. 26. y Luk. 2. 40. 51 z Col. 1. 13. a Gen. 8. 20. b 2 Pet. 2. 5. c Gen 9. 1 , 2 , 3 , 19. d Heb. 4. 14. e Heb. 9. 14 , 28 , & 10. 10. to 19. f Heb. 7. 24 , 25. & 9. 24. 1 Ioh. 2. 1. g Ioh. 1. 18. & 15. 15. & ●…0 . 31. 1 Pet. 1. 10 , 11 , 12. h Luk. 24. 45. i Psal 1 ●…0 . 2 , 3. Act. 15. 14 , 15 , 16 , 17. k Eph. 4. 8. to 14. l Isai 33. 22. m Is 32. 1 , 2. n 1 Cor. 15. 25. Ps. 110. 1. o Gen. 6. 14. to the ●…nd . p Heb. 3. 3 , 6. Mat. 16. 18. q Gen. 8. 20 , 21 , 22. & 9. 8. to 18. r Heb. 9 14. s Ephes. 5. 2. t Heb. 8. 8. to the end . & 13. 20. u Mat. 28. 19. Act. 38. 39. x Mat. 26. 26 , 27 , 28. 1 Cor. 11. 20 , 23 , 24 , 25. y Gen. 8. 8 , 9 , 10 , 11. z Ioh. 16. 7. Act. 2. throughout . a Mat. 3. 16. 17. b Ioh. 16. 7. & 14. 16 , 17. Rom. 14. 17. c Rom. 8. 16. d Gen. 9. 19. e Eph. 1. 10 , ●…0 , 21 , 22 , 23. f Col. 1. 17 , 18 , 19 , 20. Herewith well compare , and consider , Rom. 8. 19. to 2●… . ●… Pet. 3. ●…3 . Act. 3. 21. which ascribe to Chr●… the creating of a N●…w Heavens & New Earth ; and Restitution of all things . g 1 Pet. 3. 20. 21. Arca Noe Ecclesiae typus fuit , dicente Petro Apostolo : In Arca Noe , pauci , id est , octo animae , &c. Hieronym . advers . Luciferianos . p. 145. A. Basil. 1553 ●…om . 2. h August . de Civitat . Dei. lib. 15. cap. 26. Tom. 5. — & in Dialog . Question . LXV . p. 691. q. 51. &c. Tom. 4. Basil. 1569. — Praecipuè verò in lib. 12. contra Faust. Manichaeum cap. 14. ad 21. Tom. 6. i Hieronym . advers . Luciferian . p. 145. A. &c. Tom. 2. Basil. 1553. k Cyprian ad Novatianum Haeeticum . num . 3 , 4 , 5 , 6. p 476. An. Dom. 1593. — Illa Arca figuram Ecclesiae s●… superius diximus , portabat , quae verberabatur hinc atque illinc aquu insurgentibus tantum . Cataclys●… e●…ga ille qui. sub Noe factus est , figura persecutionis , &c. l D. Taylor of Types . Chap. III. — H. Broughton in the Generall view of the holy Scriptures . p. 50 ▪ 51. London 1640. And that learned River herein thus expresseth himself ; Illud certum est , Ecc esiam in qua servamur per baptismum , per Arcam fuisse significatam aquis innatantem ut Petrus ostendit , 1. Epist. c. 3 ver . 21. Uade idem Augustinus lib. de Unitat. Eccles. cap. ●… . Nulli nostrum dubium est , inquit , per Arcam Noe , salva rerum gestarum ●…ide ut deletis peccatoribus domus just●… a diluvio liberaretu●… , etiam Ecclesiam fulsse figura●…am ; Quae forte humani ingen●… conjectura videretur , nisi hoc Petrus Apostolus in sua Epist. diceret . Eodem reserri potest familiaris Ecclesiae Comparatio . cum Navi ▪ unde est quod aliqui dicuntur fluctuare . Eph 4. v. 24. vel naufragare a ●…ide . 2. Tim 1. v. 19. ad hanc figuram referri potest quod dicitur ver . 18. Stabilio f●…dus meum tecum , ut ingredieris in Arcam , tu & filii tul , & uxor tua & uxores filiorum tuorum tecum . His enim Deus adopta●… 〈◊〉 in famil●… suam , & in domum introdu●… , in qu●… vult eum cum suis alere & servare . Et quamvis ▪ F●…dus illud videatur tantum spectare praesentem vitam , tamen ●…ltius conscendendum est , adrem significatam . Est en●…m FOEDUS GRATIAE , qu●… aliud spectat quam temporalis vit●… aliquot annorum usuram . — And. Rivet : in Gen. 6. Excercitat . 53. m Gen. 6. 22. n Heb. 3 3. 6. o Rom. 16. 16. p Eph. 4. 11 , 12. q 1 Cor. 3. 10 , &c. r ●…ph . 2. 20. s Gen. 6. 3 , 17 , 18. and ch . 7. throughou●… . 1 Pet. 3. 19 , 20. t Gen 3 15. u Mat. 28 , 19 , 20. 1 Cor. 11. 26. x Gen. 6. 14. y Isa. 61. 3. z Rom 1. 7. 1 Cor. 1. 2. a Col. 2. 2. Cant. 8. 7. 8. b Bitumen enim ●…gnificat Charitatem , &c. Aug. Dialog . Quest. LXV . quest 66. Tom. 4. c Eph. 4. 3. d Psal. 122. 3. e Eph. 2. 21. f Gen 6. 16. g Ioh. 8. 12. h Gen. 6 16. i Ioh. 10. 7 , 9. k oh . 14. 6. l A●…is 4. 12. m Et quod ostiu●… i●… latere accepit , profecto illud est vuin●…s , quando latus crucifixi 〈◊〉 perforatum est . Hoc quippe ●…d illum veni●…tes ingrediextur , quia inde Sacramen a vianarunt , quibus credei●…es 〈◊〉 . Aug de 〈◊〉 . Dei l●… . 15. cap. 26. Tom. 5. n Gen. 6. 16. o Habuit Arca nidos suos ; Ecclesia plur●…mas mansiones . Hieron . advers . Lucife●…ian ▪ p. 145 Tom. 2. Basil 1553. p Heb. 13. 17 , 24. 1 Thes. 5 12 , 13. 1 Tim. 5. 17 , 18. q 1 Cor. 12. 28. Rom. 12. 4 , 5. 6 7. 8. r Rom. 12. 4 , 5. 1 Cor. 1●… . 12 , &c. s 1 Cor 3. 1 , 2. Heb. 5. 12. 13. 14. t Rom. 13 1. and 15. 1. u Phil. 3. 15. 1 Cor. 2. 6. x Ioh. 14. 2. y Dan. 12. 3. z Rom. 2. 6. a Gen. 6. 19 , 20 and 7 , 8 , 9 , 14. b Gen. 9. 18 , 19 , 25 , 26. c Acts 2. 5. to 14. 41. Col. 3. 11. Gal. ●… 6. 1 Cor. 1. 26. to the end of the ●…hap . d Mat. 13. 24. to 31. 38. ●…o 44. e Mat. 13. 47. to 53. f Mat. 25. 1. to 13. g Vt in i●… omnium animalium genera ; Ita & in hac universa●…um & gen●…tum & morum homines sunt . Ut ibi pard●… & haedi , lup●…●… agni ; ita & hic justi & peccatores , id est vafa aurea & argentea , ci●…m ligneis & fictilibus commorantur . Hieron . advers . Lucifer . p. 145. A. Tom. 2. Basil. 1553. h Rom. 9. 21 , 22 , 23. i 1 Pet 4. 17 , 18. k Iohn 16. 33. l Psal. 34. 19. m 2 Tim. 3 12. n Act. 14. 22. o Periditata est arca in Diluvio ; periclitatur Ecclesia in mundo . Hieron . adver . Luciferianos . p. 145. Tom. 2. Basil. 1553. p Illa Arca figuram Ecclesiae portabat , quae verberabotur hinc atque inde aquis insurgentibus tantum . Cataclysmus ergo ille qui : sub Noe factus est . figuram persecutionis , quae per totum orbem nunc nuper supereffusa est , ostendit , &c. D. Cyprian . ad Novatian . Haereticum . §. 5. p. 476. Edit . 1593. q 1 ●…et . 3. 20 , 21. r Gen. 7. 21 , 22 , 23. s Extra Ecclesi●…m non est Salus . t Eph. 2. 12. u Quisquis ille est , & qualiscunque ille est . Christianus non est qui in Christi Ecclesia non est . Aug. de Tempor . Ser. 181. p. 993. 〈◊〉 Tom. 10. Basil. 1569. x Firmissime tene & nulatenus 〈◊〉 , non so●…um omnes Paganos , sed etiam omnes . Iudaeos haereticos atque schismaticos , qui extra Ecclesiam Catholicam prasentem finiunt vitam , in ignem aeternum ituros , qui paratus est diabolo & Angelis ejus . Aug. de Fide ad Pet. D●…aconum . p. 234. ●… . C. Tom. 3 Basil. 1569. y 1 Pet. 3. 20 ▪ Gen. 7. 17. z 1 Pet. 3. 21. a Mark 16. 16. b 1 John 1. 7. Eph. 5. 25 , 26 , 27. c 1 Cor. 6. 11. d 1 Pet. ●… . 24. 1 John 5. 6. e Quid significat , quod Noe per aquam & lignum liberatur ? Aqua significat Baptismum , & lignum crucem . Sicut Noe per aquam & lignum liberabatur : ita & Ecclesia ●…aptismo & Passionis signaculo liberatur . Aug. Dialog . Quae. LXV . Q. 51 Tom. 4. f 1 Pet. 3. 20 , 21 , 22. g Col. 3. 1 , 2. Eph. 2. 5 , 6. h Phil. 3. 20. i Mat. 3. 16 , 17. k Isa. 53. 3 , 4 , 5. l Isa. 63. 9. m Gal. 3. 13●… 14. n Isa. 63. 5 , 6 o 2 Cor. 5. 21. p Gen. 8. ●… . q 1 Pet. 1. 5. r Gen. 6. 18. &c. s 1 Pet ▪ 3. 20. t Rev. 7. 4 , 9. u Mat. 7. 13 , 14. Luk. 13. 24. x Luk. 12. 32. y Mat. 22. 14. and 20. 16. z Gen. 8. 20 , 21 , 22. and 9. 9. to 18. a Rev. 21. 1. b Rev. 21. 4. c Gen. 8. 20 , 21 , 22. and 9. 8. to 18. d Gal. 3. 13. e H. Ainsworth in his Annot. on Gen. 8. 21. f Gen. 8. 20 , 21 , 22. g Heb. 11. 7. h Gen. 9. 21. &c. i Eph. 5. 2. k Gen. 9. 12. to 18. l Rev. 4. 3. m Rev. 10. 1. n Sed ●…eglgendum non est quod Ioan. Apoc . cap. 4. v. 3. scribit . In circuitu throni fuisse Iridem , &c. Andr. ●…ivet . in Genes . 9. Exerc. IX . sub fin . o H. Ainsw . in his Annot. on Gen 9. 13. p Et iris erat in circuitu scdis similis visioni 〈◊〉 ] Iris itaque Graca Latinaque lingua Arcus vocatur , qui in die pluviae apparere videtur ; & quid per hanc nisi reconciliatio mundi designatur , quae per inc●…rnati verbi dispensationem facta cognoscitur ? Hoc certe si solerter inspicitur , effectus ipsius iris i●…dicare videtur . Arcus itaque tun●… apparet , cum rad●…is solis imbrisera fuerit nubes illustrata . Sole igitur nubem illustra●…te , itis , id est , Arcus apparuit : quia videlicet cum Patris Verbum , quod cand●…r est lucis aeto●…ae ac Sol justitiae , humanam suscipiendo illustravit Naturam , ipsa humanitatis ejus susceptio , quae p. ofectò nubes a Propheta vocatur , reconciliatio facta est mundi , &c. August . in Apocalyps . Joan. Homil 2. p. 659. C D. Tom. 9. Basil. 2569. q Andr. Rivet . in Gen 6. Exercitat . 53. p. 271. Ludg. 1633. r D. Parel Comment . in Gen. 6. 18. and in Gen. 9. 11. s H. Ainsw . in his Annotat. on Gen. 6. 18. t Dextera quamtum vis fuerat tibi manca , docendi Pollebas mira dexteritate tamen . u Mr. William Perkins in his Comment . on Heb. 11. 7. x Eph. 5. 2. y Gen. 6. 13 , 18 , &c. & 9. 8. to 18. z Gen , 8. 20 , 21 , 22. & 9. 8. to 18. a Gen. 6. 8 , &c. b Eph. 5. 2. with Gen. 8. 20 , 21 , 22. & 9. 8. to 18. c 1 Pet. 3. 20 , 21. d Eph. 2. 12. e Act. 2. 47. f Illius foetu nascimur : illius lacte nu ▪ trimur : Spiritu ejus animamur . Adulterari non potest Sponsa Christi , incorrupta est & pudica : Unam demum novit , unius cubiculi sanctitatem casto pudore custodit . Haec nos Deo servat . Haec filios regno quos generavit assignat . Quisquis ab Ecclesia segregatus adulterae jungitur , à promissis Ecclesiae separatur . Nec perveniet ad Christi prae nia qui relinquit Ecclesiam Christi . Asieaus est , Profanus est , Hostis est . Habere jam non potest Deum Patrem , qui Ecclesiam non habet matrem . Si potuit evadere quisquam qui Extra A●…cum Noe fuit ; & qui Extra Ecclesiam foris fuerit , evadet . D. Cyprian . de unitate Ecclesiae Lib. Sect. 5. p. 297. Edit . 1593. g 1 Pet. 3. 20 , 21. h Ioh. 14. 6. i Ioh. 10. 7 , 9. k 1 Tim. 2. 5. l Act 4 12. m 1 Pet. 3. 20 , 21. n Rom. 4. 25. 1 Cor. 15. 3. 1 Pet. 2. 24. Gal. 3. 13. o Ephes. 5. 2. Heb. 10. 5. to 19. p Rom. 1. 4. 1 Tim. 3. 16. q Gal. 5. 24. Col. 3. 3 , 5 , 8. Ephes. 4. 22. r Eph. 2. 4 , 5 , 6. Col. 3. 1 , &c. Rom. 6. 4. s Rom. 6. 3 , 4 , 5. t Rom. 6. 4. u Rom. 6. 5. x 1 Pet. 3. 20 , 21. y Mr. W. Perkins in his Comment . on Heb. 11. 7. z Gen. 9. 9. to 18. a Mat. 6. 33. 1 Tim. 4. 8. Heb. 1. 3. with Rom. 8. 17. b Gen. 6. & 7. & 8. & 9. chapters . c 1 Cor. 3. 21 , 22 , 23. d Heb. ●… . 3. Mat. 16. 18. e Mat. 3. 16 , 17. f Gen. 6. 18. & 9. 9. 10 , 11 , 12 , 13 , 15 , 17. g Gen. 9. 12. h Gen. 9. 16. i Isai. 54. 7 , 8 ; 9 , 10. k Gen. 6. 13. to the end . & 9. 9. to 18. l Gen. 6. 18. & 9 8 , 9. m Eph. 2. 12. n 1 Pet. 3. 20 , 21 , 22. o Isai. 54. 9 , 10. with Gen. 8. 21. See H. Ainsw . Annot. thereupon . p Gen. 9. 12. to 18. q Gen. 8. 22. r Gen. 9. 1 , 7. s Gen. 9. 2. t Gen. 9. 3 , 4. u Mat. 6. 33. x 1 Tim. 4. 8. y Gen. 6. 18. z Gen. 6. 18. & 9. 8 , 9. a 1 Pet. 3. 20 , 21 , 22. Heb. 11. 7. b Isa. 54. 9 , 10. with Gen. 8. 21. See H. Ainsw . Annot. there . c Gen. 9. 12. to 18. d Gen. 9 9. 12. 16. e Gen. 8. 22. & 9. 1 , 2 , 3 , 4 , 7. f Gen. 3. 15. with Gen. 6. 18. & 9. 8 , 9. g Gen. 3. 15. with Gen. 6. 18. h Gen. 3. 15. with Gen. 6. 17 , 18 , &c. i Gen. 3. 14 , 15 , &c. with Gen. 6. 18. & 9. 8 , 9 , 10 , &c. k Gen. 3. 15. l Gen. 9. 19. m Gen. 3. 14 , 15. with 1 Pet. 3. 20 , 21 , 22. n Gen. 3. 14 , 15. o Gen. 3. 21. with 4. 3 , 4 , 5. p Isa. 54. 9 , 10. Heb. 6. 18. q Gen. 9. 12. to 18. r Gen. 3. 15. with Gen. 9. 12 , 16. s Gen. 3. 16 , 17 , 18 , 19. t Gen. 9. 1 , 2 , 3 , 4 , 7. u See Book III. ch . 2. Aph. 2. Doubt 1. Also See the Quest. in Aphorism 5. of chap. 2. of this Book . x Gen. 6. 1●… . y Gen. 6. 9. a Weigh well Gen. 11. 31 , 32. and Gen. 12. 1 , 2 , 3 , 4. Act. 7. 2 , 3 , 4. See Sacred Chronology by R. D. in the Preamble . Disficul . 2. H. Broughton refers this Prom. to Abram's 75. year , mistaking ( I suppose ) that place Gen. 12. 1 , 4. Gen. view of Holy Script . p. 79. L●…nd . 1640 and Concent of Script . b Gal. 3. 16 , 17. Exod. 12 40 , 41 , 42. c Gen. 12 1. d Gen. 11. 27 , 28. e Gen. 12 5 , 6 , &c. f Gen. 15. 7. g N●…h 9. 7 , &c. h Acts. 7. 2 , 3 , 4. i Gen. 11 , 10. to 27. k H. Broughton in his Generall view of Holy Script . p. 75. Lond. 1640. l Rom. 4 , 1 , 2 , 3 , 4 , 5. m Iosh. 24. 2. n Late Annot . on Iosh. 24. 2. o Gen. 11. 26 , 28. p Act. 7. 2 , 3 , 4. q Plin. Nat. Hist. l. 6. c. 27. r Dan. 2. 2 , 4 , 5. s H. Ainsworth in his Annot. on Gen. 11. 28. t Num. 34. 2. to 13. Also Sec Gen 15. 18. and 10. 19. u D. Pareus in Com. ad . Gen. 12. 5. x H. Broughton in his General view of Holy Script . p. 62. Lond. 1640. y Gen. 10. 6 , 19. z Buxtors . in Lexic . ad verb. a Gen. 9. 25 , 26 , 27. b Levit. 18. ●…5 . c Deut. 4. 21 , 22. d Heb. 11. 5. with Gen. 12. 7. and 13 , 14 , 15. and 15. 18 , &c. and 17. 8. e Exod. 6. 4. with Heb. 11. 9. 10 , 13 , 14 , 16. f Deut. 12. 9 , 10. Psal. 95. 12. Heb. 3. 18. g Zech. 2. 1●… . h Exod. 15. 13. i Hos. 9. 3. k Exod. 15. 17. l ●…sal . 8. 8. ●… m Isa. 7. 14. n Ma●… . 1. 23. o ●…sal . 2. 6. ●… z k. 34. 23. and 37. 29. Luk. 1. 22. and 2. 11. p Ezek. 20. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 had searched out diligent●…y , &c. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perlustrare , investigare , scrutari , circumcundo & in gyrum ; explorare circumquaque . Pagn . Mercer . q Deut. 11. 10 , 11 , 12. r Deut. 8. 7 , 8. 9. s ●…zek . 20 ▪ 6. t Exod. 15. 16 , 17. u Mat. 4. 5. Psal. ●… 8. 1 , 2. x Math. 4. 5. Psal. 46. 4. y Deut. 12. 11. 1 King. 8. 29. z 1 King. 8. 4 , 6 , 7 , &c. Psal. 147. 19 , 20. Exod. 25. 20 , 21 , 22. a Psal. 147. 20. Rom. 3. 1 , 2. b Heb. 11. 9 , 10 , 13 , 14 , 15 , 16. c Mat. 22. 14. and 20. 16. d 1 Cor. 7. 20 , 21 , 22 , 24. e Mat. 19 21. f Iosh. 24. 2. g Gen. 12. 4. 7. See also the whole History of Abram's life . h Heb. 11. 8. i H. Brought on in his Gen. view of Scrip. p. 79. 1640. k Gen. 12. 4. l Gen , 12. 1 , 2 , 3 , 4. m Acts 7. 2 , 3 , 4. n Gen. 11. 31 , 32. o Gen. 12. 1 , 2 , 3. p Gal. 3. 17 , 18. Exod. 12. 40 , 41. q Gen. 15. 13. r Gen. 21. 5. s Exod. 12. 40 , 41. t Neh. 9. 7 , 8. u Gen. 12. 1 , 2 , 3. with Acts 7. 2 , 3. x Gen. 12. 6 , 7. y Gen. 13. 14 , 15 , 16 , 17 , 18. z Gen. 15. throughout . a Gen. 17. thr●…ughout . b Gen ▪ 18. 10 , 18. with 17. 16 , 19. c Gen. 22. 15. to 20. d Gen. 12. 1 , 2 , 3. e Gal. 3 17. See also Acts 3. 25. f Gen. 15. 18 , &c. g Gen. 17. 1 , 2. &c. h Gal. 3. 17. i 1 Tim 4. 8. k 2 Cor. 1. 20. l Gen. 12. 1. m Gen. 12. 1. n Heb. 11. 8. o Gen. 12. 1. p Gen. 12. 1 , 2 ▪ 3. q Joh. 8. 53. r Iustin. H●…st . l. ●…6 . Ioseph Iud. An●…iq . l. ●… . c. 15. Euseh de praep . Evang. l. 9. c. 4. 〈…〉 . s Psal. 45. 10 , 11. t Luk. 9. 23. u Luk. 14. 16. to 34. x 2 Cor. 6. 19. to the End. y Hab. 1. 13. z Exod. 15. 11. a Lev. 10. 3. b Gal. 3. 8. with Gen. 12. 3. c Gal. 3. 17. d ●…ez . Annot●…in Gal. 3 ▪ 17. e Gen. ●…7 , 4 , 5. Rom. 4. 17. f Rom. 4. 12. g Rom. 4. 18. h Gal. 3. 16 , 28 , 29. i Gal. 3. 16. 28 , 29. k Gal. 3. 7. l Gen. 12. 3. & 18. 18. & 22. 18. m Gal. 3. 13 , 14. n Act. 3. 25 , 26. o Gal. 3 8 , 9. p Gen. 12. 7. & 13. 14 , 15. & 15 18 , 19 , 20 , 21. & 17. 8. q Isa. 8. 8. r Heb. 4. 8 , 9. with 3. 18 , 19. & 4. 6. s Ioh. 3. 16 , 18 , 36. Ma●… . 16. 16. Heb. 4. 9 , 10 , 11. t Gen. 17. 7 , 8. u 2 Cor. 5. 19. x Eph. 2. 12. y Book II. ch . 2. Aphor. 2. Sect. 3. z Gen. 1●… . 5 , 6. a Rom. 4. 17. to the end . b Gal. 3. 9. c Rom. 4. 11. d Rom. 4. 18 , &c. e Gen. 17. 17. f Ioh. 8. 56. g Gen. 17 ▪ 1 , 2 , 3 , &c. h Gen. 12. 1 , 2 , 3. i Gen. 22. 9 , 10. with Heb. 11. 17 , &c. k Gen. 22. 9 , 10 , &c. Heb. 11. 17 , &c. l Heb. 11. 17 , 18 , 19. m Rom. 4. throughout . Gen. 15. 5 , 6. n Rom. 3. 22 , 24 , 25 , 26. o Gal. 3. 17. p Act. 3 25 , 26. q Gen. 15 , 8 , 9 , 10 , 17 , 18. r Heb. 10. 1. s Heb. 9. 15 , 16 , 17. 1 Cor. 11. 25. t Ier. 34. 18. u Exod. 1. 11 , 13 , 14. Deut 4. 20. Ier. 1 1. 4. x Heb. 12. 〈◊〉 . Exod. 3. 2. & 20. 18. y ●…an . 10. 6. Revel . 1. 1●… . z Gen. 17. 1 , 2 , &c. to v. 19. a Rom. 4. 11. & 3. 21 , 22 , &c. b Col. 2. 11. c Gen. ●…2 . 1. d Psal. 45. 10 , 11. e Mat. 10. 37 , 38 , 39. Ma●… . 8. 34. Luk. 9 ▪ 23. & 14. 26. to the e●…d . f Tit. 2. 10 , 11. g Isa. 1. 16 , 17. h 2 Cor. 6. 16 , 17 , 18. i Luk. 18. 9 , 10 , 11 , 12. Rom. 7. 9. Phil. 3. 7. Rev. 3. 17. k Phil. 3. 7 , 8. l Eph. 2. 1 , 2 , 3. Act. 26. 18. Ioh. 8. 44. 2 Tim. 2. 25. m 1 Cor. 7. 22. 2 Cor. 10. 4 , 5. n Mat. 6. 24. o Josh. 24. 2. p Gen. 12. 1 , 2 , 3. q Heb. 11. 8 r Mat. 27. 44. with Luk. 23 39. to 44. s Act 9 1. to 23. t Missus est ad gentes , ex latrone pa●…r , ex ●…upo ●…vis . Aug. de Temp. Serm. 74. p. 747. D. Tom. 10. Basil . 1569. u Isa●… . 55. 1 , 2 , 3 , 6 , 7 , 8. & 1. 16 , 17 , 18 , 19. Mat. 11. 28 , 29 , 30. x ●…oh . 6. ●…4 . y Luk. 14. 23. z Eph. 2 1 , 5 , 6. Phil. 2. 12 , 13 Jer. 31. 18 , 19 a Ezek. 20. 6. b 1. Cor. 3. 17. c 1 Cor. 6. 10 , 11. d Ma●… . 10. 29 , 30. e Act. 2. 39. f Mat. 22. 14. g Act. 5. 1 , &c. with 4. 32 , 34 , 35 , 36 , 37. & Act. 8. 13. h ●…om 8. 28. 30. Ioh. 6. 44 , 45. i Ioh. 16. 8 , 9. A●…t . 2. 37. k Act. 4. 12. l Heb. 7. 25. m Phil. 3. 4. to 12. n Ioh. 6. 44 , 45. ●… ph . 2. 13 , &c o 2 Pet. 1. 4. p Eph. 4. 24. Col. 3. 10. q Ioh. 14. 21 , 22 , 23. r Gen. 12. 1 , 2 , 3. s Isa. 55. 1 ▪ 2 , ●… , 4. Ma●… . 11. 28 , 29. 2 Cor. 6. t Act 2. 38 , 39 , 40 , 41. u Iosh. 24. 2. x Iosh. 24. 2. Rom. 4. 5. y 1 King. 12. 28 , &c. z 1 King. 16. 30 , 31. a Exod. 20 ▪ 5 ▪ b Ezek. 20. 6. c Gen. 12. 1 , 2 , 3. with Gal. 3. 16. Act. 3. 25. d R●… . 4. 16. e Ioh. 8. 57 , 58. f Gen 13. 14 , 15 , 16 , 17. g Gen. 22. 15 , 16 , 17 , 18. h Gal. 3. 16. See also Rom. 4. 13. i Luk. 1. 54 , 55. k Gen. 12. 1 , 2 , 3 , 7. with Gal. 3. 17. Acts 3. 25 , 26. l Act. 3. 25. m Gen. 15. 18. n Gen. 17. 7 , 8. o Gen. 17 9. o 15. p Gen. 21. 13. q Iohn 8. 37. Rom. 9. 7 , 8. and 2. 28 , 29 , r Rom. 4. 11. 12 , 16 , 17. s Gal. 3. 29. t Gen. 17. 5. Rom 4. 16 , 17. u Rom. 4. 16 , 17. x Rom. 4 12. with Ioh. 8. 39. y Gal. 3. 8 9 z Rom. 4. 13. - 16. Gal. 3. 29. ( a ) Rom. 4. 12 , 16. b Mat. 1. 1 &c. Heb. 2. 16. Gal. 3. 16. c Luk 1. 27 , 35. Mat. 1. 20 , 23 , 25. d Gen. 12. 3. and 22. 18. Act. 3. 25 26. Gal●… 3. 8 , 9 , 13 , 14. e Gen. 17. 19 , 20 , 21. Rom. 9. 7 , 8. f Gen. 21. 10 , 12. Gal. 4. 30. g Rom. 9 6 , 7 , 8 , 9. h Gal. 4. 23 , 23. i Gen. 17. 10 , 11. 12 , 13 , 14 , 23. k Ioan. Calvin . in Com. ad Gen. 17. 19. l D. Pare●… in Com ad Gen. 17. 19 m Gen. 17. 18 , 19 , 20 , 21. and 21. 10 , 11 , 12 , 13. n Gen. 2 ●… 12. Rom. 9. 7 , 8 ▪ 9. o Gen. 17. 19. p Joh. 8. 37. q Acts 3. 25. r Gal. 3. 16. s Gal. 3. 17. t Gal 3. 19 u Gal. 3. 8 , 9. x Gal. 3. 13 , 14. y Gal. 3. 29. z Rom. 4. 13 , 16. a Gen. 17 20. 21. b Rom. 4. 16. c Gal. 3. 29. d Gal. 3. 16. e Gal. 3. 16. f Gal. 3. 16. g 〈◊〉 . 1. 10. with Col. 1. 20. h Eez. in Annot . ad Eph. 1. 10. i 1 Cor. 12. 12. k Eph. 1. 23. l Gal. 3. 28. m Gal. 3. 16. S●…e M●… W. Pe●…kins in his Comment . hereon . n Eph. 1. 4 , &c. o Rom. 8. 30. 31 , 32. p Col. 1. 13 q Mat. ●… . 17. r Eph 1. 6. s Rom. 5. 10. Col. 1. 21. t ●…it . 1. 15. 16. u Eph. 2. 12. x 2 〈◊〉 . 1. 20. y Book II. Chap. 2. Aphor. 2. Sect●…on 2. ●…nd Section 3. z Psal. 14. 7. 19 , 20. and 50. 5. Rom. 3. 1 , 2. a Mat. 21. 43. Act. 13. 46 , 47. b Gen. 17 7. c Isa. 59. 21. d Isa. 41. 8. Jam. 2. 23. e Zelus indign●…ntis , Zelus amantis . f Deu●… . 5 ▪ 9 , 10. Jer. 32. 18. g Gen. 14. ●…4 . h Eccles. 2. 7. i Gen. 15. 13 , 14. k Gen. 13. 16. and 15. 5. l Gen. 12. 7. and 13 , 14 , 15. and 15. 18. &c. and 17 , 8. m Mat. 1. 1. &c. Gen. 12. 3. and 22. 18. n Gen. 17. 1 , 2 , &c. o Gen. 12. 1 , 2 , 3. and 15. 1 , 18. p Exod. 6. 2. 3 , 4. q Isal. 9. 6. r Rom. 4. 12. s Gen. 17. 4. t Rom. 4. 11 , 12 , 13 , 16. u Gal. 3. 7. 29. x Gal. 3. 16. y Omnia opera Trinita●… ad extra sunt ind●…visa . z 2 Cor. 1. 20. a Gal. 3. 7. 29. Rom. 4. 11 , 12 , 13 , 10. b 1 Cor. 6. 17. ●…ph 3. 17 , Rom. 8. 17. Ga. 4. 4 , 5. c Rom. 9. 3 ; 4. d Gen. 17. 12 , 13. e 1 Cor. 7. 14. f Psal. 144. 15. g Gal. ●… . 7 , 29. h Gen. 17. ●… . ●…5 . 16 , ●…7 ▪ ●…1 . i Gen. 21. 12. k Deut. 26. 18 , 19. l Deut. 7. 6. & 14. 2. m Exod. 19. 5 , 6. n Rom. 11. 16. o 1 Pet. 2. 5 , 9 , 10. p 1 Cor. 7. 13 , 14. q Gen. 13. 〈◊〉 & 15. 5. & 22. 17. r Gen. 12. 2. s Gen. 12. 2 , 3. t Gen. 15. 1. u Gen. 12. 6 , 7. & 13 , 14 , 15. & 15. 7 , 18 , 19 , 20 , 21. & 17. 8. x Gen. 17. 4 , 5 , 6. y Rom. 4. 13. z Gen. 17. 4 , 5 , 6. a Gen. 22. 17. b Gen. 17. 7 , 8. c Gen. 1 2. 3. & 18. 18. & 22. 18. d Gen. 17. 9. to 15. e Gen. 17. 11. f Rom. 4. 11. g Gen. 17. 10 , 13. Act. 7. 8. h 1 Cor. 7. 13 , 14. Act. 2. 38 , 39. i ●…ct 2. 38 , 39. k Gen. 17. 9. to 15. l Col. 2. 10 , 11 , 12. m 2 Cor. 1. 20. Gal. 3. 16. n Gen. 12. 3. o Gen. 18. 18. p Gen. 22. 18. q Luk. 1. 54 , 55. Act. 3. 25 , 26. Gal. 3. 13 , 14. r Gen. 12. 2. & 17. 5 , 6. Rom. 4. 16. s Gen. 15. 18 , 19 , 20 , 21. & 17. 8. to 15. t Gen. 12. 2 , 3. & 15. 1. u Gen. 17. 7 , 8 & 12. 3. & 18. 18. & 22. 18. x Gen. 17. 7 , 19. y Luk. 1. 54 , 55. z Prov. 22. 28. a Psal. 77. 5. b Isa. 58. 12. c Gen. 49. 〈◊〉 26. d Mat. 35. last . e Psal. 145. 1 , 2. f Lev. 25. 45 , 46. g Deut. 15. 12 , 17. with Lev. 25. 39 , 40. h Gen. 17. 13. Exod ▪ 32. 16 , 17. i Eccles. ●… . 4. with 2 ▪ Pet ▪ 3. 10. k Gen. 3. 14 , 15. l Rom. 4. 13. 1 Tim. 4. 8. m Psal. 34. 9. 10. Rom. 8. 28. n Heb. 9. 1 , &c. to 11. o Matth. 28. 18 , 19 , 20. 1 Cor. 11. 26. p Rom. 3. 1 , 2. Mat. 21. 43. Acts 13. 26 , 45 , 46 , 47 , 48. q Rom. 11. 25 , 26. r Mat. 1. 17. s Luk. 3. 23. to 35. t Gal. 3. 16 , 19. u Heb. 1. 3. x Ioh. 4. 10. and 3. 16. y Rom. 11. 25 , 26. z 2 Ioh. ver . 1. 4. a 1 ▪ Tim. 1. 5. Acts 16. 1 , 〈…〉 . b Luke 13. 〈…〉 . c Gen. 39. 9. 10 11 , 12. ●…nd 42. 18. with Heb. 11. ●…7 . to 23. d Luk. 3. 23. to the end of the Chap. e Gal. 3. 29. f Gal. 3. 16. g Rom. 8 9. h 2 Cor. 5 17 , 18. i 1 Cor. 6. 17. k Gal 5. 24. l Rom 8. 1. m Rom. 4. 11 , 12 , 16. n Gal. 3. 6 , 7. o Rom. 4. 17 , 18. Gen. 15. 5. and 12. 3. and 22. 18. p Rom. 4. 2 , 25. q Rom. 4. 18. Gen. 15. 5 r Rom. 4. 18. s Gen. 17. 4 , 5. Rom 4. 17. 18. t Gen. 17. 17. ●…nd 18. 11 Rom. 4 19. Heb. 11. 12. u Gen. 18. 11. x Heb 8. 12. Isa. 55. 7 , 8 , 9 and 1. 18. 〈◊〉 . 34. 6 , 7. H●…b . 10. 14. to 19. y Micah 7. 18 , 19. z Psal. 110. 1. 1 Cor. 15. 24. 25. 26. Rom. 16. 20 Z●…ch . 12. 10. Joh 14. 15. Psal. 34. 9 , 10. b Rom. 8. 28. c Rom. 4. 19. d 2 King. 7. 1 , 2 , &c. e Gen. 18. 01 to 16. f Numb . 11. 16. to 24. g Luke 1. 13. to 22. h Rom. 4. 20. i Rom. 4. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k Rom. 4. 21. l Gen. 18. 10. to 16. m Num. 11. 16. to 24. n Luk 1. 13. to 22. o Rom. 4. 17 , 21. Heb 11. 17 , 18 , 19. p Joh. 8 39 , 40. q Gen. 12. 1 , ●… . 3 , 4. Heb. 11. 8. r Josh. 24. 2. Rom. 4. 5. s Gen. 17. 9. to 15. 23. to the end . and 21. 4. t Ioan. Calvin . Comm. in Gen. 17. 23. u Gen. 17. 23. x Iohn 8. 56. y Luk. 24. 32. z Strength out of weakness , published by the Corporation , 1652. p. 37. a Gen. 14. 8. to 17. b 1 Joh. 3. 16. c Believers Evidences . CHAP. 2. Note 7. p. 168. to 173. & CHAP. VIII . toro●…ghout . d Gen. 18. 19. e Deut. 6. 7 , 8 , 9 , & 11. 19 20 , 21. Ephes. 6. 4. f Deut. 8. 6. & 10. 12 , 13. Psal. 1 19. 1. Act. 18. 25 , 26. g Ioan. Calvin . in Com. ad Gen. 18. 19. h Eph. 6. 4. i Gen. 35. 1 , 2 , 3 , 4. k Job 1. 5. l Josh. 24. 14 , 15. m Psal. 101. throughout . n Act. 10. 1 , 2. o Ier. 10. 25. p See the Book 〈◊〉 Strength out of weakness , published by the Corporation . 1652. p. 3. 20. q Gen. 22. 1 , &c. Heb. 11. 17. r Heb. 11. 17. s Gen. 22. 12. 16. t Gen. 22. 5. to 19. u Gen. 21. 10 , 11. x Abrahae factum quando filium voluit immo●…arc , quod Deo jubente fuit obedientia ; Deo non jubente quid suit nisi Dementia ? Aug. contra secundam Gaud. Epist. Tom. 7. p. 354. D. Basil . 1569. y Novum praecepti genus est homini , legem sceleris dare , & religiosum bibere , si impium voluerit perpetrare . Abraham si par●…icidium f●…cerit , iustus est : si non fecerit , indevo●…us est . — Ecce inter pietatem pat-is & devotionem Dei , filium est quidem scelus occidere , sed Deum s●…elestius non audire . In Angusto p●…sita est 〈◊〉 justitia . Par●…iciaium juberis ut facias , te manibus Orbaturu●… . Quid hoc est ? Imperat parricidium , qui prohibet homicidium . Iubetur , inquit , filium victimare , solatium paternae Senectutis , & unicum pignus posteritatis . Qui quanto seriot , tanto dulcior : quanto solus aut mi●…us , tanto charior & dilectus , &c. August . de Tempore Serm. 73. ad init . Tom. 10. p. 744. A. B. Basil. 1569. z Mat. 10. 37 , 38 , 39. Luk. 14. 26. to 34. & 9. 23. Tit. 2. 11 , 12. a Ephes. 6. 4. b Gen. 18. 18. c Psal. 37. 25. d Rom. 4. 13. e Rom. 8. 16 , 17. 1 Pet. 1. 3 , 4. f Gen. 3. 15. & 12 3. g Gen. 17. 7 , 8. h 1 Cor. 3. 21 , 22 , 23. i Gen. 12. 1 , 2 , 3. k Gen. 12. 7. l Gen. 13. 14 , 15 , 16 , 17. m Gen. 15. 1 , 4 , 5 , 13. to the end of the chapter . n Gen. 17 1. to 9. & ver . 15 , 16 , 19 , 20 , 21. o Gen. 18. 10 , 14 , 17 , 18 , 19. p Gen. 22. 15 , 16 , 17 , 18. q Gen. 12. 1 , 2. r Gen. 22. 16 , 17. s Gen. 17. 15 , 16. t 1 Chron. 17. 20. u Pagnin . Thesaur . & Buxtorf . Lex . ad verb. x Psal. 100. 4. and 103. 1 , 2 , 20 , 21 , 22. and often in the Old Testament . Luk. 1. 68. and 2. 28. 1 Cor. 1. 14. 16. y Gen. 9. 26 , 27. z Gen. 27. 25. to 30. a Gen. 49. 28. and 48. 9 , 20. b Gen. 1●… . 19. Heb. 7 6 , 7. c Lev. 9 22. Numb . 11. 23 , 24 , 25 , 26 , 27. d Gen. 47. 7. e Gen. 24. 60. f Mat. 5. 44. Luk. 6. 27. 1 Cor. 4. 12. 1 Pet. 3. 9. g Gen. 2. 3. Exod. 20. 11. h Mat. 26. 26. 1 Cor 10. 16. and 11. 24 , 25. i Acts 3. 26. k Gal. 3. 14. l ●…en . 1. 22 , 28. and 5. 2. ●…nd 9. 1. m D. 〈◊〉 in Gen. 12. 2. n Gen. ●…3 . 2. o G●…n . 2●… . 35. p Gen. 24. 35. q Gen. 23. 6. r Gen. 12. 2. s Gen. 14. 14 , 15 , 16. t Gen. 16. 15. and 17. 20. u Gen. 25. 1 , 2 , 3 , 4. x Gen. 21. 1. to 9. Heb. 11. 11 , 12. y Gen. 21. 12. z Gen. 17. 19 , 21. a Heb. 11. 11 , 12. b Gen. 24. 1. c Eph. 1. 3. d Gen. 15. 6. Rom. 4. 17. to 23. Heb. 11. 8 , 9 , 17 , 18. e Gen. 15. 6. Rom. 4. 3. &c. e Gen. 15. 6. Rom. 4. 3. &c. f Rom 4. 18. g Gen. 12. 4. Heb. 11. 8. Gen. 22. 16 , 17 , 18. h Gen. 12. 1 , 2 , 3 , 4 a●…d 22. 1. &c. with Heb. 11. 17 , 18 , 19. i Gen. 18. 23. to the end . k Gen. 18. 19. l Gen. 12. 3. and 17. 2 , 7. m Psal. 89. 33. n T●…t . 1. 2. o Psal. 37. 16. p Gen. 12. 2. q Lond. l●…te Annot. on Ge●… . 12. 2. r Ioan. Ca●…vin . in Gen. 12. 2. s D. Parcus , ●…nd Ioan. Calvin . in Gen. 12. 2. t Gen. 28 3 , 4. u Andr. Rivet . in Gen. 12. Exercitat . 71. x Gen. 27. 33. y Heb. 12. 17. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c Ioan. Chrysost . in C. 12. Genes ▪ Homil. 31. p. 452. Tom. 2. Paris . 1636. a Iam. 1. 17. b 1 Chron. 17. 27. c Gen. 12. 3. d 〈◊〉 : Chrys●…st . quo suprc ▪ e D. Pareus in Com. ad Gen. 12. 3. f Gen. 12. 14. to the end . g Gen. 20. 2 3 , 4 , 18. h Ioan. Calvin . in Com. ad Gen. 12. 3. i Gen. 30. 29 , 30. k G●…n 39. 3 , 4 , 5. l Exod. 1. 16 , 7 , 20 , 21. m Exod. Ch. to Chap. 36. 〈◊〉 Psal. 105. ●…3 . to 38. and 106. 7. to 13. n Exod. 17. 8. to the end . o Num. 21. 23. to 33. p Num. 21. 33 , 34 , 35. q Num. 31. 3. &c. r Iosh. 12. throughou●… . s Is●… . 37. 36. t Isa. 47. 7 , &c. u Obadiah throughout . x Z●…ch . 1. 18 , 19 , 20 , 21. y Mat. 10. 40 , 41 , 42. and 25. 34. to 41. z Luk. 18. 7 , 8. a 2 Thes. 1. 6. 7. b Acts 9. 4 , 5. c Ma●… . 25. 4●… . to the end . d Revel 17. 5 , 6. e Rev. 18. 24. f Rev. 18. 6. g Gen. 12. 3. h Gen. 27. 28 , 29. i Num. 24. 9. k Zech. 12. 2 , 3 , 4 , 6 , 9. l Zech. 1●… . 1●… , &c. m Isa. 54. 15 , 16 , 17. Mat. 10. 40 , 41 , 42. n Tit. 1. 2. o Psal. 16. 2 , 3. with Psal. 139. 21 , 22. p Rom. 8. 36. Heb. 11. 36. 37 , 38. Luk. 6. 22. q 2 Thes. 1. 6. Jer. 31. 33. s 2 Cor. 6. 18. Exod. 4. 22. t Jer. 31. 32. u Eph. 5. 23. 30. x Exod. 4. 22 , 23. y ●…ct . 9 4 , 5. z Mat. 25. 34. to the end . a Psal. 103. 1●… . Isa. 49. 14 , 15. b Exod. 19. 5. c Mal. 3. 17. d Deut. 32. 10. e Z●…ch . 2. 8. f I●…a . 43. 1 , 2 , 3 , 4 , 5 ▪ 6 , 7 , 14. g Psal. 73. 1. h Luk. 6. 22. i Gen. 21. 9. with Gal. 4. 29. k Gen. 4. 8. with 1 Ioh. 3. 12. l Gen. 27. 41. m Act. 9. 5. n Prov. 26. 2. o Neh. 13. 2. p Psal. 139. 1. to 13. ●…ob 42. 2. q 2 Chron. 20. 6. r Psal. 76. 7. ( s ) Matth. 10. 42. t Psal. 41. 1 , 2 , 3. u Psal. 2. 10. x Psal. 118. 6. y 2 King. 6. 16. z 2 Sam. 15. 31. a Psal. 93. 3 , 4. b Isa. 51. 12. c Psal. 3. 3 , 6. & 18. 2 , 3. d Compare Gen. 12. 3 & 18. 18. Act. 3. 25. Gal. 3. 8. with Gen. 22. 18. & 26. 4. & 28. 14. e Act 3. 25 , 26. Gal. 3. 16. f Ger. ●…2 . 3. g Gen. 18. 18. h Gen. 22. 18. Gen. 26. 4. k Gen. 28. 14. l Act. 3. 25 , 26. Gal. 3. 16. m Gal. 3. 8. n See before in the 〈◊〉 branch of Gods Blessing . Quest. 1. o Ephes. 1. 3. p 2 Pet. 1. 3. q Gal 3. 13 , 14. r Gal. 4. 4 , 5. s Gal. 3. 13 , 14. t D●… Pareus in Com. ad Gal. 3. 14. u Bez. in Ann●…t . ad Gal. 3. 14. x Luk. 24. 49. Act. 1. 4. y Act. 2. 33. z Isa. 32. 15. & 44. 3. Jer. 31. 33. & 32. 40. Ezek. 11. 19. & 36. 26 , 27. ●…oel 2. 28 , 29. Z●…ch 12. 10. a Act. 3. 25. 2●… . b Gal. 4. 4 , 5. Ioh. 1. 11 , 12 , 13. c 1 Ioh. 3. 1 , 2. d Gal. 4. 6. Rom. 8. 15. e Rom. 8. 16. f Rom. 8. 17. Gal. 4. 7. g Gal. 3. 8 , 9. h Psal. 32. 1 , 2. i Gen. 17. 7 , ●… . k Heb. 8. 10 , &c. l Psal. 144. 15. m Luk. 13. 28 , 29. n Luk. 16. 23. o Mat. 5. 8. & 25. 34. to 41. 1 Ioh. 3. 2 , 3. p Mat. 6. 31 , 32 , 33. q Psal. 34. 9 , 10. 1 Cor. 3. 21 , 22 , 23. r Rom 8. 32. s 1 Tim. 4. 8. t Gen. 12. 3. & 18. 18. u Gen. 22. 18. Gal. 3. 16. Act. 3. 25 , 26. x Gen. 12. 3. & 18. 18. y Gen. 22. 18. z Act. 3. 25 , 26. with Gen. 12. 3. a Gal. 3. 8. with Gen. 12. 3. b Gal. 3. 6 , 7 , 8 , 9. c Gen. 4 8 , with 1 ●…ohn 3. 12. d Gen. 9. 22. 25. e Gen. 21. 9. with Gal. 4. 29. f Gen. 25. 33 , 34. Heb. 12. 16. g Psal. 3. titl●… . h 1 Kings 1. 5. &c. i Mar. 10. 4. Iohn 6. ●…0 71. k Gen 12. with . 18. 18. & 22. 18. l Gen. 12. 3. with Gal. 〈◊〉 . m Gen. ●…0 . 5. 20 , 31. n Gen. 10. 5 o Gen. 10. 32. p Gen. 12. 3. q Gal ▪ 3. 6 , 7 , 8 , 13 , 14. r Mat. 24. 14. s Rom. 11. 25 , 26. t Mat. 22. 14. u Gen. 12. 1 , 2 , 3. x Gen. 22. 16 , 17 , 18. y Heb. 11. throughout . z Andr. Rive●… . in Gen. 12 Exer citat . 71. a Gal. 3. 13 14. b Rev. 14. 6. c Gal. 3. 17. d Gal. 3. 8. Gen. 12. 3. e Gen. 3. 15. f T●…t . 1. 2. g 〈◊〉 . 4. 21. 〈◊〉 . 24. 35. i Psal. 117. 〈◊〉 2. k Psal. 147. 19 , 20. Rom. 3. 1 , 2 , 3. and 9. 4 , 5. l Acts 3. 25 , 26. m Luk. 2 32. n 1 Thes. 2. 15. 16. o Eph. 2. 12. p 1 Pet. 2. 10. q Gal. 3. 13 , 14. r Eph. 2. 13. to the end of the Chap. s 1 Pet. 2. 9 , 10. t Eph. 1. 3. u Mat. 6. 33. x Luk. 19 14 , 27 y Psal. 2. 9. z Dan. 2. 31. to 46. a Revel . 15. and 16. and 17 ▪ and 18. and 19. throughout . b Rom. 10. 14 , 15. c Isa. 60. throughout . & 54. throughout . & 65. Psal. 2. 8. & 110. 2 , 3. d Gen. 9. 27. e Gen. 12 : 2. & 13. 16. & 1●… . 4 , 5 ▪ & 17. 4 , 5 , ●… , 16. & 18. 18. & 22. 17. f 〈◊〉 . 127. 3 ▪ 4 , 5. g Psal. 12●… . 3 , 4 , 6. h Gen ▪ 15. 2 3. 4 ▪ & 17. 16. 19. & 1●… . 10 , 14. i Gen. 17. 〈◊〉 , 17. k Ro●… ▪ 4. 19. Heb. 11. 12. l Gen. 17. 17. & 18 ▪ 11. m Heb. 11. 11. n Gen. 17. 17. o Gen. 21. 6. p Iohn 8. 56. q Gen. 15 1 , 2 , 3 , 4. r Gen. 21. 1. to 1●… . s Heb. 11. 11 , 12. t Gen. 18. 13 , 14. u Tit. 1. 2. x Rom. 4. 21 ▪ y Gal. 4. 23 ▪ z Gen. 17. 2. and 22. 17 ▪ a Gen. 17. 6. b Gen. 22. 17. c Gen. 13. 16. f Gen. 15. 5 ▪ g Gen. 22. 17. h Gen. 26. 4. Gen. 28. 1●… . k 〈◊〉 , & alii . l H. Aynsworth . Annot. on Gen. 15. 5. m Ille pulveris 〈◊〉 Siderumque micantium Subduca●… nume●…um . Catull. n Deut. 1. 10 , 11. o Numb . 23. 10. p Heb. 11. 12. Exod. 1. 12. Gal. 3. 7 , 29. Rom. 4. 12 , 16 , 17 , 18. s Isa. 54. 1 , 2 , 3. Gal. 4. 27. t Revel . 7. 4. 〈◊〉 10. Luk. 12. 32. x Isa. 51. 2 , 3. y Isa. 60. 22. z Gen. 17. 6 , 16. a 1 Pet. 2. 13. b Gen. 17. 20. & 25. 12. to 17. c Gen. 36. throughout . d Isa. 9. 7. Luk. 1. 69 , &c. e Revel . 19. 16. f Gen. 12. 2 ▪ & 18. 18. g Numb . 23. 10. h Deut. 1. 10. i Heb. 11. 12. k Numb . 1. ●… ▪ ●…7 . & 2. 32. l Numb . 3. 39. m Deut. 33. ●…6 , 27 , 28 , 29. n Deut 4. ●… 7 , 8. Psal. 14 19 , 20. Rom. 3. 1 , 2. 3. o See Deut. 4. 32 ▪ 33 , 34 , 35 , 36 , 37 , 38. & 32. 7. to 15. p Psal. 126. 1 , 2 , 3. Ezr. 1. 1 , 2 , &c. q Psal. 105. 6. Isa. 41. 8. r Gen. 17. 6. s Gen. 32. 28 ▪ & 46. 8. Exod. 1. 1 , 7. t Gen. 25. 12. to 19. u Gen. 36. 1. 8 , 9 , 43. x Gen. 25. 1 , 2. y Promissionem hanc insculpsit quasi nomini ejus , ut perpetuo audiat ejus symbolum . D. Pareus . in Gen. 17. 4 , 5. z Gen. 17. 3 , 4 , 5. a Rom. 4. 17. b Gen. 17. 15 , 16. c Neh. 97 d Gen. 32. 28. e Isa. 62. 2 , 3 ▪ 4 , 5. Ezek. 48. 35. g Rev. 2. 17. h Ier. 22. 24. to the end . Isa 21. 11. k Rom. 4. 11. to 19. Gal. 3. 7 , 8 , 9 , 14 , 29. Joh. 8. 39. l Ioan. Cal●… . in Com. ad Gen. 17. 4 , 5. m Gal. 3. 29 ▪ n Gal. 3. 7 ▪ o Rom. 4. 12 , 16 , 17. p Act. 13. 46 , 47 , 48 , &c. q Joh. 20. 17. 2 Cor. 6. 16 , 17 , 18. r Rom. 4. 16. Gal. 3. 29. s Ioh. 1. 12 , 13. & 3. 3 , 5. 1 Pet. 1. 23. Iam. 1. 18. t Rom. 4. 16 , 17. u Eph. 2. 8. Heb. 12. 2. 2 Pet. 1. 4. x Col. 3. 10. Eph. 4. 24. 1 Pet. 1. 14 , 15 , 16 , 17 ▪ Luk. 6. 36. Matth. 5. 48. 2 Pet. 1. 4. y Rom. 4. 12. Iohn 8. 39. z Eph. 1. 3. a Gal. 3. 8 , 9. b Gal. 3. 13 , 14. c Gal. 4. 7. d Rom. 8. 16 , 17. e 1 Pet. 1. 3 , 4. f Rom. 4. 13. g Luk. 13. 28 , 29. Matth. 25. 34. h See Isa. 54. throughout . Especially Isa. 60. i Eph. 2. 11. to the end . and Eph. 3. throughout . k Rev. 7. 4 ▪ 9. l See before in Aphor. II. of this Chap. m 1 Pet. 1 8. n Gen. 21. 9. Gal. 4. 29. o Eph. 4. 313 32. p Gen. 15. 4. and 17. 19. q See especially D. Tho. Taylor in his Treat . of Types . Chap. V. r Iohn 8. 56 ▪ s Gal. 3 29. t Gen. 17. 6 , 16. u Rev. 19. 16. x Gen. 17. 4 , 5. Rom. 4. 16. y Iustin. Martyr . in Dial . cum Tryphon . Iudaeo . p. 172 , 173. An. Dom. 1593. z Mat. 1. 1. &c. Luke 3. 23. to the end . a Matth. 1. 1. b Rom 9. 5. c Heb. 2. 11. d Heb. 1. 3. e Rom. 8. 29. f Iohn 20. 17. g Gen. 12. 2. h Luk. 18 9. to 15. i 2 Cor. 10. 18. k Proprio laus so●…d , ●… in ore . l Rom. 2. 29. m Luke 16. 15. n Acts 12. 22 , 23. o Ioh. 15. 19. p Act. 28 : 22. q Act. 24. 3 , 5. r Luke 23. 18 , 19 , 21 , 23 : s Laudari est a Laudato viro. t Luke 6. 26. u Acts 28. 3●…●… , 5 , 6. x Mat. 21. 9. y Mat. 27. 22 , 23. z 1 Cor. 1. 26 , 27 , 28. a Ier. 9. 23. b Matth. 13. 19. to 23. and 25. 1. to 14. Heb. 6. 4. to 9. c Isa. 14. 20. d 1 Pet. 2. 9 , 10. e Eph. 2. 12. f Psal. 144. ast . g Deut 4. 6 , 7 , 8. Psal. 3. 3. h Luke 2 22. i Isa. 60. 15. k Isa. 60. 1●… , 19 , 20. l 2 Pet. 1. 4. m Eph. 4. 24. Col. 3. 10. n Rom. 8. 30. o 2 Cor. 3. 18. p Rom. 2. 29. q Heb. 11. 1 , 2 , 3. &c. r Gen. 5. 22. and 6. 9. s Gen. 6. 9. and 7. 1. t Gen. 12. 1 , 2 , 3 , &c. and 22. Rom. 4. 16. to the end . u Gen. 32. 24 , 25 , 26. x Ph●…l . 1. 29 y 1 Pet. 4. 15 , 16. z 1 Pet. 4. 14. a 1 Pet. 4. 14. Luk. 6. 22. Mat. 5. 10. 1 Pet. 3. 14. 1 Pet. 2. 19. b Rom. 8. 17. c Rom. 8. 17. 2 ●…im . 2. 12. 2 Cor. 4. 17. d Acts 5. 41. e Rom. 5. 3. Acts 2●… . 20. Philip. 1. 12. to 21. Philem. 1. 9. Gal. 6. 17. f O Beatam Ecclesiam nostra●… , quam sic honor divinae dignationis illuminat , quam temporibus nost●…is gloriosus Martyrum sanguis illustrat ! Erat antè in operibus fratrum candida : nunc facti est in Martyrum cruore purpurea . Floribus ejus nec lilia nec rolae desunt . Certent nunc singuli ad utriu'que honoris emplissimam dignitatem . Ut accipiant coronas vel de opere candidas ; vel de passione purpureas . In Coelestibus castris & pa●… & acies habent flores suos , quibus miles Christi ob gloriam coronetur . Cypr. Epist. 9. p. 27. 1593. g Clauduntur oculi in persecutionibus ter●…ae , sed patet coelum : minatur Antichristus , sed Christus tuetur ; Mors infertur , sed immortalitas sequitur ; occiso mundus eripitur , sed restituto paradisus exhibetur ; vila temporalis extinguitur , sed aeterna reparatur . Quanta est dignitas & quanta securitas , exire hinc laetum , exire inter pressuras & engustias gloriosum ; Claudere in momento oculos , quibus homines v debantur & mundus ; & aperire eosdem statim , ut Deus videatur & Christus ? Tam feliciter migrandi , quanta velocitas ? Terris repente subtraberis , ut in regnis coelestibus reponaris . D. Cyprian . lib. de exhortatione Martyrum . cap. 12. h Gen. 17. 7. i Gen. 12. 1. to 6. V d. August . de Temp. Serm. 68. Tom. 10. k Gen. 15. 5 , 6. Rom. 4. 15 , 16 , &c. l Gen. 15. 6. Rom. 4. 3. Galat. 3. 6. m Gen. 12. 4. and 17. 23. & 22. throughout . n Gen. 18. 18. o 2 Chron. 20 ▪ 7. Isa. 41. 8. Jam. 2. 23. p Gen. 18. 17 , 18. John 15. 14 , 15. q Ioh. 8 33 , 37. r Ioh. 8. 53. s Gen. 23. 6. t Iustin. lib. 36. Ioseph . Iud. Antiq. l. 1. c. 15. Eusch. de p●…aepar . Evangelic . l. 9. cap. 4. u Gal. 3. 7 , 8 , 29. x Rom. 4. 5. y Iosh. 24 2. z Neh. 9. 7. a Psal. 45. 13. b Eccle. 7. 1. Prov. 22. 1. c Isa. 56. 4 , 5. d Odor enim bonus . bona sama est : quam quisquis bonae vitae operibus habuerit dum vestigia Christi sequitur , quasi pedes ejus prec●…acissimo odore perfundit . Aug. de Doctrin . Christian . l. 3. c. 12. Tom. 3. e 1 Sam. 2. 30. f Prov. 3. 35. g Ioh. 12. 26. h Prov. 10. 7. i Psal. 112. 6. with Isa. 56. 4 , 5. Zeph. 3. 20. k Rom. 12. 17. 2 Cor. 8. 21. l Phil. 4. 8. m Tit. 2. 10. n Act. 6. 3 1 Tim. 3. 2. Tit. 1. 6 , 7. o Quisquis ●… criminibus fl●…gitiorum atque facinorum vitam suam custodit , sibi benesacit ; quisquis autem etiam samam , & in alios misericors est . Nobis onim necessaria est vita nostra , iliis fama nostra : & utique etiam quod ●…liis ministramus misericorditer ad salutem , ad nostram quoque redundat utilitatem . August . de bono viduitaris lib cap. 22. Tom. 4. p Propter nos conscientia nostra suffi●…it nobis : propter vos fama nostra non pollui , sed pollere debet in vobis . Tenete quod dixi , atque distinguite . Du●… sunt res , conscientia & Fama . Conscientia necessaria est tibi ; Fama proximo tuo . Qui fidens conscientia su●… negligit famam suam , crudelis est : maxime in loco isto posicus , de quo dicit Apostolus scribens ad discipulum suum , Circa omnes ●…eipsumbonorum operum prabe exemplum . August . ad Fratres in Eremo . Serm. 52. Tom. 10. q Gen. 22. 17. r Deut. 22. 15. Iob 31. 21. Ruth . 4. 1 , 2. s Iudg. 5. 8 , 11 ▪ Psal. 127. 5. t Mat. 16. 18. u Lev. 25. 45. Psal. 82. 8. x Iosh. 12. 7. to the end . y 2 Sam 8. 6. z 2 Sam. 8. throughout . & 1 Chron. 18. throughout . a 2 Sam. 5. ●… . ●…o●…0 ●…0 . b Iosh. 15. 63. c Rom. 8. 3 , 4. Heb. 2. 14 , 15. Col. 2. 14 ▪ 15. Ephes. 4. 8. d Luk. 1. 68. to 76. e Heb 4. throughout . f Hos. 3. 5. Ezek. 34. 23 , 24. Ier. 30 ▪ 9. g Luk. 1. 68. to 76. h Rom. 8. 35 , 36 , 37 , 38 , 39. i Gal 4. 22 , 23 , 24 , &c. k Tales ergo illos viros vel illos homines habehat deus , & illo tempore tales secerat praecones filio venturo , ut non solum in his quae dicebant , sed etiam in his quae faciebant , vel in his quae accidebant , Christus qu●…ratur , Christus inveniatur , Christus intelligatur . Quicquid Scriptura dicit de Abraham , & Factum est , & Prophetia est , &c. August . de Tempore Serm. 72. Tom. 10. l Book . I●…I . Chap. 3. Aphor. 1. Propos. 1. 3. m Gen. 12. 7. n Gen. 13. 14 , 15 , 17. o Gen. 15. 18 , 19 , 20 , 21 ▪ p Gen. 17. 8. q Gen. 22. 17. r Gen. 12. 7 s Act. 7. 2. t Gen 12. 7. u Gen. 17. 1. x Gen. 18. 1. y Act. 7. 2. Gen. 12. 7. & 17. 1. & 18. 1. z Gen. 26. 2 , 24. a Gen. 35. 1. 7 , 9. & 48. 3. b Exod. 3. 2 , 16. c Judg. 6. 12. d 1 Sam. 3. 21. e 2 Chron. 3. 1. f 1 King. 3. 5. & 9. 2. g 1 King. 11. 9. h Act. 7. 5. i Gen. 12. 6 , 7. & 15. 19 , 20 , 21. k Psal. 24. 1. l Dan. 2. 21. m Gen. 15. 13. 14 , 15 , 16. with Act. 7. 6. n Heb 11. 1. o Act. 14. 22. p Gen. 15. 16. Levit. 18. 14. Deut. 9. 5. & 12. 30 , 31 , &c. q Gen. 13. 15 & 17. 8. r Mar. 10. 29 , 30. s Josh. 21. 43 ▪ 44 , 45. t Psal. 44. ●… , 2 , 3. & 80. 8 , 9 , 10 , 11. & 135. 11 , 12. & 136. 19 , 20 , 21 , 22. & 105. 42 , 43 , ●…4 . 45. u Neh. 9 ▪ 22. to 26. x Psal. 105. 42 , 43 , 44. y Gen. 15. 13 , 16. z See the Large Annot. on Gen. 15. 13. &c. London . 1651. a 1 Chron. 6. 1 , 2 , 3. & 2. 1. Act. 7. 8. b Iosh. 14. 1. Numb . 34. 17. c Sacred Chronol . by R. D. pag. 36 , 37. Lond. 1648. d Exod. 12. 40 , 41 , 42. e New Annot . London 1651. on Gen. 15 , 13. f Gen. 21. 9. g Gal. 4. 29. h H. Broug●…on in his con●…nt of S. Scripture . i Iosh 14. 1. k 1 Chron. 6. 1 , 2. 3. l Gen. 4●… ▪ 6 , 8 , 11. m H. 〈◊〉 . ●… Ger. 15. 16. n H. Broughton in his Concent of S. Scrip. o Exod. 1. 11 , 12 , 13 , 14. and●… ●… . 19. p Exod. 3. 19 , 20 , 21 , 22. and ▪ 12. 31. to 37. q Exod. 14. 1. 11 , 12. r Exod. 14. 21 , 22 , &c. Heb. 11. 29. s Exod. 16. 2 , 3. and 17. 1 , 2. t Exod. 16. 4. 14 , 15 , &c. u Exod. 17. 6 , 7. x Deut. 8. 4. and 29. 5. y Num. 9. 15. ●…o the end . z Numb . 21. 6 , 7 , 8 , 9. a Exod. 17. 8. to the end . Numb 21. 23. to 33 , 34 , 35. & Numb . 31. 1. to 13. b Numb . Ch. 11 to Ch. 22. c Heb. 3. 18 , 19. d Deut. 9. 7 , &c. e Heb. 3. 8 , 9. 1 ▪ Cor. 10. 9. f 1 Cor. 10. 7. g Exod. 32. 7. 8 , 9 , 10 , 34 , 35. Heb. 3. 8 , 9 , 10 ; 11. 1 Cor. 10. 5. Numb . 14. ●…6 . to 40. h Exod. 32. Numb . 14. j Iosh. 3. 7. to the end . k Iosh. 3. 16. Psal. 114. 3 , 5 , 7. l Gen. 15. 2 , 3 , 18. and ▪ 12. 7. Act. 7. ●…5 . m Gen. 46. 27. n Numb . 3. 39. o Exod. 23. 28. Deut. 7. 20. Iosh ▪ 24. 12. p Iosh. 1●… . 14 , 42. and 23. 3 , 9. q Gen. 1●… ▪ 15. ●… d 17. 8 ▪ r Heb. 11. 9. s Heb. 11. 9. s Heb. 1●… . 14 , 16. and 4 ▪ 1. to 12. u Book III. Chap. 3. A●…horism II. Quest. 3. x Vid. Andr. Rivet . Exercitat . 72 ▪ in Gen. 12. y Deut. 29. 24 , 25 ▪ 26 , 27 , 28. and 28. 62 , 63 , 64 , &c. z Psal. 44. 1 , 2 ▪ 3. and 80. 8 , 9 , 15. and 135. 4. to ▪ 14 Neh. 9. 22. to 26. a Psal. 44. 3. and 136. 4. to 14. b Deut. 9 ▪ 4 , 5 , 6. c Deut. 9. 7 , &c. ▪ d Deut. 9. 4 , 5 , 6. Gen. 15. 16. e Psal. 105. 26. to the end . Deut. Chap. 7 , 8 , 9. &c. f Rom. 4 ▪ 1 ▪ g D. Parcus in comment . ad Rom. 4. 13. h D ▪ W. Scla●… in 〈◊〉 Expos o●… Rom. 4. 13 l 1 Tim 4. 8 k 1 Cor. 3. 21 , 22 , 23 ▪ l Heb. 3. 11 , 18 , 19. and 4. 1. to 12. m Rev. 14. 13. n Heb. 4. 8 , 9. 10 , 11 , 14. o Heb. 11 9 ▪ 10 , 13 , 14 , 15 , 16. p Psal. 15. ●… . q Heb. 12. 22 , 23 , 24. r Gal. 3. 29. s Josh. 5. 2. &c. t Col. 2. 11 , 1. 2. Heb. 1●… . 14. u Exod. 17. Deut. 2. & 3. Iosh. 12. x Revel . 2. 7 , 11 , 17 , 26 , 27 , 28. and 3. 5 , 12 , 21. y Rom. 8 : 35. to the end . z Heb. 3. 19. a Mark 16. 16. Ioh. 3 18 , 3●… . b Gen. 12. 7. and 13. 14 , 15 , 16 , 17. c Iohn 14. 2 , 3 , 4. d Exod. 12. 40 , 41. and 24. 3. to 9. Numb . 14. 33 , 34. e Rom ▪ 8. 30. Acts 26. 18. Heb 8. 1●… , &c. and 13 14. 2 Tim 3. 12. Act. 14 ▪ 〈◊〉 ▪ f 1 Cor. 10. 1 , 2. g Ezek. 11 ▪ 20. h Rev. 1. ●… . Heb 9. 14. Iohn 3. 3 , 5. Tim. 3. 5. 1 Cor. 6. 11. i Iohn 6. 27. 35. 51 , 53. to 59. k Deut. 31. 2. to 9. and 34. 1. to 6. Iosh. 21. 43 , 44 , 45. l Gal. 3. 24. m Heb. 2. 10. n Col. 2. 14 , 15. Heb. 2. 14 , 15. Eph. 4. 8. 1 Cor. 15. 24 , 25 , 26. o 2 Cor. 1. 20. p Iohn 14. 3. Matth. 25. 34 , &c. q Exod. 14. 21 , 22. r Exod. 17. 6. Psal. 78. 15 , 16. s Psal. 78. 23 , 24 , 25. t Psal. 78. 14. u Iosh. 3. 16. x Iosh. 10. 12 , 13 ▪ 14. y Iosh 6. 20. z Rom. 8. 1 , 2 , 3 , 29. to the end a Rom. 8. 28. b Iosh. 14. 1 , 2. c Rom 6. 23. d Rom 8. 17. e Iohn 14. 2 , 3. f Iosh. 5. 12. g 1 Cor. 13. 8. and ▪ 15. 24 , 25. Matth. 28. 19 , 20. 1 Cor. 11. 26. Eph. 4. 11 , 12 , 13. h Tunc librorum doctrina cessabit . Hieronym . i 1 Cor. 13. 8 , 9 , 10. k Revel . 21. 22 , 23. l 1 Cor. 15. 24 , ●…8 . m 1 Cor. 10. 1 , 2 , 3. Iude 5. n Luke 13. 24. o Mar. 6. 20. p Act. 26. 28. q Mar. 12. 34. r Heb. 6. 4 , 5 , 6 ▪ s Mar. 25. 1 , 2 , 3 , 11 , 12. t Psal. 44. 2 , 3. & 80. ●… . u 2 Pet. 2. 4. Iude 6. x Heb. 3. 11. Deut. 12. 10. Iosh. 21. 44. y Heb ▪ 4. 9. 10 , 11. Rev. 14. 13. z zek . 20 ▪ 6. a Psal. 16. 11. b Ezek. 20. 6. c Mat. 5. 34 , 35. d Rev. 21. 2●… &c. e Psal. 76. 2. f Psal. 80. 1. & 99. 1. Exod. 25. 22. Numb . 7 89. g Psal ▪ 11. 4. Eccles. 5. 2. Mat. 6. 9. 1 C ▪ ●… ▪ 13. 12. 1 Ioh. 3. 2. h Mat. 20. 15. i Psal. 24. 1. k Dan. 2. 21. l Dan. 4 25 , 3●… . m Dan. 4. 34 , 35. n Heb. 11. 8. to 17. vid. etiam And. Rivet . in Gen 17. exercit . 87. o Gen. 12. 7. with Exod. 12. 40 ▪ 41. p Gen. 15. 2. & 16. 1. q Gen. 46. 27. r Exod. 1. 13 , 14. & 5. throughout . s Exod 14. 7. 9 , &c. t Exod. 14. 1 , 11 , 12. u Exod. 17. 8 , &c. Numb . 21. 23 to the end . & 22. 1 , 2 , ●… , 4 , &c. x Exod. 15 , 22. & 16 ▪ 2 , 3. Psal. 106. y Numb . ch . 11. to ch . 22. Heb. 3. 18 , 19. Deut. 9. 7 , &c. Heb. 3. 8 , 9. 1 Cor. 10. 9 , 7. z Numb . 14. 28. to 39. a Deut. 34. 1 , 5. b Iosh. 3. 14 , 15 , 16. c Deut. 7. 1. Numb . 13. 28. 3 ▪ 33. d Ezek. 20. 6. e Ezek. 5. 5. f Gal. 3. 29. Rom. 4. 13. g 1 Cor. 3 21 , 22 , 23. h 1 Tim. 4. 8. i Heb. 1. 2. k Rom 8 17. Gal. 4. 7. 1 Pet. 1. 3 , ●… . l Gal 4. 1. m Heb. 1. 2 2 Cor. 8. 9. Mat. ●… . 20. n Eph. 2. 12. o 2 Cor. 6 ▪ 10. p Psal. 37. 16. q Mat. 6. 31 , 32. Rom 8. 32. r 1 Tim 4 8 ▪ Mat. 6. 33. s Heb. 1. 2. Rom. 8. 17. Gal ▪ 4. 7. 1 Cor. 3. 21 , 22 , 23 ▪ t Mark. 10. 29 , 30. u Mat. 25. 21 , 23 , 33 &c. Mark 10. 30. x Rom. 8. 18. y Psal. 34. 9 , 10. z Acts 26. 18. Eph. 2. 1 , 2 , 3. 2 Tim. 2. 26. a Rom. 7. 23. b Luk. 24. 26. c Acts 14. 22. d Iohn 15. 18 , 19. and 16. 33. 1 Iohn 5. 4. e Gal. 5. 17. f 1 Pe●… . 5. 8. Eph. 6. 12. g Iohn 16. 33. h Rom. 8. 3. i Col. 2. 14 , 15. Eph. 4. 8. k Eph. 6. 10 , 11 ▪ 12. &c. l Numb . 32. 12. m Ioh. 4. 34. and 17. 4. n Ioh. 10. 27 , 28. and 12. 26. o 1 Ioh. 2. 6. Rom. 8. 17. 2 Tim. 2. 12. p 1 Cor. 6. 6 , 7 , 8. Heb. 13. 5 , 6. q Phil. 4. 11 , 12 , 13. r 2 Cor. 12. 2 , 3 , 4. s Heb. 11. 9. to 17. t Phil. 3. 20. Col. 3. 1 , 2. u Gen. 49. 18. x Psal. 64. 2. y Can. 8. 14. z Revel . 22. 20. a Gen. 15. 15 , 18. b 2 King. 22. 20. c Eccles. 12. 7. d Heb. 12. 23. e Gen. 25. 8. f Indg. 2. 10. 2 King. 22. 20. Act. 13. 36. g Gen ●…7 . 14. & 41. 16. & 43. 27. h Psal. 55. 23. Ier. 17. 11. i Iob 5. 26 k Gen. 25. 7 , 8. l Iam. 2. 23. m Rom. 5. 1 ●… . n Rom. 6. 23. o Rom. 6. 14 & 7. 17 , 18. p 2 Cor. ●… . ●…1 . 1 Cor. 15. 3 , 4. q 1 Cor. 15 ▪ 51 52 , 53 , 54 ▪ ●… Thes. 4. 15 , 16 , 17. r Eccles. 12. 7. s Luk. 16 22. ●…eb . 12. 23. t Psal. 34. 12. and 128. 4 , 5. 6. Prov 3. 2. and 9 , 10 , 11. Gen. 15. 15. Exod. 20. 12. with Eph. 6. 1. u Iob 42. 16 , 17. x Iudg. 8. 32. y 1 Chron. 29. 28. z Psal. 128. 4 , 5 , 6. a 2 Kings 2●… . 1 , 2 , 3. b Phil. 1. 23 , 24 , 25. c Luk. 2. 25. to 36. d Prov. 16. 31. e Gen. 15. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Gen. 14. 14. to the end . Heb. 7. 1. g Quod enim dulcius à Deo praemium , quam ipse Deus . August . de Tempore Serm. 72. Tom. 10. h Gen 15 1 , 2. i Gen. 15. 4 , 5 , 13 , 14 , 15 , 16 , 17 , 18 , 19 , 20 , 21. k Pro●…gere , Ab●…condere . Circu●… claude●… ▪ Circu●… mu●…re , concludere septo vet ●…cnto munie●…di causa , Circum cingere ad defendendum . Pagnin . & Mercer . in Thes●…ut ▪ ad verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l 2 King. 19. 34 , 35. m Exod. 14. & ch . 15. n Iudg. 15. 14 , 15 , 16. o Psal. 18. 29. &c. p 2 Chron. 1●… . 11 , 12 , &c. q 1 Sam. 23. 25 , 26 , 27 , 28. r Act. 7. 11 , 12 , 13 , 14. Psal. 105. 16 , 17 , &c. Gen. 45. 7 , 8. & 50. 20 , 21. s Gen. 20. 6. t Gen. 33. 3 , 4. u Gen. 31. 24 , 29. x Exod. 14. 22. Iosh. 3. 16. y Dan. 3. 21 , 22 , 27. z Dan. 6. 22. a Deut. 4. 34. b Psal. 126. 1 , 2 , 3. Ezra 1. 1 , 2 , 3 , &c. c ●…eb . 1. 14. d Psal. 9●… . 11 , 12. e Dan. 6. 22. f Acts 12. 6 , 7. to 12. g 2 King. 6. 15 , 16 , 17. h 1 Kin. 17. 4 , 5 , 6. i Psal. 105. 28. to 39. k Iosh. 10. 12 , 13 , 14. Iudg. 5. 20. l 2 Kings 1. 9. to 13. m Exod. 15. 10. n 1 Pet. 3. 20. Exod. 14. Iudg. 5. 21. o Exod. 15. 12. p Gen. 6. 18 , 19. 1 Pet. 3. 20. q Exod. 14. r 2 Chron. 20 , 22. to 26 s Ionah 1. 15 , 17. t Ierem. 38. 28. u Z●…ch . 2. 5. x Psal. 125. 1 , 2. y Psal. 3. 3. and 18. 1 , 2. z Psal. 148. 5. a Heb. 1 3. b Psal. 147. 4. c Isa. 40. 12 , 25 , 22. d Gen. 15. 1. e Psal. 3. 3 , 5 , 6. and 27. 1. f Gen. 15. 1. g Rom 4. 4. h Gen. 29. 15. i Exod. 2. 9 , 10. k Luke 10. 7. l 2 Pet. 2. 15. m Acts 1. 18 ▪ n Psal. 109. 20. o 2 Pet. 2. 12 , 13. p Rom. 6. 23. q 1 Cor. 9. 15 , 16 , 17 , 18 , 19. r Mat. 6. 5. 16. s Rom. 4. 4. t Luke 6. 32 , 33 , 34. Mat. 5. 46. u Psal. 19. 11. x Mat. 5. 12. and 6. 1. y Heb. 10. 35. z Heb. 11. 26. a Rev. 22. 12. b Psal. 127. 3. c Gen. 15. 1. Gen. 15. 1 , 2 , 3 , 4 , 5. e Gen. 15. 4 , 5 , 18. f Gen. 12. 2 , 3. g Gen 15. 4. h Gen. 15 5. and 13. 16. and 22. 17. i Gen. 17. 4 , 5. Rom 4. 16. k Gen. 2●… . 17. l Gen 15. 18 , &c. and 17. 8. Rom. 4. 13. m Gen. 12. 2. n Gen. 15. 1 ▪ 5. o Gen. 1 ▪ 5. 1. and 17. 7. p Gen. 22. ●…8 . Acts 3. 25. Gal. 3. 8. q Heb. 11. 9 , 10 , ●…3 , 14 , 15 , 16. r Psal. 104. 1. s Psal. 77. 13 t Psal. 142. 5. u Psal. 73. 26. x Psal. 16. 5 , 6. y Omne bonum meum à Deo est , & in solo Deo. Pars , Portio , Calix , Sors , unum sunt , quae simul ad amptificationem , & majorem Empha●…im congeruntur . Simeon de illius Comment . in Psal. 16. 5. z Ier. 10. 16. & 51. 19. a Erit enim tunc Deus omnia in omnibus ; nec erit ulla infelicitas quae nos exercea●… , sed felicitas sola quae pascat . Ipse autem pastor no●…er , Deus noster est : Ipse potus noster , Deus noster : Honor noster , Deus noster ; divitiae nostrae , Deus noster . Qu●…cunque hic ●…aria quaeris , ipse tibi unu●… omnia erit . Aug. de verb. Dom. Serm. 4. Tom. 10. b 1 Pe●… . 5. 10. c Gen. 12. 1. Heb. 11. 8. d Gen. 12. 7. & 13. 14 , 15. 16 , 17. & 15. 18 , &c. & 17. 8. e Rom. 4. 16. f Gen. 15. 2. g Gen. 12. 2. & 13 ▪ 16. & 15. 5. & 22. 27. h Gen. 12. 14 to the end . & chap. 20. throughout . i Gen. 14. 12. to the end , with 15. 1. k Gen. 22. throughout . Heb. 11. 17 , 18 , 19. l Heb. 11. 9 Gen. 15. 13. m Heb. 11. ●…0 , 14 , 16. n Luk. 18. 19. o Gen. 12. 1 ▪ &c. p Gen. 21. 9. to 15. q Gen. 22. 2 , 3 , &c. r Gen. 23. 2 , 3. s Heb. 11. 9. t Iam. 1. 17. u Gen. 24. 1. x Gen. 24. 35. y Gen 14. 21 , 22 , 23. z Gen. 15. ●… . a 2 Cor. 6. 10. b Gen. 17. 7. 8. c Deut. 5. 2 , ●… , 6. Exod. 29. 45 Lev. 26. 11. d Psal. 89. ●…6 , 33 , 34. e Ier. 24. 7. & 30. 22. & 32. 38 , 40. Ezek . 11. 20. & 36. 28. f Heb. 8. 10. Ier. 31. 33. g Book II. Chap II Apho●…is . II. Sect. 3. Matters Covenanted on Gods part to Christs Seed . h ●…al . 3. 7 , 29. i Sic Mercer & Cev●…ler . in Pagn . ad verb. k Gen. 1. 1. Iosh. 24. 19. l 1 Sam. 4. 7. and 6. 20. and 1 Ch●…on . 13. 6 , 7 , 10. m Psal. 8. 5. n Exod 22. 28. Psal. 82. 1 , 2 , 6. o Exod. 20. 3. 1 Cor. 8. 5. p Habet omnia , qui habet habentem omnia . q Adoro Scripturae plenitudinem . quae mihi & factorem manifestat & facta . Tertul. advers . Hermogen . lib. Cap. 22. Francker . 1597. r Ut st●… tibi Deus , &c. ] Haec est fo●…mula foederis exparte domini , & conditio , quòd se ●…oc foedere promittit Deum Iudicem , vind●…cem & protectorem fore Abrahami , & ejus posterorum ex eo procre●…torum , & quid non ? Nomen enim Dei generale est , &c. Io. ●…ercer ▪ in Praelection . ad Gen. 17. 7. s Notemu●… ergo hoc esse 〈◊〉 soederis C●…put , quod se Abrahae 〈◊〉 Deum sore promittit , &c Io. Calvin . in Gen. 17. 7. t Andr. Rivet . Exer cirat . 87 In Gen. 17. u H. Ainsw . on Gen. 17. 7. x Ut sim tibi & semini tuo post ●…e in Deum . ] Nempe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . HAEC EST ANIMA FOEDERIS , ET OMNIUM FROMISSIONUM Dei. Idem quidem promiserat prius●… Ero Clypeus tu●…s , & Merces tua magna valde Item , Ego Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sed hic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicit . Ero tibi ac semini tuo in 〈◊〉 ; quas●… dica●… , quan tus quantus sum , vester ero ; vobis meipsum , bona mea , soelicitatem meam communicab●… , &c ▪ — Haec inquam est ILLA PROMISSIO OMNIUM SACRAMENTORUM ANIMA , ET NUCLEUS , in qua ●…otissimum aternit●… foederis , Dei sita est . D. Pareus in Commen . ad Gen. 17. 7. y Deus enim pollicitus est , s●… suturum populi sui Deum , nempe Qui adsit e●… juvando , eripiendo , & modis omnibus quoad omma bonorum genera ornando ●…opulus vicissim recepit se Dominum I●…bovam pro Deo suo , credendo , colendo , & obediendo habiturum . Christus autem in foed●…re , tanquam Mediator , inter utramque partem intercedit . P. Martyr . Comment . in lib. Judic . c. 2. ver . 20. z Antiquit ùs FOEDERIS CAPUT SV●…MVM ERAT . Deum verum sore nobis verè Deum . Pet. Martyr . Comment . in 1 Sam. 2. 9 , 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ioan. Chrysostom . In Gen. 17. 7. Homil. 39. Tom. 2. b Praemium virtutis erit ipse qui virtutem dedi●… , & qui seipsum , quò ●…ivs & majus nihil pos●…t esse , p●…omi sit . Quid est enim aliud quod per Prophe●…am dixit ; Ero illorum Deus , & ipsi erunt mi●…i plebs ●… 〈◊〉 , EGO ERO VNDE SATIENTVR , EGO ERO QUAECVNQVE AB OMNIBVS HONESTE DESIDERAN T●…R , Et vita , & salus , & victus , & Copia , & Gloria , & Honor , & Pax , & omnia bona ? Sic enim & illud certe intelligitur quod ait Apostolus , Vt sit Deus omnia in Omnibus . Ipse finis erit desideriorum nostrorum , qui ●…ine fine videbitur , sine fastidio am●…bitur , sine satigatione laudabitur . D. Aurel Augustin . de Civir . Dei lib. 22 ▪ c. 30. Tom. 5. c Gal. 3. 7. 29. d 2 Cor. 6. 16. Heb. 8. 10. e Gen. 17. 7. f Psa. 83. 18. Isa. 42. 8. g Exod. 3. 14. Rev. 1. 14. Psal. 9. 7. Isa. 43. 10. and 57. 15. 1 Tim 1. 17 h Isa. 44. 24. 25. Amos 5. 8. Acts 17. 28 Rom. 11. last . i Exod. 6. 3. ●…er . 31. there ( saith Iehovah , &c. ) repeated 33. times for strengthening 〈◊〉 Promises . Ezek. 5. 15 , 16 , 17. and 6. last , and 7. last . k John 4. 24 1 John 1. 5. l Gen. 17. 1. Exod. 6. 3. Act. 17. 26. m Psal. 102. 24. to 28. & 90. 2. Iam. 1. 17. n Psal. 147. 5. Iob 11. 7 , 8 9 , 10. 1 King. 8. 27. Psal. 139. 1. to 11. and 90. 2. o Iohn 17. 3. Deut. 32. 4. Exod. 33. 19. and 34. 6 , 7. Isa 6. 3. Gen. 24. 62. Heb. 10. 31. Psal. 147. 5. Eph. 1. 11. p Iude 25. Psal. 103. 19 Dan. 4. 34 , 35. q Mat. 5. 48. Amos 8. 7. 1 ●…im . 6. 15 , 16. Isa. 33. 21. r 1 I●…hn 5. 7. s Iohn 1. 18. and 3. 16 , 18. t Heb. 1. 3. u Iohn 15. 26. Rom. 8. 9. Gal. 4. 6. x Gen. 14. 19. y Deut. 10. 14. z Psal. 24. a 1 Chro. 29. 11 , 12 , 14 , 16. b Acts 17. 25 , 26 , 28. c Rom. 11. 35 , 36. d 1 Pet. 5. 10. e Psal. 84. 11. f 2 Cor. 1. 3. g Iam. 1. 17. h Rom. 8. 32. i 1 Cor. 3. 21 , 22 , 23. k Ph●…l . 4. 19. l Luke 1. 73. 74. m Gen. 45. 5. n John 16. 20. o Psal. 91. 7 , 8 , 9 , 10 , 11. and 34. 19 , 20 ▪ and 91. 15. Heb. 12. 10. isa . 27. 9. p Psal. 34 9 , ●…0 . and 84 11. q Psal. 91. 16. ●…ev . 14. 13. r jer . 31. 33 , 34. s Ezek. 36. 26 , 27 , 28. t John 1. 14 , 16. u Rom. 8. 30 , 15. 1 Thes. 5. 23. Rom. 15 13. x Rom. 5 5. y 1 Cor. 2. 12. z 2 Cor. 1. 4. a Rom. 8. 37. b Ezek. 37. 26 , 27. c Rom. 8. 30 Iohn 17. 24. d 1 Pe●… . 3. 20. e Exod. 14. and 15. f ●…sal . 7 ▪ 8. 15 , 16. and 11 4●… 8. Deut. 8. 15 g Ps●… . 78. 23 , to 30. h Iohn 10. 12 , 13 , 14. i 2 Kings 20. 10 , 11. k 1 King. 17. 14. l Dan. 6. 22. m Dan. 3. 25 , 26 , 27 n Psal. 33. 12. and 65. 4. o Psal. 144. 15. p Io. Calvin Comment . in Psal. 144. 15. q O vaniloqui , O fi●…ii alie●… . ●…eatum dixerunt populum cu●… haec sunt . — Quid ●…u David ▪ Quid tu corpus Christi ? Quid vos 〈…〉 cui haec sunt : vos 〈◊〉 ? Beatus populus cujus Dominus Deus ipsius . August . Enarrat . in Psal. 143. Tom. 8. r Quaero quid ●…abeas , ut beatus sis . Cum enim beatus fueris , melior utique eris qu●…m cum mi●…er es Fieri au tem non potest ut res deterior t●… faciat 〈◊〉 . Homo es ; deterius te est quicquid cupis , quo beatus esse desideras . Aurum , argentum , quaelibet corpora quibus i●…as acquirendis , possidendis , fruendis , inferi●… sunt t●… . — vis esse melior ●…u : & quaeris , p●…quiris per quae id fiat , deteriora te ? Quicquid quaesieris in terra , deterius est quam tu . — Iste qui tibi praes●…itit omnia , iste qui fecit ●…esses , qui ●…is qui le●…um sunt etiam malis praestat so●…em ; praestat pluviam , praestat fructus , fontes , vitam , salutem , tantas consolationes : servat tibi aliquid quod non det , nisi tibi . Quid est autem quod tibi servat nisi se ? Pete aliud si melius inveneris , se tibi servat Deus . Avare , quid in●…as coela & terr●… ? Melior est qui fecit ●…oelum & terr●…m ; ipsum vi●…rus , ipsum habita●…us es . — Erg●… des●…derate i●…t habeatis , tunc demum beati eritis . H●…c sola beati eritis ; re meliore quam vos estis me●…ores eritis . Deus est , inquam melior tc , qui fecit te . Beata gens cujus est Dominus Deus cotum . Aug. Enarrat . in Psal. 32. Tom. 8. s Ezek. 11. 19 , 20. t Ezek. 36. 26 , 27 , 28. u 2 Cor. 5. 17. x Ier. 31. 33. Heb. 8. 10. y Rom. 2. 14. z Ier. 29. 7. a Ezek. 11. 19 , 20. and 36. 26 , 27 , 28. b Psal. 51. 17. c Isa 57. 15. d Ier. 24. 7. e Ier. 31. 33 , 34. f Heb. 8. 10 , 12. g Psal. 32. 1 , 2. h Heb. 10. 12. to 19. i Ezek. 36. 25 , 28. k Ier. 32. 38 , 39. l Rom. 8. 9. m 2 Pet. 1. 4. n Col. 3. 10. Eph. 4. 24. o 1 Cor. 1. 10. p Acts 4. 32. q Ier. 32. 39. Ezek. 11. 19 , 20. and 36. 26 , 27. r Lev. 26. 11 , 12. with Ezek. 37. 26 , 27. and 2 Cor. 6. 16. s Re●… . 21. 3. t Habitatio enim Dei apud aliquos , est gratiae communi catio . And. R●…vet . in Gen. 17. Exercitat . 87. u Rev. 21. 3 , 4. Ier. 32. 37 , 38. and 24. 6 , 7. and 30. 16. to 22. Ezek. 11. 17. to 21. x Lev. 26. 3 to 13. Ier. 32. 37 , 38 , 41 , 42 , 43 , 44. and 24 ▪ 7. and 30. 16 to 23. Ezek. 11. 17. to 21. and 36. 28 , 29 , 30. y Heb. 11. 16. z Mat. 25. 34. a Heb. 11. 10. Gen. 1. 1. &c. b Heb. 10. 19 , 20. c Iohn 14. 2 , 3 , &c. d 1 Pet. 1. 2 , 3 , 4. Rom. 8 ▪ 30. 2 Cor. 4. 17. e Mat. 22. 31 , 32. Exod. 3. 6. f Ex eo enim quod Deus se dixerat , &c. Andr. Rive●… . in Gen. 17. Exercitat . 87. g Gen. 17. 7. Ier. 31. 33. h ●…er . 32. 38 , 40. i Omn●…a fluunt ex Oceano illo magno primi praecepti , & rursus in ipsum refluunt . Ut non sit sclatio saecundior & plenior audita . vox , nec audienda unquam ; Rursus nec durior nec severi●…r , primi praecepti : Ego sum Dominus Deus tuus . Luther . in Tom. 3. Lat. p. 108. k Gen. 17. 7. l Gen. 24. 7. 2 Chron. 36 23. Ezra 1. 2. m Rev. 11 4. n Isa. 54. 5. o Acts 17. 24. p Ezra 5. 11. q Exod. 3. 6 , 15 , 16. r Isa. 48. 5. s Dan. 6. 26. t Acts 13. 17. u Eph. 1. 17. x Iohn . 20. 17. y N●…h . 9. 7 , 8. Levit. 20. 24 , 26. Deu●… . 7. 6. and 14. 2. 2 Cor. 6. 16 , 17 , 18. z Eph. 2. 12. a Lev 26. 11 , 12. Ezek. 36 , 26 , 27 , 28. Jer. 24. 7. and 31. 33 , 34. Heb 8. ●…0 . b 2 Cor. 1. 2●… . c In Book II. Chap. II. Aphorism 2. Sect. 2. d John 14. 6. e Gen. 17 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . f Gal. 3. 17 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gal. 3. 17. h Gen. 17. 2. i Rom. 4. 11 , 12 , 16. Gal. 3 7. 29. k Ioh. 8. 33 , 37 , 39 , 40. Rom. 9. 7 , 8. l Book III. Chap. I. Aphorism 2. Quest. 3. m Exod. 24. 3 , 7 , 8 , 10. and C●… . 20. 2. n 1 Cor. 10. 1 , 2 , 3 , 4 , 5. o Rom. 8. 30. p Rom. 11. 25. to 30. q Rom. 11. 7. Iohn 10. 28 , 29. r Rom. 11. 20. s Psal. 90. 2. Iam. 1. 17. t Rom. 9. 7 , 8. u Gal. 4. 28. x Gal. 3. 7 , 29. y 1 Pet 2. 10. z 2 Cor. 1. 3. a Iob 19 25. ●… Tim. 2. 5. Heb. 10. 23. Act. 3. 22. Revel . 15. 3. 〈◊〉 . 1. 4. Rom. 8. 29. Eph. 5. 25. to 33. & 5. 23. b 1 Joh. 2. 2. Rom. 5. 25. Eph. 2. 14. Isa. 9. 6. 1 Cor. 1. 30. Joh. 11. 25. Col. 3. 4 , 11. c 1 Ioh. 2. 27. 1 Pet. 1. 2. Ioh. 14. 16 , 17. Rom. 8. 15 , 26 , 16. Eph 1. 13 , 14. Rom. 8. 26. 27. d Abbot in his Geography . Grimston also . e Psa. 17. 14. & 49. 6. f Psal. 144. 14. 15. & 33. 12. g Levit. 26. 11 , 12. Jer. 24. 7. & 31. 33. E●…ek 11. 19 , 20. & 36. 26 , 27 , 28. Jer. 32. 38 , 39. Heb. 8 8 9 , 10 ▪ 2 Cor. 6. 16 , 17. Rev. 21 3. h Relata mutuo se pan●…nt & t●…llunt . i Eph. 2. 1 , 3. k 1 Pet. 2. 9 , 10. l Eph. 2. 18 , 19. m Eph. 2. 13. n 1 Pet. 1 ▪ 4 , 5. o Ier. 32. 38 , 39 , 40. p 2 Cor 6. 16 , 17. and 7. 1. 1 Joh. 3. 1 , 2 , 3. ●… it . 2. 10 , 11. q Rev. 18. 4. r Jer. 31. 33 , 34. Heb. 8. 10 , 11. s ●…oh . 17. 3. u Deut. 6. 4 , 5. Mat. 22. 37. Mark 12. 30. Luk. 〈◊〉 . 27. x Deut. 6. 13. & 10. 20. y Deut. 13. 4. z Exod. 2●… . 2. to 18. Deut. 5. 6. to 22. Lev. 26. 1 , 2 , 3. a Deut. 13. 4. b Amos 3. 3. c 1 Pet 2. 9 ▪ 10. d Ioan. Calv. Com. in 1 Pet. 2. 9 , 10. e 1 Co●… . 6. 19 , 20. f Mat. 19. 17. Psal. 144. 15. 1 Pet. 2. 9 , 10. g 2 Cor. 1. 3. h Jam. 1. 17. i Act. 17. 25 , 28. Psa. 84. 11. k Ro. 11. 36. l See these evidenced by Scripture-Testimonies , in my Communicant instructed . pag. 31 , to 42. London , 1653. m Epb. 2. 12. n Ioh. 1. 11. o Ioh. 5. 40. p Gen. 21. 9. w●…th Gal. 4. 29. q Gen. 4. 5 , 8. with 1 Ioh. 3. 12. r Gen. 17. 7. s Gal. 3. 29. t Rom. 4. 11 , 12. u Ioh. 8. 39 , 40. x In this III. Cha. Aphor. III. Coroll . 3. y Mansions are nothing , 〈◊〉 any Mansions are little , yea many Mansions in Christs Fathers House are created chips of happiness , and of blood and kin to Nothing , if they be Created . Ah! we want himself ; and I should refuse Heaven , if Christ were not there . — Heaven without Christ , should look like the doleful land of Death . — Mansions are but as places of Bryars and thorns without Christ ; therefore I would have Heaven for Christ , and not Christ for Heaven . Mr. Sam. Rutherford , Christ Dying . To the Reader , n. 9. z Eph. 2. 12 , 19. a Gal. 3. 16 , 19. b Gal. 3. 29. c Rom. 4. 11 , 12 , 16. d Gal 3. 7. e Rom. 4. 24 , 17. a Gal. 3. 16. Joh. 8. 56. with Gen 17. 16 , 17. b Rom. 4. 18. c Rom. 4. 18. d Rom. 4. 19. e Rom. 4. 20. f Rom. 4 20 ▪ g Rom. 4. 21. h Book III. Cha. III Aphor. 2. Corol. 3. i Ioh. 8. 39 , 40. k Book III. Cha. III. Aphor. 2. Coroll . 3. l Gen. 12. 1 , 2 , 3 ▪ 4. Heb. 11. 8. m Gen. 17. 9. to 15. 23. to the e●…d . & 21. 4. n Ioh. 8. 56. o 1 Pet. 1. 22. 1 Joh 3. 18. & 5. 1. p Phllem . 5. q 1 Joh 3. 18. r 1 Pet. 1. 22. s 1 Joh. 3. 16. t Gen. 14. 8. to 17. u Jam. 2. 1 , 2 , 3 , 4. 5. x Gen. 21. 9. Gal. 4. 29. y Gen. 4. 1. &c. 1 Joh. 3. 12. z 1 Pet. 3. 7. a Eph. 6 4. b 1 Tim. 3. 4. c Col. 3. 22 , 23 , 24. & 4. 1. d 1 Cor. 16. 19. Col. 4. 15. Phllem . v. 2. e Gen. 18. 19. f Ier. 10. 25. Psal. 79. 6. g Numb . 14. 24. & 32. 12. Deut. 1 36. Iosh. 14. 8 , 9 , 14. h Gen. 22. 1 , &c. Heb. 11. 17. i Mal. 1. 13 , 14. k Mal. 3. 14. l Psa. 4. 6 , 7. m Psal. 73. 25 , 26. n Psal. 87. 7 o Psal. 42. 5 , 11. & 43. 5. p Gen. 17. 1 , 2 , 3. q Verba pauca , Sensus multus . r Shindl. Institut . Hebraic . p. 116 , 117. s Gen. 13. 17. t Gen. 15. 2. u Luk. 13. 33. x Psal. 1. 1. y Mar. 7. 5 z Gal. 6. 16. a Joh. 2. 6. b 1 Sam. 2. 35. c Luk. 1. 17. d Gen. 5. 24. e Iude v. 14 , 15. f Gen. 6. 9 g Gen. 5. 22. with Heb. 11. 5. h Luk 1. 75 1 Thess 1. 3. & 3. 13. i Amos 3. 3. k 2 King 23. ●… . Hos. 11. 10. l Num. 32. 12 , Deut. 1 36. Iohn 14. 14. m Deut. 10. 12 , &c. 1 Kin ●… 14. n 2 Thess 2. 12. o Col. 1 10. p Luk. 1. 6. q Eph 4. 1●… . r 2 Cor. 4. ●…0 . s Rom. 8. 2. t 2 Tim. ●… . 13. Tit. 3. 8. u Psal 19. 1●… . ●…am . 3. 2. Gal ▪ ●… . 11 , 12 , 13 , 14. x Joh. 16. last ▪ Act. 14. 22. 2 Tim. 3. 12. 2 ▪ Cor. 1●… . 23. to 29. y Heb. 12. 1. 1 Pet. 5. 8. z Act 2. 42 ▪ 46 , 47. 1 Thes. 5. 11. Heb. 3. 13. & 10. 24 , 25. a Col. 2. 6 , 7. Eph. 3. 16 , &c. 1 Pet. 2. 2. b 1 Pet. 2. 2. 2 Pet. 3. 18. Col 2. 6 , 7. Heb 6. 1. c Joh. 14. 2 , 3. 2 Cor. 5. 1. to 10. ●… Ioh. 3. 1 , 2 , 3. d 2 Cor. 5. 7. Gal. 5. 6. e Rom. 4. 12. f Lev. 26. 3. g Deut. 10. 12 , 13. h Luk. 1. 6. i Eph. 2 ▪ 10. k 2 Tim. 1. 13. l Ambula coram me . ] 1. Vive ex praescripto voluntatis meae , quasi coram me semper viveres , & ob oculos meos , timens me offendere : & esto integer ] &c. — Intellige ab eo postulari , ut integritatem vitae , fidei & morum tu●…atur , in Deum , & in Homines , se●…e candide sine ulla simulatione gerat omni parte virae , non duplex externe & interne , &c. — Fidem ergo & obedientiam primum requirit Deus , ut suum nobiscum Fedus stabi●…iat ; nam extra illa non potest Fedus consistere Dei in nobis . Illa autem donat ipse , sed ubi donavit , vult nos in illis persistere , assensum nostium assidu●… praebere , ne nostra culpa nobis excidat Foedus quod vnit nobiscum continuare Deus . Io●…n . Mercer . in Prelect . in Genes . 17. 1. Ego Deus omnipotens : ambula coram me , & esta integer . ] Hanc esse Summam foederis , hoc est , mutuae inter Deum & Abrahamum stipulationis , statim ve . s. 2. indicatur : & ponam soed●… me●… &c. Porro 〈◊〉 ●…oederis consistit in Promissione Dei , & Obligatione Abrami . Promissio continetur descriptione Dei , &c. — vicissim obstringit Abrrmum ad duo . 〈◊〉 ad fiduciam & cultum sui , Secundo ad integricacem . Ambulare coram Deo , non est for●…s ●…mulate pietatem hypocritarum more ; Sed est sincere Deo fidere , a Deo solo pendere , Deo soli servlie & obedire secundum ipsius voluntatem Onkeles ▪ Serv●…s coram me . LXX . Placeas coram me . Sic Henoch & Noach dicuntur ambulesse c●… Deo , ieu coram Deo , supra cap. 5. 6. Esto perfectus . Modus ambuandi coram Deo additur . Ut sincere , ab●…q , hypocrisi & fuco ambulemus , &c. D. Pareus in Gen. 17. 1. Walk th●… , ] or Walk pleasing●…y , as the Greek Translation implyeth . — The Chaldee translateth it , Serve thou . This walking comprehendeth both true Faith , Heb 11. 5 , 6 and Careful obedience to Gods Commandments . Wherefore that which is written , 1 King. 8. 25. To walk before me , as thou hast walked before me : is expounded in 2 Chron. 6. 6. To walk in my Law. And this in Luk. 1. 6. is explained to be , All the Commandments and Ordinances of the Lord , &c H. A●…sworth in his Anilt . on Gen. 17. 1. In brief , To walk before God , is from a true and sincere heart to believe , think and Do whatsoever God prescribeth , and that in such manner as he prescribeth : To attend upon the pure worship of God and to live nol●…y , justly and unblamably . As they are said to be just before God , who are truly and sincerely just ; or such as be righteous by way of eminency in comparison of others , &c. Mr. Io. Ball of the Covenant , Chap. VI. ●… . 74. Lond. 1645. m Gen. 17. 1. n Gen. 17 7 , 8 , 9 , &c. o Heb. 11. 6. p 1 Tim. 1. 5. with Mat. 22. 37 , 38 , 39. Rom. 13. 8 , 9 , 10. Gal. 5. 6. q Heb. 11. 8. 9. Gen. 15. 5 , 6. r 2 Pet. 1. 5 , 6 , 7. s Gal. 5. 6. t Isa. 53. 11. Ioh. 17. 3. Heb. 11. 3. u Ioh. 8. 56. x Heb. 11. 13. y Heb. 11. 27. z 1 Ioh. 5. 8 , 9 , 10 , 11. a Ioh. 1. 11 , 12. b Heb. 11. 1. c Ioh. 20. 28. d Gal. 2. 20. e D. Will. Sclater on Rom. 4. 3 , 4 , 5. f Gen. 32. 9. to 13. g Rom. 10. 9 , 10. h Rom 8. 28. Eph. 3. 12. i 2 Chr. 14. 11. k Psal. 22. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Psal. 37. 5. m Ps. 9. 9 , 10. n Psal. 56. 3. o Iob 13. 15. p Rom. 4. 17 , 18 , 19 , 20 , 21. q Heb. 10. 22. r Joh 14. 6. & 11. 25. & 5. 26. Col. 3. 4. 1 Ioh. 5. 11 ▪ 12. s Gal. 2. 20. t Joh. 1. 11. 1 Ioh. 5. 12. u Rom. 5. 1. x Rom. 8. 32. y Heb. 11. 13. z Gal. 5. 6. a Heb. 11. throughout . b Hab. 2. 3 , 4. c Heb. 11. 35. d 1 Cor. 13. 9. e 2 Thes. 1. 3. f Rom. 1. 17. g 1 Pet. 1. ●… , 9. h Luk. 8 ▪ 13. i Luk. 22. 32. k Rev. 2. 10. l Heb. 11. 33 , &c. m Iob 13. 10. n Gal. 5 6. Rom. 13. 8. o Heb. 11. 7. 8 , 17. p Iam. 2. 14. to the end . q Eph. 2. 10. r 2 Cor. 5. 17. s Col. 3. 10. Eph. 4. 24. t Heb. 8. 10. u Psal. 40. 8. x 1 Tim. 1. 5. y Psa. 66. 18. z Rom. 7. 15 , 16. a 1 Tim. 1. 5. b 1 Tim. 4. 2. c Heb 9. 14. & 10. 22. d Act. 24. 16. e Act. 23. 1. f 1 Tim. 1. 5. g Matt 13. 21. Luk. 8. 13. Act. 8. 13. h 2 Pet 1. 5 , 6 , 7. i Heb. 11. 6. k 1 Tim. 1. 5. l Mat. 22 37 , 38 , 39. Rom. 13. 8 , 9 , 10. m 1 Joh. 5. 3. n Joh. 14. 14 , 21 , 23 , 24. o Gal. 5 6. p Mat. 22. 36 , 37 , 38 , 39. q Luk. 1. 74 , 75. r Tit. ●… 11 , 12. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t 2 Tim 3. 5. u Eph. 4. 18. x 2 Pet. 1. 3 , 4. y Ioh. 17. 3. z Heb. 8. 10. a Mat. 4. 10. b Luk. 1. 6 c Exod. 20. 7. d Exod. 20. 8 , to 12. e Rev. 1. 10. f 2 Pet. 3. 18. g Phil. 3. 20. h Eph. 5. 9 i Eph. 6. 1. Col. 4. 1. Luk 1. 75. Tit. 2. 12. k 1 Sam. 2. ●…9 , 30. l Act. 4. 19. & 5. 29. m 〈◊〉 1. 27. ●… Ioh. 4 20 , 21. n Phil. 2. 3 , 4. o Mat. 22. 29. Mar. 12. 31. p 1 Ioh. 4. 20 , 21. q Mat. 5. 44 , &c. r Heb. 10. 24. s Col. 3. 16. t Heb. 3. 13. u Gal. 6. 1. Levit. 19. 17. x 1 Thes. 4. 18 ▪ y Mat. 5. 16. Tit. 2. 4 , 7. 1 Tim. 4 , 12. 1 Pet. 2. 12. z Heb. 13. 16. a Rom. 13. 3 , 4. b 1 Thes. ●… . 6. Col. 4. 1. c Mat. 7. 12. d Rom. 13. 7 , 8. e 1 Thes. 4. 3 , 4 , 5. f 1 Thes. 4. 6. g 1 Tim. 6. 6. Heb. 13. 5. h Rom. 12. 15. i Est Gracis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Temperantia , v●…tus qu●… cupiditates circa potum ac cibum ac res venereas coercet : dicta quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Memtis prudentiam servans , prudentiae enim comites sunt Sobrietas & Temperantia . Aret. in Problem . k Act. 26. 24 , 25. l Phil. 2. 3. m Rom. 12. 3. Greek , Not to be over-wise above what is meet to be wise ; but to be wise unto Sobriety . n Prov. 26. 12. o 1 Tim. 1. 15. p Ephes. 3. 8. q 2 Cor. 10. 12. to the end . r Ebriet as autem non solum in potione vini , sed in omnibus rebus ostenditur : quibus & in contractibus , & in negociis seculi , & damnis ac lucris , amore & odio mens inebriatur & fluctuat , & statum suum tenere non potest . Hieron . in ●…zek . 44. Tom. 5. p. 547. D. Basil. 1553. s Luk. 21. 34. t 1 Tim. 5. 6 ▪ u Prov. 30. 8 , 9. x Psal. 23. 1. y 1 Cor. 7. 29 , 30 , 31. z Iob 1. 21 , 22. a Phil. 3. 19. b Prov. 31. 6. c 1 Tim. 5. 23. d Eph. 5. 18. e Luk. 21. 34. f Tit. 2. 11 , 12. g Heb. 11. 7 , 8 , 17. h Quatenus ipsum includit De omni . i Psa. 119. 6 , 128. k Jam. 2. 10 , 11. l 2 Tim. 1. 7. m 1 Joh. 4. 18. n Oderunt peccare boni , virtutis amore : Oderunt peccare mali , formidine poena . Horat. o 1 Joh. 5. 3. p Psa. 110. 3. q Psal. 40. 8. r Mat. 11. 30. s Rom. 6. 19. t Eccles. 3. 1 , 11. with Num. 9. 3. u Eccles. 5. 1. x Mat 6. 5 , 6. y Mat. 18. 15 , 16 , 17 , &c. z Pro. 9. 7 , 8. a Mat. 7. 6. b Rom. 14. 15. c Rom. 3. 8 d Joh. 4. 24. e 1 Ioh. 3. 18. f 1 Pet. 1. 22. g Phil. 3. 20. h Psal. 51 6. i 1 Ioh 3. ●…8 . k Rom. 1. 〈◊〉 . l Deut. 32 4. with Isa. 38 3. m Rev. 8. 3. n Eoh. 2. 18. o 1 Pet. 2. 5. p Matth. 23. 19. Isa. 56. 7. & 60. 7. Rev. 8 3. q 1 Pet. 2. 5. Phil. 4. 18. r Col. 3. 17. s 2 King. 10. 28 , 29 , 30 , 31. t Prov. 16. 4. u Ioh. 17. 4. & 15. 8. 1 Cor. 10. 31. x Phll. 1. 12. y 2 Thes 3. 1. z 1 Cor. 9. 19 , 23. 2 Cor. 6. 3. a 1 Cor. 10 32 , 33. 2 Cor. 1. 6. 2 Tim. 2. 10. Col. 1. 24. Eph. 4. 8 , 9 , 10. &c. b Exod. 32. 31 , 32. c 1 Cor. 9. 19 , to 24. d Phil. 2. 20 , 21. e 1 Tim. 5. 8. f Gen. 18. 19. g Iosh. 24. 15. h Psal. 101. 2. 6 , 7. i 1 Cor. 9. 27. 1 Tim 4. 16. 1 Pet. 1. 9. 2 Ioh. 8. k Rom. 8. 3. l Isa. 64. 6. m Phil 3. 7 , 8 , 9. n Rom. 3. 20 , 21 , 22 , 23 , 24 , 25 , 26 , 27 , 28. o Iam. 2. 14. to the end . Fides sola justificat : sed fides justificans non est sola . p Iam. 2. 18. q Heb. 12. 14. r Rom. 2. 6 , 7. s 2 Pet. 3. 18. t 2 Thes. 1. 3. u 2 Pet. 1. 5 , 6 , 7 , 8. x 1 Cor. 9. 24. y Phil. 3. 13 , 14. z Rev. 2. 10. a Rev. 3. 11. b 1 Cor. 15. 58. c Isa. 40. 31. d 2 Tim. 4. 7. e 2 Thes. 3. 13. f Luk. 9 62. Gal. 3. 3. g Luk. 1. 72 , 73 , 74 , 75. h Compare Gen. 17. 1. with Gen. 15. 18 , &c. & 12. 1 , 2 , 3 , 7. & 13. 14 , 15 , 16 , 17. & 15. 1. to 6. i Gen. 17. 1. &c. k Gen. 17. 1. l Gen. 12. 3. & 18. 18. & 22. 18. Act. 3. 25. Gal. 3. 8. m Psal. 110. 3. Rev. 7. 4. with 9. n Psal. 110. 1 , 2. Rom. 8. 3. Heb. 2. 14 , 15. 1 Cor. 15. 24 , 25 , 26. o Isa. 8. 8. Heb. 11. 16. & 8. 1. p Mat. 1. 22 , 23. q Heb. 1. 2. r 1 Cor. 15. 3 , 4. s Col. 2. 10 , 11 , 12. t Gen. 5. 22 , 24. with Heb. 11. 5 , 6. u Gen. 6. 9 , 17 , 18. & 7. 1. x Gen. 24. 40. & 15. 6. & Heb. 11. 8 , 22. Gen. 22. 18. y Numb . 14. 22 , 23 , 24 , 29 , 30 , &c. z Act. 13 , 22. a Prov. 16. 4. Rom. 11. ult . b Eph. 1. 12. 14. c Phil. 1. 29. d Eph. 2. 10. e Phil. 1. 29. Ephes. 2. 1 ▪ f Luk. 1. 71. to 76. g Luk. 1. 66 , 67 , 72 , 73 , 74 , 75. h Thus the Greek seems to be best translated , if the placing and the pointing of the words be considered . i Amos 3. 3. k 2 Chron. 32. 25. with 2 Tim. 3. 2. l Jam. 2. 18 , 20 , 26. m Gen. 24. 40. n Rom. 4. 12. o Heb. 11. 8. Gen. 12. 1 , 2 , 3 , &c. p Heb. 11. 9 , 10 , 16. q Rom. 4. 17. to 22. r Book . III. Chap. 3. Aphorism . 1. Corollar . 3. s Heb. 11. 17 , 18 , 19. t Gen. 12. 1 , 2 , 3 , 4. with Heb. 11. 8. u Gen. 17. 9. to 15. 23. to the end . & 21. 4. x Ioh. 8. 56. y Gen. 14. 8. to 17. 1 Ioh. 3. 16. z Gen 18. 19. a Gen. 22. 12. 16. Heb. 11. 17. b In Book III. Chap. 3. Aphoris . I. Corol. 3. c Rom. 4. 11. Gen. 15. 6. d Rom 4. 11. e Rom. 4. 11 , 12 , 16. f Gen. 15. 4 , 5 , 6. g Rom. 4 3 , 5 , 9 , 18. with 22. Gal. 3. 6. Iam. 2. 23. h Psal. 32. 1 , 2. Isa. 53. 6. 2 Cor. 5. 21. i 2 Cor. 5. 21. ●…am . 2. 23. k Psal. 32. 1 , 2. l Rom. 5. 1 , 2 , 3. Phil. 4. 7. m Rom. 8. 30. n Rom. 4. 10 , 11. o Rom. 4. 11 , 12 , 16. p Rom. 4. 16. q In Book III. Chap. 3. Aphorism 3. Sect. 1. r Gen. 12. 1. to 8. & 13 , 14 , 15 , 16 , 17. s Gen. 14. 14. to the end . & 15. 1. t Gen. 18. 17 , 18 , 19 , &c. u Gen. 22. 15 16 , 17 , 18. x Rom. 4. 11 , 12 , 24. Ioh. 8. 39 , 40. y Gen. 48. 15. z Heb. 11. 8. to 23. a Rom. 11. 6. b Rom. 4. 16. c The Question about the Conditionality of the Covenant , See formerly stated and determined in the General Nature of the Covenant of Faith. Book . II. d Gen. 12. 1. &c. e Gal. 3. 10. f Gen. 17. 1. Ier. 31. 33 ▪ 34. & 32. 38 , 39 , 40. Ioh. 6 37. Rom 10. 6 ●…o 28. Ezek. 36. 25 , 26 , 27. Heb. 8. 10 , 11 , 12. g Heb. 9. 14 , 15 , 16 , 17. 1 Cor. 11. 24 , 25. h Isa. 35. 8. i Isa. 35. 9. k Luk. 1. 74 , 75. l Ier. 6. 16. Matth. 11. 28 , 29 , 30. Rom. 5. 1. m Mat. 7. 13 , 14. Luk. 13. 24. n Ioh 6. 35 & 14. 6. o 1 Tim. 4. 8. 2 Cor. 1. 20. 2 Pet. 1. 4. Gal. 3. 10. p Psal. 16. 3. q Rev. 3. 4. r Phil. 1. 29. Eph. 2. 10. s Gen. 5. 22 , 24. Heb. 11. 5. t 1 Ioh. 1. 5. Jam. 1. 17. u Joh. 1. 4. x Mat. 19. 16 , 17. y 1 Joh. 4. ●…6 . z Psal. 23. 4. a See Ps. 91. throughout . Psal. 18. 1 , 2 , 3. & 46. 1. &c. b Ps 23. 1 , 2. & 34. 9 , 10. c Psa. 73. 25. d Psal. 4. 6 , 7. e Phil. 4. 7. f Rom. 5. 4 , 5. g Ps 94. 19. h Ioh. 14. 21 , 23. i Psal. 73. 25. k Amos 3. 3. l Eph. 4. 18. m Rom. 8. 7. n Rom. 5. 10. 2 Cor. 5. 18 , 19. o 2 Cor. 5. 18 , 19 , 20. p Tit. 3. 3 , 4 , 5. q Ioh. 1. 12 , 13. r Eph. 2. 10. s Phil. 1. 29. t Eph. 4. 12 , 13. u Rom. 8. 30. 2 Cor. 3. 18. x Phil. 3. 13 , 14. y 1 Cor. 9. 24 , 25. z Heb. 10. 30. a 1 Pet. 1. 4. b 2 Tim. 4. 8. Rev. 2. 10. 1 Pet. 5. 4. c 2 Cor. 4. 17. d Phil. 3. 21. 1 ●…oh . 3. 2. e Mat. 5. 8. Ioh. 17. 24. 1 Ioh. 3. 2. f Gen. 15. 6. Rom. 4. 3 , 5 , 22. Gal. 3. 6. See this Iustification by Faith opened more fully in Aphorism . V. of this chapter . g Iam. 2. 21 , 22 , 23 , 24. h Gen 6. 17. 18. 1 Pet. 3. 21. i Heb. 11. 7. k Gen. 2. 17. Gal. 3. 10. l Rom. 10. 5. m Ezek. 11. 19 , 20. & 36. 26 , 27 , 28. Ier. 32. 38 , 39 , 40. Heb. 8. 10 , 11. n Eph. 2 , 8 , 10. o Rom. 3. 9. 10 , 11 , 12 , 16 , 17 , 18. p Rom. 6. 12. q Rom. 6. 13. r 1 Ioh 1 5 , 6 , 7. s 2 Cor. 6. 14. t Eph. 4 17 , 18. Heb. 3. 10. u Isa. 53 11. Ioh. 17. 3. ( 1 ) 2 Thes. 1. 8. y Eph. 2. 12. Rom. 13. 12 , 13. 1 Pet. 4. 3 , 4. z Isa. 6. 3. a Rom. 8. 7. Col. 1. 21. b Amcs 3. 3. c Ps. 18. 25 , 26. d Gen. 25. 34. Heb. 12. 16. e Iob 21. 14 , 15. f Psal. 50. 16 , 17 , 18. & 1. 1. Mat. 7. 13. g Gal. 4. 29. h Gen. 4. with 1 Joh. 3. 12. i Psal. 83. 4. k Gen. 18. 19. l Gen. 17 1. 2. m Gen. 24. 4●… & 48 15. Heb. 〈◊〉 . 8. to 23. n Rom 4 11 , 12 , 23 , 24. o Eph. 2. 12. p Prov. 3. 4. q Psal. 15. 1. to the end . r Rev. 22. 14. s Gen. 17. 1 , 2. t Gen. 17. 7. u Gen. 17. 7 , 8 , &c. x Pagnin . & Buxtorf . in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Job 9. 22. z Isa. 57. 20 , 21. a Iob 9. 20. b 2 King. 20. 3. c As , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , simple , plain . Iacob was a perfect man , i. e. Simple , without deceit , Gen. 2●… , 27. ●… . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , blameless , irreprehensible , irreprovable , Gen. 17. 1. Iob 1. 7 , 8. & 12. 4. & 9. 20. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; spotless , without ble●…ish , Psal. 15. 2. & 119. 1 , 8. & 18. 24. to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed , Cant. 4. 7. Pr●…v . 9. 7. Ezek. 43. 22. & 45. 18. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Innocent , without mulct or punishment , Psal. 18. 25. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iust , righteous , Prov. 28. 18. Iosh. 24. 14. 1 King. 9. 4. Prov. 11. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whole , entire , Ezek. 15. 5. Deut. 27. 6. Iosh. 8. 31. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy , Godly , Amos 5. 10. Prov. 2. 21. & 29. 10. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without malice , without evill , innocent , saultless , Psal. 84. 12. & 37. 37. & 101. 2. Iob 8. 20. Prov. 13. 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pure , Gen. 20 , 5 , 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Single , sincere , Prov. 10. 9. 2 Sam. 15. 11. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , True , Deut. 32. 4. Prov. 28. 6. Isa. 38. 3. Deut. 25. 15. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfect , Deut. 18. 13. Cant. 5. 2. 1 King. 8. 61. & 11. 4. & 15. 3 , 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Full , 2 King. 20. 3. 1 Chr. 29. 9. 2 Chr. 16. 9. & 19. 9. & 25. 2. & 15. 17. By all which variety of Expressions , the Lxx. notably set forth the plenteous and emphatical signification especially of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfect , the word in the text . And it may serve as a Compendious Comment upon the sense and force thereof . d Mat. 5. 48. e Mat. 5. 48. Act. 17. 24 , 25. Rom. 11. 35 , 36. f Iob 35. 6 , 7 , 8. g Gen. 17. 1. h Eccl. 7. 29. i Gen. 1. 26 , 27. k 2 Cor. 5. 17. Eph. 4. 23 , 24. Col. 3. 10. 2 Pet. 1. 5. to 10. l 1 Thef . 5. 23. m Psal. 139. 16. n Gen. 6. 6. & 9. 21. o ●…ob 1. 1. & 3. throughout . p 1 King. 11. 4. 2 Sam. 11. q 2 King. 20. 3. 2 Chr. 3 ●… . 25. r 1 King. 15. 14 , &c. 2 Chron. 15. 17 , &c. s Psa. 18. 23. I was also upright before him , and I kept my self from mine iniquity . t Iam. 1. 4. u Psal. 12. 2. x Mat. 5 48. & before . y Prov. 11. 3. Iob 9 20 , 21 , 22. z 1 King. 11. 4. a 2 Chron. 25. 2. & 26. 4. & 27. 2. 2 King. 14. 3. & 15. 3. 1 King. 15. 3. b Heb. 5. 12 , 13 , 14. with 6. 1 , 2 , 3. c Heb. 5. 12 , 13 , 14. with 6. 1 , &c. d Heb. 7. 19. e Gal. 4. 1 , &c. f 1 Cor. 2. 6. g Phil. 3. 15. h 1 Joh. 4. 18. i Heb. 5. 14. k Jam. 3. 2. l Iam. 1. 4. m Heb. 2. 10. n Heb. 5. 8 , 9. o Iam. 2. 22. p 2 Cor. 12. 9. q 1 Cor. 13. 9 , 10 , &c. r Heb. 12. 23. s 1 Cor. 15. 42 , 43 , 44 , 52. to 58. Eph. 4. 12 , 13. & 5. 27. t 2 Pet. 3. 18. u Iosh. 24. 14. x Psal. 51. 6. y Isal. 38. 3. z Eph. 4. 24. a Psal. 15. 2. b Isa. 38. 3. c Rom. 1. 18. d Psal. 51. 6. e 1 Kin. 9. 4. f Psal. 25. 21. g Psa. 37. 37. h Iob 1. 1. i Mercer . in Pagn . Thesaur . ling. Sanct. ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Eccl. 7. 29. l Psal. 23. 3. m Isa. 35. 8. n Ps. 125. 5. o Psal. 78. 57 , 58. p Psal. 119. 1 , &c. q Gal. 6. 16. r 2 Cor. 6. 6. s 1 Tim. 5. 22. t 1 Joh. 3. 3. u Mat. 5. 8. x Ioh. 13. 10. y 1 Tim. 1. 5. 2 Tim. 2. 22. z 1 Tim. 3. 9. a 2 Tim. 1. 3. b 1 Ioh. 1. 7. Rev. 1. 5. c Eph. 5. 26. d ●…sal . 119. 1. ●…oh . 15. 3. e Gal. 5. 17. f ●…zek . 24. 6. g 1 Ioh. 3. 3. h 2 Cor. 7. 1. i Scap. 〈◊〉 . in A. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 2 Cor. 1. 12. l Eph. 6. 5. m Col. 3. 22. n Mat. 6. 22. Luk. 11. 34. o Iosh. 24. 15. p Ps. 73. 25. q Ps. 4. 6 , 7. r 2 Cor. 1. 12. s 2 Cor. 1. 12. t 1 Cor. 5. 8. u 2 Cor. 2. 17. x 〈◊〉 ▪ ●… . 10. y 〈◊〉 . 3. 1. z 1 Cor. 5. 8. a Psal. 32. 1 , 2. b 1 Cor. 5. 8. c 2 Cor. 1. 12. d 2 Cor. 2. 17. e Ioh. 21. 15 ▪ 26 , 17 f Psal. 139 23 , 24. g Mat. 5. 48. h Gen. 17. 7 , 8. i Ezek. 16. 8. Jer. 31. 32. k Hab. 1. 13. l Rev. 2. 23. Jer. 17. 9 , 10. m Tit. 1. 16. n Ma●… . 7. 23. o Ephes. 4. 23 , 24. p 2 Cor. 2. 17. q 2 King. 9. 6 , 7 , 8 , 9 , 10. r 2 King. 9. & 10. s 2 Kin. 10. 30. t ver . 31. u A●…dr . Rivet Com. in Hos. 1. 4. x Hos. 1. 4. y D●…n Dike of the Hearts deceitfulness , ch 30. z 2 Chr. 25. 2. a Mat. 6. & 23. Luk. 18. 11 , 12 , 13. b Psal. 51. 6. c Pro. 11. 20. d Numb . 25. 7 , 8. with Psal. 106. 30 , 31. e Luk. 18. 13 , 14. f Mark. 12. 42 , 43 , 45. g Luk. 8. 15. h ●… Co●… . 8. 11. 12. ●… . i Mat. 10 42. k Iob 3. 1 , &c. l Iob 6. 8 , 9. m Iob 7. 11. to 20. n Iob 1. 1. o Iob 42. 7 , 8. p Iob 42. 10. to the end . q 1 Sam. 21. 10. to the end . r 1 Sam. 2●… . 4 , 5. s 1 Sam. 25. 21 , 22 , 32 , 33 , 34. t 1 Sam. 27. 1. Ps. 116. 11. u 1 Sam. 27. 8. to the end . x 1 Sam. 28. 1 , 2 , &c. with chap. 29. & 30. & 31. y 2 Sam. 5. 13. 1 Chr. 3. 1. to 9. ●… z 2 Sam. 13. 28 , 29 , 39. & 14. 33. a 2 Sam. 18. 33. b 2 Sam. 24. 1 , &c. v. 15. c 1 King. 1. 6. d 1 King. 15. 5. e Dan. Dike of the Deceitfulness of mans heart , ch . 30. Mot. 3. f Pet. Mart. Comment . in 1 Reg. 15. 5. g 2 Chr. 15. 17. See Lond. Annot. there . h 2 Chr. 16. 1. to 10. i ver . 10. k ver . 12. l 2 Chr. 15. 17. m Dan. Dike of the Hearts Deceitfulness , ch . 30. n Joh. 1. 47. to the end . o Act. ●… . 26. to 40. p Act. 10. 1 , 2 , 3 , 4 , 5. to the end of the chapter . q Psa. 18. 21 , 22 , 23. & 119. 1 , 2 , 6 , 10. r Psal. 119 77 , 98 , 99 , 100 , 101 , 102. s Joh. 3. 1 , &c. t Joh. 19. 38 , 39 , 40. u Rom. 16. 19 , 20. x Luk. 19. 17 , 18 , 19. y Psa. 18. 25. z Psa. 84. 11. a Eph. 4. 24. b Heb. 12. 14. c Rev. 21. 27. 8. d Psal. 73. 1. e Isa. 38. 3. f Psal 51. 6 , 10. g Ps. 32. 1 , 2. h Joh. 1. 47. i Luk. 8. 15. k Eph. 4. 23 , 24. l 2 Tim. 3. 5. m Col. 3. 10. Eph. 4. 24. n 1 Thes. 5. 23. o Mat. 5. 8. p Psa. 66. 18. q Rom. 7. 15 , 19 , &c. r Gal. 5. 17. s 2 Cor. 1. 12. Eph. 6. 5 , 6 , 7. Col. 3. 22 , 23. t Iob 1. 1. u Psa. 125 4 , 5. x Pro. 19. 1. y Psal. 119. 136. z 1 King. 15. 13 , 14. a Iob 1. 1 , 5. b Psa. 119. 1 , 2 , 3. c Psa. 18. 23. d 2 King. 10. 29 , 31. e Ps. 139. 23 , 24. f 1 Sam. 24. 10. g Psal. 51. throughout . h 2 Chr. 32. 25 , 26. i Mat. 26. 69. to the end . k Psal. 119. 1 , 2 , 3. l Isa. 38. 3. m 2 Cor. 2. 17. n Gen. 6. 9. o Gen. 17. 1. p 2 Cor. 2. 17. q Eph. 6 5 , 6 , 7 , 8. r Col. 3. 22 , 23 , 24. s Mat. 6. 2 , 3 , 4 , 5 , 6 , 16 , 17 , 18. Co. 3. 24. t 2 Sam. 22. 21 , 22 , 23 , 24. Psal. 18. 20. to 27. u Ps. 119. 6. x 1 Chron. 29. 19. y Deut 1. 36. Numb . 14. 24 z 1 Chr. 29. 19. a Mat. 19. 21 Mar. 10. 21. b Phil. 3. 13 , 14 , 15. c 2 Cor. 1. 12. d Psal. 101. 2 , 3 , 4. e Job 1. 1. & 2. 9 , 10. f Gen. 39. 7 , 8 , 9 , 10. — & ver . 23 , 24. & 47. 20 , 21 , 23 , 24. g 2 Chr. 15. 17. h 1 King. 15. 5. i Job 1. 1. 20 , 21 , 22. & 2. 9 , 10. & 42. 7 , 8. k Job 40. 3 , 4 , 5. & 42. 1. to 7. l Gen. 6. 9. m 1 Tim. 1. 5. n Act. 23. 1. o Act. 24. 16. p 1 Tim. 1. 5. q Act. 15. 9. r 2 Pet. 1. 5 , 6 , 7. s Act. 8. 13 , 23. t 1 Tim. 1. 5. u 1 Pet. 1. 7 , 8 , 9. x Cant. 1. 3 , 4. y Prov. 14. 2. z Job . 1. 1. a Prov. 8. 13. b Prov. 16. 6. c Eccl. 12. 13. d Psa. 110. 3. e 1 Chr. 28. 9. f 1 King. 21. 25. to the end . g 2 King. 10. 28 , 29 , 30 , 31. h Mar. 6. 17 , 18 , 19 , 20. i Luk. 8. 13. Mat. 13. 20 , 21. k Col. 3. 10. Eph. 4. 24. m Eph. 4. 24. ( l ) Heb. 6. 4. n Luk. 18. 9 , 10 , 11. o Eph. 3. 8. p 1 Tim. 1. 15. q Luk. 18. 10 , 11. r 2 Pet. 2. 20. s Phil. 3. 6. t 2 King. 10. 28 , 29 , 30 , 31. u Mar. 6. 17 , 18 , 19. x Ioh. 12. 6. y Act. 8. 18 , 19. z Luk. 18. 11. with Matt. 23. 23 , 24 , 25. a Phil. 3. 4. b 1 Tim. 1. 12 , 13 , &c. c Mat. 23. 24. d Mat. 23. 16. to 23. e Mat. 23. 23. f Mar. 7. 4 , 8. g Matth. 23. 25. h Matth. 23. 25. i Ioh. 18. 28. k Matt. 27. 6. l Qualls haec innocentlae simulatio , pecuniam sanguinis non mittere in arcam ; & ipsum sanguinem mittere in Conscientiam ? Augustin . m Luk 10. 31 , 32 , &c. n 1 Sam. 14. 33 , 38. to 46. o Mat. 7 3 , 4 , 5. p Ioh. 8. 3. to 12. c Gen. 38. 13 , 14 , 15 , 16 , 17 , 18 , 24 , 25 , 26. d 2 Sam. 12. 1 , 2 , 3 , 4 , 5 , 6 , 7. e Odlo habuit tyrannum non tyrannydem . f 1 Tim. 1. 15. g 2 Pet. 2. 20 , 21 , 22. h Mat. 12. 43 , 44 , 45. i Eph. 2. 10. & 4. 23 , 24. Tit. 3. 8. k 1 Tim. 1. 5. l Rom 2. 14 , 15. m Act. 26. 5. &c. Phil. 3. 4 , 5 , 6 , 7 , &c. n Mat. 7. 22 , 23. o 2 King. 17. 25 , &c. p Esth. 8. 17. q Mar. 7. 10 , 11 , 12 , 13. Matth. 23. 14. Luk. 18. 11 , 12. with Mar. 7. 13. r Mat. 5. 43 , &c. s Mat. 23. 23 , 24 , 25 , &c. t Mar. 6. 20. u 2 King. 10. 31. x 1 Sam. 15. 7 , 8 , 9. y Act. 26. 28. z Ioh. 6. 26. a Mat. 6. 1 , 2 , &c. b Nullum violentum perpetuum . c Luk. 8. 13. d Mat. 7. 26 , 27. e 1 Tim 1. 19 , 20. f Gen. 17. 1 , 2. g 1 Chron. 28. 9. h Eph. 4. 22 , 23 , 24. i Act. 15. 9. k 1 Ioh. 3. 2 , 3. l 2 Cor. 7. 1. with 6. 16 , 17 , 18. m Gen. 17. 1. n 2 Cor. 2. 17. o Psal. 18. 21 , 22 , 23. p Joh. 15. 3. q Ps. 119. 9. r Prov. 4. 23. s Rom. 2. 16. t Eccles. 12. 14. u Luk. 12. 1 , 2. x Ps. 25. 21. y Psal. 119. 80. z Psal. 51. 6. 10. a Psal. 139. 23 , 24. b 1 Cor. 5. 7 , 8. c 1 Chr. 29. 17. d Psal. 51. 6. e Psal. 11. 7. f Pro. 11. 20. g Gen. 17. 1 , 2. h Psal. 145. 18. i Prov. 15. 8. k Psal. 73. 1. l Psa. 125. 4. m Prov. 10. 29. o 2 Chr. 16. 9. p Hic murus a heneus ●…esto , Nil conscire sibi , Nulla pallescere culpa . Horat. q Prov. 2. 7. r Psal. 7. 10. s Psal. 37. 37. t Luk. 16. 15. u Mat. 23. 27 , 28. x Mat. 7. 23 ▪ y Mat. 23. 25. z 2 King. 10. 31. a Isa. 1. 11. to 16. b Mat. 6. 1 , 2 , &c. c Mat. 23. 13 , &c. d Mat. 7. 23. & 25. e Mat. 24. 51. f Job 27. 2 , 3 , 4 , 5 , &c. g Job 31. 5 , 6. to the end . h Isa. 38. 3. i 2 Cor. 1. 12. k Ps. 119. 80. l Prov. 2. 21 , 22. m Pro. 11. 3 , 5 , 6. n Pro. 28. 18. o 2 Chr. 16. 9. p Isa. 33. 15 , 16. q Prov. 28. 10. r Psal. 37. 18 , 19. s Job 8. 20 , 21. t Psa. 64. 10. u Psa. 112. 4. x Psa. 97. 11. y Job 8. 6 , 7. z Pro. 14. 11. a Ps. 84. 11. b Quod postea sequitur Gratiam & gloriam dabit , ita poffet accipi , Quos Deus in hoc mundo sua gratia o●…navit , tandem in regno suo coelesti gloria coronare . Sed quia vercor ne arguta sit ill distinctio , praestabit , meo judicio , ita resolvere sententiam . Postquam favore su●… complexus fuerit Deus fideles , extollet eos in summam dignitatem , nec definet eos suis donis locupletare . Quod etiam confirmat proximo membro , Non prohibebit bonum ambulantibus in rectitudine : Acsi diceret , Nunquam exhauriri Dei beneficentiam quin assidue fluat . Ioan. Calvin . in Comment . ad Psal. 84. c Gratiam & Gloriam dat Dominus , hoc est , Fack Deus ut grat●… sint , adeoque in honore apud allos , quotquot sinceri sint animi , de quibus totus intelligendus est versus . Probat hoc illud , Prov. 13. 15. & adde illud , Gen. 39. 21. Simeon de Mu●…s Comment . in Psal. 84. d Ps. 15. 1 , 2. & 24. 3 , 4 , 5. e 2 Pet. 1. 4. f Psal. 119. 3 , 2 , 3. & 32. 2. g Ps. 112. 2. h ver . 3. i ver . 3. k Ps. 32. 1 , 2. l Mat. 5. 8. m Mat. 13. 16 , 17. n Ioh. 17. 24. o Heb. 11. 27. 1 Cor. 13. 12. 1 Pet. 1. 8. Ioh. 8. 56. p 1 Cor. 13. 12. 1 Ioh. 3. 1 , 2. q Gen. 17. 7 , 8. r Book II. ch . 2. Aphor. 2. Sect. 3. s Book III. ch 4. Aphor. 4. Sect 2. t Act 3. 25 , 26. & Gal. 3. 14. u Gal. 3. 14. x Act. 3. 26. y Gal. 3. 8. z Gal. 3. 14. a Luk. 1. 72. to 76. b Rom. 4. 11 , 12 , 16 , 17 , 18. c Heb. 4. 1. to 12. d Psa. 105. 8 , 9 , 10 , 11. e Tit. 1. 2. f Deus non est debitor , quia ad alia non ordinatur , sed omnia ad ipsum . Tho. Aquin. g Reddit debita , null●… debens ; donat debita nihil pendens . h Rom. 11. 35. i In his enim quae jam habemus , laudemus Deum largitorem : in his quae nondum habemus , tenemus debitorem . D●…bitor enim factus est , non aliquid a nobis accipiendo , sed quod ci placuit promittendo . Augustin . de verb. Apostoli Serm. 16. ad initium . Tom. 10. And elsewhere ; Fidelis Deus qui se nostrum debitorem fecit : non aliquid a nobis acciplendo , sed tanta nobis Promittendo . Parum erat promissio , etiam Scripto se teneri voluit , veluti faciens nobiscum chirographum promissorum suorum ; ut cum ea q●…ae promisit solvere inciperet in Scriptura promissorum consideraremus ordinem solvendorum . August . Enarrat . in Ps. 109. p. 1272. C. D. Tom. 8. Basil. 1569. k Gen. 12. 1. & 15. 18. & 17. 2. & 26. 2 , 3 , 4 , 5. l Gen. 12. 7. & 17 1. & 18. 1. & 26. 2 , 24. & 35. 1 , 7 , 9. & 48. 3. m Gen. 12. 1. &c. & 15. 18. & 17. 1. & 26. 2. &c. n Gen. 17. 7 , 8 , 9 , 10. o Gen. 15. 18. & 17. 5 , 6 , 7 , 8 ▪ & 22. 16 , 17. p Gen. 17. 7. q Gen. 15. 6. r Gal. 3. 16 , 17 , 19. s Gen. 1●… . 1 , to 6. t Gal. 3. 16 , 17 , 19. u Act. 7. 2. x Gen. 12. 1 , 2 , 3. y Gen. 12. 4 , &c. Heb. 11. 8. z Gen. 12. 6 , 7. &c. to ch . 13. 14. a Heb. 11. 16. b Gen. 13. 14. to the end of the chap. c Gen. 14. & 15. & 16. throughout . d As the H●…brews have a saying , That whatsoever befell unto the fathers , is a sign unto their children : So of this victory they write , That it befell Abraham , to teach that four Kingdoms should stand up to rule over the world , and that in the end , his children should Rule over them , and they should all fall by their hand , and they should bring again all their captives , and all their Substance ; which are the four Kingdoms spoken of in Daniel . R. Men●…chem on Gen. 14. H. Ainsw . in his Annot. on Gen. 14. 16. e Aphor. V. f Hab. 2. 3. g Mat. 19. 8. h Gen. 17. 1. to the end . i Ioh , 8 , 56. k Gen. 18. 1. to the end . & 19. & 20. & 21. ▪ l Gal. 4. 29. m Gal. 4. 12. to the end . n Gen. 22. 1. to 20. o Heb 11. 19. p Isaac a Type of Iesus Christ , in 15. parti culars . q Ioh. 3. 16. Mat. 3. 17. Col 1. 13. Isa. 42. ●… . r Luk. 1. 31. to 36 s Gal. 3. 19. t Luk. 2. 21. u Mat. 2. 13. x Ioh. 3. 16. Rom. 8. 32. y Luk. 23. 33. z Isa. 53. 7. Mat. 26. ●…3 . & 27. 12. Mark 14. 61. & 15. 5. Act 8. 32 a Ioh. 19. 17. b Ioh. ●… . 19 , 20 , 21. c Luk. 23. 33. d Mar. 15. 34. e Ioh 18. 11 , 12. & 10. 18. Phil. 2. 8. f Ioh. 19. 21. 5. g Ioh. 10. 18. Act. 4. 28. h Mat. 12. 40. 1 Cor. 15. 3 , 4. i In this Cha. Aphorism . III. k Heb. 6. 13. to the end . l Gen. 25. 20 , 26. m Gen. 25. 22 , 23. n 2 Sam. 8. 14. o Gen. 9. 26. Ioh. 8 35 , 36. Gal. 4. 30 , 31. p Gen. 9. 25. Ioh. 8. 34 , 35. Gal. 4. 30. 31. q Mal. 1 , 2 , 3. r Rom. 9. 10 , 11 , 12 , 13. s Gen. 25. 22 , 23. t Gen. 25. 26. u Hos. 12. 2 , 3. x Gen. 25. 29. to the end . y Heb. 12. 16. z The Dignity of the First-Birth-right the Law sheweth to be great , In that all the first-born were peculiarly consecrated and given unto God. Exod. 22. 29. Were next in honour to their parents . Gen. 49. 3. Had a double portion of their fathers goods . Deut. 21. 17. Succeeded them in the government of the Family , or Kingdom . 2 Chron. 21. 3. And administration of the Priesthood and Service of God. Numb . 8. 14 , 17. Therefore the First-born is used for one that is loved and dear to his father . Exod 4. 22. And higher then his Brethren . Psal. 89. 28. And figured Christ , Rom. 8. 29. And true Christians , heirs of the Kingdom of Heaven . Heb. 12. 23. This Honour Iacob strove to have at his Birth , but missing then , he seeketh now ; and obtaineth it . H. Ainsworth in his Annotat. on Gen. 25. 31. a Heb. 12. 16 , 17. b Of this Patriarchal and Prophetical Blessing , Pareus saith ; Benedictio Patriarchalis & Prophetica , qua Patres & viri Prophetici ante mortem benedictiones singulares , presertim jus soederis & promissionis gratiae Dei nomine ptomittebant , & quasi per manus tradebant iis filiis qui futuri erant promissionum haeredes & populus Dei Nam soedus gratiae ita Deus cum Patriarchis pepigerat , ut id quasi fidele depositum solenni benedictione transmitterent ad posteros , in quorum familiis ecclesia , & gratia foederis propaganda erat usque ad Christum . Sic Noach benedixit filio Sem. Gen 9. 26. Abraham jussu Dei solum Isaacum instituit haeredem Domus , & propagatorem seminis sui ; Ismaele & reliquis filiis exclusis Dei mandato ; In Isaaco tibi vocabitur Semen . Benedictionem a patre acceptam Isaac contu●…it Filio Iacobo . Iacob nepotibus Ephraim & Manasse . Gen. 48. 20. & duodecim filiis , Gen. 49. Moses duodecim tribubus . Deut. 33. D. Pareus in Comment . ad Gen. 27. Quest. 1. c Gen. 26. 1. to 7. 23 , 24 , 25. d Gen. 27. 42 , 43 , 44 , 45. e Gen. 28. 11. to the end . f Joh. 1. 51. g Iacobs Ladder , how a Type of Iesus Christ. h Gen. 32 & 33. throughout . i Gen. 32. 6 , 7 , 8. k Gen. 35. 1. to 16. l Cen. 46. 1. &c. m Psal. 105. 17. n Gen. 46. 5. to the end . o Gen. 47. ●… . to 13. p Gen. 47. 27. q Gen. 47. 29 , 30 , 31. r Gen. 48. throughout . s Gen. 49. throughout . t Gen. 49. 10 , 11. u Pagnin . Thesaur . in verb. & 〈◊〉 . Lexic . x H. Ainsw . in Annot. on Gen. 49. 10. y Gen. 49. 33. & 50. 1. to 14. z Gen. 50. 24 , 25 , 26. a Exod. 1. & 2 , &c. b Exod. 2. 23 , 24 , 25. c Exod. 3. 1 , 2 , 3. to the end ; & chap. 4 , 5 , 6. d Exod. 6. 3 , 4 , 5 , &c. e Exod. ●… . 6 , 7 ▪ 8. & 3. 16 , ●…7 , 20 , 21 , 22. f ●…xod . 7 8 , 9 , 10 , 11 , 12. g Exod. 12. 1. to 29. 43. to 51. h The Passover , What it signified . i Exod. 12. 29. to 43. k Exod. 13. 1. to 16. l Rom. 8. 29. m 1 Cor. 10. 1 , 2. n Ioan. Calvin . in Comment . ad Ierem . 31. o Gen. 17. 2. p Gen. 15. 18. q Gen. 17. 7. r Gen. 17. 19 , 21. u Gal. 3. 17. x Gal. 3. 6 , 7 , 8 , 9 , 14 , 16 , 18. y Gen. 12. 1 , 2 , 3. z Gal. 3. 15 , 16 , 17. a Bez. Annotat . on Gal. 3. 17. b D. Pareus in Comment . on Gal. 3. 17. c Heb. 8. 6. d Heb. 8. 6. e Gen. 12. 1 , 2 , 3 , 7. & 13. 14. & 15. 1. &c. & 17. 1. &c. f Titus . 1 , 2. g Heb. 6. 13 , 18. h Heb 6. 13. to 19. vid. D. Pareum in Comment ad loc . i Iam. 1. 17. k Gen. 41. 32. l Gal. 1. 8 , 9. Phil. 3. 7 , 8. m Gen. 12. 1 , 2 , 3. with Act. 7. 2 , 3. n Gal. 3. 17. o Gen. 12. 6 , 7. p Gen. 13. 14 , 15 , 16 , 17 , 18. q Gen. 15. throughout , compared with cap. 14. r Gen. 17. 1 to the end . s Gen. 18. 10 , 18. with 15. 16 , 19. t Gen. 22. 15. to 20. u Gen. 26. 1. to 6. 23 , 24 , 25. x Gen. 28. 11. to the end . y See H. Ainsworths Annotat. on Gen. 28. 12 , 13. z Gen. 32. 24. to the end . a Gen. 35. 9. to 16. b Gen. 46. 1 , 2 , 3 , 4. c Exod. 2. 24. Deut. 29. 13. 2 King. 13. 23. especially in Lev. 26. 42. d Sed quo certior constaret sides , ●… repetere voluit erga Isaac & Iacob ; facit enim talls propagatio ut altlus hominum cordibus insideat Del veritas ; Deinde ut notior sit ae magis celebris Del gratia , repetitis vicibus saepius testata . Ioan. Calvin . in Comment . ad Psal. 105. 9. e Joh. 8. 56. f Exod. 12. 41 ▪ 42. g Gen. 12. 1. to 10. & 13. 12. to the end . h Gen. 14. 13. i H. Ainsw . in Annot. on Gen. 14. 13. k Key of the Bible , on Heb. Sect. I. l Act. 7. 4 , 5. m Heb. 11. 8. to 17. n Gen. 14. 18 , 19 , 20. o Psa. 110. 4. p Heb. 5. 10. & 6. 20. & 7. throughout . q Heb. 7. 3. r Heb. 7. 1 , 2. s Psal. 45. 6 , 7. t Psal. 2. 6. & 45. 7. u Isa. 11. 1. to 10. x Ier. 23. 6. y 2 Cor. 5. 21. z Rom. 5. 1 , 2. a Rom. 5. 1. b Joh 14. 27. Phil. 4. 7. c Col. 1. 20 , 21. f Heb. 7. 3. g Psa. 110. 4. Heb. 7. 17. h Heb. 7. 6 , 7. i Eph. 1. 3. k Heb. 7. 4 , 8 , 9 , 10. l Heb. 7. 5 , 6. with 1 Cor. 9 , 13. 14. m Gen. 15. 6. 1. n Gen. 22. 15. to 19. o Psal. 105. 8 , 9 , 10. p Ut Annotavit Simeon de Mu●…s in Psal. 105. 9. q Gen. 22. 9. to 19. r Gen. 26. 3. s Luk. 1 54 , 55 , 68. to 76. t Heb. 6. 13 , 14 , 16 , 17 , 18. u Psal. 110. 4. x Gen. 15. 4 , 5 , 7. y ver . 8. z ver . 9. to the end . a Ioan. Calvin . in Com. ad Gen. 15 ▪ 27 b Deut. 4. 20. Ier. 11. 4. c Isai. 48. 10. Psalm 21. 9. Lam. 5. 10. Mat. 4. 1. d Exod. 20. 18. e Dan. 10. 6. Rev. 1. 14. f Isa. 62. 1. g Psal. 18. 27 , 28. h Ier. 34. 18 , 19 , 20. i Gen. 17. 1 , 24. k Col. 2. 10 , 11. l Ioh. 1. 33. Luk. 3. 2 , 3 , 4 , 5 , 6 , 7. m Luk. 3. 21. 22 , 23. n Mat. 28. 19 , 20. o Exod. 12. 3. &c. p Mat. 26. 20. to 31. q Gen. 17. 1. to 9. r Gen. 17. 9. to 15. s Circumcision described , and the description explained . t Gen. 17. 9 , 10. &c. u Gen. 17. 1. &c. x Gen. 17. 10 , 11 , 12. y Deut. 1●… . 16. & 30. 6. Ier. 4. 4. Rom. 2. 29. & 4. 11. Phil. 3. 3. Col. 2. 11. z Rom 4. 11. a Gen. 17. 11. b Rom. 4. 11. c Gen. 17. 10 , 13 , 14. Act. 7. 8. d Deut. 10. 16. Ier. 4. 4. & 9. 26. Act. 7. 51. e Col. 2. 11. Gal. 3. 8 , 9 , 13 , 14. Rom. 4. 11. Acts 3. 26. f Gen 17. 9 , 10. g Gen 34. 15. h Sam. 17. 36. i Gal. 5. 2 , 3 , 4. k Gen. 17. 11. Rom 4. 11. Act. 7. 8. l Gen. 17. 11. m Gen. 17. 11. n Rom. 4. 11. o Gen. 17. 13. Act. 7. 8 , p Gen. 17. 13 ▪ q Deut. 10. 16. ler. 4. 4. & 9. 26. Act. 7 51. r Act 3. 26. Gen. 12. 3. with Gal. 3. 8. 9. 14. Rom. 4. 6 ▪ 7. 8. s Exod. 12. 43. 48. with . Eph. 2. 12. t Heb. 2. 16. & 7. 26. 27. Rom. 15 8. u Luk. 2. 21. Gal. 4. 4 , 5. x Iohn . 19. ( 4. & 10. 11. Rom. 5. 8. y Gen. 17. 10 , 11 , 13. Act. 7. 8. Rom. 4. 11. Gal , 5. 2. 3 , 4 ▪ z Ezod . 12. 3. to 43. a Exod. 19. 1. b Mat. 26. 17. to 31. c Exod. 12. throughout . d Ioh. 1. 29. e Exod. 12. 12 , 13. f Exod. 12. 14 , 40 , 41 , 42. with Gen. 15. 13 , 14. Deut. 16. 3. g Exod. 12. 12 , 13 , 23. h Exod 12. 43 , 45 , 47 , 48. i Exod. 12. 15 , 16. k Exod. 12. 18. l 1 Cor. 5. 7 , 8. Heb. 9. ●…6 . 28. m Gen. 12. 3. with Gal. 3. 17. & Gen. 15. 13 , 14. & Exod. 12. 41. n Exod. 12. 6. 40 , 41 , 42. with Gen. 15. 13 , 14 , &c. & 12. 1 , 2 , 3. o Gen. 15. 13 , 14. &c. p Exod. 12. 12 , 13 , 23. q Exod. 12. 14 , 26 , 27. Gen. 15. 13 , 14. r Joh. 1. 29. 1 Cor. 5. 7 , 8. Heb. 4. 26. R●…m . 5. 9. s Heb , 9. 15 , 16 , 17. t 1 Cor. 10. 1 , 2 , 3 , 4. Ei●… pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut Act. 7. 35. & 19. 3. Est Hebraeorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod saepe est per. ut Hos. 1. 2. Ludovit . de Dieu in Animadvers . ad 1 Cor. 10. 2. u Num. 21. 5. to 10. x Deut. 8. 4. y Exod. 13. 20 , 21 , 22. Numb . 33. 3 , 5. 6. z Exod. 13. 21. Numb . 14. 14. 1 Cor. 10. 1 , 2. a Exod. 13. 21 , 22. & 14. 19 , 20 , 24. b Exod. 13. 21 , 22. & 14. 24. c Psal 105. 39. d Exod. 13. 21 , 22. e 1 Cor. 10. 1 , 2. f Numb . 9. 25. to the end . g Exod. 13. 21 , 22. Numb 9 15 , &c. h Numb . 9. 17 , 18 , &c. i Exod. 14. 19 , 20. k Psal. 105. 39. l Numb . 14. 14. m Exod. 40. 33 , 34. to the end . n Psal. 99. 7. o Deut. 31. 12 , 16 , &c. Exod. 33. 9. p 2 Cor. 3. 18. q Tit. 3. 5. Mark 16. 16. 1 Pet. 3. 21. r 1 Cor. 10. 1 , 2. See Lond. Annot. there . s Exod. 14. 19 , 20 , 24. t Ioh. 1. 14. 1 Tim. 3. 16. u Exod. 13. 21. x Col. 2. 9 , 10. y Ioh. 14. 6. z Heb. 10. 7 , 9. a Heb 10. 19 , 20. b 2 Pet. 1. 19. Rom. 8. 14. Mat. 11. 28 , 29. c Rom. 5. 9. d Luk. 1. 73 , 74 , 75. e Isai. 4. 5. f Rev. 1. 13 , 16 , 20. Mat. 28. 20. g 2 Cor. 6. 16 , 17 , 18. ( h ) Exod. 14. 15. to the end . i 1 Cor. 10. 1 , 2. k 1 Cor. 10. 1 , 2. l Mark 16. 16. 1 Pet. 3. 21. m Rom. 6. 3 , 4 , 5 , 6. n Rom. 6 3. 4. & 5. 9. Col. 2. 14 , 15. Heb. 2 14 , 15. o 1 Cor. 10. 1 , 2. p Rev. 1. 5. 1 ●…oh . 1. 7. Heb. 9. 14. q Heb. 10. 19 ▪ 20. r Exod 16. 3. to the end . s Exod. 16. 33. Josh. 5. 12. t Ioh. 6. 31 , &c. u 1 Cor. 10. 2 , 3. x Psal. 78. 23 , 24 , 25. y Ioh. 6. 48 , 50 , 51 , 52. z Exod. 16. 14 , 31. a Heb. 2. 10. & 7 26. b Mat. 11. 29. c Psal. 22. 6 , &c. d Ioh. 1. 14 , 16. e Exod. 6. 33. Iosh. 5. 12. f Ioh. 6. 31 , &c. g Ioh. 6. 49 , 50. h Numb . 11. 8. Exod. 16. 31. i Cant. 5. ●…6 . & 2. 3. 1 Pet. 2. 3. Heb. 5. 14. k Exod. 16. 23. l Heb. 2. 10. Ioh. 6. 51. m Exod. 16. 14. n Cant. 1. 7 , 8. Rev. 2. 1. o Exod. 16. 16 , 17 , 18. p Ioh. 1. 14 , 16. Col. 1. 17. & 2. 9 , 10. Ephes. 4. 7 , 16. q Exod. 16. 19 , 20 , 21. r Ioh. 6. 53 , 54 , 55 , 56. 1 Pet. 2 , 7 , 8. s Exod. 16. 25. to 31 , 35. Josh. 5. 12. t 1 Cor. 15. 24. to 29. u Exod. 16. 32 , 33 , 34. x Rom. 6. 9. Rev. 1. 18. y Exod. 17. 2. to 8. z 1 Cor. 10. 4. a Ephes. 1. 3 , 20 , 21 , 22. Ioh. 3. 31. b Mat 16. 18. c 1 Pet. 2 8. Mat. 21. 4. d Isal. 53. 2 , 3. e Ioh. 1. 14. 1●… . & 7. 37 , 38. Rom. 1. 17. 2 Cor. 5 21. Ioh. 14. 16. Eph. 1. 13. Ioh. 6. 35. f Iohn 6. 52. to 59. Gal. 3. 13 , 14 ▪ g Ioh. 6. 27. Rom 8. 2. h Gal , 4. 4 , 5 , 6 , 7. Ioh. 6. 35. & 4. 13 , 14. & 7. 37. i Gen. 15. 13 , 14 , 16. k Exod. 14. 1. &c. l Exod. 14. 19 , 20. m Exod 14. 26. to the end . n Gen. 12. 7. & 13 , 14 , 15. & 15. 18 , 19 , 20 , 21. & 17. 8. o Exod ▪ 13. 17 , 18. p 1 Cor. 10. 1 , 2. q Col. 2. 10 , 11 , 12. r Rom. 4. 11. Gen. 17. 11. 13 s Gal 3. 16 , 17. Heb. 9. 15 , 16. 17 , 18. &c. t Gen. 12. 3. u Gal. 3. 13 , 14. x Gen. 15. 5. & 13. 16. & 22. 17. y Psal. 110. 1 , 3. z Isa. 53. 10. a Psal. 22 , 27 , 28 , 29 , 30. b Gen. 22 17. c Luk. 1. 69. to 76. d Rom 8. 3. e Heb. 2. 14 , 15. f Col. 2. 14 , 15. e Gen. 17. 8. h Heb. 4. 13. & 11. 16. & 4. 1. 8 , 9 , 10 , 11. & 10. 19 , 20. ( i ) Gen. 17. 7. ( k ) Rom. 5 10. l Eph. 2. 12. ( m ) Gen. 15. 9. to the end . o H. Ainsworth in his Annot ▪ on Gen. 15. ( u ) Ioan. Calvin . in Gen. 15. p Transibant autem per medias partes , ut sanctius in unum corpus coalescerent sacrificio simul inclusi . Calv in Gen. 15. q Ioh. 6. 51. r Gen 22. 1. to 15. Heb. 11. 17 , 18 , 19. s Ioh. 3. 16. Rom. 5. 6 , 7 ▪ 8. & 8. 33. 1 Ioh. 3. 16. & 4. 10. r Gal. 3. 17. vide D. Pareum in loc . u Heb. 9. 15 , 16 , 17 , 18. x 2 Cor. 1. 20. y Eph. 2. 12. z Rev. 13. 8. a Gen. 17. 2 ▪ b Gen. 17. 7 , 19 , 21. Gal 3. 17. c Gen. 17. 7. 19. d Luk. 1. 54 , 55. e Ap●…orism 2. Corollar . 2. Quest. 3. f Gen. 17. 7 , 19. g Heb. 6. 17. h Heb. 6. 13 , 14 , 17. i Heb. 6. 18. 19. k Gal. 3. 15 , 16 , 17. l Isa. 54. 10. m Mat. 24. 35. n Gal. 3. 17. o Rom. 4. 6 , 7 , 8 , 9. &c. p Gal. 3. 13 , 14. q Gen. 22. 17. Luk. 1. 68. to 76. Rom. 8. 35 , 36. r Gen. 17. 7. s Psal. 105. 8 , 9 , 10 , 11. t Lnk. 1. 54 , 55. u Gen. 15. 15. x Gen. 17. 8. y Gen. 3. 15. 21. with 4. 3 , 4. z See Book . III. chap. 2. a Heb. 6. 1●… , 19 , 20. b Rom. 4. 16. to the end . c Heb. 11. 13. d Heb. 6. 18 , 19. e Heb. 10. 36 , 37. f Heb. 6. 13 , 14 , 15. g Heb. 6. 11 , 12. h Exod. 17. 12. i Exod. 32. 13 , 14 k Psal. 105. 42. & before . l Luk. 1. 68. to 76. m Heb. 6. 17 , 18 , 19. n Rom. 1●… . 36. o Rom. ●… . 16. p Neh. 9. 7. &c. q Iosh. 24. 2 with Rom. 4. 5. r Gen. 17 7. Gal 3. 16 , 17. s Gal. 3. 16 , 17. t Deut. 10. 15. n Mica . 7. 20. x Luk. 1. 54 , 55. y Luk. 1. 68 , 69 , 72 , 73. &c. z Gen. 12. 2 , 3. with Exod. 12. 40. Gal. 3. 17. a Gen. 15. 13 , 14 , 15 , 16. b Gen. 12. 3 See Sacred Chronology , by R. D. p. 73. &c. c Psal. 105. 12. to 16. d Psal. 105. 16 , 17. Gen. 50. 19 , 20. e Exod. 1. & 12. with Psal. 135. 24. to 39. f Deut. 8. 4. g Num. 21. 6. to 10. h Deut 1. 15 , 16. i Deut. 8. 4. k See to this Effect Psal. 105. throughout . l Gen. 15. 14. m Gen. 46. 17. Exod. 17 , 22. Num. 1. & 2. Chapter . n Psal. 105. 8. to 13. Exod. 1. 17 , 18. o Deut. 8. throughout . p Psal. 44. 2 , 3. Psal. 78. 4. 54 , 55. q Gen. 18. 10. with 21. 1 , 2 , 3. r Exod. 12. 40 , 41 , 42. s Gen. 15. 16. with Iosh. 14. 1. & Gen. 46. 11 , 26. 1 Chro. 6. 2 , 3. t Psal. 105. 8 , 9 , 10 , 11. to 42. 43. 44. n Psal. 106. 6 to 44. 45 , 46. Neh. 2. 8. to 32. x Gen. 12. 3. with 21. 1 , 2 , 3. y Exod. 12. 40 41 , 42. z Luk. 1. 72 , 73 , 74 , 75. a Gen. 12. 1 , 2 , 3. b Gen. 18 18. & 22. 18. & 28. 14. c Gal. 3. 8. to 15. Acts 3. 26. d Gal. 3. 8. Ti●… . 2. 11 , 12 , 13 , 14. 2 Tim. 1. 10. Rom. 1. 16. 17. Mat. 6. 33 e Gen. 15. 13 , 1●… . Gal. 3. 13 , 14. Luk. 1. 68 , 69. to 76. f Gal. 3. 13. 14. Gen. 12. 2 , 3. g Act. 3. 25 , 26. Gen 12. 3. h Gal. 3. 7 , 27 , 29. & 4. 4 , 5. Gen. 12. 3. i Gen. 12. 2 , 3. & 15. 6. Gal. 2. 6 7. 8 , 9. k Gen. 17. 7. l Gen. 17 7 , 8. Heb. 11. 8. to 17. m See Aphoris . III. of this chap. in the 1. branch , viz. Divine Benediction . n Gen. 15. 6. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rom. 4. 3. Gal. 3. 6. Iam. 2. 23. p Et credidit in Dominum , & imputavit illud ei Iustitiam . q In Pag. Thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r H. Ains . on Gen. 15. 6. s Fr. Gomarin O●…er . Part. 3. Disp. 33. t Gen. 45. 25 , 26 , 27. u Psal. 27. 13. x Aug. Tractat. 29. in Ioan Tom. 9. y Dist. 23 lib. 3. z Ioan. Merc. Praelect . in Gen. 15. 6. a And●… , Riv. in Gen. XV. exercit 83. b Fran. Gomar . in Annot. explic . ad Rom. 4. c Rom. 4. 3. Gal. 3. 6. d Ioh. 5. 24 e Ioh. 2. 23 , 24 , 25. f Ioh. 12. 42 , 43 , with●…oh ●…oh . 5. 44. g Eph. 2. 8 , 9. Mar. 16. 16. h Rom. 3. 28. & 5. 1. i Eph. 2. 8. k Heb. 10. 39. l Mark 16. 16. m Gal. 5. 22. n Rom. 10. 17. o Ioh. 1. 12 , 13 , & 3. 3 , 5. p Rom. 10. 10. q 2 Thes. 3. 2. r Act. 13. 48. s 2 Thes. 2. 13. Rom. 8. 29 , 30. t Ioh. 10. 26 , 27. u Tit. 1. 1. x Act. 24 , 14. & 26. 27. 2 Tim. 3. 15 , 16 , 17. y Act. 2. 38 , 39. z Mar. 1. 15. & 16. 15 , 16. Rom. 1. 16. a Joh. 3. 16. & 17. 3. 1 Cor. 2. 2. & 3. 11. 1 Joh. 5. 10 , 11. b Mat. 16. 16. Joh. 6. 69. & 11. 27. & 20. 31. Act. 8. 37. 1 Ioh. 5. 1. c Ioh. 14. 6. Act. 4. 13. & 13. 38 , 39. Heb. 7. 25. & 9. 16. & 10. 14. 1 Ioh. 1. 7. Ioh. 3. 16. Rom. 3. 25. & 4. 24 , 25. 1 Cor. 1. 1. 30. Heb. 2. 10. & 5. 9. d Gai. 1. 23. Iude 3. e Rom. 3. 27. f Rom. 10. 8. g Phil. 1. ●…7 . h Rom. 3. 22. i Gal. 2. 20. k Bell●… in . de Iustificat . lib. 1. cap. 5. & 9. l Ioh. 6. 35. m Ioh. 1. 11 , 12. n Ioh. 6. 40. 53 , 54. o 1 Ioh. 5. 1●… , 12. p Gen 15. 6. Rom 4. 18. q Rom. 4. 22. r Rom. 4. 23 , 24 , 25. s Luk. 1. 77 , 78 , 79. Ioh. 3. 33. Eph. 1. 18 , 19. & 27 , 8. & 3. 10 , 12 , 18 , 19 Rom. 3. 26. & 5. 8. & 10. 19. 20. 1 Tim. 1. 16. 2 Pet. 1. 3. t Ioh. 3. 33. 1 Pet. 2. 9. 2 Thes. 1. 3. & 2. 13. u Gal. 2. 16. Act. 10. 43. & 13. 30. & 26. 18. Rom. 3. 22 , 23. & 5. 17 , 18 , 19. Phil. 3 9. 2 Cor. 5. 21. x Ioh. 20. 31. 1 Pet. 1. 5 , 9. Heb. 5. 9. & 10. 38 , 39. y Gal 5. 17. Eph. 1. 17 , 18. z 1 Cor. 12. 13. a Isa. 53. 11. b Ioh. 17. 3. c Heb. 11. 3. d Iob. 19. 25. e Heb. 11. 27. f Ioh. 8. 56. g Ioh. 3. 14 , 15. h 1 Ioh. 5. 9. i 1 Ioh. 5. 10 , 11. k Ioh 3. 33. l Ioh. 3. 33. m 1 Ioh 5. 10. n The Assent of the mind hath three degrees . The first is when the mind hath some , though weak , inclination and propension to assent to a thing propounded , perhaps moved by some slight sign , or by apprehension of possible Truth . Some call this Suspicion ; more fitly perhaps , Coniecture . The second is , when the Assent is more stable , and resolute ; yet not without fe●…r , that the contrary may be true . This is called Opinion . The third and highest , is a perfect and peremptory acknowledgement , that the thing propounded is of certain and infallible Truth . Of this last sort is the Assent that Faith yields . Now this certain and perfect Assent is of four sorts , according to a fourfold Means swaying the mind . The first is , That which is caused by Sense . As when the mind acknowledgeth a thing for truth , because it hath received perfect intelligence from the fight , hearing , &c. or other senses not hindred or deceived . The second is , That which is caused out of the clear light and evidence of the thing , without Arguments of any kind to perswade it . As in principles clear of themselves , and that need no demonstration or evidence , but their own light to convince . As that , Omne totum maius est sua parte . The third is , That which is caused by certain discourse , and demonstrative Arguments ; which they call Science . The last is , That which is procured by the Authority and credit of him that propounds a thing to be received for Truth ; which Authority ( being without exception ) breeds Perswasion as firm as any can be raised by Argument , Senie , or if there be any other means more forcible with the mind to perswade . And of this last sort is Faith. Dr. Will. Sclater in his Expos. on Rom. 4. 3. In these words this Learned Author hath very satisfactorily cleared the Nature and Degrees of Assent ; and therein hath given Faith's Assent its due . And therefore I have transcribed them . o Heb. 11. 13. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplector , amice accipio , amanter complector , cupide apprehendo . Scap. q Heb. 11. 13. r Eph. 3. 12. s Rom 8. 38. t Ioh. 6. 35. u Ioh. 1. 12. x Eph. 3. 17. y Ioh. 6. 40 , 53 , 54. z 1 Ioh. 5. 12. a Gen. 15. 6. b Psal. 9. 10. c In Thesaur . ad verb. d Buxtorf . Lex . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e Psal. 2. 12. f Eph. 3. 12. Rom. 8. 38. g Eph. 3. 12. h 1 Ioh. 3. 21. i Rom 4. 21. See also Heb. 6. 11. & 10. 22. k Psal. 22. 8. l Isa. 50. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innitatur . m Heb. 11. 1. n D. Pareus in Heb. 11. 1. o Heb. 11. 1. p Nec valet aliquid , Argumentum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contra doctrinam illam fidei , quia una & eadem virtus esset in duobus subject is , nempe ●…ntellectu & voluntate . Certe Thomas ipse vult actum Credendi ab intellectu & voluntate proficisci . 1a 2ae Q 66. Art. 4. Et alibi ostendit ▪ aliquam virtutem esse possein duabus potentiis : non quidem ex aequo , sed ordine ▪ quodam . In una Principaliter , in Aliis per modum diffusionis & dispo●…tion is . 1a 2ae Quest. 56. Art. 2. Sic potest attribui intellectui per modum Dispositionis fides , quae absolvitur in voluntare per siducialem apprehensionem . Quid si dicamus , ut omni Cavillationi obviam eatur , Fidem Justificantem non esse unam virtutem , simplicem , sed ex duabus conflatam & compositam , cujus quidem commune Subjectum sit Cor sive anima : Sed uniuscujusque partis speciale , intellectum & voluntatem ; ita tamen ut non possint hae partes separari , quin destruatur fidei justificantis Natura ? Sic justitiam Originalem fatentur ipsi Scholastici , esse Mentis & voluntatis facultatem , aut Mixtam ●…x Intelligentia & appetitu rationali , ut loquitur Thomas 1. Q 83. Artic. 3. Andr. Rivet . in Explicat . Isa. 53. vers . 11. q Especially see Dr. Will. Sclater in his Expos. on Rom. 4. 3. page 11. till 23. r Isa. 53. 11. s Iohn 17. 3. t Rom. 10. 8 , 9 , 10. u Rom. 5. 17. x Eph. 3. 17 , y Col. 2. 6 , 7. z Act. 15. 9. a Rom. 5. 17. & 3 24 , 25 , 26. b Gal. 5. 17. c Rom. 5. 1 , 2. d Rom. 15. 13. e Heb. 11. throughout . f 1 Thes. 1. 3. g Iam. 2. 17 , 20 , 26. h Gal. 5. 6. i 1 oh . 5. 3. k Rom. 1. 17. l Gal. 2. 20. ( m ) Heb. 12. 2. n Hab. 2. 2 , 3 , 4. o Iob 13. 15 , 16. & 19. 25 , 26 , 27. p Dan. 3. q Dan. 6. r Heb. 11. 34. to 39. s Gal. 2. 20. with 2 Cor 11. & 12. t Se Mr. Sam. Wara's living speeches of dying Christians . u Act. 15. 9. x 1 Ioh. 3. 2 , 3. y 1 Io●… . 5. 4. z 1 Pet. 5 9 Iam. 4 7. a phes . 6. 16. b 1 Ioh. 2. 3. c 1 Tim. 1. 12. d Gen. 15. 6. e Deut. 3●… . 4. f Eccles. 7. 29. g 1 Ioh. 3. 4 h Numb . 25. 6. to 16. i P●…al . 106. 30 , 31. k And●… . Rivet . in Gen. 15. Exercit. 83. l ●… . Aius-Annot . on Psal. 106. 31. m Calv. Commen●…n Psal. 106. 31. n Quain du●… enim dura●… tempus atque aetas , nulla unquam erit posterltas , quae Phineae zel m atque ardorem non praedicet Sim. de Muis in Ps. 106. 31. o Gen. 4. 4. with 1 Ioh. 3. 12. p Deut. 6 29. q Deut. 24. 13. r The Righteousness of the Law and of the Gospel are not two several kinds of Righteousness , but the same in regard of the Matter and Substance thereof ; Only they differ in the Subject and manner of Application . The Righteousness of works is that Holiness and Obedience which is inherent in our own persons , and performed by our selves ; The righteousness of Faith is the same Holiness and Obedience inherent in the person of Christ , and performed by him , but embraced by our Faith , and accepted by God as done in our stead , and for our benefit . Mr. William Pemble in his Treat . of Iustification . Sect. 1. Chap. 1. That it is no other righteousness , then what the Law prescribes for Substance , whereof in justification we are made partakers , that one place in Rom. 9. 32 ▪ is clear . Where , the Apostle giving a reason why the Iews that followed the Law of righteousness , &c. W. Sclater on Rom. 4. 6 , 7 , 8. p. 51. s Gal. 3. 10. t Gen 1. 26 , 27. with Eccl. 7. 29. u Gal. 3. 21. x Rom. 8. 3. y Ier. 23. 6. z 1 Cor. 1. 30. a Rom. 5. 18 , 19. b Rom. 3. 21 , 22. c Rom 4. 1●… , 13. d Rom. 4. 11. e Gen. 15. 6. Rom. 4. 3 , 5 , 9 , 22 , 23 , 24. f Gen. 15. 6. g Rom. 4. 3. 9 , 10 , 22. Gal. 3 6. Iam. 2. 23. h Imputare enim significat , vel . agnoscere id quod in unoquoque vere est , eius esse , illique tribuero ; vel el tribuere quod tamen ejus non est , sive in bonum sive in malum . Est enim in genere alicuj us rei causam in aliquem transcribere , vel ttansferre , aut el ascribere . Sic Ulpianus in lege . 1. parag . item quaeritur . De Separat . Sibi imputent quo minus idoneu●…n fidejussorem acceperint , id est , ascribant & tribuant . Item apud Iurise . Imput are significat acceptum seu expensum ferre ▪ Ut imputare sibi debet , qui credulus fuit . Lege 1. §. Dolum . ff . De eo per quem factum . Priori modo quo alicui imputatur quod in eo vere est , Imputantur peccata , & imputatur Stultitia , Iob 42. Altero Paulus ad Philem ▪ vult sibi imputari factum Onesimi . &c. Andr. Rivet . in Gen. 15. Exercitat ▪ 83. i Levit. 17. 3 , 4. k Iun. Annot in Loc. & Lond. Annot. there . H. Ainsworth . l Fran. Gomar . i●… Analyt . Expsic . ad Rom. 4. 3. m 2 Sam. 19. 19 , 20. n Rom. 5. 12. &c. o Philem. 19 , 20. p 2 Cor. 5. 21. q Isa. 53. 6. r Gen. 38. 15 , &c. s 1 Sam. 1. 33 , 14 15 , 16. t 1 King. 21 9. to 14. u Psal. 69. 4. x Luk. 22. 59 , 70 , 71. Ioh ▪ 19. 7. y Ioh 3. 16. z Isa. 5. 22 , 23. a Prov. 24. 24. b Prov. 17. 15. c Rom. 4. 4. d Rom. 4. 4. e Rom. 4. 6 , 11 , & 5. 17 , 18 , 19. 4. 3 , 5. f Gen. 15. 6. g Rom. 4. 6. with Psal. 32. 1 , 2. h Rom. 4. 1●… . Equivalent hereunto is that in Rom. 5. 17 , 18. i Ier. 23 6. k 1 Cor. 1 30. l Rom. 5. 19. m Rom. 4. 3 , 5 , 9 , 22. n Rom 4. 23 , 24. o Rom. 4. 3 4 , 5 , 6 , 9 , 10 , 11 , 22 , 23 , 24. p Gen. 15. 6. q Rom. 4. 3 , 5. r Rom. 4. 9. s Gen. 15. 6. t Gen. 15. 6. u Gen. ●…5 . 6. with Rom. 4. 16. to the end . x Heb. 11. 8. with Gen. 12. 1 , &c. y ●…stius in Epist. ad Roman . c. 4. z Andr. Rive●… . in Exercitat 83. ad Gen. 15. p. 403 , 404. a Sequitur Argumentum Quartum , Quod petitur ex modo justificandi ipsius Fidei . Nam praeclpua Causa cur adversarli soli fidei justificationem attribua●…t , illa est , quod existiment , Fidem non justificare per modum causae , aut dignitatis , aut merici , sed so●…um Relative , quia videlicet Credendo accipit , quod Deus promittendo offert . Nam si persuaderi possent , Fidem justificare impetrando ac promerendo , & suo quodam modo inchoando justificationem sine dub●…o non negarent , id etiam dilectioni , & ●…entiae , aliisque bonis actibus convenire . 〈◊〉 ●…robemus igi●…ur Fidem veram & justificantem non esse ( ut adversarii volunt ) nudem ac solam app●…ehensionem justi●…iae ▪ Sed esse causam & vim habere justificandi . — Fidem esse initium justitiae , ac per hoc esse causam formalem inchoatam usti●…icationis . — Per fidem impetrari remissionem peccatorum , ●…c per hoc justificari homine●… ex fide , non quia●…ides tantum respicia●… promissionem , & illam credendo apprehendat , sed quia remissionem impetret , & suo quodam modo etiam me●…eatur . Bellarmi●… ▪ ●…n lib. 1. de Iustificat . cap. 17. Tom. ●… . b 2 Thes. 1. 3. 1 Cor. 13. 9 , 10. 2 Pet. 3. 18. c Rom. 6. 23. d Luk. 17. 9 , 10. e Iob 22. 2 , 3. & 35. 6 , 7 , 8. Psa. 16. 2 , 3. f Rom. 11. 35. g Psa. 143. 2. h Psa. 130. 3. i Gratis autem justificari ideo dicamur , quia nihil e●…rum quae justificationem praecedunt , sive fides , sive opera , ipsam justificationis gratiam promeretur . Si enim gratia est , jam non ex operibus ; alioquin ( ut idem Apostolus inquit ) gratia jam non est gratia . Concil . Trident. Sess. 6. cap. 8. k Rom. 3. 23 24. l Rom. 4. 4 , 5. m Rom. 3. 20 , 21 , 22 , 28. n Rom. 3. 26 , 27. o Rom. 4. 2. p Dr. Andrew Willet in his Synopsis Papismi . The 19 General Controversie . Part. 4. Artic. 1. After what Manner Faith justifieth . p. 982. &c. Mr. Will. Pemble in his Tract . of Iustification . Sect. 2. Chap 1. q Let the judicious Reader exactly compare these places in Arminius his writings together . viz Epist. ad Hypolyt . a Coll. p. 772. 773. — Dispul . pub . xix Sect. 7. — Declaratio Sententiae . p 102. — Respons . ad xxxi . Articul . Art. 4. p. 137. Edit . 1631. r Vorst . Antibe●… . Pag. 106. — Et Comment . in Epist. ad Rem . 4. 3 , 4. s Pert. Bert. in Collat. cum Si●… . Lubber . t Episcop . in Thes. de j●…stificatione . u Rom. 4. 11. x Phil. 3. 9. y Rom. 4. 6. z Phil. 3. 9. ●…om . 9. 32. with Rom. 10. 3. a e●… . 23. 6. & 33. 16. b 1 Cor. 1. 30. c Ephes. 1. 3. to 8. 1 Pet. 1. 2. d er . 23. 6. & 33. 16. e ●…om . 4. 25. & 5. 19. f 1 Cor. 1. 3. ●…om . 8. 29 , 30. g Rom. 5. 9. h ●…om 7. 17 , 20 , 21 , 23. i ●…om . 5. 12 , 1●… . k Psal. 51. 5. l ●…om . 5. 18. m ●…n Book II. Cha. 1. Aphorism . 3. n See Book I●… . Chap. 2. Aph●…rism 2. o 2. Cor. 5. 21. q 1 Pet. 1. 19. ( p ) Heb. 7. 36. r sal 53. 9. s Hoc autem culpant nonnulli , quod ipsum fidei actum , id est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere , dico imputari in justitiam , idque proprio sensu , non Metonymice . Fateor sane praeeunte mihi Apostolo . cap. 4. Epist. ad Rom. & saeplus istam phrasin usurpante . At quod inde concludunt , nempe sic Christum ejusque justitiam à justificatione nostra excludi , ●…amque dignitati sidei nostrae tribui , minime concedo deduci ex mea sententia posse . Vox enim imputandi significat fidem non esse ipsam ●…ustitiam , sed gratiose pro justitia haberi ; quo ipso omnis dignitas à fide a●…fertur nisi quae est per gratiosam dignationem Del. Gratiosa autem illa dignatio & aestimatio non est extra Christum , sed respectu Christi , in Christo , & propter Christum ; quem constit●…it Deus placamentum per fidem in sanguine ipsius . Dico igitur fidem imputari nobis in justitiam , propter Christum & justitiam ejus . In qua Enunciatione , fides est objectum imputationis , Christus vero & obedientis ejus Causa justificationis impetratoria seu Meritoria : Qui Christus cum obedientia sua objectum est ●…del nostrae , at non objectum justificationis seu imputationis divinae , quasi Deus Christum ejusque justitiam nobis imput et in justitiam , quod fieri nequit , cum Obedientia Christi fit ipsissima iustitia secundum severissimum rigorem legis sumpta . Non nego autem Christi obedientiam nobis imput ar●… , id est pro nobis & nostro bono praestitam censeri ▪ quia ●…oc ipsum , quod Deus nostro bono & pro nobis justitiam Christi praestitam esse censer , causa est , cur Deus fidem nostram , quae Christum ejusque justitiam habet pro obejcto & fundamento , nobis in justitiam imputet , nosque fide , ex fide per fidem justificet . Armin. in Epist. ad Hippolytum ●… collibus , pag. 272 , 273. Edit . 163●… . t ●…ac A m. 〈◊〉 Respons . ad XXX●… . Arti●… . Art. 4. — & in Epist. ad Hippol. p. 772 , 773. ut videre est in verbis supracitatis . u Rom. 4. 4. x Rom. 4. 6 , 11. y Iac. Arm. in Epist ad Hippol. quo su●…ra . z Istorum hominum sensum v●…cis imputandi , quatenus volunt semper significare rei imputatae imperfectionem , merito rej●…imus . Quia hoc falsum esse ex eo evidenter apparet , quod imperfectio si qua sit , non est in re imputata sed in eo cui imputatur , aut in ea re cui aliquid imputatur . Res enim quae imputatur perfecta est , U●… si imputetur debitori solutio , perfecta est solutio , sed quia imputatur illi quod non praestitit , arguitur ejus imperfectio . Justitia quae nobis à Deo imputatur est perfecta ; alioqui justitia non esset quae justificaret , aut qua ●…usti haberemur ; Sed ejus imputatio arguit nostram imperfectionem . Andr. Rivet . in Gen. XV. Exercit t. 83. pag. 400. Edit . 1633. a Quod vero Arminius in Epistola ad Hippolytum Legatum Palatinum , contendit , fidem proprie debere accipi , non autem improprie pro Christi justitia ; Hactenus non male lequitur , ut ex an tecedentibus patet . Sed ratio , quam illi rei probandae adducit , falsa est , qua ait , quod ea , nempe Christi justitia , non possit imputari ad justitiam ; quod ( ut con●…endit ) imputare significet , Alicui adscribere aliquid , quod non est tale . Unde colligit , cum Christi justitia sit omnibus nume●…is perfecta justitia , eam ad justitiam imputari vere non posse : Id●…oque fidem imputari in justitiam , seu pro justitia scilicet perfecta , à Deo pergratuitam acceptationem haberi , etiamsi sit tantu ●… pars illius , ecque imperfecta . Etenim illud omnino diffentantum est à verbis & mente Apostoli , falsaque nititur votis Imputandi significatione . Nam neque Hebraea vox qua utitur Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; neque Graeca qua Paulus etiam interpretatur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; imo neque Latina , Imputare ( ut bonotum authorum usus , & lexicographorum explicatio , demonstrat ) eam habet per se significationem specialem : Sed Generatim ▪ Reputare , aestimare , adjudicare , adscribere , seu attribuere , significat , sive vere id fiat , five secus . Nec ullus è Scriptuta Sacra , locus , aut ex probis authoribus linguarum hactenus alla●…us est , qui contrarium probet , &c. Fran. Gomarus in Annalyt . Explicat . Epist. ad Roman . c. 4. pag. 18 , 19. Oper. p●…t . 2●… . b Andr. Rivet . in Gen. xv . Exe●…citat . 83. pag. 399. 400. c Rom. 2. 2. d Rom. 3. 24 , 25. e Rom. 3. 19 , 20. f Rom. 3. 21. to 29. g Rom. 4 1. to 6. h Rom. 4. 6 , 7 , 8. i Rom. 3. 27 , 28. k Rom. 4. 1 , 2 , 3. l Ephes. 2. 8. m Gen. 15. 6. Rom. 4. 3 , 18 , 24. Psal. 27. 13. & 116. 10. Ioh. 14. 1. Luke 24. 21. n Iohn 6. 29. o Loquuti erant de operibus ; Christus ad unum opus eos revocat , hoc est , ad fidem . Quo significat , quicquid , extra fidem homines moliuntur , inutile ac vanum esse , solam vero fidem sufficere ; quia hoc unum à nobis ▪ Deus postulat ut credamus . — Qui ex hoc loco colligunt , fidem donum esse Dei , falluntur ; Neque enim quid efficiat Deus in nobis , sed quid requirat ac velit , Christus Docet . Ioan. Calvin . Comment . in Ioan. 6. 29. p Ier. 23. 6. q 1 Cor. 1. 30. r Rom 4. 6. ●…1 . s Rom. 3. 24. t Rom. 5. 9. u Rom. 5. 19. x 2. Cor. 5. 21. y Armin. i●… E●… . ad Hippol. p. 773. z Bellarmin . de Ius●…if . l. 2. c. 7. &c. 10. Tom. 4. a Iac. Armin. in Epist. ad Hippolytum a Coll bus , p. 772 , 773. b Fidem esse initium justitiae , ac per hoc esse causam formalem inchoatam justificationis . Id inprimis docet Apostolus ad Roman . quarto , cum dicit ; credenti in e●…m qui justificat impium , reputatur Fides ejus ad justitiam . Ubi ipsa fides 〈◊〉 esse Justitia ; ac per hoc non apprehendit fides justitiam Christi , sed ips●… Fides in Christum est justitia . ●…t siquidem sit fides viva , & perfecta per charitatem , erit perfecta justitia : sin minus , crit saltem imperfecta inchoataque justitia . Rob. Bellarm de Iustificat . lib. 1. cap. 17 H. Tom. 4. Edit . Colon. 1628. c Armin. quo supr . d R●…b . B●…l larmin . de Iustificat . lib. 1. c. 16 re●… tot . praecipuè vero vid. in F. & C. Tom. 4. e Armin. in Epist. ad Hippolyt . f Bellarm , de Iustificat ▪ lib. 5. cap. 5. F. G. ●… . Tom. 4. g Thu●… D. Will. Sclater recites their Opinion , in his Exposition ●…n Rom. 4. ver . 3 , 4 , 5. pag 26. h Book 1. ch . 2. Aphor. 3. i Fides non iustificat per modum praeparationis , cum caeteris virtutibus ; vel ut Conditio requisita per inhae●…entem credendi actum ; Sed Relative , per modum Organi Satisfactionem Christi apprehendentis , &c. D. Prideaux . Lect. 5. k Rom 4. 4 , 5. & 3. 20 , 21 , 27 , 28. l A Quatenu●… , ad Omne valet Argumentum . m Mar. 1. 15. Act. 2. 38. n Gen. 17. 1. o Rom. 3. 28. p Rom. 4. 5. q Rom. 4. 6. r Ioan. Prideaux in Lect. V de Iustificatione . Let the judicious Reader diligently consult him . s Among the Publique Confessions of the Churches , take the Sense of these . 1. Of The Helvetian Confession ; — Quoniam vero nos justificationem hanc recipimus , non per ulla opera , Sed per fidem in Dei Misericordiam & Christum : ideo docemus & credimus cum Apostolo hominem peccatorem justificari sola fide in Christum , non lege , aut uliis operibus . — Ergo quia fides Christum justitiam nostram recipit , & gratiae Dei in Christo omnia tribuit , ideo fidei tribuitur justificatio , maxime propter Christum , & non ideo quia nostrum opus est : Donum enim Dei est . Corp. Confession . Part. 1. pag. 45 , 46. Edit . Genev. 1612. 2. Of the French Confession ; Credimus nos sola fide fieri hujus Justitiae participes , sicut scriptum est ipsum passum esse acquirendae nobis saluti , ut quicunque crediderit in eum non pereat . Hoc autem ideo fit , quod promissiones vitae nobis in ipso oblatae , tunc u●…ui nostro applicantur , & nobis redduntur efficaces , cum eas amplectimur , nihil ambigentes nobis obventura de quibus ore Dei certiores simus . Itaque Justitia quam fide obtinemus pendet à gratuitis promissionibus , quibus nos à se diligi deus declarat & testificatur . Corp. Confession . Part. 1. pag. 105. 3. Of the Augustane Confession . — Cum igitur dicimus , Fide justificamur , non hoc intelligimus , quod justi simus propter ipsius virtutis dignitatem . Sed haec est sententia , Consequi nos remissionem peccatorum & imputationem justitiae per misericordiam propter Christum : verum haec misericordia non potest accipi , nisi Fide , &c. Corp. Co●…fession . Part. 2. pag. 22. 4. Of the Saxony Confession ; — Itaq & Correlativè inte●…l genda est haec Oratio , Fide justificamur , hoc est , fiducia filii Dei justificamur , non propter nostram Qualitatem , sed quia ipse est propitiator , in quo Cor acquiescit , fiducia promissae misericordiae propter eum , quam fiduciam ipse spiritu suo sancto exuscitat . Corp. Confess . Part. 2. pag. 80. 5. Of the Confession of the Belgick Reformed Churches revised in the National Synod at Dort in the years 1618. & 1619. — Wherefore we do justly say with St Paul , That we are justified by Faith alone , or by Faith without works ; yet to speak properly , we do not mean that Faith by it self doth justifie us ; as being only an ●…nstrument , whereby we apprehend Christ our righteousness ; But Jesus Christ imputing unto us all his Merits , and so many holy works , which he hath done for us and in our stead ▪ is our Righteousness ; And Faith is the Instrument which keepeth us with him , in the fellowship of all his Benefits , which being made ours , are even more then enough unto us , for our absolution from all our sins . See Artic. 22. of this Confession , pag. 58. in the Discipline of the Dutch Churches , Printed at London , An. 1645. 6. The Confession of Faith , or Articles of Christian Religion , compiled by the Assembly of Divines sitting by Authority of Parliament at Westminster . Which together with the Publique Catechism framed by them , speak more fully and clearly to this point , then all the former Confessions . — These whom God effectually calleth , he also freely justifieth , Rom. 8. 30. & 3. 24. Not , by infusing righteousness into them , but by pardoning their sins , and by accounting and accepting their persons as righteous ; not for any thing wrought in them , or done by them , but for Christs sake alone , not by imputing Faith it self , the Act of believing , or any ohter Evangelical obedience , to them , as their righteousness , but by imputing the Obedience and Satisfaction of Christ unto them , Rom. 4 5 , 6 , 7 , 8 , 2 Cor. 5. 19 , 21. Rom. 3. 22 , 24 , 25 , 27 , 28. Tit. 3. 5 , 7 , Ephes. 1. 7. Ier. 23. 6. 1 Cor. 1. 30 , 31. Rom. 5. 17 , 18 , 19. they receiving and resting on him and his righteousness by Faith ; which Faith , they have , not of themselves , it is the gift of God. Act. 10. 44. Gal. 2. 16. Phil. 3. 9. Act. 13. 38 , 39. Ephes. 1. 7 , 8. Faith thus Receiving and Resting on Christ and his righteousness , is the alone Instrument of Justification ; Ioh. 1. 12. Rom. 3. 28. & 5. 1. yet is it not alone in the person justified , but is ever accompanyed with all other saving Graces , and is no dead Faith , but worketh by Love , Ia●… . 2. 17 , 22 , 26. Gal. 5. 6. Articles of Christian Religion , chap. 11. published 1648. — Q. How ▪ doth Faith justifie a Sinner in the sight of God ? A. Faith justifies a Sinner in the sight of God , not because of those other graces which do always accompany it , or of good works which are the fruits of it , Gal. 3. 11. Rom. 3. 28. Nor as if the Grace of Faith , or any act thereof , were imputed to him for justification ; Rom. 4. 5. with Rom. 10. 10. But only as it is an Instrument , by which he receiveth and applyeth Christ and his righteousness , Ioh. 1. 12. Phil. 3. 9. Gal. 2. 16. Larger Catechism advised by the Assembly of Divines , p. 18. in 4 to . Among learned orthodox Writers within the Reformed Churches , particularly take into Consideration the judgement of these few . viz. 1. Of Luther ; ( In whose heart this one Article reigned , viz. The Faith of Christ ; as himself confesseth in his Preface to his Com. on Ep. to Galat. ) Fides justificat , quia apprehendit & possidet illum Thesaurum , scilicet Christum praesentem . Tom. 4. fol. 44. 6. Fides non tanquam opus , justificat ; sed ideo justificat , quia apprehendit misericordiam in Christo exhibitam . Tom. 1. in Genes . 4. fol. 75. a. Promissio caput est Doctrinae , & principale : Huic adjungitur fides ; seu , ut clarius dicam , Hanc apprehendit Fides . Apprehensio autem Promissionis certa vocatur Fides . Et Justificat non tanquam opus nostrum , sed tanquam Dei opus . Tom. 2. in Genes . 15. fol. 57. a. 2. Of Calvin , that wonder of men for acuteness of Iudgement ; Quod objicit , vim justificandi non inesse Fidei ex seipsa , sed quatenus Christum recipit , libenter admitto . Nam si per se , vel intrinseca ( ut loquuntur ) virtute justificaret Fides , ut est semper debilis & imperfecta , non efficeret hoc nisi ex parte . Sic ma●…a esset justitia quae frustulum Salutis nobis conferret . Nos quidem nihil tale imaginamur , Sed propriè loquendo Deum unum justificare dicimus : Deinde hoc idem transferimus ad Christum , quia datus est nobis in justitiam . Fidem vero quasi vasi confe●…imus , quia nisi exinaniti ad expetendam Christi gratiam aperto animae ore accedimus , non sumus Christi capaces . — Inscitè ergo Fidem , quae Instrumentum est duntaxat percipiendae Justitiae , dico misceri cum Christo ▪ qui materialis est Causa , tantique beneficii author simul & Minister . Institut . l. 3. cap. 11. Sect. 7. Hic memoria repetere convenit , quam prius relationem constituimus inter fidem & Evangelium ; Quia inde justificare dicitur Fides , quod oblatam in Evangelio justitiam recipit & amplectitur . Quod autem per evangelium dicitur offerri , eo excluditur omnis operum consideratio , &c. Iust. lib. 3. cap. 11. Sect. 17. 3. Of Trelcatiu●… L. F. who saith ; Ex parte Hominis , Iustificationis passiva Causa , Efficiens est ac dicitur reductivè ▪ tota est Instrumentalis , & Fides est , per quam , non propter quam , Justificari dicimur , tum ratione sui Correlativi , tum Contrarii , Legis & bonorum operum . Correlativi , quia tota Fidei qua justificans est , forma in Relatione consistit , nec qua Qualitas , sed qua relativè in correlato suo applicando , occupatum est , nos justificare dicitur . Contrarii , quia quae bona opera in persona justificati requiruntur , à merito Justificationis excluduntur . Instit. lib. 2. de Iustificat . 4. Of M. Fred. Wendeline , who saith ; Nos igitur Orthodoxi Fidem dicimus justificare Correctivè , hoc est , per modum Instrumenti , quod justitiam Evangelicam extra nos in Christo constitutam apprehendit & nobis applicat . — Eodem sensu à Paulo fides dicitur imputari ad justitiam , non quod propter fidei dignitatem & perfectionem à maledictione legis absolvamur & justi reputemur ; Sed quod justitia Christi fide apprehensa nobis imputetur , seu nostra esse censestur . Christian. Theolog. lib. 1. cap. 25. Thes. vi . & Explicat . 5. Of Zac. Ursine . Fide justificamur , ut Causa Instrumentali : qua quasi manu Justitiam Christi nobis imputatam apprehendimus . Vulgò dicitur , Fide justificamur Correlative , hoc est , eo justificamur , quod est correllativum fidei , nempe merito Christi ad quod refertur , seu quod apprehendit fides . Nam fides & satisfactio Christi habent se correlativè ut Accipens , & Acceptum , &c. In Explicat . Chatech●…t . part . 3. Quaest. LX. & LXI . 6. Of Ant. VValaeus , who affirms This to be the judgement of the whole Reformed Church ; Nempe eo fidem justificare , aut nos per fidem justificari , quia apprehendit Christi justitiam , quae nobis in Evangelio offertur ; seu quatenus Relatè consideratur , & cum respectu ad Christi meritum . Quum enim Evangelium sit Instrumentum externum quo nobis Christi Justitia offertur , 2 Cor. 5. 19. Ut Sacramenta , per quae nobiscum magis & magis Christus unitur , atque applicatur , 1 Cor. 10. 16. Gal. 3. 27. Fides unicum est illud Instrumentum , quo Christum & ejus justitiam admittimus , & in eo recepto acquiescimus . In Enchirid. Relig. Reformat . De Iustificat . pag. 422 , 423. Tom. 1. Lugdun . 1643. 7. Of the four Learned Leiden Professors , I. Polyander , And. Rivet . Ant Walaeus , and Ant. Thysius . Who express themselves excellently in this point ; Justificamur ergo hac fide , ex fide , & per fidem ; imò ab Apost . fides imputari dicitur ad Iustitiam , Rom. 4. 3 , 5 , 6 , 9 , 11 , 22 , 23 , 24. Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. primo & per se , ut Qualitas propriè aut motus , actio vel passio , aut opus al quod bonum , & eximii pretii , quasi ipsa sit justitia aut ejus pars , aut etiam justitiae loco , ex censu & aestimatione Dei : Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Secundario , & secundum aliud , nempe ut modus , medium & Instrumentum , ceu oculus & manus , qua Christi ejusque justitiae participes reddimur , adeoque relativè ad objectum Jesum , ipsius justitiam , & promissiones gratiae , Phil. 3. 9. Ea sola justificamur , quia aliter apprehendi promissiones Dei , remissio peccatorum , & aliena justitia ▪ vitaque inde aeterna , non potest ; neque aliud Instrumentum monstrari , vel ex tota Scriptura , vel tota rei Natura . Non enim charitate , aut bonis operibus haec ipsa accipiuntur . Sed solam Fidem Deus ad haec ordinavit . In Doctiss. Synops. purior . Theolog. Disput. xxxiii . Sect. 27. 28. 8. Of Dr. W. Sclater ▪ who after a more large D●…scussion about this point , thus Concludes ; The Sum of all is this ; Sith Faith is accepted to Justification , Neither in respect of the Worth of it , to procure it ; Nor yet as being The Form of Righteousness ; Nor as A Preparation ; Nor as A Condition ; It remains that it Justifieth ●…nstrumentally only , or because it apprehends that for which we are justified , namely , The merit and righteousness of Christ. In his Exposit. on Rom. 4. 3 , 4 , 5. p. 28. Lond. 1650. 9. Of Mr. W. Perkins , that famous light of Cambridge ; who did more good to the Church of God with one hand , then many learned men have done with both ; The Second point to be considered , is : How Faith is a Means to justifie ? I Answer thus . Faith doth not justifie as it is an excellent work of God in us : for then all vertues might be means of justification , as well as Faith. It doth not justifie as it is an excellent virtue itself : because it is imperfect and mingled with unbelief . It doth not justifie as a means to prepare and dispose us to our justification : for , so soon as we begin to believe in Christ , we are justified without any disposition or preparation between Faith and justification . ( Chrysost. Hom. in Rom. Quam primum homo crediderit , confestim simul justificatus est ) Lastly , it doth not justifie as it contains in it all other vertues and good works , as the Kernel contains the tree with all its branches : for then should it be a part , yea the principal part of our justice ; whereas S. Paul distinguisheth justice and Faith , Saying that our righteousness is of God upon Faith ; and not for Faith , but by Faith. Now then Faith justifies as it is an Instrument or Hand to apprehend or receive the benefits of Christ for ours ; and this apprehension is made , when we do indeed believe Christ and his benefits to be ours . And lest any should imagine , that the very action of Faith in apprehending Christ justifieth ; we are to understand , that Faith doth not apprehend by power from itself ; but by vertue of the Covenant . If a man believe the Kingdom of France to be his , it is not therefore his ; yet if he believe Christ and the Kingdom of Heaven by Christ to be his , it is his indeed : Not simply because he believes , but because he believes upon Commandment and Promise . For in the Tenour of the Covenant ▪ God promiseth to impute the Obedience of Christ unto us for our righeeousness , if we believe . In his Treat . Christ the true and perfect Gain , pag. 662. vol. 1. Lond. 1626. See also , His Grain of Mustardseed . Expos. of 3d Conclus . p. 641. vol. 1. His Com. on Gal. pag. 209. D. — & p. 228. C. — & p. 236. D. 10. Of Mr. Will. Pemble in his Treat . of Iustification , Section 2. Chap. 1. pag. 159. Lond. 1635. The Sentence of the Reformed Churches touching this point , Consisteth of two branches . First , That a Sinner is justified by Faith , not properly as it is a Quality or action , which by its own dignity or merit deserves at Gods hands remission of Sins , Or is by Gods favourable acceptance taken for the whole and perfect righteousness of the Law , which is otherwise required of a Sinner ; but only in relation to the object of it , the righteousness of Christ which it embraceth and resteth upon . Secondly , That a Sinner is justified by Faith in opposition to the Righteousness of works in the fulfilling of the Law : whereby now no man can be justified . 11. Of Mr. Iohn Forbs at Middleburg ; Now we come to speak of the third point , that is , Concerning the things which are said to be imputed to us in the work of our Justification ; and these be two , according to the two gifts that God giveth us to this end , that we may be righteous . The First is Faith , which is the Supernatural Instrument given us of God , to apprehend our righteousness . The second is the righteousness itself apprehended by Faith , that is , Christ crucified , or his blood shed for us . For although the Lord hath given us Faith , and Christ Jesus his Son ; yet albeit we have them , we have them not as our own ▪ but by the imputation of God. So that Gods gift maketh possession ; but his imputation maketh our right in propriety , in the thing possessed , &c. So that in his judgement Faith is imputed as the Instrument of our justification . In his Treat . of Iustification . Chap. 31. pag. 168. Middleburg . 1616. 12. Lastly , Of that Godly learned and judicious Mr. Io. Ball ; Faith is not imputed for righteousness , in respect of the worth or dignity of Faith either in Habit or Act ; But in respect of its Office whereunto it is ordained in the Covenant of Grace , as it doth embrace Christ , and thereby we are made partakers of his free and willing and perfect obedience to the Command of Grace . Faith is accounted for righteousness in regard of the object , and is a cause of that Justification which is of Grace . A cause , I say , not a bare Condition , without which the thing cannot be ; but a Cause , not Meritorious or material , but Instrumental only , receiving Christ promised and offered in the word of Grace , &c. In his Treat . of the Covenant of Grace . Chap. 6. pag. 66 , 67. &c. Lond. 1645. t Rom. 3. 28. Phil. 3 9. u Rom. 1. 17. & 3. 26. 30. & 5. 1. Gal. 2. 16. & 3. 8. 11. 24. x Rom. 3. 22 , 25 , 30. y Ioh. 1. 12. z Rom. 8. 29 , 30. & 4. 11. Gal. 3. 7 , 9. a Rom. 5. 17. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●…d est , oblatam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fidei videlicet manu . T. Bez. Annot. in loc . c Rom. 9. 30. d Act. 26 ▪ 18. e Bez. Annot ▪ in Acts 26. 18. f Ioh. 1. 12. Act. 26. 18. Rom. 5. 17. g Gal. 3. 27. Rom. 13. 13 , 14. h Ioh. 3. 14 15. i Ioh. 6. 51 , 53 , 54 , 57 , 58. k Rom. 3. 24. 25 , 26. l Phil. 3. 9. m Rom. 5. 9. n Gen. 15. 6. Rom. 4. 16. to 23. o Heb. 1●… . 13. p Rom. 3. 24 , 27. & 4. 16. q Atqui Fides nihil ad deum aff●…rt ; quin potius hominem vacuum & inopem sistit coram Deo , ut Christo ejusque gratia impleatur . Quare passivum est opus ( ut ita loquar ) cui nulla potest rependi merces ; nec aliam confert homini justitiam , nifi quam à Christo recipit . Ioh. Calvin . in Evangel . secund . Ioan 6. 29. vid. & Institut . l. 3. c. 11. §. 7. r Fides nihil Deo dat , sed accipit tantum ; at opera sunt veluti Sacrificia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae nos Deo offerlmus . Fides enim Organum est , & veluti manus animae , qua suscipimus Dei beneficia . Ioan. Cameron . Praelect . in Math. 16. pag. 48. in fol. Genev. 1642. s Rom. 5. 1 , 2 , 3. t 2 Thes. 1. 3. 2 Pet. 3. 11. Rom. 1. 17. u Rom. 3. 20 , 22. 28 & 4. 6. Gal. 2. 16. &c. x Phil 3. 9. 2 Cor. 5. 21. Mat. 6. 33. y Faith doth not justify in respect of i●…elt , because it is an action or vertue ; or because it is strong , lively and perfect ; but in respect of the Object thereof , namely Christ crucified , whom Faith apprehendeth , as he is set forth unto us in the word and Sacraments . It is Christ that is the author and matter of our justice , and it is he that applyeth the same unto us ; As for faith in us , it is but an instrument to apprehend that which Christ for his part offereth and giveth . Therefore i●… Faith err not in his proper object , but follow the promise of God , though it do but weakly apprehend , or at the least Cause a man only to endeavour and desire to apprehend , it is true Faith , and justifieth . Though our apprehension be necessary ; yet our Salvation stands ●…ather in this . That God apprehends us for his own , then that we apprehend him for ours , Phil. 3 verse 12. And rather in this , That we are known of him , then that we know him , Gal. 4. 9. Mr. W. Perkins in his Grain of Mustardseed . Expos. of Conclus . III. pag. 641. vol. 1. Lond. 1626. z 1. Cor. 1. 30. a Phil. 3. 8 , 9 , 10. b Act. 28. 20. c Synops. Pu●… . Theo●… . Disp. 33. Sect. 27. d Rom. 4. 3 , 5 , 6 , 9 , 11 , 22 , 23 , 24. e Fran. Gom●…us in Analy●… . exp●…cat Epist ▪ ad Roman . c. 4. p. 18. O●…part . Secunda . f Gen. 15. 6. Rom●… . 3. g phes . 2 ▪ 8. h Io. Forbes in his Treatise of Iustification . ch . 31. p. 169. to 174. i Ephes. 2. 8. k Rom. 4. 5. l Rom. 10. 10. m Rom. 4. 1 , 2 , 3 , 4 , 5 ●…th Gen. 15 6. n am . 2. 21. to 25. o Hieronym . ●…n Catol . Scrip. Eccles●…st . p. 263. A. Tom 1. Basil. 1553. p Euseb. Hist. Eccles●… 2. c. 13. q Morbo medicina no●…entior ipso . r Rom ▪ 4 2 , 3 , 4 , 5. s Gal. 2. 16. ●…om . 4 6. t Iam. 2. 21 , 22 , 23 , 24. u Iam. 2. 21. x Gal. 5. 6. y Fran Gomarus in Analyt . Explicat . ad Rom. 4. Oper . Part. 2. z 1 Tim. 1. 5. a Rom. 1. 17. Gal. 2. 20. Gal. 5 6. b Act. 8. 13 , 23. c Jam. 2. 19. d Luk. 8. 13. Matth. 13. 20 , 21. e Iam. 2. 14. f 1 Tim. 3. 16. g Gen. 22. 1 , 12. with Heb. 11. 17. h Heb. 11. 17. i Perfecta est , id est , Perfecta declarata est Fran. Gomar . in Analyt . Explicat . Iac. 2. 23. k 2 Cor. 12. 9. l Gen. 15. 6. Rom. 4. 3. Gal. 3. 6. m F. Gomar . ●…n Ana yt . Explicat . Iac. 2. 34. n Io. Camero●… . in P●…aeiect . in Math. 18. 1. p. 82 , 83 , 84. o M. W. Pe●…ble in his Tre●…t . of Iustification . ●… . VI. chap. 2. p vid etiam F●…an Gom●…r . Analyt . Explicat . in ●…ac . 2. 1. &c. q Rom. 4. 22 , 23 , 2●… , 25. r Iam. 2. 20. to 25. s Gen. 15. 5. & 17. 5. Rom. 4. 16 , 17. t Rom 4. 9 , 10 , 11. 12 , 16 , 17. u Rom. 3. 21 , 22 , 23 , 30 , 31. x Gal. 5. 6. y 1 Tim. 2. 5. z Rom. 5. 9. a Rom. 3. 23 , 24. b Act. 4. 11 , 12. c Heb. 13. 8. d Rom. 3. 20 , 21 , 22 , 23. e De Iusti●…atione peccatoris coram Deo : qui locus in Theologia facile primarius , nobisque maxime salutar is est , &c. Synops. purior . Theol. Dis. 33. Thes. 1. f Rom 3. 24. 1. 3. 7. Rom. 3. 28. g Rom. 3. 25 , 26. h Rom. 3. 25. & 4. 6 , 7 , 8. 2. Cor. 5. 19 , 21. i Rom. 8. 29 , 30 , 33. k Rom. 4. 5. & 3. 19 , 20 , 23 , 24. & ●… . 33. Gal. ●… . 3. 10 , 13. l Ioh. 1. 12 1 Ioh. 5. 12. Rom. 1. 17. & 3. 22. & 8. 1. 30. Ephes. 3. 17. m Rom. 3. 23 , 24 , 26. & 4. 6 , 11. 2. Cor. 5. 21. Ierem. 23. 6. with 33. 16 ▪ n Rom. 3. 20 , 24 , 27 , 28. Ephes. 1. 7. Tit. 3. 5 , 7. o Rom. 5. 17 , 18 ▪ 19. & 4. 6 , 7 , 8. 2 Cor. 5 21. p Rom. 3. 22. Gal. 2. 16. Act. 10. 43. & 26. 18. Phil. 3. 9. q Rom. 3. 25 , 26. Ephes. 1. 6 , 7. r Rom. 5. 1 , 2 , 18. & 8. 30. s R●… . Bell. de Iustificat . li. 2. c. 2. & 3. Tom. 4. t Sed in eo multum e●…rant Doctores isti Grammatici potius quam Theologi , quod vocum Significationes ex Etymologia potius ducunt , quam ex communi Scripturae & bonorum Authotum usu . Bell●…rm . de Poenitent . lib. 1. ●… . 7. Tom 3. u Fran. Gomar . Disp. de Iustificat . 25 Thes. 1. & 2. x Rom. 8. 30. y Rom. 4 5. z Rom. 8. 30. a 1 Iohn 5. 12. b Rom. 8. 30. ●… Pet. 2. 9 , 10. Acts 26. 18. 2 Cor. 5. 17. Col. 3. 10 Eph. 4. 24. Gal. 5. 22. c Phil. 3. 12. Ioh. 1. 13. d Iohn 1. 12. e Eph. 5. 30 , 31 , 32. Iohn 15. 1. &c. f 1 Iohn 5. 12 Acts 26. 18. Rom. 5. 17. g Gen. 15. 6. Rom. 4. 3. 5. 9 , 10 , 22 , 23 , 24. Gal. 3. 6. h Eph 2. 8. i Rom. 4. 6 , 7 , 8 , 9. Acts 26. 18. k Rom. 4. 6. &c. 2 Cor. 5. 21. l Rom. 3. 26 , 30. & 8. 30 , 33. Gal. 3. 8. Luke 5. 21. m Exod. 20. 2. n Iam. 4. 12. Isai. 33. 22. o Heb. 12. 23. Gen. 18. 25. p Psal. 51. 6. Mat. 6. 12. q Iohn 3. 16. 1 Cor. 1. 30. Rom 3. 24 , 25. & 4. 24 , 25. & 5. 16 , 17 , 18 , 19. r Eph. 5. 2. s Rom. 8. 30. 2 Cor. 5. 21. t Rom. 8. 34. u Isa. 53. 11. Math. 9. 2 , 6. x 1 Cor. 6. 11. Ioh. 16. 8 , 11. y Rom. 4. 24. Tit. 3. 5 , 6 , 7. z Isal. 43. 25. a Rom. ●… 19. Heb. 9. 12. & 10. 12 , 13 , 14. &c. b Math. 20. 28. 1 Tim. 2. 6. Rom. 3. 24 , 25. c Eph. 5. 2. d Rom. 1. 16 , 17. e 2 Cor. 5. 19. f Dan. 12 ▪ 3. g Math. 18. 18. h 1 Tim. 4. 16. Iam. 5. 20. i Rom. 1. 17. & 3. 26 , 30. & 5. 1. Gal. 2. 16. & 3 8. 11. 24 k Rom. 3. 28. Phil. 3. 9. l Rom. 3. 22 , 25 , 30. m Rom. 10. 10. n Gen. 15. 6. Rom. 4 , 3 , 5 , 9. 22 , 23 , 24. o Rom. 3. 20 , 28. & 4. 5 , 6 , Phil. 3. 9. p Rom. 8. 8. Tit. 1. 15. 16. q Gal. 2. 16. r Rom 4. 2. s Rom. 4. 6. t 1 Cor. 4. 4. Phil. 3. 8 , 9. u Psal. 143. 2. x Rom. 5. 17 , 18 , 19. & 4. 6 , 7 , 8. & 3. 25 , 26. 1 Cor. 1. 30. 2 Cor. 5. 21. y 2 Cor. 5. 21. Heb. 7. 29. Luke 1. 35. 1 Pet. 1. 19. z Heb. 2. 15. Rom. 5. 19. a Gal. ●… . 4. Psal. 40. 8. Iohn 4. ●…34 . Heb. 2. 15. b Gal. 4. 4. Phil. 2. 7 , 8. Gal. 3. 13 , 14. c Gal. 4. 4. & 3. 13. Ioh. 17. 4. d Heb. 10. 10 , 12. e Heb. 10. 14. to 19. f 2 Cor. 5. 21. g Heb. 7. 25. h Dan. 9. 24. i Rom. 3. 24 , 25. 1 Ioh. 2. 2. k 1 Cor. 1. 30. l Ier 23. 6. & 33. 16. m Mal. 4. 2. n Heb. 7. 2 , 3. o Rom. 4. 6 , 11. & 5. 19. 2 Cor. 5. 21. Rom. 4. 3 , 5 , 9 , 22 , 23 , 24. Gen. 15. 6. p Rom. 3. 25 , 26. 1 Ioh. 1. 7 ▪ 9. q 2 ▪ Cor. 5. 21. r Rom. 4. 23 , 24 , 25. s Eph. 1. 6. Tit. 3 , 5. 7. t Rom. 5. 18 u Rom. 8. 30. x Gal. 3. 8. with Gen. 12. 3. y Gen. 22. 18. with Gal. 3. 16 , 17. z Heb 6. 5. a Gai. 3. 16. b Gal. 3. 17. c Luk. 1. 68. to 75. d Luk. 1. 72 , 73. e Psal. 105. 42. f Gen. 17. 2. &c. Isa. 6. 3. g Gen. 12. 1 , 2 , 3. & 17. 2. 2 ●…im . 1. 9. h Mar. 1. 24. Luk. 1. 35. Heb. 7. 26. i 1 Pet. 2. 9. 1 Cor. 6. 11. k Gal. 3. 14. Act. 3. 25 ▪ 26. l Heb. 4. 1. to 12. & 10. 19 , 20. m Iude 20. n Luk. 1. 74 , 75. o Mic. 7. 19 , 20. Luk. 1. 72. p Luk. 1. 72 , 73. q Psal. 105. 8 , 9 , 10 , 11. r Ps. 133 ▪ 3. s Rom. 4. 16. t Mic. 7. 20. u Rom 4. 16. x Rom. 4. 16. y Eph. 2. 8. z Heb. 6. 17 , 18. a Heb. 6. 18. b Psal. 105. 8. 9 , 10 , 11. c Gen. 17. 7 , 8. d See in this Chapt. Aphorism IIII. In forence 3. e Gen. 3. 15. f Gen. 6. 17. to 22. g Gen. 8. 21 , 22. & 9. 9 , 10. h Gen. 3. 15. i Gen. 6. 14. &c. & 7. 1. &c. k Gen. 15. 6. & 17. 1 , 2 , 7. l Gen. 12. 5 , 6 , &c. m Gen. 14. 18 , 19 , 20. n Gen. 22. 16 , 17 , 18. Heb. 6. 13 , &c. o Isa. 54. 9. with Gen. 9. 8. to 18. p Gen. 15. 9 , 10 , 17 , 18. q Gen. 17. 9. to 15. r Exod. 12. throughout . s Gen 3. 21. & 4. 3 , 4. t Gen. 9. 8. to 18. u 1 Cor. 10. 1 , 2 , 3. x In this Chapt. Aphorism IIII. y Heb. 9. 15. 16 , 17. z Gen. 3. 15. a Heb. 2. 14 , 15. Col. 2. 15. b Gen. 7. 17. with 1 Pet. 3. 21. c Gen. 3. 21. & 4. 4. & 8. 20. 21. d Gen. 4. 4. & 8. 20 , 21. e Eph. 2. 12. f Heb. 11. 4 , 5 , 6. g Heb. 11. 7. h Gen. 15. 6. i Gen 3. 15. k Gen. 6. 18 , 19 , 20. l Gen. 17. 1 , 2. m Gen. 3. 15. n Gen. 6. 18. o Gen. 17. 7. Gal. 3. 16. Rom. 4. 11 , 12 , 16. p Gen. 3. 15. q Gen. 6. 18. & 8. 21 , 22. & 9. 8. to 18. r Heb. 11. 4 , 5 , 6 , 7. Gen. 3. 21. & 4. 3 , 4. & 8. 20 , 21. s In this Chapter , Aphorism III. t Gen. 15. 6. u Gen. 3. 21. & 4. 4. x Gen. 9. 8. to 18. y Isa. 54. 9. with Gen. 9 8. to 18. z See in this third Chapter , Aphorism IV. a●…large . a Gen. 3. 1●… . b Gen. 6. 18 , 19 , 20. c Gen. 12. 1 , 2 , 3. & 22. 17 , 18. d See much more to this effects in the manner of this Covenants Dispensation More Generally , and More Particularly in this Chapter , Aphorism IV. e 1 Cor. 14. 40. f 1 Cor. 14 33. g Gen. 1. throughout . h Hag. 2. 7. i In this Chap. Aphorism I. Propos. 1. k Rom. 4. 5. with Iosh. 24. 2. i Rom. 4. 11 , 12 , 16. k Gen. 17. 5. l Heb. 11. 17. m Gen. 17. & 12. & 15. & 22. n Gen. 15 2. & 21. 2 , 3. o Rom. 4. 13. Gen. 15. 18. &c. & 17. 8. p Gen. 22. 18. q Eph. 2. 12. r See in this Chapter , Aphorism II. Inference 3. s Gal ▪ 3. 8. with Gen. 12. 2 , 3. t Gen. 15. 6. u Rev. 14. 6. x Heb. 13. 8. a Gal ▪ 4. 4. Phil. 2. 7 , 8. b Luk. 2. 21 , 22 , 23 , 24. Ioh. 5. 1. & 7. 10. Mat. 26. 18 , 19. c Mar. 1. 1. to 12. with Ioh. 1. 6. to 35. & 3. 26. to the end . d Ioh. 3. 14. to 22. & 4. 25 , 26. & 5. 25 , 26. &c. & 6. 32 , 33. to the end . e Ioh. 5. 36. f Mat. 10. 5. to the end . g Ioh. 4. 1 , 2. h Heb. 9. 13. to the end . Mat. 26. 27 , 28. i Mat. 26. 17. to 31. 1 Cor. 11. 26. k Ioh. 19. 30 vid. Iohan. 〈◊〉 . in loc . l Ma●… . 27. 51. Mar. 51. 38. Luk 23. 45. with Heb. 10. 1. to 22. m Mat. 28. 16 , 17 , 18 , 19 , 20. n Ephes. 4. 8 , 11 , 12. o Act. 2. 1 ▪ to the end . p Exod. 20. Deut. 5. q Exod. 24. throughout . Gal. 3. 19 , 20. r Exod. 25. 10 ▪ &c. s Rom. 9. 4. 1 Sam. 4. 21 , 22. t Rom. 9. 4. u Rom. 9. 4. x Rom. 9. 4. y Rom. 3. 1 , 2. Psal. 147. 19 , 20. z 2 Tim. 3. 10 , 17. 2 Pet. 1. 20 , 21. a Rom. 9. 4. Exod. 19 5 , 6. b Iosh. 21 ▪ 43 , 44 , 45. c Eph. 2. 12. Exod. 21 , 1. &c. d Act. 7. 38. e Exod. 40. throughout . f 2 Chron. 3 , 1. &c. g Ezra 3. 8. to the end . & 6. 14 , 15 , 16. h Hag. 2. 7 , 8 , 9. i Rom. 9. 5. Gal. 3. 16. Hag. 2. 7 , 8. k Gen. 15. 13 , 14 , 15 , 16. l Exod. 3. 8 , 16 , 17 , & 6. 5 , 6 , 7 , 8. m Exod. 20. 2 , 12. n Exod. 13. 17 , 18. Act. 7. 36. o Act. 7. 38. p Exod. 13. 17. q Exod. 14. 2 , 3. r Deut. 32. 9 to 15. s Exod. 24. 12. Deut. 33. 2 , 3 , 4. t Ioh. 1. 17. u Exod. 19. 1 , 2. to the end & 20. Deut. 5. 2 , 3 , 4 , 5. t. 2●… . x Gen. 12. 1 , 2 , 3. Act. 7. 2 , 3 , 4. Gal. 3. 17. y Exod. 12. 40 ▪ 41 , 42. z Gen. 15. 13 , 14. a Gen ▪ 21. 5. b Gen. 12. 4 , 5. c Gen. 11. 31 , 32. with Act. 7 2. 3 , 4. d Exod. 19 1 , &c. See Lond. Annot. H. Ainsw . Annot . there . e Act. 2. 1 , &c. f Exod. 24. 12. Deut. 33. 2 , 4. g Mercer . in Pagnin . Thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Io. Buxtorf . in Lexic . ad verb. h Deut. 32. ●… , 2. i Gerh. Loc. com . de Lege Dei cap. 1. k H. Ainsw . in his Annotat. on Psal. 19. 8. l Ioh. 1. 17. m Cicero lib. 1. de legeb . ad init . n Rom. 7. 23. o Rom. 8. 23 p Rom. 7. 2. q 2 Sam. 7. 19. Et ista lex hominis . Pagnin . r 1 Chron. 17. 17. s Ezr. 6 1 , 8 , 11 , 12. & 7. 13 , 21 , 26. Esth. 3. 8. Isa. 10. 1. t Psal. 1. 2. & 19 8 , 9. & 1 19. 70 , 72 , 77 , &c. Rom. 3. 27. u Isa 2. 3. & 42. 4. & 51. 4. ler. 31. 33. Mic. 4. 2. Gal. 2. 21. x Rom. 3. 27. y Gal. 6. 2. z Rom. 2. 14. a Ioh. 10. 34. with Ps. 82. 6. b Ioh. 15. 25. with Psal. 35. 19. c 1 Cor. 14. 22. with Isa. 28. 11. d Rom. 3. 10. to 20. with Psal. 14. 1 , 2 , 3. & 5. 9. & 53. 1 , 2 , 3. & 10. 7. Isa. 59. 7 , 8. e Luk. 24. 44. f Mat. 11. 13. g Rom. 3. 21. h Gal. 4. 21. with Gen. 16. 15. & 21. 3. i Mar. 12. 5. with Exod. 29. ●…3 . k Ioh. 8. 5. with Levit 20. 10. l Heb. 7. 5. with Numb . 18. 21. m Ioh. 7. 51. with Deut. 17. 8. n Deut. 33. 2 , 4. o Exod. 24. 12. p Mal. 4. 4 q Compare Exod. ch . 20. 1. to 18. with all that follows till cb . 32. 1. r Deut. 4. 44 , 45. s H. Ainsw . in Annot. on Deut. 4. 44. t Exod. 20. 1. to 18. u Exod. 24. 12. x Mal. 4. 4. y Deut. 5. 2 , 3 , 4 , 5 , 6 , 7 , &c. z Gal. 3. 8. to 14. a Deut. 27. 26. b Hab. 2. 4 ▪ c Lev. 18. 5. d Rom. 3. 27. e Rom. 6. 14 , 15. f Rom. 8. 3. g Luth. in Comment . ad Epist. ad Galat . & in Loc. Commun . secund●… Classis . Loc. 10 11 , 12 , 13 , 15 , 16 , 18 , 19. h Deut 4. 12 , 13 14. i Deut. 4. 1. & 6. 1. & 7. 11. & 8. 11. & 11. 1. & 26. 17. & 30. 16. Levit. 26. 14. k Levit. 26. 46. l Deut. 6. 20. m Mal. 4. 4. n Rom. 9. 4. o 1 Sam. 4. 21 , 22. p Deut. 5. 22. q Deut. 4. 13. Exod. 31. 18. & 32. 16 , 19. r Exod. 34. 1 , 4. s Ioh. Gerh. in Loc. de Leg. Ceremonial . & Forens . I. t Mat , 22. 40. u Exod. 24. 12 x er . 31. 33. y Mal. 4. 4. z Deut. 33. 2. & 5. 22. a Deut. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Deut. 5. 31. b Exod. 20. 1. Deut. 5. 22. c Deut 4. 13 ▪ d Psal. 19. 7. Exod. 25. 16 , 21. & 31. 18. e Deut. 4. 13. & 5. 2 , 3 , 4 , 5 , 6 ▪ &c. f Rom 9. 4. g Deut. 4. 13. h Deut. 4. 13. i Luk. 10. 27 , 28. Mat. 22. 36 , 37 , 38 , 39. k H. Zanch de Decalog . lib 1. c. 11. Thes. 4. l Io Gerh. in Loc. Com. de Lege Dei , Cap 4. Sect. 6. §. 43. m August . Confes. l. 3. c. 8. & Qu●…st . 71. in Exod. n ●… . Andrews on the ten Commandments , p. 105 , 106. Lond. 1642. o Hier. Zanch. de Decalog . l. 1. c. 11. Thes. 4. p 1 Tim. 1. 5. q Mat. 22. 36. to 41. r See also the ten Commandments Analytically explained in a Table somewhat different in form from this , but for substance the same ; in my Key of the Bible ▪ on Exodus . Sect. VI. London . 1649. s Rom 7. 12. t Rom. 7. 14. u Rom. 7. 7. x Psal. 119. 96. y Deut. 14. & 16 ▪ & 18. z Rom. 9. 4. a Deut. 12. b Gal. 4. 1 , 2 , 3 , 4 , 5. c Heb. 10. 1. Col. 2. 17. d Gal. 3. 24. e Ioh 4. 24. f 1 Cor. 6. 20. g Eph. 2. 14. h Deut. 4. 1 , 13 , 14. & 6. 1. i Deut. 4. 1 , &c. k Lev. 26. 46. Deut. 12. 1. l Exod. 28. 43. m Numb . 9. 3. n Deut. 16. 12 , &c. o Rom 9. 4. p Col. 2. 17. Heb. 10. 1. q Gal. 4. 9. r Eph. 2. 15. s Cerus , veterum lingua idem fuit quod Sanctus . Dionys. Gothofredus in Notis ad Festum . p. 1710. t Polidor . Virgil. l. 5. cap. 11. u Valer. Max. de memorabil . l. 1. c. 1. Exemp . 10. x Fr Holy-Oke , Dict. y Eph. 2. 15. z Rom. 9 4. a Heb. 9. 9 , 10 , 11. b Gal. 5. 1. c Act. 15. 10. d Gal 4. 1 , 2 , 3. e Col. 2. 17. f Heb. 11. 40. g Act. 7. 35 , 30. Numb . 27. 16 , 17 , 18 , &c. Act. 13. 20 , 21. h Deut. 1. 9 ▪ 10 19. i Deut. 1. 13 , &c. k Deut. 4. 14 , 45. & 6. 1. & 7. 11. & 8. 11. & 11. 1. & 26. 17. & 30. 16. Mal. 4. 4. 〈◊〉 often . l 2 Chron. 34. 31. m Rom. 9. 4. n H. Zanch de Leg. De●… , lib. 1. c. 10 ▪ Thes. 6 ▪ o Praefat. Ioan. Calvin . in reliquos 4. M●…sis libros in formam Harmoniae digest . & Com. in Ex. 20. p Jo. Gerh. Loe. Com. de Leg. Forens . Tract . 3. C. 2. q Exod. 19. 20 , &c. & 20. throughout . r Exod. 20. 22. to the end . & ch . 21. to ch . 32. s Exod. 24. 12. & 31. 18. Deut. 5. 22. t Exod. 24. 4. & 34. 27. u Lev. 26. 46. x Lev. 27. 34. y Deut. 4. 44 , 45. z See Deut. 5. 1 , &c. to Deut 29. 1. a Mal. 4. 4. b Deut. 4. 13. & 5. 2. 3 , &c. c Exod. 19. 2. co 7. d Exod. 19. 10. to the end . e Exod. 20. 3 ▪ 〈◊〉 ●…8 . Dou●… . 5. 〈◊〉 . f Exod. 20. 18 , 19 , 20 , 21. Dou●… . 5. 2●… . to the end . & 1●… . 15. to 20. g Exod. 20. 21 , &c. ●…o 〈◊〉 . 2●… . 1. h Exod 24. 1. to 12. i Exod. 32. 1. to 34. 1. k Exod. 34. 1 , &c. l ●…ee Secti●…●… ●… . of this chap. m Deut. 7. 6 , 7 , 8 , 9. n Deut. 4 , 7 , 8 with Ezek. 16. 8. o Psal. 147. 19 , 20. p Rom. 9. 4 &c 3 1. 2. q Hos. 8. 12. r Gen. 46. 8. to 28. s Numb . 1. 45 , 46. t Gen. 15. 13. u Iosephus in Antiq. x Gal. 3. 19 , 16 , 17 , 18. y Gal. 3. 21 ▪ 22. Rom. 8 ▪ 3 , 4. z Rom. 7. 12. Deut. 4. 8. Psal. 119. a Deut. 4. 13. b Exod. 20. 5 , 6. c Rom. 5. 13 , 14. d Gen. 4. 10. 11 , 12. e Gen. 6. 17. & 7. f Gen. 19. 24 , 25. g Gen. 19. 26. h Gen. 20. 18. i Exod. 7. & 8 &c. k Exod. 14. l Gen. 19. 7. & 3●… . 7 , &c. m Gen. 4. 13 , 14. n Rom. 3. 20. o Rom. 5. 20. p Rom 7. 7. q Gal. 3. 19. r Rom. 7 9. s Rom 8. 3. t G●…l . 3. 13. u Heb. 10. 1 , ●… , 3. x Levit. 18. 2 , 3 , 4 , 5. y Gal. 3. 23 , 24. z Gal. 3. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a N●… enim lex ●… fide eos arcebat ; sed ne vagarentur extra septa fidei , retinebat eos , &c. ●…oan . Calv. in Com. ad Gal. 3. 23. b Gal. 3. 24. c Gal. 3. 25 , 26. d Gal 4. 1 , 2 , 3 , 4 , 5 , 6. &c. e Deut. 8. 1. f Deut. 7. 12 , 13 , 14 , 15. &c. g Deut. 4. 6 , 7 , 8. h Exod. 20. 2. &c. i Deut. 4. 31. to 41. & 8. 1. to 19. & 10. 12. to the end , with 11. 1. to 10. k Gen. 1. 26 , 27. l Rom. 2. 14 , 15. m Tertul li●… . advers . Iud●…os . c. 2. See his words formerly expressed . Book 2. Ap●…orism 6. V. 5. n Gen. 17. 7. Exod. 3. 6. Gen. 15. 6. & 31. 53. & 5. 22 & 6. 9. o Gen. ●… . 4. p ●…en 8. 20. q Gen. 22. 13. ●… r Ge●… 4. 26. s I●…de ver . 14 , 15. t 2 Pet 2. 5. u Gen 17. Exod. 12 x Gen. 35. 1. to 16. y Gen. 32. 9. to 13. 24 &c. & 31. 53. & 28. 20 , 21 , 22. z Gen. 2. 3. a Exod. 16 22. to 27. b ●…en . 9. 23. c Gen. 22. 3. &c. d Gen. 24. e Gen. 4. 9 26 , 27. f Gen. 49. g Gen. 18. 19. & 24. & 25. 5 , 6. h Gen. 9. ●… , 5 , 6. i Gen. 9 , 10. &c. k Gen. 2. 21 , 22 , 23 , 24. with Math. 19 5. Mark 10. 7. l Gen. 4. 19. m Gen. 6. 2 , 3. n Gen. 12. 17. o Gen. 20. 1 , 2. &c. p Gen. 19. q Gen. 34. 2 , 7 , 31. r Gen. 38. 9 , 10. s Gen. 38. 24. t Gen. 35. 22. with Gen. 49. 1. ●… Chr. 5 , 1 , 2. u Gen. 2. 15. x Gen. 3. 19. y Gen. 6. 13. &c. z Gen. 31. 7 , 8 , 9. a Gen. 4. 9 , 10. b Gen. 12. c Gen. 29. 25. d Gen. 35. e Gen. 6. 2 , 3. f Gen. 19. g Gen. 6. 5. &c. h Rom. 2. 14 , 15. i Math. 22. 36. to 41. & 7. 12. k Eccles. 7. 29. l Gen. 1. ●… 26 , 27. m Eph. 4 24. n Gen. 2. & 3. o Gal. 4. 4. &c. & 3. 13. p Rom. 7. 7. q Mr. W. Perkins gives certain notes of judicial Laws , Moral in Substance and foundation ▪ Comment . on Gal. 3. 23 , 24 , 25. r See Exod. 21. throughout & 22. 1. to 29. with 1 Pet. 2. 13 , 14. Mat. ●… . 17. with ver . 38 ; 39. 1 Cor. 9. 8 , 9 , 10. s Deut. 6. 1. Ma●… . 4. 4. t Rom 9. 4. u Gal. 4. 1 , 2 , 3. x Col. 2. 14 , 16 , 17. Dan. 9. 27. Ep●… . 2. 15 , 16. Heb. 9. 9 , 10 , 11. y Heb. 9. 10. z Heb. 9. throughout , & 10. 1. &c. Col. 2. 17. & 2. 10 , 11 , 12 , 13. 1 Cor. 5. 7. a 1 Cor. 5. 7. 2 Cor. 6. 17. Iude 23. b Heb. 8. 13. c Gal. 5. 1 , 2 , 3 , 4. d Isleb●…s Agricola ( ●…he F●…t Antinomian , and Father of them ) and his followers deliver ▪ this Position ; Assoon as thou once beginnest to think 〈◊〉 men should live G●…ly and modestly , presently thou hast wandered from the Gospel ▪ And again ; The Law and works only belong to the Court of Rome . ) See Mr. 〈◊〉 〈◊〉 ( i●… his 〈◊〉 Legis , 〈◊〉 〈◊〉 pag. 39. 40. M. Randal and Mr. Iohn Simso●… ▪ delivered this ; The Moral Law is ▪ of no use at all to a believer ▪ No Rule for him to walk by nor to exam●…e his life by Gods eye on his Israel ▪ by Tho. Ga●…aker . B. D. in ●…pist . to the Reader . 〈◊〉 17. 18. London 1●…45 . e 〈…〉 f Hieronym . Za●…chius in ●…ib . ●… . de Dec●…logo . ca●… ▪ 〈◊〉 . The●… . g Wolfang ▪ ●…usculus in L●…c . Com. De A●…rogatione L●…gis 〈◊〉 h 〈…〉 i Ce●…erum nos verius putamus , Legem moralem , etiam ut est data per Mosem & per prophe●…as , atque ut est in libris veteris Testamenti scripta , ve●…e obligare Christianos . Nam quod Dominus ait , Math. 6 ▪ Non veni legem solvere , sed ad implere , intelligitur de lege Moral●… , &c. R. B●…llarm ▪ de Iustificatione lib. 4. cap. 6. Tom. 4. And there Arguments . k D. Pareus in Aphorism 26 : de Magistrat . Civili . ad Roman . 13. vid. And. Rivet . Explic. Decal . in Ex. 20. 2. Sub finem . l Mr. Anth. Burges in his Vindication of the Law. Lecture xvii . m Andr. Rivet . in Com. ad Exod. 20. 2. in Q. An Lex Decalog●… ad nos pertineat ? n Brevius , dicitur lex abrogata , quoad justificationem , damnationem , coactionem , significationem : non quoad Doctrinam , obedientiam . &c. D. Pareus in Com. ad Gal. 3. 25. o W. Perkins in his Comment on Gal. 3. 23 , 24 , 25. p Ioan Calvin . in Institut . lib. 3. c. 7. Sect. 6. ad 16. praecipue vid. § 14 , 15. q Articles of Christian Religion . Chap. xix . Published by Authority of Parliament , Iune 20. 1648. r And. Rivet . in Explic. Decal . ad Ex. 20. 2. Q. An Lex Decalogi ad nos pertineat ? s And. Rivet . in Explicat . Decalog . ad Ex. 20. 2. Q. An Lex Decalogi ad nos pertineat ? t Gal. 4. 1 , 2 , 3 , 4 , 5. u Gal. 4. 24 , 25. x Act. 1●… . 10. y Gal. 5. 1. z Gal. 4. 1. 2 , 3 , 4 , 5. a Gal. 3. 23. b Quest. IV. c Gal. 3. 23. d Gal. 3. 24 , 25. e Gal. 3. 19. f Lev. 18. 3 , 4 , 5. g Heb. ●… . 13. h Gal. 4. 4. i Gal. 4. 1 , 2 , 3 , 4 , 5. k Gal. 3 23. l Gal : 3. 23 , 24. m Heb. 8. 13. n Gal. 5. 1. to 7. Col. 2. 14 , 15 , 16. Ioh. 20. 1 , &c. 19. Act. 20. 7. 1 Cor. 16. 1 , 2. o Exod. 20. 12. & Deut. ●… . 16. p Eph. 6 , 1 , 2 , 3. q Heb. 12. 18 , &c. r Gal 3. 19 , 20. Exod. 20. 19. with Deut. 5. s Exod. 24. t H ▪ Za●…ch . lib. 1 de Decalog . cap. 11. Th●…s . 1. u H. Zanch. lib. 1. de Decal . c. 11. Thes. 1. x See in Q. y Rom. 3. 9. 20. z Rom. 2. 14 , 15. a Rom. 15 4. b 2 Tim. 3. 16 , 17. c 1 Cor. 10. 5. to 12. d ●…oan . Calv. in Octav. Praecep . Comment . pag. 350. e Deut. 25. 4. f 1 Tim. 5. 17 , 18. g 1 Cor. 9. 9 , 10 , 11 , 12. h Ier. 31. 31 , 32 , 33 , 34. Heb. 8. 8 , 9 , 10 , 11 , 12. i Isai. 2. 2 , 3 , 4 , 5. Mic. 4. 1. to 8. k Mat. 5 17 , 18 , 19 , &c. l Rom. 13. 8 , 9 , 10. m Eph. 6. 1 , 1 , 3. n Iam. 2. 8 , 10 , 11 , 12. o Act. 2. 36 , 37 , &c. p Rom. 7. 9 , &c. q Rom. 8. 15. r Deut. 5. 16. s Eph. 6. 1 , 2 , 3. t Matth. 5. 17 , &c. u Gal. 3. 21 , 22. x Rom. 8. 3. y Rom. 7. 12 , 14. Psal. 19. 7 , &c. z Psal. 119. 96. a Iam. 2. 8. 10 , 11. Rom. 7. 15 , 16. b Gal : 3 : 10. c Rom. 8. 3. Gal. 3. 21 , 22. d Iam. 2. 12. e Rom. 3. 19 , 20. f Rom. 5. 2●… . g Rom. 7. 7. h Gal. 3. 19. i Rom. 7. 6. k Rom. 4. 15. l Gal. 3. 10. m Rom. 7. 9 , 10 , 11. n Gal. 3. 21 , 22. o Rom. 10. 4. p Lev. 18. q Gal. 3. 10. r Christus est finis Legis perficiens , non interficiens . Finis quippe dicitur propter quem fiunt omnia , quaecunque aliquo fiunt officio . Nam inter officium & finem hoc distat , quod officium est in eis quae facere debemus : finis propter quem facimus . Aug. contra adversarium legis , &c. lib. 2. cap. 7. Tom. 6. Finis enim legis Christus est , alt Apostolus , ad justitiam omni credenti . Finis perficiens , non interficiens : finis quousque eamus , non ubi percamus . Sic omnino intelligendum e●… pascha nostrum immolatus est , Christus . Ipse etiam finis noster : in illum est transitus noster . August in Expos. Evang. Ioannis Trac●…at . 55. Tom. 9. s Rom ▪ 7. 7. to the end . Especially See ver . 14 , 15 , 16 , 22 , 23 , 24. t Gal. 4. 4 ▪ u Mat. ●… . 17. x Ioh. 8. 46. y Ioh 17. 4. z Phil. 2 8. a Gal. 3 ▪ 13. b Rom. 5. 19. c Primum libe●…um arbitrium quod homini datum est , q●…um primum creatus est rectus , potuit non peccare , sed potuit & peccare ▪ hoc autem novissimum eo quo peccare non poterit . Verum hoc quoque de●… munere , non fuae possibili●…ate Naturae . — Sed quia peccavit ista Natura cum peccare potuit , largiore gratia liberatur , ut ad eam per ducatur libertatem , in qua peccare non possi●… . Sic●… enim prima immortalitas fult quam peccando Adam perdidit , posse non mori ; novissima erit , non posse mori : ita primum liberum arbitrium , posse non peccare ; novissimum , non posse peccare ▪ Sic enim erit inamissib●…is voluntas pietatis & aequ●…tatis quomodo est felicitatis . Aug. de Civ . Dei lib. 22. c. 30 ▪ Tom. 5. d Gal. 3. 22. e Rom. 5. 20. f Rom 3. 20. g ●…m ▪ 3. 12. h Gal. 3. 10. i 1. Tim. 1. 9 , 10 , 11. k Gal. 3. 19. l 1 Cor. 15. 56 , 57. m Gal. 3. ●…4 , 25. n Gal. 3. 22. o Gal. 3. 21. p Isa 61. 1 , 2 , 3. q Rom. 8. 15. r See , Mr. Bolton's Instructions for Comforting of ●…icted Consciences , abun antly clearing this , both by Scr●…ptures , and 〈◊〉 〈◊〉 of many learned Godly 〈◊〉 . pag. 131. to 147. & 150. to 261. London ▪ 16●… . s Rom. 1. 20. t Rom. 2. 15 , 16. u Calv. Inst. 2. 7. §. 10. x 1 Tim. 1. 8 , 9. y Rom. 2. 14 , 15. z — Nondum regenerati tantum timoris violentiâ ad legis studium tra●…niur . Sed tamen haec coacta expressaque justitia , necessaria est publicae hominum Communitati , ●…ujus h●…c tranquillitati consulitur , dum cavetur ne omnis permisceantur tumultu ; quod fieret , ●…i omnia omnibus licerent . Calv. ●…nstit . 2. 7. §. 10. a Rom. 8. 1 , 2 , 3. & 5. 1. b 1 Pet. 2 , 4 , 5. q Psal. 119. 97 , 98 , 99 , 100. r Lev. 11. 44. & 19. 2. & 20. 7. 1 Pet. 1. 15 , 16. s Rom. 3. 20. t Rom. 7. 22 , 23 , 24 , 25. u Rom. 8. 1 , 2. x Rom. 5. 19. & 8. 3 , 4. Gal. 3. 13 , 1●… . y Rom. 7. 23 , 24 , 25. z Col. 1. 11 , 12 , 13 , 14. a Luk. 1. 68 , 69. with ver . 74 , 75. b 2 Thes. 3. 5. c 1 Thes. 3. 12. d 1 Tim. 1. 5. e Gal. 5. 6 f Matth. 5. throughout . g Rom. 13. 8 , 9 , 10. Eccl. 6. 1 , 2 , 3. Iam. 2. 8 , 10 , 11 , 12. Rom 12. 2. Tit. 2. 11 , 12. h Psal. 119. 105 , 24. i Ier. 31. 31 , &c. Heb. 8. 10 , &c. k Eph. 2. 10. l Psal. ●…0 8 m Psal. ●… 9. 144. n ver 152. o ver . 160. p Deut. 4. 7 , 8. & 32 46 , 47. & 30. 11. to 15. q Psal. 147. 19 , 20. Hos. 8. 12. r Mat. 5. 17. to the end . s Rom. 9. 4. & 3. 1 , 2. Jam 2. 8 , 9 , 10 , 11 , 12. t Rom. 5. 20. Gal. 3. 10. u Levit. 18. 2 , 3 , 4. 5. x Gal. 3. 23 , 24. y Gal. 4. 1 , &c. z Act. 7. 38. a Heb. 10. 1 , 2 , 3. b Gen. 49. 10. c Gen. 38. 24. d Deut. 4. 6 , 7 ▪ 8. Psal. 147. 19 , 20. e Exod. 20. 1 , &c. f Rom. 7. 12. g Psal. 119. 96. h Rom. 7. 14. i Psal. 19. 7. to the end . & Psal. 119. throughout . k Psal. 119. 105. l Psal. 119. 24 , 54. m Isa. 30. 21. n Psal. 1. 2. o Mat. 5. 20. to the end . p Bellarm. lib. 4. de Iustificat . c. 11 , 12 , 13. Tom. 4. q Rom. 8. 3. r Iam 3. 2. s Iam. 2. 10. t Heb. 8. 10. u Psal. 40. 8. x ●…oh . 15. 5. y Phil. 4. 13. z Eph. 2. 10. a Rom. 13 , 8 , 9 , 10. b Math. 22. 37 , 38 , 39 , 40. Mark 12. 30. n 1 Tim. 1. 5. o 1 Iohn 5. 3. p Iohn 4. 34. q Job 23. 11 , 12. r Rom. 7. 22. s Psal. 19. 7. &c. & 119. throguhout . t Psal. 110. 3 u Rev. 14. 6. x Servare legem , est Christum legis consummatorem , per fidem habere . Luth. Tom. 1. Lat. 437. ●… . Facere Legem est Credere , & sic per fidem praestare Legem Luth. Tom. 4. 83. 6. y Ita ●…ulcescunt praecepta Dei , quando non in libris tantum , sed in vulneribus dulcissim●… Salvatoris legenda intelligimus . Luth. Tom. 1. Epist. 66. ad Staupitium . An. 1518. z Iam 211. a Psal. 119. 1 , 2 , 6. b 1 Kings 22 27. c Mar 6. 20. ( e ) Num. 14. 24 , 30 , 38. e Psal. 119. 6. 1 Kings 15. 5. f Luk. 1. 6. g Act. 24. 16. & 23. 1. h Num. 14. 30 , 38. i Deut. 6. 5. & 10. 12. Math. 22. 37. Mark 12. 30. Luke 10. 27. k Psal. 119. 10. l Psal. 119. 2. m Rom. 7. 14. n Mat. 5. 21. &c. o Prov. 4. 23. p Rom. 7. 22. q Luk. 1. 68. to 76. r Deut. 8. 1. to Chap. 11. 10. s Deut. 10. 12 , 13. t Deut. 10. 22. ●…ith ▪ 1 1. 1 , 9. u Non opera impl●…nt legem , sed 〈◊〉 legis ●…acit oper●… : 〈◊〉 〈◊〉 〈◊〉 endo 〈◊〉 fi●… ▪ sed fa●…tus justu●… facit justa . Prior est justitia 〈◊〉 legis , antequam fiant opera , cum haec 〈◊〉 ●…lla fluant . Lu●…h . Tom. 1. La●… . 409. a. x Psal. 119. 152. y Deut. 11. 1. & 5. 29. & 6. 24. z Luk. 1. 75. a Heb. 9. 12. b Psal. 119. 112. 20. 44. 117. c Ioh. 4. 34. d Psal. 119. 53. 136. e ●…at . 5. 17. to the end of the Chap. & 22. 37 , 38 , 39 , 40. f Rom. 13. 8 , 9. Eph. 6. 1 , 2 , 3. ●…am . 2. 8. to 13. g Gal 4. 4. Mat. 5. 17. Ioh. 15. 10. Gal. 3. 13. h Isa. 53. 9. Heb. 4. 15. & 7. 26. i Ioh. 17. 6. k 1 Cor. 9. 21. l Mat. 11. 29. 1 Ioh. 2. 6. m 1 Cor. 11. 1. n Mat. 5. 17. &c. o Math. 5. 17 , 18. p ver . 19. q ver . 21. &c. r ver . 19. s Math. 5. 19. t Mat. 5. 20. u Psal. 19. 7. x Psal. 119. ●…6 . y Math. 22. 37 , 38 , 39. 40. z Mat. 28. 19. a 1 Cor. 11. 23 , &c. Mat. 26. 26. to 31. b Ioh. 13. 34 , 35. c Lev. 19. 18. d 1 Ioh. 2. 7 , 8 , 9 , 10 , 11. e In my Key of the Bible , on 1 Ioh. 2. 7 , 8 , &c. f Rom. 3. 31 ▪ g Gal. 4. 4 , 5. & 3. 13. h Mat. 5. 17 , 18. Gal. 4. 4. Rom. 5. 18 , 19. i Rom. 8 ▪ 1 , 2 , 3 , 4. k Luk. 1. 75. l Rom. 8. 3 , 4 , &c. m Rom. 8. 5 , 6 , 7 , 8. n Tit. 2. 14. o ver . 12. p Heb. 8. 10 , 11 , 12. Psal. 40. 8. q Eph. 2. 10. r Mat. 5. 3. to 13. 19. Ioh. 14. 15 , 16 , 21 , 23. & 15. 10 , 12. Luk. 6. 37 , 38. s Jam. 1. 25. Eph. 6. 1 , 2 , 3. t Mat. 5. 19. Iam. 2. 10 , 11 , 12. Rev. 21. 8. Jud. v. 14 , 15. ( u ) Luther . contra Antinom . lib. pag. 38. vol. 1. Sonsselberg . Hony-comb of Iustificat . x D. Taylor against Antinom . y Exod. 12. throughout ▪ with 1 Cor. 5. 6 , 7. 8. z Rom. 11. 24. a Gal. 3. 7. Rom. 4. 16 , 17. Gen. 17. 3. b 1 Cor. 10. 1 , 2 , 3. c Ecce quem admodum sumus Israel adoptione divina , non humana cognatione gloriantes , nec in manifesto sed in occulto , nec litera séd spiritu , nec Carnis sed cordis Circumcisione Iudaei . Aug. Epist. 200. As●…lico . To●… . ●… 2. d Luke 16. 16 , 17. e Mat. 11. 11. f Mat. 11. 12. g Gal. 3. 23 , 24. & 4. 5. h 2 Cor. 3. 6. to the end . i Rom. 7. 6 , 7 , 8 , 9 , 12 , 14 , 16 , 22 , 25. k Gal. 5. 22 , 23. l Rom. 3. 24. Eph. 1. 6 , 7. m 2 Pet. 3. 18. 2 Cor. 12. 9. n Rom. 1. 5. ●…ph . 3. 8. & 4. 7. o Tit. 2. 10 , 11. p Acts 20. 38. q Gal. 4. 21 Thus also understand th●…t in 1 Cor. 9. 20. r Gal. 4. ●… . 5. s 1 Cor. 9 21. t Rom. 6. 12 , 13. u ve●… . 14. x Rom. 5. 12 , 14 , 21. y Rom. 6. 15 , 16. z Gal. 4. 4 , 5. ( a ) 1 Cor. 15. 56. b Rom. 7. ●… . to 14. c ver . 6. d ver . 2●… , 23 , 24. e See this text also before interpreted in Pos. IV. ( 5 ) f Luk. 1●… 75. g In Pos. IV. 2. ( ●… ) h Gal. 5. 23. ( i ) Rom. 5. 13. k Rom. 3. 20. & 5. 20. l Heb. 10. 1 , 2 , 3. m Gal. 4. 1 , 2 , 3 , 4. n Gal. 5. 13 , 14. o ver . 13 , 14. ( p ) Gal. 5. 24 , 25. q Psal. 50. 16. to the end ▪ & 10. 13. 1 Pet. 4. 4. r Rom. 8. 5 , 6 , 7 , 8. Eph. 2. 12. s Gal. 5. 24. ( t ) Heb. 8. 10. &c. u Gal. 3. 10. x 2 Thes. 1. 7 , 8. y 2 Pet. 3. 10. z Heb. 10. 31. a Heb. 12. 29. b Gal. 4. 22 , 23 , 24 , 25. c Heb. 9. 16 , 17 , 18 , 19 , 20 , 21. d Heb. 9. 15. 18. e Heb. 8. 9 , 13. f Exod. 19. 5. g Deut. 4. 13. 23. h Deut. 5. 2 , 3 , 4 , 5 , 6. to ver . 22. i Deut. 29. 1. k Deut. 17. 2. l Psal. 50. 5. Exod. 24. m 1 King. 8. 9. with 2 Chro. 6. 11. n 2 King. 18. 22. o Ier. 11. 3 , 4 , 5. p Ier. 3●… . 31 , 32. q Rom ▪ 9. 4 , 5. r Heb. 8. 9. s Ephes. 2. 11 , 12. t Heb. 9. 18 , 19 , 20 , 21. u Compare well Ex 20. & 21. & 22. & 23. & 24. together . x Exod. 24. 3 , 4. y Exod. 24. 4 , 5 , 6 , 7 , 8. z Deut. 4. 13 , 23. & 5. 2. to 22. a Deut. 9. 9 , 11 , 15. b Numb . 10. 33. & 14. 44. c Mr. Anth. Burges in his vindic Legis . Lect. xxiv . d Rom. 4. 13. Gal. 3. 18 , 19. e Gal. 3. 17. f Eph. 2. 12. g Gal. 3. 16 ▪ 17. h Gen. 6. 18 , &c. with Heb. 11. 7. i Gen. 15. 18 & 27. 1 , 2 , &c. k Gen. 15. 5 , 6. l Rom. 4. 1●… . to 18. m Synops. pur●…or . Theolog ▪ Disp. 23. Thes. x. ad . xxi . n ibid. Thes. 5 , 6 , 7. o To this effect also Gerhard expr●…sseth his Opinion . Loc. Com. de Evangel . c. 27. S. 123. Tom. 3. p viz Synops . Purior . Theolog. q Heb. 8. 9 , 13. r 2 Cor. 3. 14. s Aug. in E●…ist . 86. pag. 389. C. Tom. 2. Basil. 1569. Apostolorum Instrumentum T●…rtul . advers . Marian. l 4. 6. 5. t Tertul. advers . Marian . l. 4. c. 3. u Synop●… . pur . Theol. Disp 23. Thes. 10. & 15. ( z ) 2 Cor. 3. 6 , 7. y Acts 7. 38. with Lev. 18. 5. Ezek. 20. Neh. 9. 29. z Rom. 10. 2 , 3 , 4. a Rom. 8. 3. Gal. 3. 10. b 2 Cor. 3. 6 , 8 , 9. c 2 Cor. 2. 16. d Ioh. 15. 22. e Heb. 2. 2 3. & 10. 28 , 29. f Exod , 20. 1. to 22. compared with Deut. 5. 1. to 26. g Gal. 4 23 , 24. h Rom. 9. 4. i Gal. 4 1 , 2 , 3 , 4 , 5 , 6. k G●…l . 4. 21. to 27. l Gal. 4. 1 , 2 , 3 , 4 , 5 , 6 , 7. m ●…al . 3. 24 n Gal. 3. 2 , 3. ( o ) Rom. 10. 4. p Gal. 5. 4. q Gal. 3. 18. r Exod. 20. 12 with Iosh. 14 , 1. to 20. 1. & 11. 43 , 44 , 45. s Rom. 3. 27. t Gen. 2. 27. with Gal. 3 ▪ 10. u Heb. 8. 13. x Gen. 17. 7. y Heb. 6. 17 , 18. z Deut. 7. 12. a Ergo non adversa , sed diversa : non contradictione oppositâ , sed subordinata sunt haec duo doctrinarum genera . Gerh. loc . Com. de Evangel . lib. 12. Sect. 53. b Gal. 3. 21 , 22 , 23 , 24. c Eph. 2. 12. d Luk. 2. 21. & 22. 13 , 14 , 15. e Rom. 4. 11. f Gal. 3. 19 , 20. with Exod. 20 19. Deut. 5. 27. Deut. 18. 15 , 16 , 17. g See this Opinion laid down ▪ more at large by Mr. ●… Ball in his Treatise of the Covenant , Ch. 7. p. 95 to 102. lond . 1645. h Exod. 19. 5. Deut 5. 2 , &c. & 4 13 , 23. & 17. 2. & 29. 1. i Ier. 11. 3. 4 , 5. & 31. 31 , 32. k Heb. 8. 9. l Rom. 11. 5 , 6. m Exod. 19. 4 , 5 , 6. n Ier. 31. 31 , 32. o Exod. 20. 1 , 2. p Exod. 20. 6 , 12. q Exod. 20. 18 19 , 20 , 21. with Deut 5. 23 to the end of the chapter . Deut. 18. 15. to 20. r Exod. 20. 24 , 25 , 26. & ch . 21 , 22 , 23. throughout . & 24. 3. 4. s Exod. 24. 4. to 9. t Exod. 24. 9 , 10 , 11. u Exod. 24. 12. to the end of the chapt . x Exod 24. 18. with 25. 1 , to 31 18. specially note that 18. ver . y Exod 32. throughout . z 2 Cor. 3. 7 , &c. a 2 Cor. 3. 13 14 , 15 , 16 b Ioan. Calvin . in Exod. 34. 29. c H. Ainsw . in his Annot. on Exod. 34. 29 , &c. d And●… . Ri●…et . in Comment . ad Exod 34. 29. ●…d fin . e Lond. Annot. on 2 Cor. 3. 13. &c. f Quod autem 〈◊〉 est de ministro veteris Testamenti Moyse , quod non poterant intendere fil●…i Israel in faciem ejus propter gloriam vultus ejus , Signum erat , quia in lege Christum 〈◊〉 non erant . Et id eo velamen inter 〈◊〉 Moysis & ipsos positum erat , ut non intenderent , 〈◊〉 scriptum est , filii Israel usque in finem . Finis autem legis , quis est ? Ad hoc , non ego , sed Apostolis ipse respondeat . Finis enim legis , inquit , Christus , ad justitiam Omni 〈◊〉 : Finis pe●…ficiens , non interficiens . Finis quippe 〈◊〉 , propter quem fiunt omnia quaecunque fiunt aliquo officio . Nam inter officium & finem hoc distat , quod officium est in e●…s quae facere debe●…jus ; finis , propter quem facimus . Quia itaq illa omnia propter 〈◊〉 fiebant , quem filii Israel in e●…s quae faciebant non intelligebant : hoc significabat velamen , quod eos usque in finem non sinebat intendere , id est , usque ad faciem Moysis , quae significabat Christum , &c. August . contra Adversar . legis . & Prophet . lib. 2. c. 7. Tom. 6. g Ioan. Cameron . de triplici Dei cum homine Foedere , Thes. 7 , &c. in Opuscu●… . misc●…llan . h Idem ibid. Thes. 42. 43 , 44 , &c. i Eph. 2. 12. k Exod. 34. 6 , 7. l Numb . 14. 19 20. m Heb. 9. 12 , 13 , 14. &c. 1 Ioh. 1. 7. n Exod : 19. 5 , 6. o Deut. 30. 6. p In Book II. Chap. 2. Aphorism 2. ( q ) In Book III. Ch. 3. r H●…b 11. 9. 14 , 15 , 16. s Deut. 18. 15. to 20. t Gal. 3. 18. u Rom. 10. 4. x Gal. 3. 24. x Exod. 19. 1 , &c. y Exod. 19. throughout . z Exod. 19. 16 , 18 , 19. & 20. 18 , 19 , &c. D●…ut . 5. 22 , &c. Heb. 12. 18 , 19 , 20 , 21. a Exod. 19. 17. & 24. b Exod. 30. 12 , 13 , 14. & 38. 26. Numb . 2. 46. c Exod. 24 ▪ 4. to 9. d Gen. 15. 9 , 10 , 11 , 17 , 18. e Exod. 31. 18. & 34. 1. 28. f Exod. 24. 3 , 4 , 7. g Gal. 3. 19 h Exod. 34. 1 , &c. i Exod. 25. 16. & 40. 20. k Mr. Io. B●…ll in his Trea●… . of the Covenant 〈◊〉 . 7. p. 102. Lond. 1645. l Rom. 5. 13. m Rom. 5. 20. n Rom. 3. 20. o Gal. 3. 19. p Gal. 3. 22. q Deut 9 6 , 7. to 25. r Rom 10. 2 , 3. s Rom. 10. 4. t Gal. 4. 1 ; 2 , 3 , 4 , 5. u Heb. 9. 10. x Act. 7. 38. y Eph. 2. 12. z Deut. 7. 11 , 12. a Deut. 29. 1 , &c. b Deut. 29. 10 , 11 , 12 , 13. c Exod. 19. 3 , 4 , 5. 6. d In this Chap. Aph. I. Quest. 3. Particular 1. e Rev. 1. 5 , 6. f 1 Pet. 5. 9 , 10. g Ier. 31. 33. with Heb. 8. 10. ●…zek . 36. 28. h Deut. 29. 11 , 12 , 13. i Ier. 11. 3 , 4 , 5. with Lev. 26. 3. 12 k Exod. 20. 1 , 2. l Exod. 6. 2 , 3 , 4 , 5 , &c. m Exod. 12. 11 , 12 , 13 , 21 , 22 , 23. n 1 Cor. 5. 7. o 2 Cor. 1. 20. p Exod. 20. 3. q Heb. 11. 6. r Gal. 5. 6. s Act. 15. 9. t See formerly in Aph. 1. Quest. 3. u Exod. 19. 16. 19. & 20. 1. to 22. x Exod. 29. 18 , 19 , &c. Deut. 5. 22. to the end . y D●…ut . 18. 15. to 20. z Exod. 20. 22 to the end . & 25. to 32. chapter . a Heb. 10. 1 Col. 2. 16 , 17. b Gal. 3. 24. c Heb. 7. 19. d Exod. 24. 3 , 4. to 9. e Heb. 9. 13. to the end of the Chapter . & 13. 20. f Exod. 24. 9 , 10 , 11. g Aphorism 1. Q. 3. particular 6. h Exod. 33. 1. &c. i Exod. 34. 1 , 2 , 3 , 4 , 5 , 6 , 7. k Exod. 20. 2. Levit. 26 12. le●… . 11. 4. ●…eut 18. 15. ●…o 20 l Levit. 26 ▪ 11 , 12. m Exod. 19 5 ▪ 6. n Exod. 20. 12. ●…eut . 7. 12. ●…er . 11. 4 , 5. Deut 8 ▪ 7 , 8 , 9. o Levit. 26. 3. to 11. Deut. 7. 12. to 25. & 28. to 15. p 1 Tim. 4. 8. q Exod. 19. 5 ▪ Levit. 26. 12. Ier. 11. 4. r Deut. 18. 15. to 20. s Deut. 6. ●… , 5. ●…ev . 19. 18. t Exod. 24. 3 , 7. ( n ) Gen. 17. 9. to 15. x Exod. 12. y Gen. 15. 13. to the end of the chapt . z Iohn 7. 22 , 23. & Lev. 23. 4. to 9. Deut. 16. 1. to 9. a Ioh. 5. 45 , 46 , 47. Ioh. 1. 45. b Luke 24. 44. c Luk. 24. 27. d Acts 3. 22 , 23. e Act. 26. 22 , 23. f Exod. 19. 5 , 6. with 1 Pet. 2. 9 , 10. g Exod. 20. 2. h Iohn 14. 6. i Iohn 15. 5. k In primo precepto Invenies Christum , vitam , victoriam , mortis , & resurrectionem mortuorum in vitam eternam : totum denique vetus & Novum Testamentum in Lut. Gen. 22. p. 195. b. m Heb. 10. 1. ( s ) Exod. 24. n Deut. 18. 15. to 20. ●…oh . 1. 45. Acts 3. 12. & 7. 37. o 2 Cor. 3. 6. &c. p Acts 7. 38. q 2 Cor. 3. 6. 9. r Rom. 10. 4. s Gal. 3. 19. t Gal. 3. 24. u Gal. 3. 12. x Gal. 3. 23. y Act. 15. 9. z Gal. 5. 6. a Heb. 11. 6. b Deut. 27. 26. Rom. 8 , 3. Gal. 3 , 21. c Rom. 3. 20. & 5. 20. d Rom 4. 15. Gal. 3. 10. e Exod. 20. 22. &c. with Heb. 12. 20. f See Exod. 32. throughout . g Gal. 3. 22. h Gal. 3. 24. i Rom. 10. 2 , 3 , 4. k Rom. 10. 6. to 11. l Deut. 30. 1●… , 12 , 13 , 14. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Clem. Rom. in 1. Epist. ad Corinth . pag. 41. Edit . Oxon. 1●…33 . n Gal. 3. 12. o Gal. 3. 23. p Gen. 15. 6. q Heb. 11. 7. r Rom. 10. 6. to 11. from Deut. 30. 11. to 15. s Book III. Chap. 3. Aph. 5. Qu. 4. t ●…er . 31. 33. with Lev. 26. 12. Ier. 11. 9. u Heb. 10. 1 , 2 , 3 , 4 , &c. x Heb. 10. 10. to 19. y Exod. 33. & 34. z Ioh 1. 17. a Rom. 6. 14 , 15. b In this ch . Aph●…r . ●… . Inser 6. Answ. to 3. Obiect . c Tit. 2. ●…1 . d Ioh. Calv. Com in Ioan. 1. 17. Iohn B●…ll of the Covenant , ch . 7. p. 119 Lond. 1645. I. D●…od . Annot. on Ioh. 1. 17. e Praeceptum quippe reos faciebat ad desiderandam salutem , Promissum autem figuras celebrabat ad expectandum Solvatorem : ut per adven●…um Novi Testamenti illo●… libe●…aret gratia donata , illas au●…erret veritas reddita . Ipsa enim lex per Mosen data est : Gratia & ver●…as per Iesum Christum facta est . Gratia scili●…et , ut eata indulgent●…a peccatoru●… qu●…d pr●…ceptum erat ex Dei dono custodiretur ; Veritas autem , ut ablata observatione umbratum , quod promissum erat ex Dei fide presentatetur . August . contra Faust. Manichae 〈◊〉 lib. 22. cap. vi . Tom. 6. f In this ch . A hor. I. I fer . vi . Answ. to 3. Obi●…ct . g Gal. 3. 18. h Gal. 4. 22 , &c. i 2 Cor 3. 7 , 8 , 9. k Mr. Ioh. Ball in his Treat . of the Covenant . ch . 8 p. 133. London . 1645. l In ch . 8. p. 136 , 137. m Exod. 19 5. n Ps. 112. 1. o Ps. 106. 3. p Psal. 119. 1 , 2. q Iam. 1. 25. r Rom. 2. 7 ▪ s Ioan. Calv in Com. ad . Rom. 10. 5 , 6. t Pet. Martyr in Loc. Com. class . 2. cap. 16. Sect. ●… . Ioan. Calv. Com. in Ep. ad Rom●… . 10. ver . 5. D. Pareus in Rom. 10. Deut. 3. Mr. Iohn 〈◊〉 of the Covenant , ch . 7. Mr. Anth. Burges in his vindic . Legis s●…ct . xxi●… ▪ do all speak to this effect . u 2 Cor. 3. 7 , 9. x Rom. 10. 1. to 12. y Deut. 38. 11 , 12 , 13 , 14. z Mr. Ioh. Ball of the Covenant , ch . 7. p. 113. a Rom. 3. 21 , 22. b Io●…n . Cal●… i●… Com. ad Rom. 10. 5. c Ioh. 1. 17. d Rom. 10. 4. Gal. 3. 19 , 22 , 2 34. e Deut. 30. 11. to 15. with Rom. 10. 6. to 11. f Gal. 3. 22. g Gal. 3. 23. h Gal. 3. 24. i Rom. 8. 3. k Ps. 85. 10. l Ioan. Calv. in loc . m Misericordia & verit●…s obviaverunt sibi . i. e. Simul convenerunt in Personâ Christi ; quia ex Dei misericordiâ Verbum assumpsit carnem ad complendam veritatem Promissionis factae patribus Vet. Testamenti de incarnatione Filii-Dei . Iustiti●… & pax osculat●… su●…t , q●…ia Christus in s●…â passione satisfecit pro nobis per vi●…m justiti●… : quam justitiam statlm pax fuit osculata , quia per suu●… Sang●…inem pacifica vit ea quae sunt caelis & ●…n ter●…â . Col 1. Lyranus , in loc . n D. Field of the Church . Book . 5. chap. 11. o Rom. 8. 3. p Rom. 8. 4. q Rom. 3. 31. r Gal. 3. 21. 22. s Rom 11. 33. t See before , in this fourth chap. Aphor. 1. Quest. 4. at large . u Ezek. 16. 8. x Ps. 147. 19 , 20. y Gen. 3. 22 , 23. z Gen. 6. 17 , 18. &c. with 1 Pet. 3. 20 , 21. a Gen. 12. 3. &c. b Deut. 18 15. Acts 3. 22. & 7. 37. c Exod. 25. 8 , 21. 22. Numb . 7. 19. 1 Sam. 4. 4. d Heb. 8. 2. & 9. 11 , 12. Iohn 2. 19 , 21. Col. 29 , 10. Iohn 1. 14. e Exod. 27. 1. &c Num 7. 1. 88. Exod. 29. 37. Mat. 23. 19. f Heb. 13. 10. g Heb. 9. 26. & 10. 10. 12. h Heb. 8. 1 , 2. i Heb. 9. 14. k Exod. 20. 22. &c. with Deut. 5. 22. to toe end . & 18. 15. to 20. l Gal 3. 19 ▪ m Deut. 18. 15. to 20. n Deut 18. 18. o Heb. 4. 14 , 15 & 8. 1 , 2 , 3. & 9. 7 , 8 , 9 , 10 , 11 , 12. &c. p Heb. 9. 14 & 10. 10 , 12 , 13 , 1●… . q Heb. 10. 1. to 19. & 9 6. to the end . r Heb. 9 7 , 8 , 9 , 10 , 11 , 12. 24 , 25. & 10. 19 20. s Heb. 7. 25. t Heb. 9. 24. u 1 Iohn 2. 1. x Exod. 30. 1. to 11. y Gal. 3. 13 , 14. z Acts 3. a Deut. 10. 8. & 21. 5. b Numb . 6. 23 , 24 , 25 , 26 , 27. c Psal. 110. 1 , 2 , 3. Eph 4. 8. Luke 1. 74. d Exod. 3. 10. Ps. 77. 20. e Deut 33. 4 , 5. f Heb. 4. Iosh. 12. 7. &c. g Hos. 3. 5. 2 Sam. 5 , 6 , 7 , 8 , 9. & ch . 6. h Deut. 18. 18. i Luk. 24. 26. Eph. 4. 9 , k Deut. 18. 15. 18. Acts 3. 22 & 7. 37. l Lev. 16. 3. 7. to 29. m Rom. 4. 25. n Heb. 9. 24. o Gal. 4. 22. to 29. p Heb. 13. 8. q Eph. 5. 23. r Eph. 2. 14 to the end . s Gal. 3. 13 , 14. t Acts 3. 25 , 26. u Eph 1. 3. x Eph. 2. 4 , 5 , 6 , 7. y Math. 6. 32 , 33. z Catec . Rakovian . apud Hen. Alsted . in Theol. Polem Part. 3. §. 10. a Rom. 8. 29 , 30. b Iohn 17. 3 & 6. c Rom. 8. 32. d Deut. ●…7 . 1●… . &c. Exod. 20. 12. e In Book III. ch . 3. f Gen. 5. 22 , 24. ●…ith Heb. 11. 5 , 6. g Exod. 3. 6. Math. 22. 32. h Heb. 12. 23. i 2 Kings 2. 11. k Luke 9. 29 , 30 , 31. l Catech. Rakovian ▪ apud Hen. Alsted ▪ in Theol. Polem . Part. 3. Sect. 10. m Heb. 8. 6. n Rom. 3. 21. o Rom. 10. 4. p Rom 10. 6. to 11. with Deut. 11. to 15. q Rom. 10. 2 , 3 , 4. r Rom. 10. 4. s Rom. 9. 30 , 31 , 32 ▪ 33. t Gal. 1. 6 , 7. u Acts 15. 24. x Acts 15. throughout . y Gal. 3. 21. ( z ) Rom. 3. 31. a Rom. 10. 4. Gal. 3. 22 , 23 , 24. Rom. 3. 21. b Gal. 3 23. c Rom. 3. 20. Gal. 3. 21 , 22. d Gal. 3. 21 , 22 , 23 , 24. Rom. 10. 4. e Deut. 5. 1 2 , 3. f Deut. 29. 1 , 2 , 10 , 11 , 12 , 13. g Deut. 29. 14 , 15. h Deut. 4. 12 , 13. i Deut. 4. 23. k Psal. 50. 5. l 1 King. 8. 9. with 2 Chr. 6. 11. m Ez●…k . 16. 8. n Ier. 31. 31 , 32. o Heb. 8. 8 , 9 , &c. p And that it ( viz. Gods ●…ovenant with Israel and their posterity ) might be the better established , God gave special charge and commandment , that the words which he had spoken by Moses and the Prophets , should be pub●…iquely read , often inculcated and expounded unto them : and that all his visitation of this people , whether in mercy whilst they obeyed his voice , or in judgement for their disobedience , should be registred to remain upon record as so many ●…uled Cases and Presidents , and published and rehearsed unto their children , that they might learn to set their Hope in God , and not forget his commandments , Deut. 4. 10 ▪ & 6. 6 , 7 , 8. Psal. 78. 6 , 7 , 8. But this Covenant was so made with the Iews , that if any stranger amongst them , or near adjoyning Heathen , did turn unto the Lord , he was not to be excluded , Exod. 12. 48. Deut. 16. 11 , 14. Mr. I. Ball of the Covenant , chap. 8. p. 129. q Exod. 24. 3. r Exod. 24. 4 to 9. Hen. A●…nsw . in his Annot. on that p●…ace . s Deut. 5. 2 , 3 , 4 , &c. t Deut. 5. 6 , &c. Exod. 20. 2 &c. u Rev. 1. 14. x Exod. 3. 14 , 15. Ps. 9. 7. Isa. 43. 10. & 57. 15. 1 Tim. 1. 17. y ●…sa . 44. 24 , 25. Amos 5. 8. Rom. 11. ult . Act. 17. ●…8 . z Ez●…k . 5. 15 , 16 , 17. & 6. ult . & 7. ult . a Isa. 44. 24 , 26. b Ier. 31. c Exod. 6. 2 , 3. d Act. 7. 5. Heb. 11. 9 , 10. e Gen. 15. 7. f Gen. 26. 24 , 25. g Gen. 28. 13 , 16. h Deut. 5. 2. i Deut. 29. 12 , 13. k Deut. 4. 23. l Deut 29. 10 , 11 , 12 , 13. m Exod 19. 3 , 4 5 , 6. n Exod. 20 1 , 2 , 3 , &c. o Ier. 11. 3 , 4. 5. & 31. 31 , 32. p Exod. 〈◊〉 . q 1 Col. 5. 7 , 8 , 9. r Exod. 19. & 20. s Deut. 4 13. t Deut. 4. 13. Exod 24. 12. u Deut. 4. 13. x Gal. 3. 19. Rom. 5. 12 , 13. & 3. 20. & 7. 7 , 8 , 9. Heb. 10. 1 , 2 , 3. y Rom. 8. 3. z Gal. 3. 21 , 22. a Gal. 3. 22 , 23 , 24. b Gal. 4. 1 , 2 , 3 , 4. c Luk. 1. 68. to 76. d Gal. 5. 6. e Ier. 1 1 , 3 , 4 , 5. f Ier. 31. 31 , 32. g Exod. 19. 3. to 9. h Exod. 24. throughout . i Ezek. 16. 8. k Ruth 3. 9. Gen. 20. 16. l Exod 20. 2. Deut. 5. 2 , &c. m Exod. 19 3 , 4. n Exod. 19. 3 , 4 , 5 , 6. & 20. 1 , 2 , 3. &c. o Ier. 31. 31 , 32. Ezek. 16 8. p Ier. 2. 2 , 3. q ●…er . 3. 1 2. Ezek. 16. 8. 15. &c. Hos. 2. 1 , 2 , 3. r Deut. 6. 5. s Deut. 6. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9 , 17. to the end . t Exod. 20. 2 , 3 &c. u Deut. 6. 13 , 14 , 15. x Deut. 6. 6. to 10. & 11. 18. to 22. y Gal. 4. 1 , 2 , 3 , 4 , 5 , 22. &c. & 3. 23 , 24 , 25. z Exod. 19. & 20. & 24. & 29. throughout . a Deut. 4. 13. & 5. 2. 5. 6. b Exod. 20. 2. to 13. Deut. 5. 6. to 17. c Lev. 26. 3. — 22. d Ier. 11. 3 , 4 , 5. e Deut. 29. 10 , 11 , 12 , 13. f Numb . 16. 22. & 27. 16. g Exod. 3. 6. h Eph. 2. 12. i Gen. 2. 16 , 17. k See Book III. Ch. 3. Aph. 3. l Deut. 7. 6 , 7. m Exod. 33. 19. n Deut. 29. 10. 11 , 12 , 13. o Exod. 19. 4 , 5 , 6. Deut. 4. 5 , 6 , 7 , 8. Lev. 26. 3. to 14. Deut. 28. 1. to 15. p Mat. 19. 17. Mat. 10. 18. q Ps. 73. 25. & 4. 6 , 7 , 8. r Ps. 73. 25. s Psal. 144. 15. t Deut. 26. 17 , 18 , 19. u See Book III. Ch. 3. Aph. 3. Sect. 1. ( x ) Deut. 18. 18 &c. y Deut. 18. 18 , &c. z See in this Chap. IV. A●…h 3. Inference I. a ph . 2 12. b Ephes. 1 6. c Exod. 20. Deut. 5. with Deut. 18. 18 , &c. d Eph. 2. 12. e Book II. Ch. 2. Aphor. 3. f Rom. 8. 32. g Ioh. 1. 14. & 3. 16. h Col. 1. 13. Ma●…th . 3. 17. i Heb. 1. 3. k Phil. 2 6. Rom. 9. 5 Ioh. 2. 1 , 2. Col. 1. 15 , 16 , 17. l Rom. 9. 5. m Isa. 53. 10. Psal. 22. 30. n Heb. 13. 8. o Rom 3. 30. p Act. 11. 26. q Ioh. 15. 26. r Deut. 4. 13. & 5. 2 , 5 , 6. Lev. 26. 3 , 22. Ier. 11. 3 , 4 , 5. L●…z . 25. 38. Deut. 29. 10 , 11 , 12 , 13. s Deut. 30. 11 , 12 , 13 , 14. t Rom. 10. 6 , 7 , 8 , 9 , 10. u Rom 8. 7. x Ioan. Calvi●… . in Deut. 30. 14 p. 132 , 133. Ge●…ev . 1●…83 . y ●…zek . 36. 26 , 27. z Deut. 30. 6 . -8 . a Col. 2. 11 , 12. b Gal. 5. 22. c Gal. 5. 22. Eph. 5. 9. 1. Cor. 6. 11. d 1 Pet. 1. 2. e Exod. 19. 4 , 5 , 6. f ●… Pet. 2. 7 , 9 , 10. g Ezek. 11. 19 , 20. & 36 26 , 27. h Heb. 11. throughout , with Gal. 5. 22. i Heb. 11. throughout , with Gal. 5. 22. k Psal. 51. 11 , 12. l Iohn 7. 37 , 38 , 39. m Eph. 5. 9. Gal. 5. 22 , 23. n Iohn 9. 41. o Iohn 15. 22. p 1 Cor. 1. 17. q Math. 28. 18 , 19 , 20. r Acts 2. 4. & 4 8. 31. & 6 35. & 7. 55 & 8. 15 , 18. & 10. 44. 47 & 11. 15. & 19 2. &c s ●…ohn . 3. 5. Tit. 3●… 5. 1 Cor. 6. 11. Gal. 5. 17. t Compare Acts 2. 14. to 34. with loc●… 2. 28. Isa. 44. 3. u Duo sunt promissa Christi ad novum soe●…us duntaxat pertinentia , v●…z vita aeterna , & dōnum spiritus sancti quorum neutrum in lege Mosis suit Comprehensum . Etenim nusquam in lege Mosis reperies , aut vita●… aeternam , aut donum Scriptus Sancti obedientibus praeceptis legis promissum , quemadmodum in lege per Christum data promis●… sunt . Catechis . Racoviens . Apud Hen. Alf●…ed . in Theol. Polem . part . 3. §. x. pag. 322. Hanov. 1627. x Gal. 3. 2. y Luk. 1●… . 13. z Iohn 7. 37 , 38 39 Act. 2. 14 & c. ●…el 2. 28. Isai. 44. 3. a Deut. 7. 12. to 17. b Exod. 20. 12. Deut. 7. 11 , 12. &c. & 28. 1 , 2. &c. Lev. 26. 3. 4. &c. Deut. 8. 6 , 7 , 8 , 9 , 10. c Rom. 4. 13. d Math. 6. 33. e 1 Tim. 4. 8. f See Book III. Chap. 3. g Terra promissionis intel igitur regnum coelorum . August Enarrat ●…n Ps. 95 p. 824 B. B. sil . 15●…9 . Tom 8 h August . de Tempore Serm. 105. per tot Tom. 10 i Psal. 16. ●… . k Zech. 14. 20 21 with Isa 35. 8 Ioel 3. 17. Rev. 21. 27. & 22. 15. l Psal. 24 1. m Gen. 14. 19. n Psal 37. 10. o Psal. 34. 9 , 10. p 2 Cor. 6. 10. q Rom 9 5. vid. D. Pareus in loc . r Exod. 4. 22. Ier. 31. 9. s Exod. 19. 3 , 4 , 5 , 6. t In this 4. Chap. Aph. I. Quest. III. u In The●… saur . ad ve . b. x Io. Mercer . in Pag. Thes. ad verb. y Ioh. Ball of the Covenant , ch . 7. from H. Ainsworth on Exod. 19 5. z Eccles. 2. 8. 1 Chr. 29. 3. a Eritis mihi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Segullah . Vulgata ; Pretium Graeci , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; selectus , eximius & quasi mihi segregatus . Chaldaeus , Dilecti eritis coram me . Segullah Haeb●…aeis rem caram , preciosam , & quae ab omnibus expetitur , significat ; ut est argentum , aurum , gemmae , & reliquae respreclosae , cujusmodi reges , in thesauris suis solent asservare . Theodotion vert it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , acquisitionem : Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , egregium , seu praecipuum . Sensus ergo est , Etitis mihi tanquam propria possessio , tanquam preciosus thesaurus , quem prae caeteris omnibus rebus charum habebo . Sic Deut 32. 9. & 7. 6. Est autem haec beneficiorum omnium summa , quia caput & origo est omnium bonorum , si Deus in suum curam & protectionem singularem , aliquem suscipit , quo modo res nobis preciosas sollicitè asservamus . Andr. Rivet . Comment . in Exod. 19. 5. b H. Ainsworth in Annot. on Exod. 19. 5. c R. Selomoh , thesaurum ( seu gazas ) regum ; Aurum scilicet , argentum & lapides , preciosos , quae reges reponunt in thesauris ( gazis ) suis. ▪ R. Abr. Scribit , quod est Res desiderata , reservata ad jactandum se in illa , ut lapides preciosi , qui inveniuntur apud reges , & desiderabilia quae in unâ duntaxat inveniuntur provinciâ . Pag. in Thesaur . ad verb. d Deut. 7. 6. e Deut. 14. 2. f Deut. 26 18. g Ps. 135. 4. h Mal. 3. 17. i Tit. 2. 14. vid. Hieronym . Com. in loc . Tom. 9. k Io. Camer . de Eccles. ▪ l T. Taylor in his Com. on Tit. 2. 14. p. 522. Cambr. 1619. m 1 Pet. 2. 9. n Sic enim simpliciter accipio , Quod dominus nos vocavit , ut tanquam vere suos & sibi addictos possideat . Io. Calv. in loc . o Scap. Lexic . in verb. p Deut 7. 6 , 7 , 8 , &c. q Eph 2. 12. Rom. 9 4. Deut. 4. 6 , 8. r Rom. 9. 4. s Rom. 9 4. with 1 Sam. 4. 21 , 22. t Rom. 3. 1 , 2. Deut. 4. 6 , 8. u sal . 147. 19 20. x Rom 9 ▪ 4. Eph. 2. 14 , 15. Act. 17. 30. y Deut. 4. 7. z Rom. 9. 5. a Eph 2 12. Deut. ●… . 6 , 8. b Deut. 32. 7. to 15 Act. 7. throughout . c Eph. 2. 12. d Numb . 23. 9. e Among this people God had his peculiar portion ; For , 1. He had the Israelites for his Nation . 2. The Levites for his service . 3. The first-born of clean creatures for Sacrifice . 4. The Sabbath for Time. 5. The Tabernacle and Temple for Place . 6. The Tithes for Revenue . So , to all●…nate any of these without his consent is Sacriledge . L●…nd . Annot. on Exod. 19. 5. f Exod. 19 5 , 6. g 1 Pet. 2. 9 h Rev. 1. 6. & 5. 10. i Flagius . k Rev. 1. 6. & 6. 10. l Psal. 148. 14. m And Rivc●…m . in Exod. 19. 6. n Exod. 19. 6. o Exod. 19. 4. 6. Deut. 7. 6. & 14. 2. & 16. 19. p Luk 1. 72. ●…sal . 105. 42. q Deut. 5. 2 , 3 , &c. r Psal. 50. 5. 2 Cor. 7. 14. s Deut. 26. 17 , 18 , 19. t Heb. 10. 29. 1 Cor. 1. 2. with 3. 3. & 5. 1. &c & 6. 1 , &c. 11. 20 , 21 , 22 , 30 , 31 , 32. & 15. 12. u 1 Pet. 2. 7. 8 , 9 , 10. with 1. 1. x Eph. 1. 22 , 23. & 5. 23. 30 , 31 , 32. y Prov. 16. 32. z 2 Tim. 4. 7. Rom. 8. 35 , 36 , &c. a Psal. 149. 6 , 7 , 8 9. vid. Ioan. Calv. Com. in loc . & H. Ainsw . Annot. there . b 1 Cor. 6. 2 , 3. d Eph. 4. 23 , 24. e Rom. 6. 4. 6 , 14. Gal. 5 24. f Acts 11. 18. 1 Ioh. 3 ▪ 9. g 2 Pet. 1. 4. h 2 Cor. 5 17. i Gal. 4. 19. k Rom. 6. 4. 6 , 14. Gal. 5. 24. l Deut. 30. 6. m Col. 2. 11. n Rom. 2. 29. o Rom 8. 29 , 30. p Math. 22. 37 , 38. q Gal. 5. 6. r 1 Cor. 13. ul●… . s Eph. 4. 18. Gal. 2. 20. Rom ▪ 6. 11 , 13. & 14. 7 , 8. 9. t 1 Pet. 4 ▪ 2. u Mark 9. 47. x Math. 18. 9. y Math. 25. 46. z Iohn 3. 3 , 5. a 2 Cor. 5. 17. b Eph. 2. 1 , 5 , 6. c Gen. 17. 13. d Col. 2. 11. e Deut. 30. 6. & 10. 16. f Exod. 6. 〈◊〉 . 12. g Acts 7. 51. h Iam. 1. 21. i Gen. 34. 25. k Acts 2. 37. l Pungendo penetro , punctim caedo . Scap. Lex . m Mr. Rob. Bolton . n Rom. 8. 15. o 2 Cor. 7. 10. p Zech. 12 , 10 , 11 , 12 , 13. ( q ) Ille dolet verè , qui sine teste dolet . r Math. 26. 75. s Tit. 2. 11 , 12. t 1 Thes. 5. 22. u Eph 4. 22. Col. 3. 5. &c. 8. x 1 Pet. 4. 1. y Rom. 6. 2. z Hos. 14. 8. a 2 Pet. 2. 22 , 22. b Rom 7. 17 , 20. c Gal. 5. 17. d Rom. 7. 15. to 23. e Rom. 7. 23 , 24. f Rom. 8. 1. g Rom. 8. 3. Gal. 3. 13 , 14. h Rom. 6 12 , 13. i Psal. 66. 18 k Psal. 119. 104 , l Iude 23. m Rom. 2. ult . n Chap. 3. Aph. 5. Qu. 7. o Lev. 16. 21 , 22. p Lev. 1. 4. q Isa. 53. 6 , 11. 2 Cor. 5. 21. r Psal. 32. 1 , 2 , 3. Rom 4. s Heb. 8. 10. 12. with 10. 17 , 18. t Exod. 34. 1 , 2 , 3 , 4 , 5 , 6 , 7. u Deut. 30. 1. to 6. x 1 Kings 8. 33 , 34. y Acts 10 ●…3 . & ●…3 . 28 , 29. z Psal. 32. 2 , 2. a Exod. 24. 4. to 9 ●…ith Heb 9. 18 , 19 , 20 , 21. b Heb. 12. 24 ▪ c Psal. 51. 7. d Rom. 1. 16 , 17. 2 Cor. 5. 19. Dan. 12. 3. Math. 18. 18. e [ Hysop . ] this herb was used to sprinkle with , in other services and purifications ; See Ex. 24. 6 , 8. Lev. 14. 4. Numb . 19 6. 18. And signified the Instrument whereby the blood of Christ is sprinkled upon , and applyed unto our hearts , which is the Preaching of Faith ; for Faith purifieth the heart of sins , Act. 15. 9. and it cometh by the preaching of the word , Rom. 10. 14. — 17. which ministreth unto us the spirit , Gal. 3. 2. And we are elect through sanctification of the spirit , unto obedience and sprinkling of the blood of Iesus Christ , 1 Pet. 1 2 , which purgeth our Consciences from dead works , to serve the living God , Heb. 9. 14. See Psal. 51. 9. H. Ainsworth in his Annotat. on Exod. 12 22. f Rom. 1. 17. & 3. 26. 30. & 5. 1. Gal. 2. 16. & 3. 8. 11. 24. — Rom. 3. 28. Phil. 3. 9. — Rom. 3. 22. 25. 30. — Rom. 10. 10. — Gen. 15. 6. Rom. 4. 3. 5. 9. 22 , 23 , 24. g Hysopus Fides , quae cum sit Herba humilis radicibus haeret in Petrâ . Augustin . Question super Numeros lib. 4. c. 33. pag. 247. B. Tom. 4. Basil. 1569. Hysop . is Faith , and Faith resembles the Herb in four things , 1. It is a ground herb low and weak ; so faith in itself , and in us , is weak , frail , feeble , and of most despised . Neither hath every man that hath Hysop in his Garden , this bunch of Hysop in his heart . 2. Rooting in a rock ( for so it is used among the ●…ews ) whence some thought it to be Pellitory of the Wall , Faith roots itself upon the Rock Iesus Christ , and cannot grow or prosper in any other soyl . Other Hysop roots in Earth ; this in Heaven . 3. It s an herb cleansing and curing . Faith only is an herb of Soveraign virtue , both to purifie the heart , Acts 15. 9. And to heal all the wounds of Conscience , Acts 16. 31. The Gaoler wounded and pricked in heart must believe in the Lord Iesus Christ ; and be saved . Our Lord himself was wont to say to distressed persons according to thy Faith be it to thee . 4. It was fitter then other nerbs for receiving and sprinkling of liquor ; so faith , although a low and weak plant is only fit to receive the precious liquour of the blood of Christ. Only faith draws virtue from Christ ; as in the poor woman that stood behind Christ , Mark 5. 27 , 28 , 29 , 30 , 34 And the want of this bunch of Hysop disables Christ from doing thee any good . Christ could do nothing in Capernaum for their unbelief . D. Tho. Taylor in his Treat of Types Chap. 19. Sect. 3. pag 225. Lond. 1635. h Deut. 30. 11 , 12 , 13 , 14. i Rom. 10. 6 , 7 , 8 , 9 , 10 , 11. k Heb. 10. 19 , 20. Ioh. 14 , 2 , 3. Heb. 7. 25. & 9. 24. l Col. 2. 14. 15. Heb. 2. 14 , 15. m Et tota spes mea , non nisi in magna valde misericordia cua . Da quod jubes , & jube quod vis , &c. Aug. Confess . lib. 10. c. 29. p. 175. ●… . Basil. 1569. n Deut. 29. 1 , 12. 13. o Deut. 30. 6. 8. p 1 Pet. 1 , 2. q ●…ph . 2. 10. r Rom. 13. 8. 9 , 10. with Mat. 22. 36. to 41. s 1 Tim 1. 5. t Deut. 26. 16 , 17 , 18 , 19 u To keep ] that is , that th●…n shouldst keep ; which , a●… It is a part of the Covenant on Gods behalf so is i●…th work of his grace in all his people ▪ as he hath said , I will put my Law in their inward parts , and write it i●… their Hearts . Ier. 31. 33. Hen. Answ. in his Annot. on Deut. 26. 18. x Deut. 12. 9. to 14. y Deut. 12. 5 , 6 , &c. z H. Ainsw . Annot. on Deut. 12. 5. a Numb . 7. 89. Exod. 25. 22. Numb 27. 21. b 1 Chron. 13. 25. 1. King. 8. 56. c 1 Chron. ●… . 1. 2. Gen. 22. 2 14. 2 Sam. 24. d Psal. 132. 13 , 14. e Exod 25. 22. Numb . 7. 89 & 27. 21. Psal 27. 4. f Deut. 12. 5. to 15. g Psal. 27. 4. & 63. 3. h Isai. 56. 7 Mat. 21. 13. i Psal. 28. 2 1 King. 8. 29 , 30 , 33 , 38 , 42 , 44 , 48. with 9 3. Dan. 6. 10. k Ioh. 2. 19 , 21. Col. 2. 9. l 1 Cor. 3. 16. & 6. 19. 2 Cor 6. 16. Eph. 2. 21 , 22. m Heb. 10. n Ps. 27. 4. & 63. 3. & 48. 1 , 2. o Exod. 25. 8. & 29. 45. Levit. 26. 3. to 14. p Deut. 12. 5. q Psal. 46. 4. r Psal. 132 13 , 14. s Psal. 76. 2. t Exod. 25. 21 , 22. Numb . 7. 89. u 1 Sam 4. 4. 2 Sam 6. 2 2 King. 19 15. Isal. 37. 16. 1 Chr. 13. 6. Psal. 80. 1. & 99. 1. x Deut. 4. 7. y Deut. 4. 4 z Psal. 148. 14. a Amos 3 3. b Lev. 26. 11. c Exod. 33. 1 , 2 , 3. d Exod. 34 9. e Exod. 33. ●…6 . 81 f 1 Ioh. 1. 3. 2 Cor. 13 , 14. g Exod. 33. 18. &c. h Psa. 4. 6. 7. i 1 Ioh. 1. 3. 2 Cor. 13 , 14. k Psal. 78. 14. 52 53 , 54. l Ps. 107. 7. m Ps. 76. 2. n Psal. 99. 1 , 2. o Exod. 25. 22. p Num. 23. 21 , 22 , 23. q Psal. 46. 5 , 6 , 11. r Psal. 23. ●… . s Dan. ●…0 t Dan ▪ 6. u Act. 18. 10. x Exod. 3 2 , 3 , 4. y Isa. 43. 1 , 2. &c. & 41. 10. z Acts 7. 38. a Psal. 78. 19. 24. 25. &c. b Deut. 8. c Numb . 21. 8 , 9. d Psal. 23. 1 , 4 , 5 , 6. e Levit. 26. 11 , 12. f Deut. 26. 18. 19. g Phil. 3. 14. Heb. 3. 1. Prov. 15. 24. h Col. 3. 1 , 2 , 3 ▪ Phil. 3. 20. i Isa. 2. 1 , 2 , 3. k Deut. 4 ▪ 6 , 7 , 8. l Isa. 62. 7. m Psal. 148. 14. n Isal. 66. 22. o Isai. 56. 5. p 2 King. 14. 27. q Isa. 52. 1. r Isa. 61. 3. s Isa. 64. 11. t Ezek. 16. 9. to 15. u Ier. 13. 11. & 33. 9. x Eph 2. 11 , 12. y Psa. 2. 1. 1 Pet. 2. 10. Psal. 50. 5. 7. Eph. 2 19. z Psal. 2. 1. Eph 2. 19. a Rev ▪ 12. 1. 3 , 7 , 16. b Compare Exod. 19. 5 , 6. with 1 Pet. 2. 9 , 10. c Rev. 1. 5. d 1 Cor. 1. 2. ●…0 . Heb. 13. 12. e Deut. 30. 6. f Col. 2. 11. g Rom. 10. 5. to 12. & 5. 1. & 3. 20 , 21 , 22. &c. h Compare Deut 26. 18. with Ier. 31. 31 , 32 , 33 , 34. i Heb. 10. 1. &c. Col. 2. 16. k Eph 2. 20 , 21 , 22. 2 Cor. 6. 16 , 17 , 18. l Ioh. 14. 6. m Iohn 5. 46 , 47. Rom. 10. 4. Gal. 3. 23 , 24. n Cal. 3. ●… . o Psal. 32. 1 , 2. p Rom. 2. 28 , 29. q Exod. 20. 1 , 2. r Exod. 3. 6. s Matth. 22. 32. Mark. 12. 26 , ●…7 . Luk ▪ 20 37 , 38. t Heb. 12. 23. u 1 Cor. 15. 12. to the end . x Lev. 18. 5. Deut. 30. 6. y Exod. 20. 12. Ps. 34. 12 , 13 , 14 z Mat. 19. 16 , 17 , 18. 19. Luk. 10 25 , 28 a Deut. 30. 6. b Gal. 3. 13. with Rom. 6. 23. c Mat. 17. 2 , 3 , 4. Luk 9. 29 , 30 , 31. d Levit. 16. throughout . with Heb 9. 24 , 25 , 26 , 28. & 10. 19 , 20 , 21. e Luk. 23. ●…2 , 43. f Exod. 20. ●…2 . with Deut. 12 9 , 10 & 25. 19. Iosh. 1. 13 , 15. & 21. 44. 45 & 22. 4. & 23. 1. 1 Chr 23. 25. g Heb. 3. 11. to the end & 4. 1. to the end . h Rom. 8. 32. i Rom. 6. 23. & 5. 21. k 2 Cor. 1. 20. l 1 Tim. 4. 8. m Vid. Catechism . Rakov●…ens . de Prophet . Iesu Christi munere §. x. apud Henric. Alst. in Theol. Polem . Part III. ●… . 322. &c. n 1 Tim. 4. 8. 1 Cor. 3. 21 , 22 , 23. o Heb 3. 6. p Quo suprà . q Rom. 10. 14. r Rom. 10 , 17. s Heb. 4. 1. &c. & 10. 19 , 20. t Heb. 3. & 4. u Psal. 16. 11. x Exod. 19. 5 ▪ 6. y Ti●… . 2. 14. 1 Iet . 2. 9 , 10. z Primum p●…aeceptum 〈◊〉 & mensura est omnium aliorum Luth. Tom. 1. Latin. p. 71. a. b. a Exod. 20. 2 , 3. b Levit. 26. 3 ▪ ▪ 22. c Deut. 6. 4 , 5 , 6 &c. & 10. 12 , 13 d Deum vero ex toto eorde & ex tota anima , & ex tota mente : ut omnes cogitationes tuas , & omnem vitam , & omnem intellectum in illum conferas ▪ a quo habes ea ipsa quae confers . Cum ait , toto corde , tota anima , tota mente , nullam vitae nostrae reliquit partem quae vacare debeat , & quasi locum dare ut al●…a re velit fru●… , sed quicquid aliud diligendum vene●…it in animum , illuc rapia●…ur quo toti●…s d●…ionis impetus cur●…t . Aug. de Doct●… . Christian. l. 1. cap. 22. Tom 3. e Deut. 29. 1. 10 , 11 , 12 , 13. f Deut 26. 16 17 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Psal. 50. 5 , 6 , 7. h Exod. 24. i See formerly in Gods Covenant with Abraham , Chap. III. Book III. k Rom. 8. 32. l Exod 20. 36. with Deut. ●… . 5. 13 , 14. & 10 20. Math 4. 10. m Rom. 7. 20 , 21. with 8. 8 , 9 & 6 12 , 13. n Rom 7. 23 , 24. o Rom. 7. 20. p Psal. 66. 18. with Ezek. 24. 6. 12. q Psal. 119. 104. Tit. 2. 12. Rom. 13. 12 ▪ Iude 23. 1 Thes. 5. 22 Eph 5. 11. r Iohn 5. 19 1 Iohn 5. ●…9 . s 1 Iohn 3. 15 Math. 10 ▪ 37. Luke 14. 26. t Math. 6. 24. u 1 Tim. 6. 17. x 1 Cor. 7 23 y Math. 23. 8 , 9 , 10. z 1 Ioh 5. 19. a 1 Pet. 4. 3 , 4. b Rom. 12. 1 , 2 , 3. c Tit. 2. 11. 1●… . d Col. 3. 1 , 2 3. &c. e 1 Cor. 7. 29 , 30. f Eph. 2. 2 , 3. 2 Tim. 2●… 24 ▪ 25. g Iohn 8. 44. ( h ) Luke 11. 21. i Acts 26 ▪ 18. k 1 Pet. 5. 9. l Eph. 6. 11. to 20. Rom. 13 , 12. m Psal. 100. 3. ( n ) Acts 17. 28. o 1 Cor. 6. 20. 1 Pet. 1. 18 , 19. Acts 20. 28. p 1 Cor. 6. 19 , 20. q Luke 9. 23. 1 Cor. 3. 18. Luke 11. 2. & 14 26. Phil. 3. 7 , 8 , 9 , 10. Tit. 2. 12. Mat. 10. 37. Luke 14. 33. r Deut. 26. 17 , 18. Psal. 100. 3. s Deut. 9. 26. 29. Exod. 32. 11. 12. & 33. 13 , 16. & 15 , 16. t 2 Sam. 7. 23 , 24. 1 Chr. 17. 21. u Dan. 9. 19. x Ier. 14. 9. y Isa. 63. 19. z Isai. 65. 1. a Numb . 6. 27. b Math. 26. 19. c Rev. 22. 4. d Eph. 3. 15. e 2 Cor. 1. 20 f Gal. 3. 16 , 17. g Psal. 16. 15. & 73. 28. h Exod. 19. 5. D●…ut . 32. 9. i Eph. 2. 22. 2 Cor. 6. 16 , 17 , 18. 1 Cor. 3. 16 , 17. k 2 Cor. 6. 16 , 17 , 18. Eph. 2. 19. l Hos. 2. 14 to the end . Ezek. 16. 8. Ier. 31. 32. Rev. 21. 12. m Eph. 5. 23. 30 , 31 , 32. n 1 Cor. 6. 20. o Iohn 20. 27 , 28. p Psal 30. 12. & 57. 8. & 108. 1. q Rom. 2. 15. r 1 Cor. 6. with Rom. 20. 1. s Deut. 6. 5. Ma●… . 22. 37. Luk. 10. 27. t Rom. 11. 36. u Ps. 101. 8. 1 Chr. 29. 5. x 2 Chr. 3. & 4. & 5. & 6. & 7. y 2 Chr. 19. 4. to the end . z 2 Chr. 15. 8. to the end . a 2 Chr. 29. & 30. & 31. b 2 Chr. 34. & 35. c 1 Ioh. 1. & 2 , &c. d Iam. 1. & 2 , &c. e Iude Epist. f 2 Pet. 1. 15. & 3. 1 , 2 , &c. g Act. 20. 28 , &c. h Gen. 18. 19. i Iosh. 24. 15. k Iob 1. 5. l Psal. 101. 1 , 2 , 3. m Act. 10. 1 , 2. n Prov. 16. 4. o 1 Cor. 12. 7. p Prov. 3. 9. q Exod , 35. & 36. r 1 Chr. 28. & 29. s Luk. 8. 3. t 2 Cor. 11. 8. Phil. 4. 15. u Phil. 2. 25. 2 Tim. 1. 18. x 1 Cor. 9. 13 , 14. y Act. 17. 28. Phil. 2. 13. z 1 Cor. 10. 31. a Rom. 14. 7 , 8 9. b Psal. 69. 9. Ioh. 2. 17. & 4. 34. c Psal. 119. 20. 139. d Act. 20. 24. e Heb 3. 13. f Heb. 10. ●…4 . g 1 Thes. 5. 11. h 1 Thes. 2. 11 , 12. i 1 Thes. 5. 11. k 1 Chr. 29 ▪ 1. to 6. l Prov. 27. 17. m Ezra 6. 14. n Phil. 1. 29. o 1 Pet. 4. 14. p Act. 5. 40 , 41. q Matth. 10. 37. Luk. 14. 26. & 9. 23. r Rom. 8. 35 , &c. s See to this effect ●…r ●…fords Epist. ad matren . in Act. & Mon. vol. 3. t 2 Cor. 4. 17. u Rom. 8. 18. x Heb. 11. 25 , 26 , 27. y Eph 6 20. Phil. 1. 7. 13 , 14 , 16. Col. 4. 3 , 18. 2 Tim. 2. 9 Philem. 1. 9. Act. 28. 20. 2 Tim. 1. 16. Gal 6. 17. z 2 Cor. 12. 10. a Act. 21. 13. b Heb. 11. 35. to end . c Ignat. in Epist. ad Roman . p. 86. Oxon. 1644. d Relata mu●…uò se ponun●… & tol●…unt . e Ier 31. 32. f Ezek. 16 8. g Hos. 2. 19 , 20 , &c. See from ver . 14. to the end . h Exod. 24. throughout . i 1 Per. 2. 8 , 9. k Hag. 2. 14. Tit. 1. 15. l Eph 2. 12. m Isa. 49. 8. n Ioh. 15. 5. o 1 Pet. 2. 5. p Heb. 11. 6. q Rom. 14. 23. r Isa. 1. 10. to 16. Ier. 7. 3. to 12. Mat. 6. 1 , 2 , 5 , 16. & 23. 13. to 43. & 24. 51. 2 Tim. 3. 5 , 6. Tit. 1. 15 , 16. s Book III. Chap 3. Aph. 3. § 1. In that branch , A God in Covenant . Inference 3. Abraham and his true Seed are Gods Covenant-people . p. 424. to 527. t Numb 21. 5 , 6. 1 Cor. 10. 9. u Acts 7. 51 , 52. x Ioh. 1. 11. Gal. 4. 4. y 1 Cor. 2. 8. z Mat. 12. 24. Ioh. 15. 20. Acts 4. 25 , 26 , 27 , 28. & 3. 13 , 14 , 15. & 7. 52. & 2. 23. 1 Thes. 2. 14 , 15 , 16. a Rom 10. 27. to the end . & 11. 7. 8. b See these Psalms throughout . Ps. 50. & 78. & 81. & 106 , & 107. c ●…er . 31. 31 , 32 , 33. d Hos. 2. 14. to the end . e Heb. 8. 8 , 9 , 10. ( f ) In Book III. Ch. 3. Aph. 1 , &c. as is before alledged . g In Book IV. ch . 5. Sect. 3. Aph. 1. Art. 4. Inference II. p. 1500. to 1504. h In Book IV. chap. 6. i ●…xod . 19. 4 , 5 , 6. k Deut. ●… . 13 , 23. l Deut. 26. 18. m Deut. 5. 2. to 22. n Deut 5 29. o Deut. 8. 10 , 11. & 4. 23. & 17 2 & 29. 18 19 , 20 , 21. & 31 ▪ 19 20. p Iosh. 7. 11. 15. & 23 16. udg . 2 19. 20 Psal 78. 37. Ier. 11. 3. to 9. q Book III. Chap. 3. Aph. 5. Quest. ●… . r In Aph. 3. Sect. II. s Gen. 3. 14 , 15. t Gen 4. 4 , 5. Heb. 11. 4. u Gen. 5. 24. Heb. 11. 56. x Gen 6. 18. &c. 1 Pet. 3. 20 , 21. y Heb. 11. 7. z Gen. 12. 1 , 2 , 3. a Gal. 3. 16. b Gen. 15. 6. c As is hereafter ex-plained in the General Corollaries . Corol. VII . There See at large d Exod. 24. 5 6 , 7 , 8. with Heb. 9. 19 , 20. e August . Quest. sup . Numer●…s l. 4. c. 33. ( f ) Numb . 21. 6 , 7 , 8 , 9. g Ioh. 3. 14 , 15 , 16. h Et cum sc●…amus Diabolum in Scripturis serpentem nominarl , quis auderet de domino ita credere , nisi ipse in serpentis similitudinem verb is propriis expressiss●…t dicens ; Sicut Moyses exaltavit serpentem in deserto , &c. Hieron . Comment . in Iob 38. sub finem . Tom. 7. i Rom. 10. 4. k Gal. 3. 24. l 1 Tim. 1. 5. m Act. 15. 9 n Rom. 10. 6. to 14. with Deut. 30. 22 , &c. o Rom. 10. 1 , 2 , 3 , 4. p Deut. 6. 4 , 5 , 6. & 30. 6. q Gal. 5. 22. with 2 Pet. 1. 5 , 6 , 7. r 1 Tim. 1. 5. with Gal. 5. 6. s Mr. Io. Ball of the Covenant , ch . 7. p. 106. t Deut. 10. 12. vid. Io. Calvin . ibid. Rom. 10. 4. u Exod. 20. 2 , 3. x Eph. 1. 6. y Ioh. 14. 6. z Heb. 11. 6 ▪ a Deut. 5. 2. to 22. & 4. 13. & 5. 27 , 29. b Exod. 24. 3 , 7. 8. c Deut 6. 1. to 10. 16 , 17 , 18 , 24 , 25. & 7 ▪ 12 , 13. & 8. 1. & 11. 1. 18. to the end . & 12. 1. & often . d Tit. 1. 15 , 16. e Gal. 5. 6. f 1 ●…im , 1 5. g Heb 9. 14. Isai 1. 10. to 21. Heb 11. 4. with Gen 4. 4 , 5. 1 Pet. 2. 5. h Deut. 6. 16 , 17. i Exod. 17. 7. k Gal. 5. 22. l Rom. 4. 18. m Heb. 11. 6. n 2 Co●… . 3. 18. o Eph. 2. 12. p Gal. 3. 12. q Mr. w. Perkins in his Comment . on Gal. 3. 12. r Rom. 10. 4 , 6. to 11. with Deut. 30. 14 , &c. Gal. 3. 23 , 24. s Gal. 5. 22. t Deut. 5. 2 , &c. u Deut. 4. 13. x Rom. 10. 1 , 2 , 3. 4. &c. with Rom 9. 30 , 31 , 32 , 33. y Iustificatio per fidem Iesu Christi data est datur , & dabitur c●…edentibus , Ante legem , sub lege & post legem , eadem . Augustin . z Book III. Chap. 3. Aphor. 3. Sect. 2. a Deut. 5. 29. b Deut 4. 13 Exod. 20. 2. to 18. Deut. 5. 1 to 22. c Psal. 105. 8 , 9 , 10. d Deut. 6. & 7. & 8. throughout . & 11 , 18 , 19 , 20 , 21. & 12. 1. & 27. 1. to 11. wherein also they are commanded to write all the words of thi●… Covenant upon Great Stones , very plainly , when they should have passed over Iordan , for a Memorial and Motive of Obedience . Deut. 28. 1. e Deut. 30. 6. & 26. 18. f Exod. 20. 12. Lev. 26. 3. to 11. Deut. 11. 13 , 14 , 15. & 5 29. & 28 1. to 15. Exod. 19. 4 , 5 6. Lev. 26. 11 , 12. Deut. 5. 16. 32 , 33. g Exod. 20. 3 , 4 , 5 , 13 , 14 , 15 16 , 17 , h Deut. 6. 12 , 14 , 15 , 16. & 7. 10 , 11. & 8. 11 , 19 , 20. & 11. 26 , 27 , 28 & 28. 15. to the end . Lev. 26. 14. &c. i Numb . 1●… 22 to 40. & 26. 63 , 64 , 65. k Numb . 1●… . 22 , 23 , 2●… . l Exod. 32 , 26 , 27 , 28. m Numb . 25. 4 , 5 , 9 ▪ with 1 Cor. 10. 9 n Numb . 21. 5 , 6. with 1 Cor. 10. 9. o 1 Cor. 10. 8. Numb 25. 9. p Exod. 32. 34 , 35. q Numb . 16 31. to 35. r Lev. 10. 2. s Numb . 16 35 t Iosh. 7. throughout . u In this fourth Chap. Aph. 2. x Exod. 34. 6 , 7. Deut. 30. 1 , 2 , 3. y Psal. 18. 20. to 27. 1 Kings 15. 5. ●…sal 19. 7 , 12 , 13. z Rom. 7. 14. to the end . & 8. 1 , 2 , 3 , 4. a Iam. 3. 2. b Deut. 30. 6 , 7 , 8. c Eccles. 7. 29 Gen. 1. 26 , 27. & 2. 16 , 17. d of such Conditions See Book II. Chap. 2. Aph. 2. Sect. 5. Corol. 4. e Deut. 30. 6 , 7 , 8. f In Chap. ●… . Aph. 1. Inference 5. g Rom. ●…1 . 6. h Book III Chap 3. Aph. 2. Answ. to Object . 7. i Rom. 10. 4. k Gal. 3. 23 , 24. l Deut 30 11 , 12 , 13 , ●… , with Rom 10. ●…6 . &c. ( m ) Rom. 3. 28. n ●…am . 2. 14. to the end o Iam 2. 20 , 21 , 22 , 23. p Book III. Chap. 3. Aph. 5. Que ●… . 5. q Faith was the efficient cause of that precious oblation in Abel , of Reverence and preparing the Ark in Noah , of Obedience in Abraham : But it was the instrument only of their Iustification . For it doth not justify as it produceth good works , but as it receiveth Christ ; though it cannot receive Christ , unless it brings forth good works . A Disposition to good works is necessary to Iustification , being the Qualification of a lively and active Faith. Good works of all sorts are necessary to our Continuance in the state of Iustification , and so to our final Absolution , if God give opportunity : but they are not the Cause of , but only a precedent Qualification or Condition to final forgiveness and eternal 〈◊〉 . Mr. Ioh. ●…all in his Treat . of the Covenant . Chap. 3. pag. 20. Lond. 1645. And after ●…ards more s●…y he speaks to this effect , hinting some ground thereof ; The Faith that is lively to embrace mercy is ever conjoyned with an unfeigned purpose to walk in all well pleasing ; and the sincere performance of all holy obedience , as opportunity is offered , doth ever attend that Faith whereb●… we continually lay hold upon the Promises once embraced Actual good works o all sorts ( though not perfect in degree ) are necessary to the Continuance of actual Iustification ; because Faith can no longer lay faithful claim to the Promises of life , then it doth virtually or actually lead us forward in the way to Heaven . For if we s●…y we have fellowship with God & walk in darkness , we lie and do not the truth ; but if we walk in the light , as he is in the light , we have fellowship one with another , 1 Ioh. 1. 6 , 7. This [ walking in the light , as he is in the light ] is that Qualification whereby we become immediately capeable of Christs righteousness , or actual participants of his propitiation , which is the sole immediate cause of our justification , taken for Remission of sins , or Actual Approbation with God The truth of which Doctrine S. Ioha likewise ratifies in terms equivalent , in the words presently following ; And the blood of Christ cleanseth us ( walking in the light as God is in the light ) from all sin . ibid. pag. 1. r In this fourth Chapter Aph. 2. partic . ●…I . s Det. 4. 13. t As And. Rivet . Prelect . in Cap. 20. Exod. a most solid piece — The Moral Law Expounded by Bishop Adnrews ; A learned work . — Mr. Ioh. Dod's Exposition of the Commandments ; very Plain , Familiar and Practical . — Zach. Ursin. in his Cat●…chism , Quest. 92. to Quest. 116. A sound and useful Treat . now in English. — Edw. Flron — Hieron . Zanch. lib 1 cap. 11. &c. ad fin . lib. Tom. 4. — Ioan Calvin Institut . lib 2 cap. 8. — Hen. Alsted . in Theol. Catech. Sect. III. cap. 1. ad cap. 13. — Ioan. Gerhard . de Leg. Dei Tom. 3. ad init . — Pet. Martyr . loc . com . Class . Secund. cap. 3. ad cap. 16. Besides many others in their Common-places . u Rom. 7. 14. x D. Parees in Com. ad Rom. 7. 14. y Iohn 4. 24. Ex. 20. 1. z Deus est spiritus spiri tualissimus . Less . de persection D●…vin . a Math. 22. 36. to 41. b Ioh. 4. 24. c Psal. 19 7. &c. d Psal. 119 96. e Rom. 3. 19 , 20. Deut. 5. 29. Math 22. 37 , 38 , 39 & 5. 22. to the end . Iam. 2. 10. f 1 Chron. 28 , 9 Ioh. 17 3. Prov. 3. 6. Gen. 15. 6. Isai. 8. 13. Math. 22. 37 , 38. g Iohn 14 1. h Rom. 10. 9 10. i 2 Cor. 8 21. k Rom. 10. 14. 17. l 1 Cor. 10. 16. & 11 20. m Isal. 119 33. to 39 2 Cor 3. 5. n Prov. 2 20. Heb. 10. 24. Psal. 16. 3. o Acts 20 7 p Isai. 58. 13. q Math. 5. 21 , 2●… , 27 , 28. & 15. 4. 5 , 6. Heb. 11 24 , 25. 1 Thes. 5. 22. Iude 2●… . Cal. 5. 16. r Math. 15. 3 , 4 , 5 , 6. s Math. 5. 21 , 22. t Math. 5. 27 , 28. u Porro observare debemus , omnia mandata Dei vel p●…aecipere aliquid vel interdicere — Quare in his duobus mandat is Energia & ( ut ita dicam ) Anima legis esse intelligitur ; ut sine quibus , coetera Dei mandata , plena & perfect a esse non possunt . Pet. Martyr in Loc. Com. class . Secund. c. 3. § 24. x Math. 5. 21. to 27. y Math. 27. to 31. z Eph. 4. ●…8 . a Math. 5. 33. to 38. b Eph. 6. 1 , 2 , 3 , 4. Col. 3. 20 , 21. c Eph. 6. 5. to 10. Col. 3. 22. to the end . & 4. 1. d Col. 3. 18 , 19. Eph. 5. 22 to the end . e Exod 20. 12. with Prov. 30. 17. f Exod 20. 7. with Psal. 15. & Psal. 24. 1. to 6. g Exod. 20. 4 , 5 , 6. h Exod. 20 10. i Gen. 18. 19. Deut. 6. 6 , 7. Iosh. 24. 15. 2 Chron. 34. 32. k Lev. 19. 17. l 2 Cor. 1. 24. 1 Thes. 2. 11 , 12. m 1 Thes. 5. 11. Heb. 10. 24 , 25. n 1 Tim. 5. 22 24. o Act 20. 26 , 27. 2 Cor. 6 3. 4. p Eph 5. 11 q ●…ccessarium sequ●…tur naturam principalis . r Agentes & Consentientes , pari 〈◊〉 plectuntur . s Qui cum possit , non prohibet , jub●… . t Neh. 13. 17. u Ezek. 3. 18. Rev. 2. 18 , 20. x 1 Sam. 3. 13 1 King. 1. 6. y 1 King. 21. 25. z Qui tacet , Consentire videtur . Ut malus Sermo inducit in peccatum ; sic malum silentium relinquit in peccato . Augustin . a Eph. 5. 11. b In omnibus Praeceptis Decalogi Synechdochen esse agnoscendam ; qua specie unâ proposita ▪ intelliguntur omnes sub eodem Genere : & externa actione imperatâ , intelligitur etiam interna : similiter in prohibitionibus . Id probat ipsa Leg sl●…toris Natura , qui non tam actionem externam , quam Cordis puritatem requirit , &c And R●…vet Exp●…ic . Decal . in Exod. 20. 1. pag. 6. Lugd. 1637. H●… . A●…sted . in Theol. Catechet . Sect. 3. ●…p . 1. Regul . 13. c Deut. 27. 26. Gal. 3. 10. Iam 2. 10 , 11. d P. Martyr in loc . ●…om . Class Sec●…nd . cap. 3. § 21. e Quid est secund ●… Tabula sine prim ●…●…st enim brevis temporis secunda Tabula ; cessint Parentes . e●…ssant nostra corpora , Uxor , liberi , res Familiaris . Res autem primae , sabu●…ae non cessabunt . Luth. in Psal 122. p. 432. b. f Luk. 14. 26. g Eph. 6. 1 , 2 , 3. h Act. 4 18 , 19 2●… . i Dan. 3. k Dan. 6. l Hos. 6. 6. Matth. 9. 13. m Prov. 25. 21. n Exod. 29. 32 , 33. Lev. 8 31. & 24. 9. 1 Sam. 21. 6. Matth. 12. 3 , 4. o Numb . 16. 37 , 38. Iosh. 6 19. p 1 Sam 21. 8 , 9. q Exod. 20. 8. to 12. Deut. 5. 12 , 13 , 14 , 15. r Mat. 12. 1 , 2 , 3 , &c. s Mac. 2. 41. t Ioh. 5. 15 16 , 18. Luk. 13 13 , 14 , 15 , 16. u 1 Cor. 10. 31. x Rom. 11. 36. y Omnia fluunt ex Occano illo magno primi Praecepti . & rursus in ipsum refluunt , &c. Luth. p. 108. a. Tom. 3. latin . — Primum mandatum omnia alia in se continet . Qui enim hoc servat , omnia servat ; & qui aliquod non servat , hoc non servat , quia Cor ejus alium quam solum Deum respicit . Luth. p. 137. a. Tom. 1. latin . — Omnia praecepta sunt in primo praecepto tanquam capite suo . Nam omne peccatum est Contemptus Dei , ac per hoc ipsum contra primum praeceptum ; nec potest aliquid praeceptum l●…di , nisi simul & primum laedatur quod Continet omnia . ibid. p. pag 170. b. z Rom. 3. 27. a In this 4. Ch. Apho. is . 1. Quest 2. par●… . III b Prov. 3. 1. oh . 4. 23 , 24. c Isal 1. 10. to 16. 〈◊〉 . 33 31 , 32 , 33. Mat 15. 4. to 10. Tit. 1. 16. d Deut. 4. 8 , 9. e Mat. 12 7. f Iob 13. 7 , 8. Rom. 3. 8. g Praecepta Affirmativa obligant semper , sed non ad semper ; Prae cepta Negativa obligant semper , & ad semper . H. Alsted . in Theol. Cat. Sect. 3. c. 1 Reg. VIII . h Act. 20. 7. i 2 Sam. 11. 2. 3 , 4 , 5. k Eph. 4. 28 l 1 Tim. 6. 10. with Col. 3. 5. m Amos 8. 4 , 5 , 6. n Prov. 1. 19 & 1 Tim. 6. 10. o Heb. 13. 5. p Eccl. 7. 1. q In this 4. ch . Apho●… . 2. pa●…tic 2. r I●… C●…lv in Penteteuch . Com●…e t. s Th. Cartwright . Com. in ●…roverb Tab. Poster . t Vid H. Al sted . in Theolog. Catech. Sect. 3. c. 1. Reg. 15. u In this 4. chap. Aphor. 2. Partic. I. x In this 4. chap. A●…hor . 2. Partic. III. y Rom. 10. 4 , 6 , &c. Gal. 3. 23 , 24. z See in this 4. Ch. Aphor. 2. Partic. III. Especially , The Confirmation of the 4. Opinion , The Answers to Obiections , and Inferences thence resulting . Consult these diligently . a 1 King. 15. 5. Psal. 18. 21. & 19. 12 , 13. b 2 Chron. 15. 17. c Exod. 32. throughout . & 33. 1 , 2 , 3. d Numb . 14. 1 , 2 , 3 , 4 , 10 , 22. to 40. & 26. 63 , 64 , 65. e Ezod . 33. 3. to 8. with 34. 6 , 7. f Numb . 14. 24 , 38. & 26. 65. Iosh. 14. 6 , 9. 14. g In this I●…I . Book , Ch. 4. Aph. 1. Quest. VII . h 2 Cor. 1. 20. i Iohn 15. 5. Phil. 2. 14. k Eph. 1. 6. 1 Pet. 2. 5. l Eph. 2. 10. 1 Tim. 1. 5. m Col. 3. 16. n Rom. 7. 12. o Pet. Mart in loc . Com. p Book III Chap. 4. Aph. 1. Quest. 2. partic . 3. q Hen. Alstea . in Theol. Catechet . Sect. 3. cap. 1. in fia . r Exod. 19. 4 , 5 , 6 , 8. s Exod. 20. 3. to 18. Deut. 4. 13. & 5. 1. to 22. t Exod. 20. 18 , 19. Deut. 5. 27 , 28 , 29 u Exod. 24. 3. to 9. x Deut 28. throughout . Lev. 26. throughout . y Psal. 105. throughout , especially note ver . 45. & 106. & 107. & 78. Ezra 9. Neh. 9. z Gal. 3. 23. a Rom. 2 14. b Phil. 3. 7 , 8 , 9 , 10. c Gal. 4. 1 , 2. d Exod. 19. 5. Deut. 4. 13. ●…er . 11. 3 , 4. e Deut. 17. 2 , 3. ●…er . 31. 32. f Deut. 4. 13. & 5. 1. to 22. Exod. 20. 2. to 18. Psal. 105. 8 , 9 , 10. g Deut. 5. 28 ▪ 29. Psal. 8●… . 13. to the end h Lev. 26. 3. to 14. Deut. 28. 1. to 15. i 1 Chron. 16. 7 , 8. &c. with Psal. 105. throughout , & ver . 45. k Exod. 20. 2. to 18. l Deut. 32. 16 , 17 , 18 , 19. m Deut. 28. 15 , &c. & 29. 19 , &c. Lev. 26. 14. to the end . n Psal. 78. & 106. & 107. ●…zra 9. Neh. 9. Dan. 9. o Deut. 9. 8. to 22. with Exod. 32. p Deut. 9. 6 , 7. q Deut. 9. 8. to 22. r Numb . 11. 1 , 2 , 3. s Numb . 11. 4. to the end . t Numb . 12. throughout . u Numb . 13 & 14. x Numb . 16. 1 , 2 , 3 , &c. y Numb . 16. 41 , &c. z Numb . 20. 1 , &c. a Numb . 21. 4 , 5. b Numb . 25. 1 , 2 , 3 , &c. c Deut. 31. 16. to the end . with 32. 1. to 44. d Psal. 78. & 81. & 50. & 106. & 107. e Dan. 9. 5 , &c. f Ezra . 9. 6 , &c. g Neh 9. 5 , &c. h Acts 6. 15. with 7. 55 , 56 , 60. i Acts 7. throughout . k 1 Cor. 10. 1. to 13. l The sins which they committed in the wilderness were many and great . As open Idolatry by the Calf at Horeb , Exod. 32. and with Baal-Peor ; Numb . 25. Unbelief at Kadesh , Numb . 14. and afterwards presumptuous boldness in the same place ; Murmurings against God sundry times , with Tempting of Christ ( as the Apostle speaketh , 1 Cor. ●…0 . ) Contention and Rebellion against their Governors often . Lusting for flesh to fill their appetite ; And loathing Manna the heavenly food . Whoredom with the daughters of Moab , and sundry the like : that this Complaint is after made of them ; How oft did they provoke him in the wilderness , and grieve him in the desart ! Psal. 78. 40. All sorts of persons sinned against God ; The multitude of people very often . The mixt multitude of strangers among them . Numb . 11. The Princes ; As , the ten spies , Dathan , Abiram , &c. The Levites ; as , Korah and his Company . Mary the Prophetess , Numb . 12. Aaron the Priest , with her : beside his sin at Horeb , Exod. 32. and at the water of Meribah , Numb . 20. Moses also himself at the same place , for which he could not come into the land of Canaan , The Punishments laid on them by the Lord for their disobedience were many , &c. H. Ainsworth in his Annot. on Numb . 33. 49. m Rom. 7. 18. n 1 Cor. 10. 11 , 12. o Gal. 5. 6. 2 Tim. 1. 13. Tit. 3. 8. p 2 Cor. 1. 12. Phil. 1. 10. q Iam. 2. 8. to 12. Tit. 2. 11 , 12. r Acts 23. 1. & 24. 16 s Iam. 2. 14. to the end . t Rom. 3. 20. to the end . Gal. 2. 16 , &c. u Acts 15. 10. x Mat. 11. 28 , 29 , 30. y 1. Kings 21 , 27 , 29. z Iona. 3. 5 , &c. a Mat. 27. 3 , 4 , 5. b Math. 11. 20 , 21. c Fran. Gomar . in Part. 1. Explic . in Math. 11. 20 , 21 , 22 d Mat. 1. 15. e Acts 20. 21. f Heb. 6. 1. g 2 Tim. 2. 25. h Acts 11. 17 , 18. i Eph. 2. 8 , 9 , 10. Acts 11. 18. k Acts 11. 18. l 2 Cor. 7. 10. m In my Communit . instructed . p. 127 ▪ to pag. 138. Lond. 1651. n Exod. 20. 2 , 3. o 2 Cor. 5 9 1 Iohn 3. 22. p Psal. 51. throughout . Ier. 31. 18 , 19 , 20. q See Exod. 32. & 33. throughout . r Exod. 32. 7. to 15. s Exod. 32. 19. t Exod. 32. 20. u Exod. 32 21. to 25. x Exod. 32. 25. to 30. y Exod. 32. 30 , 31 , 32 , &c. z Exod. 33. 1. to 7. a Exod. 33. 7. to 12. b Compare Exod. 33. 4 , 5 , 6 with 34. 6 , 7. c Exod 34. 10 , 11 , 12 , &c. d Neh. 9. 30 , 35. Mat. 21. ●…3 . to the end . e Ioel 2. 17. Mal. 2. 7. f Heb. 10. 1 , 2 , 3 , 4. g Neh 9. 29 , 30. h Mat. 3. 1 , 2 , 3 , 8. i Mat. 4. 17. Mar. 1. 14. k ●…uk 13. 3 ▪ 5. l Deut. 30 1 , 2 , 3. Lev. 26. 40 , 41 , 42. 2 Chr. 7. 12 , 13 , 14. 1 King. 8. 33 , 34 , 35 , 38 , 44 , &c. m Deut. 30 6 , 8. Ezek ▪ 36. 26 , 27 ▪ 31. n Ier. 31. 18 , 19. 20. o Exod 33. 1. to 8. Isa●… . 1. 10. to 21. p Compare Exod. 33. 4 5 , 6. with 34 6 , 7. Hos. 14. 1. to the end . Ier. 31. 19 , 20. q Amos 4. 6 , 9 , 10 , 11. Ier. 5. 4 , 5. r Psal. 78. 34. to 38. s Exod. 19. & 20. & 24. & 34. Deut. 5. Heb. 12. 2 Cor. 3. t Deut. 4. 13. u Exod. 24 ▪ 3 , 4. x Deut. 4. 13. y Exod. 20. 〈◊〉 , &c. z Exod. 24. 〈◊〉 , &c. a Exod. 34. 10 , 11 , &c. b Psal. 78. 5. 10. & 105. 8 , 9 , 10. c Gal. 4. 1 , 2 , 3. d In this 4. Ch. Aphor. III. e Exod. 19. & 20. & 24. Deut. 5. with Mat. 26. 17. to 31. Ioh. 19. 20. Luk. 23. 45 , 46. Heb. 10. 1. to 23. f Rom. 10. 4. Gal. 3. 23 , 24. g Rom. 10. 4. Gal. 3. 23 ▪ 24. h Io●… . 1. 36. ●…9 . i Exod. 19. 2 3 , 4 , 5 , 6. k Thus this Heb. word is used in 1 Chr. 29. 3. Eccles 2. 8. l Rev. 1. 6. & 5. 10. 1 Pet. 2. 5 , 9. m Deut. 4. 13. & 5. 2 , 3 , &c. n Exod. 19 ▪ 6 , 7 , 8 , 9. o Exod. 19 10. p Exod. 40. 30 , 31 , 32. q Psal. 26. 6. r Plaut . in A●…ut . Act. 3. Scen. 6. s Tertul. de Orat. c. 11. t Ioan. Chry. sost . in Mat. Hom. 52. u Exod. 19. 14 , 15. x Exod. 19. 12 , 13 , 23 , 24. y Exod. 24. 13. z Exod. 19. 16 ▪ 17 , 18. Deut. 4. 11 , 12. H●…b . 12. 18 , 19 , 20 , 21. a Heb 12. 18. to 25. b Exod. 19. 17. c Deut. 29 1 , 10 , 11. d Exod. 19. 22. e Exod. 19. 19. to the end . f Deut. 5. 22. & 4. 13. g Exod. 20. 3. to 18. h Exod. 20. 1. i Deut 4. 13. k Deut. 5. 22. l Exod. 20. 2. Deut. 5. 6. ( m ) Ephes. 6. 2 n Exod. 20. 1. o Heb. 12. 19. p Deut. 5. 22. q Heb. 12. 26. r Deut. 5. 22. s Deut. 33. 2. t Deut. 5. 22. u Psal 18. 9 , 11 , 12. & 97. 1 , 2 , 3. x Heb. 12. 18. y Acts 7. 53. Gal. 3. 19. z Heb. 2. 2. a Deut. 33. 2. b Heb. 12. 22. c Heb. 1. 13 , 14. d Exod. 20. 18 , 19 , 20 , 21. Deut. 5. 23. to the end . & 18. 15. to 20. e Exod. 20. 18 , 19 , 21. f Deut. 5. 25. ( g ) Heb. 12. 19 , 20. h Gen. 3. i Rom. 3. 20. k Rom. 7. 6. l Gal. 4. 24 , &c. Rom. 8. 15. m Rom. 8. 3. Gal. 3. 21 , 22. Heb. 12. 19 , 20. n Exod. 20. 19. Deut. 5. 23. to 28. o Gal. 3. 24. p Deut. 5. 8. q 28. r 29. s 30. t 31. u Deut. 18. 15. to 20. x Exod. 20. 21 , &c. y Exod. 20. 22 , 23. with Deut. 4. 15 , 16 , 17 , 18 , 19 , 20. ( z ) Exod. 20. 24 , 25 , 26. a Heb. 13. 10. &c. b Iohn 1. 14. Heb. 9. 11. Ioh. 2. 19 , 21 , Col. 2. 9 , 10. c Exod. 21. 1. to chap. 24. 1. d Exod. 24. 1. to 12. e Exod. 24 ▪ 1 , 2. f A●…dr . Rivet Com. in Exod. 24. 1. I●…an . Ca●…vin Com in Exod. 24. 1 , &c. g Exod. 24. 2 , 13 , 14 , h Heb. 10. 19 , 22. & 12. 18 , 22 , &c. i Exod. 24. 3. k Exod. 24. 3. l Exod. 24. 4 , 7. Heb. 9. 19. m Exod. 24. 4. n I●… . Calv Com. in Exod. 24. 4. p. 416. Genev. 1583. o Exod. 24. 5. with 20. 24. & Lev. 1. & 3. chap. p Heb 9. throughout . q Exod. 24. 6. r Exod. 24 7 , 8. s oh . 17. 19. Heb. 9 13 , 14 1 Pet. 1 , 2. t Exod. 24. 9 , 10 , 11. u Ioan. Calvin . Com. in Exod. 24. 9. x Andr. Rivet Com. in Exod. 24. 10. y Anselm . Boaetius Hist. Lap. l. 2. c. 42. z H. Ains . Annot. on Ex. 24. 10. a Exod. 24. 12. b Exod. 24. 12 , 13 , 14 , 15. &c. c Exod. 24. 15 , 16 , 17. d Exod. 24. 16. e Exod. 24. 18. f Exod. 24. 18. Deut. 9. 9. g 1 Kings 19. 8. h Math. 4. 2. i Exod. 25. 1. to 31. 18. k Exod. 31. 18. l Exod. 32. 15 , 16. m Ioan. Calvin Com. in Exod. 32. 15 , 16. n H. Ainsw . in his Annot. on Exod. 32. 15. o Exod. 32. 1. ●… ▪ 34. 1. Ier. 31. 32. Heb. 8. 9. p Exod. 24. 3. & 19 ▪ 8. q Exod. 20. 4 , 5 ▪ 6 , 23. r Rom. 8 3. N●…h . 9. 13 , 16. s Deut. 9. 15 , 16 , 17. See H. A●…nsw . his Annot . on this place . t Deut. 9 ▪ ●…1 . Exod. 17. 6. 1 Cor. 10. 4. u By this they were taught the way of Salvation from their sins ; whiles Moses ( that , is , the Law ) giveth the knowledge of sin and condemnation for the same , Rom. 3. 20. Gal 3. 10. and forceth men unto Christ , the Rock from whom do flow the waters of life , wherein all sin is swallowed up to the repeutant believing sinner ; who by drinking the dust thereof with the waters of the Gospel , into their own bowels , do acknowledge the curse which they have deserved , and do judge themselves , who are else to be condemned of the Lord , Gal. 3. 24. Ezek. 36. 31. & 20. 43. 1 Cor. 10. 31. compare Numb . 5. 17 , 19. H. Ainswin Annot. on Exod. 32. 20. x Exod. 3●… . 1. to 5. y Compare Exod. 34. 10. to 27. with ver . 27. z Ex●…d . ●…4 . 9 10 , 13. a Io. Calv. Com. in Exod. 34. 1. b H. Aynsw. in his Annot. on Deut. 10. 3. c Ioan. Cal●… . Com. in Exod. 34. 1. d And. R●…v . Com. in . Exod. 34. 1. e Hieronym . ab O●eastro in Annot. ad Exod . 34 1. f Lond. Annot . on Exod. 34. 1 , &c. g Exod. 34. 5 , 6 , 7. h Exod. 34. 8. to 29. i Exod. 34. 29 to the end of the chap. k 2 Cor. 3. broughout . l Exod. 25. 10. to 23. with Deut. 10. 1. to 6 m Deut. 10. 1 , 2 , 3 , 4 , 5. with Exod 25 10 &c. n Exod. 37 1 , &c. o Exod. 25. 10. to 23. p 1 King. 8. 9 q Exod. 25. 16. Deut. 31. 26. Exod. 31. 18. r ●…xod . 25. 22. s Exod. 38. 21. Act. 7. 44. t Deut. 99 , 11 , 15. u Numb 10. 33. Heb. 9. 4. x Rev. 11. 19. y Psal 40. 7 , 8. Heb. 10. z Rom. 3. 25. 1 Ioh. 2. 2. a Eph. 2. 18. 20 , 21 , 22. b P. Martyr in Loc. Com. c Rom. 7. 12. d Rom. 7. 12. e Exod. 32. 34. f Exod. 32. 7 , 8 , 9 , 10. g Exod. 33. 4 5 , 6 , 19. & 34. 5 , 6 , ●… , 28 , 29. h Psal ▪ 96. 1 , &c. & 97. throughout . i Ps. 119 96. k Rom. 7. 14. l Mat. 5. 18. Luk 16. 17. m Rom 3. 31. n 2 Cor. 3. o Heb. 12. 29. Exod. 34. 7. p 2 Cor. 3. 6 , 7 , 8 9 Rom 8. 3. Gal. 3. 10. q Gal. 4. 4. 5. & 3 13 , 14. r If any man shall think , That Christ ( the second Person in Trini ty to be incarnate , who is called the Angel of the Covenant , or Messenger of the Covenant , ●…scil . by whom it was sent unto Moses , ] Mal. 3. 1. and the Angel of his presence , Exod. 23. 20 , 21. & 33. 14. Isa. 63. 9. ) did deliver the Law unto Moses , I will not gainsay it , because it is expresly said ; That Moses was in the Church in the Wilderness with the Angel , who 〈◊〉 to him in the Mount Sinai , Act. 7. 37. who is called Christ , 1 Cor. 10. 9. And this Covenant of Grace was made in Christ , the Promised Seed . For , God was not the God of Isra●…l , but in and through the promised Messiah : whose Person and Offices are more fully described , whose Death and P●…esurrection is more lively typified in this expressure of the Covenant , then in either of the former . Had ye believed Moses ( saith Christ himself the Author of Truth ) ye would have believed me ; for he wrote of me , Ioh. 9. 46. that is , Christ was , if not the sole subject , yet the only Scope of Moses his writings . Mr. Ioh. Ball in his T●…eat . of the Covenant , Chap. 8. p. 124 , 125. Lond. 1645. s Exod 20. 1 , 2. w●…th Exod. 12. 11 , 12 , 13. 1 Cor. 5. 7 Heb 9. 12 , &c. t Rom. 10. 4. Gal. 3. 23. Rom. 8 3 , 4. u ●… Cor. 1. 20 x 1 Pet. 2 8 , 9. y Deut. 18. 15. to 20. Col. 2. 16 , 17. Heb. 10. 1 , &c. z Luk. 24. 47. a Gal. 3. 23 b Exod. 34. 28. Deut 4. 13. & 5. 2 , 3 , &c. & 29. ●… . Ier 31 , 32. c Deut. 9. 15. d Rom. 9. 4 , 5. e Deut. 10. 8. & 31. 9 , 25 , 26. f Exod. 19 4 , 5. g Exod. 20 ▪ 2 , &c. ( h ) Exod. 24. i Ier. 31. 3●… . k Heb. 12. 20 Exod. 20. 18 , 19 , 20. Deut. 5. 23 , &c. l Ier. 31. 32. m Exod. 32. 19. n Exod. 12. 10 , 11 , 12 , &c. 1 Cor. 5. 7. o Gal. 3. 19 , 20. p Exod. 20. & 21. & 22. & 23. & 24. q Col 2. 16 , 17 , &c. Heb. 10. 1 , &c. r Exod. 24. with Heb. 9. 12 , &c. s Exod. 33. & 34. Luke 24. 47. t Gen. 2. 16 , 17. u Gal. 3. 3 , 24. x Rom. 8. 15. y Ia this s●…urth Cha●… . Aphori●…m 4. z Eph. 2. 13. a Gal. 4. 1 , 2 , 3. b Rom. 9. 4. c 2 Cor. 3. 7. to 12. d Exod. 34. 29. to the end of the Chap. e 2 Cor. 3. 7 , &c. to the ●…nd . f Rom. 9. 4. 1 Sam. 4. 21 , 22. Psal. 63. 2. & 78. 61. g Heb 9. 5. h Exod. 25 & 26. & 27. 1 Chr. 22 5. Hag. 2. 3 , 7 , 9. Isa. 64. 11. i Exod. 28. throughout . k 2 Cor. 3. 7 , &c. l Exod. 34. 29 , &c. 2 Cor. 3. 7 , &c. m 2 Cor. 3. 14. n 2 Cor. ●… . 16. o Gal. 4. 1 , 2 , 3 , 4 , 5 , 6 , 7. p Acts 15. 10. q Gal. 5. 1 r Gal. 4. 22. to the end . s Mr. Ioh. Ball in his Treat ▪ of the Cov. Chap. 8. p. 141 , 142. London . 1645. t Gal. 3. 24. u Heb. 9. 1 , 2 , &c. x Deut. 12. 5. to 14. y Gal. 3. 24. Rom. 10. 4. z Deut. 27. 26. a Rom. 8. 3 b Rom. 3. 20. Gal. 3. 10. c Gal. 3. 24. Rom. 10. 4. Gal. 3. 23. d Exod. 20. 12. Deut. 5. 16. Lev. 26. 1. to 14. Deut. 28. 1. to 15. e Lev. 26. 14. to the end . Deut. 28. 15. to the end . f Heb. 9. 1. Acts 15. 10. Gal 5. 1. Col. 2. 14. g Lev. 11. throughout ▪ h Lev. 15. throughout . i Lev. 18. 2 , 3 , 4 , 5. k Rom. 2. 17. to the end of the Chapter . l Iohn 1. 47. Rom. 2. 29. with 3. 3. & 11. 7. m Gal. 3. 23. n Gal. 3. 23 , 24. o In this Chap. Aph. 1. Quest. 4. p Gal. 3. 25 , 26. q Rom. 8. 15 , 16. Gal. 4. 1. to 8. r Heb. 7. 11. 23 & 9. 10. s Heb. 7. 27. t Heb. 9. 9 , 13. u Heb. 10. 1. with 9. 13 , 14. x Heb. 10. 11. to 19. y Exod. 30. 7 , 8. z Psal. 141. 2. Rev 8. 3 , 4. Heb 8 1 , 2. & . 9. 24. ●…om . 8. 34. a Heb. 8. 4 , 5. b Mat. 11. 13 , 14. c Mat. 11. 9 , 10. Ioh. 1. 29 to 37. d Act. 7. 37. Gal. 4. 4. Rom. 15 ▪ 8. Ioh. 19. 30. e Exod. 19 & 20. f Exod. 24. g Exod. 34. Deut. 29. h Rom. 2. 29. i Heb. 4. 9. k Exod. 19. 4 , 5. l Eph. 2. 12 , 13. m Psal. 148. 14. n Eph. 2. 14 , 15 , 16 , &c. o Eph. 2. 15 , 16. to the end of the chap. p Psal. 114. 1 , 2. q Exod. 20. & 21. & 22. & 23. & 24. being duly compared together . r 1 Sam 8 , 7. ( s ) Hos. 13. 11. t Eph. 2. 14 , 15 , 16. u Cant. 4. 12. x Ps ▪ 100. 3. y Act. 17. 30. z Gal. 3. 23. a Gal. 3. 24. b Eph. 2. 12. c Gal. 4. 1 , 2 , 3 , 4. d Matth. 11. 28 , 29 , 30. e Ps. 110. 2. f Rom. 11. 7. g Gal. 4. 1 , 2 , 3 , 4. h Gal. 3. 22 , 23 , 24 , 25. i Gal. 5. 1. k Rom. 8. 15. l Gal. 4. 1 , 2 , 3 , 4 , 5 , 6. m Rom. 10. 4. n Ioh. 5. 45 , 46 , 47. & 1. 45. Luk. 24. 27 , 44. Act. 3. 22 , 23. & 26. 22 , 23. o Gal. 3. 23 , 24. p In this Chap. Aphor 2. Op●…n 4 Answ. to Object . 2. q Rom. 10 4. r In this Chap. Aph. 2. partic . I. s Aphor. 2. Opin . 4. Partic . III. t Exod. 19. & 20. & 21. & 22. 23. u Exod. 24. x Exod. 24. 1 , &c. y Exod. 20. 2 , 3 , 12. z Deut. 4. 13. a 2 Cor. 1. 20. b Exod. 20. to Chap. 24. c Heb. 10. 1 , &c. Col. 2. 17. d Gal. 4. 1 , 2 , 3 , 4 , 5 , 6. e See in this fourth Chap. Aphor. 2. Opinion IV. Partic. 3. in divers of the Reasons . — And , there in Answer to Ob●…ect . I. — And there in Inference II. — And in Aph. V. S●…ct . 1. & 2. throughout . ( f ) Rom. 10. 4. g See in th●…s Chap. A●…hor 〈◊〉 IV Sect ▪ I. & II. h Exod. 19. 4 , 5 , 6. Deut. 7. 6 , 7 , 8. & 9. 5 , 6. i Exod. 33. 19. with 34. 1 , &c. k See Aph. IV. Sect. 1. l Mic. 7. 20. m Levit. 26. 12. n Exod. 33. 18 , 19. with 34. 1. to 10. &c. o See in this Chap. Aph. 7. Corol. 7. p Deut. 4. 13. q Neh. 9. 8. to 32. Psal. 106. 19. to the end . r Iosh. 21. 44 , 45. & 23. 14. r Iosh. 21. 44 , 45. & 23. 14. s Neh. 9. 8. to 32. Psal. 106. 19. to the end . & 78. t Exod. 19. & 20 u Exod. 24. x Exod. 34. y Psal. 44 1 , 2 , 3. & 78. 4. 54 55. z Ez●…k . 37. 1●… , 12 , 13 , 14. Psal. 126 ▪ 1 2 , 3. a Deut. 18. 15 Acts 7 37 , 38. Isa. 7. 14. Math. 1. 25. Luke 1. 47. Heb. 4. 17. b Gal. 4. 1 , 2 , 3 , 4 , 5. c Rom. 10. 4. G●…l . 3. 23 ▪ 24. d Book III. Chap. 4. Aph. 2. e Ezek. 47. 2 , 3 , 4 , 5. f Rom. 9 31 , 32 , 33. & 10. 1 , 2 , 3 , 4 , &c. g In this 4. chap. Aphor. 2 and the Explanation of it throughout . h Rom. 10 ▪ 4. i Gal. 3. 24. k Gal. 3. 11 , 12. l Rom. 3. 27 , 28. m See in this 4. Ch. Aphor. V. throughout . n Aph. 2. Opin . 4. I. o Exod. 20. with Heb ▪ 12. 18 , 19 , 20 , 21. p Exod. 24. throughout . q Exod. 34. throughout . r Exod. 19. 1. 2 3 , 4 , &c. s Gal. 5. 1. Act. 15. 10. t Gal 4. 1 , 2 , 3 , 4 , 5 , 6. u Mat. 11. 28 , 29 , 30. x Exod. 20. & 24. with 32. & 34. y Aphor. V. z Gen. 2. 16 , 17. a See in this 4. Ch. Aphor. 2. to Aphor. 7. b Book III. chap. 4. Aphoris . 4. In the General Rules for understanding , &c. of the ten Commandments , Rule 1. c Act. 7. 38. d Eph. 2. 12. e Exod. 19. 4 , 5 , 6. f Eph. 2. 12. with Levit. 26. 12. g Ephes. 2. 14 , &c. h Eph. 2. 15. i Eph. 2. 12 , &c. with 1 Pet. 2. 8 , 9 , 10. k Deut. 4. 13. God commanded Moses to teach them , and by Moses commanded Israel to observe them , Deut. 4. 1 , 2 , 5 6. 14 ▪ 40. & 6. 1 , 2 , 3 to 10. 17. & often . l Heb. 9. 15. to 21. w●…th Exod. 24. 4. to 9. m Exod. 24. 4. to 9. n Rev. 13. 8. o Heb 9. 14 , 15 , 16. p 2 Cor. 3. 13. to the end . q Col. 2 17. Heb. 10. 1 ▪ &c. r Heb. 9. 23. s Gal. 4. 22. to the end . t Gal. 4. 1 , 2 , 3. & 3. 24. Rom. 8. 15. u In this Ch. Aphor. 5. Sect. II. partic . 3. x Rom 7. 12. with ver . 7 , 8 , 9 , 10 , 11. y Exod. 19. 5 , 6. Deut. 7. 6. z Psal. 50. 5. a Mar. 1. 24. b Ps. 90. title . c Heb. 7. 26. d Psal. 119. 140. e Rom. 7. 12. f Deut. 4. 8. g Psal. 19 9. h Psal. 119. ●…60 . & 138. 〈◊〉 128. i Psal. 119 137. k Rom. 10. 4. Gal. 3. 23 , 24. l Rom. 7. 12 , 13. m Math. 19. 17. n Heb. 6. 5. o In Book III. Chap. 4. Aphorism 1. Quest. 7. p Deut. 4. 13. with 1 Tim. 1. 17. q Rom. 10. 4. r Gal. 3. 23 , 24. s Deut. 4. 5 , 6. t Psal. 19. 7. u Psal. 119. 98 , 99 , 100 , 104. x Psal. 19. 7. y Book III Chap. 4. Aph. 4. General ●…ules for understanding the ten Commandments . Rule 2. z Heb. 8 7 , 8 , 9 , &c a Heb. 7. 11 , 19. dilig●…tly weigh Chap. 7 & 8. & 9. & 10. to th●…s ●…ffect . b Psal 19. 7. c Psal. 119. 138. d Iosh , 21. 44. 45. & 23. 14. e In this Cha●… . A●…h 6. The Glory of his Truth &c. f Heb 13. 8. g Iev . 26 12 with 2 Cor. 1. 3. h Deut. 18. 15. to 20 with Luke 2. 25. i Deut. 30. 6 with Iohn 14. 16 , 17. k Heb. 13. 18. l Heb. 7. 16 , 17. m Luke 1. 33. n Revel . 14. 6. o Deut. 4. 13. p Rom. 2. ult . Eph. 6. 1 , 2 , 3. Iam. 2. 8. to 13. Mat. 1. 5. 21. to the end . & ver . 17 , 18. q Psal. 119. 152. r Heb. 8. 7 , 8 , 9 , &c. 13. s Heb. 10. 1. Col. 2. 17. t Gal. 3. 23. to the end . & 4. 1 , 2 , 3 , 4 , 5 , 6 , 7. u Gal. 5. 1 , 2 , 3 , 4. x Gal. 5. 2 4. y In this sou●…h Chap. A●…horism II. z Eph. 2. 12. a Heb. 11. 4 , 5 6. b Heb. 11. 7. c Gen. 15. 6. Rom 4. 3. 9 , &c. d Rom. 4 6 , 7 , 8. Psal. 32. 1 , 2 e Rom. 10. 6 to 11. w●…th eut 30. 12 , 13 , 14. Rom. 3. 21 , 22. f Rom. 10. 4. g Gal. 3. 23 , 24. h Gen. 3. 15. i Gen. 〈◊〉 6. 17 , 18 , &c. 1 Pet. 3 21. k Gen. 17. 1 , 2 , 8. & 12. 1. 2 , 3. l See Book III. Chap. 4. Aph. 3. m See Book III. Chap. 4. Aph. 3. n Acts 7. 38. o Rom. 9. 5. p Gen. 15. 6. q Rom. 10. 4. r Gal. 3. 24. s Isa. 54. 9 ▪ with Gen. 9. 8. to 18. t Exod. 24. u In this fourth Chap. Aph. V. x Exod. 19. 4 , 5 , 6. y Exod. 20. 1 , 2. z Exod. 20. 6 12. a Exod. 20. 18 , 19 , 20 , 21. with Deut. 5. 22. to the end . & 18. 15. to 20. b Exod. 24. 4. to 12. c Exod. 34. 1 , &c. d Deut. 18. 15. to 20. & 30. 1 , 2 , 3. & 6. & ver . 11. to . 15. with Rom. 10. 6 , &c. Ier. 31. 32. Ezek 16. 8. Rom. 10. 4. Gal. 3. 23 , 24 , &c. e Rom. 10. 4. Gal. 3. 24. f Col. 2. 17. g In Aphor. 4. Sect. 1. throughout . h See General Rules for understanding the ten Commandments . Rule 2. i Deut. 4. 2. & 12. 32. Iosh. 1. 7. k In Aphor. 5. of this Ch. l Rom. 3 20. & 8. 3. & 7. 7 , 8 , 9 , 10 ▪ 11. m Exod. 20. n Exod. 20. 18 , &c. Deu ▪ 5. 23 , &c. Heb. 12. 20. o Deut. 18 15. to 20. p See hereafter Cor. VII . q See Heb. 9. & 10. throughout . r Psal. 85. 10 , 11. See Fiel●… of the Church . Book V. ch . 11. s Col. 2. 15. Heb. 2. 14 , 15. with Gen. 3. 15. t 1 Pet. 3. 18 , 19 20 21 1 Ioh. 5. 6. Rom. 5. 8 , 9 , 10. with Gen. 6. 18 , &c. u Mat. 1. 1. Heb. 2. 16. Act. 3. 25 , 26. Gal. 3. 8 , 9 , 13 , 14. with Gen. 12. 3. x Act. 7. 37. with Deut. 18. 15. to 20. Col. 2. 17. Heb. 9. 11 , 12 , 13 , &c. & 10. 1 , 2 , 3 , 4 , 5 , &c. y Ioh. 4. 10. z Deut. 12. 5. 10 , 11 , 14. a Psal. 15. 1 , &c. b Exod. 25. 8 , 9. with 40. 2. to the end . c 1 King. 6. 1 , &c. 2 Chro. 3. 1 , 2 , &c. d 1 King. 8. 29. e 1 Ki. 9. 3. f Ezr. 1. 1 , 2 , 3 , 4 , &c. & 3. 8. to the end . Zech. 4. 9. g Hag. 2. 6 , 7 , 8 , 9. h Isai. 8. 8. i Heb. 11. 9 , 10 , 16. & 4. 1 ▪ to the end . k Gen 12. 7. & 13. 15. & 17. 8. & 15. 18 &c. & 26. ●… 4. & 28. 13. Ex●…d . 20. 12. l Iosh 21. 43 , 44 , 45. & 23. 14 , 15. m Eph. 2. 8. n Phil. 1. 29. o 1 Tim. 1. 5. p Eph. 2. 10. q Act. 11. 18. 2 Tim. 2. 25. ( r ) Ephe●… . 2. 14 , &c. s Exod. 19. 4 , 5. t Isa. 27. 2 , 3. u Act. 17. 30. x Psal. 148. 14 Eph. 2. 17. y 1 Pet. 2. 9 , 10. z Mat. 11. 29 , 30. a Rom. 10. 4. Gal. 3. 23 , 24 ▪ b Gal. 3 ▪ 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Gal ▪ 4. 1 , 2 , 3 , 4 , 5 , 6. d In this 4. Ch ▪ Aphor. 1. Quest. IV. Reas. 4. & Aph. 〈◊〉 . Answ. to Ob●…ect . I. & Aphoris . II. Ins●…rence II. e Exod. 19. 4 , 5 , 6. with 1 Pet. 2. 9 , 10. Rev. 1. 6. f Exod. 19. 2 ▪ Deut. 4. 13. g 2 Cor. 1. 20. h Gen. 17. 7. with Gal. 3. 16 , 17. i Exod. 12 ▪ throughout . 1 Cor. 5. 7 , &c. k Deut. 4. 13. l Ioh 14 6. m 1 Pet. 2. 5. n Ioh. 15. 5. o 1 Pet. 2. 8 , 9 , 10. p Deut. 5. 15. q Mr. George Walker on Gen. 2. 2 , 3. r Exod. 20. 12. 2 Cor. 1. 20. s Isa. 8. 8. t Ioh. 14. 2 , 3. u Rom. 6. 23. x Col. 1. 13. Mat 3. 17. y 1 Ioh. 4. 19. z Gal. 5. 6. a Lev. 26. 12. b Deut. 18. 15. to 20. c Deut. 30. 6 , 8. d 1 Cor. 3. 21 , 22 , 23. Mat. 6. 33. e Act 7. 38 : f Exod 23. 20 , 21. & 33. 14. Isa 63. 9. g Mal. 3. 1. h 1 Cor. 10. 9. i Exod. 20. 18. to 22. Deut. 5. 22. to the end ▪ & 18. 15 ▪ to 20. k Exod. 24. 4. to 9. l See to this effect . Heb. 9. 14. to the end . m Exod. 24. 9 , 10 , 11. n Exod. 33 1 , 2 , 3 , &c. o Exod. 34. 4 , 5 , 6 , 7 , &c. p Exod. 34. 1 , &c. q Heb. 10. 1 , &c. Col ▪ 2. 17. Ioh. 1. 17. r In this 4. Ch. Aphor. I. Quest. II. s Ioh 1. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Heb. 8. 2. u Heb. 9. 11 , 12. x Ioh. 2. 19. to 23. y Exod. 25. 8. z Col. 2. 9 , 10. a Heb. 9. 6 , 7. b Heb. 8. 2. & 9. 11 , 12. c Exod. 25. 8. Isa 64. 11. Heb. 9. 3. d Heb. 7. 26. e Heb. 4. 15. f Luk. 1. 35. g Deut. 12. 5 to 15. 2 Chr 6. & 7. throughout . h Col. 1. 13. i Eph. 1. 6. with 1 Pet. 2. 5. k Exod. 26. 36 , 37. l Exod. 26. 31 , 32 , &c. m Ps. 45. 7. ( n ) Ioh. 14. 6. ( o ) Ioh. 10. 7. p Heb. 10. 19 , 20. q 1 Pet. 2 4 , 5. r Eph. 2. 20 , 21 , 22. s Ps. 45. 13. t Exod. 40. 29. & 27. 1. to 9. u Heb. 13. 10. x Zech. 6. 1. Rev. 1. 15. y Hab. 3. 4. Lam. 2. 3. Ier. 48. 25. 1 Sam. 2. 1. z H. Ainsw . on Exod. 27. 2. a Rom. 12. 1 , 2. & 15. 16. Zech. 14. 20 , 21. b Exod. 29. 36 , 37 ▪ Numb . 7. 1. to 89. c Mat. 23. 19. & Exod. 29. 37. d Christs Godhead was the Altar ; His Manhood the Sacrifice ; his Person the Priest. e Exod. 3●… . 17. to 22. f Rev. 1. 5 , 6. g Tit. 3. 5. h Heb. 10. 22. i Psa. 26 6. k Exod. 40. 22. to 8. l Exod. 25. 23. to 31. with Levit. 24. 5. to 10. m Recited by And. Riv. in Command . Exod. 25 ▪ 23 , &c. n Gal. 6. 16. o 1 Cor. 5. 7. p See Ps 26. 8. & 36. 8. Prov. 9. 2. Rev. 3. 20. q Ps. 16. 11. Luk. 22. 16 , 18. r Exod. 25. 31. to the end . s Psal. 119. 105 Prov. 6. 23. 2 Pet. 1. 19. ( t ) Eph. 4. 11 , &c. u 1 Cor. 12. 4. to 12. x Ier. 〈◊〉 . 〈◊〉 , 12. y Rev. 4. ●…5 . Numb . 17. 8. z Exod. 30. 1. to 11. Numb . 4. 11. a Psal. 141. 2. Rev. 8. 3 , 4. Heb. 8. 1 , 2. & 9. 24. Rom. 8. 34. b Isa. 63. 3. & 1. 13. c Heb. 2. 17. d Exod. 25. 10. to 23. Heb. 9. 3 , 4 , 5. e Exod. 25. 22. f Psal. 40. 6 , 7 , 8 , 9 , 10. Heb. 10. 5. to 11. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h Rom. 3. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i 1 Ioh. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 2 King. 6. 17. Ps. 68. 18. l Rev. 4. 6 , 8. Ezek. 1. 5 , 6 , 10. & 10. 1 , 14 , 20 with Rev. 5. 8 , 9 , 10. m So H. Ainsw . on Exod . 30. 18 , 19. n Heb. 9. 3 , 4 , 5. with●…xod ●…xod . 16. 32 , 33 , 34. o Ioh. 6. 31 , 32 , 33 , 51. p Rev 2. 17. q Numb . 17. 10 , &c. r Heb. 9. 11 , 12. s Lev. 16. 12 , 13. Heb. 9. 3 , 4 , 5. t Heb 5. 4 , 5 , 6. u Deut. 21. 5. & 31. 9. 1 King. 12. 31. x Heb. 5. 1. y ●…ev 21. 17. to the end . z Exod. 29. 1 , &c. a Exod. 29. 4. b Mat. 3. 13 , &c. & 4. 1 , &c. c Psal. 45. 2 , 3 , 4 , 8. d Exod. 30. 23 , &c. e Exod. 29. 7. f Isa. 61 1 , &c. with Luk. 4. 18. g Psal. 45. 7. h Exod. 29. 1 , 2 , 3 , 16 , &c. i Heb. 2. 10 , 11. & 5. 8 , 9. & 7. 28. & 10. 10. k Ioh. 10. 1●… . l Heb. 9. 14. m Heb. 10. 10. n Mal. 2. 7. o Mat. 11. 27. p Numb . 6. 23. q Heb. 5. 7. with Ioh. 11. 42. r Heb. 9. 24. Rom. 8. 34. 1 Ioh. 2 1. s Gal. 3. 13 , 14. t Act 3. 25 , 26. u Numb . 4 16. x Eph. 5. 23. 1 Pet. 2. 2 , 5. Heb. 13. 20. y Lev. 24. 2 , 3. Exod. 32. 7 , 8. z Ioh. 12. 30 , 46. & 8. 12. a Rev 5. 8. & 8. 3. 1 Pet ●… ▪ 5. b Exod. ●…5 . 〈◊〉 Lev. 24. 5 , 6. c Rev. 3. ●…0 d Exod. 30. 20. Lev. 16. 2 , 3 , 4 , &c. e Numb . 3. 6. 7 , 8 , 9. f Numb . 3. 11 , 12 , 13. Exod. 32. 26 , 29. Deut. 33. 9. g Heb. 12. 23. & 2. 13. h Rev. 1. 6. Isa●… . 66. 20 , 21. i Rev. 14. 4. k Rev. 7. 15. l The Lord having slain all the First-born of Egypt , and spared the Israelites , did therefore challenge for his own , and Sanctifie to himself , all Israels First-born , Exod. 13. 2. But took the Levites and their Cattel in stead of Israels First-born Men and Cattel , Numb 3. 45. And gave them as a gift to Aaron , to Minister unto him . Who being in his Priesthood a Type of Christ , all these Rites are in him fulfilled : For , unto Christ God gave children , Heb. 2. 13. and they are a Congregation of First-born written in Heaven , Heb 12. 13. being of Gods will begotten by the Word of Truth , that they should be a kind of First-fruits of his Creatures , Iam. 1. 18. To whom he also giveth the First-fruits of his Spirit , Rom. 8. 23. These wait on and follow the Lamb Christ , being bought from among men , and first-fruits unto God and to the Lamb , Rev. 14. 4. These were brought for an offering unto the Lord , out of all Nations ; and of them the Lord hath taken for Priests and for Levites , Isa. 66. 20. 21. And Christ hath made us Kings and Priests unto God , and his Father , that we may serve him day and night in his Temple , Rev. 1. 6. & 7. 15. H. Aynsw. in his Annotat. on Numb . 3. 13. The First born were special Types of Iesus Christ ; 1. As they were Gods peculiar , Exod. 13. 2. 2. As the second and next to the Father of the Family , and as a Father to it . 3. As Rulers and Priests in their Families , Gen. 27. 29. Gen 49. 8 4. As having a double Portion in goods , Deut. 2. 17. These Particulars see enlarged and accommodated to Christ , by Dr. Taylor , in his Christ Revealed , Chap. xiii . p. 92. &c. Lond. 1635. m Levit. 1. 3 , &c. n Heb. 9. 14 , 15. with Rom. 5. 8 , 9 , 10. o Rom. 5. 9 , 10 Heb. 9. 14. Rom. 12. 1. p Levit. 2. 1 , &c. Heb. 10. 5 , 8 , 10. q Isa. 66. 20. r Rom. 15. 16. s Psa. 14 1 ▪ 2. t Mal. 1. 10 , 11. u 1 Tim. 2. 8. x Lev. 3. 1 , &c. y Iudg. 20. 26. & 21 4 , 1 Chr. 21. 26. z Hos. ●…4 . 2. Heb. 13. 15. a Eph. 2. 14 , 15 , 16. Act. 13. 47. Heb. 5. 9. & 9. 28. b Heb. 4. 16. c Hos. 14. 2. Heb. ●…3 . 15. d Lev. 4. & 5. e Isa. 53. 4. 5 , 6 , 9. f 2 Cor. 5. 20 , 21. g Levit. 5. throughout . h Isa. 53. 10. i Lev. 8. 2 , &c. & 6. 19 , &c. Lev. 8. 22. k Lev. 8. 2. 14. 18 , 22 , 23 , 24. l Rom. 12. 1 , 2. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Consecratorem . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 myster●…a . Scap. Lex . n See Exod. 29. 20. o 1 Cor. 11. 23. & 9. 27. p Lev. 12. & 14. & 15. Numb . 19. q Zech. 13. 1 , &c. m Rev. 1. 5. n Rev. 7. 14. o Exod. 22. 29. 30. Numb . 18. 13 , &c. p Rom. 8. 29. Heb. 2. 10 , 11. Isal. 42. 1. Col 1. 13. q 1 Pet. 1. 18 , 19. r Rev. 14. 4. s Iam. 1. 18. Rom. 8. 23. t Heb. 12. 23. u Exod. 30. 22. to 34. x Psal. 45. 8. Act. 10. 38. Isa. 61. 1. Cant. 3. 6. y Psal. 45 8. Ioh. 3. 34. & 1. 14 , 16. z Eph. 4. 7 , &c. Psal. 45. 8. Cant. 3. 6. Psal. 133. 2. 2 Cor. 1. 21 , 22. 1 Ioh. 2. 20 , 27. a See and consider well Matth. 7. 6. 1 Ioh. 2. 19 , 20. Iude 4. 19. 1 Cor. 2. 6. 14. b Exod. 30. 34 , &c. c Eph. 5. 2. d Psal. 14●… ▪ 2. Rev. 8. 3 , 4. Heb. 8. 〈◊〉 & 9. 24. Luk. 1 , 9 , 10. e Phil. 4. 18. f Col. 2 ▪ 16. 17. g See Deut. 5. 13 , 14 , 15. The coming out of Egypt ( which seems to be on the Sabbath day ) is here made a Reason of observing this day . For it was a Figure of deliverance out of Spiritual bondage by Christ , and so fit to be Meditated upon the Sabbath . H. Ainsworth Annot. on Deut. 5. 15. Elsewhere also he expresseth himself very well touching the Sabbath , saying ; The Sabbath was a remembrance , ( 1 ) Of the Creation of the world , Exod. 20. 11. ( 2 ) Of Israels coming out of Egypt , Deut. 5. 15. ( consequently of our Redemption typified by that deliverance , ) ( 3 ) A sign of their Sanctification by the Lord , Ezek. 20. 12. ( 4 ) And a figure of Grace and Rest , ( not only in the times of the New Testament here on Earth , but also in Heaven it self hereafter for ever ) which should come by Faith in Christ , Heb. 4. As therefore this Day was a sign of more then Ordinary favours from the Lord , so he required greater Testimonies of their thankfulness and Sanctification . And Ezekiel prophesying of the Churches service under the Gospel , under the Figure of these Legal Ordinances , he saith ; And the Burnt-offering that the Prince shall offer unto the LORD , in the Sabbath day , shall be six Lambs perfect , and a Ram perfect : and the Meat-offering shall be an Ephah for a Ram ; and the Meat-offering for the Lambs shall be the gift of his hand , and an ▪ Hin of Oyl to an Ephah , Ezek. 4. 5. Signifying that the service of God now in Spirit and Truth should exceed the legal Services of old . H. Aynsworth in Annotat. on Numb . 28. 9. h Numb . ●…8 . 11. to 16. i Daven●…nt . Cum. in Col. 2. k H. Ains●…r . Annot ●…t . on Numb . 23. 11. l Is●…i 60. 20. m Ezek. 46. 1. n Exod. 1●… . 14 to 2●… . & 23. 15. & 34. 18. o 1 Cor. 5. 7 , 8. p Exod. 23. 10. Lev. 23. 15. Deut. 16. 9 , 10 , 11. q Act. 2. 1. r Act. 2. ●… , &c. Ezek. 36. 26 , 27. Heb. 8. 10. s Exod. 23 : 16. & 34. 22. Deut. 16. 16. ●…oh . 7. 2. t Levit. 23. 42 , 43. u Deut. 16. 13 , 14. x This Feast they kept — to figure out the coming of Christ into the world , at this time of the year , to dwell in the Tabernacle of ou●… flesh , who was made flesh , and dwelt ( or pitcht his Tent ) among us , Ioh. 1. 14. At this Feast Solomons Temple ( a figure of Christs body , Ioh. 2. 19. 21 ▪ ) was dedicated with great solemnity , and the Ark brought into it , 2 Chron. 5. 2 , 7. This Feast we also are to keep , Zech. 1●… . 16 , 19. which thing we do by belief in Christ , th●…t his Grace is susficient for us ▪ and that in all our infirmities the power of Christ resteth upon us , ( or protecteth-us-as-a-Tabernacle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as Paul saith , 2 Cor. 12. 9. Likewise knowing that when our earthly House of Tabernacle wherein we are shall be dissolved , we have a build●…ng of God Eternal in the Heavens , with which we desire to be clothed ; and therefore being strangers and pilgrims on Earth , we have our Conversation in Heaven until we put off this Tabernacle , 2 Cor. 5. 1 , 2. Heb. 11. 13 , 14. Phil. 3. 20. 2 Pet. 1. 13 , 14. H. Ainsworth in his Annot. on Levit. 23. 34. y H. Ainsw . in Annot. on Levit. 23. 24. z Mat. ●… . 1 , 2 3 , 4. a Luk. 4 19 ▪ 21. Isai. 61. 1 , 2 , 3. Mal 3. 1 , &c. ( b ) Exod. 23. 10 , 11. Lev. 25. to 8 ▪ c Deut. 15. 1 , 2 , 9. d Mat. 6. 12. e Luk. 4. 18 , 19. Mat. 6. 12. Luk. 11. 4. f Ephes. 4. 23. Col. 3. 12. g Mat. 6. 14 , 15. Ma●… . 11. 25. h Deut. 15. 12. to 19. i Ex. 21. 2. k Ier. 34. 14 , 15 , 16 , &c. l Isal. 61. 1 , 2. Luk. 4. 18. Rom 6. 12 , 13 , 14. & 3. 24. Heb. 2. 14 , 15. Ioh. 8. 32 , 34 , 35 , 36. m Isa. 8. 8. n Lev. 25. 8. to 18. o Isa. 51. 11. & 60. 3 , 7. p Luk. 1. 74. Gal. 3. 13 , 14. Isa. 61. 1. q Eph. 3. 15. r Gen. 3. with Luk. 23. 43. s Isa. 61. 1 , ●… . t Luk. 4. 18 , 22. u Quod at●…inet ad Festa , — quamvis instituta erant ob recordationem beneficiorum praeteritorum ; Ut Pascha in Commemorationen liberationis ex Egypto , Pentecoste ad recolendum beneficium legis datae Tabernaculorum in Memoriam divinae protectionis in de setto , Sabbathum in memoriam creationis , & sic de reliquis ▪ Tamen habebant conjunctam adumbrationem & promissionem spiritua●…sum beneficiorum in Christo exhibendorum . Liberatio ex Egypto , & Pascha Iuoaeorum , nostram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & immo●…ationem Christi adumbrat . Pentecoste , & illa legis datae celebratio , Spiritus Sancti missionem , & legis in tabulis cordium per eundem Spiritum inscriptionem adumbravit . Scenopeglae Festum , peregrinationem hominl●… pii per hoc mundi desertum ad coelestem patriam delineabat . Sabbatum , 〈◊〉 spirituale , & requlem Conscientiae datam in Christo. Neomeniae , illuminationem Ec●…lesiae per Christum Solem 〈◊〉 , vel vitae novae Sanctificationem . Ne singula persequar , cum Apostolo dicere possumus ; Legem ( hanc ceremonialem ) habui●…e umbram fatucorum bonorum , non ipsam expressam rerum imaginem , Heb. 10. 1. At nobis Christianis ipsa solida bona jam data sunt , umbris & medio remotis . D. Davenant . Expos. in Col. 2. 16 , 17. x Davenant . quo supr . y Hunc enim ●…esum Christum iterum dicam hujus Dei filium ▪ Et in veteri Testamento legimus esses repromissum & in novo Testamento●… an 〈◊〉 esse exhibitum , omnium Sacramentorum ●…mbras & figuras de praesentia corporatae 〈◊〉 〈◊〉 Novatian 〈◊〉 Tertullian . lib. de Trinitat . cap. 9. z Ioh. 1. 17. a 〈…〉 . b Clem. Alexandrin . Strom 6. c 〈…〉 . d 〈…〉 . a In Book III. ch . 4. in the Introduction , &c. b Ezek. 1. 16. c 2 Sam. 7. 4. to 18. 1 Chron. 17. 3. to 16. d Psal. 89. & 132. e 2 Sam. 23. 1. to 6. f Ier. 32. 36. to the end . & 33. g Ezek. 11. 14. to 22. & 36. 22. to the end . h Isa. 48. 20 , 21 , & 46. 3 , 4. Zech. 9. 12. Dan. 9. 24. Mich. 5. 2. h Psal. 89. 3 , 4. 2 Sam. 7. 11. 12. Luk. 1. 32 , 33 , 69. Act. 2. 30 , 31. i Ier. 23. 5 , 6. & 33. 14 , 15. Zech. 9. 12. Dan. 9. 24. Mi●… . 5. 2. k Eph. 2. 12. l 1 Sam. 23. 9. to 13. m 2 Sam. 6. throughout . Psal. 5. 7. & 42. & 63. & 84. n 2 Sam. 7. 1 , 2 , 3. 1 Chro. 22. & 23. & 24. & 25. & 26. & 28. & 29. o Deut. 12. 5 , 6 , 10 , 11 , 12 , 14. p Psa. 137. 1 , &c. q Ezr. 1. 5 , &c. & 2. 1 , &c. r Dan. 9. 26 , 27. Luk. 1. 5 , 8 , 9. & 2. 21 , 22 , 23 , 24. s Luk. 2. 21. t Luk. 2. 22 , 23 , 24. u Ioh. 5. 1. & 7. 10. & 12. 1. x Mat. 26. 17 , 18 , 19 , 20. y 1 Cor. 5. 7. Heb. 10. 9 , 10 , 11 , 12 , 13 , 14. z Isa. 55. 3. Act. 13. 34. a Psal. 132. 12 , 13. Act. 2. 30. b Hag. 2. 23. with Mat. 1. 1. 6. 12. Luk. 3. 21. 31. c Dan. 9. 24 , 25 , 26 , 27. d 1 Sam. 8. 5 , 6 , 7. e Hos. 13. 11. f 2 Sam. 7 3 , 4 , &c. Act. 13. 22 , 23. g Ezr. 6. 7. N●…h . 6. 7. & 5. 14. & 12 26. h Gen. 49. 10. i Flag . ●… . 7. k 〈◊〉 1●… . 16. l Dan ●… . 34 , 35 , 44 , 45. m Gen. 3. 15. n Gen. 6. 18 , &c. o Gen. 12. 1 , 2 , 3. & 13 , 14 , 15 , 16 , 17. & 15 , 18 , 19 , 20 , 21. & 17. 4 , 8. p Exod. 24. with Deut. 5. 1 , 2 , 3 , 4 , 5 , &c. q 2 Sam. 7 : r Ier. 32. & Ezek. 37. s Heb. 8. 8. to the end . t 1 Sam. 13. 14. Act. 13. 22. u Psal. 89. 3. 27. & 2. 6. x 2 Sam. 23. 1. y 1 Chr. 1. 34. ●… 2. throughout . Matth. 1. 1. to 18. z 1 C r. 2. 13. 14 , 15. a Luk. 2. 4. Iohn . 7. 42. b Sacred Chronol . by R. D. p. 52 , 53. Answ. Pre , a , to Psal. c 1 S●…m . 19. 10. Psal. 78. 70 , 71. d 1 Sam. 19 12. e Ver. 18. f 1 Sam. 16. 7. 13. 18. & 17. 32. to 38. 45. 46 , 47. g Act. 2. 30. Psalm . 45. 2. 7. & 110. 4. & 2. 6. & 110. 1. 2. 3. 6. — Ps. 22. throughout . & 110. 1. 7. & 22. 16. 17 , 18. — & 16. 10. 11. — Psal 68. 18. with Eph. 4. 8 — & 110. 1. h 2 Sam. 23 2. i 1 Sam. 17. 30. to 38. 45. 46. 47. Psal. 3. 6. & 27. 1. 3. & 116. ●…0 . k Psal. 18. 1. & 4. 6 , 7. & 73. 25 , 26. l Psal. 63. 1 , 2 , 3. 8. & 42. & 84. & 27. 4. m Sam. 6. 16. 21. 22. — 2 Sam. 7. 2. 1 Chron. 15. ●… . & 29. ●… , 3 , 4 , 5. Psal. 132. &c. 96. 3. — Psal. 119. 20. & 67. 136. 139. — Psal. 122. 1 , 2 , 3 , 4. — Psal. 1 ▪ 22. 6 , 7 , 8 , 9. n Psal. 16. 3. & 101. 6. & 119. 63. o Psal. 119. 5 , 6 , 7 , 8 , 10 , 11. 32. 106. &c. Act. 13. 21. p Psal. 18. 20 , 21 , 22 , 23. & 101. throughout . q 1 , Psal. 35. 12 , 13. & 119. 139. r Psal. 23. 〈◊〉 5. & 110. 3. & 101. 21 , 22. ( s ) Psal. 26 , 6 , 7 , 8. & 25. throughout . & 16. 65. to the end . Yea the whole book of Psalms eminently discovers the Holy Spiritual and Heavenly frame of the Soul. t 2 Sam. 23. 12. u Psal. 2. 6. x 1 Sam. 16. 1. to 14. y ●… Sam. 2 , 3 , 4. with 〈◊〉 ●… . 4 , 5. z 2 Sam. ●… 1. 〈◊〉 11. a 1. Sam. 16 14. to the end . b 1 Sam. 17. throughout . c ●… Sam. 18. 1 , 3 , 4. d 1 Sam. 18. 2●…5 ▪ to 10 &c. e 1 Sam. 21 ●…o chap. 28. f 1 Sam. 28. to chap. 31. g 2 Sam. ●… . 11. to the end h ●… Sam. 2. 8. to chap. 5 , 6. i ●… Sam 5. 6 , &c. k 2 Sam. 5. 17. &c & 8. 1. to 15. 1 Chr. 18. to 22. l 2 Sam. 6. 1. &c. m 2 Sam. 9. 1. &c. n 1 Chr. 22. 1. to 5. o 1 Chr. 22. 5. to 17. p ver . 17. 18 , 19. q 1 Chro. 23. to chap. 27. r 1 Chr. 28. s 1 Chro 29. t 1 Kings 1. 32. to 41. 1 Chron. 29 , u 1 Sam. 21. 14 ▪ 15. x 1 Sam. 25. 21 , 22. ( y ) 1 Sam. 27. 1. z Psal. 116. 11. a 1 Sam. 2●… . 8. to the end . b 1 Sam. 28. ●… . 2. & 29. throughout . c 2 Sam. 12. 9. 14. d 1 Kings 15. 3 , 4 , 5. e 2 Sam. 18. 5 , 33. with 13. 38. & 15. 10 11. f 2. Sa●… . 1●… . 24. to 31. g 1 Chr. 21. 1. 2. Sam. 24. 1. 2 , 15. h 1 Kings 1. 5 , 6. i Multi cadere volunt cum David , & nolunt surgere cum David . Non ergo cadend●… exemplum propositum est , sed si cecideris , resurgendi . A●…ende ne cada●… . Non fit delectatio minorum , lapsus majorum ; Sed ●…it casus majorum , tre mor minoru●… Ad hoc propositum est , ad hoc scriptum est , ad hoc in ●…cclesiia saep●… lectum & can●…atum . Aud●…ant , qui non cecid erunt ; Aud●…t , qui ceciderunt , ut ●…urgant . August . Enarrat . in Psal. L. Tom. 8. pag. 848. A. B. Ba●…t . 1569. k 2 Sam. 12. 14. to 24. l 2 Sam. 13. 23. 1. to 23. m 2 Sam. 13. 28 , 29. ( u ) 2 Sam. 15. 1. to chap. 19. o 2 King. 1. 5. &c. p 2 Sam. 20. q 2 Sam. 21. r 2 Sam. 21. 15. to the end . 1 Chr. 14. & 18. & 19. s 2 Sam. 24 , 15. t Psal. 31. 11. u 2 Sam. 22. 5 , 6. x Psal. 55. 4 , 5. y Psal. 56. 3 , 4. & 3. 3. z 2 Sam. 22. 7. 17 , 18. &c. 50. Psal. 34. & 18. throughout . & 57. 8. & 103. & 116. a Act. 13. 36. b 2 Sam. 2. 3 , 4 , 5. c 1 Chr. 28. & 29. d Act. 13. 36. 1 Chron. 29. 28. e 2 Sam. 7. 1. to 18. 1 Chron. 17. 3. to 16. f C●…mpare Psal. 89. 3 , 4 , 28 , 34 , 35 , 36 , 37. & 132. 11 , 12 , with 2 Sam. 7. 11 , 16. g Psal. 89. 3 , 4 , 28 , 29. 34 , &c. h Psal. 13●… . 11 , 12. i 2 Sam. 25. 5. k 1 Sam. 30. 7 , 8. l 2 Sam. 6. 1. to 17. Psal. 13●… . 1. to 10. m 2 Sam. 6. 17 , 18 n 2 Sam. 7. 2. &c. w●…th Deut. 13. 5 , 6 , 7. o 2 Sam. 7. 18. &c. p 2 Sam. 12. 20. q Psal. 51. 7. r Psal. 51. 18 , 19. s 2 Sam. 15. 24 , 25. to 30. t 2 Sam. 24. 1. 10 , 15 , 18 , 19 , 25. u 1 Chr. 28. & 29. x Compare 2 Sam 7. 12. 13. Psal. 89. 3. 4. with Luk. 1. 31 , 32 , 33. & Act. 2. 30. y Eph. 2. 1●… . z Rom. 4 1. to 9. & Psal. 3●… 〈◊〉 . 1 , 2. a In Aph. 7. of this chap. b Act. 2. 30. c 2 Sam. 7. 1. to 18. 1 Chr. 17. 3. to 16. d 2 Sam. e 2 Sam. 23. 5. f Gen. 44. 30. g Eph. 2. 12. h In Book I. ch . 2. Aphor. 3. i Cant. 1. 2. k Cant. 8. 1 , 2 , 3. l 2 Sam. 7. 8 , &c. 1 Chr. 17 7 , &c. m 1 Chron. 17. 8. n 2 Sam. 23. 3 , 4 , 5. o 2 Sam 7. 17. Ps. 89. 19. p Deut. 32. 4. q Ps. 89. 20 , 26. r Nullus pat●…r tam pater . s 2 Sam. 7. 12 , 13 , 14. t Ioh. 20. 17. u Psal. 89. 20. 26. x Bo. III. c. 3 y Psal. 89. 20 26. z 2 Sam. 23. 5. a Ps. 89. 19. b 1 Sam. 18. 13 , 14. 32. c Psal. 132. 11 , 17. 18. d Psal. 89. 3. 19. e Isa. 42. 1 , with Mat. 12. 18. f 1 Pet. 1. 3. 4. g Psal. 78. 70. 71 , 72 2 Sam. 6. 21. h Psal 89 3. 20. 1 Sam. 16. 12. i 2 Sam. 3. 18. & 7. 5 ▪ 8. 1 Kings 8 ▪ 24. 25 , 26 , 66. & 11. 32. 13. & 14. 8. 2 Kings 8. 9. & 19 ▪ 34 & ●…0 . 6. 1 Chr. 17. 4. 7 2 Chr. 6. 15 , 16 , 17 , 42. Psal. 18. 1. & 36 1. & 78. 70. & 89. 4. 21. & 144 , ●…0 Luk. 2. 69. ●…s 4. 25. k Psal. 89. 20 , 21 , &c. 1 Sam. 16. 12. l Psal. 89. 27 , 28. m Num. 8. 13. to 20. Mat. 2. 4 , 5 , 6 , 7. o 2 Chr. 21. 3. ( u ) Num. 8. 14 , 15 , 16 , 17. Mal. 2. 5 , 6 , 7. & 3 , 2. p Deut. 21. 17. q Isa. 9. 6. Psal. 45. 3. Mat. 28. 18. Heb. 7 25. r sa 42. 1. Math. 12. 18. Col. 1. 13. ●…ph 1 6. s Psal. 42. 1. &c. & 49. 3 , 5 , 6. t Psal. 2. 6. &c 11. 12. & 45. 1 , 3 4 , 6 , 7 , 8. Ioh 3. 3●… . Col. 1. 19. u Col. 1. 15. 18. x Rev. 1. 5. y Rev. 19. 16. z ●…sal . 2 11. 12 Heb. ●… 6. a 2 Sam. 7. 12 ▪ 14 1 Chron. 17. 11. 13. b 2 Sam. 7. 12 , 13. 1 Chr. 17. 11 , 12 , 14. Psal. 89. 3 4 , 34 , 35 , 36. & 132. 11 , 12. c Luk. 1. 31 , 32 , 33. Act. 2. 30 , 31 , 32. &c. d 1 Chr. 17. 16 , 17. e 2 Sam. 7. 19. ( f ) Mr. Io. Ball. in his Treat . of the Co●… . chap. 9. g 2 Sam. 7. 20. h Chr. ●…7 . ●… 19 , 20. i Ezek. 34. 23 , 24. & 37. 24 , 25. Ier. 30. 9. Hos. 3. 5. Ioh. 3. 16. Col. 1. 13. k Psal. 72. throughout . Isa. 9. 6. ( l ) In Aph. 7. Inference 2. of this Chap. m 2 Sam. 7. 21. Iuxta cor tuum . Nullo meo merico ; Sed ex mera gratia . Lavat . in 1 Chr. 17. 19. n 1 Chr. 17. 19. o Secundum co●… tuum Ita enim Deus bonus est . ut non expectat meri●…a nostra sed sua solius voluntate ▪ & mera misericordia moveat●…r Itaque Paulu●… ad phe●…ios ait &c. Pet. Martyr . in 2 S●…m . 7 ▪ 21. p Psal. 89. 24 28. q Psal. 89. 1 , 2. &c. r 2 Sam. 7. 18. 1 Chr. 17 16. s 2. Sam. 7. 21. t 1 Chron. 17. 19. u Larg . Annot. Lond. on 2 Sam. 7. 21. x Pet. Mar. in 2 Sam , 7. 21. y Diodat . in his Annot. on 2 Sam 7. 21. ( q ) Larg . An. Load . on 1 Chr. 17. 19. a Lavater . in 1 Chr , 17. 19. Large An-Lond . on 1 Chr. 17. 19. b 1 Chr. 17. 17 , 18. c Pet. Mar. Comment . in 2 Sam. 7. 19 , 20. d Hos. 13. 11. e 1 Chr. 23. 5. f Deut. 12. 5 , 6 , 9 , 10 , 11. g 2 Sam. 7. 1 2 , 3. h Compare 2 Sam 7. 2. to 18. with 1 Chr. 17. 1. to 16. i Luk 1. 31. 32 , 33. Act. 2. 30 , 31. &c. k 2. Sam. 7. 18. to the end . 1 Chr. 17. 16. to the end . l Heb. 13. 8. m In the year 1643. See the Solemn League and Covenant Art. 1. n Hag. 1. 2. o 2 Sam. 7. 4 to 18. 1 Chr. 17. 3 to 16. p Pal. 89. & 13●… . q 2 Sam. 23. 1. to 8. r 1 Chr. 17. 10. s Psal. 89. 20 , 22 , 23. t Psal. 132. 18. u 2 Sam. 23. 6 7. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nequ●…a , Nequam . quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ob●…que-jugo . qui jugum laboris pictatis ac legis Dei Excussit , ac proinde nihil boni ag●…t vel qu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui nihil protest , Qui nullius frugis & utilitatis est . Buxtors . in Lexic ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y Pet. 〈◊〉 . Comment . in loc . z 1 Sam. 25. 28. a 2 Sam. 5. 10. ●… 7. 9. 1 Chr ▪ 17. 8. b 2 Sam. 22. throughout . Psal. 18. c ●… Sam. 22. ●… . d Rom. 8. 3. Heb 2. 14. 15. Col. 2 , 13. 14 , 15. Ephes. 4. 8. 2 Thes. 2. 8. Ioh. 16. 11 , 33. e Psal. 110 1. 1 Co●… . 15. 24 , 25 , 26. f Dan. 2. 32. to 46. g Rev. 18. 2. 8. 21. h Rev. 19. 11 , 20. i 1. Cor. 15. 24 , 25 , 26 , 54. 55. Rev 20. 9. to the end . k Psal. 89. 19 , 20 ▪ 21 , 22 , 23. l Postea adjung it , Se custodem fore hujus regni , cujus Author est ; sicuti non ●…olet inchoata sua opera deserere , sed continuo progressu perdu cere ad suum finem . Ioan. Calv. Com. in Psal. 89. 21. m 2 Sam. 5. 7 , 9 , 10 ▪ 11 , 12. n Ver. 17. to the end of the chap. 2 Sam. 8. 1. 11 , 12 , 13. o Psal. 2. throughout . & 45. & 110. 1 , 2. Isa. 49. 7. to 13. p Psal. 89. 24 , 25 , 27. q Ioan. Calv. in Loc. r 2 Sam. 22. 3. Heb. 3. 4. s Dan. 7. 7. 8. 24. Rev. 13. 1. & 17. 12. t Numb . 34. 6. Iosh. 1. 4. u Ioan Calv. Com. in Psal. 89 26. x Gen. 15. 18. y Exod. 23. 31. Num. 34. 1. to 16. Deut. 11. 24. Iosh. 1. ●… . z Psal. 132. 17 , 18. a Luke 1. 69. b 1 Sam. 16. 11. 2 Sam. 7. 8. Psal. 78. 6. 70 , 71. 72. c Isa. 11. 1. d Zech. 6. 12. e Prov. 20. 27. f Mat. 6. 22. g Psal. 119. 105. h Gen. 15. 17 , 18. i 1 KIngs 11. 36. k 1 Kings 15. 4. ( l ) Iob 18. 6. & 21. 17. Prov. 13. 9. & 20. 20. & 24. 20. m Isa. 28. 1. n 2 Sam. 8. 2 5 , 13 , 14. o 2 Sam. 8. 3. p 2 Sam. 8. 2. 6. & 10. 19. q 1 Kings 15. 4. r 2 Chr. 1. 1. s 2 Chr. 1. 12 , 15. t 2 Chr. 6. 23 , 24. u 1 Kings 4. 21. 2 Chr. 9. 26. x Luk. 1. 69. y Luke 2. 32. z Luk. 1. 32 , 33. a Psal 2. 8 , 9. Mat. 28. 18 , 19. Act. 1. 8. Col. 1. 5 , 6. Rev. 11. 15. & 19. 16. b Psai . 89. 26 , 27. c Ipse invocabi●… me , quoniam mihi adhaerebit , & cognoscet fibi a me dignitatem & omne robur conti gisse ; adeoque ad me semper consuglet ; Me quasi ●…a trem acDeum & Servatorem suum semper ▪ Inclamabir . Sim. de Muis n Psal. 89 ▪ 27. d Ioan. Calvin . in Com. ad Psal. 89. 27. e Psal. 27. 10. f Heb. 1. 4 , 3. g Prov. 23. 22. h Ioh. 3. 3. 5. ●…am . 1. 17. 18. 1 Ioh. 5. 1. i Psal. 2. 7. k 2 Pet. 1. 4. l Col. 3 10. Eph. 4. 24. m Gal. 4. 6. Rom. 8. 15 , 16. 26. n Eph. 2. 19. & 3. 15. ●… . o Rom. 8. 19. Heb. 2. 11. 22. &c. 1 Pet. 2. 17. p 1 Iohn 3. 1. q 2 Sam. 18. 5. 32 , 33. r Psal. 103. 13. s Hos. 11. 8. 9. See also that Emphatical expression , Isa. 49. 14 , 15 , 16. s Hos. 11. 8. 9. See also that Emphatical expression , Isa. 49. 14 , 15 , 16. t Ioh. 6. 32. 33. to 59. Rev. 2. 17. u Lnk. 15. 22. Mat. 22. 12. Rev. 19. 8. Rom. 13. 14. Eph. 4. 22 , 24. Psal. 45. 13. x 1 Cor. 2. 9 , 10 , 11 , 12. 2 Tim. 4. 15 , 16 , 17. y Heb. 12. 5. to 12. z Ne●… . 4. 14. a Zech. 2. 5. 8. Psal. 125. 1. 2. b 2 Cor. 12. 14. c 1 Tim. ●… . ●… . Rom. 4. 13 1 Cor. 3. 21 , 22 2●… . Psal. 31. 19 1 Cor. 2. 9. 10. d 1 Pet. 1. 14 : to 18. Mat. 5. 44. to the end . e Deut. 6. 5. Mat. 22. 27. 1 Ioh. 4. 19. f 1 Ioh. 5. 1. g Ep●…es , 6. 2 , 3. h Mal. ●… . 6. i 1 Pet. 1. 17. k 1 Pet. 1. 14 , 15 , 16 , 17. l oh . 4 32. 34. Phil. 2. 8. 5. m vitam petuidit , ne obedientiam perderet . n Psal. 22. 1. 4. 8. Luke 23. 46. o ●…om . 8. 15. 26. p Ioh. 17. throughout . Mat. 26. 39. 42 , 44. q Mat. 6. 9. &c. Luke 11. 2. &c. r Psal. 22. 1 , 2. & 25. 2. & 16. 2. & 42. 6. & 43. 4. & 119. 94. s Psal. 89. 26. t ●…sal . 36. 6. u 1 Tim. 4. 10. x 1 Tim. 4. 10. y Psal. 18. 1 &c. & 116. 1. &c. z Psal. 116. 12. &c. & 118. 14. to 22. a 1 Sam. 17. 37. b Psal. 116. 16 , 18. 19. c 2 Sam. 7. 12. d Pet. Mar. Com. in . 2 Sam. 7. 12. e Gen. 15. 15. f Iob. 2. 26. g Exod. 20. 12. Eph. 6. 1 , 2 , 3. h Gen 15. 15. ●…xod . 20. 12. Psal. 34. 12 & 128. 4 , 5 , 6. Prov. 3. 2. & 9 , 10 , 11. i Eccl. 8 , 10. k Psal. 128. 4 , 5. l Phil. 1. 22. to 27. m 1 Chr. 29. 27 , 28. n 2 Sam. 7. 11. o 1 Chr. 17. 10. p Heb. 3. 4. q Psal. 127. 1. r 1 Chr. 17. 11 , 12 , 13. 2. S●…m 7. 12 , 13. s Psalm 132. 11. t Psal. 89. 3 , 4. u Pet. Mar. Com. in 2 Sam. 7. 11. x Rom. 1. 3. y Mat. 1. 1. z Luke 3. 23 to the end . a Mat. 1. 1. to 18. b Luke 1. 31 , 32 , 33. Act. 2. 30 , 37. c Dan. 2. 34 , 35. 44. d 1 Sam. 23. 1. to 8. e 2 Sam. 23. 2. f 1 Cor. 10. 4. g Psal. 45 ▪ 4 , 6 , 7. h Psal 45. 4 , 6 , 7. Isa. 11. 1. to 6. i Heb. 7. 26. k 1 Cor. 1. 30. Ier. 23. 6. l 2 King. 19. 28. to the end . m Dan. 5. 30 , 31. n Dan. 2. 34 , 35 , 44 , 45. o Rev. 19. 1 , 2 , 20 , 2●… . & 20 8 , 9 , 15. p Mat. 13. 41 , 42. q Mat. 35. 32 , 33. 41 , 46. r Psal. ●…9 . 28 , 29 , 33 , 34 , 35. s Heb 6. 13. to the end . t ●…im . de Mu●…s Com. in Psal. 89. 36. u Amos 4. 2. x Adverbium Semel significat jus●…urandum esse irrevocabile , nec ullum esse inconstantiae periculum . Io C●…l . Com. in 1 sal . 89 30. y Semel , hoc est , irrevocabiliter & immutabiliter . Hoc sensu hanc particulam accipit Kimchi ; Nec non Ezra , qui explicat Semel , id quod Satis est . S●… . de Muis Com. in . Psalm 89. 36. z 2 Sam. 23. 5. a Luke 1. 31 , 32 , 33. Act. 13. 30 , 34 , 35 , 36. b Psal. 89. 38 , 39 ▪ &c. c Ezek. 21. 25 , 26 , 27. d In this Chap. Aph. 7. Inference 2. e 2 Sam 7. 12 , 14. 1 Chr. 17. 11 , 13. f 1 Chr. 28. 6. g Heb. 1. 4 , 5. h Luke 1. 30 , 31 , 32 33. i Deut. 12 5 , 6 , 7 , 8 , 9 , 10 , 11. k 2 Sam. 7. 1. &c. with 1 Chr. 28. 2 , 3 , 6. l 1 Chr. 17. 12. 2 Sam. 7. 13. m Psalm 46. 4. 1 Chr. 28. 2 , 3. n Deut. 12. 5. to 12. Mark. 11. 17. Isa. 6●… . 11. o Col. 29. ●…oh . 2. 21. p 1 Cor. 3 ▪ 16. Eph. 2. 21. q 1 Cor. 6. 19. Eph. 3. 17. r Act. 7. 45 , 46 , 47. s 1 King. 5. 5. t 1 Kings 8. 12 , 13. 15. to 22. u Eph. 2. 20 , 21 , 22. 1 Pet. 2. 4 , 5. x Heb. 3. 2 , 3 , 4 , 5 , 6. y 1 Cor. 3. 16 , 17. & 6. 19. 2 Cor. 6. 16. Eph. 2 20 , 21 , 22. 1 Pet. 2. 5. z Isa. 64. 11. a 1 Chron. 22. 5. b Psalm 45. 13. c Deut. 12. 5. to 15. Heb 9. 6 , 7. Mark. 11. 17. Isa. ●…64 . 11. Mat. 26. 55. Act. 5. 25. d 1 Pet. 2. 5. 1 Tim. 3. 15. Eph 4. 11 , 12 , 13. e Psal. 46. 4. f 1 Cor. 3. 16 , 17. & 6. 19. g Eph. 2. 21. 12. & 3. 17. h 2 Cor. 6. 16. i Psal. 46. 4. & 29. 2. Isa. 64 11. k 1 Cor. 3. 17. l 1 Pet. 2. 9. m 1 Pet. 1. 4 , 5. Eph. 2. 14. to the end . n Exod. 26. 31 , 32. &c. o 1 Cor 12. 13. 27 , 28. p Eph. 5. 23. 24 25 , 26 , 27 , 29. 30 , 31 , 32. q Heb. 9. 24. & 10. 19. 20. & 12. 23. r In this Chap. Apbor . 7. Inference 2. s 1 Chr. 17. 11 , 12 , 13 , 14. 2 Sam. 7. 12. to 17. t 1 Chro. 28. 7. u Psal. 89. 3 , 4. x ver . 29. y ver . 36 , 37. z Psal. 132 12. a Sim. de Muis Com. in Psal. 89. 38. Large Annot. Lond. on the ●…lace . b Ier. 33. 20 , 21. ●…ith Gen. 8. 21 , 22. c 1 Chro. 28 7. d Psal. 132. 12. e See 1 Chr. 3. 1 , 5 ●…0 , to●…7 ●…7 . Math. 1. 6. to 12. f Credibile est , Davidem sensisse , hanc promissionem pertinere ad poste ritatem suam , Pet. Mar. Com. in 2 Sam. 7 19. g Gen. 49. 10. h Rom. 1. 3. i Luke 1. 31 , 32 , 33. k 2 Sam. 7. 14 , 15. l Psal. 89. 30. to 38. m 2 Sam. 7. 13 , 14 , 15. n Psalm 89 30. o Proverb . 3. 11 , 12. Heb. 12. 5. to 12. p Iob. 36. 8 , 9. q 2 Chr. 7 13 , 14. r 2 Chr 33. 11 , 12. s 2 Chr. 7. 13 , 14. t 2 Chr. 33 , 12 , 13. u Isa. 26. 16. x Iob. 36. 8 , 9. 1. y Isa. 27. 6. z Psal. 119. 67. 71. a Ier. 31. 18 , 19. b Hos. 2. 6. c See 1 Kings 11. throughout ( q ) 2 Chr. 10. throughout , e 2 Chr. 12. 1. to 13. f 2 Chr. ●…6 . throughout . g 2 Chr : 18. with 19. 2. g 2 Chr : 18. with 19. 2. h 2 Chr. 20. 35 , 36 , 37. i 2 Chr. 21. k 2 Chr. 22. 1. to 10. l 2 Chr. 24 : 15. to 27. m 2 Chr. 25. 14. to 25 n 2 Chr. 26. 16. to 22. o 2 Chr. 26. 1 to 26. p 2 Chr. 32. 24 , 25 , 26. with Isa. 39. throughout . q 2 Chr. 33. 2. to 12. r 2 Chr. 35. 20. to 26. s 2 Chr. 26. 1 , 2 3 , 4. t 2 Chr. 36. 5 , 6 , 7. ( u ) 2 Chr. 36. 9 , 10. x 2 Chr 36. 11. to 22. Ezeck . 37. 11 , 12 , 13. 14. y Solomon●… ●… Kings 11. 12 , 13 , 31 , 36. Under Abija●… , 1 Kings 15. 45. Under Iehoram , 2 Chr. 21. 7. 2 King. 8. 16. to 23. z Luke 3. 23. to 32. Mat. 1. 12 , &c. ( a ) Gen. 49. 10. b 1. Pet. 2. 24. c 2 Cor. 5. 21. d Isa. 53. 5 , 6. e Isa. 53. 4. f O mirabilis censurae conditio , & ineff●…bilis mysterli dispositio ! Peccat iniquus & pun●…ur justus ; delinquit reus , & vapulat innocens : offendit impius , & damnatur pius ; Quod meretur malus , patitur bons Quod perpetrat servus , exolvit Dominus : Quod committit homo , sustinet Deus , &c. Aug. lib. Medi●…at . c. 7. Tom. 9. g Mat. 27. 46. Luk. 23. 46. h Luk. 23. 39. to 44. i Luk. 23. 43 , 46. k Mat. 27. 45 , 51 , to 55. l Act. 2. 25 , to 37. m Psa. 132. 11 , 12 , 13 , 14. n Psal. 132. 12 , to 17. o Ioan. Ca●… . Com. in Psal. 132. 14. p 2 Chron. 3. 1. q Gen. 22. 2. & Heb. 11. 17 , 18 , 19. r Psa. 48. 2. s Sim de Muis C●…m . in Psal. 132. 13. t Psal. 2. 6. u ●…b 12. 2●… , 23. x ●…ev . 14. 1 , &c. y Rom. 3. 1 , 2. & 9. 4 , 5. z Eph. 2. 13. a Io●… . 14. 2●… , 23. b 2 Cor. 6. 16 , 17 , 18. c 2 Cor. 6. 16. d Rev. 3. 20. e 1 Iohn 4. 16. f Deut. 7. 7 , 8. g ●…oh . 4. 21 , 2●… . 1 ●… im . 2. 8. h Psal. 132. 11. with Luk. 1. 69. Act. 2. 30. i 2 Chron. 7. 17 , 18 , &c. Psal. 132. 12. k 2 Chron. 7. 16. l Ver. 19 , 20 , 21 , 22. See also Deut. 29. 22. to the end . Ier. 22. 8 , 9. m Psal. 46. 5. n 2 Sam. 7. 10 ▪ 11. 1 Chron. 17 9 , 10. o 2 Sam. 5. 6 , to 1●… . 1 Chron. 11. 4 , to 10. p Quae plantata sunt , non facile a radicibus auferantur . P. Mart. Com. in 2 Sam. 7. 10. q Exod. 15. 17. r Gen. 15. 13. s 2 Chron. 7. 19 , 20 , 21 , 22. t Luk. 32. 33. Dan. 2. 44. u Heb. 12. 28. x 1 Cor. 15. 24. to 29. y 2 Sam. 7. 10. 12. with 1 Chron. 27. 9 , 10. z Psal. 132. 11 , 12 , 13 , 14 , 15. a 1 Tim. 4. 8 Mat. 6. 33. b Psal. 132. 16. c 2 Chron. 6. 41. d Psal. 132. 9. e Ioan Calv●… Com. in Psal. 132. 9 ; 16. f C●…mad●…sal ●…sal . 132. 16. & 9. g Lavat-Com . in 2 Chr. 6. 41. h That the Priests should be clothed ●…ith Salvation , &c. that is , The Ministration of the Priests should be profitable and saving to the people , which should be an ornament to them , as a Garment of Honour : and the people should sing cheerfully . The Salvation of the person only is not here meant , but the Conservation of the Ministery . As if it shonld be said . I will cause that the Ministery of the Priests be safe , that it shall not be troubled with ungodly men , nor defiled with the filth of Errour : and that it shall be effectual in the minds of the go●…ly , and many by the blessing of this Ministry may obtain eternal Happiness . It may also be applyed to the ●…rivate Salvation of the Priests , bceause they should be defended and protected from above , and adorned with blessings of all Kinds . Mr. Iohn Ball in his Treat . of the Covenant . Chapter ▪ ●… . page 148. London 1645. i Psal. 132. 11 , 12. k Psal. 89. 30 , 31 , 32 , 33. l 1 Chr. 28. 9 , 7. m ver . 8 , 9. n Psal. 132. 11 , 12. 1 Chr. 28. 7. Psal. 89 30 , 31. o In Book III. ch . 4. Aph. 4. Sect. 2. ( p ) See B. III. ch . 4. Aph. 4. Sect. 2. & ch . 5. Aph. 4. Sect. 1. q Book . III. ch . 4. Aph 4. r Heb. 11. 6. s In Bo. III. ch . 4. Aph. 4. ●…ect . 2. t 1 King. 8. 57 , 58. 61. u 1 Kings 9. 3 4 , 5 , 6 , 7 , 8 , 9. 2 Chr. 7. 17. to the end . x See 1 King. 8. 33. to 54. & 9 3. 2 Chr. 6. 26. to 40. & 7. 12 , 13 , 14 y ●… Sam. ●…3 . 3. z 2 Sam. 23. 3. a 1 Pet. 2. 13. b Is●… . 32. 1 , 2. c Iob 24. 3 , 4 , 9 , 10. d 2 Sam. 23. 3. e Ier. 32. 40. f Heb. 12. 20 , 21. g Cum Magistratus in Sacri●… literis Dii nom●…nantur , prima & potissima ipsorum cura ●…sse Debet , tali pacto Deo se●…vire , ut regnum ejus in imperiis suis innotescat , crescat , conservetur . Cent. Magd. in Prefat . Cant. 7. h 2 Chron. 17. 6. i Psal. 2. 6. and 82. 1. to 7. k Prov. 21. 3. l Isa. 11. 1 , to 10. Psal. 72. throughout . Psal. 45. m Psa●… . 78. 71 , 72. n 1 King. 2. 22 , to 36. o 1 King. 2. 36. to the end . p 1 King. 3. 16. to the end . q 2 Sam. 7. 18. to the end . r Deut. 4. 7 , 8 , 13. Psal. 147. 19 , 20. Rom. 3. 1 , 2. & 9. 4 , 5. Ephes. 2. 12. s Exo. 19. 5. t Psal. 89. 33 , to 38. u Psal. 132. 12. & 89. 29 , 30 , 31 , 32. 2 Sam. 23. 3 , 4. x Psal. 89. 38. to the end . y Book II. Chap. 2. Aphorism 2. Sect. 5. Corollary 4. throughout . z 2 Sam. 7. 1 , to 18. 1 Chron. 17. 1 , to 16. Psal. 89. 19 , &c. a Iob 7. 14. b Gen. 15. 12. c Dan. 8. 17 , 18. d Act. 10. 10 , &c. e Rev. 1. 10 , 17. f 2 Sam. 7. 4 , 17. Psal. 89. 19. g Heb. 6. 16 , 17 ▪ 18. h Heb. 6. 16 , 17 , 18. ( i ) Psal. 89. 3 , 35. and 132. 11. k 2 Sam. 7. 1 , to 18. 1 Chron. 17. 1 , to 16. l 1 King. 5. 5. and 8. 15. to 27. 1 Chron. 28. 2 , to 11. Ier. 33. 19 , to the end . Ezek. 34. 23 , 24. and 37. 24 , 25. Hos. 3. 5. Luk. 1. 30 , 31 , 32 , 33. Act. 2. 29 , 30 , 31. As also in those Scriptures that testifie , How God , in case of the miscarriages of some of Davids Seed , did not utterly destroy his Kingdom , nor root out his Seed , but still reserved a Light for David of his Seed in Israel , according to his Covenant . As 1 King. 11. 12 , 13 , 31 , 36. and 14. 4 , 5 ▪ 2 Chron. 21. 7. 2 King. 8. 16 , to 20. m In Aphorism 4. of this Chap. Sect. 1. n 2 Sam. 7. 4 , to 18. Psal. 89. 19. ( o ) 2 Sam. 23. 4 , 5. p Psal. 89. 33 , to 38. & 132. 11. & 89. 35. with Heb. 6. 16 , 17 , 18 ▪ q 2 Sam. 7. 12 , 13 , 14. Psal. 89. 36 , 37. & 132. 11. with Luk. 1. 31 , 32 , 33. Heb. 1. 4 , 5. Act. 2. 30 , 31. 32 , &c. r Heb. 7. 1 , 2 , 3 , &c. s Psal. 89. 2. t 1 Chron. 17. 19. 2 Sam. 7. 21. u 1 Chron. 17. 19. x Psal. 89. 30 , 31 , 32. y Psal. 89. 2 , 3. 30 , to 38. z ●…oh . 17. 3. a 2 Sam. 23. 5. b 1 Chron. 17. & 2 Sam. 7. c Hos. 3. 5. d Ier. 30. 9. e Ezek. 34. 23 , 24. f Ezek. 37. 24 , 25. g 1 Sam. 13. 14. Acts 13. 22. h ●…sa . 11. 1. i 2 Sam. 7. 18. ●…sa . 53. 2. k 2 Sam. 23. 1 , 2. l Col. 3. 16 m 2 S●…m . ●…4 . 18 , to the ●…nd . n Gen. 22. 1 , 2. with Heb. 11. 17. 18 , 19. o Heb. 8. 1. and 9. 11 , 12 , 13 1●… . Luke 9. 3●… . Heb. 9. 26 , 28. p Mat. 2. 20 , 21 , 22. q Act. 9 , throughout . r Prov. 1. 1. Eccles. 1. 1. Song . 1. 1. s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pax , prosperitas , &c. t Isa. 11. 6●… 7 , 8 , 9. u Chron. 2. 1. 15. and 9●… 22. x 1 King. ●… . 13. ( y ) 2 Sam. 7. 18 , 19 , 20. ( z ) 1 Chron. 17. 19. with 2 Sam. 7. 2●… z 1 Chron. 17. 19. with 2 Sam. 7. 21. a 2 Sam. 7. 21. 1 Chron. 17. 19. b In this 5. Chap. Aphor. 4 c 2 Sam. 7. 14. Psal. 89. 30 , 31 , 32. d Psal. 132. 12. e Psal. 132. 13 , 14. 2 Chron. 7. 19 , 20 , 21 , 22. f 2 Sam. 23. 5. g Book II. ●…hap . 2. Aph. 1. Sect. 5 h 2 Sam. 7. 1. 2. &c. ( l ) Psal. 89. 3 &c. k 2 Sam. 7. 18 , 21. 1 Chr. 17. 19. l 2 Sam. 23. 5. m 2 Sam. 7. 5 , 8. 1 Chr. 17. 4 7. 10. with Exodus 6. 3. n 2 Sam. 23. 5. o 2 Sam. 23. 4 , 5. p Psal. 32. 1 , 2. with Rom. 4. 6 , 7 , 8. q In Book III. chap. 4. Aph. 7. Corol. 5. r Exod. 20. 1 ▪ &c. Deut. 5. 1 , &c. s Exod. 24. t Psal. 89. 3 35. & 132. 11. a Eph. 2. 12. b See afterwards in Aph. I. §. I. Author of this Covenant . c Compare ▪ Ezek. 33. 21. with 34. 22. to the end . & 37. 21. to the end . d See Jer. 32. 1 , 2 , 3 , &c. with ver . 36. to the end . e 2 Kings 24. 1 , 2 , 3. Dan. 1. 1 , 2 , 3. f Ezek. 33. 21. with Ch. 34. & 36 , & 37. g Ier. 52. 29 ▪ h Jer. 32 ▪ 1 , 2 , 37 , &c. i Jer. 52. 30. k See Book III. Chap. 4. Introduct . l Dan. 9. 24 , &c. m Book III. Ch. 5. in the General Introduction . n See Book III. Ch. 4. Introduction . o Hag. 2. 7 , 8 , 9. p Luke 2. 30 , 31 , 32. q Dan. 9. 24 , 25 , 26. r Luke 2. 30. s Mal. 3. 1. t Isa. 56. 3. to ▪ 9. u Isa. 54. 9 , 10. x Isa. 59. 21. & 61. 8. &c. & 55. 3 , 4. y Isa. 4●… . 6 , &c. & 49. 8 , &c. z Ezek. 34. 20 , 23 , 24 , 25. a Ezek 37. 1. 21. to the end of the Ch. b Ier 32. 1 , 2 , 3 , 36. to the end . c Gen. 11 9. d Gen. 10. 9. 10. e Gen. 11. 3 , 4 , &c. f Gen. 11. 7 , 8 , 9. g Gen. 11. 28. Jer. 51. 24 , 35. Ezek. 23. 16. h Dan. 4. 28 , 29 , 30. ( I ) Dan. 2. 36 , 37 , 38. Gen. 10. 10. Jer. 50. 12. Isa. 13. 19. Dan. 4. 30. k 1 Pet. 5. 12 , 13. l Tertul. de Coron . mil. Advers . Iud. & de probat . Nat. Christi . m Hieron . in Epist. Paulae & Eustoch . ad Marcellan . Lib. 2. contra Iovinian . in fin . & Com. in Isa. 47. n August . de Civit. Dei. lib. 18. c. 22. o Isai. 47. 5 , 17. p In the Preface to this Covenant-Explanation . q 2 Chro. 36. 21 , 22. Ezra 1. 1. r Ezek. 37. s Ezek. 36. 23. & 37. 23. Jer. 33. 8. t Jer. 24. 7. & 50. 5. u In the Preface to this Covenant . x Ezek. 33. 21. & 34. & 36. & 37. chap. a Jer. 32. 1 , 2 , 37 , &c. b 2 Chro. 33. 10. to 18. c Job 36. 8 , 9 , 10. d Ezek. 37. 23. & 36 ▪ 25 , 26 , &c. e See Neh. 9. & 10. Chap. throughout . f Rediisse à morte a●… vitam , vi●…ae gratiam duplicat . g Ezek. 37. 1. to 15. h Ezek. 37. 12 , 13 , 14. i Ezek. 37. 11 , 12 , 13 , 14. k Psal. 126. 1 , 2 , 3 , &c. l Ezek. 36. 20. to the end of the chapter . m Ez●…k 37. 11 , 12 , 13. n Zech. 1. 12 , 13 , &c. o Ier. 33. 23 , 24 , 25 , 26. p As in Large Lond. Annot. on this place , is noted to be the sence of Interpreters . q Ier. 33. 1. to 23. especially note vers . 15 , 16 , 17 , 20 , 21 , 22. r Ezek. 36. 22. — 32. s Ezek. 36. 21 , 22. t Jer. 33. 15 , 16. & 23. 5 , 6 , 7 , 8. Hos. 3. 5. Jer. 30. 9. Ezek. 34. 23 , 24. & 37. 24 , 25. u Zech. 9. 11. x In Book III. Chap. 4. Aph. 3. y Jer. 32. 36. — 40. z In Book III. Chap. 5. Aph. 2. a Book III. Ch. 4. Aph. 3. b See Book III. Ch. 5. General Introduction . c See my Key of the Bible , upon Iohn . d In Book III. Ch. 4. Aph. 2. e Isa. 54. 10. f This I have evidently demonstrated in my Key of the Bible , on Isaiah . §. IV. p. 421 , &c. Lond. 1649. g Isa. 55. 3 , 4 , with Acts 13. 34. Isa. 59. 20 , 21. Jer 23. 5 , 6 , 7 , 8. Ezek. 34. 23 , 23 , 24 , 25. & 37. 24 , 25 , 26 27. Ezek. 9. 11. h Eph. 2. 12. i Dan. 9. 24 , 25 , 26 , 27. Math. 3. 1 , &c. & 4. 2 , 3 , 5 , 6. with Luke 1. 31 , 32 , 33 , 34 , 35. & 2. 1. to 41. k Luke 2. 25 , 26 , 27 , 28 , &c. l Isa. 49. 8. & 54. 10. & 55. 5. & 59. 21. Jer. 32. 40. Ezek. 34. 25. & 37. 26. m Isa. 54. 10. n Isa 59. 21. o Ezek. 36. 21 , 22 , 32. p T it 1. 2. q Heb 6. 13. 17 , 18. r Ezek. 37. 11 , 12. s In opening Gods Covenant with Abraham Book I●…I . Ch 3. A●…h . 6. t Ezek. 21. 26. u Isa. 64. 11. 2 Chron. 36. 19. x Lam. 1. 4. & 2. 6. y 2 Chro. 36. 17 , 18 , 19 , 20 , 21. z Ezek. 37. a Ezek. 36. 17 , 18 , 19 , 20 , 21 , 22 , 23 , &c. b 2 Sam. 7 18. 1 Chron. 17. c Ezek. 16. 1. to 15. d Gen. 12. 1 , 2 , 3. Josh. 24. 2. Rom. 4. 3 , 5. e Gen. 6. 17 , 18 , &c. f Gen. 3. 15. g Ezek. 37. 1. to 15. h Isa. 49. 13. to 18. i 2 Kings 6. 24. to 30. Lam. 4. 10. k Lam. 2. 7 , 8. l Psal. 102. 14. m Ezek. 48. 35. n Rev. 21. 1 , &c. o Psal. 136. 23. p See Isa. 63. 9. Lam. 3. 31 , 32 , 33. Zech. 1. 14 , 15 , & 2. 7 , 8. q Jer. ●…2 . 37 , 38 , 39 , 40. Isa. ch . 42. & 43. & 44 , &c. r Isa. 44. 26 , 27 , 28. & 61. throughout . Hag. 2. 7 , 8 , 9. Ezek. 40. 1. to the end of the Book . s Ezek. 37. 23 , 26. & 36. 25 , 29. t Ezek. 37. 21. to the end . & 36. 25. to 32. Jer. 32. 38 , 39 , 40 , 41. u Ezek. 37. 24 , 25. x Jer. 3●… . 38. Ezek. 37. 26 , 27 , 28. y Psal. 107. 34. z Eph 2 12. a Isa. 49. 8. to 18. &c. b 2 Pet. 1. 3 , 4. 2 Cer. 1. 20. c Ezra 1. 1 , 2 , 3 , 4. Isa. 43. 1●… . & 44. 28. & 45. 13. & 51. 14. Psal. 107. 10. to 14. d Luke 13. 16. John ●… . 31 , 32 , 34. Acts 26. 18. Col. 1. 13. 2 Tim. 2. ●…6 . Heb. 2. 14 , 15. ●… John 3. 8. Isa. 4●… . 7. & 61. 1 , 2. Luke 1. 71. 74 , 75. e See the late Lond. Annot . also expounding this place to this effect . f Luke 13. 29. g Isa. 55. 12. 3 , 4. compared with Acts 13. 34. h Isa. 49. 8. 2 Cor. 1. 20. 2 Pet. 1. 3 , 4 i 2 Sam. 7. 11. to 18. & 23. 3 , 4 , 5. Psal. 89. 2 , 3 , 4 , 28 , 29 , 35 , 36 , 37. & 132. 11 , 12 , Luke 1. 32 , 33. k Acts 13. 34. with Isa. 55. 3. l vid. Bez. 〈◊〉 Drusium , Ludovic . de Dieu in loc . m J●…hn 7. 16 , 17. & 12. 49 , 50. & 17. 6. & 18. 37. n Rev 3. 14. o Isa. 43. 10. Heb. 7. 22. 2 Cor. 1. 20. p Ezek. 34. 25. &c. 29. q Ier. 33. 15 , 16 , 17. r Ier. 33. 6 , 7. to the end , particularly see ver . 26. s Ier. 33. 17. to 23. t Zech. 3. 8. & 6. 12. Isa. 11. 1. Ier. 23. 5. & 33. 15. Isa. 53. 2. u Mat. 2. 23. x Iudges 13. 5. y Vid. Sol Glass ▪ in ●…hilolog Sacr. l. 2 Part. 1. Tract 2. Sect. 4. pag 423. Ioan. Piscat . Sc●…ol . in Math. 2. 23 z Ier. 23. 6 , 7 , 8. a — Hoc est nomen quo vocabant eam , Iehovah justitia nostra . — Quam enim antea ▪ Christum esse verum IEHOVAH testatus esset , unde fl●…it justitia ▪ nunc pronunciat , Ecelesiam De●… hoc vere ita censuram , ut nomine ipso gloriari queat . Itaque priore loco ●…ons & Causa Iustiti●… ponitur , Deinde additur Effectus . Ioan. Calvin . Insti●… . l. 1. cap. 13. §. 9. b ●…zek . 34. 23. 24 , 25 , &c. c Ezek. 37. 24 , 25 , 26. d Jer. 33. 17 , 20 , 21 , 22 , 25 , 26. e Jer. 33. 6. 9. to 15. f Isai. 49. 8. to 24. g Ezek. 37. 21. 25 , 26. h Ezek. 36. 24. i Ezek. 34. 11. to 19. 23 , 24 , 25 , &c. k Jer. 32. 36 , 37 , 40 , 43 , 44. See also Jer. 33. 5 , 6 , 7 8. to 15. ( l ) Ier. 24. 5 , 6 , 7. l Ier. 24. 5 , 6 , 7. m Ier. 23. 7 , 8. & 16. 14 , 15. n Ier. 6. 1 , 22. o Ezek. 34. 25. p Ezek. 34. 27. q Ezek. 37. 11. r Ezek. 37. 1. to 11. s Ezek. 37. 11 , 12 , 13 , 14. t Ezr. 1. 1 , 2 , &c. u Ier. 3●… . 40 , 41 , 42 , 43 , 44. x Jer. 32. 37 , 40. y Ezek. 34. 25 , 27 , 28. z Ezek. 37. 15 , 16 , 17. a Ver. 18 , 19. b Ver. 21. 22 , 23 , 24 , 26. c Vid. Lud. Lavater . Hom. in Ezek. 160. d Ezek 37. 17 , 18 , 19. e Hos. 13. 11. f Eph. 2. 13. to the end . g Iohn 10. 15 , 16. h Eph. 4. 12 , 13. i Math. 24. 30 , 31. & 25. 31. to the end . 1 Thes. 4. 14. to the end . k Ezek. 37. 26. l Gen. 1. 28. m Ezra 2. 64 , 65. Neh. 7. 66 , 67. n Histor. Ecclesiastic . Magdeb. Cent. 1. lib. 2. cap. 14. pag. 520. Basil. 1624. o Ibid. p Ezek. 34. 25. to the end . q 2 Cor. 1. 20. 1 Tim. 4. 8. Math. 6. 33. r Ezek. 36. 29 , 30. s Isa. 61. 4. to the end . t Jer. 33. 9. to 15. u Isa. 54. 6 , &c. x Isa. 54. 11 , 12 , 13 , &c. y In Book III. Chap. 4. Aph. 5. Sect. 1. z Ier. 31. 34. Ioh. 6. 45. 1 Cor. 2. 20. 2 Cor. 13. 3. Eph. 4. 20 , 21. 1 Iohn 2. 20 , 27. a Ezek. 37. 25 , 26. & 36. 28. b Math. 8. 20. c See Exo. 21. 6. with Levit. 25. 13 , 28 , 40 , 41. 1 Sam. 1. 22. d Jer. 25. 8. to 15. & 29. 10 , &c. e 2 Chron. 36. 20 , 21. f Dan. 9. 1. to the end of the Chapter . See Proughton's consent ●… Script . in Preface . And Sacred Ch●…onol . by R. D. pag. 64. g Zech. 1. 7. 12 , &c. h Dan. 5. 24. to the end . i Dan. 5. 1. to the end . k Vid. Calvin . Com. in Dan. 5. 1 , &c. l 2 Chron. 36. 22 , 23. Ezra 1. 1 , 2 , 3 , 4 , &c. m Ezr. 2. throughout & 6. n Psal. 126. 1 , 2 , 3. o In my Key of the Bible , on Isaiah . §. IV. p. 421. Lond. 1649. p Comfort ye , comfort ye my people , saith your God. ] In the foregoing Chapter , was an hint given of the Babylonian Captivity . And by the subject-matter of the ensuing Prophecies , it may appear , how fitly the story therein Related , was here inserted . For , the subsequent Sermons are generally most , if not all of them , concerning that their Captivity , their delivery out of it , and the Restitution of their State and Church in after-times : but so , that they rest not in that , but reach still farther , unto the Spiritual Delivery of Gods people , from the far more direful thraldom under Sin , and Satan , by the Messias therein Typifyed , The advancement of his Kingdom and Enlargement thereof , by the subduing and bringing in of those Nations , that had formerly been enemies thereunto . Annotat. on Isaiah 40. 1. Listen O Isles , unto me ; and hearken O people , from far . ] The Prophecy delivered and Recorded in this Chapter , runneth on in the same strain with the former , Relating the Restauration and Enlargement of Gods Church , consisting both of Jews and Gentiles , under a Type of the Jews Releasme●…t from the Babylonian deportation , and the re-establishment of them in their former estate , with much honour and increase , by accession of other Nations unto them , both effected by the mighty power of the Lord Jesus , the Messias . Annot. on Isaiah 49. 1. q Compare Isa. 52. 9. to the end . with 53. throughout . r Ier. 23. 1 , 2 , 3 , 4 , 5. s Ier. 33. 15 , 10 , 17 , &c. t Isa. 61. 1 , 2 , 3. Luke 4. 18 , &c. Heb. 9. 12 , 14. 1 Pet. 1. 18 , 19. u Zech. 9. 9 , 10 , 11 , 12 , &c. x Ezek. 37. 21. to the end of the Chapter . y Exod. 12. with 1 Cor. 5. 7 , 8. Exod. 20. 2 , &c. z Jer. 23. 7 , 8. ( b ) Ver. 7 , 8. a Jer. 23. 1 , 2 , 3 , 4 , 5 , 6. b Ver. 7 , 8 , c Zech. 5. 8 , 11. with Gen. 11. 2 , 3 , 4 , 5. Psal. 137. ●…3 . d Ezek. 37. 1 , &c. e Ephes. 2. 1 , &c. Acts 26. 18. Tit. 3. 3. Eph. 2. 3. f Ezek. 37. 1 , &c. g Eph. 2. 1 , 4 , 5 , 6. h Col. 3. 1. i Gal. 4. 4 , 5 , 6. Dan. 9. 24 , &c. k Ezek. 37. 21 , 22 , 23. l 1 Cor. 6. 11. Acts 26. 18. Rom. 6. 4 , &c. m 1 Pet. 2. 5. ●…ph . 2. 20 , 21 , 22. n Ez●…k . 37. 21. Ezra 2. 1 , &c. o Pet 1 3 , 4 , 5 Act. 26. 18 , 19. Eph. 2. 4 , 5 , 6. p ●…zek . 37. 22 , 23. q Ver. 23. 26. & 11. 17 , 18. r L●…t . Homil. 157. in Ezek. 36. 33. s ●…zek . 36. 25. t Ver. 26. u Ver. 39. x Jer. 33. 7 , 8. y Ioan. C●…l . Comment . in Jer. 33. 7 , 8. Mut●…ione h●…c numeri Propheta ostendit 〈◊〉 & vari●…tatem 〈◊〉 , &c. z Ier. 33. 8. a Heb. 9. 13. 14. with Levit. 16. 14. Numb . 19. 17 , &c. & 5. 2 , 4. & 12. 15. & 19. 11. - 20. Lev. 13. 46. & 14. 3 , 7 , 8. b Fagnin . ●…hesaur . in ver . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c ●…sa . 32. 1 , 2. Rom. 4. 6 , 7 , 8. d Ez●…k . 14. 3. & 20. 30 , 39. Ier. 44. 8. e Josh. 24. 2. f Gen. 31. 19 , 34 , 35. & 35. 2 , 3 , 4. g Josh. 24. 14. h Exod. 32. 1 , &c. 1 Cor. 10. 7. Act. 7. 40 , 41. i Numb . 25. 1. to 10. & 33. 49. 〈◊〉 ▪ 1 Cor. 10. 8. k Judg. 2. 11 , 12 , 13. & 3. 5 , 6 , 7. & 10. 6. & 17. 5 , &c. & 18. 30. l See at large in the I. & II. Books of Kings . m See Ezek. 8. throughout . n Dion . Cassius Rom. Hist. lib. 37. o Joseph . Antiq. Iud. l●…b . 19. cap. 5. & 6. p Hist. Ecclesiast . Magdeburg . Cent. 1. lib. 1. cap. 3. p. 16. Basil. 1624. q Ezek. 36. 25 , 26 , 27. r Ezek. 11. 17 , 18 , 19 , 20 s Jer. 24. 7. t Jer. 32. 37 , 38 , 39 , 40. u Isal. 59. 20 , 21. vid. Ioan. Calv. Comment . in ●…oc . & D. Pares Adversus . ibid. x Ioh. 14. 26 & 15. 26. 1 Iohn 5. 7. y Catechis . Racoviens . in Q. X. de V. & N. Test. apud H. Alsted . in Theol. Polem . p. 322. z Book III. Chap. 4. Aph. 4. Sect. 1. 3. a Ezek. 36 ▪ 25 , 26. & 11. 19. b Ezek. 1●… ▪ 19. & 18. 31. & 36. 26. c Sicuti per nomen Cordis intelligit affectus , Ita etiam per Spiritum mentem ipsam , & omnes cogitationes designat . Spiritus hominis saepe capitur pro tota anima , & tunc comprehendit etiam omnes affectus . Sed ubi haec duo simul junguntur , Cor & Spiritus , Cor vocatur Sedes omnium affectuum , denique est ipsa voluntas hominis : Spiritus autem est facultas intelligendi . Scimus enim duas esse praecipuas animae Dotes , prior est quod Ratione polleat , Deinde , quod praedita sit Judicio & Electione . — Sed hoc principium tenendum est ▪ Animam hominis excellere primum intelligentia vel Ratione , Deinde Judicio , unde pendet electio & voluntas . Ioh. Calvin . Praelect . in Ezek. 11. 19. d 2 Cor. 5. 17. e Rev. 3. 12. with Phil. 2. 9. f Lam. 3. 23. g Mark 16. 17. with Acts 2. 4. h Exod. 1. 8. i Iohn 13. 34. k Math. 26. 29. Mark 14. 25. l Acts 17. 19. m Ier. 31. 22. n Mark 1. 27. o Eph. 2. 1 , 5 , 6. p Iohn 3 3 , 4 , 5. q 2 Cor. 5. 17. r 1 Per. 4. 1 , 3 , 4. s Iohn 3. 3. to 11. t 1 Pet. 2. 9. u 1. Cor. 1 , 26 , 27 , 28 , 29. x 2 Cor. 5. 17. Col. 3. 10. Rom 12. 1 , 2. Psal. 51. 10. y 1 Thes. 5. 23. Iohn 3. 3 , 5. z 1 Cor. 13. 9 , 10. Phil. 3. 12 , 13 , 14. a Tit. 3. 5. Iohn 3. 5. b Col. 31 10. Eph. 4. 22 , 23 , 24. c Rom. 8. 7 , 8. 2 Cor. 3. 5. Eph. 2. 8. Gen. 6. 5. Ioh. 6. 44. d Tit. 3. 4 , 5 , 6. & 1. 15 , 16. Iohn 15. 5. e Rom. 12. 2. f Col. 3. 9 , 10. g Eph. 4. 22 , 23 , 24. h 2 Cor. 5. 17 , 18. i Eph. 4. 22 , 23 , 24. Col. 3. 9 , 10. k 1 Thes. 5. 23. l 1 Cor. 13. 9 , 10. m Phil. 3. 12 , 13 , 14 , 15. n Heb. 12. 23. o 2 Cor. 4. 16. p 2 Thes. 1. 3. q Ephes. 4. 16. r Ezek. 36. 25 , 26. & 11. 19. s Ezek. 18. 31. t See D. Prideaux . Lect. 3. de Gracia universali . & Lect. 4. de Modo Conversionis . & G. Ames . Coron . Art. 4. & P. Mo●…lin's Anat. of Armin . chap. 3●… . to the end of the Book . u Eph. 5. 8. 1 Cor. 2. 14. x Ezek. 36. 26. y Act. 8. 23. z Rom. 6. 12 , 13. a Prov. 15. 8 , 9 , 26. & 21. 4. b Eph. 2. 2 , 3. 2 Cor. 4. 4. c 2 Tim. 2. 25. d John 8. 44. e Rom. 5. 6. f Gen 6. 5. g Iohn 3. 6. h Rom. 3. 9. to 19. i Jer. 44. 16 , 17. Iohn 8. 44. k Rom. 8. 7. l Gal. 5. 17. m Rom. 9. 20. to 24. n Rom. 9. 16 , 18. o Iam. 1. 18. p Tit. 3. 5. q Iohn 1. 12 , 13. r Eph. 2. 8. Phil. 1 29. s Iohn 6. 44. t Tit. 3. 5 ▪ Iohn 3. 3 ▪ 5. u Iohn 1. 13. & 3. 5. Tit. 3. 5. x Rom. 11. 24. y Rom. 11. 20 , 2●… . z John 5. 24 , 25. Eph. 2. 1. 4 , 5 ▪ 6 ▪ 1 Iohn 3. 14. a 2 Cor. 1. 9. b 2 Cor. 5. 17 ▪ c Heb. 11 3. d Psal. 51. 10. e Ier. 31. 18 , 19 , 20. f 1 Tim. 1. 13. to 18. 2 Cor. 3. 5. g Tit. 3. 3. to 8. h Eph. 2. 1. to 11 , &c. i 1 Pet. 1. 1 , 2 , 3 , 4 ▪ 5 , 15. & 2. 9 , 10. k 1 Iohn 3. 23. l Eph. 2. 8. Phil. 1. 29 ▪ Iohn 6 ▪ 44. m Ezek ▪ 18. 30 , 31 , 32 ▪ ●…oel 2. 12 , 13. n Acts 11 ▪ 18. 2 Tim. 2. 25. o ●…er . 31. 18 , 19 ▪ 20. p Lam 5. 21. q Deut. 10. 16. r Deut. 30. 6. s Phil. 2. 12 , 13. t Ezek. 18. 31. u Ezek. 36. 26. x Gen. 1. 3. y John. 11. 43. z Act. 3. 6. a Act. 9. 17. b Non igitur Deus impossibilia jubet , sed jubendo admonet , & facere quod possis , & petere quod non possis . Aug. de Natur. & Grac. contra Pelagianos . c. 43. Tom. 7. c Tit. 3. 5. Iohn 3. 3 , 5. d Rom. 11. 24. e Eph. 2. ●… , 4 , 5 , 6. John 5. 24 , 25. 1 Iohn 3. 14. f 2 Cor. 5. 17. g Col. 3. 9 , 10. Eph. 4. 22 , 23 , 24. h Eph. 2. 10. Rom. 6. 4 , 5 , 6 , 7. 2 Cor. 5. 14 , 15 , 16 , 17. Tit. 3. 4. to 9. i Ier. 24. 5. 6 , 7. k Ephes. 4. 17 , 18. 1 Cor. 2. 11 , 14. l 2 Cor. 4. 2. 4 , 6. Acts 26. 18. m 2 Cor. 3. 16 , 17 , 18. n Heb. 6. 4. 1 Cor. 2. 11 , 12 , 13. 2 Cor. 4. 6. o Deut. 29 4. p 1 John 3. 19. 20 , 21. q Heb. 8. 10. r Mat. 5. 28. s Iohn 16. 6 , 22. t Psal. 119. 32. u Psal. 9. 1. & 111. 1. & 119. 2 , 10 , 34 , 58 , 69 , 145. & 138. 1. x Heb. 11. 2. Isai. 53. 11. y Psal. 9. 10. z Ier. 31. 19. a Iohn 13. 17. b Ioh. 17. 3. c Ioh. 17. 3. 2 Cor. 4. 6. d Book . III. chap. 4. e Gen. 12. 1 , 2 3. & 17. 2 , 3 , 4 , &c. f Io. Caivin . com . in loc . Ier. 24. 6. 7. g In my Communicant Instructed . ●… p. 99. to 109. Lond. 1651. h Ezek. 36. 26. compared with ver . 24 , 25. i Ezek. 11. 19 , 20. k Cor hominis non renati vocatur Lapidcum , Ezek 11. & 36. Non 〈◊〉 reum , 〈◊〉 1. 〈◊〉 ser●… durum sit , 〈◊〉 mani bu●… flecti non possit , versa●…que sicut cera : habet tamen quandam Qualitatem , licet exiguam , ad mollitiem nempe , ut si ign●… admo●…eatur , molle fier●… queat , & malleo in omnem formam fl●…cti , quanquam remaneat ferrum . At lapis nullam habet mollitiem , neque ad mollitiem aptitudinem , ut scilicet adjutus igne mollesce●…e malleo●…ue flecti possit , permanens lapis : Sic Cor nostrum nulla ratione ductile aut flexibile est ad recti obedientiam , ide●…que opus est ut totum Cor auseratur , & aliud in ejus locum reponatūr . 2. Ex lapide nullus unquam liquor exprim ▪ poterit , unde Miraculum illud fuit maximum , cum è petra in deserto fluxe●…unt aquae : Sic è corde nostro nihil penitus exprimi potest boni , nisi aliud fiat , i. e. Elapideo Carneum . 3. Lapis non vivit ut Caro Nec in Corde est aliquid vi●…ae spiritu●…lis . 4. Non ai●… Deus , se transformaturum Cor lapideum in Cor Carneum : Sed ablaturum lapideum & daturum Carneum . Significans in nostra Natura nihil esse quod Affinitatem habeat cum Natura Dei , sed opus est ut tota vetus Natura toliatur , & nova reponatur . Hier. Za●…ch . de lib. Ar●…itr . Thes. 9. l Eph. 2. 1 , 5. John 5. 25. m Psal. 119. 25 , 37 , 40 , 88 , 107 , 149 , 154 , 156 , 159. n Rev. 3. 15 , 16 , 19. o Acts 28. 27. p Job 21. 14 , 15. & 22. 17. with Gen. 6. 5. Psal. 14. 1 , 2 , 3. & 36. 1 , 2 , 3 , 4. Rom. 3. 9. to 19. q Mar. 6. 20. 2 Kings 17. 25 , 26 , &c. r Rom. 2. 5. s Ezek. 36. 26. & 11. 19. Psal. 95. 7 , 8. Heb. 3. 7 , 8. & 4. 7. t Heb. 3. 13. u Jam. 1. 14 , 15. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . z Perfectum itaque peccatum non intelligo unū aliquod opus perpetratum , sed cursum ▪ peccandi com . pletum , &c. Io. Calv. Com. in Iac. 1. 15. a ●…t vide lapsum , imo Casum malae Conscientiae , quam minutatim & pedetentim declinet a Deo : & ita in profundum descendat , ut super eum urgeat puteus os suum . Primum quando homo assuetus bonis graviterpeccat , videtur ci adeo importabile , ut in infernum vivens descendere videatur . Processu vero temporis non Importablle , sed tamen grave videtur , &c. Pern . lib. de Consc. ad quend . religios . de mala & tranquil . Conscient . p. 1109. Antwer . 1616. b Psal. 81. 11 , 12. Rom. 1. 26 , 27 , 28 , &c. 1 Kings 22. 22 , 23. John 13. 26 , 27. c Rom. 7. 8. Isa. 6. 9 , 10. with 28. 26 , 27. d Mark 6. 52. & 8. 17. e Exod. 7. 13. & 9. 12. & 10. 1 , 20 , 27. & 11. 10. & 14. 8. f Exod. 11. 10. & 14. 8. g Psal. 114. 8. h Rom. 2. 5. i Math. 3. 9. k Rom. 7. 25. & 8. 1 , 4 , 5 , 6 , 9 , 12 , 13 , 14. Gal. 5. 17. l Rom. 8. 9 , 10 , 11 , 13 , 14. m Rom. 12. 11. Rev. 3. 19. n Psalm 42. 1 , 2 , 3. & 63. 1 , 2 , 3 , &c. & 84. & 119. 32. o ●… Phil. 3. 13 , 14. p 1 Cor. 15. 10. q 2 Cor. 12. 2 , 3 , 4 , &c. r Heb. 12. 16 , 17. with Gen. 27. 38. s Gen. 37. 33 , 34 , 35. t 2 Sam. 18. 33. u Math. 2. 18. x 2 Cor. 7. 10. y 1 Kings 21. 27 , 28 , 29. z Mat. 6. 16. a Zech. 12. 10 , 11 , 12. Acts 2. 35 , 36 , 37. Math. 26. 75. b Acts 2. 36. c 2 Cor. 7. 10. d Psal. 51. 17. e 2 Chron. 34. 19 , 27. f Psal. 51. throughout . g Mat. 26. 75. h In my Sermon intituled . A broken Spirit , Gods Sacrifices , pag. 8. to 13. Lond. 1647. i 2 Chron. 34. 19 , 27. k Exod. 7. 13. & 9. 12. & 10. 1 , 20 , 27. & 11. 10. & 14. 8. l Luke 22. 61 , 62. m 2 Sam. 24. 10. n Acts 2. 35 , 36 , 37. o Acts 9. 6. p Acts 16. 30. q Ezek. 36. 31. r Ver. 25. to 31. s Jer. 23. 29. Eph. 6. 17. t See my Sermon intituled , A Broken Spirit Gods Sacrifices . p. 25 , 26 , 27. Lond. 1647. u Da quod jubes , & jube quod vis . August . Confess . lib. 1. cap. 13. Tom. 1. x In my said Sermon . y In my Sermon intituled , A Broken Spirit is Gods Sacrifices . p. 28. to 35. Lond. 1647 z Ezek. 36. 31. a Ezek. 37. 23. b Jer. 24. 6 , 7. c Gen. 42. 21 , 22. Psal. 51. 3 , 4 , 5. d Fastidio eritis v●…bis ipsis . Iunius . e Et quod succisione digni essetis , judicabitis in conspectu vestro . Pagn . f Et reprobabitis vos In faciebus vestris . Mont. ( g ) Mercer . in Pagn . Thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Luke 18. 13. i Job 42. 3 , 4 , 5 , 6. k Luke 7 37. to the end . l Luke 15. 18 , 19. m Ephes. 3. 7 , 8. n 1 Tim. 1. 15. o Acts & Monuments of the Church . Vol. 3. p Acts 26. 18. Jer. 4. 1. Hos. 7. 16. q Act. 11. 18. 2 Tim. 2. 25. r Act 5. 31. s In my Communicant Instr●…cted . p●…g . 127. to 138. Lond. 1651. t Ezek. 11 , 1●… , 18 , 19 , 20. u Jer. 32. 38 , 39 , 40 , &c. x Nam supervacua esset imo absurda Promissio , si diceret Deus se nobis daturum , quod jam nostrum esset , & quod quisque sibi potest conferre . Io Cal. Com. in Jer. 32. 39. y Mat. 23. 26 , 27 , 28. z 1 King. 18. 21. a 1 Ioh. 2. 15. b Mat. 6. 24. c Iosh. 24. 14 , 15. d 1 Cor. ●… . 10. Eph. 4. ●… . ●… , &c. e 1 Cor. 1. 10. Phil. 3. 16. f Eph. 5. 30. 1 Cor. 12. 13. to 28. Eph. 4. 13 , 16. g Hos. 10. 2. h 1 Cor. 12. 4. to 13. Eph. 4. 6 , 7. i Phil. 2. 1 , 2. k Hieron . Zanch. Com. in Phil. 2. 2. Bez. Annot. in loc . l Bez. Annot. in Phil. 2. 2. m H. Zan. in ▪ Com. ad . Phil. 2. 2. n Iohn 18. 37 , 38. Eph. 4. 5. Heb. 6. 1. 2 Iohn 9. 10. o 1 Cor. 1. 10. p Bez. 〈◊〉 . 〈◊〉 1 Cor. 1. 10. q Io. ●…al . Co●… . in 1 Cor. 1. 10. r Eph. 4. 14. s 2 Tim. 4. 4. t Phil. 2. 2. u Acts 4. 32. & 2. 44. to the end . x Dicit Cor unum fuisse in multitudine : quia hoc longe praestantius suit , &c. Io. Cal ▪ Com. in Acts 4. 32. y Phil 2. 2 , 3. z Hier. Zan. Com. in Phil. 2. 2 , 3. a 1 Cor. 4. 17. Jer. 6. 16. b 1 Cor. 1. 10. c Rom. 10. 10. d The Confession of Faith presented to the Parliament . Apr ▪ 29 1647. e 2 Tim. 4. 2. 5. Mat. 28. 18 , 19 ▪ 1 Cor. 11. 23 ▪ &c. 1 Tim. 2. 1 , 2. f Phil. 2. 15. Thes. 5. 23. 2 Pet. 3. 14. g Gen. 5. 22. & 6. 9. h Iohn 17. 20 , 21 , 22 , 23. i Col. 1. 20. k Rom. 8. 3. l Eph. 4. 11 , 12 , 13. m D. Iohn Reynolds in his conference with Hart. p. 15. 16. Lon. 1609 ▪ n So Io. Cal. in Ioan. 17. 32. o 2 Cor. 3. 17 , 18. Joh. 1. 12 , 13 , 14 , 15 , 16. Col. 1. 19. p Ierh . Harm . in Ioh. 17. 22. Late Large Land. Annot. on Iohn 17. 22. q Bez. Annot. in loc . Piscat . in loc . r Acts 4. 32. s Act. 2. 44 , 45. t Acts 2. 41 , 42. u Acts 2. 46 , 47. x Io. Calv. Com. in Acts 2. 42. y Acts 20. 7. z 1 Cor. 10. 16 , 17. a Gal. 5. 19 , 20 , 21. 1 Cor. 3. 3. Iude ver . 19. b 1 Cor. 3. 1. to 5. c 1 Cor. 3 16 , 17. Compared with ver . 3 , 4 , 5 , 21 , 22. d Eph. 4. 1 , 2 , 3. e 1 Cor. 1. 12 , 13. f Iohn 17. 23. 1 Cor. 10. 16 , 17. Eph. 4. 15 , 16. g Iude 19. 1 Iohn 2. 19. Eph. 4. 16. h Rom. 16. 17 , 18. i Eph. 2. 21 , 22. k Quisquis ab Ecelesia segregatus adulterae jungitur a Promissis Ecclesiae separatur . Nec pervenit ad Christi praemia , qui rel inquit Ecclesiam Christi . Alienus est , profanus est , Hostis est . Habere jam non potest Deum patrem , qui Ecclesiam non habet matrem , &c. Cypr de Unitat. Eccles. Cathol . §. 5. p. 297. Edit . 1593. l Iohn . 17. ●…0 . to 24. m Ad pacis prae ●…ium venite non possu●…t qui p●…cem Domini discordiae furore r●…pesunt . Cypr. de Unit. Ecclesi . Cathol . §. 10. n Iohn 11. 50 , 51. 52. o Iohn 10. 15 , 16 , 17 , 18. p Eph. 4. 11 , 12 , 13. q Gal. 1. 6 , 7. r Act. 15. 24. Gal. 1. 7. & 3. 1. s Iohn 13. 34 1 Cor. 1. 10. Eph. 4. 1. to 7. Phil 2. 1 , 2 , 3 , 4. t Iohn 17. 20. to 24. u John 23. 35. x Psal. 1 33. 1 , &c. y Concordia res parvae crescunt ; discordia res magnae dilabuntur . z Eph. 4. 1 , 2 , 3. a Eph. 4. 1 , 2 , 3 , &c. b Ephes. 4. 15 , 16. c Eph. 4. 3 , 4 , 5 , 6. d Iohn 17. 20. to 24. 1 Iohn 5. 7. e Eph. 4. 1. to 7. f 1 Cor. 1●… . 12. to the end . Eph. 5. g 1 Cor. 12. 12 , &c. h 1 Cor. 12. 12 , 13. i Cor. 12. 12 , 13. k 1 Joh. 5 7. l Ioan. Calv. Com. in Ephes. 4. 6. m Cor. 13. 9 , 10 , 12 , 13. Heb. 12. ●…3 . n 1 Iohn 5. 7. o Heb. 1●… . 23. p Phil. 3. 21. 1 Ioh 3. 2. ●…ohn 17. 24. q A q. id etiam beata Civita●…●…ila magnum in se bonum vi debit , quod nulli superiori ullus inferior invidebit , sicut nunc non invident Aarchangelis Angeli coe●…e ri : tumq ▪ nolit esse unusquisque quod non accepit , quamvis fit paca●…issimo concordiae vinculo ei qui accepit obst . ictus ; quum nec in Corpote vult ocu lus esse quod est digitus , cum membrum utrumque contineat totius car●…is pac●… ta comp●…go . August . ●…e Civit. Dei lib. 22. cap. 30. pag. 1394. A. B. B isil . 1569. r Ibi vacabimus , & videbimus ; videbimus , & amabimus ; amabimus & la udabimus . ●…ce quod erit in fine , sine fine . Nam quis alius noster est finis , nisi pervenire ad regnum , cujus nullus est finis . Aug. ibid. p●…g . 1396. D. s Qui enim habet , servandi illi sollcitudo praecipitur ; Qui autem non habet , studium illi ut habere valeat imperatur . Hieronym . Com. in Ep. ad Eph. 4. 3. Tom. 9. t 1 Cor. 1. 10. u Eph. 4. 1 , 2 , 3 , 4 , 5 , 6. x Phil. 2. 1 , 2 , 3 , 4. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. ●…o Chrysostom . Ho●…nil . 5. in Phil. 2 a dinit . z Eph. 4. 1. to 6. Phil. 2. 1 , 2 , 3 , 4. a Act. 1. 14. & 2. 42 , 44 , 45 , 46. & 4. 32. b Eph. 4. 11 , 12 , 13. c Iohn 17. 20. to 24. d Iohn 10. 15 , 16 , 17. e 2 Cor. 13. 12. f Gal. ●… . 19 , 20 , 21. g 1 Cor. 1 , 2. with 3. 1. to 5. h Rom. 16 , 17 , 18. i 1 John 2. 19. k Acts 15. 24. l Gal. 5. 19 , 20. m Jam. 4. 1. n Eph. 4. 14. o Heb. 5. 12 , 13 , 14. p 1 Cor. 3. 1. to 8 , &c. q 1 Cor. 11. 18 , 19. r Rom. 2. 14 , 15 , 16. s Acts 23. 1. & 24. 16. Heb. 9. 14. Acts 15. 9. t Tit. 1. 15. Heb. 9. 14. u Zech. 13. 3. with Deut. 13. 1. to 6. Eph. 5. 11. x Rom. 2. 14 , 15 , 16. y Acts 23. 1. & 24. 16 z Tit. 1. 15. Heb. 9. 14. 1. Tim. 1. 19. a 1 Cor. 14. 40. 26. b Acts 26. 9 , 10. c John 16. 2. d Numb . 25. 4 , 5. & Deut. 13. 6. to the end . e Deut. 13. 1. to 6. Zech. 13. 3. f Exod. 22. 18. g Lev. 24. 11. to 17. h Rom. 14. 22. i Eph. 4. 2 , 3. Rom. 14. 1 , &c. k 1 Cor. 8. 1 , 2. l 1 Cor. 1. 7. m 1 Cor. 12. & 14. n 1 Cor. 4. 7. o ●… Cor. 3. 5 , 6 , 7 , 21 , 22. p ●… Cor. 1. 10 , 11 , 12. q Phil. 2. 1 , 2 , 3. r Tit. 1. 9 , 10 , 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 2 Tim. 3. 8. t 1 Tim. 6. 3 , 4 , 5. u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y 2 Tim. 2. 16 , 17. z 2 Tim. 4. 3 , 4. a Jude ver . 16 , 19. b Jam. 2. 1. c 1 Cor. 1. 10 , 11. 12. d Joh 1 11. Mat. 13 55 , 56 , 57. Mark 6. 3 , &c. Mat. 21. 46. Iohn 18. 35. e Act. 26. 9 , 10 , &c. f Tit. 1. 10 , 11. g Phil. 3. 18 , 19. h Rom. 16 17 , 18. i Iude Ep. ver . 4. with 2 Pet. 2. 15 , 16. k Phil. 2. 21. l 2 Pet. 2. 1 , 2 , 3. m Eph. 4. 13 , 14 , 15. 1 Cor. 1. 10 , 11. n Luke 8. 13. o Act. 8. 13. p 1 Tim. 1. 5. q Eph. 4. 13 , 14 , 15. & 3. 17. r Gal. 5. 6. s Zanch. de Natur. Dei. lib. 4. cap. 3. Quest. 1. §. 2. t Eph. 4. 1 , 2 , 3. u Phil. 2. 2 , 3. x Act. 4. 32. y 1 Cor. 13. 4. to 8. z Col. 3. 14. Claromontanus codex legit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , U●…itatis : Quod nusquam alibi inveni , sed mihi accommodatissimum videtur . Bez. Annotatan loc . a 1 Thes. 5. 13. b Heb. 12. 14. c Rom. 12 18. d 2 Cor. 13. 11. e Gal. 5. 12. f Psal. 120. 5 , 6 , 7. g Rom. 14. 19. h 2 Pet. 1. 5 , &c. i Eph. 6. 16. k 1 Pet. 5. 5. l Prov. 13. 10. m Eph ▪ 4. 1 , 2 , 3. n Phil. 2. 3 , 4. o Mat. 11. 2●… . Eph 4. 2. Col. 3. 12 Mat. 21. 5. p Eph. 4. 2 , 3. 2 ●…im . 2. 25. Gal. 6. 1. q Mat. ●…1 29. r 1 Pet. 3. 4. s Eph. 4. 1 , 2 , 3 , &c. t 2 Tim. 2. 24 , 25. u Rom. 14. 1 , &c. x Gal. 6. 1 , 2 , 3. y Eph 4. 32. z Rom. 16. 17 , 18. Mat. 24. 26. Tit. 1. 10 , 11. 2 Pet. 2. 1 , 2 , 3. Acts 20. 30. Col. 2. 19. Eph. 4 16. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 Cor. 11. 14 , 15. b 2 Pet. 2. 1. Eph. 4. 14. Rom. 16. 17. c Iren●…us advers . Haeres . lib. 3. cap. 3. d 2 Iohn 9. 10 , 11. e Rom. 14. 22. f Phil. 3. 15. g Heb. 5. 12 , 13 , 14. 1. Cor. 3. 1 , 2. h Gal. 6. 3. i 1 Cor. 1. 10. k 1 Cor. 1. 12. l Phil. 3. 16. m Phil. 2. 1 , 2 , 3 , 4. n 1 Cor. 12. 12. to the end . o Phil. 2. 21. p Hag. 1 , 2 , 3 , 4 , &c. q Jer. 32. 39 , 40 , 41. r Heb. 12 ▪ 2. s In my Believers Evidences for eternal life . Ch. 6. §. II. p. 203 , &c. t Ezek. 36. 27. u Ezek. 11. 19 , 20. x Deut. 27. 10. & 30. 2 , 8 , 20. y Math. 7. 24 , 25. z Psal. 119. 1 , 2. a John 13. 17. b Rev. 22. 14. c In Book III. Chap. 3. Aph. 3. Sect. 2. pag. 444 , &c. d Book III. Chap. 4. Aph. 4. Sect. 2. pag. 872 , &c. e Ezek. 37. 26 , 27 , 28. f Do Sanct●…fie Israel ] That is , do take it , and consecrate it to my self , and by my presence do keep it holy and invincible against all manner of injuries and offences . Large Lond. Annot. on Ezek. 37. 28. g ●…sal . 59. 20 , 21. h Rom. 11. 26 , 27. vid. Lo●…d Annot. ●…here . i Jerem. 33. 17. to 23. k Book III. chap. 4. Aph. 4. §. 1. N. 5. & 6. pag. 832 , &c. l Iohn 16. 8 , 9 , 1●… , 11. with Acts 2. 2 , &c. 35 , 36. 1 Cor. 14. 24 , 25. Rom. 8. 2. m In this Chap. in opening the fourth Covenant-Mercy . n Rom. 3. 1 , 2. o 2 Tim. 3. 16. p 2 Pet. 1. 19. Psal. 119. 105. q Eph. 2. 20 , 21. r Act. 26. 18. with Rom. 10. 17. s Act. 20. 32. t 2 Tim. 3. 16 , 17. Rom. 15. 4. u Eph. 6. 17. x Ioh. 15. 3. Psal. 119. 9 , 11. y 2 Tim. 3. 15. z 1 Cor. 3. 21 , 22 , 23. a 1 Sam. 9. 9 , 11. b Numb . 10. 31. c 1 Cor. 12. 17 , 21. d Heb. 13. 17. e Rev. 1. 20. & 2. 1. 2 Cor. 5. 20. f 1 Cor. 3. 9 , 10. g 1 Cor. 4. 1. h 2 Cor. 4. 7. i Ezek. 33. 7 , 8 , &c. k 1 Cor. 3. 5. Acts 26. 18. Eph. 4. 11 , 12 , 13. l 1 Cor. 4. 15. 1 Thes. 2. 11. m 1 Thes. 2. 7. n Mat. 28. 19 , 20. o Zech 1 ▪ 6. to 15. p Mat. 21. 33. to 45. q Ioan , Cal. Com. in Zeth . 1●… ▪ 7. r Mat. 21. 41. Acts 13. 46 , 47. with Eph. 3. 6. s Ezek. 37. 1. to 35. t Rom. 11. 15 , &c. u Jer. 32. 37 , 38 , 39 , 40. & 24. 5 , 6 , 7. x Ezek. 37. 26 , 27. & 34. 25 , 30 , 31. & 36. 28. y See Gods Covenant w●…th Abraham , Book III. Ch. 3. Aphorism 3. Sect. 1. And the Sinai-Covenant with Israel , Book III. Chap. 4. Aph. 4. Sect. 1. z Book III. Chap. 3. Aph. 3. Sect. 1. & Chap. 4. Aph. 4. Sect. 2. a Jet . 32. 40 , &c. b Isa. 54. 10 , 11 , &c. c Rom. 8. 31. d See in this sixth Ch. Aph. 2. Sect. 1. The sixth influence of the Spirit . e Isa. 55. 1 , 3 , 24. f Iohn 6. 35. g Isa. 53. 11. h Isa. 53. 1 , 2 , 3 , 4. i Math. 11. 28 , 29 , 30. & 23. 37. John 3 , 14 , 15 , 16 , 17 , 18 , 36. & 6. 35 , 37 , 47. to 59. k In Book III. Chap. 3. Aph. 5. Quest. 1 , 2 , 3 , 4 , 5 , 6 , 7. l Hab. 2. 2 , 3 , 4. m Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. n In Bo. III. Chap. 3. Aph. 3. Sect. 2. p. 441. o Ier. 24. 5 , 6 , 7. p Ezek. 36. 23. to 33. q Rom. 5. 5. r 1 Iohn 4. 19. s 1 Iohn 1. 5. Mat. 19. 17. 1 Iohn 4. 16. t Book III. ch . 4. Aph. 4. §. 2. p. 896 , &c. u Ezek. 37. 24 , 26. x Ezek. 36. 27. y Ezek. 11. 19 , 20. z Book 3. ch . 3. Aph. 3. §. 2. pag. 444 , &c. & Ch. 4. Aph. 4 §. 2. p. 872. to 896. a Relata mutuo se ponunt & tollunt . b Ezek. 37. 26 , 27. c Ezek. 11. 20. & 36. 28. & 37. 23. d Book III. chap. 4. Aph. 4. §. 2. e Eph. 3. 20. f Ezek. 36. 37. with what went before , from ver . 24 , &c. g Isa. 55. 1 , 2 , 3 , 4. with Acts 13. 34. h Ezek. 34. 25 , &c. 29. Ier. 33. 15 , 16 , 17. i Ezek. 34. 23 , &c. & 37. 24 , 25 , 26. Ier. 33. 17 , 20 , 21 , 22 , 25 , 26. k Dan. 5. 30 , 31. 2 Chr. 36. ●…2 , 23. Ezr. 1. 1 , &c. l Isai. 49. 8. to 18 , &c. m Exod. 12. n Psal. 126. 1 , 2 , 3 , &c. o See in this Aph. Sect 1. Covenant-Mercy II. p Ezek. 37. 1 , &c. q Dan. 5. 30. r 2 Chr. 36. 22 , 23. Ezr. 1. 1 , 2 , 3 , &c. s Zech. 4. 6 , 7 , 8 , 9 , 10. Ezr. 6. 14 , 15. t Rev. 1. 5. Heb. 9. 14. u 1 Pet 1. 18 , 19 , 22. Tit. 3. 4 , 5 , 6. x See before in the III. promised Mercy . y Tit. 2. 13 , 14. z Dan. 3. 1 , 2 , &c. ( a ) Catech. R●…koviens . Quest. X. b Ezek. 36. 26 , 27. c In the fourth Covenant-Mercy . d 1 Cor. 12. 4. to 12. Gal. 5. 22 , 23. Eph. 5. 9. e Math. 7. 11. with Luke 11. 13. f Gal. 3. 13 , 14. g Ezek. 37. 26 , 27 , 28. h In the fifth Covenant-Mercy . i Exod. 33. 15. k In my Key of the Bible on Ezek. § V. l Ezek. 48. 35. m See formerly , in the sixth Covenant-Mercy . n Ezek. 37. 23 , 26 , 27. o Jer. 32. 40. p Jer. 32. 40. Ezek. 37. 26 , 27 , 28. q Jer. 33. 15 , 16 , 17. r Isa. 55. 1 , 2 , 3 , 4. with Acts 13. 34. s See the II. Covenant-Mercy here . t Ezek. 36. 25 , 26 , 27. u Ezek. 37. 23. — 26. & 11. 17 , 18. x Ezek. 37. 26 , 27. 23. & 11. 20 , & 14. 11. & 36. 28. y Book III. Chap. VI. In the Preface to this Covenants Explanation . z Exod. 20. 18 , 19 , 20 , 21. Deut. 5. 22. to the end . a Jer. 24. 1. to the end of the chap. b Ezek. 37. 15. to the end of the chap. c Ezek. 37. 1. to 15. d Ezek. 37. 25 , 26. e Isa. 54. 10. f Isa. 54. 5. to 11. g Heb. 6. 17 , 18. h Ezek. 37. 23 , &c. i Hag. 2. 7 , 8 , 9. k Read diligently Ezek. 36. & 37. Jer. 32. & Isa. 49. to the end of his Prophency . l Dan. 9. 24 , 25 , 26 , 27. m 1 Cor. 5. 7. n Ezek. 37. 22. to the end with Mat. 2. 2 , 11. Ioh. 18. 36 , 37. Rev. 19. 16. o Isa. 54. 6 , 7 , 8 , &c. p Zech. 11. 7. to 15. Rom. 11. 25 , 26. q Book III. chap. 5. Aph. 6. r Ier. 33. 15 , 16 , 17. s Hag. 2. 21 , 22 , 23. t Zech. 9. 9 , 10. Isa. 53. 11. 4 , 5 , 6 , &c. u Isa. 49. 8. to 18. &c. Zech. 9. 11. x Isa. 55. 4. y Mal. 3. 1. z Isa. 53. 10 , 12. a Zech. 9. 11. b Isa. 55. 3. with Act. 13. 34. c Isa. 55. 4. d Ezek. 34. ●…3 , 24 , &c. & 37. 24 , 25 , 26. e Dan. 9. 24 , 25 , 26 , 27. f Ioan. Calv. Com. in Dan. 9 ▪ 25. g Hag. 2. 6 , 7 , 8 , 9. h Zech. 9. 9. with Mat. 21. 5. John 12. 15. Isa. 62. 11. i Mal. 3. 1. k Mal. 3. 1. & 4. 5 , 6. l Isa. 54. 6 , 7 , 8. m Psal. 137. 1 , 2 , 3 , 4 , &c. n Ezek. 37. 11. o Isa 49. 8 ▪ to 18. Zech. 9. 1●… . Ezek. 36. & 37. 15. to the end . p Ezek. 36. 21 , 22 , 23 , 24 , &c. 32. q Mal. 3. 1. r Isa. 49. 8 , 9 , 10 , &c. 13. s In this VI. chap. Aph. 1. V. t Psal. 89. 44. u Psal. 89. 39. Ezek. 21. 26 , 27. x Hag. 2. 21. y Ier. 33. 15 to the end . with Ier. 32. 37. to the end . Ezek 21. 26 , 27. z Dan. 9. 20. to the end . a Gen. 15. 13 , 17. b Exod. 3. 2 , 3. c 2 Cor. 1. 3 , 4 , 5. d Zech. 2. 8. e Isa. 63. 9. f Acts 9. 2 , 4 , 5. g Psal. 97. 11. h Psal. 112. 4. i In Aphoris . 1. of this chap. k In this chap. Aph. 1. V. l See Book III. chap. 3. Aphor. 6. Inference 1. m Isa. 55. 3 , 4 , &c. I●…r . 32. 38 , 39 , 40. Ezek. 36. 25 , 26 , 27. & 37. 22. to the end . n 2 King. 24. 2 , 3 , &c. 2 Chron. 36. 11. to 22. o In this Chap. Aph. 2. Sect 1. The I. & II. Covenant-Mercies . p See Isa. 54. throughout . & 55. 1. to 6. & 49. 8. to 18. Ier. 32. 36. to the end of the chap. & 33. throughout . Ezek. 36. 21. to the end of the chap. & 37. throughout . q See Aph. 3. in this Chap. r See Book III. Ch. 5. The General Introduction , &c. s Book III. Chap. 4. Aph. 7. Corol. 5. & Chap. 5. Aph 7. Inference 4. t Eph. 2. 12. u See my Rev of the Bible , in the chronological Table before Isaiah . x See all the four Evangelists testifying thus much . y Luke 1. 32 , 33. z Gal. 4. 22. to the end . † Gal. 4. 31. Notes for div A57385-e723610 a Eph. 2. 12. b Ier. 31. 31. to 35. Heb. 8. 6. to the end . & 9. 15 , 16 , 17 ▪ &c. & 10. 16 , 17 , 18. Math. 26. 26 , 27 , 28 , 29. 1 Cor. 11. 24 , 25 , 26. c Heb. 10. 1. Col. 2. 16 , 17. Ioh. 1. 17. d Gal. 4. 1. to 8. e Gal. 4. 24 , 25 , 26 , &c. Heb. 12. 18. to the end . f 2 Cor. 3. 14 , 15 , 16 , 17 , 18. g Gal. 4. 24 , 25 , 26. 2 Cor. 3. 6 , &c. h 2 Cor. 5. 17. i Ier. 31. 31. to 35. k Heb. 8. 6. to the end . l In my Key of the Bible on the Epist. to the Hebr. §. VI. p. 951. Lond. 1649. m Ier. 31. 31. Heb. 8. 8. n Per dies istos quorum meminit propheta Intentus omnes designar●… Christi regnum . Ioh. Calv. Com. in Heb. 8. 8. p Ier. ●…1 . 34. Heb. 8. 12. q In Book III. Chap. 4. Introduction , &c. r See ●…ook III. Chap. 4. Introduction , &c. s Acts 2. 1 , 2 , 3 , 4 , 5 , 6 , &c. to the end of the chapter . t Heb. 8. 7 , 8 , &c. 13. & 10. 9 , 10. u Iohn 19. 30. vid. Ioan. Calvin . Com. ibid. x Math. 27. 51. Mark 15. 38. y 2 Cor. 3. throughout . z 2 Cor. 3. 13. to the end . a Heb. 10. 19 , 20. b Math. 26. 17. to 31. c Heb. 10. 7. to 11. d Heb. 9. 18. to the end . e Math. 27 , 28. f Heb. 9. 15 , 16 , 17. g Math. 28. 16 , 17 , 18 , 19 , 20. h Acts 1. 2 , 3. i Eph. 4. 8. to 13. k Acts 2. 1 , &c. & 10. l Ter. 31. 31. Heb. 8. 8 , 10. m Mat. 26. 28. n Heb. 13. 20. o Psal. 110. 4. Heb. 7. 15 , 16 , 17 , 21. p Heb. 7. 23 , 24 , 25 , 28. q Luke 1. 30 , 31 , 32 , 33. r 1 Cor. 15. 24 , 25 , 26. s Math. 28. 19 , 20. with 1 Cor. 11. 26. t Eph. 4. 8 , 11 , 12 , 13. u Math. 28. 19 , 20. x Mat. 3. 1 , 2 , 3. y Math. 3. 1 , 2. with 4 17. z Math. 3. 5 , 6 , 11. Iohn 1. 33. with Iohn 3. ●…6 . & 4. 1 , 2. a Math. 11. 7 , 8 , 9 , 10 , 11. b Ioh. 3. 29. to the end of the chap. c Math. 7. 28 , 29. d Ioh. 7. 46. e Exod. 19. throughout . f 2 Cor. 3. 7 , 8 , 9 , 10 , 11. g Math. 26. 28. Heb. 9. 14. to the end . h Acts 20. 28. i Gen. 3. 15 , 20 , 21. & 15. 9. to the end . Exod. 24. throughout . k Heb. 10. 1 , &c. l Acts 2. 1 , 2 , &c. to the end . m Exod. 20. n Exod. 20. Deut. 5. o See Book III. Chap. 1. & 2. & 3. & 4. at the beginning . p Mat. 25. 31. q 1 Thes. 4. 16. r 1. Thes. 4. 16. 1 Cor. 15. 52. s 1 Cor. 15. 51. 52. t 1 Thes. 4. 17 u Mat. 25. 32 , 33. x Mat. 25. 34. to the end of the chapter . y 2 Pet. 3. 10 , 11. z Math. 24. 36. a 2 Thes. 2. 1 , 2 , 3 , &c. b August . de Civitat . Dei , l. 18. cap. 52. & 53. Tom. 5. c Cyprian . in Epist. 56. §. 1. & 58. §. 2. & 67. §. 8. d Lactan-Firmian . de Divin . Praemio lib. 7. cap. 25. e Acts 1. 7. f Deut. 29. 29. g Heb. 8. 6. h Heb. 7. 18 , 19 , 20. — 22. i Heb. 7. 20 , 21 , 22. k 1 Cor. 3. 11 , 12. &c. l Iohn 17. 3. & 4. 21 , 22 , 23. Heb. 7. & 9 & 10. 1 Tim. 2. 8. m Rev. 2. 14 , 20. n Rom. 13. 12 , 13 , 14. Ephes. 5. 8. Acts 17. 30 , 31. 1 Ioh. 3. 23. Rom. 1. 17. Eph. 5. 2 , 10. o 1 Iohn 2. 6. p 1 Thes. 2. 12. Eph. 4. 1. Col. 1. 27. 2 Thes. 1. 5. q 1 Cor. 5. 7 , 8. r Iohn 1. 11. Gal. 4. 4 , 5. s Dan. 9. 23 , 24 , &c. t Doctor Prideaux in Lect. xiii . de mille annis Apocalypticis , States this Question , Refutes the Error by many Arguments , and Answers the contrary Arguments . Mr. Robert Boyly Minister at Glasgow in Scotland , hath also derived the Original rise of this Opinion from Cerinthus the Heretique ; laid down the Opinion it self in terms as now it is held ; Confutes it by many Arguments ; And Answers such Arguments or Scriptures as are produced for defence of it . Let the diligent Reader consult him , in his Disswasive from the Errours of the time , London 1645. Chap. xi . throughout . p. 224 , &c. u Gen. 15. throughout . x Exod. 24. throughout . y Mark 15. 25 , 34 , 37. Heb. 9. 14 , 15 , &c. z Luke 23. 40. to 44. a Luke 23. 44 , 45. b Aut Deus Naturae par●…tur : aut tota Mundi Machina dissolvetur . Io. Gerh. Harm . Evangel de Passione , &c. c. 16. p. 190. a. Edit . Genev. 1628. d Rev. 1. 18. ( c ) Math. 27. 51 , 52 , 53. e Gen. 15. with Exod. 24. f Heb. 9. 11. to the end . & 10. 1. to 19. g Acts 20. 28. h Heb. 7. 18 , 19 , &c. i Heb. 10. 1 , 2 , 3 , 4. k Heb. 9. 13. l Heb. 10. 3. m Heb. 9. 7. n Eph. 5. 2. Heb. 10. 5. to 22. o Heb. 9. 12. p Rom. 5. 10. 11. q Rom. 5. 9. Heb. 9. 14. & 10. 12 , 14 , 17 , 18. r Rom. 6. 6 , 7. s Heb. 2. 14 , 15. Col. 2. 14 , 15. t Heb. 9. 24. & 7. 25. 1 Iohn 2. 1 , 2. u Heb. 10. 19 , 20. x Heb. 9. 28. y Math. 24. 36. z 1 Cor. 15. 4. Rom. 1. 4. 1 Cor. 15 20 , 21. a Acts 1. 3. Iohn 20. 14. 15 , 19 , 20 , 26 , 27. 1 Cor. 15. 5 , 6 , 7 , 8. b Math. 27. 52 , 53. c Acts 1. 9 , 10 , 11 , 12. d Heb 1. 3 , 4 , &c. & 8. 1 , &c. e Eph. 1 19 , 20 , 21 , 22 , 23. f Act. 2. 1. to 37. g Act. 2. 1. to 40. h Act 2. 37. to the end . & 4. 4. & 5. 14. i Act. 2. 41. & 8. 12 , 13. k Acts 2. 42. to the end . & 4 32. to the end . l Eph. 4. 7. 8 , 9 10 , 11. &c. 1 Cor. 12. 28 , &c. m Acts 6. 1. to 9. 1. Cor. 12. 28. n Acts 7. 55 , &c. o Acts 9. 1. to 32. p 1 Cor. 15. 10. q Missus est ad Gentes , ex latrone , Pastor ; ex lupo , ovis . August . de Tempore Serm. 47. Tom. 10. r Acts 13. 45 , 46 , 47 , 48. with Chap. 10. throughout . & 11. 1 , &c. & 15. 7. to the end . Rom. 11. 15. to the end . s Psalm 87. throughout . & 122. 1 , 2. to the end . t Luke 19. 41 , 42 , 43 , 44. with Mat. 24. 2 , 15. to 23. u Hist. Ecclesiast . Magdeburg . Cent. 1. lib 1. cap. 2. x Rev. 11. 1. y Rev. 12. 1. to the end . z Rev. 11. 2 , 3. a Rev. 11. 3. to the end . b Rev 12. 24. to the end . & 13. throughout . c Rev. 11. 7. to the end . d Rev. 14. 1 , &c. e Rev. ch . 15. 1 , &c. to ch . 21. 1. f Rev. 20. 4 , 5 , 6 , 7. g Rev. 21. 1. to 22. 6. h Rom. 11 11. to the end . i Rev. 10. 7. with 11. 15. k Eph 4. 11 , 12 , 13. l Mat. 24. 29. m 2 Pet. 3. 10. n Luk. 21. 25 , 26. o Mat. 24. 30. p Mat. 25. 31. to the end . 1 Thes. 4. 14 , 15 , 16 , 17. q Gal. 4. 1 , 2 , 3 , 4 , 5 , 6. r Gal. 4. 3 , 4 ▪ 5 , 22. to the end . Rom. 8-15 . s Heb. 12. 18. to 25. See in my Key of the Bible these words expounded . t Heb. 11. 39 , 40. u Heb. 8. 6. x Ier. 31. 31. Heb 8. 6 , 7 , 8. y Nomina sunt rerum vitamina . a Ier. 31. 31. b Heb. 8. 8. c In Book I. Chap. II. Aphorism I. Sect. I. d Ezek. 47. 12. e Math. 27. 60. f Deut. 20. 5. & 22. 8. g Deut. 24. 5. h Heb. ●… , 8. 13. i Mark 16. 17. k Exod. 1. 8. l Iohn 13. 34. m Heb. 8. 6. n Heb. 9. 12 14 , 15 , 16 , 17 , 26 , 28. & 10. 10. o Math. 26. 28. p Heb. 13. 20. q Ier. 31. 33. Heb. 8. 10. r Ier. 31. 31. Heb. 8. 8. s With the House of Israel , and with the House of Iudah . ] With the main body of my Church , consisting of Iews and Gentiles , Rom. 11. 25 , 26. Thus the large Lond. Annotat. on Ier. 31. 31. House of Irael , &c. ] Under which terms we are to understand all the Faithful , not only the Iew , but also the Gentile , who was to be ingraffed into the true olive tree . See Rom. 11. 17 , &c. The same Lond. Annot. on Heb. 8. 8. Domum Israel & Domum Iudah nominat , quod posteri Abrahae in duo regna divisi erant . Ita promissio est de omnibus electis in unum Corpus iterum colligendis , utcumque prius segregati fuerant . Ioan. Calvin . Com. ad Heb. 8. 8. videatur etiam Ioan Calvin . Comment . in Ier. 31. 31. Cum Domo Israel & cum Domo Iudah . ] An vero ad solos Israelitas & Iudaeos Pactum Novum Pert●…net ? Nequaquam . Alibi enim ad omnes Gentes extendit . Ies. 49 22. & 66. 18. Ioel 2. Hag. 2. 8. Christus quoque Novi Testamenti Gratiam extendit ad omnes Gentes ; Docete omnes Gentes , — Praedicate omni creature , &c. Nomine igitur Domus Israel & Domus Iudah universa Ecclesia Novi Testamenti insignitur : qula olim duobus illis Regnis seu Familiis tota Ecclesia continebatur . Cui quia Gentes inseri debuerunt , idem nomen in Prophetarum Scriptis obtinent , & fideles Novi Testamenti non rato Spiritualis Israel appellantur in Apostolorum Scriptis . D. Pareus in Com. ad Heb. 8. 8. t 2 Cor. 3. 6. to the end , with Exod. 34. 29. to the end . u Ioh. 7. 39. x Iohn 7. 38 , 39. Isa. 44. 3. Ioel 2. 28. Acts 2. 1 , 2. to the end . & 10. 44 , 45. 1 Cor. 12. 7. to 12. y Mat. 28. 18 , 19 , 20. Col. 2 10 , 11 , 12. Mat. 26. 26. to 31. 1 Cor 11. 20. 23. to the end . & 12. 13. z Proinde prima Sacra menta , quae ▪ observabantur & celebrabantur ex lege praenunciativa erant Christi venturi ; Quae cum suo adventu Christus implevisset , ablata sunt ; & ideo ablata , quia impleta . Non enim venit solvere legem , sed adimplere . Et alia sunt Instituta , Virtute Majora , utilitate meliora , actu faciliora , numero pauciora , &c. Aug. contra Faust. Manichaeum . lib. 19 ch . 13. Tom. 6. Hoc vero tempore p●…steaquam resurrectione Domini nostri Iesu Christi manifestissimum judicium nostrae libertatis illuxit , nec eorum quidem signorum quae jam intelligimus operatione gravi onerati sumus ; Sed quaedam pauca pro multis , eademque factu facillima , & intellectu augustissima , & observatione Castissima , ipse Dominus & Apostolica tradidit disciplina ; Sicuti est Baptismi Sacramentum ; & Celebratio c●…poris & Sanguinis Domini . Aug. de Doctrin . Christian. lib. 3. cap. 9. Tom. 3. a Eph. 2. 15 , b Eph. 4. 22 , 23 , 24. c Heb. 9. 10. d Heb. 7. 18. to the end . & 10. 1. to 19. e 2 Cor. 5. 17. Rom. 6. 4. f Ier. 31. 31 , &c. g Acts 17. 21. h Acts 17. 1●… . i Eph. 3. 3 , 4 , 5 , 6 , &c. k Rev. 2. 17. & 3. 12. l Psal. 33. 1. and often . 40. 3. m Mat. 26. 29. n Heb. 8. 13. o Isal. 65. 17. & 66. 22. 2 Pet. 3. 13. Revel . 21. 1. p A NEW COVENANT Not simply in regard of the substance of it : for the main matter and Substance of the former was as here , ver . 33. So Gen. 17. 7. Deut. 26. 17 , 18. & 29. 13. And this Old Covenant was ratified , as well as the New by the blood of the Messias , ( who was ever the same , Heb. 13. 8. 2 Cor. 1. 19 , 20. ) that blood of his being in those times , as well as typified by the blood of the Sacrifice , as by another Element is in these dayes obsigned . See the same words in a manner to this effect of either , Exod. 24. 8. compared with Mat. 26. 28. Luke 22. 20. 1 Cor. 11. 25. Heb. 9. 20. But it is in divers respects called a New Cevenant : as the Commandment of Love is in some respects called A New Commandment , though in Nature and Substance the same still that it was ever , Levit. 19 18. Mat. 22. 39. Luke 10. 27. Iohn 13. 34. 1 Iohn 2. 7 , 8. And so is it with this Covenant , though in Nature and essence it continue the same , to wit , of remission of sin and eternal Salvation by the Messias , upon condition of Faith in him , Repentance and Newness of life ; yet is it in divers regards said to be New : 1. In that it is ratified by the death of our Savour exhibited , which was but in Expectation before : The Faith of Gods people being Then fixed on the Messias to come , and to be Sacrificed for their sins , Isai. 53. 10 , 12. Iohn 8. 36. Acts 15. 11. The faith of Christians Now resting on Christ already come in the flesh , having been sacrificed for them , and being ascended up into Heaven , Iohn 1. 14. Acts 13. 31. — 34. Rom. 10. 9. 1 Cor. 5. 7. 1 Tim. 3. 16. Heb. 9. 11. — 14. and 11. 13 , 39 , 40. 1 Iohn 4. 2. 2. In that the Doctrine of the Gospel is now more fully , distinctly , and clearly revealed , then formerly it had been ; when it was more darkly , confusedly , and in Generalities only by that dimmer Candle-light which then they enjoyed , with most that then lived , apprehended and discerned , Mal. 4. 2. Iohn 3. 19. 2 Cor. 3. 18. 2 Pet. 1. 19. 3. In that the former Covenant comprehended together with those Spiritual Promises , which yet were the principal part of it , many Temporal Blessings , As the Possession of the land of Canaan , and Multiplicity of issue , and Outward prosperity , Gen. 15. 5 , 7 , 8. and 17. 2 , 7 , 8 , Psal. 105. 8. 11. Deut. 28. 1. 14. Whereas this latter runneth wholly upon the Spiritual and Celestial Blessings , Rom. 3. 24 , 25. and 5. 1 , 2. Eph. 1. 3. Heb. 8. 6. 4. In regard of those manifold Ceremonies and shadows , to the observation whereof they that lived under that Covenant were thereby strictly obliged : whereas in this latter they are all taken away , and a service of God more Spiritual substituted in the room of them , chap. 3. 26. Iohn 1. 14 , 17. and 4. 21 , 23. Gal. 3. 24 , 25. and 4. 1. — 9. and 5. 1 , 5. Heb. 9. 1. — 12. and 10. 1. — 10. 5. In regard of the dilatation and Enlargement of it , it being in those dayes confined to the Jewish Nation and State , and some few Proselytes that adjoyned themselves thereunto , Deut. 33. 4. Psal. 76. 1 , 2. and 147. 19 , 20. Rom. 3. 1 , 2. and 9. 4. Eph. 4. 12. Whereas Now it is propounded and extended without respect of persons or Places unto all indifferently of all people and Nations that shall imbrace the Faith of Christ , Isai. 2. 2. and 11. 10. and 54. 1. and 56. 6 , 7. Ier. 3. 17. Mic. 4. 1 , 2. Mal. 1. 11. Mat. 28. 19. Mark 16. 15. Luke 24. 47. Rom. 10. 18. and 15. 8. to 12. Ephes. 2. 13. to 19. Col. 1. 23. Revel . 7. 9. 6. In regard of that large measure of Spiritual Endowments and variety of Gifts , so plentifully exhibited after Christs Ascension , such as the like had never been known nor heard of before , Isai. 11. 6. Ioel 2. 28. Iohn 7. 38 , 39. Acts 2. 4 , 16 , 17 , 33. 1 Cor. 12. 4. to 10. 28. 7. In regard of the efficacy of the Spirit accompanying the use of these gifts , whereby so many millions have been out of all places converted unto Christ , Acts 2. 41. and 4. 4. and 8. 6. 12. and 9. 35. and 10. 21 , 24 , 26. and 19. 20. and 21. 20. 8. Lastly , In regard of Continuance . The Government of Gods Church by the Evangelical Ministry , ( succeeding in the room of the Levitical Priesthood and Ministry now abolished ; and the worship of God settled in place of the Mosaical Rites , now abandoned : ) being to continue without change in the Church , end among the People of God , until the end of the world , and the Consummation of all things at Christs second coming , Mat. 28. 18 , 19 , 20. 1 Cor. 11. 26. Ephes. 4. 11 , 13. See the large London Annotations on Jer. 31. 31. q Luke 22. 20. & 1 Cor. 11. 25. r Mat. 26. 28. Mark. 14. 24. s Heb. 9. 15. t In Book . I. chap. 2. Aph. 1. Sect. 1. u Testamentum , ( .i. ) testatio mētis , which is made nullo presentis metu periculi , sed sola cogitatione mortalitatis . Omne Testamentum morte Consummatum . Cooks Institutes 1 Part lib. 3 cap. 10. Sect. 586. x Acts 2. 36. y Acts 10. 26. z Heb. 1. 2. a Eph. 1. 20 , 21 , 22 , 23. b Col. 1. 19. c Iohn 3. 35. & 5. 22. d Mat. 28. 18. e Heb. 8. 6. to the end . 2 Cor. 1. 20. 2 Pet. 1. 3 , 4 1 Tim. 4. 8. Rom. 8. 16 , 17. f Heb 8. 6. to the end . Mat. 26. 26. to 31. g Luke 22. 20. 1 Cor. 11. 25 , 26. h Acts 2. throughout . See also the ensuing Hystory of the Acts of the Apost . i Heb. 9. 15 , 16 , 17 , 18 , 19 , 20 , &c. k Heb. 9. 11. to the end . & 10 , 1 , &c. 7. 18 , 19 , 20 , 21 , 22 , &c. l Heb. 9. 11. to 18. m Heb. 8. 7 , &c. n Heb. 12. 18. to 25. 2 Cor. 3. o Heb. 8. 6 , 7. p Heb ▪ 8. 6. q Heb. 7. 22. r Heb ▪ 8. 6 s In this Book IV. Ch. 1. Aph. 2. Partic. IV. t In my Key of the Bible , on Heb. 12. 18 , &c. u Heb. 9. 11. to the end & 10. 1. to 22 x Heb. 7. 20. 21 , 22 , 23 , &c. y Heb. 13. 20 , 21. z Heb. 8. 10 , 11 , 12. a 2 Cor. 3 11. b 2 Cor. 3. 6. to the end . Gal. 4. 21. to the end . Heb. 12. 18. to the end . c Non intelligit Paulus illic simplicem & genuinum sensum Legis ; Sed vocat Literam alla ratlone , quia tantum proposuerat hominum oculls , quid rectum esset , deinde etiam aures ipsas docuerit . Sed nomen Literae refertur ad Scriptum : quasi diceret , Scripta fuit lex in lapidibus : fuit igitur Litera . Evangelium autem quid ? est Spiritus : h. e. Deus non tantum dirigit sermonem ad aures & oculos hominum in Evangelio , sed intus etiam docet corda ipsa & mentes . Calv. in Ier. 31. 33. d Heb. 8. 10. Ier. 31. 33. e Heb. 10. throughout . f Rom. 3. 20. g Gal. 3. 10. h Heb. 10. 1 , 2 , 3 , 4 , &c. i Iohn 8. 36. k Ier. 31. 31. Heb. 8. 8. & 13. 20. l Heb. 8. 8. 9 , 10. Gal. 4. 22. to the end . 2 Cor. 3. 6. to the end . Heb. 12. 18. to the end . m Heb. 9. 14 , 15 , 16 , 17 , & 8. 13. & 7. 22. n Heb. 9. 14 , 15. & 10. 9 , 10 to 22. Gal. 4. 4 , 5 , 6. & 3. 13 , 14. 1 Cor. 15. 3 , 4 , & c. ●…ph . 4. 8 , 9 , 10 , 11. Acts 2. 1 , 2 , &c. 33. o Heb. 9. 8. Ier. 31. 31. p As hath been already evidenced , In this IV. Book , Chapt. I. Aph. 1. q Iohn 3. 16. 36. Mark 16. 15 , 16. Acts 2. 38. & 3. 19 , 20 , 26. Gal. 5. 6. 1 Cor. 2. 9 10. Math. 10. 37. Luke 14. 26. Tit. 2. 14. Ephes. 2. 10. r Heb. 8. 10 , 11 , 12. ●…er . 31. 33 , 34. s Math. 28. 19 , 20. & 26. 26. to 31. 1 Cor. 11. 20 , 23 , &c. t Ephes. 1. 13 , 14. Rom 8. 15 , 16. Gal. 4. 6 , &c. u Eph. 2. 12. x Heb. 8. 6. y Heb. 7. 19 , 20 , 21 , 22. & 8. 13. & 9. 15 , 16 , 17 , &c. z Math. 28. 18. Mark 16. 15 , 16. a Heb. 8. 10 , 11 , 12. Ier. 31. 33 , 34. Heb. 9. 14 , 15. & 10. 1. to 21. b Heb. 9. 14 , 15. c Haec descriptio Nov●… Testamenti naturam perspicu●… explicat , ●…amque in tribus his potissimum consistere ostendit . I. In genere Doctrin●… , aperto & plano , merè Evangelico de benefici●…s gra●…uitis Messiae exhibiti . II. In immunitate à maledictione legis , & ab onere legalium rituum , & politiae Mosaicae . III. In Ecclesi●… Nov●… amplitudine seu ●…latatione per totum o●…bem , unde Catholica dicitur . D. Pareus in Prolegom . General . ante Ep. ad Rom. pag. 42. a. Franco●…urt . 1647. d The Nature of this Testament stands principally in three things . 1. ●…he kinde of Doctrine , plain , full , and meerly ●…vangelical . 2. In freedom from the curse of the Law , and freedom from legal Rites . 3. In the amplitude and enlargement of the New Church , throughout all Nations of the world . M. Ioh. Ball in his Treatise of the New Covenant . Chap. 1. pag. 198. London , 1645. e Ier. 31. 31 , 33. Heb. 8. 8 , 9. f Heb. 9. 15 , 16 , 17. g Heb. 10. 14 , 15 , 16 , 17. h Ier. 31. 33 , 24. Heb. 8. 10 , 11 , 12. & 10. 16 , 17. i Mat. 28. 18 , 19 , 20. ( h ) See Iohn Forbes his Treatise of Iustification , chap. 10. more fully clearing this . l 1 Cor. 8. 6. Rom. 11. 36. m Eph. 2. 18. n Heb. 8. 10. 2 Cor. 6. 16 , 17 , 18. Acts 8. 35. to 39. Eph. 1. 5. o Rev. 1. 5. Rom. 5. 9. 1 Cor. 1. 30. Ier. 23. 5 , 6. & 33. 15 , 16. p 1 Cor. 6. 11. Ioh. 3 , 3. 5. Tit. 3. 5. Gal. 5. 22 , 23 , 24 , 25. q Opera Trinitatis ad extra sunt indiv●…sa . r Ioh. 5. 19 , 20. s Ier. 31. 31 , &c. t See Ier. 29. & 30. & 31. & 32. & 33 , &c. u Heb. 7. 2●… . & 9. 15 , 16 , 17. x Mat. 26. 28. y Heb. 9. 18 , 19 , 20 , 21. Exod. 24. z Exod. 24. 8. Heb. 9. 20. a Heb. 9. 15. b Acts 2. 1. 38 , 39. c 2 Thes. 2. 13 , 14. d See ●…er . ch . 2●… . to ch . 34. &c Ezek. 37. e 2 King. 17 1 to 24. & 18. 9 to 13. f Ezek. 37. 15. to the end . g To this effect Calvin in Com. in Ier. 31. 31 , &c. Expounds this occasion of Gods Promising this New Covenant . h Heb. 7. 18 , 19. i Heb. 8. 6. to the end . k Heb. 7. 18 , 19. & 9. 8 , 9 , 10 , 11 , 12. & 10. 1 , &c. l Heb. 10. 14. m Heb. 8. 10 , 11 , 12. n Heb. 10. 15. to 21. o Heb. 9. 14 , 15 , &c. p Pr●…varicationum sub ●…eteri Foedere . ] An vero patribus praevaricationes non fuera●…t remissae ? & cur praevaricationum veteris Foederis potius meminit , quam Novi , cum Novi Foederis Mediator videatur potius Novi Foederis praevaricationes expiare debui●…se ? Respond . Non hoc vult , quasi praevacationes Novi Foederis non etiam expiarit . Id enim dubitatione vacat . Ad vete●…es vero praev●…ricationes mortem Christi extendit , ne ad novi duntaxat Testamenti tempus ejus vigorem adstrictum putemus . 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veteres peccata eluere , Conscientias purgare non potuisse : Deus quoque sub Novo demum ●…oedere praevaricationum remissionem promiserat . Hinc videbatur patribus negata peccatorum remissio . Non , inquit , negata fuit eis remissio , sed sub Novum ●…oedus suspensa fuit vera peccatorum expiatio . Quare patribus obtigit quidem promissa prepitiatio : non vero propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , victimas , purgationes , lotio●…es typicas ; sed propter mortem Mediatoris Novi Testamenti . Locus non absimilis est Apostoli , Rom. 3. 25. — per remissionem peccatorum praecedentium . id est , eorum , quae sub veteri Foedere remiss●… quidem , sed nondum expiata fuerant Mediatoris Sanguine . &c. D. Pareus in com . ad Heb. 9. 15. q There is nothing in man to move God to shew mercy , but only misery ; which might be an Occasion but can be no Cause , either why mercy is promised , or salvation granted . If man had not fallen from Grace and state of innocency , God had never sent his Son to redeem him , nor shewed mercy , reaching to the pardon and covering of his iniquity ; If he had not lost himself , Christ had never come to find and restore him ; If he had not wounded himself ▪ he had not been healed and repaired of Grace . Man then is a Subject on whom God bestows Grace , and in whom he works it ; and his misery an Occasion that the Lord took of manifesting his Mercy , in succouring and lifting him up out of that distress ; But the Free-grace and love of God is the Sole cause of what the Lord hath promised in this New Covenant , and doth give according to Promise . Mr. Ioh. Ball in his Treat . of the New Covenant , Chap. 1. p. 199 , 200. Lond. 1645. r Ier. 31 , 32. with Heb. 8 , 9. s Ezek. 36. 21. to the end . t Eph. 2. 17. 1 Pet. 2. 9 , 10. Eph. 2. 1 , 5 , 10. u Heb. 8. 8 , 10 , 12. & 10. 16 , 17. x Gen. 3. 15. y Gen. 6. 18. & 7. 1. z Gen. 12. 1 , 2 , 3. & 15. 18. Rom. 4. 1 , 2 , 3 , 4 , 5 , 9 , 10 , 11 , 12 , 13. a 1 Chron. 17. 19. with the context . b Ezek. 36. 21. to the end . c Rom. 9. 16 , 18. d Tit. 3. 5 , 6. e 2 Cor. 1 , 3. f Ephes. 2. 4 , 5 , 6. g Heb. 8. 12 h Eph. 2. 4. i Iohn 3. 16. k Rom. 8. 32. l 1 Iohn 3. 1 , 2 , 3. m Rev. 1. 5 n Iohn 15. 13. with Rom. 5. 6 , 7 , 8. o Ephes. 3. 14. — 17 , 18 , 19. p To like effect Zanchy expounds this excellent Scripture out of Photius . q Eph. 1. 4. Iohn 10. 27. 28. r Mat. 28. 19. Eph. 3. 6. & 2. 17 , 18 , 19. Isa. 53. 3. s Iohn 3. 16. Isa. 53. 3. Rev. 1. 5. Gal. 2. 20. 1 Cor. 15. 3 , 4 , &c. Col. 2. 14 , 15. Heb. 2. 14 , 15. Eph. 2. 5 , 6. 1 Cor. 15. 20 , &c. H●…b . 9. 12. t Eph 4. 10. Heb. 9. 24. Iohn 14. 2 , 3. & 17. 24. u 2 Cor. 1. 20. See also what I have ▪ elswhere said of this text . Book . 2. ch . 2. Aph. 2. Sect. 2. p. 75. x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y Ioan. Calv. com . in 2 Cor. 1. 20. z In Book II. ch . 2. Aph. 2. Sect. 2. pag. 73. &c. a Gal. 3. 29 b Large Lond. Annotat. on 2 Cor. 1. 20. c Gal. 3. 26. d 1 Tim. 1. 17. e Iam. 1. 17. f 1 Cor. 1. 24. Col. 2. 2 , 3. g Ioh. 14. 17. Isa. 11. 2. h 2 Cor. 3. 18. & 4. 6. i Heb. 8. 11. k Isa. 6. 3. l Psalm 145. 17. m 2 Tim. 2 13. T it 1. 2. Heb. 5. 6. & 7. 17. Iam. 1. 17. n Heb. 7. 22. & 9. 15 , 16 , 17. o Heb. 8. 8 , 10 , 12. & 10. 16 , 17. p Heb. 10. 5. to 21. Ephes. 5. 2. q Heb. 9. 12 , 13 , 14. 1 Pet. 1. 18 , 19. Gal. 3. 13 , 14. Rom. 5. 9 , 10. r Ier. 31. 31. with the context foregoing and following . s Ezek. 37. 11. t Rom. 5. 12. & 6. 23. u Acts 8. 23. 1 Cor. 15. 56. x Heb. 10. 16 , 17 , 18. & 8. 12. y Heb. 10. 1 , 2 , 3 , &c. z Gen. 3. 15. a Gen. 6. 17 , 18 , &c. b Gen. 15. 13. to the end . c Deut. 12. 9 , 10 , &c. d Ezek. 37. throughout . e Acts 26. 17 , 18. f Rom. 5. 9 , 10. g Gal. 3. 13 , 14. h Eph. 2. 1 , 5. i Rom. 8. 1. k 2 Cor. 3. 12. to the end . l Mat. 28. 19 , 20. Ma●…k 16. 15 , 16. m 1 Tim. 1. 1. n 2 Cor. 1. 4 , 5. o Acts 7. 55. to the end . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ignatius in Epist. ad Roman . p. 86. Oxon. 1644. q Deut. 30. 6. Ezek. 36. 25 , 26 , 27. r Acts 2. 1 , 4 , 16 , 17 , 18 , 33. s Ioh. 4. 14. t Joh. 7. 37 , 38 , 39. u Ioh. 14. 16 , 17. x Iam. 5. 13. y Rom. 8. 15 , 26. z Rom. 8. 16. a Eph. 1. 13 , 14. b Heb 8. 10 , 11 , 12. Ier. 31. 31 , 32 , 33 , 34. c Psal. 40. 6 , 7 , 8 , 9 , 10. with Heb. 10. 5. to 11. d In foro pol●… , & in foro soli . e 2 Cor. 4. 8 ▪ 9. f 1 Cor. 11. 32. g 1 Kings 17. 18. h Iob 14. 16 , 17. i Iob 13. 26. k Heb. 8. 12. l Heb. 8. 10. m Heb. 8. 11. n Heb. 8. o 1 Sam 27. 1. p Job 6. 2 , 3. q Heb. 8. 10. r Judg. 6. 13. s Isa. 49. 14. t Iob 13. 24. u Heb. 13. 20. x Isa. 54. 7 , 8. y Isa. 49. 14 , 15 , 16. z Rom. 5. 10. & 8. 7. Col. 1. 21. a Rom. 5. 6. Ioh. 15. 5. Eph. 2. 1 , 2 , 3 , 5. Phil. 2. 13. b 1 Tim. 3. 16. John 1. 14. 1 Tim. 2. 5 , 6. Heb. 9. 15. & 12. 24. c Heb. 7. 22. d Ier. 31 , 31 , 32. 3 & H●…b 8. 8 , 9 , 10 , &c. e Ier. 31. 31 , 32 , 33. Heb. 8. 8 , 9 , 10. f In Book III. ch . 4. Aph. 3. g Gen. 32. 24. to 30. h Gen. 49. 8. to 13. Iudges 1. 1 , 2 , &c. 2 Sam. 2. 4 , &c. & 7. 5. to 1●… . Heb. 7. 14. i Rom. 11. 17 , 24. Ephes. 3. 6. & 2. 13 : to the end . k Ezek. 37. 15. to the end of the chapter . l Acts 2. Throughout . m Erat vero tum ( ut omnes norunt ) in duas factiones scissum Davidis regnum , quas significat prop●… Novi pacti interventu ru●…sus con●…unctum iri . B●…z . An. in Heb. 8. 8. n Ier. 31. 31. o Ier. 31. 23. p Acts 2. 1. to the end . q Acts 2. 36 , 37 , 38 , 39. r Gen. 12. 2 , 3. & 17. 7 , 8. & 22. 16 , 17 , 18. & 26. 3 , 4. & 28. 12 , 13 , 14 , &c. s Gen. 12. 2 , 3. & 17. 7 , 8. & 22. 16 , 17 , 18. & 26. 3 , 4. & 28. 12 , 13 , 14 , &c. t Rom. 25. 8 , 9 , 10 , 11 , 12. u Mat. 10. 5 , 6 , 7. &c. x Mat. 28. 18 , 19 , 20. y Acts 2. 5 , &c. z Acts 6. 1. & 8 35 , &c. a Acts 8. 1. to 26. b Act. 10. 1. to the end . & 11. 19 , 20 21. c Acts 13. 45 , 46. 47 , 48. d Mat. 3. 5 , 6. Ioh. 4. 1 , 2. Mat. 26. 17. to 31. e Acts 2. 5 , 41 , 42. f Act. 3. 25 , 26. g Rom. 11. 17 , 18 , 19 , 20 , 21 , 22 , 23 , 24 , 25. h Rom. 11. 11 , 12 , 15. i Rom. 11. 11 , 12 , 25 , 26 , 27. k Ier. 31. 31 , 33. Heb. 8. 8 , 10. l Rom. 11. 17 , 29. m Eph. 3. 4 , 5 , 6. See 〈◊〉 . Bain on this place . n Ephraim , vel 10. tribus ge●…untypum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Domum Israel & Domum Iudah nominat , quod po●…teri Abrahae in duo regna divisa erant : Ita promissio est , de omnibus electis in unum corpus iterum colligendis , u●…cumque prius segregati fuerint . Ioan. Calvin . com . in Heb. 3. 8. p Ecce dies venient ] Tempora Messiae exhibiti in carne designat , phrasi Prophetis Consueta . Tunc lgitur promittit se novum ●…oedus pacturum cum Domo Israel & cum Domo Iudah . An vero ad solos Israelitas & Iudaeos pactum Novum pertinet ? Nequaquam . Alibi enim ad omnes gentes extendit : Ies. 49. 22. & 66. 18. Ioel 2. Hag. 2. 8. Christus quoque Novi Testamenti graciam extendit ad omnes gentes : Docete omnes gentes . Praedicate omni creaturae , &c. Nomine igitur Domus Israel & Domuus Iudah universa Ecclesia Novi Testamenti insignitur : Quia olim duobus illis Regnis seu familils tota ecclesia continebatur . Cui , quia gentes inseri debu●…runt , idem Nomen in Prophetarum Scriptis obtinent : & fideles Novi Testamenti non raro Spiritualis Israel Appellantur in Apostolorum Scriptis . D. Pareus in Com. ad Heb. 8. 8. q With the House of Israel , and with the House of Iudah . ] As ver . 27. Chap. 3. 18. With the main Body of my Church consisting of Iews and Gentiles , Rom 11. 25 , 26. Large Lond. Annot. on Ier. 31. 31 , 33. — with my whole Church of choice ones . With the House of Israel , &c. ] Then , The Party in the New-Covenant is not all Mankinde , but the Church of the New Testament ; the Spiritual Israel and Iudah . D. Dickson on Heb. 8. 8. r Gen. 9. 27. s Gen. 12. 3. t Gen. 22. 1●… . u Gal. 3. 8. x Psal. 2. 8. See also Psal. 22. 27 , 28. & 72. 11. & 86. 9. & 110. 2. 3. y Isa. 49. 6. with Acts 13. 46. 47. z Iohn 10. 16. a Rom. 15. 8. to 13. b Psal. 18. 49. c Deut. 32. 43. d Psal. 117. 1. e Isal. 11. 10. f Ephes. 2. 13. to the end . & 3. 6. g Ephes. 2. 11 , 12 , 13 , 14. h Gal. 3. 13 , 14. i Ephes. 2. 16. k Ephes. 2. 14 , 15 , 16 l Ephes. 2 18 , 19 , 20 , 21 , 22. m Mark 16. 15 , 16. n Math. 28. 18 , 19 , 20. o Acts 10 1. to the ●…nd . p Acts 9. 15. & 26. 20 & 22. 21. Rom 15. 15 , 16. 〈◊〉 . 3. 8 , 9. q See the H●…story of Peter , Acts 10 & 11. & 12. & of Paul , Acts 13. to the end of the Book . r Ephes. 2. 17. s Acts 2. 38 , 39. t Acts 10. 34 , 35. & 15. 9. u Gal. 4. 22. to 31. x Isa. 54. 1 , & c. y Gal. 4. 31. z Gal. 5. 1 , & c. a Gen. 7. 1. with ver . 7. b 2 Sam. 23. 3 , 4 , 5. c Eph. 2. 11 , 12. d Gen. 17. 7 , 8. e Gen. 17. 19 , 21. & 21. 12. Rom. 9. 7. f Rom. 9. 10 , 11 , 12 , 13. g In Book III. ch . 4 ▪ Aph. 4. Sect 1. p. 801. h God took into the Covenant of Grace , Not the parents only , but with them their Infant-Seed ; This is the express Tenour of the Covenant , Gen. 17. 7. betwixt God and Abraham , between me and thee , and thy Seed , to be a God unto you . What Seed meaneth he ? His Infant-Seed , ver . 12. He that is eight dayes old , whether it be a child of thy loyns , or of a Stranger , a proselite , which is not of thy seed . This Covenant was first made with Abraham , Gen. 12. 3. Wherein God promised that in his Seed should all the Nations of the earth be blessed , i e. in Christ ; and it was renewed with the sign of Circumcision added unto it , Gen. 17. 7 , 12. Wherein observe three things . 1. That the Covenant made with Abraham , was the Gospel-Covenant , wherein blessedness was promised in and through Christ the promised Seed . For , God preached the Gospel to Abraham when he said ; In thy seed shall all Nations be blessed , as Saint Paul reasoneth , Gal. 3. 8. The which Covenant seeing it was 430. years before the Law , and not disanulled by the coming of the Law , it was to endure till the Seed should come to whom the Promise was made , ver . 17 , 19. and consequently to the end of the world , because Christ came to establish the Covenant made to the Fathers , Rom. 15. 8. and after Christ no more changes to be expected . 2. That the persons with whom that 〈◊〉 - Covenant was made , were Abraham and his Infant-Seed , and all Nations , even us Englishmen and our Infant-Seed , as appears , Gen. 17. 4 , 11. My Covenant is with thee and with thy Seed in their Generations , and with the stranger that is not thy Seed , all of them must be circumcised , compared with Rom. 15. 8 , 15. Now I say that Iesus Christ was a Minister of the Circumcision ( i. e. of the Jews ) for the Truth of God , to confirm the Promises ( of the Covenant ) made unto the Fathers , and that the Gentiles might glorifie God for his Mercy , being made partakers with them of the same Promises , according as it is written , Rejoyce ye Gentiles with his people , &c. Now this Covenant of Promises made with the Fathers , Christ should not confirm , but clip and curtail it , if so great a part as all our Infants be left out and excluded . But if God take our Infants into Covenant ; who shall dare to exclude them ? 3. When God at first gave that Covenant to Abraham and to the Nations , he gave withall a Commandment that the initial mark of the Covenant should be set upon all whom he had taken into Covenant , both Jews and Gentiles , and their Infants . The Covenant it self and the mark of th Covenant are alike extended to all the same persons , whether young or old , Gen. 17. 12. Note further , that when Christ renewed and established that Covenant in his own blood , though he changed the Sign , yet he repealed not that Commandment : Nay he added a New Commandment , enjoyning the New sign Baptism to be given to all Nations , Mat. 28. 19. without exception of any persons formerly received into Covenant . So that we are under a twofold Commandment to Baptize our Infants : One , Of God who first made the Covenant , and gave that Commandment , the which is still so of force , that if Christ the Lord of the House had not changed it , we were all bound at this day to be circumcised . And seeing he hath changed that Sign into Baptism , but not the Covenant it self , nor the Commandment thereto annexed ; it followeth , That by the Old Commandment enjoyning Infants to be marked , and by Christs New Commandment enjoyning Baptism to be that Mark : All , that are not excepted out of the Covenant , stand bound to receive it , &c , Mr. William Lyford in his Apologie for our Publike Ministry and Infant-Baptism . Quest. 2. p. 32 , 33. i This is to be understood of the children of strangers , for none of them , if of age to consent or dissent , was to be compelled to be circumcis●…d . For Circumcision was to be used but as a token of the Covenant , ver . 11. And he that was out of the Covenant , ( as all those who were not of Abrahams Seed by the free-woman were , unless they were Proselites , and willingly betook themselves to the profession of the Religion of Abraham , and then they were Abrahams spiritual , though not his carnal posterity ) was kept out from Circumision also . Large Lond. Annotat. on Gen. 17. 13. k In the Assumption of the second Argument . l 1 Cor. 7. 14. m Tit. 1. 15. 1 Tim. 4. 4 , 5. 3 , n Luke 1. 72. Psal. 105. 42. o 1 Cor. 7. 14. p Rom. 11. 16. q Rom. 11. 16. compared with the context . See this Scripture solidly expounded and urged for maintaining of childrens Covenant-holiness of Foederate parents , and ●…en exceptions to the contrary re●…elled , by my Godly judicious and learned friend Mr. Tho. Blake in his vindic . Foederis . ch . 38. r Rom. 9. 7. to 14. s Rom. 11. 17 , 18 , 19 , 21 , 23 , 24. t Rom. 11. 17 , 19 , 24. & 4 ▪ 11 , 12 , 13. Gal. 3. 7. Eph. 2 , 13. to the end . & 3. 6. u 1 Cor. 7. 14. x See the Series of the Context to this effect in my Key of the Bible . on 1 Cor. 7. 12. to 18. y See this Scriptu●…e judic●…ously vindicated from misinterpretations by my Godly and learned friend Mr. Tho. Blake in his vindic . Foederis . chap. 39. z John 1. 12 , 13. & 3. 3 , 5 , 6. a The Corinthians had propounded to the Apostle their doubt ; If a believing husband might lawfully cohabit with his unbelieving wife . The Apostles Answer is affirmative : And the Reason of the Answer is , because what ever the unbelieving parties may be in themselves , yet their cohabitation is sanctified to believers . And of this Sanctification the Holiness of their children is brought for an Evidence : Since the Lord counted their children holy and in Covenant with him , the believers might rest assured , that their abode with their Companions ( though unbelieving ) was acceptable unto God. The Apostle here is speaking of Husbands and Wives , not of Men and Whores . — To have said , that children was lawful , was no more then that their Marriage was lawful , which was not the Question : But to say that the children of their lawful Marriage were Holy , did infer not only the lawfulness of the Marriage , but the Sanctified use of the marriage , and that now their cohabitation was without sin , and acceptable to God. Mr. Ro●… . Baily in his Anabaptism unsealed . chap. 5. p. 138. b Gen. 12. 2 , 3. & 17. 7 , 8. & 22. 16 , 17. & 26. 3 , 4. & 28. 12 , 13 , 14 , &c. c Rom. 15. 8. to 13. d Compare Rom. 15. 8. with Acts 3. 25 , 26. & Gen. 12. 3. & 17. 7 , 8. & 22. 16 , 17. & 26. 3 , 4. & 28. 12 , 13 , 14. e To Abraham , Gen. 12. 2 , 3 & 17. 7 , 8. & 22. 16 , 17. To Isaac , Gen. 26. 3 , 4. And to Iacob , Gen 28. 12 , 13 , 14 , &c. f Acts 2. 38 , 39. g Acts 2. 10 , &c. h Acts 2. 38 , 39. i In Position 1. Reason 5. there se●… . k Gen. 12 ▪ 2 , 3. & 17 7 , 8. & 22. 16 , 17. & 26. 3 , 4. & 28. 12 , 13 , 14 , &c. l Acts 2. 5 , 9 , 10 , 11. Ioh. 8. ●…3 , 39. m Acts 3. 12. — 19. — 25 , 26. n Acts 2. 38 , 39. with ver . 16. to 22. o Mark 16. 16. Math. 28. 19. Rom. 15. 8 , &c. p Acts 2. 37 , 38 , 39. q Acts 2. 39. r Gen. 17. 7 , 8 , &c. s Gen. 17. 7 , 8 , 12. & 12. 2 , 3. & 22. 16 , 17. t 2 Thes. 3. 1 , 2. 1 Cor. 11. 13. to 17. u Gen. 17. 7 , 8 , &c. Luke 1. 59. & 2. 21. x 1 Cor. 7. 14. Rom. 11 , 16. y Acts 2. 38 , 39. z Rom. 15. 7 , 8 , &c. to 13. Math. 28. 19 , 20. a Mark 10. 13 , 14 , 15 , 16. b Mr. Rob. Baylie in his Anabaptism unsealed . chap. 5. p. 134 , 135. c It is ( said one well ) Gods great work to Church the world ; and the Devils counter-work is to Heathenise the Church . It troubles the Devil much , That ch●…ldren from their Infancy should be under an engagement , To receive Nurture and Admonition in the Lord , To frequent the ordinances , and to own Iesus Christ by an external profession . If he could but contrive to prevent their coming in to that Engagement , he might hope more easily to keep them out , when they are grown up , then to work them out ( so grown up ) to a renouncing of Christianity , which yet he hath brought some unto . A Treat . entituled , A Blow at the Root ; or , A Discovery of Satans Devices . p. 154. d Exod. 6. 3 , &c. e Ier. 31. 31 , 32 , 33 , 34. f See ●…ook II. Chap. 2. Aph. 2. Sect. 5. p. 139 , &c. 〈◊〉 Book III. chap 4. Aph. 3. pag. 792 , &c. g Gen. 3. 15. h Gen. 6. 18 , &c. i Gen. 17. 7 , 8 , &c. k 2 Sam. 23. 5. l Ezek. 37. 26. m Deut. 5. 2 , &c. n Ier. 31. 31 , &c. Acts 2. 38 , 39. o Gen. 17. 12 , 13. Exod. 12. 48 , 49. p Math. 28. 19 , 20. Mark 16. 15 , 16. q Isaiah 66. 18. to 22. See also Isa. 60. throughout . r Acts 3. 25 , 26. & 13. 46 , 47. s 1 Kings 11. 4. to 14. 26. to 37. t 2 Kings 18. 9 , 10 , 11 , 12. u 2 Kings ch . 24. & 25. x Ezek. 37. 15. to the end . y Acts 2. 5. to 14. 41. & 4. 4 & 5. 14. & 6. 7. & 9. 31. & 12. 24. & 21. 20. z 1 Pet. 2. 9 , 10. with 1 Pet. 1. 1. a Jer. 31. 31 , &c. b Rom 11. 11. to the end . c Psal. 148. 14. Eph. 2. 17 , 18. d Math. 15. 26. Mark 7. 26 , 2●… . e Deut. 14. 2. Gal. 2. 15. f Acts 7. 38. Rom. 9. 4 , 5. & 11. 12 , 15. Eph. 2. 12. g Eph. 2. 13 , 14 , 15 , 16 , &c. h Eph. 2. 14 , 15 , 16. i Eph. 2. 16 , 17 , 18 , 19 , &c. Heb. 9. 12 , 13 , 14 , 15 , 16. k Eph. 3. 3 , 4 , 5 , 6 , 7 , 8 , 9 , &c. l Ephes. 4. 11 , 12 , 13. m Eph. 2. 12. n Eph. 3. 3 , 4 , 5 , 6 , &c. and 2. 19 , 20 , 21. o Acts 15. 8 , 9. Gal. 3. 13 , 14. p Rom. 15. 8 , 9 , 10 , 11 , 12. q Acts 13. 46 , 47 , 48. r In this fourth Chap. Aph. 1. s Acts 2. 38 , 39. t I●…r . 31 31 , 32 , &c. Heb. 8. 8 , 10. u Iohn 1. 6 33. x Math. 28. 19. y 1 Cor. 11. 23 , &c. Math. 26. 26. to 31. z Math. 3. 13 , &c. with chap. 4. a Math. 26. 26. to 31. 1 Cor. 11. 23. b Rom. 6. 3 , 4 , 5. c Gal. 3. 27. d Iohn 3. 3 , 5. Tit. 3. 5. e Gen. 17. 7 , 8 , 9 , 10 , 11 , 12 , 13 , 14. Exod. 12. 48 , 49. f Luke 2. 21. g Ier. 9. 25 , 26. h Rom. 4. 9. &c. & 15. 8. i Exod. 12. 3 , 4 , 45 , 46 , 47 , 48. k Mat. 28. 19 , 20. m Acts 16. 14 , 15. & ver . 31 , 32 , 33. 1 Cor. 1. 16. n Act. 2. 38 , 39. o In this 4. Chapt. 1. Aph. III. Position 5. Argument . p See , Position III. of this fourth chap. Aph. 1. q Mat. 28. 19 ▪ 20. r Secondly , we have The persons to whom they were to do this , All Nations , whereas before the Church was tyed to one Nation , One Nation only were disciples , Now their Commission was extended to make all Nations Disciples ; Every Nation which should receive the Faith , should be to him now , as the peculiar Nation of the Iews had been to him in time past . In a word , Nations here are opposed to the One Nation before . Now we know that when that one Nation of the Iews were made disciples and Circumcised , their Infants were made Disciples ( made to belong to Gods school ) and Circumcised with them . When that Nation was made Disciples in Abrahams loyns , and Circumcised , their Seed also was the same ; When that Nation was taken out of Egypt , and actually made disciples , their children were also with them ; and we know that in every Nation the children make a great part of the Nation , and are alwayes included under every administration to the Nation , whether Promises or Threatnings , Priviledges or Burdens , Mercies or Iudgements , unless they be excepted . So are they in Cities , in Families , it being the way of the Scripture , when speaking ●…ndefinitely of a People , Nation , City , or Family , to be either saved or damned , to receive Mercies or Punishments , expresly to except Infants when they are to be excepted , as we see in the judgement that hefell Israel in the wilderness , when all that rebellious company that came out of Egypt , was to perish by Gods righteous doom , their little ones were expresly excepted , Numb . 14. 31. and in the Covenant actually entred into by the body of the Nation , Neh. 10. 28. its expresly limited to them who had knowledge and understanding , &c. Mr. Steven Marshall in his Sermon of the baptizing of Infants . p. 38 , &c. s Mat. 28. 19. 20. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo hoc loco non Neutro passive pro Discipulum esse , Sed active accipitur , quasi in Conjugatione Hiphil , ac ●…i dicas , Discipulare , &c. Bez. Annot. in Mat. 28. 19. u Cum duplex sit docendi ratio , Alia per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Alia per modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Prior supra videtur indicare , verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id enim est velut in disciplinam initiare , & baptismo praeponitur ; Posterior verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod hic post Baptismum Locatur . Hug. Grotius in Annot. in Mat. 28. 19. x 〈◊〉 facite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est ▪ Discipulos mihi facite ex omnibus gentibus . Uulg . Docete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nimium generali interpretatione . Est enim ●…oc munus omnibus Pastoribus & Doctoribus in Ecclesia impositum ; illud vero proprio & peculiari mandato ad Apostolos 〈◊〉 utpote fundamentum Ecclesiae Catholicae jacturos , &c. Bez. An. in Mat. 28. 19. y Hinc autem manifestissime apparet , voluisse Christum ut Apostoli aliis , ●…lli rursum aliis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munus illud magisterii commendarent , ut videre est , 2 Tim. 2. 2. Nam cum promissio haec ad consummationem saeculi se extendat , Apostoli autem tam diu victuri non essent , omnino hic Christus in Apostolorum persona censendus est etiam Successores ejus ●…uneris compellasse . H. Grotius in Annotat. in Math. 28. 20. z See in this 4. Chapt. Position III. 5. Argument . a Argumentum à Quatenus — ad Omne . b Act. 2. 38 , 39. c In this fourth Chap. Position III. Argument 5. d In Book II. Chap. 2. Aph. 2. Sect. 4. 1. p. 98 , 99 , 100. e In Book III. chap. 3. Aph. 1. III. Proposition . ●…ag . 295 , &c. ●…nd Chap. 4. Aph. 2 partic . III. p. 757 , &c. f Gen. 17. 7. to 15. Exod. 12. 48 , 49. with Luke 1. 59. & 2. 21. Phil. 3. 5. g Gen. 17. 7. to 15. h Rom. 11. 16. 1 Cor. 7. 14. i Acts 2. 38 , 39. k Mark 16. 16. Math. 3. 2 , 6. Acts 2. 38 , 39. & 8. 36 , 37. 12 , 13. l Acts 2. 38 , 39. m Gen. 17. 7. to 15. n Exod. 12. 48 , 49. Luke 1. 59. & 2●… 21. Phil. 3. 5. o Gen. 17. 7. to 15. p Exod. 20. 8 , 9 , 10 , 11. q Col. 2. 11 , 1●… , &c. r In my Key of the Bible on Colos §. IV. and in this Treatise of Gods Cove nants , Book III. Chap. 3. Aph. 2. Quest. 1. pag. 318. ●… here see . s In this fourth chap. Inference 5. Argument 1. t Gen. 17. 7. to 15. Exod. 12. 48 , 49. Luke 1. 59. & 2. 21. Phil. 3. 5. u Acts 10. 47. x Acts 11. 17. y Acts 8. 36 , 37 , 38. z See Mr. Marshals Sermon of Baptizing Infants . p. 41. a Acts 2. 38 , 39. with Rom. 15. 8 , &c. b Rom. 11. 16. 1 Cor. 7. 14. c Mark 10. 13 , 14 , 15 , 16. Mat. 19. 14 , 15. d Acts 13. 46 , 47. e Mat. 28. 19 , 20. f See In this fourth chap. In●…erence V. Argument 2. g Acts 2. 38 , 39. h In this fourth chap. Inference V. Argument 3. i Gen. 17. 7. to 15. k Col. 2. 11 , 12. m Ier. 31. 31 , 32 , 33 , 34. n Heb. 8. 8 , 9 10 , 11 , 12. o Heb. 8. 8 , 9 , 10 , 11 , 12. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I will finish , I will per●…ect , or I will consummate . So properly ; very significantly ; For by this New Covenant God did perfect , finish and Consummate all his Covenant Administrations . This the last & compleatest of them all q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] I made . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] The Covenant which I will Cov ▪ Or The Covenant which I will dispose . It may have reference both to a Foederal establishment , and to a Testamentary disposal . And so it agrees well with this New Covenont , which is a Foederal Testament or , a Testamentary Covenant . s See this done , but much more briefly in my Key of the Bible on Hebrews , Sect. VI. t In this fourth Book . chap. 1. u In chap. 3. x In chap. 4. y In chap. 2. z Tanti beneficii commemoratione , crimen defectionis exaggerat . Ioan. Calv. Com. in Heb. 8. 9. a D. Dickson on Heb. 8. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is significant . Medium , venter , Sic appellatus , quod sit in medio corporis ; & Metaphorice nonnunquam Cogitatio . Sic appell●…tur quicquid est propinquissimum & intimum , ut Cor , & ●…xta , ac viscera ; unde ad mentem & Cogitationem humani cordis , quae in homine intima est , significandam tranfertur sicut & autor epist. ad Hebr. vertit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Pagnin . Thesaur . ad verb. d In my Rep of the 〈◊〉 on Hebrews , S●…ct . V. e 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in H●…b 8. 9. f ●…ertia Promissio : cujus complementum etsi futurae vitae : 〈◊〉 , quando omnes erimus perfecti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nec opus 〈◊〉 Ministerio publi●…o vel institutione privata ; sed omnes ●…ntuebimur Deum sicuti est ; tamen etiam in hac vita illustria futur●… 〈◊〉 initia & incrementa 〈◊〉 Ecclesiae novae ; quoniam non ut olim paucis , sed pluribus ; uno omnibus Ecclesiae civibus Deus luculenter in 〈◊〉 sepatefacit . Neque ut olim in primis fidei rud●…mentis subsistunt Novi Testamenti cives , sed intima Fidei Mysteria praeclare intelligunt , gratia uberiore Spiritus Sancti super omnem carnem effusa . D. Pareus in Com. ad Heb. 8. 11. g Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 4. 13. h Heb. 8. 10. i Heb. 8. 10 , 11 , 12. k Heb. 8. 10 , 12. l Heb. 8. 10 , 11 , 12. m Heb. 8. 10 , 11. n Heb. 8. 10 , 11 , 12. o Heb. 8. 10 , 11 , 12. ( p ) Heb. 8. 10 , 11 , 12. Ier. 31. 33 , 34. q H●…b . 8. 6. r Exod. 20. 1. to 18. Deut. 5. 1. to 22. s 2 Cor. 3. 6. to the end . See my Key of the Bible on that chapt . §. V. t 2 Cor. 3. 7 , 9. u Heb. 12. 18 , 19 , 20 , 21. with Exod. 20. 18. to the end . x Rom. 8. 3. y Rom. 8. 4. z Quod operum lex minando imperat , hoc 〈◊〉 ●…ex credendo Impetrat . August . de Spir. & Lit. lib. c. 13. p ▪ 815. p. Tom. 3. a Heb. 11. 13. b Gal. 3. 23. c Heb. 8. 10 , 11 , 12. d Gal. 4. 1 , 2 , 3. e Heb. 8. 6. f Exod. 20. 12. Deut. 5. 16. with Eph. 6. 2. Deut. 7. 12. to the end . & 8. 7 , 8 , 9. & 11. & 28. 1. to 15. u Heb. 12. 18. to 25. x Eph. 2. 5 , 6. y Col 3. 1 , 2 z Phil. 3. 20. a Gen. 14. 18 , 19 , 20. Rom. 4. 11 , 12 , 16. b By a Prophet the LORD brought Israel out of Egypt , and by a Prophet was he preserved , Hosea 12. 13. c Exod. 6. 13 , 27. & 19. 14. & 24. 1 , &c. Psal. 77. 20. d Psal 99. 6 Deut. 18. 15 , 18. & 34. 10. & 33 4. 5. e Iosh. 14 1. f Numb . 17. 13. & 18. 1. to 8. g Luke 16 16 , 29 Acts 3. 18. 21. Eph 2. 20. ( k ) Gen 49. 10. with M●…r . 1. 1. to 18. i Rev. 1. 5 , 6. Heb. 9 14. Col. 2. 13. 1 Pet. 2. 5. k 1 Ioh. 2. 27. Col. 3. 16. l Rev. 1. 5 , 6. Gal. 5. 24. Col. 3. 1. to 12. m Gen. 3. 15. & 12. 2 , 3. & 27. 18. n Isa. 61. 1 , 2 , 3. with Luke 4. 18 , 19. o Math. 11. 28 , 29. p Acts 2. 36 ▪ 37 , 41 , 46. q Rom. 8. 15 , 16. r See Hutcheson's judicious Exposition on Zech. 12. 10 , &c. s Psalm 51. throughout , with 2 Sam. 12. t Math. 26. 69. to the end . u Psal. 73. 1. to the end . x Psal. 77. throughout . y Psal. 88. throughout . z See , A Narrative of Mr. Peacocks grievous vi●…itation and Disertion . Lond. 1641. a See , The story of Mr. Robert Glover , in Acts and Monuments , vol. 3. p. 420. to 429. Lond. 1641 And , the Discourse of the Christian Life and Death of Mrs. Katherine Bretterg . Lond. 1617. b Ezra 10. 6. c Psal. 139. 14 , 15 , 16. d Psalm 51. 3. e Heb. 8. 12. f Heb. 10. 16 , 17 , 18. g Psal. 32. 1 , 2. h Rom. 8. 1. & 5. 1. Psal. 32. 1 , 2. i Nehem. 9. 17. k Rom. 8. 33 , 34. l Acts 5. 31. m Isa. 43. 25. n Larga Dei bonitas veniam non Dimidiabit : Aut nihil , aut totum , te lachrymante , dabit . o Ezek. 18. 21 , 22 , 23. p Psal. 51. 9. q Psal. 5. 5. r Gal. 3. 10. s Heb. 12. 29. t Iob 6. ●… . u Psal. 88. 7. x Psal. 88. 15. y Heb. 8. 12. z Isa 40. 1 , 2. a Hos. 14 4. b Rom. 5. 1. c Rom. 3. 24 , 25 , 26. 1 Iohn . 2. 1 , 2 ●…ph . 5. 2. ●…eb . 10. 5. to 19. d 2 Thes. 1. 7 , 8. e Heb. 8. 11. f Neque enim Deus promittit quod est in facultate nostra positum ; sed quod Ipse solus nobis praestat . Io. Calv. Com. in Heb. 8. 11. g Iohn 6. 45. h Rev. 3. 18. 1 Iohn 2. 27. i Heb. 6. 4. 2 Cor. 4. 6. Eph. 1. 18. k Phil. 1. 9 , 10. l Iohn 6. 45. 1 Pet. 2 , 3. m Acts 26. 18. n Luke 4. 18. o Gal. ●… . 1 , 2 , 3. p Videmus ergo Prophetani promittere cognitionem , ut non sint amplius Alph●…betarii . Nam h●…c particula , Cognoscite IEHOVAM , designat prima rudimenta fidei , vel cleoestis Doctrinae . Et certe fi respicimus quanta fuerit veteris populi ●…uditas , erant tunc Elementarli . Hodie autem qui minimus est inter fideles , eo u●…que pro●… est , ut clarius 〈◊〉 cognoscat quicquid pertinet ad summam Salutis , quam qui tunc fuerunt e●…iam non vulgares . Summa ●…st igitur , Omnes Dei electos fore etiam inst●…uctos dono intelligent●…ae , ut non subsistant in primis Elementis . — And a little before ; — 〈◊〉 〈◊〉 aliud Discrimen veteris & Novi Testamenti ; Nompe quia Deus , qui obscurius se 〈◊〉 sub lege , plenum fulgorem emittet , ita ut ejus cognitio futura sit familiaris . Sed hyperbolice extollit hanc graciam , cum dicit neminem opus habiturum Doctore vel Migistro , quia quisque satis edoctus erit . 〈◊〉 Calvin . Comment . in Ierem. 31. 34 q 1 Tim. 1. 13. Rom. 2. 5. Eph. 2. 1 , 2 , 5. Ezek. 36. 26. r Rom. 7. 12. s Rom. 7. 23. t Iohn 8. 44. u Tit. 2. 11 , 12. x Ezek. 36. 26. y Isa. 55. 1. to 6. z Heb. 8. 10 , 11 , 12. a Math. 9. 12 , 13. b Heb. 8. 10 , 11. c Heb. 8. 10. d Psal. 40. 8 e Heb. 8. 10. f Isa. 6. 3. g 1 Ioh. 1. 5. h Rom. 8. 18. Eph. 5. 8. i Heb. 12. ul●… . k Heb. 8. 10. l 〈◊〉 , ●…nquit ▪ 〈◊〉 in 〈◊〉 , & 〈◊〉 erunt , 〈◊〉 populus . ] Quid hoc hono melius ? Quid hac Felicita●…e felici u●… ? &c. Aug. d. Spir. & Litera lib. cap. 2●… . p. 823. A. Tom. 3. m Lu●…e 19. 9. n Mark 2 5. o Luke 7. 48. p ●…eb 1●… . 1. q Heb. ●… . 10 , 11 , 12. r Rom. 8. 29 , 30. s See in this §. 2. General IV. t Ier. 31. 31 , 32 , 33 , 34. Heb. 8. 10 , 11 , 12. u Heb. 6. 13 , 17 , 18. x 2 Pet. 1. 17 , 18 , 19. y I knew a Christian above thirty years ago , who in the infancy of his Christianity so vehemently panted after the infallible Assurance of Gods favour in Christ , of his own Election and Salvation , that for a long time together he most earnestly desired some voice from heaven , yea , some miraculous voice from trees or slo●…es in the Field , or some other extraordinary Testimony , for establishing and confirming his Spirit in the undoubted Assurance of his eternal Happiness . This after many desires and longings , was denied ; but a better grounded Assurance was afterwards afforded ; 1 Partly , By the sweet Attestation and Obsignation of the Spirit of God , and that especially vouchsafed in his Prayers and tears , parswading him of his Comfortable and saving Condition towards God , Rom. 8. 15 , 16. Eph. 1. 13 , 14. Which Testimony of the spirit of God did so abundantly fill and satisfie the thirstings of his Soul , That not only his former desires after extrao●…dinary and miraculous waies of Assurance did cease , through the surpassing sweetness of the Spirits Certioration secretly refreshing him at his heart-root ▪ but also whilst that activity of the Spirits witness remained upon his Soul , whilst this sacred fire was burning , and this heavenly ●…ight shining there , he was so powerfully possest of the Love of God shed abroad in his heart , that he could have done and endured any thing for ●…od , yea could have been contented ( if it had been possible , and if God had so pleased ) to have been dragged through the very torments of Hell for the immediate vision and fruition of Christ. 2. Partly , By an Experimental Argumentation from the Holy Scriptures . The Scriptures Dictating to him The Proposition , in some Characters and Discoveries of a gracious and saving Condition ; As , he that believes shall be saved , Mark. 16. 16. He that truly loves his brother ( a Christian for his Christianity ) is passed from death to life , 1 Iohn 3. 14. His Conscience furnishing him out of his own experience with The Assumption , from his Agreement with the Scripture characters ; But I believe , — But I truly love my Christian brother for his Christianity , &c. Whereupon the heart was able to make a comfortable conclusion touching his own good spiritual estate . And this Discourse and reasoning from Scripture-evidence ▪ and his own Experience joyned together , he found to be a very Convincing comfortable and continuing ground of Assurance to his Soul. z Compare Heb. 8. 10. & Ier. 31. 33. with Deut. 5. 2 , 6 , 7. & Lev. 26. 12. a Heb. 8. 10. b Deut. 5. 2 , 5 , 6 , &c. c N●…que enim dicit hic Deus , legem al●…am dabo ; Sed scribam Legem meam ; nempe eandem quae tradita 〈◊〉 fuerat Patribus . Ioan. Calvin . Comment . in Ier. 31. 33. d Heb. 8. 8 , 9. e Ioan. Calvin . Com. in Ier. 31. 33 , 34. f Deut. 4. 13. g Heb. 8. 10. h Heb. 8. 11. Gal. 4. 1 , 2 , 3. i Heb. 10. 1 , 2 , 3. k Heb. 8. 12. & 10. 10. to 19. l Heb. 8. 10 , 11 , 12. m In Sect. 2. General IV. n Heb. 8. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I will be 〈◊〉 merciful , &c. o Ier. 31. 31 , 32 , 33 , 34. Heb. 8. 8 , 9 , 10 , 11 , 12. p Ier. 31. 31 , 32 , 33 , ●…4 . Heb. 8. 8 , 9 , 10 , 11 , 12. q Et ero illis in deum , &c. ] Generaliter hic Deus comprehendit Summam Foederis sui . Io. Calvin . Com. in Ier. 31. 33. r Heb 8. 10. Jer. 31. 33. See the explanation of these words in §. 1. of this fifth chapter . s Heb. 8. 10. t Ier. 31. 33. u See Pagn . Thesaur . ling. Sanct. in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x 1 Pet. 1. 13. y Phil. 4. 7. z Luke 24. 45. a Heb. 8. 10 & 10. 16. from Ier. 31. 33. b Primum vivens , & ultimum moriens . c Psalm 104. 15. d 1 Pet 3. 4. e Luke 8. 15. f Deut. 10. 16. & 30. 6. g Eph. 1. 18. h Gen. 6. 5. i 1 Sam. 24. 6. k 1 Ioh. 3. 20 , 21. l Luke 2. 51. m Acts 16. 14. n Deut. 4. 13. o In Book III. ch . 4. Aph. 1. Quest. 2. p. 657 , &c. p Ezod . 24. 12. q Ier. 31. 33. r Heb. 8. 10. & 10. 16. s Ier. 31. 33 Heb. 8. ●…0 . & 10. 16. t Dicit postea , Ponam legem meam in 〈◊〉 eorum . Confi●…mat his verbis quod diximus , nempe novitatem cujus meminit antea non in substantia esse positum sed i●… form●… duntaxat . Neque enim dicit hic Deus , Legem aliam D●…bo : Sed 〈◊〉 legem meam , nempe eandem quae tradita olim fuerat Patribus . Ioan. Cal. Com. in Ier. 31. 33. u 〈◊〉 well Heb. 8 8 , 9. with ver . 10. x Deut. 4. 13. y Gen. 1. 26 , 27. Eccles. 7. 29. z Rom. 2. 14 , 15. a Psal. 40. 6 , 7 , 8. with Heb. 10. 5 , 6 , 7 , 8 , &c. b Gal. 3. 10 , 13 , 14. c Deut. 4. 13. d Heb. 8. 10 & 10. 16 ▪ 〈◊〉 . 31. 33. e Poni●… autem duas locutiones , Quod Legem suam ponet in visceribus & scribet in cordibus , quia scimus quam difficile sit hominem sic formati in obedientiam justitiae , ut consentiat ejus vita cum lege Dei. Omnes enim affectus carnis todidem sunt inimicitiae , quemadmodum dicit Paulus ad Rom. 8. 7. quae pugnant cum Deo. Cum igitur omnes sensus nostri ita bellum gerunt cum Deo ; est quaedam mundi Renovatio , ubi homines patiuntur se divinitus regi . Et scimus quid dicat Sc●…iptura ( Math. 6. 24. Luke 14 26 , 27. ) Non ●…ore nos Christi discipulos , donec renunciaverimus & nobis , & mundo & abnegaverimus nos ipsos . Haec ratio est , cur Proph. non fuerit contentus una voce duntaxat , sed dixerit , Ponam in visceribus , Scribam in Cordibus . Ioan. Calvin . Com. in Ier. 31. 33. f Rom. 2. 14 , 15. with Gen. 1. 26 , 27. Eccl. 7. 29. g Deut. 4. 13. 2 Cor. 3. 7. i Deut. 4. 13. Gal. 3. 24 , 25. k Gen. 1. 26 ▪ l Exod. 32. 15 , 16. m Rom. 8. 15. n Ezek. 36. 26. o Acts 2. 35 , 36. p Gal. 3. 10. Eph. 2. 3. Rom. 6. 23. q 2 Cor. 10. 4 , &c. r Rom. 7. 23. s Ioh. 8. 44. t 1 Iohn 2. 16. & Eph. 2. 1 , 2 , 3. u Rom. 7. 9 Mat. 10. 37 , 38 ▪ 39. Phil. 3. 4 , &c. x Luke 9. 23. Mat. 10. 37 , 38 , 39. Luke 14. 26. to 34. Tit. 2. 11 , 12. y Deut. 30. 6. z Ezek. 36. 26. a Heb. 8. 10 , 11 , 12. & 10. 16 , 17. Ier. 31. 33 , 34. b Heb. 8. 10. & ●…er . 31. 33. c 2 Cor. 3. 2 , 3. d Ioan. Calv. Com ▪ ad 2 Cor. 3. 3. e 2 Cor. 3. 2 , 3. with Ier. 31 33. Ezek. 36. 26. f Epithetum Carnei ▪ non capitur hic in malam partem sed molle & flexibile significat : quoniam opponitur lapideo , h. e. duro & contumac●… , &c. Ioan. Calv. Com. in 2 Cor 3 3. g 2 Cor. 3. 5 , 6. & 1 Cor. 3. 5 , 6 , 7. h 1 Cor. 3. 5 , 6 , 7. i 2 Cor. 4. 6 , 7. k Exod. 32. 15. l Rom. 7. 23. m Psa 119. 6. n Col. 3. 10. Ephes 4. 24. Tit. 3. 5. o Rom. 7. 22 , 23. p 2 Cor. 3. 3. q 2 Cor. 3 ▪ 3 , &c. r Ioh. 13. 17. s Mat. 22. 36. to 41. ( t ) 1 Tim. 1. 5. ( u ) Rom. 13. 8 , 9 , 10. x Mat. 22 36. to 41. y Mar. 6. 20. z Mat. 5. & 6. Luke 18. 11 , 12. Phil. 3. 5. a Ioh. 13. 17. b 1 Tim. 1. 5. c Rom. 7. 22. d Psal. 1. 1 , 2. e Psal. 40. 8. f Heb. 10. 7. Iohn 4. 34. g Psalm 112. 1. h Psal. 119. 10. 3. 162. 127. 72. 14. 24. 111. 167. 97. 20. readd ligently the whole Psalm . i Rom. 8. 7. k Deut. 4. 13. l Ioh. 8. 25. m Rev. 2. 23. ( n ) Isa. 66. 2. o Act. 13. 22. p Psal. 40. 8. q Rev. 2. 17. r 1 Cor. 2. 11. Rom. 8. 16. s 1 Cor. 2. 12. t Psal. 19. 8. u Psalm 119. 130. x 2 Cor. 3. 2 , 3. y Heb. 8. 10. z Heb. 8. 8 , 9 , 10. Ier. 31. 31 , 32 , 33. a Eccl. 7. 29. Gen. 1. 26 , 27 b Rom. 2. 14 , 15. c Deut. 30. 6. d Ier. 32. 39 , 40. e Ezek. 36. 26 , 27 , &c. f In Bo. III. ch . 6. Aph. 2. §. 1. g Heb. 11. 4. 1 John 3. 12. h Heb. 11. 5 , 6. Gen. 5. 22 , 24. i Heb. 11. 7. Gen. 6. 9. k Heb. 11. 8. to 20. Gen. 15. 6. & 17. 1. & 18. 19. l Heb. 11. 20. Gen. 31. 53. m Heb. 11. 21. Gen. 32. 24. to the end . n Heb. 11. 23. to 29. o Numb . 14. 6. 24. 38. p Heb. 11. 31 , 32. q Acts 13. 22. r Psal. 40. 8. s Ezek. 36. 26 , 27 , &c. & 11. 19 , 20. t Gen. 3. 15. u Gen. 6. 14. to 22. x Gen. 15. 18 , 19 , 20 , 21. & 17. 1. to 9. Exod. 20. 12. & 28. 1. to 15. y 2 Sam. 7. 12 , 13 , &c. Psal. 89. 2 , 3 , &c , & 132. 11 , 12 , &c. z 〈◊〉 . 37. 1. to the end . a John. 7. 37 , 38 , 39. b Gal. 4. 1. 2 , 3. c Isa. 44. 3 , 4 , 5. Ioel 2. 28 , 29 , &c. Ioh. 7. 39. Acts 2. 2 , 3 , &c. d 2 Cor. 3. 6. to the end . e Ioh. 7. 39. f Mat. 28. 19 , 20. g Ier. 31. 33. Heb. 8. 10. & 10. 16. h Ier. 31. 31 , 32 , 33. Heb. 8. 8 , 9 , 10. i Deut. 4. 13. 2 Cor. 3 3 , 7. k Heb. 8. 9 , 10. l See Isa. 35. 6. 7. & 44. 3 , 4 , 5. Ioel 2. 28 , 29 , &c. Ioh. 7. 37 , 38 , 39. Acts 2. 16 17 , 18 , 19 , 20 , 21 , 33. m 2 Cor. 3 ▪ 3. n In III. Question . The Consequents and Effects of this writing . o Ioh. 7. 39. Acts 2. 33. p These Consequents and Effects See in III Question . q Heb. 8. 10. r Deut. 30. 6. s Ezek. 36. 26. & 11. 19 , 20. t Luk. 9. 23. u Ezek. 36. 26. & 11. 19 , 20. x 2 Cor. 3. 3 , &c. y 2 Cor. 5. 17. z Eph. 2. 10. a 2 Cor. 3. 2 , 3 , &c. b 2 Cor. 3. 3 , 6. c 1 Thes. 1. 5. d 2 Cor. 3. 3. e 2 Cor. 3. 3. f Psal. 119. 6. g Heb. 8. 10. Ier. 31. 33. h Tit. 3. 5. Col. 3. 10. Ephes 4. 24. i Mat. 22. 36. to 41. k Psal. 40. 8. l Ioh. 13. 17 m 1 Ioh. 5. 2 , 3. n Rom. 7. 22. Psal. 1. 2. & 40. 8. o 1 Ioh. 5. 3. p 2 Cor. 3. 2 , 3. q Psal. 119. 20. r Psal. 1. 2. s In this 1. Aphorism . II Question . t In III. Question . u 2 Cor. 3. 2 , 3 , &c. x Mal. 4. 4. Ioh. 1. 17. y Mat. 5. 17 , 18. See this expounded in Bo. III. ch . 4. Aph. 1. p. 721 , &c. z Ie●… . 31. 33. Heb. 8. 10. & 16. 16. with Rom. 3. 31. this last place see expounded in ●…o . III. ch 4. Aph. 1. p. 724 , 725. a In Book III. ch . 4. Aph. 1. Q. 7. p. 689. to 701. b In the same Q 7. p. 701. to 712. c In Book III. ch . 4. Aph. 1. p. 726. to p. 733. d See Book III. ch . 4. Ap●… 1. Q. 7. p. 702. & 722. e Acts 13. 22. Psal. 40. 8. with Psal. 19. 7. to the end . & 119. throughout . f Gen. 1. 26 , 27. Eccl. 7. 29. ●…om . 2. 14. g Deut 4. 13. & 31. 18. & 34. 1. 28. h Heb. 8. 10 2 Cor. 3. 3 , &c. i Gen. 1. 26 , 27. ●…ccl . 7. 29. Rom. 2. 14. k Rom. 2. 14 , 15 , 16. l Psal. 40. 8. with Heb. 1●… . 6 , 7 , &c. m Gal. 3. 10 , 13 , 14. n Deut : 4 13. o Ier 31. 33. Heb. 8. 10. & 10. 16. 2 Cor. 3. 3 ▪ &c. p Ier 31. 33. Heb. 8. 10. & 10. 16. q Eph 5. 8. Acts 26. 18. 2 Pet. ●… . 8 , 9. Eph. 4. 18. 1 Cor. 2. 10 , 11 , 12 , 13 , 14. r Ezek. 36. 26. Rom. 2. 4 , 5. 1. Tim. 1. 13. Eph. 2. 1 , 5. s Rom 8 7. Col. 1. 21. Iames 4. 4. 1 Iohn 2. 15. t Exod. 32. 15 , 16. u In Book III. ch 6. Aph. 2. §. 1. p. 1136. to 1141. x Ier. 31. 33. Heb. 8. 10. & 10. 16. y Gen. 1. 1 , 2 , 3 , 4 , &c. z Acts 26. 18. a voluntas sequitur ultimum dictamen intellectus . b Ezek. 36. 26. Rom. 8. 15. Act. 2. 35 , 36 , &c. c Rom. 7. 23. Iohn 8. 44. Deut. 30. 6. Ezek. 36. 26. Luke 9. 23. d Ezek. 36. 25. to 32. Zech 12. 10. to 13. 2 Luke 7. 37 , 38. to the end . & 15 , 16 , 17 , 18. 19 , &c. e Heb. 8. 10. & 10. 16. 2 Cor. 3. 3. &c. f See In Book III. ch . 4. Aph. 1. at large . g See formerly in III. Quest. of this present chapter . h See In this fifth chapter . Sect 2. Doubt . 3. & 4 & 5. m Heb. 8. 10. & 10. 16. 2 Cor. 3. 3 , &c. n Eccl. 7. 29 Gen. 1. 26 , 27 Rem . 2 14. o Rom 2. 14 , 15 , 16. p Psal. 119. 6. q Deut. 4. 13. r Gal 4. 1 , 2 , 3. s In the Hebrew text . Exod. 20. 1 , &c. t Rom. 2. 13 , 14. u Rom. 7. 18. x Psal. 1. 2. y In Book III. ch . 4. Aph. 1. Inference V. p. 716. to 721. z In the same place , p. 721. to 726. a Heb. 8. 11. Ier. 31. 34 b Ier. 31. 31 , 32 , 33. Heb. 8. 8 , 9 , 10 , 11. c 3 Pet. 3. 16. d Et non docebit . ] Hic statuitur aliud discrimen veteris & novi Testamenti ; Nempe quod Deus , qui obscurius ●…e patefecerat sub lege , plenum fulgorem emittet , ita ut ejus cognitio futura sit familiaris . Sed Hyperbolice extollit hanc gratiam , cum dicit Neminem opus habiturum Doctore vel Magistro ; Quia quisque satis edoctus erit . Tenemus ergo in Summa Confilium Prophetae , Nempe tantam fore lucem ●…vangelil , ut satis appareat Deum liberalius agere cum populo suo quouiam ●…uceat ejus veritas tanquam Sol in Meridie , &c. Ioan. Calv. com . in Ier. 31. 34. e in this fifth ch . §. 1. f Ier. 31. 31 , 32. Heb. 8. 8 , 9 , 10. See the words expounded in Sect. 1. of this chapt . g Ier. 31. 33 , 34 , Heb. 8. 10 , 11. h Ioel 2. 28 , 29. & c. Act. 2. 16. to 22. i Isa. 44. 3 , 4 , 5. Ioh. 7. 37 , 38 , 39. k Isa. 54. 13. with Ioh. 6. 45. l 1 Ioh. 2. 20 , 27. m 1 Cor. 2. 10 , 11 , 12 , 13. n 2 Cor. 3. 12 , 13 , 14 , 15 , 16 , 17 , 18. o Gen. 18. 19 Deut. 6. ●… 8. 9. Exod. 12. 26 , 27. Psal. 78. 4 , 5 , 6 , 7 , & c. p Luke 16. 29 ▪ 31. q Mal. 2. 7. r Ioh. 7. 37 , 38 , 39. s Isa 54. 13 with Ioh. 6. 45. t Atqui Propheta hic non designat Entheusiasmum , qui excludat usum Doctrinae ; sed — tantum promittit clariorem fore Evangeli●… lucem . Sicuti Deus sub lege non ita perfecte populum suum docuit , sicut nos ho ▪ die . Ioan. Calvin . Com. in . Ier. 31. 34. u 2 Cor. 4. 6. x Illuxit cordibus nostris ( i. e eorum qui propter Christum vestri servi sumus ) ut eam postea vobis imperti remus . Bez Annot. in 2 Cor. 4 6. y Exod. 20 Deut. 5. & 4. 13. z Heb. 9 23 a 2 Cor. 3. 6 7. 8. Ioh. 7. 38 , 39. b 1 Cor. ●… . 10 , ●…5 . c 2 Cor. 3. 13 , &c. d 2 Cor. 3. 14. e 2 Cor. 3. 18. f Mal. 4. 2. g Et hinc etiam illud Christi , Beati Ocul●… , &c. Christus ergo optimus est interpres hujus loci ; nempe quod Deus affulserit plenius per Evangelil doctrinam ; & ideo vocatur Christus apud Malachiam Sol Iustitiae . Mal. 4. 2. Significat enim illic propheta fuisse quidem aliquid lucis Patribus , sed non uti nobis . — Et eadem ratione dicit Christus , Qui minimus est in regno coelorum , esse majorem Ioanne B●…ptista , qui tamen excelluit supra omnes Prophetas . Ioannes Baptista in suo munere praestantior fuit omnibus prophetis , & superavit eos intelligentia ; & tamen minimus ●…vangelii professor & test is major est ! oanne Baptista , inquit Christus . Et hoc no●… tantum refertur ad personas , neque etiam ad eas restringi debet . Sed potius ad ciaram & perspicuam docendi formam , quae in Evangel●…o comprehenditur . — Hodie autem qui minimus est inter fideles , to usque progressus est ut clarius multo cognosca●… quicquid pertinet ad Summam salutis , quam qui tunc fuerunt etiam non vulgares . Ioan. Calv. in com . ad Ier 31. 34. h Eph 5. 13. i 2 Cor 4. 6. & 3. 18. 13. 14. k 1 Ioh. 2. 3 , 4 , 5. l 1 Cor. 2. 12. m Heb. 10. 22. & 6. 11. Col. 2. 2. n Gal. 4. 1 , 2 , 3 , 4. o Heb. 5. 11 , 12 , 13 , 14. p Ioh. 3. 1 , to 14. q Ephes. 3. 3 , 4 , 5 , 6 , 10. r Ioh. 7. 38 , 39. Eph. 1. 17 , 18. s 1 Cor. 14. 20. t Luke 10. 23. 24. u Mat. 11. 11. x Heb. 5. 12 , 13 , 14. y 1 Iohn 2. 20 , 27. z 2 Cor. 3. 18. a 2 Cor. 4. 6. & 3. 13 , 14 , 18. b 2 Cor. 3. 18. c In my ●…ey of the Bible on 2 Cor. 3. d In Evangello nos habere apertam dei revela tionem , — verum simul & vim Revelationis notat , & 〈◊〉 profectum . Nam ob haec ●…ria similltudine ista usus est . 1. Non esse quod obscur●…tatem vereamur cum accedimus ad Evangelium ; illic enim Deus faciem suam nobis conspi●… am exhibet . 2. Deinde , non decere 〈◊〉 haec sit mortu●… Contemplatio ; sed nos per ●…am transformari in Dei i●…aginem . 3. Tertio non imple●…i 〈◊〉 uno momento 〈◊〉 nobis ; sed crescendum esse continuo successu , tam in notitia quam in conformitate imaginis Dei ; hoc enim significat , A Gloria in Gloriam . Ioan. Calv. Com. in 2 Cor. 3. 18. e Detecta 〈◊〉 , &c. ] Non 〈◊〉 Paulus aut brevius aut Divinius in nobis gratiae Dei progressus expl●…care . — ●…rimum omnium igitur gratia Dei in ●…hristo n●…bis velamen adimit ; id est , Ten●…b : as illas densissimas quibus undique obsepti eramus . Deinde recep ▪ is jam oculis ad tantam lucem minime cal●…gantibus sed ultro etiam eam appetentibus , offertur nobis Christus ; in quo , non sicut olim in Mose , sed tanquam in 〈◊〉 speculo , & vera Patris imagine , Deum ad salutem 〈◊〉 ▪ Neque vero splendore istius specull effendimur , sed contra alicimur , magis ac magis in illud intuentes , donec in eam ipsam imaginem transformemur , id est , fiamus & ipse ejus splendoris participes , ac ●…anquam Secundariae quaedam imagines , ex illorum radiorum veluti refl●…xione , &c. Beza Annotat. in 2 Cor. 3. 18. f Ioh. 6. 45. g Joh. 17. 3. h 1 Ioh. 2. 3 , 4. i 1 Iohn 2. 27. k 2 Cor. 3. 18. l 2 Cor. 3. 18. & 4. 6. m Mat. 5 8. 1 Cor. 13. 12. 1 Ioh. 3. 2. n Ier. 31. 34. Heb. 8. 11. o Isa. 54. 13. with Ioh. 6. 45. p ●…oel 2. 28 , 29. with Acts 2. 16 , 17 , &c. q Promit●…it omnes passim fore prophetas & Doctores : qu●…sci l●…cit uberi●…r ●…odie sit Dei gratia & sempe●… comparative haec intell●…gi debent . 〈◊〉 . Calv. in Co●… . ad Ioel. 2. 28 r 2 Cor. 3. 18. s Nos omnes , inquit ; totum enim Ecclesiae corpus complecti tur , Io. Calvin . Com. in 2 Cor. 3. 18. t Ier. 31. 31. 32 , 33 , 34. ●…eb . 8. 8. to 13. 2 Cor. 3. 18. Isa. 54. 13 u ●…er . 31 , 34 Heb 8. 11. Ioel 2. 28 , 29. x Ioh. 6. 45. with Isa. 54. 13 Fer. 31. 34. y 2 Cor. 4. 6. z Namely in Iesus Christ , who is as it were the great Sun ; and is revealed , and fully made known by the Gospel . Diodat . a Heb 1. 3. b Col. 1. 15. c 2 Cor. 3. 18. with 4. 6. d Ioh. 14. 9 , 10 , 11. e Ioel 2. 28 , 29. Acts 2. 16 , &c. f 2 Cor. 3. 18. g 2 Tim. 1. 10. h 1 Ioh. 2. 1●… , 17. i Mat. 28. 19 , 20. k Acts 26. 17 , 18. l ●…ph . 4. 11 , 12 , 13 , 14. m Mat. 5. 14. n Rev. 1. 20. o 2 Cor. 5. 6 , 7. p See the Catalogue of errours in the London-Ministers Testimony to the truth , p. 5. to 23. London , 1648. q See a Catalogue of Popish-Books lately Printed in England , in ●…e Beacon-fired . 1652. r See Mr. R. Fa●…mer his Treatise called , Quakerism in its Exaltation . p. 1. to 45. London , 1657. s 1 Cor. 13. 9 , 12. t 2 Pet. 3. 18. u Eph. 4. 11 , 12 , 13 , 14. Mat. 28. 19 , 20. x 2 Cor. 3. 18. y Ioel 2. 28 , 29. Doct. 10. As for those waies of Revealing the will of God of old , By Prophecy , Visions and Dreams ; albeit they point all at one thing , and seem to be named all here , To set out the fulness of Gospel-knowledge answering to all of them ; and therefore seem to be comprehended all under Prophecying , as it is attributed to his servants of all sorts and ages , Acts 2. 28. yet seeing they are distinctly named , and attributed to several sorts of Persons , as Prophecying to sons and daughters ; Visions to young men , and Dreams to old men ; We may from it take up some steps and degrees of the Knowledge of God , wherein they grow up who are under the Spiri●…s Teaching . As , 1 , By Prophecying , attributed to sons and daughters , we may understand simply , The knowledge of divine things . 2 By Visions , attributed to young men , we may understand , Their clearer insight , and up-taking of these mysteries , then they had in their younger daies : For Vision doth represent the thing revealed more sensibly . 3. By Dreams , wherein men have their senses shut up from the world , and which are attributed to old men , we may understand a further degree of illumination , when light received doth take hold on the affections , to sanctifie and subdue them ; so that mens hearts are taken off the world , and filled with the things of ●…od . And so this Gradation will teach , That the Knowledge of God which is communicated unto men by the Spirit , will be on the growing hand , ●…ill from a common Notion and remembering of it , it come to be more seriously pondered and laid to heart , and till it take hold of the affections , and co●…quer the whole heart to God. Mr. George Hutcheson in his Exposition on Ioel 2. 28 , 29. z Ex quovis ligno non sit Mercurius . a 2 Tim. 3. 7. b Mat 7. 6. c Mat 7. 6. d Ioh 3. 19 , 20 , 21. e Mat. 13. 18. to 24 & 25. 3. 2 Tim. 3. 5. f 1 Cor. 2. 14. g 2 Cor. 4. 3 , 4. 2 Thes. 2. 10 , 11 , 12. Rom. 1. 21 , 22 , 23 , 24 , &c. h Eph. 6. 4. Deut. 6. 6 , 7 , 8 , 9. i Gal. 6. 6. k Iude 17 , 18 , 19 , 20 , 21 , 22 , 23. 2 Tim. 4. 3 , 4. l Acts 8. 13 , 23. m Acts 5. 1 , &c. n Mat. 13. 18. to 24. o 1 Tim. 1. 13 , 14 , 15 , 16 , 17. p 1 Cor. 6. 9 , 10 , 11. q 1 Thes. 1. 4 5. r Rom. 3. 9. s Tit. 1. 16. t ●…oh . 10. 14. u Phil. 1. 9. x Heb. 5. 14 y Heb. 8. 11. z Ier. 31. 4. He8 . 8. 11. 〈◊〉 2. 28 , 29 ▪ a Ioan. Cal. ●…n com . in Ier. 1. 34. b 8. The ●…nowledge ●…f the My●…te ●…es of Salvati●…n , which is 〈◊〉 by the Spi●…t under the Gospel , i●…●…omparable to ●…ny Measure ●…f Knowledge ●…ttained by ●…ncient Pro●…hets of Old. ●…t only doth ●…traordinary ●…evelation ●…nder the ●…ew Testa●…ent in the ●…rimitive ●…mes parallel ●…hat they ●…d then ; ●…ut even the ●…fts of light ●…d know●…dge confe●…d in Ordi●…ry upon ●…en and the ●…ving know●…dge confer●…d upon be●…evers , may ●… compared ●…erewith . For ●…hereas these evelations ●…ere but at fits ●…d times only , is is con●…ant ; and ●…ese , albeit ●…ey were fin●…ilar in the ●…anner of 〈◊〉 , yet the ●…ruth con●…yed thereby ●…s but more ●…rkly ●…ld out , and under a vell ▪ whereas now Truths are seen with open face . Therefore , as is before cleared , are ●…e Names of Prophecy , Visions and Dreams , given to this Knowledge . So that the Ignorance of men under ●…e Gospel doth speak but little enjoyment of the Spirit . Mr. George Hutcheson in his exposition on Ioel 2. 28 , 29 ●…3 18. Lond. 1655. ( c ) Heb. 8. 11 Ier 31. 34. d Eph. 4. 7. e Rom. 12. 2 , 3 , &c ▪ f Heb. 5. 12 , 13 ▪ 14. g Ier ▪ 31. 34. Heb. 8. 11. h 1 Iohn 2. 27. i As is evident in divers Erroneous Pamphlets printed of ●…ate , with whose Names I think not sit to blurr my Margin . k Dicit igitur , non Docebit quisque &c. Dixi prophetam hic amplificate gratiam Dei. Et hinc colligimus quos ▪ dam fanaticos inscite & perperam abusos fuisse hoc testimonio , cum vellent tollere omnem Doctrinae usum , sicuti nostro tempore quidam ex Ana. baptistis rejecerunt omnem Doctrinam ; & cum sibi placerent in sua inscitia , tamen superbe jactabant se praeditos esse spiritu , & f●…eri Christo injuriam si adhuc scimus Discipuli , quia scriptum est inter laudes & encomia Novi Testamenti , Non docebit amplius quisque proximum suum . Hinc etiam factum est , ut horrendis deliriis fuerunt inebriati . Diabolus enim , cum ●…urgerent tanta superbia , potuit eos fascinate p●…o suo arbitrio . Deinde etiam unumquemque propria superbia 〈◊〉 , ut fingerent sibi somnia . Et multi nebulones traxerunt hunc locum ad privatam utilitatem . Nam cum se gloriarentur esse Prophetas , et etiam simplicibus hoc persuaderent , tenuerunt mul●…os sibi obstrictos , & quaeslum fecerunt ex illa ●…actantia . Atqui Propheta hic non designat en●…ousiasmum , &c. Ioan. Calv. in comment . ad Ier. 31. 34. l 1 Cor. 13. 9 , 12. Phil. 3. 10 , 12 , 13. m Isa. 2 2 , 3. n Heb. 9. 14. to 18. M●… . 26. 28. Luke 22. 20. o Eph 4. 8 , 9 , 10 , 11 , 12 , 13. p Mat. 28. 18 , 19 , 20. compared with 2 Tim. 2. 2. q Ier. 31. 34. Heb. 8. 12. r Rom 10. 13 , 14 , 15. s Mat ▪ 28. 19 , 20. Eph. 4. 8 ▪ to 14. Rom. 10. 13 , 14 , 15. 1 Thes. 5. 11. 2 Thes. 3. 15. Col. 3. 16. t Posito fine ponuntur omnia Media ad Finem . Arist. 2. Phis. tex . 69. Keck . Eng. c. l. 1. c. 1●… Canon 6. u Utrumque docet Scriptura : Omnes Doceri a Deo ▪ Et omnes debere audire , legere , & meditari Scripturas & verbum dei ▪ itaque Promissiones non evertunt praecepta ; neque posita causa prima tolluntur mediae ; Vt enim non sequitur , Deus omnia pascit ; ergo non opus est pane & agricultura ▪ pe●… haec enim media Deus pascit . Ita non sequitur Deus omnes docet ; ergo non opus est verbo ; per verbum enim auditum & praedicatum omnes docet . D. Pareus in comment . ad Heb. 8. 11. x Acts 2 , 1●… , 17 , &c. y Act 2. 3 ▪ 8 , 41 , 42. to the end . z Acts 10. 44 , &c & 11. 15 , 16 , 17. a Acts 13. 46 , 47 , 48 49 , 52. b Gal. 3. 2. c Acts 2. 4 , 11. d Acts 2. 38 , 39 , 41. e Acts 9. 17 , 18 , 19 , 20. f Haec eorum est Objectio ; Post Christi adventum non debet quisque proximum suum docere ; facessat igitur Externum Ministerium , ut internae Dei inspirationi detur lo cus . Ioan. Calv. in Com. ad Heb. 8. 11. g Ier. 31. 31 , 32. h Ier. 31. 33 , 34. i Deut. 4. 13. k Heb. 10. 1 , 2 , 3. l Ioh. 9 ▪ 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . m 1 Cor. 1. 17. n Mat. 28. 19 , 20. o 1 Cor. 1. 14 , 15 , 16. p 2 Cor. 3. 10. q 34. Non autem solum docebunt amplius quisque , &c. ] Vide Jescha . 11. 9. id est , In priore Foedere docuerunt Mosche & Prophetae Litera tantummodo : In posteriore vero erunt omnes Docti a Deo , venient ad Christum quos Pater traxerit , & unctionem habentes a Sancto illius Spiritu cognoscent omnia , Ioan. 6. 44 , 45. 1 Cor. 1. 7. & 2. 10. & sequent . 1 Ioh. 2. 20. Est autem in his verbis Eclipsis apud Hebraeos frequens , ut observavimus , Gen. 32. 28. & 1 Shem. 8. 7. Fran. Iunius in Annot. ad Ier. 31. 34. r Atqui praetereunt quod in primis animadversione dignum erat . Neque enim in totum propheta negat quin docturi sint alii alios , sed haec sunt verba : Non docebunt dicendo , Cognosce Dominum . Ac si diceret , Non amplius occupabit hominum mentes ignorantia qualis antehac , ut nesciant quis sit Deus . — Videm●…s ergo Prophetam promittere cognitionem , ut non sint amplius Alphabetarii . Nam hac particula , Cognoscite Iehovam , designat prima rudimenta Fidei , vel coelestis Doctrina , Ioan Calv. in Com. ad Heb. 8. 11. & ad Ier. 31. 34. s Shall not teach ] Viz. Men shall not be so ignorant , as they were when they knew not what belonged to God : For the Prophet intends not here to take away the Ministry of the Church . Diodat . Annot. on Heb. 8. 11. t See also Diodat . Annot. on Ier. 31. 34. u Neque docebunt , &c. ] — Non ut olim paucis , sed pluribus ; imo omnibus Ecclesiae civibus Deus luculenter in Christo se patefecit . Neque ut olim in primis fidei rudimentis substistunt N. Testamenti Cives , sed intima fidei mysteria praeclare intelligunt , gratia uberiore Spiritus Sancti super omnem carnem effusa . Denique non tam servili coactione ut olim , obedientiam Deo praestant electi N. Testamenti , Sed spiritu spontaneo cultum voluntarium exhibent . D. Pareus in Com. ad Heb 8. 11. x And they shall teach no more , &c. ] This passage is not to be conceived , as if the Meaning were , That they should need no Teaching at all in those times ; Or , that the office of Teachers should then cease as superfluous : ●…or while men live in this world , they know but in part , Nor exactly indeed ought , 1 Cor. 8. 8. 2. & 13. 19. nor can any while they live here , attain to such an height of Perfection either in Knowledge or in Grace , but that they may still grow in either , Phil. 3. 12. — 15. 2 Pet. 3. 18. And the office of Teaching therefore is to continue to the worlds End , Mat. 28. 20. Ephes. 4. 11 , 13. Yea , it is expresly said , in the Prophecies of the very same times here intended , that people should call one upon another to repair together unto Gods house , there to be taught : by whom , but by his Ministers ? Isa. 2. 3. Mic. 4. 2. But the Question is then , How these words are to be understood ? For Answer whereunto , Some render the words , They shall not only teach one another ; as the like defect of the Restrictive term is oft found omitted , Gen. 32. 28. 1 Sam. 8. 7. and so the meaning should be , That they shall not be taught by their Teachers alone , but God should co-operate together with their teaching , and instruct them inwardly by his Spirit , Isa. 54. 13. & 59. 21. Ioh. 6. 45. 1 Ioh. 2. 20 , 27. Others conceive it to be understood , That none should ordinarily be so silly and ignorant , as not to have some competent Measure of Knowledge of the main grounds at least , and the first Principles of saving Truth , though having need further to be built up in the same , Heb. 6. 1 , 2. Others , That they should not need to be urged and pressed upon the Fear and Service of God : they should be prone and forward to it of themselves ; By the Knowledge of God , after the Chaldee Paraphrast , understanding such a Knowledge of him as worketh in the heart a reverent dread and regard of him , and care to serve and obey him , chap. 22. 16. 1 Ioh. 2. 4. Others , That men shall not need to take so much pains and travel about teaching of the Elect , as they had been constrained to take with people in former times , and all to no purpose , Isa. 28. 9. — 13. The like manner of speech they suppose to be found Ioh. 16. 26. I conceive in this form of Speech to be intimated , 1. The great Measure of clear light that should in those times be revealed , 2 Cor. 4. 3 , 6. 2. The great measure of knowledge that should by reason thereof abound , Isa. 11. 9. Hab. 2. 14. 3. The clearness of understanding , that many should so be possessed with , that they might seem rather to have been taught by some immediate irradiation , then by any means of instruction , as Gal. 3. 12. 4. The Generality or numerosity at least of knowing persons , far above that that had been in former times , and that even amongst the meaner sort . See Acts 18. 25 , 26. Large Lond. Annotations on Ierem. 31. 34. y In my Key of the Bible on 1 Ioh. 2. 18. to 29. z 1 Ioh. 2. 13. to 29. a Sic Io. Calvin in Com. ad 1 Ioh. 2. 27. & Bez. Annot. in loc . b Sic Ioan. Calv. in com . ad 1 Ioh. 2. 27 & Bez Annot. in loc . c Rom. 1. 18 , 19 20 , 21 , 28. d Heb. 6. 4 , 5 , 6. 2 Pet. 2. 20 , 21 , 22. e Iam. 1. 17. f Isa. 54. 13. g Ioh. 6. 45. h Mat. 11. 27. Ioh. 6. 46. i I●…h . 1 ▪ 9. k It is another kind of teaching , when the Lord tea h●…th u●… knowledge , then that is that we can h●…ve from the hands of men ; Christ is another kind of Prophet , you come not to hear him speak , to hear him teaching , as a man hears other Lectures , where his understanding is informed ; But he is such a Prophet as enlightens every man within , that comes into the world ; that is , Every man th●…t is enlightned , is enlightned by him . D. Preston of the New Covenant , Sermon 12. p 375. Lord. 16 , 34. l 1 Ioh. 2. 20 , 27. m 1 Cor. 2. 10 , 11 , 12. n Act. 26. 18. 1 Pet. 2. 8 , 9. Phil. 1. 9. 2 Cor 4. 6 , 7. o Gal 4. 1 , 2 , 3 , &c. p 2 Cor. 3. 18. 1 Cor. 13. 12. 1 Iohn 3. 2●… . q Col. 3. 10. r ●…ph . 5 8. & 4. 18. s Eph. 1. 18. t Iob 21. 14 , 15. Eph. 4. 18. u Hos 4. 6. x Eph 1. 17 , 18 , 19 , 20 , 21 Iohn 17. 3. Eph 3. 19. y Rom. 7. 7 , 8 , 9 , 10 , 11 , 12 ●…hil . 3 4 to 12. z Iob 42. 5 , 6. a Luke 11 34 , 35 , 36. Mat. 6 22 , 23. b 1 Cor. 2. 10. to the end . 1 Iohn 5 ●…3 . 2 Cor. 13. c Heb. 10. 34. d 2 Cor. 3. 4. to the end . e 2 Tim. 1. 9 , 10. 2 Cor. 3 , 4. to the end f 1 Iohn 2. 3 , 4. g 1 Cor. 8. 1 , 2. h In my Communicant instructed , p. 105. Lond. 1651. i See there p. 99 , 100. k See there p. 101 , 107 , 108. l Noscitur ex comite qui non dignoscitur ex se. m 2 Pet 1. 5 , 6 , 7. n Col. 3. 10. Eph. 4. 23 , 24. o Gal 4. 1 , 2 , 3 , &c. p Ier. 31. 34. Heb. 8. 11. q 2 Cor. 4. 6 , 7. & 3. 18. r 2 Cor. 3. ●…8 . Iohn 14. 9 , 10 , 11. s Eph. 1. 4 , 5 , 6. t Eph. 1. 7. Rom. 5. 8 , 9 , 10. u Rom. 29. 30. Eph. 1. 3. x Iohn 17. 24. & 14. 2 , 3. y Ioh. 17. 3. z Mat. 5. 8. 1 Iohn 3. 2 , 3 Iohn 17. 24. a Heb. 8. 11. Ier. 31. 34. b In V. Q. 4. Reaso . c Iam 1. 17. d 2 Cor. 4. 4. 5 , 6. e 2 Cor. 3. 18. f 2 Cor. 4. 3 , 4. g Luke 4. 18. h Rev. 3. 18. i Iam. 1. 5. k Heb. 8. 11. l Heb. 8. 11. Ier. 31. 34. m 1 Cor. 13. 9 , 10 , 12. n Gal. 4. 1 , 2 , 3 , &c. o Eph. 4. 14. 1 Cor. 14. 20. p Mat. 28. 19 , 20. Eph 4. 10 , 11 , 12 , &c. q In II. Q. especially in IV. Q. throughout . r Eph. 5. 8. s Ioh. 6. 45. t 2 Cor. 4. 3 , 4. u 1 Thes. 5. 4 , 5 , 6. x 2 Pet. 1. 19. y Heb. 8. 10 , 11. Ier. 31. 33 , 34. z See Quest. V. Reas. 3. a See Quest. III. 1. b Eph. 2. 12. c In Quest. III. 1. d Heb. 8. 11. Ier. 31. 34. See also Quest. III. 2 , 3. e In Quest. II. 1 , 2 , 3. f In Quest. VI. throughout g 2 Cor. 3. throughout . h 2 Cor. 3. 18. * Notitiaque unius Dei , omnium virtutum possessio est . Hieron . Com. in Ier. 31. 34. p. 345. A. Tom. 5. Basil. 1553. i Heb 8 12. Ier. 31. 34. k In §. 1. o●… this fifth chap. l Promittit Deum fore propitium suis alio modo & perfectius , quam olim fuerat . Io. Calvin . in Com. ad Ier. 31. 34. m Heb. 10. 〈◊〉 19. n Eph. 5. 2. o 1 Ioh. 2. 3. p Rom. 3. 25. q Ier. 31. 34. Heb. 8. 12. r Heb. 10. 17 , 18. s Mat. 12. 31 , 32. 1 Ioh. 5. 16. t Heb. 8. 12. u Heb. 8. 12. x Ier. 31. 34 y Exod. 34. 7. z Ab a privativ . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus , justitia , fas , &c. a Mercer . in Pagn . Thesaur . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Hen. Stephanus in Thesaur . ling. Graec. ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( c ) Compare Psal. 32. 2. with Rom. 4. 7 , 8. d 1 Iohn 3. 4. e Exod. 34. 7. f Io. Mercer . in Pagn . Thesaur . ad verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Psal. 51. 5. Rom. 7. 17 , 23 , 24. h Rom. 7. 7. 2 Sam. 24. 10. & 12. 13. i 1 Iohn 3. 4. k Rom. 5. 15 , 16 , 17 , 18 , 20 ▪ 2 Sam. 11. 27. Hab. 1. 13. 1. 14. l Jam. have failed , Eph. 4. 24. m Eccl 7. 29. Rom. 3. 23. — come short of the glory of God ; that is , come behind , come short of that glorious image of God wherein they were created . Col. 3. 10. n Tit. 1. 15. Iam. 1. 21. Rev. 1. 3. 1 Cor. 6. 11. Psal. 51. 2. Hag. 2. 14. o Rom. 6. 23. p Rom. 3. 19. Gal. 3. 10. Exod. 34. 7. Ephes. 2. 2 , 3. q 1 Ioh. 3. 4. r Psal 32. 2. Isa. 53. 6. 2 Cor. 5. 19. Levit. 16. 20 , 21 , 22 s Psal. 95. 10. & 78. 40. t Psal. 106. 32. u Psal. 106. 29. x 2 Sam. 11. 27. y Act. 24 ▪ 16. z Hosea 14. 4. a Psal. 106. 32 , 33. b Numb . 20. 23 , 24. c 2 Sam. 11. 27. & 12. 13 , 14. & 24. 10 , 11 , 12 , 13. d 1 Cor. 11. 32. e Iam. 1. 14. f Ier. 3. 1. Hos. 6 ▪ 1 , 2. & 14. 1 , 2. Act. 26. 18. g Eccles. 7. 29. Gen. 1. 26 , 27. Rom. 5. 12. h Psal. 32. 1 , 2. 2 Cor. 5. 19. i 2 Cor. 5. 21. k Rev. 22. 11. & 1. 5. Hag 2. 14. Tit. 1. 15. l 1 Cor. 6. 11. Tit. 3. 5. Eph. 5. 26 , 27. m Rom. 6. 23. n Rom. 1. 32. o Gen. 2. 17. p Gal. 3. 10. q Mat. 5. 22. r Mark 3. 29. s Rom. 3. 19. t Mat 6 12. u Mat. 18. 34 x Fran. Gomarus in illustrat . Luk. 1. 77. p. 227. a. Tom. 1. y Ioh. 1. 14. 1. Tim. 3. 16. z Acts 26. 18. a Acts 2 38. b Isa. 61. 1. c Luke 4. 18. d Ier ▪ 31. 34. e Col. 2. 13. & 3. 13. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat , praeter meritum , imo contra quam quis meritus sit , ex gratia condonare . Chemnit . g Heb. 8. 12. h Luke 18. 13. i Hebrews 2. 17. k 1 Iohn 2. 1 , 2. l Rom. 3. 25. m Compare Ier. 31. 34. with Heb. 8. 12. n Psalm 51. 7. o Ier. 31. 34. p Heb. 8. 12. q Heb. 10. 1 , 2 , 3 , &c. r Heb. 10. 5. to 20. s Ezek. 18. 22 t Psal. 32. 1 , 2. u Rom. 4. 7 , 8. x In Book III. chap. 3. Aph. 5 Q. 3. ●… . 589 , 590. y 2 Cor. 5. 19. Not imputing their trespasses unto them . z Isa. 53. 4 , 5 , 6. 2 Cor. 5. 19 , 21. a 2 Cor. 5 21. b 1 Pet 2. 24. c Psal. 32. 1. with Rom. 4. 7. d Psal. 85. 2. e Mercer . in Pagn . Thesaur . ad verb. f Isa. 6 7. g Isa. 22. 14. h Psal. 51. 9. i See Pagn . Thes. in verb. k Exod. 34. 7. l Mic. 7. 18. m Hos. 14. 2. n Psal. 32. 1. o Lev. 16. 20 , 21 , 22. p Zech. 3. 9 , 10. q Abstergendo-delere : & ita loco amovere ne ultra appareat . Mercer . in Pagn . Thesaur . ad verb. r Isa. 38. 17. s Psal. 90. 7 , 8. t Psal. 103. 10 , 11 , 12. u Quando peccatum remittitur , occi dunt peccata tua , oritur Gratia tua . Peccata tua tanquam in Occasu sunt ; Gratia qua libera●…s in ortu est . — Et peccata in ae●…ernum occidunt ; & Gratia in aeternum manet , &c. August in Enarrat . in Psal. 102 p. 1166. g. C. Tom. 8. Basil . 1569. x Mic. 7. 18 , 19. y In the seventh Denomination or Expression of Pardon . z Exod. 12. a Sunt qu●… a visceribus factum verbum existimant , quasi Inviscerare dicas , hoc est intimo affectu qui visceribus inditus est , tangi , & commoveri erga aliquem . Intimo commiserationis affectu quemp●…am prosequi , quo scilicit Matrix quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur , fetum complectitur tuen●…o & fovendo Mercer . in Pagnin . Thesaur . ad verb. b Exod. 14. & 15. c Luk. 6 37. Math. 18. 35. d Math 6. 12 , 14 , 15. Mark 11. 25 , 26. e Gen. 50. 16 , 17 , &c. f Math. 18. 21. to the end . g Ioh. 20 23. h Math. 18. 15. to 22. Iohn 20. 23. Math. 16. 18 , 19. 2 Cor. 2 6 , 7 , 8 , 10 , 11. i Numb 14. 12. to 26. 19. Heb. 3. 18 , 19. & 4. 3. k 1 King. 21. 27 , 28. l Col. 2. 13. & 2. 13. m Acts 2. 38. Rom. 3. 25. 1 Ioh. 1. 9. n Eph. 1. 7. Col. 1. 14. Gal. 3. 13. Rom. 8. 1. o Isa. 53. 4 , 5 , 6. Rom. 3. 24. & 5. 8. 2 Cor. 5. 21. p Rom. 3. 25. q Col. 2. 11 , 12 , 13. r Deut. 27. 26. s Rom. 1. 32. & 6. 23. Deu●… . 27. 26. t Psal. 32. 1 , 2. with Rom. 4. 6 , 7 , 8. u Heb. 8. 12. ●…er . 31. 34. x In Quest. I. y Micah 7. 18. z Gen. 2. 17. Rom. 1. 32. Deut. 27. 26. a Rom. 6. 23. b Psalm 51. 3. c Mat. 11. 28 , 29. d Rom. 2. 32. & 6. 23. e Psalm 51. 9. Isaiah 43. ●…5 . f Heb. 8. 12. Jer. 31. 34. Isa. 43. 25. g Psal. 32. 1. h 2 Sam. 12. 13. i Isaiah 38. 17. k Exod. 34. 7 l Isaiah 43. 25 m Neh. 9 17. n Micah 7. 18. o Mark 2. 5. to 13. p Matth. 6. 12. Luk. 11. 4. q Math. 6. 12. Luke 11. 4. r Psal. 51. 4. s Math. 10. 28. t Iob 34. 29. u 2 Sam. 12. 13. x Psal. 51. throughout . y Mat. 6. 12 , 14 , 15. Mark 11. 25 , 26. with Mat. 5. 38 , 39 , 40 , 41 , 42. Rom. 12. 17 , 19 , 20 , 21. z Mat. 18. 15. to 22. 2 Cor. 2. 6 , 7 , 8 , 10 , 11. a Iohn 20. 23. b Rom. 3. 24 , 25. c Col. 2. 13. d Col. 3. 13. e Eph. 1. 7. f Isa 43. 25. g Acts 11. 18. 2 Tim. 2. 25. h Eph. 2. 8. Phil. 1. 29. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. Io. Chrysost Hom. 2 in Psalm 50. p. 997 , 998 Tom. 3. Paris . 1636. k 1 Tim. 1. 13 , 14 , 15 , 16. l Gen. 2. 17. Rom. 5. 23. m Rom. 5. 12. n Rom. 6. 23. o Heb. 7. 22. & 9. 12 , 13 , 14 , 15. 1 Tim. 2. 5 , 6. Heb. 10. 5. to 2●… . p Acts 20. 28. ( q ) 1 Tim. 3. 16. ●…oh . 1. 14. r Mat. 20. 28. s 1 ●…im . 2. 5 , 6. t Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. aequilibrium , u●…urpatur . u 1 Tim. 2. 4. x Heb. 9. 26 , 18. y Heb 9 12. z Col. 1. 14. ●…ph . 1. 7. a Eph. 5. 2. b Heb. 10. 5 , 6 , 7 , &c. c Heb. 10. 12. to 20. d Acts 20. 28. 1 Pet. 1. 18 , 19. e Col. 1. 14. ●…ph . 1. 7. f Non habeo igitur unde gloriari in operibus meis possim , non habeo unde me jactem ; & ideo gloriabor in Christo. Non gloriabor quia justus sum , sed gloriabor quia redemptus sum . Gloriabor , non quia vacuus peccati sum , sed quia mihi remissa sunt peccata . Non gloriabor , qui●… profui , neque quia profuit mihi quispiam , sed quia pro me advocatus apud Patrem Christus est , Sed quia pro me Christi sanguis effusus est . Ambros. de Iacob & vita beat . lib. 1. cap 6. pag. 290 , 291. Basi●… . 1567. g Concil . Trident. Sess 14. Cap. 2. & Sess. 6. Can. 〈◊〉 . h Bellarm de Poenit L. 4. C. 10. Tom. 2. Concil . Trid●…nt . Ses. 14. cap. 13. i Vid. Gom. Illustr . Loc. Luc. 1. 77. p. 228 , 229. Tom. 1. k Rom. 8. 29 , 30. ●…ph . 1. 4. to 12 l Col. 1. 14. Eph. 1. 7. Heb. 9. 12 , 13 , 14 , 15. Rom. 3. 24 , 25. m Vide Guilhelm . whitaker . Prae lection . de Baptism Q. 4 cap 5. & . 6. p. 282 ad 294. Francos●…rt . 1624. n Acts 10. 43. o Acts 13. 38 , 39. p Heb. 10. 1 , 2 , 3. q Acts 26. 18. r 〈◊〉 un●… Contextu quid●…m legunt , 〈◊〉 Sanctifica●…os per fidem ; quia particula haec ad totum complexum extenditur . Ideo sensus est , Fide nos venire in possessionem bonorum omnium quae per Evangelium 〈◊〉 . Ioh. Calv. Com. in Acts 26. 18. s Ezek. 18. 30. t Luke 24. 46 , 47. u Acts 2. 38. x Acts 5. 31. y Acts 8. 22. z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Io. Chrysost . Hom. 2 in Psal. 50. p. 1004. 〈◊〉 . R. Paris ▪ 1636. a Psal. 51. 17. b In Book III. cha●… . 3. A●…h . 5. Quest. 1. 2 , 3 , &c. c In ●…ook III. chap. 4. A●…h . 4. §. 2. p. 896 , 897 , &c. d That Faith and Repentance are Antecedents to Iustification ; is judiciously proved by sundry Arguments , and the contrary Arguments or Objections resol ved by my learned and godly Brother M. Anth. Burges , in his True Doctrine of Iustification . Lect. xx . xxi . xxii . e 2 Sam. 12. 12 , 13 , &c. Psalm 51. f Mat. 26. 69. to the end . g Mat. 6. 12. h Act. 26. 18. Rom. 8. 29 , 30. ( 〈◊〉 ) Exod. 34. 7 k Psal. 32. 1 , 2. 2 Cor. 5. 19. l Heb. 8. 12. m Isaiah 43. 25. n Psalm 103. 12. o 〈◊〉 . 38. 17. p Mic. 7. 19. q 1 Iohn 1. 7. r Ier. 90. 20. s Co-operta sunt peccata , tecta sunt , abolita sunt . Si texit peccata Deus , Noluit advertere ; Si noluit advertere , noluit animadvertere ; Si noluit ani madverte●… enoluit punire , noluit agnoscere , maluit ignoscere . — Tecta peccata quare dixit ? ut non viderentur . Quid enim erat Dei videre peccata , nisi punire peccata ? Aug. Ena●…rat . 2. in Psal. 31. p. 193. C. D. Tom. 〈◊〉 . Basil. 1569. t Quod tegitur , non videtur , non imputatur ; Quod non imputatur , nec punietur , Hieronym . Comment . in Psal. 31. A. Vel , Quorum tecta sunt peccata ; hoc est , ut hic velentur per poenirentiam , ne in judicio revelentur . ibid ▪ u In veteribus Canonibus & Glossis recitatur versiculus ; ●…erga Dei Pieta●… veniam non dimidiabit , Aut nihil aut totum te lach●…ymante d●…bit . Desumptum hoc est ex ilio Prosperi ; Ex toto veniam dabit , & non dimidiabit . Gerh. in loc . Com. de Poenitent . C. 11. Sect. 3. N. 121. x Col. 2. 13. 1 Iohn 1. 7. y Isa. 43. 25. z Ezek. 18. 21 , 22. a Ier. 31. 34. Heb. 8. 12 & 10. 17. b Ier. 50. 20. c Rom. 11. 28 , 29 d Ezek. 18. 24 , 26. e Mat. 18. 23. to the end . Especially ver . 27 , 34. f Theologia Parabolica non est Argumentativa . g Rom. 8. 1 , 2. h Ier. 31. 34. Heb. 8. 12. i Memoria non datur futurorm , sed praesentium & praeteritorum . k Math. 6. 12. l 2 Sam. 12. 1. to 15. ●…at . 6. 12. Psal. 51. throughout . Math. 26. 75. m Rom. 7. 23 , 24 , 25. Heb. 12. 1. Psal 51. 5. n Rom. 7. 15. to the end . o Psal. 19. 12 , 13. p Iam. 3. 2. q 1 Ioh. 1. 8 , 10. 1 Ioh. 2. 1 , 2. r Mat. 26. 69. to the end . Luke 22 61 , 62. s 2 Sam. 11. 27. & 12. 7. to 15. t 1 Cor. 11. 29 , 30 , 31 , 32. u Mat. 6. 12. x Acts 3. 19. y Rom. 8. 23. 1 Cor. 15 ▪ 42 , 43 , 44. 51. to 56. Phil ▪ 3. 21. Rev. 21. 1 , 4. z 2 Sam. 12. 13. with Psal. 51. throughout . a Mat 25. 34. to 41. b Rom. 7. 17 , 23. c Gal. 5. 17. Rom. 7. 19 , 21 , 23 , 24. d Rom. 6. 12 , 13 , 14. e Rom. 8. 1 , 2 , 3. f Psal. 1. 6. 1 Pet. 4. 18. g 2 Cor. 5. 21. h 2 Sam. 12. 13. i Psal. 51. 1 , 2 , &c. k Psalm 51. 3. l 2 Sam. 12. 14. m Psalm 51. 8. n Matth. 26. 75. o Nolo tant●… eme●…e poenitent●…am . p Psal. 51. 12 , 13. q Mic. 7. 18 , 19. r 2 Sam. 12. 13. Heb. 8. 12. s Psal. 32. 1 , 2. t Act. 26. 18. u Acts 2. 38. & 5. 31. x Acts 10. 43. & 26. 18. y Rom. 3. 25. Eph. 1. 7. z Rom. 8. 30. a Rom. 5. 1 , 2 , 3. Psal. 51. 8 , 12. b 2 Sam. 12 13. c Psal. 51. throughout . d Iohn 13. 8 , 10 , 11. & 15. 3. e Mat. 6. 12. f Eph. 2. 8. g 1 Cor. 2. 12. h Rom. 8. 16. i Eph. 1. 13. k Eph. 1. 14. l Rom. 8. 23. m Iob 19. 25 , 26 , 27. n Isa. 38. 17. o 1 Tim. 1. 13 , 16. p 2 Sam. 12. 13. q Iohn 13. 8 , 10 , 11. r Mark 2. 5. to 13. s Luke 7. 48. t Acts 26. 18. Rom. 8. 29 , 30. u In ●…ook III. ch . 6. Aph. 2. §. 1. p. 1141 , 1142. x In B●…ok III. ch . 3. A●…h . 4. Q. 1. p. 577. to 587. & A●…h . 3. §. 2. p. 4●…0 to 444. — In my Communicant Instructed . p. ●…16 . to 126. Lond. 1651. y In Book III. ch . 4. A●…h . 4. §. 2. p. 896 , &c. But See especicially in my Communicant Instructed . p. 127. to 138. Lond. 1651. z Luke 7. 47. a Luke 7. 37 , 38 , 44 , 45 , 46 , 47 , 48. b In my Communicant Instructed . p. 150. to 164. Lond. 1651. c Mat 18. 23. to the end . d Mat. 6. 12 , 14 , 15. e Mat. 18. 28 , 29 , 30. f Hîc ergo tractat de gratis regenerationis , tractat de dono intelligentiae , & simul Promittit Deum fore propitium suis al●…o modo , & perfect●…us , quam olim fue●…at . Ioan. Cal. Com. in Ier. 31 34. g Ioh. 8. 56. h Rev 13. 8. i Christi mors profuit antequam fuit , quum fuit , & postquam fuit . k Heb. 13 8 l Acts 15. 11. m Heb. 9. 15. n Bez. An. in Heb. 9 15. x Pez . An. in Rom. 3. 25 , 26. y Lud. de Dieu in Animadvers . ad Rom. 3. 25 , 26 z Ioan. Cal. Comment . in Rom. 3. 25. a To declare his justice , &c. ] Followeth now an Amplification ▪ of the sins forgiven , by a Distinction or distribution of them , according to several times of Committing . Some were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that i●… , Done or Committed , In time , before Christs exhibiting in the flesh . Some after . To both which the merit of Christs passion extends it self : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Divers are the Interpretations ; that now spicified , I judge most probable , comparing this place with that Heb. 9. 15. Consent of other Interpreters , both Popish and others might be shewn . Whence the Collection is easie ; That , the vertue of Christs Passion reached unto the Fathers of the Old Testament ; and that the Lord give the plenary forgiveness of their sins , respecting the future Humiliation of his Son. This point needed not much proof , but that our Romish adversaries , by a Consequent of their Doctrine , seem to deny it . For Truth of it , see these Scriptures , Acts 15. 11. Ioh 8. 56. Heb. 13. 8. Rev. ●…3 . 8. And what should let then to infer ? That they were admitted to heaven properly so called , without detainment in their Limbus , the skirt of Hell , untill Christs coming thither to deliver them . — Now if it be true , 1. Their sins were remitted ; 2. They justified and reconciled unto God , by faith in Christ to come ; 3. Were adopted for Sons : How can it be imagined that they were thus punished ? ( And so he goes on , resuting the popish Limbus Patrum , and vindicating the Scriptures abused to maintain it . ) Dr. William Sclater in his Exposition on Rom. 3. 25 , 26 p. 326 to 332. b Rom. 3. 23 , 24 , 25 , 26. c Heb. 11. 4. d Heb. 11. 5 , 6. e Heb. 11. 7. f Heb. 11. 8 , &c. Rom 4. 3 , 4 , 5 , 9 , 10 , 11 , 23 , 24. Gen. 15. 6. g Psal. 32. 1 , 2. h Heb 9. 9 , 10 , 11 , 12 , 13. with Lev. 16. throughout . i Heb. 9. 9. k He 9. 9. 12 , 14. l Exod. 25. 10. to 23. with Rom. 3. 25. 1 Iohn 2. 1 , 2. m Lev. 16. 7. to 23. with Rom. 4. 25. 2 Cor. 5 21. Isa. 53. 4 , 5 , 6. 1 Pet. 2. 24. n Heb. 9 13 14. o Heb. 10. 1 , 2 , 3 , 4. & 9. 9 , 10 , &c. & 7. 18 , 19. p Heb. 7. 18 , 19. q Heb. 10. 5. to 19. r Acts 13. 38 , 39. Rom. 8. 3 , 4. s Si quis ●…utem roget , Annon Remissa suerint Patribus peccata etiam sub Lege ? Tenenda est solutio quam ante dixi ; Fuisse Remis sa , Sed Christi Beneficio ▪ ergo quod ad externas expiationes , semper tenebantur reatu alligati . Ioan ▪ Calv. Com. in Heb. 9. 15. t Mat. 28. 19 , 20. Mark 16. 15. u Luke 24. 46 , 47. x Heb. 8. 12. Ier. 31. 34 ▪ y Ier. 31. 34. z Heb. 8. 12. a Non dubium est , quin Propheta hic ostendat Fundamentum hujus beneficii , quia scilicet Deus redibit in gratiam cum populo suo , non imputando peccata . Ergo si originem Novi Testamenti quaerimus , &c. Io. Calvin . in Ier. 31. 34. b In this fifth chap. Sect. I. & Sect. II. Quest. 2. Expression 3. about Pardon , and Position 7. c Rom. 8. 32. d Rom. 5. 8. e Rom. 4. 5. f Tit. 1. 15. 2 Tim. 3. 2. g 1 Cor. 6. 9 , 10 , 11. h C●…l . 1. 21. i Rom. 8. 7. k Rom. 5. 8 , 9 , 10. l Rom. 8. 29 , 30. m Heb 8 12. & 10. 16 , 17 , 18. n Ier. 31. 31 , 32 , 33 , 34. Heb 8. 8 , 9 , 10 , 12. o In this 5. Chap. Sect. 3. Prop. 1. Quest. 4. p Neh. 9. 17. q In Chap. 5. Sect. 3. Prop. 1. Posit . 5. r Ier. 31. 34. Heb. 8. 12. s Heb. 8. 12. 8 , 10 , 11. t Heb. 8. 12. u In this 5. Chap. sect . 3. Proposit. 1. Posit . 6. & 9. x Heb. 8. 12. y In this 5. Chap. sect . 3. Proposit. 1. Posit . 7. z Zech. 13. 1 a Heb. 10. 17 , 18. b Heb. 10. 10. to 20. & 9. 12 , 14 , 15. Eph. 1. 7. Col. 1. 14. c Concil . Trident. Ses 22. cap. 2. & cap. 9. can . 1 , 2 , 3 , 4. d Ioan. Calvin . Institut . lib. 4. cap. 18. Dr. Ioan. Prideaux in Lection . XVI . — An ton . Walaeus in operib . pag. 510 , 511 , 512. Tom. 1. — And. Willet in his Synopses Papismi , 13. General Controversie , Quest. 2. e Luke 7. 37 , 47. f Mat. 26 70. to the end . with Iohn 21. 15 , 16 , 17. g Luk. 23. 42 , 43. Mat. 27. 44. h 1 Tim. 1. 13 , 15 , 16 , 17. i Acts 2. 35 , 36 , 38 , 39. k Quis despera●…et sibi ●…onanda peccata , quando crimen occisi Christi reis donabatur ? Aug de Tem●…ore S●…rm . 74 ●… . 747. A. B. som. 10. Basil 1569. l Heb. 8. 8. to 13. Ier. 31. 31 , 32 , 33 , 34. m In this 5. chap. §. 3. Proposit. 1. Quest. 2. & 3. n Heb. 8. 12. & 10. 16 , 17 , 18. o Psal. 32. 2. Heb 8. 12. 2 Cor. 5. 19 p Rom. 8. 1. q Eph. 1. 7. Col. 1. 14. Rom 5. 9 , 10. r Col. 2. 13. s Rom. 4. 6 , 7 , 8. 2 Cor. 5 21. t Rom. 5. 1 , 2 , 3 , 4 , 5. u Rom. 8. 29 , 30. x Psal. 103. 1 , 2 , 3 , 4. y Heb. 8. 10. Ier. 31. 33. z Hic fr●…ctus est Foederis . Quod nos Deus in populum cooptat ; Seque salutis nostrae Praecidem fore asserit . Ioan. Calvin . Comment . in . Hebr. 8. 10. a Addit , Et ●…ro illis in Deum , &c. Generaliter hic Deus comprehendit Summam Foederis sui . Quorsum enim tendebat lex , nisi ●…t populus ipsum invocaret , & ipse vicissim curam gererat Populi su●… ? Quoties enim prouunciat Deus , se nobis fore in Deum , simul offert Paternum suam savotem , & declarat salutem nostram sibi fore curae Dat nobis liberum aditum ad preces , jubet nos recumbere in sua gratia , deniq : HAEC PROMISS●…OSUB SE CONTINET OMNES PARTES SALUTIS NOSTRAE . — Inde pender posterius quod dicit , Erant mihi in populum . Neque enim alterum potest ab altero seperar●… . Ergo his verbis breviter significat Propheta , huc tendere Summam Foederis Dei ; Ut sit nobis Pater , à quo Salutem petamus & expectemus ; & nos vicissim simus e●…us populus . Ioan. Calvin . in Comment . ad Ier. 31. 33 b Book II. chap. 2 Aph. 2. §. 3. p. 89 , 90. c Book II. chap. 2. Aph. 2. §. 3. p. 90 , 91. d Ero , i●…quit , illis in Deum : & ipsi erunt mihi Populus . Quid hoc bono melius : Quid hac faelicitate saelicius ! &c. August . lib. de spiritu & litera ad Marcellin . cap. 22. pag. 823. A. Tom. 3. Basil. 1569. e Book III. chap. 3. Aph. 3. Sect. 1. p. 406 , 407 , 408. f Book III. chap. 3. Aph. 3. Sect. 1. pag. 409. g Book III. chap. 3. Aph. 3. Sect. 1. p 417 , to 422. h Book III. chap. 4. Aph. 4. sect . 1. pag. 803 , 804. i Book II. chap. 2. Aph. 2. sect . 3. pag. 94 , 95. k Book III. chap. 4. Aph. 4. Sect. 2. pag 846 , 847. l Book III. chap. 4. Aph. 4. Sect. 2. pag. 848 , 849. m There , p. 850. n There , p. 851. o There , p. 851. p There , p. 852. to 857. q In Book II. chap. 2. Aph. 2 Sect. 3. pag. 94 , 95. r Book III. chap. 4. Aph. 4. Sect. 2. pag. 857 , 858 , 859. s Heb. 8. 10 , 11 , 12. Ier. 31. 33 , 34. t Heb. 8. 10. u Heb. 8. 10. Ier. 31 , 33. x Psal. 46. 1. y Psal. 18. 2. z Psal. 3. 3. a Psalm 84. 11. Gen. 15. 1. b Psal. 144 ▪ 12 , 13 , 14 , 15. c In Book III. chap. 3. Aph. 3. Sect. 1. p. 423 , 424. d There , p. 425. e There , p. 427. f See ●…ok III. chap. 3. Aph. 3. Sect. 1. p. 427 , 428. g Ezek. 11 19 , 20. & 36. 26 , 27 , 28. Ioh. 7. 37 , 38 , 39. Acts 2. 4 , &c. 16. to 34. h Rom. 6. 6. Eph. 4. 22 , 23 , 24. ( l ) Ioh. 14. 16 , 17. k Ier 31. 33. Heb. 8. 10. Psal. 40. 8. l 2 Cor. ●… . ●… , ●… . m Rev. 2. 17. 1 Co●… . 2. 12. n Psal. 119. 20 , 93. 112. o See more fully in my Communicant Instructed , p. 8 , 9 , 10. p Ier. 24. 7. 1 Ioh. 2. 20 , 27. q In my Communicant Instructed . p. 6 , 7 , 8. r Ezek. 11. 19 , 20. & 36. 26 , 27 , 28. s Psal. 51. 17. t In my Sermon before the House of Peers , on Psal. 51. 17. p. 24. to 33. See also , The Nature , and Characters of the Heart of Flesh , at large . In Book III. chap 6 Aph. 2. §. 1. p. 1147. to 1157. u Ier. 24. 7 Acts 26. 18. x In my Communicant Instructed . p. 135. to 138. y Lev. 26. 11 , 12. Ezek. 37. 26 , 27. 2 Cor. 6. 16. z 1 Ioh 1. 3. 2 Cor. 13. 14. a In my Believers Evidences for Eternal Life . Chap. VII . p. 214 to 228. b Ier 32. 38 , 40. Heb. 8. 10. Ier. 31. 33. c Rom. 9. 23 , 24 , 25. 1 Pet. 2. 9 , 10. d Acts 26. 18. e Gen. 12. 1 , 2 , 3. with Gal 3 1●… . f 2 Cor. 6. 16 , 17 , g 1. Pet. 2. 9 , 10. Exod. 19. 5 , 6. h Mat. 10. 37 , 38 39. Luke 9. 23. Mat. 16. 24 , ●…c . i Tit. 2. 11 , 12. k Psal. ●…5 . 10 , 11. l Gen. 12. 1 , 2 , 3 , &c. m Phil. 3. 5 , 6 , 7 , 8 , 9 , 10. n Psal. 110. 2 , 3. o Rom. 8. 7 , 8 , 10. p 2 Kings 17. 25 , 26. Ier. 2. 27. q Acts 26. 28. r Heb. 2. 10. s 1 Cor 15. 24 , 25 , 26. t Rom. 6. 19. & 12. 1. & 15. 16. u 2 Cor. 6. 16 , 17 ▪ 18. x Psalm 46. 4. y Psalm 80. 1. z Exod. 25. 21 , 22. a 1 Pet. 2. 5. Eph. 2. 21 ▪ 22. b 1 Cor. 3. 16. c 2 Cor. 6. 16 , 17. d Iohn 14. 21 , 23. e Rev. 3. 20. f Deut. 12. 5 , 6 , 7 , 11 , 12. 1 Pet. 2. 5. g 1 Kings 9. 3. Psal. 46. 4. h 1 Pet. 2. 9. 1 Cor. 3. 17. i 1 Pet. 2. 5 , 9 , 10. k Rev. 1. 6. Lev. 19. 6. Rev. 3. 21. l 1 Cor. 6. 2 , 3. m 2 Tim. 2. 12. Rev. 3. 21. & 22. 3 , 4 , 5. n 1 Pet. 2. 5. o 1 Pet. 2. 9 , 10. p Rom. 9. 26 q 2 Cor. 6. 16 , 17 , 18. r Iohn 1. 12 , 13. & 3. 3 , 5. s Iohn 1. 11 , 12. Eph. 3. 17. t Rom. 8. 15 , 26. Gal. 4 6. u Mat 5. 45 ▪ 48. 2 Pet. 1. 4. Col. 3. 12. Eph. 4. 24. x Rom. 8. 29. y Rom. 8. 14. z Eph. 2. 2. ( a ) In my Believers Evidences , &c. Chap. II. throughout . p. 21. to p. 180. b 1 Cor. 3. 22 , 23. c Gal. 3. 29. d Book II. Chap. III. Aph. II. Coroll . III. e In my Believets Evidences . Chap. III. p. 189 , 190 , 191. f 1 Cor. 8. 4 , 5 , 6. Iohn 17. 3. g Psal. 135. 5 , 15 , 16 , 17 , 18. & 115. 3. to 9. h 1 Tim. 1. 17. & 6. 15 , 16. i Deut. 6. 5. Mat. 22. 37 , 38. Luke 10. 27. k Psal. 73. 25. 1 Iohn 4. 8 , 16 ▪ l 1 Iohn 4. 19. m Psal. 97. 10. n Iames 4. 4. 1 Ioh. 2. 15. o Psalm 73. 25. p Luke 14. 26. Mat. 10. 37. q Phil. 3. 19. r 2 Tim. 3. 4. s Col. 3. 5. t Exod. 20. 3 u Prov 3 5. x Psalm 62 8 y Prov. 3. 5. 1 ●…m 6. ●… sal . 62. 10. & 118. 9 , 10. z Iob 13. 15 a 2 Chron 14. 11. & 16. 8. b Psal. 62. 5 , 6 , 7 , 8 , &c. c Psalm 56. 3. d 2 Cor. 8 , 9 , 10. e Proverbs 18. 10. f Psalm 20. 7. g Psal. 49. 6. Prov. 18. 11. Ier. 49. 4. Psal 52. 7. h Isa. 36. 5 ▪ 6. i Isa. 30. 12. k Isa. 42. 17. Ionah 1. 5. l Gen. 31. 42 , 53. m Psalm 76. 11. n Mat. 10. 28. Isa. 8. 12 , 13. o Heb. 11. 23. p Heb. 11. 7. q Dan. 3. 13. to 19 , &c. r Dan. 6. 10 , &c. s Acts 4. 17 , 18 , 19 , 20 , 21. t Rev. 22. 3. u 2 Chron. 12. 8. Psal. 2. 11 , 12. x Luke 1. 74. Rom. 6. 6. y 2. Cor. 8. 5. Mat. 6. 24. z Tit. 3. 3. & 2. 3 Rom. 16. 18. Mat 6. 24. Luke 16. 13. 1 Cor. 7. 23. a Exod. 3. 12. & 4. 23. & 7. 16 & 8. 1 , 20. Acts 7. 7. b Mat. 4. 10. Luke 4 8. c Luke 2. 37. d Luke 1. 74 , 75. e Rom. 7. 6. See also Rom. 12. 11. & 14 18. 1 Thes. 1. 9. 2 ●…im . 1. 3. f Mat. 25 14 , 15 21 , 23. g Gen. 26. 24. h Iob 1. 8 , 9. & 2. 3. i Psal. 116. 16. k 2 Tim. 1 3. l Heb. 12. 28. m Psal 2. 11. n 1 Sam. 12. 24. o Eccles. 12. 13. p Iob 1. 8 , & 2. 3. q 1 Sam. 12. 14 r 1 Chron. 28. 9. s Deut. 10. 12. & 11. 17. t Hab 1. 13. Isa. 6. 3. u Mat. 5. 8. x Psal. 51. 6. y Ioh. 4. 24. z Psalm 66. 18. a Heb 9. 14 b 2 Tim. 1. 3. c Luke 1. 74 , 75. d Iob 1. 8. & 2. 3. e Mat ▪ 4. 10. Luke 4. 8. f Deut. 6. 13. g Deut. 10. 12. Psal 119. 6. h 1 Chron. 28. 9. i Deut. 10. 12. & 11. 13. 1 Sam. 12. 24. k Luk. 1. 75. l Iob 27. 10. m Luke 2. 37. n Book III. Chap. 4. Aph. 4. Sect. 2. p. 848. to 857. — And Book II. Chap. 2. Aph. 2 Sect. 3. pag. 94 , 95. o Book III. Chap. 4. Aph. 4. Sect. 2. p. 862. p 2 Cor. 3. 6. q Heb. 8. 10 , 11 , 12. Pet. 31. 33 , 34. r Heb. 8. 10 11 , 12. Ier. 31. 33 , 34. s 2 Tim. 2. 26. t Heb. 8. 10. u Heb. 8. 10. Ier. 31. 33. x 2 Cor. 1. 3. y 2 ▪ Cor. 6. 16 , 17 , 18. with Ephe. 2. 21 , 22. Rom. 8. 2 , 14 , 16. 1 Ioh. 3. 24. z 2 Cor. 1. 3. a 2 Cor. 1. 3. b Gen. 14. 22. c Gen. 17. 1. Psal. 46. 7 , 11. d Neh. 9. 17. e 1 Pet. 5. 10. Iam ▪ 1. 17. f Gen. 18. 14. g Rom. 8. 31 , 33 , 34. Heb. 13. 5 , 6. h Phil. 3. 20. i Col. 3. 1 , &c. k Acts 24. 16. l Heb. 13. 5. Gal. 2. 20. Acts 9. 31. m Ephes. 2. 12. n In Book III. Chap. 3. Aph. 3. Sect. 1. p. 426. o 2 Cor. 3. 6. p Book III. Chap. 3. Aph. 3. Sect. 1. pag. 435. q 1 Thes. 5. 23. r Rom. 7. 23. s Rom. 7. 18 , 19. t Rom. 7. 24. u Ier. 31. 34. Heb 8 12 ▪ & 10. 16 , 17 , 18. x Cant. 4. 7. Heb. 8 ▪ 12. y Rom 8. 33 , 34. z Heb. 8. 10 Ier. 31. 33. Ezek. 36. 2●… . to 30. Ephes. 5. 26 , 27. a Rom. 6. 7. b Heb. 12 23. c 1 Cor. 13 10. d Micah 7. 19 , 20. e Luke 13. 23. f Iam. 1. 17. g Rom. 11. 29. h Ier. 31. 31 , 32 , 33 , 34. Heb. 8. 8. to 13. Luke 22. 20. i Heb. 13. 20. k Ier. 32. 40. with Ier. 31. 31 , 32 , 23 , 34. & Heb 8. 8. to 13. l Iob 21. 7 , &c. Psal. 73. 2 , 3 , &c. m Psal. 73. 25 , 26. n Eccles. 10. 19. o 1 Sam. 1. 5 , 6 , 7 , 8. * Iustus enim naufragus , coadit Dives & nudu●… . His divitiis plenus erat Sanctus Iob. Nihil in domo reman●…erat , omnia uno 〈◊〉 , perlerunt , quibus opulentus paulo ante videbatur ; subito mendicus in ●…ercore sedet ; a capite usque ad pedes vermibus scatens . Quid ista miseria miserius ? Quid interlore feliehate felicius ? Perdiderat omnia illa quae dederit Deus ; Sed habebat ipsum qui omnia dederat Deum . August . de Tempore , Serm. 105. p. ●…24 . C. D. Tom. 10. Basil. 1569. p Psal. 73. 25. & 4. 6 , 7. q Mat. 19. 17. r Iudg. 7. s Dan. 1. 12 , 15. t Ioh. 9. 6 , 7. u Gen. 17. 1. x Iob 42. 1 , 2. y Eph. 3. 20. z Psal. 34. 9. 10. a Psal. 84. 11. b Psal. 23. 1. c Iam. 2. 5. d Psal. 105 ▪ 40 ▪ Exod. 16. e Exod. 17. 6. Numb 20. 11. Psal. 105. 41. Deut. 8. 3 ▪ 15. Psalm 114. 8. f Deut. 8. 4. g Deut 8. 4. h 1 Kings 17. 4 ▪ 6. i Act. & Monum . Epist. to his mother . vol. 3. k 1 Pet. 5. 10. l Rom. 4. 16 , &c m Numb . 12. 3. n Iam. 5. 11. o Psal. 84. ●… , 2 , &c. & 18. 22. p Dan. 5. 11 ▪ 12 q Ioh. 21. 20. r Acts 20. 24. & 21. 13. Phil. 3. s 1 Cor. 2. 12. t Rom. 8. 15 , 16. u Eph. 1. 13. x Heb. 13. 20. y Phil. 4. 7. z Job 34. 29. a 2 Cor. 13. b Rom. 15. 13. c Iohn 14. 16 , 17. d 2 Pet. 1. 3. e Eph. 3. 14 , 15 , 16. f Eph. 1. 3. g 1 Cor. 2. 9. h Psal. 84. 11 i Ier. 31. 34. Ezek. 36. 31. 26. Ier. 32. 38 , 39 , 40. Ezek. 36. 27. k Eph. 4. 11 , 12 , 13. l Eph. 2. 19. 20 , 21. m 1 Cor. 13. 9 , 10. n Psal. 119. 1. Gen. 17. 1. o Phil. 3. 5. p Heb. 12. 23. q 1 Iohn 3. 2 r Acts 8 23. 2 Tim. 2. 25. s Luke 4. 18. Acts 26. 18. Rom. 6. 12 , 13 , 14. t Psal. 51. 5. Ioh. 3. 6. Rom. 7. 18. Gen. 6. 5. u Gal. 5. 17. o Psalm 16. 3. p Luke 22. 31. q 2 Cor. 12. 7. r 1 Pet. 5. 8. s Rev. 2. 24. t 2 Cor. 2. 11. u 2 Cor. 11. 14. 1 Pet. 5. 8. x Rev. 12. 9. y 1 Iohn 4. 4. z Ioh. 10. 29. a 1 Tim. 1. 17. Rom. 11. 33. Psalm 145. 7. b 2 Pet. 2. 9. c 1 Pet. 5. 8. d Rev. 12. 12. e Psalm 103. 13. f Isa. 49. 14 , 15. g Zech 2. 8. h 1 Cor. 10. 13. i Iob 1. 12. & 2. 6. k Mark 5. 12 , 13. l Rev. 2. 10. m 1 Cor. 10. 13 n 2 Cor. 1. 8. o Psal. 18. Title . p Act. 12. 6 to 12. q Act 12. 2. r Eph. 6. 10. to 19. s 2 Cor. 12. 4 , 7 , 8 , 9. t Luke 22. 31 , 32. compared with Ma●… . 26. 75. & Iohn 21. 15. to 20. u Mat. 4. 3. to 12. x Iam. 4 7. 1 Pet. 5. 8 , 9. Gal. 5. 24. y Rom. 16. 20. z Velociter . Hieronym . in Rom. 16. Tom. 9. a D. Paraeus in Comment . ad Rom. 16. 20. b Luk. 4. 1. to 14. Mat. 4 1 , &c. c Heb. 4. 15. d Eph. 6. 10. to 19. e 2 Cor 12. 7 , 8 , 9. f Luke 22. 32. g Psalm 51. 13. h Iude 6. i Heb. 2. 16. k Gen. 3. Rom. 5. 12. l Luke 2. 30 , 31 , 32 1 Tim. 1. 15. Iohn 17. 2. m Tit. 1. 15. n Psal. 17. 14. Mat. 5. 45. Psal. 73. 4 , 5. ( o ) Psal. 14●… . 19 20. Acts 14. 16. Eph 2. 12. p Isa. 6. 9. 10. 2 Cor. 4. 3 ▪ Acts 28 26. q Mat. 13. 19. to 23. Luke 8. 12. 13. 14. Mat. 25. 3 , 11 , 12. Heb 6. 4 , 5 , 6. 2 Pet. 2. 20 , 21 , 22. r Luke 22. 31. s 2 Cor. 12. 7. t 2 Cor. ●… . 7. &c. u Luke 22. 3●… , 32. x 2 Sam. 11. throughout . y Mat. 26. 70 , 72 , 74. z 2 Chron. 32. 30 , 31. Isa. 39. 1. to the end . a Gal. 5. 17. Rom. 7. 24. b Rom. 7. 15. to the end . c Gal. 5. 17. d Eph. 4. 22 , 23. e Rom. 7. 24. f Rom. 8. 2. g Rom 7. 23. h Rom. 7. 24. i Rom. 8. 26. k Rom. 7. 19 , 20. l Cant. 3. 1 , 2 , 3 , 4 , 5. m Cant. ●… . 2 , 3 , 4 , 5 , 6 , 7 , 8. n Gen. 9. 20 , 21. o Gen. 19. 32 , &c. p 2 Sam. 11. 2 , &c. q Mat. 26. 70 , 72 , 74. r Mat. 26. 75. Psal. 51. 8 , 12. s Iudg. 6. 12 , 13. t Iob 1. 12. & 2. 6. u Iob 3. 1 , &c. & 6. & 7. x Psal 13. 1 , 2. See especially Psalm 89. 38. to 47. y Psal. 77. 7 , 8 , 9. z Psal. 22. 1 , 2. Mat. 27. 46. Mat. 15. 34. a Acts and Monuments , Vol. 3. p. 427. Lond. An. 1641. b See , A Narration of the grievous visitation and dreadsul Desertion of Mr. Peacock , p 24 , &c. Lond. 1641. c Page 28. d Page 57. e Page 77. f Pag. 86 , 92 , 97 , 98 , 99 , 100 , 101 , 102 , 103 g Iob 6. 2 , 3 , 4. & chap. 7 12 , 13 , 14 , 15. h Psal. 88. 6 , 7. i Ver. 14 , 15 , 16 , 17. k Mat. 27. 46. Mark 13. 34. l Psal. 22. 1 , 2 , 10 , 19. m Psal. 88. 1 , &c. n Heb. 8. 10. & 13. 20. o Gen. 21. 14 to 20. p Luke 24. 13. to 33. q Heb. 8. 8. to 13. Luke 22. 20. Heb. 13. 20. r Rom. 8. 35. to the end . s Ier. 31. 31. to 35. ●…eb . 8. 8. to 13. t Ioh. 6. 37. u Ioh 10. 27 , 28 , 29. x Heb. 13. 5. y Ier. 31. 33. Heb. 8. 10. z Ier. 32 40. a Psal. 22. throughout . b Ver. 2. c Ver. 9 , 10 ▪ d Ver. 19. e Psal. 77. 1 , &c. 10 , 11 , 12 , &c. f Psal. 88. 1 , &c. g Cant. 3. 1 , 2 , 3 , 4. & 5. 5 , 6 , 7 , 8. h Mat. 27. 46. i Psal. 22. 9 , 10. k Cant. 3. 1 , 2 , 3 , 4. l Psal ▪ 22. 1 , &c. & 77. 1 , &c. m Mat. 27. 46. with Luke 23. 43. n Acts & Monuments , vol. 3. p. ●… 27. Lond. 1641. o Mr. Peacocks grievous visitation and desertion p. 96 , 97 , 98. p Pag. 99. q Pag. 99 , 100. r Pag. 101. s Psal. 22. 1 , &c. t Psal. 77. 1 ▪ &c. u Psal. 88. 1 , &c. x 2 Cor. 12. 7 , 8 , 9 ▪ y Cant. 5. 6 ▪ z Mat. 27. 46 ▪ ( t ) 2 Chron. 32. 31. b Iob 13. 24 , 25 , 26 c Cant. 5. 2. to 9. d 2 Cor. 12 2. to 11. e Ver. 7. f Psal. 77 ▪ 5. to the end . g Cant. 3. 1 , 2 , 3. & 5. 2. to the end . h Cant. 5. throughout . & 6 , 1 , 2 , 3. i Cant. 3. 1. to 6. k Iohn 16. 33. l Heb. 11. 25. m 2 Tim. 3. 12. n Psal. 34. 19. o Acts 14. 22. p Luke 9. 23. q Christianus , Crucianus . Qui non est Crucianus , non est Christianus . Luth. in Gen. cap. 29. r Acts & Monuments , in his letter to the town of Walden , p. 315 , 316. vol. 3. Lond. 1641. s Ignat. Ep. ad Roman . p. 86 ▪ Oxon. 1644. t Gen. 4. 3. to 9. 1 Iohn 3. 12. u Gen. 21. 9. Gal. 4. 29. x 1 Sam. 24. 11. y See my Key of the Bible ou Isaiah §. 1. z Ieremiah 38. 6. a Ioan Gal. Proem ▪ in Ier. b Key of the Bible on Ezek. §. 1. c Dan. 6. 16. d 1 Kings 22. 27. e Acts 7. 52. f Heb. 11. 35. to 39. g Acts 7. 57 , 58 , 59 , 60. h Tertul. de prescript . advers . Haer. l c. 36. p. 211. Franck. 1597. i Hist. Eccl. Magd. 1. Cent. l. 2. c 10. k Acts 12. 1 , 2. l Histor. Ecclesiastic . Madg. Cent. 1. lib. 2. cap. 10. De vitis Doc . orum . H●…e ronim . in Catal. Scriptor . Ecclesiastic . Tom. 1. p. 262 , &c. Basil. 1553. m Exod. 3. 2. n Isaiah 49. 14. o Isa. 41. 17. p Isaiah 49. 14 , 15 , 16. q Lament . 4. 10. r Rom. 8. 35. to the end . s Deut. 32. 9 , 10 , 11. t Zech. 2. 8. u Isa. 63. 9. x Isa 49. 13. y Psalm 103. 13. z Psalm 56. 8. a Psal. 50. 5 , 7 , 15. b Isa. 41. 17. c Exod. 3. 2 , 6 , 7. d Psal. 102. 17 , 18 , 19 , 20. e Psalm 78. 1 , 37 , 38. f Isa. 27. 7 , 8. g Isa. 41. 17 , 18 , 19 , 20. h Isaiah 41. 10. i Exod. 3. 2 , 3 , 4 , 5 , 6. k Dan. 3. 24 , 25. l 2 Cor. 4. 8 , 9. m 2 Tim. 4. 16 , 17. n Exod. 3. 2 , 7. o Psal. 34 Title . & ver . 4 p 2 Cor. 7. 5. q Isaiah 41. 10 r Isaiah 43. 1 , 2. s Psalm 23. 4. t Exod. 3. 2. u Dan. 3. 24 , 25. x Dan. 6. 21 , 22. y Isa. 41. 10 , 13 , 14. z Dan. 6. 21 , 22. a Dan. 3. 24 , 25. b Isa. 43. 2 , 3. c Act. & Monum . Vol. 3. p. 139. Lond. 1641. d Acts and Monuments ▪ p. 301. Vol. 2. Lond. 1641. e 2 Cor. 6. 8 , 9 , 10. f Isa. 41. 10. to 17. g Dan. 3. 22 , 24 , 25. h Exod. 14. throughout . i Exod. 3. 2 , 6 , 7 , 8. k Dan. 6. 21 , 22. l Gen. 41. 14. to the end . m 2 Tim. 4. 16 , 17 , 18. n Psal. 91. 1 , 2 , 15. o Heb. 12. 6 , 7 , 8 , 9 10 , 11. p Rom. 8. 28. q Iob 36. 8 , 9 , 10. z Gen. 42 〈◊〉 . 21 , 22. a 2 Chron. 32. 24 , 25 , 26. b 2 Chron. 34. 16 , 17. c Iob 36. 8 , 9 , 10. d Isa. 27. 8 , 9. e Psalm 119. 67. f Dan. 3. 23 , 24 , 25. g Rom. 8. 28 , 29. ( h ) Isa. 53. 2 3 , 4. Heb. 2. 9 , 10 i Mat. 13. 20 , 21 , 23. k Mat. 7. 24. to the end l Rev. 2. 10. m 1. ●…et . 4. 12. n 1 Pet. 1. 6 , 7. o Rom. 5. 3 , 4 , 5. p Exod 1. 12. q Iam. 5. 11. r Psal. 119. 71. s Heb. 12. 6 , 7 , 8 , 9 , 10. Amos 3. 2. 1 Pet 4. 17 , 18. t 1 Cor. 11. 32. u Eph. 4. 9 , 10. Luke 24. 26. x Acts 14. 22. y 2 Tim. 2. 12. Rom. 8. 17. z 2 Cor. 4. 17. a Iob 2. 4. b Rom. 6. 23. & 5. 12. c Iob 18. 24. d 1 Cor. 15. 26. e Heb. 2. 15. f Mat. 26. 38 , 39 , 42 , 44. g Heb. 8. 10. & 13. 20. h Exod. 3. 6. i Mat. 22. 31 , 32. Mark 12. 26 , 27. Luke 20. 37. 38. k Rom. 14. 7 , 8 , 9. l Rom. 8. 38 , 39. m Isa. 41. 10. n Psal. 23. 1 , 4. o Psal. 46. 1 , 2. p Psal. 2. 34. q 2 Tim. 4. 16 , 17 , 18. r Iob 13. 15. s Iob 19. 25 , 26 , 27. t Psal. 73. 25. u Ac●… 7. 55 , 56 , 〈◊〉 x Acts 7. 59 , 60. y Acts & Monuments , vol. 3. p. 266. a. Lond. 1641. z Acts & Monuments , vol. 2. p. 301. b. Lond. 1641. a Heb. 1. 14. b Dan. 3. 24 , 25. c Dan. 6. 22. d Acts 27. 23 , 24. e Luke 22. 43 , 44. f Luke 16. 22. g 2 Kings 2. 〈◊〉 . h Psal 23. 4. l Heb. 8. 10 , 11 , 12. m 1 Cor. 15 , 56. n 1 Cor. 15. 55. o Iosh. 10. 24. p Rom. 4. 25. 1 Cor. 15. 3 , 4. 2 Cor. 5. 21. q Acts 2. 24. Rom. 1. 4. r Eph. 4. 8. &c. s Heb. 2. 14. Col. 2. 14 , 15. t Rev. 1. 18. u Heb. 7. 14 , 15. x Heb. 1. 3. 1 Cor. 15. 56. y Hos. 13. 14. 1 Cor. 15. 54. z 1 Cor. 15. 3 4. Eph 4. 8 , 9 , 10. a Iudg. 16. 2 , 3. b Luke 1. 7●… , 73 , 74 , 75. with Gen. 22. 16. c 1. Cor. 3. ●…1 , 22 , 23. d Phil. 1. 23. Luke 2. 29. e Rev. 14. 13. f ●…sa 57. 2. g 1 Thes. 4. 14. h 1 Cor. 15 ▪ 42 , 43 , 44. i 2 Cor. 5. 1 , 2 , 3 , 4. k Luke 2. 29. l 2 Cor. 5. 8. Phil. 1. 23. m Phil. 1. 21. n 1 Cor. 15. 25 , 26. o 1 Cor. 15. 54 , 55 , 56 , 57 p Rev. 20. 14. q O Mors quae fratres dividis , & amore sociatos , crudelis ac dura dissocias ! Adduxit urentem ventum dominus de deserto ascendentem , qui siccavit venas tuas , & desolavit sontem tuum . Devorasti quidem Ionam , sed & in utero tuo-vivus suit . Portasti quasi mortuum , ut tempestus mundi conquiesceret : & Ninive nostra illius praeconio salvaretur . Ille , ●…lle te vicit : Ille te jugulavit . Fugitivus prophera , qui reliquit domum suam , dimisit haereditatem suam , dedit dilectam animam suam in manibus quaerentium eum . Qui per Osee quondam tibi rigidus minebatur ; Ero mors tua , O mors ; Ero morsus ●…uus Inferne . Illius Morte , tu mortuaes ; illius Morte , nos vivimus . Devorasti , & devorata es ; Dumque assumpti corporis sollicitaris illecebra , & avidi ▪ ●…aucibus praedam putas ; interiora tua adunco dente confossa sunt . Gracias tibi Christe Salvator tua agimus creatura , quodtam potentem adversarium nostrum dum occideris , occidisti . Hieronym ad Hel●…odorum in Epitaph . Ne●…tiani . p. 21. Tom. 1. Basil. 1553. r Heb. 8. 10 , 11 , 12. Ier. 31. 33 , 34. s Heb. 8. 11. Ier 31. 34. t 1 Cor. 14. 14. to 21. u 1 Cor. 14. 20. x 2 Pet. 1. 5 , 6 , 7 , 8 , 9. y 2 Pet. 3. 18. z Heb. 5. 12. a Gal. 4. 1. to 8. b Iohn 7. 37 , 38 , 39. 1 Ioh. 2. 20 , 21 , 27. c Eph. 4. 11 , 12 , 13 , 14. To which purpose the Apostle notably praies for the Knowledge of God , in the Ephesians , Eph. 1. 16 , 17 , 18 , 19. and in the Philippians , Phil. 1. 9 , 10 d Isa. 53. 11. e Ioh. 17. 3. f 2 Cor. 4. 3 , 4 g 2 Thes. 1. 7 , 8 h In opening of the second Article of this New Covenant , in this ●… . Chap. Aph. 1. i Heb. 8. 12. & 10. 16 , 17 , 18. Rom. 4. 6 , 7 , 8 , 9. k Acts 10. 43. & 13. 38 , 39. & 26. 18. Rom. 3. 24 , 25. l Rom. 3. 28 , 30. & 4. 5. 9 , &c. & 5. 1. & 10. 4. to 16 Gal. 2. 16. and often m Gal. 3. 25 , 26 , 27. n 1 Ioh. 3. 23. o Iohn 6. 28 , 29. p Acts 13. 38 , 39. q Acts 10. 43. & 26. 18. r Ioh. 3. 15 , 16 , 36. s Rom. 9. 33. & 10. 11. t Rom. 10. 13 , 14. u Ioh. 6 35. x Ioh. 6. 37. y Mark 16. 16. z Ioh. 16. 8 , 9. a Ioh. 3. 18. b Ioh. 3. 36. c Book III. Chav . 3. Aph. 4 Quest. 1. p. 576. to 5●…6 . And in my Communican●… Instructed . p. 110. to 126. London , 1651. d Book III Chap. 3. Aph. 3. Sect. 2. p. 440. to 444. e There in pag. 443. f Book III. Chap. 6. Aph. 2. Sect. 2. pag. 1202 , 1203. g Heb. 8. 12. & 10 16 , 17 , 18. h As Ezek. 18. 30 , 31 , 32. i Mark 1 15. k Acts 17. 30 , 31. l Luke 24. 46 , 47. m Acts 2. ●…8 . & 3. 29. & 8. 22. n Acts 11. 7 , 18. o Acts 26. 17 , 18 , 9 , 20. & 10. 21. p Luke 24. 40 , 47. Acts 2 38. & 5. 31. & 8. 22. & 26. 18. q Acts 8. 37 , 38. & 2. 38 , 39. &c. r 2 Cor. 2. 6 , 7 , 8 ▪ 9 10 11. s Book III. Chap. 4. A●…h . 4. Sect. 2. pag. 8●…6 , &c. And in my Communicant Instructed . p. 127. to 138. Lond. 1651. t Heb 8. 10. & 10. 16 , 17. Ier. 31. 33. u Deut. 4. 13. with Ier. 31. 31 , 32 , 33 , 34. ●…eb . 8. 8 , 9 , 10 , 11 , 12. x 2 Cor. 3. 3 , &c. y Tit. 2. 11 , 12. z Book III. Chap. 3. Aph. 3. Sect. 2. p. 447. to 452. a Iam. 2. 8. to 13. Rom. 13. 8 , 9 , 10. Mat. 22. 37 , 38 , 39 , 40. b Ephes. 2. 10. ( c ) Col. 3. 10. Ephes. 4. 24. 2 Pet. 1. 4. d Iohn 14. 15. e 1 Iohn ●…5 . 3. f Rom. 13. 8 , 9 , 10. g Mat : 22. 37 , 38 , 39 , 40. h Iohn 14. 15 , 16 , 17 , 21 , 23. i Rom. 2. 8 , 9 , 12. 1 Cor 6. 9 , 10. Gal. 5. 19 , 20 , 21. 2 Thes. 1. 6 , 8 , 9. Rev. 21. 8. & 22. 15. k Book III. Chap. 3. Aph. 3. Sect. 2. p. 444. to 475. l Luke 9. 23 , 24. m Rom. 12. 1. n 1 Cor. 6. 19 , 20. o Domine da quod jubes , & jube quod vis . Aug. in Confess . l. 10. cap. 29. p Heb. 9. 15. & 8. 6. q Heb. 9. 16 , 17. r Heb. 7. 22. s Heb. 12. 24. t Mat. 16. 17. u Rom. 16 25 , 26. x Christum scimus sapientiam . Hic The saurus in agro Scriptutarum nascitur ; Haec gemma multis emitur margaritis . — Christus Sanctificatio est ; sine qua nemo videbit faciem Dei : Christus Redemptio , idem Redemptor & prerium . Christus Omnia : ut qui omnia propter Christum dimiserit . unum inveniat Pro omnibus . Hieronym . ad Pamm●…chium . Tom. 1. p. 165 A ●…asil . 15●… . y — Et non tenens Caput omnium Scripturarum , illud de quo Scriptum est ; Caput viri Christus est . Caput autem ac principium totius corporis eorumque qui credunt , & omnis intelligentiae spiritualis . Hieronym . Algasiae . Quaest. 10. p. 169. B. Tom. 3. Basil. 1553. z Omnia igitur habemus in Christo. Omni●… anima accedat ad eum , sive corporalibus aegra peccatis , sive clavis quibusdam secularls cupiditatis infixa , sive imperfecta , adhuc quidem sed intent●… tamen moditatione proficie●… sive multi●… aliqua sit jam perfecta virtutibus , omnis in Domini potestate est , & Omnia Christus est no●…●…vulnus curare desideras , ●…edicus est ; si ●…bribus aestnas , fous est ; si gravaris iniquitate , justitia 〈◊〉 auxilio indiges virtus est ; Si Mortem times , vita est ; Si coelum desideras via est ; Si tenebras sugis , ●…ux est ▪ Sicibum quaeris , alimentum e●… . Gustare igitur & vid●…te , quoniam suavis est Dominus ; beatus vir qui sperat in eo . Ambros. de virginibus lib 3. Pag. 100. Tom. 1. Basil. 1567. a Ioh ●… . 39. Acts 10. 43. Ioh. 1. 45. b Heb. 12. 24. Luke 22. 20. c 2 Cor. 1. 20. 2 Pet. 1. 4. 1 Tim. 4. 8. d 1 Tim. 3. 16. Rom. 16. 25 , 26. e Eph. 5. 23. 1 Tim. 1. ●… . Col. 3. 4 f Isa. 9. 6. Gen. 22. 18. Ioh. 14. 16 , 17 , &c. g Ioh. 1. 14. 1 Tim. 3 16. h 1 Tim. 2. 5. Heb. 12. 24. i Aquin. Summ. 1. Part. Q. 19. Artic. 3. Gui●… . Estius Comment . in Sent. lib. 1. Dist. 38. §. 7. k Gen. 2. 16 , 17. with Rom. 6. 23. Deut. 32. 4. l Rom. 8. 29 , 30. m Gal. 3. 19. with Deut 5. 23. to the end . n ●…sal . 106. 32 , 33. 〈◊〉 . 20. 12 , 13 , 23 , 24. Deut. 32. 49 , 50 , 51 , 52. o Heb. 9. 10. & 7. 18 , 9. p Ephes. 1 12 , 13. q Ephes. 1. 3 , 4 , 5. r Ioh. 1. 45. Acts 10. 43. & 26. 22 , 23. s Gen. 3. 15. Col 2 14 , 15. t Gen. 22. 18. & 12. 3. Gal. 3. 8 u Deut. 18. 15 , 16 , 18 , 19. Acts 3. 22. & 7 37. x Psal. 10. 4. Heb 5 5 , 6 , 7. & 7. throughout . y Psal 132. 11 , 12. Acts 2. 30. Luke 1. 31 , 32 , 33 , 69 , 70. z Gen 22. 16. Luke 1. 68 to 76. a Gen. 22. 18. Acts 3. 25 , 26. b Isa. 53. 11. Acts 10. 43. c Ezek. 36. 26 , 27. Gal. 3. 13 , 14. d Ezek. 36. 24 , 19. Mat. 1. 21. Luke 1. 71. e In Book III. chap 4. A●…b 7. Corol. 7. throughout . from . p. 966. to p. 987. f Heb. 7. 11 , 12 , 18. to the end . & 9. & 10. chapters . g Heb. 7. 22. 19. & 8. 6. & 9. 9 , 10 , 11 , 12 , &c. See Heb. 7. & 8. & 9. & 10. chapters throughout . h Eccles. 7. 29. Gen. 1. 26 , 27 , 28. i Gen. 1. 26 , 27 , 28. Eccles. 7. 29. k Gen. 2. 16 , 17. & 3. throughout . Rom. 5. 12. l Rom. 5. 6 , 8. Gen. 6. 5. Rom 2. 5. m Rom. 8. 7 , 8. n 2 Cor. 5. 21 o Luke 1. 74 p Heb. 2. 11 , 12 , 13 , 14 , 15. Lev 25. 23. to 35 , 47. to the end . q Luke 1. 31. & 2. 21. Mat. 1. 25. r Iohn 1. 14 , 18. & 3. 1●… , 16 , 17. 1 Iohn 4. 9. s Math. 1. 18. to the end . Luke 1. 27. to 39. & 2. 5. to 22. t Iohn 1. 14. Gal. 4. 4. 1 Tim. 3. 16. Mat. 1. 23. ●…om . 1. 3 , ●… . u Iohn 4. 25 , 26. Mat. 16. 16 , 17. Acts 9. 20 , 22. & 18. 28. Ioh. 1. ●… . x Heb. 12. 24. & 9. 15 , 16 , 17. & 7. 22. 1 Tim. 2. 5. Heb. 2. 14. to the end & 7 25. ●… 10. 10. to 19. y Rom. ●… . 25 ▪ with 1. 3 , 4 z Mat. 1. 21 , 25. Luke 1 31. & 2. 21 & often elsewhere . a — Quod Andreas osiander . vir doctissimus ▪ in Harmonia sua Evangelica statuat , Illud nomen IESU esse ipsum nomen Dei IEHOVAH , quod cum suerit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu in effabile , dicit insertione literae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ex voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. 10. ) factum fuisse effabile , ut ita hoc nomin●… significatur . 1. Christum esse verum Deum , ob nomen IEHOVAH , & verum hominem ob literam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex Sc●…ilo , quae ●… uman●…atem e●…us notet ; & quod sunt unitae illae duae Naturae in unam Personam , sicut ex divinae & humanae Naturae nominibus factum est unum Nomen . 2. Incomprehensibilem Deum , assumpto homine , coepisse nobis esse cognoscibilem Scribi igitur , inquit , proprie suis Literis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & per Contractionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…mon Glasius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mes●…ae prophetica . p. 167. ad p. 178. Ienae 1624. Vid. etiam Io. Gerhard in Loc. Commun . Loc 4 cap. 1. Tom. 1. b Mat. 1. 21 ; 25. c Rom. 5. 8 , 9. & 1. 18. d Gal 4 4 , 5. & 3. 10. 13. 14. e Heb. 2. 15. Rom. 8. 1. & 6. 23. f Heb. 2. 14. Col. 2. 15. Luke 1. 74. Rom. 5. 12. g Acts 4. 12. h Mat. 1. 21. John 10. 15 , 16. & 11. 51 , 52. 1 Iohn 2. 1 , 2. i Heb. 1. 3. & 9. 12. & 10. 14. Rom. 5. 8 , 9 , 10 , 11 , 15. to the end . k Tit. 3. 5. l Iam. 1. 21. 1 Cor. 1. 21. m 1 Tim. 4. 16. 1 Cor. 9. 22. n Heb. 10. 39. Mark 16. 16 o Heb. 7. 25. p In nomine Iesu totum latet Evangelium . Sol. Glassi●… quo supra , p. 176. q Nomen Iesu est lux cibus & Me di●…ina animae nost●…ae Nomen ●…esu , in ore Mel , in aure Melo●… in corde ●…ubilus . S●…l . Glass●…us ib●…d p. 176. r Mat. 16. 15 , 16. s Iohn 1. 14. t Iohn 1. 18. u Iohn 3. 16. x Iohn 3. 18. y 1 Iohn 4. 9. z Heb. 1. 1 , 2 , 3. a 1 Iohn 5. 7. Mat. 28. 19. b Acts 20. 28. c 1 Tim. 3. 16. d Compare Ier. 31. 31 to 35. with Heb. 8. 8. to 13. & Heb 1. 10. with Psalm 102. 25. e Heb. 7. 14. f Rom. 1. 3. g Luke 1. 27 , &c. h Luke 3. 23. to the end . i Mat. 1. 16. k Pet. Gal●…tin . lib. 7. cap. 12. l Quod mos non esset Scriptu●…arum per mulieres gene logius te xere , 〈◊〉 : co Lucam in genealogia gloriose virginis ipsam Ioseph posuisse eumque filium ●…li , hoc est , Iehojakim nuncupasse . P. Golatin . lib 7. cap. 12. m Frederic . Spanhem . in Dub. Evangel . Dub. 20 , 21 , 22. sect . 30. p. 124 Genev. 16 24. n Ibid Sect. 34. p. 127 , &c. o Luke 1. 34 , 35. p Isa. 7. 14. Luk. 1. 34 , 35. Mat. 1. 23 , 24 , 25. q Luke 1. 35. Heb. 4. 15. & 7. 26. Isa. 53. 9. r Luke 1. 46 , 47 s Mat. 20 28. & 26. 35. Luke 33. 46. Ioh. 10. 15. Isa 7. 15. Luke 2. 46. Iohn 5. 21. t Propterea quippe totum hominem 〈◊〉 peccato ille suscepit ; ut totum quo constat homo , à peccatorum peste sanaret . Aug. de Civ . Dei. lib. 10. c. 27. p. 586. A. Tom. 5. Basil. 1569. u Sicut totum hominem Diabolus decipiendo percussit ; ita Ceus totum suscipiendo salvavit . Fulgent . Ad Traesymund . lib. 1. p. 251. x Heb. 2 10 , 11 , 14 , 16 , 17 ▪ 18. & 5. 2 , 7. & 4. 15. y 1 Tim. 3. 16. z Ioh. 1. 14. Heb 1. 2. a Col. 1. 14. to 23. Gal. 6. 15. 2 Cor. 5. 17. b Id ini uriam ejus pertineret , si opus per eum factum , per alium reformaretur . Aug. Quest. ex utroque Test. Quest. 113. p. 826. C. Tom 4. c Ioh. 1. 14 , 18. & 3. 16 , 18. 1 Ioh. 4. 9. d Eph. 1. 5. Iohn 1. 12. Gal. 4. 4 , 5. e Eph 2. 3 f ●…on Pater carnem assumpsit , neque Spiritus Sanctus , sed filius tantum ; ut qui erat in Divinitate Dei patris filius , ipse fieret in homine hominis matris filius : ne filii nomen ad alterum transiter , qui non esset aeterna nativitate filius , &c. Aug. lib. de Ecclesiast . dogmat . Cap. 2. Tom. 3. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i Isa. 7. 14. Mat. 1. 23. k Luk. 1. 35. l Ioh. 1. 14. m Gal. 4. 4. n 1 Tim. 3. 16. o Rom. 9. 5. p Levit. 25. 23. to 35. but especially , ver . 47. to the end . q Heb. 2. 14 , 15 , 16 , 17 , 18. r Heb. 2. 14 , 15. s Heb. 7. 22. & 9. 22 , 26. Rom. 4. 25. t Gal. 3. 13. 2 Cor. 5. 21. u Act. 2. 24. Iohn 10. 17 , 18. Heb. 10. 12 , 13 , 14. Eph. 5. 2. Heb. 9. 12 , 14. Rom. 5. 10. Heb. 9. 26. Gal. 3. 13 , 14. x Heb. 2. 14 , 6 , 17 , 18. & 4. 15. y Heb 1. 3 ▪ Rom. 4. 25. Eph. 1. 20 , 21 , 22. Rev. 19. 16. Heb. 2. 14 , 15 ▪ Eph. 4 8. Heb 9. 24. & 7. 25. 1 Ioh ▪ 2. 1 , 2. Acts 2. 33 1 Cor. 6. 11 1 Pet. 2. 5. Rev. 8. 3. Iohn 6. 54. Eph ●… . 25 , 26 , 27. z Iustin Martyr in Exposit . Fidei de recta Consessio . p. 300. An. 1593. He shews the parity and disparity of this Similitude . Athanas. in Symbolo . a As is noted by Rich. Field of the Church , Book 5. Chap. 12. b Iustin Martyr quo supr . p. 301 , 302. c As Iustin Martyr ▪ ibid. p. 301. d Basil. in Ora●… in Sanct. Nativ . & Damascen . de Orthod . Fide. 〈◊〉 3. cap. 11. e D. Rich. Field , of the Church . Book 5. Chap. 12. f D. Rich. Field ▪ ibid. g Alex. de Hales Sum. Theol. part . 3. Q. 7. Memb. 1. Artic. 1. h Of this See at large in Field of the Church . Book 5. Chap. 13. & 14. & 15. And in Frid. Wendelini Christian. Theolog. lib. 1. cap. 16. i Acts 4. 12. k Iohn 1. 11. & 5. 43. l 1 Sam. 2. 10. m Psal. 2. 2. with Acts 4. 25 , 26 , 27 , 28. n Dan. 9. 25 , 26. o Act. 4. 26. from Psal 2. 2. p Exod 30. 22 , &c. q Acts 10. 38. r Col. 2. 9 , 10 & 1. 19 s Iohn 3. 34. t Psalm 45. 7. u Illyr . in Psal. 45. 7. x Ioh. 1. 14 , 16. Col. 2. 9. 10. y Acts 11. 26. z 1 Pet. 1. 18 , 19 , 20. a Act. 2. 23. b Acts 4. 27 , 28. c Eph. 1. 3 , 4 , 5. 1 Pet. 1. 2. Rom. 8. 28 , 29 , 30. d Ioh. 5. 39 , 46. e Luk. 24. 25 , 26 , 27. f Luk. 24. 44 g Acts 10. 43. h Acts 3. 13. to 19. i Acts 26. 22 , 23. & 13 26 , 27 , 29. k Gen. 22. 18. Psal. 89 3 , 4. & 132. 11 , 12. with Heb. 2. 16. Rom. 1 2 , 3. Isa. 7. 14. Mat. 1. 18. to the 〈◊〉 . l Pet. Galat. l 7. c. 12. m Iohn 20. 30 , 31. n Piscat . ante parti●… . Histor. 4. Evangelist . o Gen. 49. 10. p See this Prophecy most learnedly explicated and vindicated by that accurate Fran. Gomar . in Operum , Tom. 1. p. 235. ad 243. q Ioseph . Iud. Antiq. lib. 14. c. 8. & 10. r Dan. 9. 24 , 25 , 26 , 27. s H. Broughton in his concent of Scripture . t R. D. in his Sacred Cronol . u Helvic . Chronol . p. 22. x Large English Anno●… on Da●… . 9. 24. &c. y See D●… . T. Ta●…lor his Treatise of the Type of our Saviour . z Rom. 5. 12. to the end . 1 Cor. 15. 21 , 22. a Heb 7. 1. to the end . b 1 Cor. 5. 7 , 8. c Ioh. 6. 31. to 59. d 1 Cor. 10. 1 , 2 , 3. e Iohn 3. 15 , 16. f Act. 3. 20 , 21 , 22 , 23. g Heb. 4. throughout . h Luke 1. 31 , 32 , 33. i Book . III. chap. 4. Aph. 7. C●…rol . 7. p. 960. to 987. i Mat. 3 & 4. k Iohn 1. 29. l Iohn 1. 30 , 31 , 32 , 33 , 34. m Iohn 3. 28. to the end . n Iohn 3. 17. o Gal. 4. 4 , 5. p Iohn 6. 27 q Heb. 5. 4 , 5 , 6. r Acts 10. 38. to 44. & 17. 31. s Mat. 3. 17. & 17. 5. t Iohn 6. 27. u Ioh. 5. 37. x Mat. 3. 16 , 17. y Luke 9. 29 , &c. Mat. 17. 2 , &c. Mark 9. 2 , &c. z Iohn 5. 36. a Mat. 11. 2. to 7. Acts 2. 22 , &c. b Mat. 3. 16 , 17. c Acts 4. 12. d 1 Tim. 2. 5. e Heb. 8. 6 , 7 , 8. f Heb. 9. 14 , 15. g Heb. 12. 22 , 23 , 24. h Mat. 28. 19. Ioh. 5. 7. i 1 Tim 3. 16. k 1 Tim. 2. 5 , 6. Heb. 9. 14 , 15 , 16. & 7. 25. 2 Cor. 5. 19 , 20 , 21. l Io ▪ Ger●…ard . in loc . Com loc . 4. de Person . & Offic●… Christi , c 3. § ▪ 26. m Exod. 20. 18. to 22. Deut. 5. 22. to the end . n Heb. 9. 14 , 15 , 16. o Mat. 28. 19 , 20. Luke 22. 19 , 20. p 1 Tim. 2. 6 , 7. Heb. 9. 14 , 15 , 16. & 7. 22. q Heb. 9. 15 , 16. r Heb. 9. 15 , 16. s Col. 3. 16. t Ier. 31. 31 , &c. Heb. 8. 8 , 9 , 10 , 11 , 12. u Mat. 28. 19. & 26. 26. to 31. x 1 Iohn 5. 6. 7 , 8 , 9 , 10. y In Book IV chap. 2. Aph. 1. p. 1260. 1261 , &c. z Heb 7 22. a Vulgata & Erasmus , Testamenti ; quod non convenit huic loco ▪ Neque enim in Testamentis adhibitur fidejussor . Deinde etiamsi adhiberetu●… , quomodo idem esset Testator , & fidejussor ? Bez. Annot. in Hebr. 7 22. b Scapul . in Lexic . ad verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Philem. 18 , 19. d Socin . de Servator . lib. 1. cap. 2. e 1 Tim. 2. 5 , 6. Heb. 9. 12 , 14 , 15 , 16. & 7. 22. Rom. 5. 8 , 9 , 10. 1 Pet. 2. 24. g Mat. 6. 9 , &c. Luke 11. 2 , &c. Iam. 5. 16. h 1 Tim. 2. 5 , 6. Heb. 8. 6. & 9. 15. & 7. 22. i Heb. 9. 15 , 16. k 1 Iohn 2. 1 , 2. Heb. 7. 25 , Rom 8. 34. l Acts 4. 12. m In this sixth Chap. Aph ▪ 1. Posit . 1. Sect. IV. n In this sixth Chap. Aph. 2. Posit . 2. o Christ was head of the Church , and our chief Bishop and Priest according to his Man hood , &c Rhem. Annotat on N. Testam . on Mat. 9 §. 6. & 8. — Christ is the chief Minister , according to his man hood , of all our Reconcilement to God , Rhem. Annotat. on 2 Cor. 5. 18. 〈◊〉 And elswhere ; Beware of the wicked Heresie of the Arrians and Calvinists , — that 〈◊〉 not to say , that Christ was a Priest , or did Sacrifice , according to his God ▪ head . Which is to make Christ , God the Fathers Priest , and not his Son ▪ and to do sacrifice and homage to him as his Lord , and not as his Equal in ●…ignity and Nature . Rhem. Annotat. on Heb. 5. §. 6. Bellarmine also insists much upon this , as the Common Opinion of the Catholicks — Est au●…em sententia Communis Catholicorum , ipsum quidem Mediatorem , sive ( ut Theologi loquuntur ) Principium quod operabatur opera Mediatoris , non fuisse Deum solum , vel hominem solum , sed utrumque simul , id est , verbum incarnatum , sive Deum Humanatum . Principium tamen quo illa opera à Mediatore ●…iebant , fuisse 〈◊〉 humanam , non divinam . Tametsi enim Deus inea●…natus erat , qui Orabat , ●…atiebatur , obedieba●… , sat ▪ ●…ciebat , tamen haec omnia facieba●… secundum formam servi , non secundum formam Dei. Bellar , de Christo , lib. 5. c. 1. &c. 2. Tom. 1. p Deut. 5. 2 , 3. Ier. 31. 31 , 32. Heb. 8. 8 ▪ 9. q Vid. And. Rive●… . in Cath●… . Orthodox . Tract . 2. Quest. 49. §. 4. Tom. 1. r Acts. 7. 37 , 38. s Mal. 3. 1. t Psalm 110. 4. u Heb. 7. 3. x Cur quaeso a●…didit , Homo ; nisi ad exprimend●…m naturam , secundum quam Christus est Mediator ? Bell●…r . de Christo Mediator . lib. 5. cap. 3. Tom. 1. y 1 Cor. 2. 8. z Iun. Animadvers . in Bellarm. Co●…tr . lib. 5. cap. 3. Not. 11 , 12. a Ames . Bellarm. Enervat . de Christ. Mediat . l. 5. p. 117. Amster . 1630. b Operari , sequitur esse . c 1 Tim. 3. 16. d Heb. 9. 14. e Iohn 10. 18. f Rom. 1. 4. 1 Tim. 3. 16. justified in the Spirit . g Mat. ●…1 . 27. Ioh. 1. 18. h Luke ●…4 . 45. i Deut. 18. 15. to 20. k ●… Pet. 3. 1●… . l 1 Pet. 1. 18 , &c. 1 Tim. 2. ●… . m Heb. 9. 14. Act. 20. 28. n 1 Pet. 2. 24. o Ego , inquit Dominus , ero illis in Deum , & servus meus David princeps in medio eorum . Quare in medio eorum ? Quia verbum caro factum est , & habitavit in nobls . Princeps in medio eorum : inde & Mediator Dei & hominum , quia Deus cum Patre , quia homo cum hominibus . Non Mediator homo praeter Deltatem : Non Mediator Deus praeter Humanltatem . Ecce Mediator . Divinitas sine humanitate non est mediatrix : Humanitas sine Divinitat●… non est Mediatrix ; Sed inter Divinitatem solam , & humanitatem solam , Mediatrix est humana Divinitas , & Divina Humanitas Christi , August . in lib. de Ovibus cap. 12. Tom. 9. p Et Omnino salutaris h●…c , & vivisica Mediatio , ejusque QUATENUS TALIS , actio , executio , efficacia , efficientia , & ut Graeci loqu●…ntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , neque divina tantum est , cum non sit Dei nudi , sed Humanati , seu Hominis facti : Neque Humana tantum , cum nihilo magis sit hominis nudi , sed Deificati : Sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deivira , seu Deiviril●…s , nimirum ut Dei simul existentis & hominis , ut ample deducit . Domis●…nus de Orth. Fide lib. 3. cap. 19. Sic Claud. Espensaeus in Tract . de Mediator . cap. 5. in fine Digression . in 1 ad Timoth. 2. q Deut. 18. 15 to 20. Iohn 1. 45. Acts 3. 22. & 7. 37. Luk. 24. 19 r Psa 110. 4. Heb. 7. throughout See also Chap. 2. & 5. & 8. & 9. s Psal. 2. 6. Ezek. 37. 24 , 25. Hos. 3. 5. Isa. 9. 6. Luke 1. 32 , 33. Rev. 19. 16. t Phil. 2 6 , 7 , 8. Isa. 53. throughout Gal. 4. 4 , &c. u Acts. 2. 33 , 34 , 35 , 36. Heb. 2. 9 , 10. Phil. 2. 9 , 10 , 11. Ephes. 1. 20 , 21 , 22 , 23. t Eph. 4. 17 , 18. 1 Cor. 2. 8 , 9 , 14. u Rev 3. 17. x Eph. 2. 12. Col. 1. 21. Rom. 8. 7. y Rom. 5. 6. Acts 8. 23. Eph. 2. 1 , 2 , 3. Phil. 2. 13. Ier. 31. 18. z In Book IV. Chap. 5. Sect. 2. Gen. 4. p. 1351. a Deut. 18. 15. to 20. Iohn 1. 45. Acts 3. 22. & 7. 37. b Heb. 2. 17. & 5. 4 , 5 , 6. & 7. ●… . to the end . c Heb. 7. 2. Ier. 23. 6. Isa. 9. 6 , 7. Ezek. 37. 24 , ●…5 . Luke 1. 32 , 33. Rev. 19. 16. d Luke 1. 32 , 33. e Moses in his Prophecy . Book III. Chap. 4. Aphorism . 2. Infer . 2. 〈◊〉 . 781 , 782 , &c. The Levites , Prie●…s and High priest , as also Melchiz●…deck , in his Priesthood . Boo●… III. Chap. 4. Aphorism 7. Coroll●…r . 7. p. 975 , 976 , 977. As also in Book III. Chap. 3. Aphorism 4. p. 538 , 539. Me●…deck , David and Solomon , in his Ki●…g-ship . Book ●…II . chap. 3. Aph. 4. p. 538. And book III. chap. 5. 〈◊〉 ▪ ●… . pag. 1072. to 1078. Where also is shewed , that in some sense David was both Prophet , Priest , and King. f Exod. 30. 23 , 24 , &c. g 1 Kings 19. 16. h Exod. 28. 41. & 30. 30. i 1 Sam. 16. 12 , 13. k Psal. 45. 7. Acts 10. 38. Iohn 3. 34. Col. 1. 19. & 2. 9. Heb. 5. 5 , 6 , &c. l Ioh. 1. 18. & 4. 25. Mat. 11. 27. Iohn 17. 6 , 8. 1 Iohn 2. 20 , 27. m Isa. 53. 4 , 5 , 6. Rom. 4. 25. 1 Tim. 2. 6. n Heb. 9. 12. 1 Pet. 1. 18 , 19. o Rom. 5. 10. p Acts 13. 38 , 39. 2 Cor. 5. 21. q Heb. 7. 25. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t Col. 3. 16. u Heb. 13. 8. 1 Pet. 1. 10 , 11. x Gen. 46. 2. & 15. 1. & 31. 11. Dan. 7. 1. 1 Sam 28. 6 , 15. Numb . 27. 21. 2 Pet. 1. 20 , 21. 2 Sam. 16. 23. Acts 7. 38. Rom. 3. 2. y Col 2. 3. z Eph. 3. 10 a 〈◊〉 . 2. 1 , 2 , 3. b 1 Cor 2. 7 , 8 , 9 , 10. c 1 Pet. 1. 12. d Eph 3. 10 e Ioh. 3. 2. f Iohn 15. 15 g Ioh. 17. 8. h Deut. 18. 15. to 20. Psal. 40. 7 , 8 , 9 , 10. Isa. 49. 1. to 7. & 61. 1 , 2. i Hag. 2. 7 , 8 , 9. k Heb. 1. 1 , 2 , 3. l Luke 24. 45. m Acts 1. 2 , 3. n Mat. 28. 19 , 20. o John 16. 13 , 14. & 14. 26. p Rev. 2●… . 18 , 19. q 1 Pet. 3. 28 , 29 , 30. r Mal. 2. 7. 2 Chron. 15. 3. s Eph. 4. 11 , 12 , 13. Mat. 28. 20 , 21. 2 Cor 4. 6 , 7. t Eph. 4. 11 , 12 , 13. u Heb. 8. 11. Iohn 6. 45. x Luke 24. 45. y Ioh. 17. 8. z 1 Iohn 2. 20. 27. a Iohn 6. 45. b 2 Cor. 3. 12 , 13 , 14. c 2 Cor. 3. 18 d Heb. 2. 17. & 4. 14. & 5. 5. & 7. 26. and often . e Psal. 110. 4. Heb. 7. throughout . & 5. 9 , 10. f In Book III. chap. 4. Aph 7. Coroll . 7. p. 975 , 976. g Gal. 4. 4. Mat. 3. 15. Ioh. 17. 4. 19. Isa. 53. 9. Ioh , 8. 46. Luke 23. 41. h Rom. 5. 19. i Rom. 10. 4. & 8. 3 , 4. k Heb. 10. 12. l Heb 9. 12 , 13 , 14 , 15. m Heb. 10. 13 , 14 , 18. n Lev. 24. 2 , 3. Exod. 32. 7 , 8. o Numb . 6. 23. p Heb 9. 24. q Eph. 5. 2. Rev. 8 3. & 5. 8. ●… Pet. 2. 5. r Heb. 7. 25. 1 Iohn 2. 1 , 2. Rom 8. 38. s Heb. 7. 22. t In this sixth chap. Aph. 2. Pos. 3. u Rom. 5. 6 , 8. x Rom. 8. 32. y 1 Tim. 2. 6. z Mat. 20. 28. a Iohn 10. 15 , 17 , 18. b 1 Cor. 1. 13. c 1 Pet. 3. 9. d Mat. 5. 38. e Mat. 20. 28. Mark 10. 45. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , ex adverso respon●…ens , seu aequ●…e redemptionis praecium . 1. Tim. 2. 5. quo modo , vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , ●…uilibrium , ●…urpatur . Fra●… . G●…mar . Illustrat . loci Luc. 1. 77. p. 228. Tom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vicissim redimo , cap●…t capite redimo , Aris●…ot . Eth. 9. cap. 2. g 1 Pet. 2. 23 , 24. h Isa. 53. 11. i Isa. 53. 6 , 7. k Lev. 19. 8. & 20 17. & 24. 15 Numb . 14. 23 & 30. 16. Lam. 5 7. Ez●…k . 18. 20. l 2 Cor. 5. 20. m Gal. 3. ●…3 . n Rom 8. 32. ●…al . 3. 13. 2 Cor. 5. 21. Luke 22. 42 , 43 , 44. Mat 27. 46. o 2 Cor. 5. 21. Isa. 53 9. Heb 4 15. & 7. 26. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q Math. 20. 28. Mark 10. 45. r 1 Tim. 2. 5 , 6. s Eph. 1. 7. Col. 1. 14. the same word is also used , Rom. 3. 24. Heb. 9. 12. Tit. 2. 14. 1 Pet. 1. 18. t Rev. 5. 9. u Gal. 3. 13. x Gal. 4. 4. y Heb. 9. 9 , 10. & 10. 1 , 2 , 3 , 4. & 9. 23. z Heb. 9. 15. a Rom. 3. 25. b Rev. 13. 8. c Heb 9. 25 , 26. d Rom. 5. 10. e 2 Cor 5. 18 , 19 , 20 , 21. f Eph. 2. 16. g Col 1. 20 , 21 , 22. h 1 Iohn 2. 2. & 4. 10. i Rom. 3. 25. k Heb. 7. 26. 27. & 9. 12. 14 , 26 & 10. 10. to 19. Eph. 5. 2. l Heb. 7. 25. & 9 ▪ 24. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphar , est Bituminare , tegere , oblinire , &c. in Piel . Expiare , Emundare , Perpurgare , quod est immunditiem aut erratum abscondere ; iram vel offensum amovere , ne ultra appareat , vel imputetur . Mercer . in Pagn . Thesaurad verb. n Levit. 17. 10 , 11 , 12. o Heb. 10. 1. Col. 2. 17. Iohn 1. 17. Heb. 10. 5. to 10. p Heb , 9. 11 , 12 , 13 , 14. q Heb. 9. 22 , 23. r Heb. 10. 11 , 12. s Gen. 2. 16 , 17. t Mat. 27. 46. Mark 15. 34. u 1 Pet. 1. 19. x 1 Iohn 1. 7. y Acts 20. 28. z Iohn 6. 35. a Heb. 9. 14. b Heb. 10. 14 , 15 , 16 , 17 , 18 c Heb. 1. 3 & 10. 12 , 13. d Heb 9. 12. e Heb. 10. 14. f Tit. 2. 14. g 1 Ioh. 1. 7. h Rom. 5. 10 i Rom. 8. 3 , 4. k Eph. 5. 〈◊〉 l Gal. 4. 4 , 5. m Rom 5. 19. n Rom. 10. 4. o Matth. 3. 15. p Matth. 5. ●…7 . q Pro me doluit , qui non habuit quod pro se dole●…et . r Eph. 5. 23 , 25 , 26 , 27. s Acts 20. 28. t Rev. 5. 9. u Rev. 1. 5. x Titus 2. 13 , 14. y Iohn 10. 15. 11. z Heb. 13. 20. a Mat. 1. 21. Tit. 2 14. b Heb. 2. 11. to the end of the Chap. c Heb. 2. 13 , 14 , 15. d Heb. 2. 9 , 10. e ●…sa 53. 10. Psalm 22. 30. f John 11. 50 , 51 , 52. g Ioh 17. 2. h Ioh. 17. 9. i Especially consult . Mr. I●… . Ball in his Treat of the New Covenant . Chap. 2. and That learned Fra. Gamarus ▪ in Explicat . Epist. ad Galat. cap. 1. p. 90. ad p. ●… 111. Tom. 2. who most solidly Asserts the Truth by many ●…cripture-Arguments , and most excellently ( and sometimes singularly , and by unusual , yet well-grounded interpretations ) , vindicates the Scriptures that are alledged by the Patrons of Universal Redemption . He is worthy to be read diligently . Vid. etiam Fa●…n . Gomar . Disp. 18. de Morte Christ●… . Tom. 3. k 1 Iohn 2. 1 , 2. l Iohn 14. 16 , 17 , 26. & 16. 7. m Vid. Fra. Gomar . Illustrverb . Christi in Ioan. 14. 16 , 17. p. 483. Tom. 1. n Beza Annotat . in Ioh. 14. 16 , 17. o Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro prie notat Adversarium in in causa forensi . Fran. Gomar . ibid. p Scap Lex . in verb. q Ioh. 17. 24. Heb. 9. 24. Rom. 8. 34. r Heb. 9. 24. 1 Iohn 2. 1 , 2. s Heb. 7. 25. Rev. 8. 3. 1 Pet. 2. 5. Rom. 8. 34. t Iohn 17. 9 , 20. Luke 22. 31 , 32. u Mat. 17 ▪ 5. Iohn 11. 42 x Gen. 43. 8. 9. y Philem. ●… o●… . 9 , 10. z Cant 8. 6. a Levit. 16. 11 , 14 , ●…5 , 16. b Heb. 8. 1 , 2 , 3 , 4. c 1 Iohn 2. 1 , 2. Rom. 8. 34. Heb. 9. 12. to the end . d Iohn 17. 2. Mat. 28. 18. Iohn 5. 21 , 22 ▪ 26 , 27. e Iohn 11. 42. Col. 1. 13. Mat. 3. 17. & 17. 5. Heb. 12. 24. Iohn 14. 16. & 16. 17. f Rom. 8. 34. g Rom. 8. 34. h Iohn 17. 9. 20. Heb. 9. 24. 1 Ioh. 2. 1. i Heb. 7. 25. k Heb. 7. 25. l Heb. 1. 3. & 9. 14. m Heb. 9. 24. n Heb. 13. 12. o Rom. 8. 34. Heb. 9. 24. p Heb. 9. 25 ▪ 26. & 10. 10 , 12 , 14. q Heb. 7. 25. r 1 Ioh. 2. 1. Rom. 8. 34. s Rom. 8. 15 , 36 , 27. t Heb. 7. 24 , 25. 1 Iohn 2. 1. Heb. 9. 24. Rom 8. 34. u Rom. 8. 26 , 27. Rev. 1. 5 , 6. 1 Pet. 2. 4 , 5. x Heb. 12. 24. y Rom. 8. 26 , 27. z 1 Ioh. 2. 1. a Iohn 17. 15. b Luke 22. 32. c Rom. 8. 33 , 34. d Iohn 16. 7. with 7. 38 , 39. e Iohn 14. 16 , 17. f Heb. 4. 14 , 15. & 10. 19 , 20 , 21 , 23. g Heb. 4. 14 , 15 , 16. & 10. 19 , 20 , 21 , 22. h Iohn 14. 13 , 14. i Rev. 8. 3. k Heb. 7. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Iohn 17. 24. m In magnam spem Dominus Iesus suos erigit , qua major omnio esse non possit . — Audite , Credite , Sperate , desiderate quod dicit ; Pater , &c. August in Evangel . Ioan. c. 17. Tract . 111. Tom. 9. n Acts 2. 30. to 37. Eph. 1. 20 to the end . Heb. 7. 1 , &c. o Acts 10. 38. 42. Psal. 45. 6 , 7. p Acts 3. 33. Phil. 2. 9 , 10 , 11. Eph. 1. 20 , 21 , 22 , 23 ▪ q Psal. 110. 2 , 3. Isa. 55. 4 , 5. Acts 15. 14 , 15 , 16. & 26. 17 , 18. Gen. 49. 10. r Isa. 9. 6. & 55. 4. Heb. 2. 10. Mat. 18. 17 , 18. 1 Cor. 5. 4 , 5. Mat. 28. 18 , 19 , 20. Eph. 4. 8 , 9. 10 , 11 , 12 , 13. s Isa. 32. 1 , 2. t Rev. 22. 12. & 2. 10. Mat. 25. 34 , &c. u Psalm 2. 8 , 9. Iohn 17. 2. x Rev. 2. 10. Acts 18. 9 , 10. Rev. 20. 1 , 2 , 3. y 1 Cor. 15. 25. Psalm 110. 1 , &c. & 2. 9. z Eph. 1. 22 , 23. Rom. 8. 28. a Rom. 14. 9. 10 , 11. b See Heb. 7. throughout . Rom. 5. 1. c In Book III. Ch. 5. Aph. 7. Inference 2. p. 1072 , &c. d In Aph. 3. §. 1. at the end of it . e Iohn 18. 33. to 38. f Iohn 19. 12. to 23. g Luke 23. 42 , 43. h Iohn 18. 36. i Luke 1. 31 , 32 , 33. k Psal. 2. 6. Iohn 18. 36. Ephes. 1. 20 , 21 , 22. Luke 1. 31 , 32 , 33. l Mat. 28. 18. Ioh. 5. 21 , 22 , 26 , 27. Eph. 1. 20 , &c. Phil. 2. 8 , 9. m Eph. 1. 19 , 20 , 21 , 22 , 23. n Heb. 1. 3 ▪ Dan. 2. 32. to 46. Rom. 8. 28 , 29 30. o Sic. Cl●…riss . Fran. Gomarus d●… Sessione Christi , &c. Disp xx . Tom. 3. p 1 Sam. 16. 12 , 13. 2 Sam. 2. 4. q Psal. 45. 6 , 7. with Acts 10. 38. Iohn 3. 34. Col. 1. 19. r Isa. 11. 1 , 2 , &c. s 1 Pet. 3. 22. t Eph. 1. 20 , 21 , 22. See also , Phil. 2. 9 , 10 , 11. u Heb. 12. 2. x Heb. 8. 1. y Heb. 1. 13. z 1 Cor. 15. 25. a Heb. 1. 3. Luke 2●… . 69. Psal. 1●…8 ▪ 〈◊〉 ▪ & 89 ▪ 13 ▪ & 20 ▪ 6 ▪ & 2●… . 8. & 17. 7. & 48. 10. & 139. 10. & 44. 3 & 77. 10. Hab. 2. 1●… . b Ioh. 17. 5. c Isa. 42. 1. 2 , 3. 4. Mat. 3. 17. & 17. 5. Eph 1. 6. Col. 1. 13. Ioh. 10 17. Eph. 5. 2. d Col. 1. 19. Psal. 45. 7. Ioh. 1. 14 , 15. e Acts 7. 55. & 6. 3. Luke 1. 15. f Col. 1. 18. g Eph. 1. 22. Heb. 2. 7 , 8. ●…ev . 19. 16. h Col. 1. 18. i Eph 5. 23. k Iohn 5. 22 , 23. l Heb. 1. 6. m 1 Chron 29. 23 2 Chron. 9. 17 , 18 , 19. n Rev. 3. 21. o In my Key of the Bible . On Rev. ●… . 22. p Heb. 8. 1. q Heb. 1. 8. Psal. 45. 6 , 7. r Psal. 21. 3. Esth. 6. 8. s Heb 2. 9. t Rom. 8. 17. 1 Pet. 1. 4. 2 Cor. 4. 17. u Esth ▪ ●… . 2. x Heb. 1. 8. Psal. 45. 6. y Dr. Edw. Reynolds , on Psal. 110. 2. z Rom 1. 16. 1 Cor. 1. 18. 2 Cor. 4. 7. 10. 4. a 1 Cor. 2. 4. 2 Tim. 1. 7. b Psal. 2. 9. Rev. 2. 27. c Rom. 7. 12. d Col. 1. 16. e Psal. 19. 7 , &c. & 119. throughout . f Heb. 8. 10. g Iam. 1. 25. Psal. 91. 11. Prov. 10. 29. h Isa. 26. 13. i Matth. 28. 18 , 19. Fph. 4. 8 , 11 , 12. k Mark 2. 5 9 , 10 , 11. Heb 10. 16 , 17. Gal. 3. 13 ●…eb 2. 14 , 15. l Heb. 1. 3. Col. 1. 17. ●…ph . 1. 2●… . & 4. 11 , 12 , 13. Mat. 28 19 20 m Rev 20. 1 , 2 , 3. n Rev. 12. 2. to 13. o Rev. 12. 13 , 1●… , 15 , 16. p Rev. 14. 1. to 6. q Acts 8. 1 , 3 , 4 , 5 , &c. r Acts 9. throughout . s Rev. 20. 4 , 5 , 6. t Luk. 18. 7 , 8 , 9. Dan. 2. 31. to 46. Rev. 17. & 18. & 19. & 20. 1 Cor. 15. 25. u Rev. 21. 1 , 2 , 3 , 4. x 1 Thes. 4. 16. 1 Cor. 15. 52. Mat. 24. 30. & 25. 31. Mark 8. 38. y 1 Thes 4. 16 , 17. 1 Cor. 15. 1 Cor. 15. 51 , &c. z Mat. 24. 31. & 25. 31 , 32 , 33. a Mat. 25. 34. to 46. b 2 Pet. 3. 10 , 11. 12 , 13. Rev. 21. 1 , 5. c Ioh. 14 3. 1 Thes. 4. 17. Iohn 17. 24. 1 Ioh. 3. 1 , 2. Phil. 3. 20 , 21. d Mat. 25. 30 , 41 , &c. 46. Rev. 20. 10 , 14 , 15. e Luke 1. 32 , 33. Heb. 1. 8 , 9. Psalm 45. 6 , 7. f 1 Cor. 15. 24. to 29. g Gal. 4. 4. Iohn 1. 14. 1 Tim. 3. 16. h Luke 1. 48. Mat. 13. 55. Mark 6. 3. i Psal. 90. 2. Mat. 1. 25. k Acts 17. 25. l Psal. 104. 1 , 2. m Psal 104. 3 , 5. n Gal. 4. 4 Mat. 5. 17. Gal. 3. 19. Isa. 33. 22. o Mat. 4. 1. to 12. Luk. 4. 1. to●…4 ●…4 . Jude ver . 6. p Heb. 2. 17 , 18. & 4. 15. q Mat. 4. 2. Ioh 4 6 , 7. Luk 23. 43 , 44. r Isa. 53. 2 , &c. s Mat. 26. 14 , 15 , 16 & 27. 4. t Mat. 26. 56. u Mat. 26. 69 , &c. x Mat. 26. 59. to 69. y Mat. 27. 11 to 27. z Mat. 27. 27. to 35. a Ioh. ●…9 . 17 , 18. Mat. 2●… . 3●… . b Luk. 22. 41. to 45. Mat 26. 38. d Mat. 27. 46. d Mat. 27. 39. to 45. e Isa. 53. 10. Heb. 9 1●… . Phil. 2. 8. Heb. 12. 2. ●…al . 3. 13 , 14. f Rev. 1. 18. 1 Cor. 15. 14. Act. 13. 29. g Psal. 16. 8 , &c. Act. 2. 25. to 29. h Ioh. 19. 38 , 39 , 40. i Ioh. 19. 39 , 40. k Ioh 19. 40 , 41. Mat. 27. 57. to 62. l Luk. 9 58. m Act. 10. 36. Heb. 1. 2. n Mat. 12. 40. o Act. 2. 24 , 25 , 26 , 27 , 31. with Psal. 16. 10. Rom. 6. 9. p Heb. 2. 14. Rom. 6. 23. 9. Mat. 27. 62. to the end . q This Article [ He descended into hell ] is not anciently found in the Apostles Creed . For , divers of the ancient writers in their recitals , and expositions of this Creed , do presently pass from the Buriall , to the Resurrection of Christ , not once mentioning his descending into hell . As , 1. Irenaeus . Advers . Herises , lib. 1. cap. 2. p. 50 , 51 , 52. Col. 1596. 2 Tertullian . De virginibus velandis , lib. cap. p. 188. Franck. 1597. & lib. adversus Prax●…an , de Trinitat . cap. 2. p. 494. 3. Origen . libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ad initium . 4. Augustine , He expounds the Apostles Creed often : As , ( 1 ) In lib. de fide & Symbole , pag. 139. ad 151. Tom. 3. Basil. 1569. ( 2 ) In lib. 4. de Symbolo ad Catechumenos . p. 1094. ad 1139. Tom. 9. ( 3 ) Detempore , Serm. 123. pag. 869 , &c. Tom. 10. ( 4 ) And Serm. 125. pag. 872 , &c. ibid. In all these places Augustine expounding the Apostles Creed mentions not the Article of Christs descent into hell at all . ( So that Bellarmine takes it for granted that Augustine mentions not this part of the Creed at all , though he expound the Creed five times . Bellarm. de Christi Anima lib. 4. cap. 6. Tom. 13. But Bellarmine is much mistaken : For though Augustine in those forecited places mentions it not , yet in three other places he expresseth it plainly : viz. ( 1 ) De Tempore , Serm. 115. De traditione Symboli , p. 849. Tom. 10. He , shewing what every Apostle contributed to the making up of the Creed , saith ; Thomas ait Descendit ad inferna , tertio die Resurrexit à mortuis . ( 2 ) De expositione Symboli ad Cempetentes . Serm. 131. de Tempore p. 887 , 888. Tom. 10. Reciting the whole Creed , he saith , Descendit ad inferna , &c. ( 3 ) De expositione Symboli . Serm. de Temp. 181. pag. 989. Expressing that Article , Descendit ad inferna , he expounds it , but very unsoundly . Had Ballarmine observed his words , he would greatly have triumphed in them . ) 5. Ruffinus , Aquileiensis , Presbyter , expounding the Apostles Creed , mentions and expounds this article , but adds : That it is not in the Creed of the Roman Church , nor of the Eastern Churches . Apud Cyprian . Tom. 3. p. 570. Sect. 20. Preux 1593. & apud Hieronim . Tom. 4. pag. 101. ad 116. Basil 1553. 6. This Article is not in the Nicene Creed . But this Article of Christs descent into hell is very generally received in after times , and found in the Recitals and expositions of the Apostles Creed , both with Protestants and Papists . Yet there is very much discord among writers about the sense of this clause , He descended into hell . I. Some thus , He descended into hell , viz. He descended into the grave . And ( as Beza Annot. in Act. 2. 27. notes ) To descend into hell , Properly signifies to be buried ; Translatitiously , to be so oppressed with extream dolours of soul or body , as to be nigh unto utter destruction , as Gen. 37. 35. & 42. 38. 1 Sam. 2. 6. Psalm 18. 6. & 49. 15. and elsewhere frequently . But this interpretation is rejected . 1. Partly , because it brings in a needless Tautology into the compendious Creed . 2. Partly , because this darker expression is made exegeticall or explanatory to the former ( and buried ) which is far clearer , and that 's absurd . II. Some thus , He descended into hell , viz. His soul descended into the place of the damned , to deliver the Fathers from the skirts of hell , Limbo Patrum . So the Papists . Yet herein they differ among themselves : ( 1 ) Some of them holding that his soul descended thither not in its substance , but in certain effects wrought there by it . So Durandus in 3. D. 22. Q. 3. whom Bellarmine refutes , lib. 4. de Christi Anim. cap. 15. Tom. 1. ( 2 ) Some that Christs soul in substance went really and locally into hell . So Bellarmine , de Christ. Anima . lib. 4. cap. 10 , 11 , 12 , 13 , 14 , 15 , 16. Tom. 1. But this Popish interpretation is unsound . 1. Partly , because that Limbus Patrum , and Christs setching them thence , is a mear fable , without any solid ground of Scripture . As Ioh. Calvin in institut . lib. 2. cap. 16. Sect. 9. 2. Partly , because Christ dying , and satisfying for our sins , his soul went that day into Paradise : as Adam sinning ; was that day cast out of Paradise , Luk. 23. 43. Gen. 3. 23 , 24. Perkins on the Creed , p. 232. vol. 1. Lond. 1626. And his soul could not be in two places at once : Though Bellarmine be forced to grant this absurdity , saying ; Nec enim Deo impossibile er at efficere , ut Christi Anima simul , esset in duobus locis . Bellarm. de Christi Anim. lib. 4. cap. 15. sub fin . Tom. 1. 3. Partly , Because this descent of Christs soul was altogether needless , and to no end . What need was there of it , or to what end ? Not to suffer in hell : For that was finished on the cross , Iohn 18. 30. Not to Redeem or Rescue the Fathers out of hell : For , the Elect were never there ; and Redemption from hell was wrought by Christs death , Heb. 9. 12. 1 Thes. 1. 10. Not to triumph there over the devils , &c. For Christ triumphed over them , on his cross , Heb. 2. 14 , 15. Col. 2. 14 , 15. and by his ascension — Ephes. 4. 8 , 9 , 10 , 11. III. Some thus , He descended into hell , viz. He endured hellish torments of loss , and sence in his soul. As in his agony , and especially on the cross . And these sufferings of his soul , are in this phrase of descending into hell , set after all his bodily sufferings , for the more distinctness of order . This interpretation is embraced by many learned and godly writers : as Calvin in Institut . lib. 2. cap. 16. Sect. 10 , 11 , 12. Vrsin & Paraeus , in Vrsin . Catechet . Explicat . Quest. 44. Kekerm . in System . Theolog. lib. 3. cap. 4. With many others . And extram sorrows or sufferings are in Scripture phrase somtimes stiled , sorrows of hell , &c. Psal. 18. 5. and 116. 3. 1 Sam. 2. 6. and this exposition is pious . But yet seems not so sutable here : 1. Partly , Because those hellish sufferings in Christs soul were implied in the former expressions , suffered under Pontius Pilate , was crucified , dead and buried . For they were not any ordinary sufferings and death which Christ endured , but cursed and extream , and having deepest impressions of Gods wrath upon them , to his soul for our sins . Gal. 3. 13. Therefore here to mention these soul-sufferings of Christ again , would bring in a kind of tautology . 2. Partly , because the phrase of his descending into hell seems to point out some degree of his humiliation betwixt his buriall and Resurrection , not expressed nor implyed before , viz. His bondage under deaths power and dominion for a time . IIII. Some thus , He descended into hell , viz. when he was dead and buried , he was held captive in the grave , and lay in bondage under death for the space of three dayes . Thus Mr. Will. Perkins , in his Exposition of the Creed , pag. 233. vol. 1. Lond. 1626. And the Assembly of Divines in their larger Catechism , as also in the lesser Catechism and confession of Faith. This interpretation I prefer before the rest : 1. Partly , because it sets forth a degree of Christs humiliation after his buriall , and before his Resurrection , which is no where else expressed , or necessarily implyed in the Creed : and this degree is also pointed out in Act. 2. 24. viz. his bondage under death , and grave three dayes . 2. Partly , because this most excellently agrees with the series and order of the Creed , setting last in order this his last and lowest degree of humiliation as it befell Jesus Christ. These things may a little clear that dark , but usefull clause in that excellent and very antient Creed , called the Apostles Creed , 1. More conjecturally , by some of the Ancients , who say , It is a tradition of the Elders , that after Christs ascension , when the Holy-ghost fell upon the Apostles , enabling them to speak all manner of languages , that they might preach the Gospel to all nations , before they departed to this work , one from another , they joyntly agreed upon a rule of Faith or sum of true Doctrine , which they would preach , and so being altogether , and full of the Holy-Ghost , they composed this rule of Faith , to be given to beleivers . See Augustine . Serm. 181. de Tempore . Tom. 10. & exposit . Symbol . per Ruffinum apud Cyprian . Tom. 3. p. 564 , &c. 2. More certainly , by some modern writers : who count it an Apostolicall Creed , only because its very consonant to the Apostolicall Doctrine recorded by them in the New Testament . r Phil. 2. 9 , 10 , 11. s Ephes. 1. 20 , 21 , 22. t Rom. 6. 9. Rev. 1. 18. u 1 Pet. 3. 18. Psal. 16. 10. Act. 13. 37. x 1 Cor. 15. 4. Luke 24. 21 , &c. Mat. 28. 1. to 7. Iohn 10. 18. Acts 13. 34. y Fiducia Christianorum , Resurrectio mortuorum . Tertull . de Resur . carnis . lib. c. 1. z Acts 1. 3. 1 Cor. 15. 4. to 9. a Luke 24. 50 , 51 , 52. Acts 1. 3 , 9 , 10 , 11. Eph. 4. 10. b In §. II. of his Kingly Office. 2. His Inauguration . c In §. II. at latter end . d Heb. 8. 6. e Heb. 9. 14 , 15. Mat. 26. 28. f Heb. 9. 14. Acts 20. 28. g Heb. 9. 14. & 10. 10 , 14. h Exod. 24. with Heb. 9. 18 , 19 , &c. i Heb. 13. 20. k Heb. 9. 23 , 24. Rom. 8. 34. 1 Iohn 2. 1 , 2. Heb. 7. 25 , 26 , 27. l Mat. 28. 19. m Mat. 26. 26 , &c. n Mat. 28. 18 , 19 , 20. o Heb. 7. 20. 21 , 22. Psal. 110. 4. p Isa. 53. 4 , 5 , 6 , &c. 2 Cor. 5. 21. 1 Pet. 2. 24. Gal. 3. 13 , 14 q In this Chap. Aph. 3. of his Priesthood . r Gal. 4. 4. Mat. 5. 17 , 18. Rom. 5. 19. s Rom. 8. 3 , 4. Eph. 3. 10. t Heb. 9. 14 , 15 , 16 , 17 , &c. u Mat. 26. 28. Mark 14. 24. Luke 22. 20. 1 Cor. 11. 25. x Heb. 13. 20. y Acts 2. 38 , 39. z Heb. 9. 1●… . a Eph. 1. 3. b 1 Cor. 3. 21 , 22 , 23. c 2 Tim. 1. 8 , 9. d 1 Cor. 1. 9. e 1 Pet. 5 10. f Tit. 3. 5. Iohn 3. 5. g 2 Thes. 2. 13 , 14. h See Mr. Perkins on Gal. 1. 6. i 1 Pet. 2. 9 , 10. k Acts 26. 17 , 18. l Gal. 1. 6. m 1 Cor. 1. 9. n 1 Pet. 1. 21. o Mat. 22. 14. & 20. 26. p Rom. 8. 28 , 30. q Iohn 6. 44. r Ioh. 1. 13. & 3. 3 , 5 , 6. 1 Pet 1. 23. & 2. 2. 1 Ioh. 3. 9. s Tit. 3. 5. t Acts 26. 17 , 18. 1 Pet. 2. 8. 9. u In Book III. Chap. 3. Aphor. 5. Quest. 1 , 2 , 3 , 4 , 5 , 6 , 7. x In Book III. Chap. 4. Aph. 4. §. 2. p. 896 , &c. And in my Communicant tustructed , p. 127 , &c. y Gen. 2. 16 , 17. z Plus nos amat Deus , quam filium pater . Evidens quippe res est ▪ quod supra affectum filiorum nos Deus diligit , qui propter nos filio non pepercit . Et quid plus addo ? & hoc filio justo , & hoc filio unigenito , & hoc filio Deo. Et quid dici amplius potest ? & hoc pro nobis , id est , pro malis , pro impiissimis , pro iniquis . Quis aestimare hunc erga nos Dei amorem queat , nisi quod justitia Dei tanta est , ut in eum aliquid injustum cadere non possit ? &c. Salvian . M●…ssil . de Gub. Dei , lib. 4. p. 121 , &c. a O mirabilis censurae conditio . & Ineffabilis mysteril dispositio ! Peccat iniquus , & punitur justus : delinquit reus , & vapulat innocens : offendit impius , & damnatur pius : Quod meretur mal●…s , patitur bonus : Quod perpetrat servus , Exolvit Dominus : quod committit homo , ●…ustinet Deus . Quo nate Dei , quo tua descendit humilitas ? quo tua fl●…gravit charitus ? quo p rocessa●… pietas ? quo excrevit benignitas ? quo tuus attigit amor ? quo pervenit compassio ? &c. Aug. lib. meditat . cap. 7. Tom. 9. b In this 6th . chap. Aphoris . 2. c Act. 4. 11 , 12. d Ioh. 5. 39. Luk. 24. 27. Act. 10. 43. with Ioh. 20. 31. e Act. 2. 36. & 3. 13. to the end . & 9. 20. & 18. 28. f Mat. 16. 16 , 17. g Mat. 16. 18. h 1 Ioh. 5. 1. i Quis est qui non credit quod Iesus sit Christus ? Qui non sic vivit quomodo p●…aecipit Christ●…s . Multi ●…nim dicunt , Credo : sed fides sine operibus non salvat . August . in Expos . 1. Epist. Ioan . Tract . 10. Tom 9. k Isa. 9. 6. l 1 Tim. 3. 16. m Ma●…k 13. 32. n Mat. 1 23. Isa. 7. 14. o Heb. 7. 22. & 9. 14 , 15. 16. p Heb. 7. 26. 2 Cor. 5. 21. q Gen. 2. 16 , 17. r Eph. 2. 12. s Heb. 8. 8 , &c. t Heb. 8. 9. 6. & 7. 22. 2 Cor. 3. 6. to the end . u Tempus enim constituit Deus promissis suis , & tempus els quae promisit implendis . Promissionum tempus erat tempor e prophetarum usque ad Joannem Baptistam : ab illo autem & deinceps usque ad finem , tempus est implendi ●…a quae promissa sunt , &c. Augustum Psal. 109. Enarrat . in initio . Tom. 8. x Gen. 3. 15. & 12. 3. & 22. 18. y Gen. 3. 21. with 4. 4. & 14. 18 , &c. with Heb. 7 , &c. z Gal. 3. 19. a Andr. Rivet . in Cathol . Orthodox . Tract . 2. Que. 49. 4. b Act. 4. 12. c Rom. 8. 3. d Rom. 5. 10. e 1 Thes. 1. 10. f Gal. 3. 13. g Heb. 2. 14 , 15. h Heb. 7. 25. i 1 Tim. 1. 15. Ioh. 3. 17. Gal. 4. 4 , 5. k Mat. 11. 28 , 29 , 30. Ioh. 3. 15 , 16. & 6. 35. Mark 10. 29 , 30. ( l ) Ioh. 3. 18 , 36. Mar. 16. 16. m Heb. 9. 14 , 15 , 16 , 17. Mat. 26. 28. n 2 Cor. 1. 20. 1 Tim. 4. 8. o Rom. 8. 32. Mat. 6. 33. 1 Cor. 3 21 , 22 , 23. p Mat. 26. 28. Heb. 9. 14 , 15 , & Phil 2. 8 Gal. 3. 13. q Heb. 9. 14. Acts 38. 39. r 1 Cor. 1. 9. s In Book III. Chap. 3. Aphorism 3. Sect. 1. p. 430. t Rom. 8. 8. Act. 8. 23. u Rom. 8. 9. Ioh. 8. 36. x Act. 26. ●…8 . y Rom. 8. 7. & 5. 10. Col. 1. 20 , 21. z Eph. 2. 3. ●…om . 9. 23. a 1 Pet. 2. 9 , 10. b Luke 15. ult . c Ephes. 2. 1 , 5. d Eph. 4. 18. & 5. 8. Acts 26. 18. Iam. 5. 20. 1 Cor. 2. 14. e Acts 26. 18. Eph. 5. 8. 1 Cor. 2. 10 , 11 , 12 , 13 , 15. f Heb. 10. 22. Eph. 4 ▪ 18 , 19. 1 Tim. 4. 2. Tit. 1. 15. Rom. 2 15. Mat. 27. 3 , 4 , 5 ▪ g Acts 23. 1. 2 Chron. 34. 27. 1 Tim. 3. 9. Acts 24. 16. Rom. 5. 1. Phil. 4. 7. h Mat. 23. 37. Ioh. 5. 40. Ezek. 33. 11. Ier. 44. 16 , 17. i Psal. 119. 104. Psalm 110. 2. Phil. 2. 14. k Gen. 6. 5. Isa. 66. 3. l Luke 12. 15. to 22. m Mat. 13. ●…0 , 21. Mar 6. 20. n Rom. 1. 30. 2 Tim. 3. 3. Iohn 3 20. o Psal. 7●… . 25. Phil. 3. 6 , 7 , 8 , 9 , 10. Psal. 4. 6 , 7. Phil. 2. 9 , 10. Psalm 119. 20. & 63. 1 , 2 , 3. & 84. & 42. & 16. 3. p Psal. 119. 104. q 2 Pet. 2. 14. Rom 6. 12. r Psal. 101. 3. & 119. 148 ▪ 136. Rom. 6. 13. s Ephes. 2. 10. t Tit. 1. 16. u Rom. 5. 6. x Ephes. 2. 2 , 3. y 1 Pet. 4. ●…4 . z Rom. 6. 4. Tit. 2. 11. Gal. 2 20. Ephes. 5. 2. a Col. 1. 10. b Phil. 3. 20. Col. 3. 1 , &c. c 1 Thes. 2. 12. d Acts 23. 1. & 24. 16. e 1 Pet. 2. 4 , 5. f Iohn 15. 1. g 1 Cor. 12. 12 , &c. h Eph. 5. 30 , 31 , 32. i 1 Cor. 6. 17. k 2 ▪ Cor. 12. 12. Gal. 3. 16. l Iohn 3. 5. Phil. 3. 12. m Iohn 6. 35. n Iohn 1. 11 , 12. o Rom. 13. 14. p Iohn 6. 47 , 54. q Gal. 2. 20. r Eph. 3. 17. s Iohn 3. 28. to 32. 2 Cor. 12. 9. t Cant. 8. 14. u Cant. 2. 16. x Gal. 5. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y Caro & Concupiscentiae ejus , pro radice & fructibus : caro enim ipsa est naturae corruptae vitiositas , unde mala omnia prodeunt . Ioa●… . Calvin . in Gal. 5. 24. z Rom. 7. 24. & 6. 7. Gal. 5. 17. a Iohn 16. 9 , 10. b Psal. 51. 3 , 4 , 5. c Rom. 7. 7 , 9. d Acts 2. 36 , 37. e Psal. 51. 1 , ●… , 3 , 4 , &c. f Dan. 9. 7 , 8. g Rom. 6. 6. h Psal. 119. 9. Eph. 6. 16. i Rom. 13. 14. k Gen. 39. 8 , 9 , 10. m Eph. 2. 3. ( l ) Rom. 8. 1. n Rom. 8. 14. o Rom. 7. 15 , 16 , 19 , 20 , 21 , 22 , 23. Gal. 5. 17. p Eph. 2. 12. q Iohn 1. 11 , 12. r 1 Iohn 2. 2 3 , 4 , 5 , 6. Col. 2. 6 , 7. s Mat 13. 45 , 46. t Phil. 3 7 , 8. u 2 Cor. 1. 20. x Ioh. 5. 39. Eph. 3. 8. Acts 10. 43. y 1 Cor. 10. 1 , 2. Col. 2. 10 , 11 12. Rom. 6. 3 , 4 , 5 , 6. 1 Cor. 5. 7 , 8. 1 Cor. 11. 23 , &c. z Heb. 2. 3. a Rev. 3. 20. b Psal. 24. 7 , 8 , 9 , 10. c Eph. 2. 11 , 12. d 1 Pet. 1. 1. with 2. 1. to 11. e Rom. 3. 9 , 19. f Rom. 8. 1 , 2 , 10. g Psal. 17. 14. h Luke 16. 8. i Iohn 15. 19. k Acts 8. 23. l Rom. 6. 6. Tit. 3. 3. m 1 Cor. 15. 17. n Rom 8. 8. o Acts 8. 23. p Eph. 2. 1 , 5. q Rom. 6. 23. r 1 Iohn 3. 12. s Iohn 8. 44. t Iohn 6. 70 , 71. u Eph. 2. 12. x Gal. 3. 10. to 15. y Rom. 8. 7 , 8. Tit. 1. 14 , 15 z Gal. 3. 7 , 29. Eph. 3. 17. a Iohn 3. 36. b Mark 16. 16. c Ioh. 3. 18. d Ioh 8. 24 e Act. 4. 12. f Eph 5. 8. Acts 26. 18. g Rom. 5. 6. h Rom. 8. 7. i Luke 15. 32. k Ephes. 2. 1 , 5. l Phil. 2. 13. m Ezek. 18. 31. Mat. 23. 37. Iohn 5. 40. n 1 Pet. 1. 20. Acts 10. 42. & 17. 31. o Acts 10. 43. Iohn ●… . 39. Acts 3. 21 , 24. p Gen. 3. 15. Gal 4. 4. q Gen. 12 3. Mat. 1. 1. r Deut. 18. 15. Acts 3. 22. & 7. 37. s Psal. 110. 4. Hrb. 5 ▪ 10. & 7. throughout . t Col. 2. 2 , 3. Iohn 1. 18. P●…al . 40. 7 , 8 , 9 , 10. — Heb. 10. 12 , 13 , 14 , 18. Eph. 5. 2. — Rom. 5. 9. Gal 3. 13 , 14. — Rom. 8. 3. Col. 2. 15. Heb. 2. 14 , 15. Luke 1. 74. — Psal. 110. 1 , 2 , 3. u Iohn 3. 6. x Rom. 7. 18. y Eph. 5. 8. Rom. 8. 7. & 1. 19 , 20. z Tit. 1. 15. a Ier. 44. 16 , 17. b Eph. 2. 3. Gal. 5. 24. c Rom. 3. 13. to 19. d Gen 6. 5. e Mat. 12. 34. f Phil. 3. 7 , 8. Isa. 64. 6. g Isa. 1. 13 , 14 , 15. & 66. 3. Prov. 15. 8. h Prov. 2●… . 4. & 4. 14. to 20. & 15. 26. 9. i Eccl. 8. 21. Rom. 2. 4 , 5. k Psal. 55. 19. Prov. 1. 32. Psal. 9. 17. & 10. 13. Iob 21. 7. to 16. l Exod. 7. 22. & ch . 8 , 9 , 10 , 11 , 12. m Psal. 50. 16 , 17 , 18 , 19. 1 Pet. 4 3 , 4. n 1 Iohn 3. 12. Gal. 4. 29. o 2 Cor. 2. 15 , 16 ▪ Acts 28 ▪ 25 , 26 , 27. p Rom. 2. 5. q Acts 1. 25. Luke 16. 22 , 23 , 24. r Heb. 7. 25 , 26. s Ioh. 1. 14. 1 Tim. 3. 16. t 1 Tim. 2. 5. u Rom. 4. 25. Heb. 9. 22. x Eph. 5. 2. Heb. 10. 12 , &c. Acts 20. 28. y Mat 3. 17. z Col. 1. 13 a ●…sa . 42. 1. b Eph. 5. 2. c Acts 3. 22. d Heb. 2. 17. e Psal. 2. 6. & ●… 10. 1. f Luke 4. 18 , 19. g Heb. 5. 1. & 9. 26. & 7. 25. h Psal. 110. 1 , 2 Col. 2. 15. 1 Cor 15. 28. ●…ohn 10. 16. Hag. 2. 7. Ezek. 34. 23 , 24. i 1 Pet. 1. 20. Acts 10. 42. & 17. 31. k Gal. 4. 4. Iohn 6. 27. Mat. 28. 18. l Ioh. 1. 14. 16. & 3 34. Col. 1. 19. & 2. 9. m Luke 4. 18 , 19. n Heb. 9. 12. o Psal. 110. 1 , 2. Iohn 16. 9 , 10. & 14. 6. p 1 Cor. 15. 45. q Rom. 5. 12. to the end . r Psal. 40. 6 , 7 , 8. s Heb. 10. 5. to 11. t Ioh 4. 34. u Ioh. 19. 30. x Isa. 55. 1 , 2 , 3. y Ioh 7. 37. z Mat. 11. 28 , 29. a Rev. 22. 17. b Ioh. 7. 37 , 38 , 39. c Mat. 11. 28 , 29. d Isa. 55. 1 , 2 , 3. e Ioh. 4. 10 , 14. & 6. 35. f Mar. 16. 16. g Ioh. 6. 37. h Ezek. 18. 31. i Mat. 23. 37. k Ioh. 4 32. compared with the context before . l Mat. ●…2 . 50. m Luke 15. throughout . n Mat 9. 9. o L●…ke 19. 2. to 11. p Iohn 4. q Luke 15. r Luke 7. 37. to the end . s Luke 8. 1 , 2 , 3. t Luke 23. 40 to 44. u 1 Tim. 1. 13 , 16. Acts 26. 9. to 19. & 9. 1 , &c. x Act. 2. 36. to the end of the chapter . y Luk 9. 23. z Tit. 2. 11 , 12. a Phil. 3. 6 , 7 , 8. b 1 Cor. 3. 18. c Mat. 6. 10. & 26. 39 , 42. d Mat. 10. 37. Luke 14. 26. to the end . e Isa. 55. 1 , 2 , 3. Ioh. 6. 35. & 7. 37 , 38. ●…ev . 22 : 17. f Ioh. 1. 11 , 12. g Col. 2. 6 , 7. h Ioh. 5. 40. i Ioh. 6. 44. k Phil. 2. 12 , 13. l Ioh. 1. 12 , 13. m 2 Tim. 2. 25. Ephes. 2. 8. n Rom 5. 6. o Eph. 5. 8. p Eph. 2. 1 , 12. q Rom. 8. 7. r Tit. 1. 15. s Luke 19. 14. t Rom. 2. 4 , 5. u Pro. 15. 9. x Rom. 3. 13 , 14. y Gen. 6. 5. z Eph. 2. 1. a Act. 8. 23. b Acts 26. 18. Eph. 2. 2. c 2 Tim. 2. 25. d Tit. 1. 16. e Rom. 8. 8. f Tit. 3. 5. g Tit. 3. 5. Iohn 3. 3. h Luke 4. 18 , 19. i Eph. 2. 1. 1 Iohn 3. 14. k 2 Cor. 5. 17. l 2 Pet 2. 20. m Mark 6. 20. n Mat. 1●… . o ●…at 5. & 6. & 23. chapt . p Mat. 25. 1●… &c. q Mat. 13. 20 , 21. r Heb. 6. 4 , 5. s Luke 8. 13. t Ioh. 5. 40. u Mat. 23. 37. x Luk. 19. 14. y Col 1 10. z Col. 2. 6. a Iohn 17. 3. b Iohn 10. 14. c Col. 1. 9 , 10. d Col 2. 2 , 3. e Phil. 3. 7 , 8 , 9 , 10. 1 Cor. 2. 2. f Eph. 3. 14 , 18 , 19. g Col. 2. 6 , 7. h Eph. 3. 17 , 18. i Eph. 3. 17. Gal. 2. 20. k 1 Iohn 2. 6. l Christian●… à Christo nomen accep●…runt ; & operae pretium est , ut ●…icut sunt haeredes nomini●…●…a sint imitatores sancti●…atis Bern ●…entent . l. p. 496. 1. Antwer p. 1616. m Rom. 13. 12 , 13 , 14. Tit. 2. 13 , 14. n Gal. 5. 24. o Eph. 2. 10. p Col. 3. 1 , 2 , 3 , &c. Phil. 3. 20. q 2 Pet. 3. 18. r Phil. 3. 12 , 13 , 14. s 1 Cor. 1. 9. 1 Ioh ●… 3. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phil. 3. 23. u 2 Cor. 5. 6 , 7 , 8 , 9. x Rom. 14. 8 , 9. y Iohn 14. 6 z Ioan. Chrysost. Hom. 72. in Ioan. 14. p. 464. Lutet . 1633. a A quo tamen aggtediendum & exordiendum iter est omnibus , qui ad veritatem pervenire , & in vita 〈◊〉 permanere defiderant . Sic enim ●…it : Ego sum via , & veritas , & vit●… hoc 〈◊〉 , Per●…e venitur , ●…e●…tur ●…tur , i●…●…e permanetur . Aug. de Doctrin . Christian. l. 1. c. 34. Tom. 3. b Ambulare vis ? ego sum via . Fall●… non vis ? Ego sum veritas . Mo●…i non vis ? ego sum vita . Aug. expos . in Evan. Ioan. Tract . 22. p. 195. D. Tom. 9. Basil. 1569. c Ego sum via , veritas , & vita . Tanquam diceret . Qua vis ire ? Ego sum via . Quo vis ire ? Ego sum veritas . Ubi vis permanere ? Ego sum vita . Aug. de verb. Dom. Serm. 54. in i●…itio . p. 207. Tom. 10. d Via sine errore , quaerentibus : veritas sine falsitate , invenientibus ; vita finemorte , permanentibus ; Gloss. Inter. e 〈◊〉 vita animans , via movens , veritas stabiliens . Gerson in prefat . lib. de vit . spirit . f Est via , ducens ; veritas , lucens : vita , indeficiens . Hugo de pr●…t . Serm. 1. de Spi●… . Coron . g Nos autem populus ●…uus , & oves pascuae ●…uae sequamur Te , per Te , ad Te ; quia tu es ▪ via , veritas & vita : via in Exemplo , veritas in Promisso , vita in Praemio Bernard . de Ascensione Dom. Serm. 2. in fine . p. 195. ●… . Antwerp 1626. h Ego sum via : via , per quam e●…t ●…undum ; & veritas , ad quam veniendum ; & vita , in qua permanendum . Ego sum via , sine errore ; veritas , sine falsitate ; vita , sine morte . Ego sum via , in exemplo ; 〈◊〉 , ●…n Pomisso ; Uita in praemio . Ego sum via Habilis ; veritas irrevocabilis ; vita interminabilis . 〈◊〉 sum via lata & spaciosa ; veritas potens & copiosa ; vita delectabilis & gloriosa . Ego sum via Incipientium ; veritas Proficientium ; vita Pervenientium . Ego sum via lucis & serena ; veritas vivens absque poena ; vita faelix & amaena . Ego sum via in Patibulo , veritas in Inferno , vita in Resurectionis gaudio . Ego sum via , in qua non est spina vel tribulus ; veritas , in qua non est falsitatis stimulus ; vita in qua revivi●…cit mortuus . Ego sum via Recta , veritas Perfecta , vita sine sine & mensura . Ego sum vi●… Reconc●…liationis , veritas retributionis , vita aeternae beatudinis . Nemo venit ad patrem nisi per me . Ac si dicat , Nemo venit ad me veritatem & vitam , nisi per me viam , &c. Bernard in Coena Dom. ●…erm . 7. pag. 1333 , 1334. Antw●…rp . 1616. i In Book IIII. chap. 2. Aph. 1. & ch . 3. Aph. 1. & ch . 5. §. 2. k See before in ch . 3. Aph. 1. p. 1271 , 1272. l ●…idelis Deus qui se nostrum debitorem fecit ; non aliquid a nobis accipiendo , sed tanta nobis promittendo . Parum erat Promissio , etiam scripto se teneri voluit , veluti faciens nobiscum chlrographum Promissorum suorum : ut cum ea quae promisit solvere inciperet , In Scriptura Promissorum consideraremus ordinem solvendorum , &c. Augustin . in Psal. 109. Enarrat . in init . Tom. 8. m Jer. 31. 31 , 32 , 33 , 34. n In this book IIII. ch . 3. Aph. 2. The Occasion . p. 1275 , &c. o In Book IIII. ch . 1. Aph. 1. p. 1233. p Heb. 8. 6. q Heb. 9. 15. & 12. 24. r Deut. 18. 15. to 20. Heb. 5. 4 , 5. Psal. 110. 4. Ezek. 37. 24 , 25. s Gen. 15. 13 , 14 , 16 , &c Isa. 49. throughout . t Heb. 8. 10 , 11 , 12. ●…er . 31. 33 , 34. u In this 4. Book . chap. 5. sect . 2. General 1 , 2 , 3. pag. 1345. to 1351. x Bez. Annotat . in Heb. 8. 6. y Heb. 7. 19 z Deut. 4. 1●… . a Heb. 8. 10. b In this 4. ●…ook , chap. 5. sect . 2. General 2. p. 1346. to 1350. c 2 Pet. 1. 3 , 4. d In this 4. Book , chap. 5. ●…ect 2. General 5. p 1353. to 1365. e ●…om . 9 4. f Eph. 2. 12. g Mark 16. 15 , 16. Luke 24. 46. Mat. 28. 18 , 19 , 20. h Heb. 13. 20. i Heb. 8. 10 , 11 , 12. k Heb. 6. 13 , 18. l Tit. 1. 2. m Iam. 1. 17. n Heb. 6. 13. to 19. o 2 Cor. 1. 20. p In Book III. chap. 4. Aph. 5. sect . 1. partic . 6. pag. 913 , &c. q Heb. 8. 13. r Psal. 110. 4. Heb. 7. throughout , but especially see ver . 20 , 21 , 22 , 23 , 24 , 25. s Heb. 6. 16. t Exod. 24. throughout , with Heb. 9. 18 , 19 , 20 , &c. u Rom. 9. 5. x In Book IV. chap. 1. Aphor. 1 , 2. y Heb. 9. 14 , 15 , 16 , 17 , 23 , &c. & 7. 22. z Heb. 9. 14 , 15 , 16 , 17. a Iohn 19. 30. b Heb. 10. 8 ▪ 9 , 10 , &c. c Rom. 8. 3. Heb. 2. 14 , 15. Col. 2 14 , 15. Gal. 3. 13. d See Book IV. chap. 1. Aph. 2. pag. 1245. e In book IV. chap. 2. Aph. ●… . pag. 1257. f See book 3. chap. 2. Athor . 3. pag. 273 , 274. & Chap. 3. Aph. 4 p. 542. to 559. g Mat. 28. 19 , 20. Mark 16. 15 , 16. h Acts 2. 39 , 40 , 41. & 10. 44 , 47 , 48. & 16. 14 , 15 , 31 , 32 , 33. i Heb. 8. 10 , 11 , 12. k 1 Cor. 11. 25. l 1 Cor. 10 ▪ 16 , 17 ▪ Mat. 26. 28. m In Book I. Chap. 1. Aph. 1. & 2. pag. 3 , &c. ( n ) In my Communicant instructed , p. 90. to 96. Lond. 1653. o Mr. R. Vines in his Treat ▪ of the Lords Supper , Chap. 6. §. 4. p. 77. p Hug. Grotius in Annotat. ad Mat. 3. 6. & 28. 19. q By three things ( say the Hebrew Doctors ) did Israel enter into the Covenant ; By Circumcision , and Baptism , and Sacrifice . Circumcision was in Aegypt , as it is written ; No Uncircumcised shall eat thereof , Exod. 12. 48. Baptism was in the Wilderness before the giving of the Law ; As it is written ; Sanctifie them today and tomorrow , an●… let them wash their cloaths , Exod. 19. 10. And Sacrifice , as it is said ; And he sent young men of the sons af Israel which offered Burnt-offerings , &c. Exod. 24. 5. And so in all ages , when an Ethnick is willing to enter into the Covenant , and gather himself under the wings of the Majesty of God , and take upon him the yoak of the Law ; He must be Circumcised , and Baptized , and bring a Sacrifice . And if it be a woman , she must be Baptized , and b●…ng a Sacrifice ; As it is written , Numb . 1●… . 15. As ye are ▪ so shall the stranger lie . How are ye ? By Circumcision , and Baptism , and Bringing of a Sacrifice : So likewise the stranger throughout all Generations ; By Circumcision , and Baptism , and bringing of a Sacrifice . And what is the strangers Sacrifice , A Burnt-offering of a ●…east , or two Turtle ▪ Doves , or two young Pigeons , both of them for a Burnt-offering . And at this time when there is no Sacrificing ; They must be Circumcised and Baptized , and when the Temple shall be builded , they are to bring the Sacrifice . A stranger that is Circumcised , and not ●…aptized ; or Baptized , and not Circumcised ; he is not a Pros●…lyte , till he be both Circumcised and Baptized , &c. Maimony in 〈◊〉 T●…m . 2. i●… 〈◊〉 bia●… . chap. 13. ●… . 1 , 6 , 11 , 14 , 15. Hereupon ( s●…ith Ainsworth ) Baptism was nothing strange unto the Iews , when Iohn the Baptist began his Ministry , Mat. 3. 5 , 6. They make Question of his Person that did it , but not of the thing it self , Iohn 1. 25. H. Ainsworth in his Annotat. on Gen. 17. 12. r Iohn 1. 31 , 32 , 33. with Mat. 3. 5 , 6 , 7 , 11 , 13. to the end . s Mat. 28. 18 , 19 , 20. Mark 16. 15 , 16 , &c. t In Book 4. chap. 4. Aph. 1. Posit . 3. pag. 1303. to 1321. u In Book 4. chap. 4. Aph. 2. Inference 5. p. 1324. to 1339. x Mat. 28. 19 , 20. Ioh. 1. 31 , 33. Heb. 5. 4. y Mat. 28. 19. z Gal. 3. 27. a Mat. 28. 19. b Rom 6. 3 , 4 , &c. c Acts 2. 38. & 22 26. Mat. 1. 4. Rev. 1. 5 d Gal. 3. 26 , 27. e Rom 6. 3 , 4 , &c. Col. 2. 11 , 12 , 13. f Rom. 6. 4. Iohn 4. 1. Act. 2. 41. g 1 Cor. 12. 13. h In my Communicant Instructed . p. 96 , 97 , 98. Lond. 1653. i Gen. 17. 11. k Mat. 28. 18 , 19 , 20. Mark 16. 15 , 16. l Acts 2. 41. 38 , 39. & 8. 37 , 38. & 10. 47 , 48. & 16. 14 , 15 , 33 , 34. m Iohn 1. 31. n Ioh. 1 33. o Mat. 3. 13. 14 , 15 , 16 , 17. p Iohn 1. 33 , 34. q Iohn 1. 29 , 36. r Rom. 4. 11. s Col 2. 10 , 11 , 12 , 13. t 1 Cor. 11. 24 , 25 , 26. u 1 Cor. 11. 23 , 24. x 1 Cor. 10. 16. y 1 Cor. 11. 20. Iohn 6. 55 , 56. z 1 Cor. 10. 17. a Rom 4. 11. b 1 Cor. 11. 23 , 24 , 25 , 26. c Heb. 5. 12. & 6. 1 , 2. 1 Cor. 3. 1 , 2. Gal. 6. 6. d In The Divine Right of Church-Government . Chap. 7. e Heb. 9 14 , 15 , 16 , 17. Mat. 26. 28. ( e ) See The Divine Right of Church-Government . ch . 13. p. 214. to 224. g D. Pareus in Com. ad Rom. 15. 19. h 1 Cor. 3. 10 , 11 , 12 , &c. i Gal. 4. 21. to the end . & 5. 1 , &c. k Iohn 8. 36. l 2 Cor. 3. 7 , 8 , 9 , 10. m In this fourth Book ch . 3. Aph. 2. 1 p. 1275. n Book IV. chap. ●… . Aph. 2. p. 1283. to 1289 But especially see ch . 5. §. 3. Ap. 1. p. 1516. to the end of that chapter . o Heb. 13. 20. p Heb. 9. 12. & 10. 14 q Mat. 28. 19 , 20. 1 Cor. 11. 26. r Gal. 4. 4 , &c. Ioh. 1. 14 ▪ &c. Mat. 1. throughout . Luke 1. & 2. & 3. throughout . s Vid Ioh. Piscator . Praefat . in Evang. secund . Mat. Mar. Luc. & Iohan. Et Argument . Evangel . Mat. & Mart. t Of Christs Humiliation , and Exaltation . See in Book 4. chap 6. u In this 4. Book , Chap. 6. x In Book 4. chap. 5. sect . 2. General 4. p. 1351 , &c. & chap. 6. y Heb. 8. 6. to the end . 2 Cor. 3. 12. to the end . Eph. 3. 4. to 13. z Ioh. 15. 15. Mat. 28. 18 , 19 , 20. a Acts 20. 20 , 26 , 27. b Rev. 22. 18 , 19. c Heb. 8. 13. & 13. 20. d Heb. 9. 14 , 15 , 16 , 17. with●…al ●…al . 3. 15. e Heb. 7. 21 , 22. f Mat. 28. 19 20. 1 Cor. 11. 26. g ●…ev . cha . 4. to the end ●…f the Book . h Mat. 28. 18 , 19 , 20. Eph 4. 8 , 11 , 12 , 13. i Mat. 18. 18 , 19 , 20 Mark 16. 15 , 16. L ke 24. 46 , 47. Acts 13. 46 , & c. Iohn 11. 52. k Luke 2. 30 31 , 32. l Eph. 2. & 3. chap. throughout . m This is evident in all the former Particulars opened about the New Covenant : especially in the Author , Occasion , Impulsives , Foedera●…es , Matter and Form thereof . n Heb 2. 3. o 1 Iohn 4. 2 , 3. p Eph. 2. 15 , 16 , 17 , 18 , &c. q Heb. 8. 10 , 11 , 12. r In Book 4. chap. 1. pag. 1232. s Heb. 9. 14 , 15 , 16 , 17 , &c. Mat. 26. 28. 1 Cor. 11. 26. Heb. 13. 20 Acts 20. 28. t Heb. 8. 10 , 11 , 12. See Book 4. chap. 5. sect . 2. p. 1346 , &c. u Heb. 7. 18 , 19 , &c. 22. Gal. 3. 21 , 22 , 23 , 24. x Heb. 9. 15. Rom. 3. 25. y See Book IV. Chap. 1. Aph. 2. pag. 1246 , &c. z Heb. 13. 20. Mat. 28. 19 , 20. 1 Cor. 11. 26. a In Book IV. Chap 3. Aph. 1. pag. 1270 , &c. b See Book IV. Chap. 3. Aph. 2. pag. 1278 , to 1282. c In Book IV. Chap. 2. Aph. 2. d Psal. 85. 10 , 11. e Tit. 2. 10 , 11. f 2 Tim. 1. 10 , 11. g Gal. 3. 22 , 23 , 24 , 25. Rom. 3. 25 , 26. Heb. 9. 15 , &c. h In Book IV. ch . 3. Aph. 2. p. 1282. i Luke 4. 34. k Heb. 7. 26. & 7. 22. & 12. 24. l Heb. 8. 10 , 11 , 12. m See Book IV. chap. 5. 〈◊〉 . 2. General II. & III. & Ch. 1. Aph. 2. Partic . IV. n See Book IV. Ch. 2. Aph. 1. p. 1265 , &c. o 2 Cor. 3. 6 , 7 , 8. p Gen. 3. 15. Heb. 2 14 , 15. q Gen 6 & 7 Heb. 11. 7. 1 Pet 3. 21. r Gen 12. 3. Act. 3 26. Gal. 3. 13 , 14. s Psal. 132. 11. Luke 1. 31 , 32 , 33. t Compare Ezek. 37 with lia . 49. u 2 Cor 3. 14 , 18. x Heb. 8. 10 , 11 , 12. 1 Tim. 4. 8. Mat. 6. 33. y 1 Pet. 2. 5. with Iohn 4. 23. z Heb. 8. 8 , 10. a Heb. 7. 22. Mat. 26. 28. b Heb. 9. 18 , 19 ▪ 30 , &c. Exod. 24. c Heb. 7. 22. & 9. 15. 16 , 17. & 8. 6 , 7 , 8. d 2 Cor 3. 14 18. & 4. 6 , 7. e Heb 8. 10 , 11. f In Book IV. ch . 〈◊〉 . §. 3. Aph. 1. rt . 2. throughout . p. 1400. to 1440. g Gal. 4. 4 , 5 , 6. Heb. 9. 15 , &c. Mat. 26. 28. Ioh. 1. 14 , 17. Col. 1. 19. & 2. 9 , 10. h Iohn 7. 37 , 38 , 39. Act. 2. throughout . Iohn 1. 14 , 16 , 17. Heb 8. 10 , 11 , 12. i Eph. 4. 10. k Eph. 1. 23. l Heb. 13. 20. Mat. 28. 19 , 20. 1 Cor. 11. 26. m Gen. 4. 4 , &c. & 8. 20 , 21. & 15. 9. 10. & 17. 10. to 15. ●…eb . 9. 1. to 11. n Acts 15. 10. Gal. 5. 1. o Isa 61. 1 , 2 , 3. with Luke 4. 18 , 19 , 21. p Luke 1. 68. to 76. Tit. 2. 14. Heb. 9. 15. Rom. 3. 25. Heb. 9. 12. & 2. 14 , 15. 1 Thes. 1. 10. Gal. 3. 13 , 14. q Gal 4. 1 , 2 , 3 , 4 , 5. r Rom. 8. 15. s Heb. 8. 10. with Mat. 28. 29 , 30. t 2 Cor. 3. 6 , 7 , 8. u Heb. 8. 10. 2 Cor. 3. 7. Deut. 4. 13. x Io●…n 7. 37 , 38 , 39. y Acts 2. 41. & 4. 4. z Isa. 60. 3 , 4 , 5 , 6 , &c. a In Book IV. ch . 5. §. 3. Aph. 1. p. 1385 , &c. & p. 1408. 1409 , 1410. b Ier. 31. 31 , 32 , 33 , 34. c Book IV. ch . 3. Aph. 2. p. 1278 , &c. d Book IV. chap. 5. §. 3. General II. & III p. 1346 , &c. e In Book . IV. ch 7. f See Book IV. ch 6. g Heb. 8. 6. h Heb. 9. 15. & 12. 26. i Iohn 14. 15 , 16 , 17. k In Book IV. ch ▪ 5. Sect. 2. General V. p 1353. to 1365. l In Book IV. chap 3. Aph. 2. p. 1283. to 1289. m Book IV. ch . 5. Sect. 3. Aph. 1. p. 1516 , &c. n Mat. 28. 18 , 19 , 20. Mark 16. 15 , 16. Luke 24. 46 , 47 o In Book IV. ch 4. Aph. 1. & 2. throughout . p. 1292. to 1339. p Heb 8. 8 , 13. q In Book IV. chap. 1. ●…h . 1. p. 1232. to 1243. r Book IV. chap. 2 Ap. 1. p. 1265. s In Book III. chap. 4. Aph. 7. Corrolar . 5. p. 954 , &c. t Book IV. ch . 4. Aph. ●… . Corol. 5. p. 954. u Qui bene novit discernere Evangelium à lege , Gratias ag●… Deo , & se●…ar se esse Theologum . Luth. in fol. 40. 6. Tom. 4. latin . x Gal. 4. 24 , 25. Heb. 12. 18. to 22. y Heb. 12. 22. to 25. Gal. 4. 26 , 27 , &c. z In Book III. chap. 4. A●…h ▪ 2. especially O●…in . IV. p. 753. to 779. a See Book IV. ch . 2. Aph. 1. & 2. b Heb. 9. 15. to 23. c In Book III. ch . 4. Aph. 3. p. 792 , 793. d See Book III. chap. 4. Aph. 3. r 796. &c. e In Book IV. ch . 4. Aph. 1. throughout . f Compare Book III. ch . 4. Ap. 4. throughout ; with Book IV. chap. 5. Sect. 3. Aph. 1. & 2. g Deut 5. 2 , 3 , 4 , 5. Gal. 3. 19 , 20. h Heb. 9. 15. & 12. 24. i Dies en●…m quinquaginta computantur a celebratione Paschae , quae occisione figuratae Ovis per Moysen fieri praecepta est , in significationem utique suturae Dominicae Passionis , usque ad diem quo Moyses legem accepit in Tabulis digito Dei conscriptis : Similiter ab occisione & Resurrectione illius qui sicut ovis ad immolandum ductus est , quinquaginta diebus completis , congregatos in Unum fideles , digitus Dei , hoc est , Spiritus Sanctus implevit , &c. Aug. in lib. de Spir. & Litera . cap. 16. p. 819. b. Tom. 3. k Rom. 3. 29. l Heb. 13. 8. & 9. 15. m Deut. 30. 6. Ezek. 36. 2●… , 26. Iohn 7. 37 , 38. 39. Acts 2. Ioh. 14. 15 , 16 , &c n Mat. 8. 1●… . o Ephes. 2. 13. to the end . & 3. 1. to 13. p Compare Book III. chap. 4. Aph. 6. with Book IV. chap. 8. q In Book III. chap. 4. Aph. 2. Opi●…ion 1. p. 739. to 745. r In Book III. chap. 4. Aph. 2. Opin . 4. p. 753. s Bellarm. de Sacr. Baptism . lib. 1. chap. 4. p. 62. F. Tom. 3 Colon. 1628 and De eff●…ctu Sacrament . l●…b . 2. cap. 17. passi ●… . T●…m . 3. p. 44 , 45. t Catechism 〈◊〉 . De Prophet . Christi munere , Q 10. Re●…ulat . apud He●…r . Alst. in Theolog . ●…olem . Part 3. p. 322 , &c. And A Iosua Stegman in Photinia●…ismo . disp . ●…x . u Blackwood in his Storm . &c. p. 31 , 32 , &c. x Mr. Geo. Walker in his T●…eat ▪ of the O●…d and New Coven●…nt . cha . 16. y Book III. Ch●…p . 4. Aph. 2. O●…in . 4. p. 753 , &c. z In Book III. Chap. 4. Aph. 5. sect . 1. throughout . a Mr. Io●… ▪ Tombs in his Exercitat , p. 2. b Mr. Tho. Blake in his Vindic. Foederis . chap. 26. c In Book 3. chap 4. Aph. 2. Opin . 3. pag. 748. to 753. d Mr. Tho. Blake in his Vindic. Foed . chap. 27. to chap. 34. e In Book IV. chap. 4. Aph. 1. pag. 1292. to 1321. f Eph. 2. 12. g In Book I. ch . 2. A●…h . 3. p. 16 , &c. & in Book II. ch . 2. Aph 3. p. 184 , &c. h In Book 3. ch●…p . 4. Aph. 3. p. 792 , &c. i ●…er . 31. 31 , 32 , 33 , 34. k Heb. 9. 15 , 16 , 17. Gal. 3. 15. l In Book III. Chap. 4. Aph. 1 Qu. 4 p. 678. to 683. m Book ▪ V. chap. 3. Aph. 2. p. 1275 , &c. n John 1. 17. Heb. 3. 3 , 4 , 5. Deut. 5. 2 , 3 , 4 , 5 , 6. Gal. 3 19 , 20. Acts 7. 53. o Heb. 5. 1 , 4. p 1 Sam. 28. 6. Heb. 1. 1. q Heb 2. 3 , 4. & 3. 6. r Mat. 28. 18 , 19 20. Mark 16. 15 , 16. Eph. 4. 11 , 12 , 13. s Rom ▪ 9. 4. Eph. 2. 12. t Gen. 17. 10 to 15. Exod. 12. 48 , 49. u Eph. 2. 12 , 13 , 19. 1 Pet. 2. 8 , 9 , 10. x In Book IV. Chap. 4 Aph. 1. & 2. throughout . p. 1292. to 1339. y See at large this cleared in Book IV. ch . 5. sect . 3. Aph. 1. throughout . z Rom. 9. 31 , 32. & 10. 3 , &c. a Deut. 5. 2 , 3 , 4 , 5. Gal 3. 19 , 20. b Heb. 12. 18. to 25. c Deut. 4. 13. d Heb. 8. 10. 2 Cor. 3. 3 , 4 , &c. e Nam haec est brevissima & apertissima differentia duorum Testamentorum ; Timor , & Amor , &c. Aug contra Ad●…mantum Manich●…i discipulum , lib. ca. 17. p. 200 , 201. Tom. 6. Basil. 1569. f Heb. 9. 11 , &c. g Heb. 9. 1 , &c. 9 , 10. & 10. 1 , 2 , 3 , &c. h Heb. 9. 6 , 7. Mal. 2. 7. i Gal. 4. 1 , 2 , 3. k Gal. 4. 1. to 7. 22. to the end . & 5. 1 , &c. Ioh. 8 36. l 2 Cor. 3. 12. to the end . m In Book III. chap. 4. Introduct n In Book IV. chap. 1. Aphorism 1. o See Book III. chap. 4. Aphorism 6. And Book IV. chap. 8. p Eph. 3. 4 , 5. &c. q 2 Cor. 3 ▪ 12 , 13 , 14 , 15 , 16 , 17 , 18. r Heb. 8 6 1 Tim. 4 8. s 2 Cor. 3. 18. t Heb. 10. 19 , 20. u Heb. 8. 11. 1 Cor. 2. 9 , 10 , &c. 1 Iohn 2. 20. 27. x Heb. 8. 10 , 11 , 12. Eph. 1. 3. y Ioh. 4. 23. z Col. 3. 1 , 2 , 3. Phil. 3. 10. a In Gen. Inferen . II. Property 11. b In Gen. Inferen . II. Property 10. c In Ger Inferen . II. Property 15. d In Gen. Inferen . II. Property 14. e See Gen. Inference II. Property 16. f 2 Cor. 3. 10. g 2 Cor. 3. 12 , 13 , 14 , &c. h 2 Cor. 3. 6 , 7 , 8. i 2 Cor. 3. 6 , 7 , 8 , 9 , 10. k 2 Cor. 3. 17. l 2 Cor. 3. 7 , 18. m 2 Cor. 3. 11. n Eph. 2. 12. o 2 Cor. 3. 6. to the end . Heb. 7. 18 , 19 , 22. & 8. 6. to the end . & 12. 18. to 25. & 10. 5. to 19. Gal. 4. 22 to the end . & 5. 1 , &c. p 1 Tim. 4. 8. Heb. 8. 10 , 11 , 12. Eph. 1. 3. Heb. 9. 12. & 10. 19 , 20. q Mat. 11. 29 , 30. r Heb. 8. 10. 11 , 12. See Book IV. chap. 5. sect . 2. Gener. 2. & 3. s Luke 10. 24. t Iohn 7. 37 , 38 , 39 , 40. Acts 1. u See Book IV. chap 7. throughout . x Gal. 4. 1 2 , 3 , 4 , 5 , 6 , 7 , &c. y Mat 28. 18 , 19 , 20. Ma●… . 16. 15 , 16. z Book IV. chap. 1. Aph. 2. a Se Mat. 28. 19 , 20. 1 Cor. 11. 20. Eph. 4. 11 , 12 , 13 , &c. b Eph. 2. 12 , 13. 1 Pet. 2. 8 , 9 , 10. c Mat. 28. 18 , 19. Mar. 16. 15 , 16. Luk. 24. 46 , 47. d Isa. 54. 1 , &c. e Rom. 11. 11. to the end . f Rom. 11. 33 , &c. g Heb. 8. 6 , 8. & 7. 22. h 1 Cor. 5. 7 , 8. i Eph. 5. 8 , 9 , 10 , 11. k Rom. 13. 11 , 12 , 13 , 14 l Heb. 8. 8. & 9. 15. m Heb. 8 6. & 7. 22. n Gal. 2. 20. o 2 Pet. 3. 18. p 1 Cor. 15. 5 , 8. q Phil. 3. 13 , 14. r 2 Tim. 〈◊〉 . 7. 2 Pet. 3. 12. s Rev. 22. 20. t Heb. 6. 17 , 18. u See Ge●…eral Inference II. Property 14. and consult the places there alledged . x Isa 50. 10. y Gen. 3. 15 , &c. z Mat. 28. 18 , 19 , 20. 1 Cor. 11. 26. Heb. 13. 20. a Praemium vi●…tutis erit ipse qui virtutem dedit , & qui seipsum quo melius & majus nihil possit esse , promisit . Quid est enim aliud quod per Prophetam dixit : Ero illorum Deus , & ipsi erunt mihi plebs ; nisi ego ero unde satientur , ego ero quaecunque ab omnibus Honeste desiderantur , & vita , & salus , & virtus , & copia , & gloria , & honor , & pax , & omnia bona ? — 〈◊〉 vacabimus , & videbimus ; videbimus , & amabimus ; amabimus & laudabimus . Ec●…e quod erit in fine sine fine . Nam alius quis noster est finis , nisi pervenire ad regnum , cujus nullus est finis . Aug. de Civit. Dei , ib. 22. cap. 30. Tom. 5.