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To theChriftian Reader.

Good Reader,

E doe nop concetpe iirnecefiar^^ to giye credip unto the enfuiagTrea-tlje by our Tefltmonf^ feeing the learned^andholy -pporks of the Re» yerend Authour doe ahundanply praife him in the gate. His Gate* chifme^ '^ith the expqfidon thereof bk Treafifeofthe life afWaithy together "^ivb othsr,Books more lately puUijhedy tending to reconcile the differences of the ^e timeSi doe/ufficiendymtnejje to the ynorld^ both bk gr^^ abilities and Pietie, And if God had been plea^ fed to lengthen hk tife^ ^e hlieve^ he might haye hen <vsry ferweabk^ in feeking to reconcile our prefent fad differences ahmt Church-Goyernment^be^ caufe (as'Si^e underUand ) be had thorowly fludied aH tbofe Controyerfiei\ But feeing the Lord hath depri' yedfis ofbk help intkatkinde^ m are right glad^

J 2 that

To the Reader.

that the Church (hall haye the benefic af any la-hours^'^htch be hath left fir fublikeufe, and in jpe^ ciaU of this fithjed (the Covenant: of Grace) foneed^ fuQ and profitable. And that acquaintance T&hich '^e had mth fhis^faithfull feryant of leftis thrifty doth incline us "^ithaUmMngneJ^e^togiyeourappro' bation of this piece-^ although cur manifold implojments bayenot/uffered m to perufe it^fo exa£lly^as other" wife ^eJJjould hay e done.

We (ball d^Jtre^that by thy faithfui improyemenP hereofi thy knowledge of the foederall tti^n^aBions fc-twixtGoiandhiipeople^through' lefmCbrifti may be much augmentedfUnto his honour^ and thine eyerlafling kappinelfejnhim^in^bom wearcJ^

Thy faithful! Friends,

Edward Rbymolds.^CThOmas Hill. Dan I e l Cawdr e y.^'^An t h oy y Burg e s s . EdmOnd Calamy,

To the ^R^der*

Good ReadeR;^

He worthy Authour of this Treatife (who was my very dear and much honoured friend) bequeathed unto ' mCjas a legacie of his love^this, with the reft of his Manufcripts* This pitce he prepared for the Prefle, pur-. pofing the enlargement of it, if the Lord had continued hisTife and health: and lam confident, it would have come abroad better poliflied •, if he having complcated it, yad then furvayed the whole Ta-brick,when fct together. Akhough'atthcfirft Iwas un-fatisfied in mine own thoughts, ^whether I fhould adventure the printing of it, becaufe imperfed, yet upon the importunity of Friends, being incouraged by the judgement of fome Reverend Divines, who had perufed it, I have now made ii pubUls^, without any addition, diminittionj or alteration. The fubje<!^ of the book is excellent, profi-tableandneceffary^ even, the my fiery rvhivh hath been hid JTfm ages andfiom generations J but now is made manifefi to Col.i.a<5^= the Saints, That bleffed Apo{lle,who experimentally un-derftoodthe utmoft worth of humane learning, did yet contemneit^incomparifonof that knowledge which is taught in this Treatife. 1 determined ;(?# (faith he) to know i Cox,i.u my thing amoftg you {^mongyoUy knowing Corinthians,) jdveJejmChriH* "ic^doHbthfej J coum all things butlof^e, phil.j.c,:

To the Reader,

fdr tk ex;ellc}$cj of the knowledge sf Chif Jejfts my Lord, Oh.how iacotnpimbly fweet'and iatisfying is it unto a fclf-ftudying Chriftan foul^ to be acquainted with the fafehf uU enga|emsncs of the Almighty Majeftie, unto the

poarpenicencEiner, through that Son of his loves, in a Covenant of freCjrichjeverlafling gracel This Covenant

being tranfaded betwixt Chrift and God, here, here lyes

the firli and moft firm foundation of a Chriftians com-

g fore. I mil gim thee for A Cevenam of the people, andwi^

%<:ot\,t&. ejiablijb theemh,6cc. AUthefromifesofGodwhimdreXea^ And in hm Amerty to the glory of God, X herefore the Servants of the moft High C notwithilanding their own changeableneflfeand unworthinefTe) may hold up their hearts and hopes to enjoy all Gorpell-Prerogativcs through him, becaule God hath laid, I will make an

Ifai.if^ijj, everlasiing Covenant with you, even thefure mercies of J>a^ . vid. The right uoderftanaing and the fruitful! improvement hereof, will be fearoaably fupporting and folacing to Gods'people in thefe dolcfuU diftra^Sied times. \Ve have, through Gods mercy, a glorious work, the work of Chureh-Refbrmation under hand, now, though difficulties, delayes, and oppoficions, doe caft difcourage-ments upon our hearts, yet from hence^ we have heart-

rrii.y4 I'S*. i^ing. Themsuntaim(halldepart,andtj^hilsberem{>ved,but

i«v my kindneffe (hall mtdeparpfromthee, neither jhall^

**' ' nant of my peacebe removed, faith the Lord, that hath mercy

onthee, Qhthoff4fJIiciedi and t(ff]edrpithtempejfsj and not

comforted, behold,! mil Jay thy.fiones with faire colours, a»^^

lay the foundations mth Sdphkes,6zCe And when bloudy

oppreUours prevail and profper, we may thus plead with

^"4.74.10, ^^^ God, Have refpecf mm the Covenant: for the darkplace4

of the e^nh are full of the habitations of cruelty. For the te-

nour of the-Covenant, which God makes with Chrift;and

his

To the Keader^

his fpirituali feed, runs thus, If they break'my fiatutes, and f^^^h>iU keep not mj commandments: Then will I vtftte their tranfgref-. ^ **

ftonsmththeredjand their iniquities with fir if cs. J^eyert-he" lefs, my loving kindnelfewill J not utterly takefrom-hm' nof fufer my faithfulneffe to faH.My Covenamwill 1 not Ifte^kytor alter the tUng that tsgpne out of my hp^Scc, And, ^s for 2tecli.5.ii. the€ alfoy by the blond of the Covenant J have fent forth tiypri-foners out.of the pit, wherein ^ no water. How pretious beyond all expreffions are the treafures of Gods love in the Covenant of Promife ! Thefe mines are digged up and difcovercd in this difcourfe, many obicure Scriptures^ full of rich Gpfpell-Gracearc here interpreted, from the original! languages, and by a judicious comparing of one place with another. Thebook (I believe) will commend-^ itfelf unto the conftderate Reader: and becaufe fo many godly ^learned, well-approved brethrenjhave been pleafed to-honour it with their atteftatioh, therefore my fuither teftimpny would be altogether needlfefs and unfeafonable. If the phrafe ot fpeech feeme fometimes knotty and unu-fuaUVldefirethat ferious attention may take oft that dif-. couragement. A little diligence doth often conquer great-appearing difficultieSjand love of truth will make laborious infearching after the knowledge of it.The Lord dired and profper thy perufall of this Treatife, that thereby thy > foul may be edified in grace and comfort, through theac-complifhment of his glorious Promifes in the Lord our Saviour^in whomjand for whom^ I will endeavour to approve my felf,

thyfiithfuli friend and Ser/vant, , i?45 S I M E 0 N A s H. :.

Th b Con

TENTS.

The Contents of the feverall Chapters.

,, OF the M part,

I. /^Fthe Jt£mfic4tht}S of the ^ord Govs pant, pgg. i ; %S^Ofthe Gov. god made '^kh man in the fiAte oflanscencj, p.^«

3. OftheQ^MQa^niofgracemgenerail, P'?4«

4. Of the Covcnsmt ofpromije, p»37,

5. Of the Qo\cn^nt ofpromi/e made With Adzm immediately upon his fall, p. 3 5,

6. Of the Covenant ofgrdceyOs it ^as mfihs and manifefied t» Abra» ham. p.47,

7-, t>/r^tf Covenant of grace under MqCgs till the retHrne of Jfracl fromthe'Babylonifb captivity,, . p.pi.

8, c^^p or/icfilar explication of the Qo^^ra^tf that godmade y)oith Ifrael, ^W "^ehat Mofes broftght to the further exprejfare of the Covenant of grace, p. 12 2.

p*. Of ?;&(f Covenant that God made VPtth David. p. 14 j,

io. Ofthe CoYcmnt that God m^deVpith IfracII aftertJhe Bahjlo' hijh captivity, P^iS^,

II. Of Truth md upright ne^e, p. I ^^,

The fccond part.

1. .O/r^^NewTcftament, <?r Covcnanr, and how god hath revealed himfelfe herein. p.ip,4,,

2. CM}? the LMediatonr of the New Tcftament, for Vahom he dyed' androfeagaiae. ' ^ p.203.'

3. How Chriji hath fulfilled the office of Mediatour^ or ^how he is the )Mediatour6fthe\>kcwlLt^2imQm, p.1^4.

4. HorvChriJi dsth bring his people into Covenant, orfeUowfhip ^itly himfelfe, p.323.

5. B.o'^ (fhriftians anf'^er tothecatt ofChifi^ andfo come fohave FelloWip^ithhim, P«34f.

Srrata, ;

P4g.iA.U\niirg. n'"13 p.ttJ.i^ r, how tlmt faith wMch th,e exift juftice ill the Co/enant of nature prefuppofecb p.\6^l penult, r.vwnh (^hri&ip.ij,' marg.T&L$oi cuamt, ^pcfi. eu-^^n.po'^.i.l-att.dete is, ptf^.mar.rjKtut)vhaJ^ttf^^ p.^d^marg parv9mfciat.p»ToA, a6. r.challengetbar, p.^i I'm penui^,ini^X p.\^^Mn.ult,v>],a<Ta^.pzo^d,io,^o^itions»ptZ%Z,linMtt. and then p i^i^l.u bdkvcnot.p.z6S,l,^,dtk ii*p.'&7B l,i i. furrogation.^.zyo./.»?."1£I3p.i8o,, t.i<i' dele whichispenillonly,not fia%U. p.i.^f.1 \. dvTi4'0'/Q''p-^9^ '• }°-payeth.p,|oj./.i?>never, p, jos^war, i/4rtAc^3t''J'^?'o^^' ^c* /'•i^/'. /.io. the former by reall uaion, that is.p.-^zoi a.or which arcj,j.ire the VYork$,|j,jjo* /.i£?.tlcfentd,/.ii,defetrfidnolongcr»p, 149,/,!, aSara.sj.J.

F T

Covenant of Grace

C H AT», I.

of the fignijicatiens of the word Covenants

' HE word tranflated Covenant, fome derive of another that fignifies to chiife, or to eate; becaufe ufually they had a feaft at making of Covenants : or it is a thing which two choofc, and of which they mutually agree and promife betwixt them-felves: although the word be ufed, when one alone doth promife with aiimple promife, and fo it may be referred to the Teftamentary dilpofition. Others derive it of a roote that importeth tocut, divide or fmite: which being joyned tortile word Covenant, fignifiethtomakeor ftrikecovenant ot^reement. Gen.i'^.i^. J^ the fime day the Lord made a Co-'venant ^hh Abraham* Jer.34.iS. They have not per firmed the ^ords of the ' ' . B '

Gen. i6.it, J4.

niD

Sept. cT/sQgTTj S'ldihmlwy 5 Reg 8,ai. Jer. ^^^^Y Gen, ^5, 44. LllX. S'lA^y.tuj iPlA^myi: Edit,Coup', dijhoia.mi'^-ieli.s-.

Covenant

of the fignificMiofis »f the word OvenMnt^

mret. The holy Gbott in Greek cxprcf Covenant , "^hich thty had made htfir^

fetbchi$wordn"l3fundrywaies, asby ^^, Pfal.83.5. They are confiderate a-

^f''^ Heb 8 8!l^i.7C'^'HK «'.«*"«; gainfithee, Pral.89.3. Ihavemadea Co^

iV7*?^oju*<, Heb.9.io; Exod. ^4. «,6,r. w»^«f jv*^^ mj chofen. But die where to

Numb.iU.19.1 Chron.' g ? septuizint promife, appoint or ordaia, z Chron.7.1 &.

iiA^nm ihU euav'n!.a^ hi ^^mhjj a.iom As I have promt fed ( or ordained, or cove-

y/0^. Fa{tam,falf4, firmam fiabtle, quod nantcd ) with Davidpht Father. And fo

S^^:^;:!::',"T4C1:%:ZT;:: *" thcnewTeftament. the word uW by

iuumhsbraicUiceretur,paffumfeculifiml XXi^Seftuagtnt dothlignihe (Lul^ 21.2^J

utrarn^ ohviun. Sat pstuni£ bznignitoitut And I appoint unto j oh a Kingdom. Eraloi ►

fal earneta con^rvat^ fs beaignitoi opet Ego difp^ono vobis regn»m. B^za, Ego pa^

iSt pecunUn. Ft etfaju^gebantfsdera gir^or. Syr. Ego poUiceor. And atnon*ft

^:^U^.^X^t::^:u::T£l f^^^^r^ Co/en.„cs were eftabUnSa

%,i%,m}m.Par.iibi.cap.9,adHcl. b/the oblation ot Sacrihce ; Example be-

Vai5.&c.]ol>^i.i. It IS to bcutidcrftood yond all exceptions^ We have in that Sacri-

of a folemnc condition to take heed to his fice, wherein God made a Covenant with

eyes. Bai^; Comment.e^Ariifop bji,^ j^e people of Ifrael, and bound them to the

iiT^i^^7lltZ'."A^:J'. obedknceofhisUw: whenceicisalfo«U

led a Covenant or Sale, that is, perpetmll j cither, becaiile fait expels corruption, or rather, becaiie fait was u-fed in Sacrifices ; as iHt had been faid, a Covenant being ftriken, and luch ceremonies ufed, as are ordinary in making Covenants. Amongft the Greeks alfo, that it was moft ufuall, appeares not only by infinite examples, but by common phrafcs, as of^"* 7a//^y, which is as much as to fweare the Sacrifice bein^ flaine, or to efta-" blifha Covenant, And in Homer, Jliad.^. p'i£yvofKiA'^i<ra.. that is, bringing or bearing thofe things, which were neccffary in per-. forming an Oath, or making a Covenant. The word Covenant or teftamentall bond or league, which hath in Hebrew the fignifica-don of brotherly or friendly parting, and of explaining the condi^ tions of agreement; The Greeli Interpreters doe frequently &n<ir almoft perpetually render by ^A^t^x-n, a teftament or difpo(ition> P/2/.25.10,14. PfaL^^i^iJ* ^50.16.^55.20. feldome^/i-^Mww, Covenant, 7/S 28.15. which is uled elfcwhcre,.S'4p.i.i6. i Mac^ 10,2^. 2o^/'.?r.i3.2 5. ^ 24.26. But in the old Teftament, thcs word 5fm/7 is never read for a teftamcntary difpofition, which> ofthei{««^^i«/, asZ>r«/»/«*wicnelX;th, is called rn.^ii^from the word that.fignifieth to command, and fo to fet his houfe in order, or to make his will, //S. 3 8. i. Which woid is yet gencrall,,

and

cf the ftgnifc^ions of the word Covenant,

and muQ; be retrained according to the circamftances of the place, Whcre-the LXX. and Theodotio tranflate it cr/*d»»», S^m^ mAchiu and AquUa turnc it tw^kn, Tfa/.2$. 14. Nor is it a thing wnufuall with clalficall Authors of the Grcckc tongue toufcthc word'^'^'^MXM in the gcncrall fignification; For (garneraritu citctb out oi Ari£iofhan. de Avihus, S'lA^^vAt, S'la^mloj, ufed for to make a Covenant. ThcPapiftscarpe at our Interpreters, bccaafetbcy render the word Covenant, rather then Teftament: for they would have it to fignifie a teftamentary difpofition. But they arc deceived, for the fignification of the word is morcgcnerall: and theApoftle Heh.g,\6. argueth not frcm the (imple fignification of the word, but the circumftanccs of the Covenant. In a Covenant and Teftament both, there is an ordination and difpofition of things according to pleafure: and the Greeke phrafc in the New Teftament doth folio w the received Interpretation of the Scftua^ gint J although in this the Covenant of Grace is like to a Teftament, that it is not eftabliftied but by the death of the Mediatour as of a Teftator.

The Covenant in Scripture doth fometimes fignifie an abfc-luteProroife of Gcd, without any ftipulation at all, fuch as was the Covenant which God made with Noah prefcntly after the Flcud, promifing freely, that he would never deftroy man and bfafts with an univcrfall deluge of water any more. gen,g,i i. And that Covenant of Peace, and cvcrlafting Covenant which God made with PhinehaSy that he and his feed after him (hould have the Covenant of an evcrkftingPriefthood.iVaa?^.25,12,13. Of this kind is the Covenant wherein God promifcth that he will give his eled faith and pcrfeverance, to which promife no condition annexed can be conceived in mind,which is not comprehended in the Promife it felfc. Hei>.%. 10.

But oftentimes in holy Writ the name Covenant is fo ufed, that in it is plainly fignificd a free Promife of God, but with ftipulation of duty from the reafonabic creature, which otherwifc was due, no promife comming betwixt, and might have been exaded of God, and ought to hgvebeen performed of the creature, if God hadibplealed, Py^/.50.i^. and 25.10. Pfa/.^/^Aj, For a Covenant is quiddam comflexHm» implying two things, di-ftinguifl^ed either re or ratione, the one covenanting, the other re-ftipulatiog or accepting. As alfo two parts covenanted. Firft,the

B 2 giving

Jer.jj.ta.

Pfal.yo.itf; Syr. ^uidtibi iy lihriipTte* ceptmum mr»» rum. quoJaf' /umpferupom Qum mtum.

of the ft^nijications of the word Covenant,

giving of fomc future good. Secondly, the retribution of foma performance. The fir(t without the fecond,is no more then a Pro-mife: the fecond without the firft is no kfie then a Law, though the Apoftle, gal.^.22, makes another oppofition of Law and Fro-inifc,nature and faith, workcs and Chrift, for that is from a divers acceptation of the Promife. But when two pctfons upon tbcfe two parts concurre, it is that wc call a Covenaut properly t though tropically forRetimesthe Promife, and (bmetimes the fti-pulation only is noted by the Covenant. Pfal-So.^, Nehem. i. f, ge». 17. 7, p. andfometimcs the feak of the Covenant is called the Covenant. Crw.17.10,11.

This diftindion of the Covenant depends upon a diftindion of Gods love; for there is a love of God towards the creature, whence all the good that is in the creature doth flow, and there is a love of God vouchfafed to the creature,and that for thofe things which it hath received, not of it fclfe, but of God, as it was beloved with that firft love. That we may call primary or antecedent (for diftindijon fake) this fecondary or confcqucnt love. Fcota that flo wcs both the making and fulfilHog of the Abfolute Covenant 1 on this depends the fulfilling of the Covenant, whcreunto a reftipulat ion is annexed, but not the making thereof; For in the Abfolute Covenant there is nothing in the creature that might move God, either to promifejor to performe what he hath promi-it<i : but in the Covenant to which a ftipulation is annexed, Goi fulfils what he promifsd, bscaufe the creature exhibits what was cxadsd, although this that God hath entered into fuch a Covenant, and promiicd fo great things unto him that performed fucF? and fwch obedience, that wholly proceeds from the antecedent love, and freepleafurcof Almighty God. TheefT^nce of the Covenant properly confiftcth in the Promife and ftipulation: But the words of the Covenant containe obedience required of God, and promifedofthemm Covenant, and io by a Metonymie are called the Covenant. ^a;<?^. 34.27,28. Deat.i^,!^ ?^^.ii«2j^4^ and 34.13.r4- The Tables of the Law were the Tables of the Covenant. The Covenant and Law differ, as fricndiTiip and tables obligatory to friendlhip: he that violates thefc, is convinced ta breakcthis: HtfA8.ij2.and the tables of the Covenant of La ware cilled the Covenantor Teft3ment,and the Book of the Covenant. <gA?M24^4,7. 2 Kwg,2ia, A Covenant is made betwixt men

ofthefignifcAmns of the wfrdcovemnt.

of tbofc things, which cither were not due before, or were not thought to be due, which arc made firme,ftable and due by the very Covenant, fo that by the Covenant new right is acquired or canfcd, cither to one or both, who Covenant betwixt thcmfelves^ of any matter. Therefore the Covenant of God doth contain new things, grcat,and in no wife"duc,which of his mcere plcafurc God oflFcrs unto us. Now where there is huge and infinit3 difparity^ there can be noaffuranccofthisfogrcat a gift, but the ccrtainc Wordof God, andthcalTured Promife of him who doth never HCsDor change. That therefore Man Qiould enter into Covenant with God, it was neceffary that men [hould firft give credit to the Word of God, and then that they fhouM hope for thofe things which exceed their capacity, and (b at laft trufting in God and obeying, they fhould obtaine the good things promifed : 2nd Exod.24.^i. therefore the words of the Covenant may weH be put for the Cc- 7,8. venant. Nevertheleflfe in making Covenant with the creature God is not tied to verball expreflions, but often he contrads the Covenant in reall impreflions in the heart and frame of the Creature, which is apparent in the Covenant fo often mentioned wirh the unreafonable creature, and this was the manner of covcnan-ting with our firft parents in the ftate of Innoccncy: but is moftr obfcrvablc in the rcftorcd reafonablc creature, when God (hall put his Lawes into their hcarts,and write them in their inward pans^, Jer,i\ .3 5. and the more perfedt the creature growes, the more reall fhall the imprcflionbe: But yet in all ages of the Church paft, and fo to the end of the world, God hath ever, ani ever vjill: make exprcflions outward of this his Covenant with mankinde* The Covenant is one thing, the name of the Covenant another; For the Covenant includes the whole reafon of the Covenant with the circumftances*. bat the name fometimes is attributed" to fome circumftances. So the Covenant: may be faid to be the. ftme and not the fame, that which is the fame in ftjbftanc?jvarieth in manner and circumftances. Z)^«f. 5.2,3. and 2p.i. and 4 31.. Nor is it a thing unufuall in Scripture,that this Qiould be affitmvd of one, and denyed of another, which is more illaftricus in one-then in another,though it be common to both, as C^Utth, 15.34, Interpreters of Scripture give this rule, when it feemes to deny theverycflenceof the thing, it doth deny only fomecircum-Sanccorrelpe<3-j<J^^r^9«57. Hg that receiveth me-^ doth not rt-

of the Covenam God made mfb man

ceive me: which negation properly rcfpeds the degrees. Joh,^.^^, There u one that accttfeth joh, even Mofes, that is, Mofes primarily

Sec Jcr. 2?. 7, and efpccially, Gen,/^%s%, GoAfent me hither: when God and his

lfai.4j, 18. brethrenhaddoncit,bat in a divers manner.

C H AP. II.

of the Covenant God made mih man in the fiate of Innocenclz^,

IT hath plcafcd God to dcalc with the reafonable creature, by way ot Promife and reftipulation, that is,by way of Covenant: I n which God himfelfe is one partic covenanting and promifing, and the whole reafonable creature, the other rcftipulating and obeying. The thing holden out by God is eternall life with all immediate blc0iags, the condition on the part of the reafonable creature is fccc, ready arid willing obediencc,whether from nature or grace The caufcs why God made choice todeale with the Teafonablc creature ia this manner are principally three. Firft,that the creature might know what to exped from the Creator, into what (late focver cad. Secondly, that the fame creature might alwayes recognize, and acknowledge what to retribute. Thirdly, Such manner of dealing fuitcs beft with the nature of the reafonable crcaturc,and his fubordirjation to the Almighty. But palling by what might be fpoken of iheCovenant with reafonable creatures, both men and Angels: we will only confider what Covenant God hath made with mankind, becaufe the knowledge thereof doth in fpcciall manner concerne us, and in the unfolding thereof the Scripture is mcft plcntifull. We reade not the word Covenant betwixt God and man, ever fincc the Creation, both in Innocency, and under the 611; but we have in Scripture what may amount to as much. As in Innocency God provided and pro-pofod to Adam, eternall happiocfle in the prefent injoyments, and calsfor pcrfefl: obedience: which appeares from Gods threat-ning,<7^«.2.i7. For if mmi muftdieif hedifobeyed, it implies ftrongly that Gods Covenant was with him for life, if he obeyed. And after the fall, it is moll evident, God was plcafed to hold this cpurfe with 9mn,in all ages and conditions, but with fome altera--^ • tions.

in thefiAteofJnnocemie.

tions, as fccmed bcfl; in his infinite wifcdome, and beft fitted the prcfent condition of the creature. In this manner hath God afforded both the prime and fecondary good unto man under Covenants and feales, that he might have the greater aiTurance, fb long as he walked in obedience: and herein God was pleafed to condcfcend to mans wcakncffc, and for the confirmation of his faith to adde Scales to his Covenants, in all times to bind the bar^ gaine. The Covenant in generall may be dcfcribed, a mutuall compaft or agreement betwixt God and man, whereby God pro-mifeth all good things, fpecially ctcrnall happincfl'sunto man, upon juft, cquall and favourable conditions, and man doth promifc to walk before God in all acccptable,frce and willing obedience, cxpeding all good from God, and happineflc in God, according to his Promifc, for the praife and glory of his great Name.

The Author of the Covenant is God, not God and man, for God doth enter into Covenant with man, not as his cqjall, but as his Soveraigne, and man is bound to accept of the conditions oScred by the Lord. There can be no fuch equality oi power and authority betwixt God and the creature, asthat he {hould indent with the moft High, but he muft accept what the Lord is well-pleafcd to offer and command. The Covenant is of Gcd, and that t of his free grace and love: for although in fome Covenant the good covenanted be promifed in juftice, and given in juftice for our workes : yet it was of grace that God was pleafed to bind himfelfe to his creature, and above the defert of the creature: and though the reward be of juftice, it is alfb of favour. For after pcrfeft obedience performed according to the will of God, it had been no in juft'ce in God,as he made the creature of nothing, fo to have brought him unto nothing: it was then of grace that he was pleafed to make that promife, and of the fame grace his hap*-pincfe fticuld have been continued. The partecs covenanting are God and man: for God promifeth unto man upon condition, and man promifeth unto God what he requireth. In refpcdt of Gods promifc the Covenant is called his: but in refped of the conditionSjit may be called mans. God promifeth freely to rei*- Zech.9,11. compcncc the good of obedience, which is alresdy due, and ^^ ^j'^ ^^^^'^ might be exaded without promife of reward; man promifeth to "^^^^ *^°^^" pay that debt of duty,which he oweth unto the Lord,in refpcd of Jepr. ^td{m the manifold relations, wherein he ftands obliged unto him. 7 he ,7«. *

fiwme

€

To will and to nill the fame things is the lure bond of all amity and , iriend{hip, Now becaufe the communion betwixt God and us is of infinite dif-:piritie,therc-tore his will i$ a Law to us, and our obedience is true iriove tohina.

of the Covenant God made mth man

forme of the Covenant ftands in 4 Promife and reftipulation wherein the Lord, thoiagb he might have required the v/hole debt of obedience, without promife of reward, in rcfpe«ft of the good things already beftowed upon the creatare, yet to the end that man might yeeld cheerful! and free obedience, he firft boarid himfelfe to reward the obedience of man, before he bound man unto him in obedience.

The SubJ^fl of this Covenant in gencrali is man not differenced by fpeciallrefpeds: for as the Law was given, fo ihz Gofpeli is revealed to m.an. Man in this or that fpeciall confideration is the fubJ3<S of the Covenant, as it is divided for kinds, or altered for circumllance?,and degrees: but man is the fubj ed of the Covenant without fjch particular confiderations. The Lord having refp.^d to the mutability and wcakncffj of mans nature, was phs* -iedj astotry his obedience by Symbolical! precepts , fo to evidence the sflfurance of his faichfuli promife by outward fesks: but when the crearurefhall grow to abfolute perfedion and un-changeablcnefle, fuch lyrabolicall precepts and outward feairs ftiall ceafe as needleife. The good promifed is eternal! blcfTrdneiT: with all good things that doe accompany it, or belong thereunto: the good required is obedience to the jaft and righteous Com-mandcment of God, which he as our Soveraigne Lord doth claime and call for, according as he fhal! prefcribe and appoint. The end thereofjs the glory oi Godj-z/wi. the praifc of his wifc-domc, juftice and bountie. And in all thefe things the Covenants bowfccver divided in kinds, or varied in degrees and circumftan-ces, doe fweetly confent and agree. But feeing the Covenant is not one, but manifold, both in kinds and degrees, we muft diCtin-guiihir, and weigh more diligently what doth agree to every kind, and whs cin they agree, and wherein they di&rone from another. Some diftinguiOi thus,?he Covenant is either of Nature, or of Grace, or fubfervient to both, which is called the O'A Tefta-ment. Others thus, the Covenant is Legal! or Evangelical!, of works, or ofgrac<\ The Covenant of workes, wherein God covcnanteth with man to give him cternall life upon condition of perfed obedience in his owne perfon* The Covenant of Grace, which God maketh with man promifing cternall life upon ccn'» dition of beleeving. And this diftindion is one for fubflance with the former: and with ttat which may be taken from the

fpcciall

in theftate oflnmeemh

fpeciall confiSeration of the fubjedl with whom it was madc^ fcilA^Q Covenant made with ^Adamm the (late of Innocenciej or with man after the Fall. We rcade not in Scripture, the Co-venatit ofworks,orof graccwr/4<?;»j5'^/4^^; the ncereft wccomc to it is i?<?w. 3,17. the Law of works oppofed to the Law of faith-which holds out as much as the Covenant oFworkeSjSnd the Covenant of Grace. For there the Apoftle is difputing about /uftifi-cation, and by confequent eternall Salvation, which is Gods part to give under a Covenant But of this hereafter. The Covenant which God made with our firft parents, is that mutual! contra(5fc or agreement, wherein God promifed ctcrnall happinefle to man upon condition of intirc and perfed obedience to be performed in hisowneperfon.

The Author of this Covenant was God his Creator and Sovc-raigne, who had beflowedmany and great bleffings upon man, furniilied him with excellent abilities, and enriched him with fingular priviledges. This Covenant God made in Juftice; yet fo as it was of Grace like wife to make fuch a ftee promilc, and fo be-ftow fo great things upon man for his obedience. God did in ftridl juftice require obedience, promife a reward, and threaten puniChment: but yet as beuatifull and gratious unto his creature^ intire and psrfef!:, if hefiiould fo continue. God 6iid in juilics proportion the reward and the worke, the welghc of the blefling promifed, and the work of obedience required: but yet I cannot thinke it had been injuftice in God to have given lerfe, or not to have continued fo great things to man, fo long as he continued bis obedience: No, God was pleafed to manifeft his goodnelfe to man continuing in obedience, no kfle then his juftice, as formerly in creation he had (hewed himfclfe exceeding gratiousto m3n,abovc other vifible and corporal! creatures.

This Covenant God made with man without a Mediatour: for there needed no middle perfon to bring man into favour and friendfhip with God, becaufe man did beare the image of God, and had not offended *. nor to procure acceptance to mans fervice, becaufe it was pure and fpotleffe, God did love man being made after his Imagci and promiied to accept of his obedience performed freely, willingly, intirely, according to his Commande-ment, The forme of this Covenant ftood in the fpeciall Pro-Hiife of good to be received from juftice as a reward for his work,

C rOoe

^oe this and live: and the exad and rigid exadion of psrfeft obedience in his own perfon,without the leaft fpot or failing for matter or manner. The good that God proniifcd was in it kind a per-izdi fyfteme of good, which was to be continued fo long as he continued obedient, which becaufe it might be continued in the eye of creating power for ever, we call it hjppinefFj,lifc,and ever-lading happineffe. But upon a fuppofition of Adorns perfifting in a ftate of obedience, to fay that God would have tranflated him to the ftate of glory in Heaven, is more then any jaft ground will warrant; becaufe in Scripture there is no fuch promife. And if wc muft not prefume above what is written, we may fay, e^<iii2;w {Kould have continued in that blefT^d eftate in which he was created, but as for his tranflation after fome number of yeares fpent on earth, wc reade it not. In this ftate and condition jf^4s»i obedience fhould have been rewarded in jaftice, but he could not have merited that reward. Happinefle fiiculd have been conferred upon him, or continued unto him forhis workSg. but they had not deferved the continuance thereof: for it is im-poffible the creature fliould merit of the Creator, becaufe when

Lskt !7« 1 o, ^^ ^^^^ ^°"^ ^ ^^'^ ^^ ^^"» h^ is 3n unprofitable fervant, he hath done but his duty. The obedience that God required at bis hands was partly nataralljto be regulated according to the Law engraven in his heart by the finger of God himfelfe, confifting in the true, unfained and perfect love of God, and of his Neighbour foE the Lords fake: and partly Symbolical], which ftood in obedience to the Law given for his probation and iriall^ whether he >- would fubmit to the good pleafure of God in an adiot itfelfc meerely indifferent, becaufe he was lb commanded► Thcughr God had put many abilities and honourable priviiedges upon man g yet he remained hisSoveraignc, which by an afl of reftraint, he was pleafed to make man thus exalted to know, which he ^'^A by requiring and commanding his creature to abftain ftom one fruit in it felle pleafant to the eye, and- good for meat. This was mans Homage-penny, a thing before the command indifRrentj, unto which he had a naturall inclination, from which he was now to abftaine, becaufe God (who bad before given to man as part of his patrimony, and not as re ward of his obedience to this f articular rcftraint,liberty to eat of every tree of the Gardcn)herc mtcrpofed himfelfe and refsrved this as an Homage unto himfclf,

God

God in his Soveraignty fet a punilhment upon the breach of this ^ his Commandemenf, thatman might know his inferiority, and ^^"♦*'»^« that things betwixt him and ©od were not as between equals. The fubjed of this Covenant is man intire and perfecfi-^made a& ter the Image ofGod in Rightccufneffe and true holineflc, furni» fticd not only with a reafonable fouls and faculties bcfeeming, but with dinuQ qualities breathed from the whole Trinity ,infufed into the whole man, lifting up every faculty and power above his iirft frame, and inabling and fitting him to obey the will of God intircly, willingly, exa(31y,for matter and mcafure. Whether this was natural! or fuper natural! unto the fir ft man, is a queftion need-kffe to be difputed in this place,and perad venture if the termes be J^ightly underftood, will be no great controverfie. Only this muft be acknowledged, thatthis was v^^^«//excellcncic above all the creatures, and that in the fallen creature this quality is fuperns-turalh Unto this mutual! Covenant God added afeale toafTurc the protoplaft of his performance and pcrlifting in Covenant with him, and further to ftrengthen his obedienccj with the obedience cf his po(lerity,which upon his breach with God was made void. This Covenant of works made with Adamihould have been the fame unto his whole poftericy, if he had continued as in all after Covenants of God, they are made with Head and Root, reaching unto all the branches and members iffuing from them, Rom.'$.ij^ . 3 Cor, 15.22,47. The proportion holding in Abrahamxo Chrift, till the Covenant be rejcded in after commcirs. But this Covenant was fo msdc with Adam the root of ail mankind, that if tranfgrciTed, his whole poderity fhould be liable to the curfe tem-porail and eternall, which entred upon his fall. This Covenant was a Covenant of friendfhip not of reconciliation; being once broken it could not be repaired; it promifed no mercy or pardon, admitted no repentance, accepted no obedience, but what was perftd: and compleat. If Adam had a thought after his breach, • that he might have healed the matter, it was but vainc prefumpti-on, and leaft he lliould rely upon a vainc confidence in eating of the tree of life, God drove him out of the Garden. But this Covenant was not peremptory, not the laft nor unchangeable. Woe to ail the poflcrity of Adam, if God (hould dcale with them according to the ftntence here denounced. W^ben man had plunged himfelfe into mifery, it pleafcd the Lord to reveale his abundant

C 2 Grace

Grace in the Covenant ofGrace, of which hereafter.

The end of this Covenant is the demonftration of Gods wife-dome, bounty, goodne0c and Juftice, both rewarding and punilh-ing: and it made way for the manifeftation of his rich grace and abundant free mercy brought to light in the fecond Covenant, Three queftions may be moved here not unprofitable, nor im-OucH,U peJ^tinent. i. Why in the Covenant of nature (as it is called) ''^ * * God doth not exprefTcIy require Faith, but Obedience and Love^ And the. anfwer is. That only by confequsnt Faith is rcquired,-: and not exprclTely in this Covenant, becaufe there was not the leaft probable caufe or fufpition why manfhould doubt of Gods love, for finne had not as yet entred into the world: but in the Covenant of Grace it was contrary, for that is made with a con-feier-ce terrified with finne, which coald. be .raifed up by none other meaneSjbut by the free Pronaife of mercy, and Faith imbra-cing the Word of Promife, freely and faithfoUy tendered, and to be received by faith only.

Againfj in this Covenant is confidered, what in exai51; juIHce man doth owe unto God: (but he oweth juftice and Sandity i) but in the Covenant of Grace whac God reconciled to man in his Sonne,would offer, and that is bountifully r ff-red. ]§U0^2* 2- ^°^^ ^^^^ Faith, which prefuppofeth exad juftice in the

'"" Covenant of Nature, differs from that Faith which is required in the Covenantof Grace ?: •

Anfrv.Vsi'ith, which the exad righteoufnflTe of man in the Covenant of Naturc,doth prefuppofc, agreeth with faith vjbich is required in the Coveriant of Grace in this, that both are of God^ both is a perfwafion concerning the love of God, both begetteth in man mutuall love of GtjidjbcciJure if faith abo!ind§,love aboundsj languifhing, it languilheth; and being extin<5l,it is estinguifhcd-i But they differ firft in the Foundation. For Faith which the RigbteoufnefTvof nature prefuppofeth, kaneth on the title of-in-! tire nature, and therefore after the fall of ^^^^s it hath no piace-i for althpugb God love the creatures in thcaifdves;, yet he hates them corrupted with finne. No m.an therefore can perfwadc himfelfe, that he is beloved of God in the title of a creature; (for allb^ve finned) nor love God as he ought.But the Faith,of which' there is mention in the Covenant of Grace, doth Icane upon the Fjcomife mad«in Chriil. _ Secondly,when both are of;God, yei

in the fiate of Inmcencie,

i^

tbatfaitb which cxat^righteoufneffsprefuppofeth is of God (as they fpeakc in Schooles) per modum tiMuYA ; B ut the Faith rcqui* red in the Covenant of Grace, is ofGodfhutpeywo^um gratU fn* f^rnatHralii, Thirdly,thc righteoufnefTe^ whichthc faith of nature bcgetteth was changeable j bccaufc the faith whence it did flaw, did depend upon a changeable Trinciple of nature: But the San-dity, which the Faith of the Covenant of Grace bcgetteth, is eternal! and unchangeable, becaufc it comes from an eternal! and unchangeable beginning, the Spirit of Grace.

But if the Faith and Holinefife of Adam was changeable, how q^jc^\ ^ouldhebefecurc,orfreefromdiftra<aingfeares; the anfwer is, •' * the mind of ^^^p»,which was wholly fixed, and kt in the adrrii-ration and fenfS: of Gods goodneffe, could not admit of fuch> thoughts;, fuch cogitations could not creep into it.

3. Whether the Covenant of works fland on foot in the pode- o ^^ ' rity oiAdam, though not in rcfped of lik and happinefi^, yet in "'

refpe^ofthe things of this life? To this foms anfwer affirma-tively,becaufcmany of tbeffi, from fomc remainders of the fore-mentioned abilities, did many good thingsfor the good of bodies politicke wherein they lived. £«>?». 2.13,14,15,16. v^hich God retributes with good things in this life, to ibmc more, to fome leiTej but to all fome. And it cannot be denied 5 bat foiBe remain^ dersofGods Image or notions of good and evill, aretobefaund amongft the.Heathen: and that thefe things, in them who lived without the pale of the Church, have been increfefed by culture of nature under DifciplinCjby Arts and Exercifes, and might receive improvement by vicinity to the Church; from wbich tbe^r might Icarnc fome tilings to enrich them in- this-trad;; And tbai^ God hath beftowed many and great bleffings upon thempertai-ning^tothis life: But it may be qaeftioned, whether thefe tbings^^ come from the compad.of workcs, or be gifts of bounty and Gods righteous adminiftration, for a time r^fpiting the fentencc denounced againft man for-breach of Covenant^ and touch fafing unto him fbmc tcmporali good things for the ufe and benefit of humane Society. Yea, it may be worthy confide rat ion, Whether thelc things be not granted unto them in Jcfus Chrift, according to the Covenant of Grace, which was mads u]56n the very fall i-^ whom not only tlic Elcdt, but the whole frame of nature re.^ e;eivcdbenefit«^. In ths Creation God rajfed up. a gr^at Familj,-

' C 3.. whereiQ'

14 ' of the Covenant God made with man in the fate ofjnnocencie.

wherein he made Adam the head, and all his poftcrity inhabitors, the frame of Heaven and Earth his domicile, the creatures his iervants, this Family upon tlie fall was broken up, the prcfent Mafter turned out of bis imployments, the children beggcrcd, the fervants returning to God their Soveraigne, and the whole frame of the creature under attainder. God thus defeated, (if I may fo fpeake)fets up a fecond Family, called the Family of Heaven and Earthjwhcrein JcfusChriftjthe womafisfeed,^f». 3.19. is the Hcad,0^^;/^.2 8.i8.i?;>)?'^/i.22.^o/.i.i9,2o. ailed the fecond Adam.LorA of ?11 things in Heaven and Eartb,and that with more fovcraignty and amplitude of inj oyment then ever the firft Adam had J the whole creature being put under bis feet. The children of this Family are the faithfull, who be the adopted Brethren^ i?0OT.8.i5.fometimescalledthefeed. The fervanrs be the wicked, and thofe of two forts, cither fuchas attend in the Church, nearer about Chrifts perfon, or further off, as in farmC'houfcs for baferoffices. The creatures, by a fecond ordinance from their former Mailer free,arc{iated upon Chrift,though they beare fomc brands of evill from the finne of their former Matter: the domicile, though not fo beautifull,refurnes to Chrift. So the Covenant ofGrace,entring upon the breaking up of the former Family^ inveftcth Chrift with all as purchafer of the loft creature from revenging juftice, and as Lord of all things in Heaven and Earth, who freely conferretb the heavenly inheritance upon the adopted fonnes and brethren, and vouchfafeth earthly blcflings, and fomc fpirituall common gifts to the wicked, which may be called fervants, both thofe that more neerly attend his perfon, and thofc that be further ofi; But of this more hereafter.

C H A p. 111. of the Covenant of Grace in generall.

THe Covenant of Grace is that free and gracious Covenant , which God of his tneerc mercy in JefusCHrifV made with man a miferable and wretched (inner, promifing unto him pardon of finne and eternall happinefle, if he will return from his iniquity, embrace mercy reached forth,by faith unfained, and walke before

forcGodinfincerc, faithfull and willing obedience, as becomes fiich a creature lifted up unto fuch injoymcnt, and partaker of fuch pretious promifes. This Covenant is oppofite to the former in kind, fo that at one and the fame time, man cannot be under the Covenantofworkcs and the Covenant of grace. For he cannot hope to be juftified by his psrfedl and exaft obedience, that acknowledging himfclfe to be amiferable and loft (inner, doth ex-ped pardon of the free mercy of God in Icfus Chrift embraced by faith. The condition of the Law as it was given to ^Adam^ excludes the neceflity of mercy reaching to the pardon of finne : and the ncccflity of making a new Covenant, argues the former could not give life, HebJ^rj. He that is under grace, cannot at the fame time be under the law: and he that waites for Salvation of meerc and rich grace to be vouchfafcd, cannot cxpcd it as the defcrved wages of his good worke from juftice, and not of mercy.

What then may fome fay, is the Law aboliflied, or is it lawful! for Chrift ians to live as they lift, becaufe they be not under the Law ?

Not fo; but the Law hath a double refpecl; one as the unchangeable rule of life and manners, according to which perfons in Covenant ought to walke before and with the Lord, and in this fenfc it belongs to the Covenant of grace. The other, as it is propounded in forme of a Covenanr, as if he muft neceflarily perifh, who doth neglcdor breakcit in the Icaft jot or tittle, and in this fenfe the Covenant of grace and workcs are oppofite. The matter of Evangelicall precepts and of the Morall Law is the lame, but the forme of promulgation is not the fame: the rule is one, but the Covenants differ. Materialy the Law, that is, the matter and argument of the Law, as a rule, ftands in force: hut if formslly it did continue as a Covenant, there could be no place for repentance, norfor thcpromifeofforgivcneffe, or mercy reaching to the pardon of finne, or the cyaickning of them that be dead in trefpaiTiS. The Covenant of workcs is of/aftice, the Covenant of grace isof grace and mercy, which cannot agree and take place in one and the fame fubjed: for he that trycth jufticc, pcrcciveth not the force of mercy, & \ contra. This might be €ommon to both Covenants, that God doth freely give reward, becaufe he was not bound unto it by any Law, and that is done of grace, which wc arc not tied unto by Law: but in the Covenant

ofthtCQvcn&m of Grace ingemrall.

Bonitatis T>ei

Uberare nos vo • iuit: qtted vera aliterqua^a ra^ H moio libera' :^e nos nolaitf pccatorum bo« 'firoTurn e,f ms'

of Grace, hs gives the reward of ftiecre and rich grace, and that £0 the creature which hath defcrvsd Hell. ■ This^ Covenant cntsred immediately upon the fall, and fo may be called a Covenant of Reconciliation, not of friendfi^ip. At the very inftanf, when God holy and true, was pronouncing ludgements upon the fevcrall delinquents in the fall, fetting downe bis iemence againft the Tempter, both in his inftrumcnt the Serpent, and the rsalne Author Sathan, he brings in the parry who (bould execute the fame, in which execution is unfolded the Covenant of grace for the Salvation of the creature, that the Serpent had dsftroyed, that God might be knowne in wrath to remember mercy. , Atthe very fall, and before Judgement was pronounced upon the delinquents that were tempted, the Covenant of mercy was proclaimed, that byvertue of this Covenant God might prevent further waftcofhis creature, which Sathan might haue wrought upon his new advantage in following his good fucceffe,. and^that the tempted might have fome comfort before their jadgemsnt, leaft they might have been fwallowed up of wrath.

The Authour of this Covenant is God, confideredas a merci-fuU and loving Father inlefus Chrift: as a Creator he flrooke Covenant with Adamin his integrity; as a Saviour he looked upon the poorc creature plunged into finne, and mifcry by reafon offin.

The caufe that mo-v'ed the Lord to make this Covenant, was not 8ny worth, dignity or merit in man: for man never had ought, which hehadnot received^ and now by his difobedi-ence, had deferved to becaft off for ever s neither was the prefenc mikxy into which he had cafl: himfdfe the caufe that moved the Lord to receive man into favour .-for the Angels more excellent by creation, as miferable by their fall, he hath refcrvcd in chaines of darknefie: The fole moving caufe, why God made this Cave-nantj was the love, favour and mercy of the Lord. Deut.^j.j.^^ Only the Lord had a delight in thy fathers to love them, (faith Mofes) and he chofe their feed after them. Deut, lO. 15. When I pajfed by thee, andfarptheefolltitedin thine owne hlood^l faidunto thee, ivhen ihofitvaSiinthy i>locrd,li'(je, £z,ek: 16. 6, -See £^ek^^6,^2. Lnk^u

, This Covenant was made in Chrift, in and through whom wa ere reconciled unto God :for fincc God and man v/cre feparated

by

of the Covemm ofGracem generally

17

by finnc, no Covenant can paflfs betwixt tkcm, no reconciliati-©ncan becxpe<flcd, no pardon obtained, but in and through a in«diatour, b innes were never remitted unto any man, no man was ever adopted into the place and condition of a fonne,by grace and adoption, but in him alone, who is the fame yefterday, to-day, and for ever, Jefus Chrift,truc God and true man, AU.^ 12,

The fall of our firft parents was occafion of this Covenant: for God fuffcred him to flip, that he might manifeft the riches of his mercy in mans recovery. Mercy freeing man from mifery pofli-ble might have taken place before tranfgreflion, and have difcc-vercd it fclfc in the preventing offinne,and fo of mifery : but it feem«d good unto Almighty God to fuffer mifery to enter upon man through finnc, that he might make knownethe infinite riches of his mercy, in fuccouring and lifting him up, being fallen and plunged intoaftatc rcmedikffsand defpsrate for ought he knew. Bcfiics, we may conceive, that Almighty God, upon juft grounds difdaining, that fuch abafccreature falneby pride, fliQuld thus upon advantage of the mutability of his rcafonable creature, ruinate the whole frame of the Creation, and trample the glory of his name under foot: and withall looking upon the Chaos which finne had brought, and would further make, if fomc fpeedy rcfuedy was not provided; did out of his infinite and boundlefle love to man (though in the tranfgrcffion,} anxl jafl and dreadfull indignation againftSathan, give forth this gratious and free Covenant.

The forme of this Covenant ftands in gratious and free promi-fcs of all good to be repaired, reftored, augmented, and a reftipu-lation of fuch duties as will ftand with free grace and mercy. For the Covenant of Grace doth not exclude all conditions, but fuch as will not ftand with grace. The Covenant which wag made of free love, when we lay wallowing in our blood, and which calls for nothing at our hands but what comes from, and (hall be rewarded of mcerc grace, is a Covenant of grace, though it be conditional!. So the pardon of finne is given of grace, and not for workes, though pardon be granted only to the penitent, and faith on our part, a lively, unfaincdand working faith be required to receive the promifc.

The parties covenanting are two, and fo are the parts of the

D Covenant,

^^ut naflr<e liberationitdi* viuambonita* tern idufam ht. bet. Sedaliter

nimirum pxnte

permodumpt-

tisfailianis

caufam earn ha*

tet,queadpiem

namexegendAm

irritat,tdau-

temtfipecca^

Covenant, the one in rc{ps3:ofGod,theothcrinrcfpcdof man, A Covenant there is betwixt Goi and man, but nomutuall ob* ligation of debt i for fach mutaall obligation is founded in fome equality ; but there is no equality between the Creator and the creature, much leffsbetwixt the Lord mod high, and man a 6n-ner. Ifman had never offended, God almighty, who gave him his being and perfe^ion, could not have been indepted unto him, but as he was pleafed to recompence the good of obedience, in the creature that never deferved puoiQim ent: much IciTe can God bcindeptcd to the creature that hath ofeded, who can neither ^ endure his prefence nor beare the weight ofhis wrath, nor fatisfic Juftice, nor deliver his foulc from the thraldome of finnc. The obligation of man to God is of double right and debt :.but it is of rich gra;ce and abundant love, that God doth bind himlelfe unto man. God doth promifeinthisCovenanttobeGodand Fathcs by right of redemption, and Chrift to be Saviour of them that bc-icevein God by him> and in faith do ycild (incere, uniformCj willing, upright and conftant obedience unto his Commande-s ments. f^.5 141,52,53 *Z)^«;.;i.d. Ezek^.^6.2$,i6, ge»»ifi 534>5.?^« 52-40. & 3^5.p. Heb,^, Io,11,12. y/4 54.7. Hof.2»jp, The ftipulation required is, that we take God to be our God,^ that is,, that we repent of our iniquities, believe the promifcs of mercy and embrace them with the whole heart, and yeeld lovfi^. feare, reverence, worfhip, and obedience unto him, according^ to the prefcript rule of his word. Repentance is called for in this Covenantj.as it fetteth forth the fub)c6l capable of Salvation by faith, butisitfelfeonlyan acknowledgement of (inne, no hea-I^uicei^. ?* ling of our wound, orcaufc of our acquittance. The feeling o§: A^. IF, »8. paine and (icknefTc, caufctha man to defire and feeke remedy, but %^^J' ^g/°* 3t is no remedy it fclfc. Hunger and third make a man to defire *e'. I • i7»j ^^^ £^^^^ ^^j. gj^j^ ^yj g ^^^ ^^ j^^^ f^^^ j^y being hungry. By re?

pentancc we know our felvcs, we fcele our Ackncfie, wehunger -and thirft after grace, but the hand which we ftretch forth to receive it, is faith alone, without which repentance is nothing but darkncff: and dcfpairc. Repentance is the condition of faith and the qualification of a perfon capable of Salvation : but faith alone isthccaufccf Juftification and Salvation, on our part rcquiredo. Jt is a penitent and petitioning faith, wherby we receive the pro-snifcs of mercy, but we arc not juftificd partlyby prayer, partly

by.

by repentance, and partly by faith, but by that faith,which ftir-rcth up godly Ibrrow for finne, and cnforcqth us to pray for pardon and Salvation« Faith is a neccifary and lively inllrumcnt of Juftification, which is amongfttbc number of true caufes, not being a caufe without which the thing h not done, but a caufc wherby it is done. The caufe without which a thin g is not done, is only prefent in the adion, and doth nothing therein: But as the eye is an adive inftrument for feeing, and the eare for bearing, fo is faith alfo for ju^ifying. If it be demanded whofe inftiumentit is? ItistheinftrumentoftheSoulc, wroughtther-in by the Holy Ghoft, and is the free gift of God. In the Covenant of workes, wcrkes were required as the caufe of life and happinefle s but in the Covenant of grace, though repentance be neceflary and muft accompanie faith, yet not repentance, but faith only is the caufe ef lif«. The caufe not efficient, as workes jliould have been, if man had ftood in the former Covenant, but inftrumentall only : for it is impoffible that Chrift, the death and blood of ChriO, and our faith fhould be together the efficient or r

procuringcaufesof juftification or Salvation. When the Apo-ftlc writcth, that man is not juftified by workes^ or through ^g'?^^**'**-workes, by the Law or through the Law (oppofing faith and Gal.2.*itf.i7, workes in the matter of Iuftificatior>, but not in refpeifl of their Rotn.4.»,j«' prtfence: faith, I fay, and works, not faith and merits which could never be) without doubt heexcludes the efficiency and force of the Law akd workes in jaftifying : But the particles By and of doe not inthd fame fenfe take Juftification frou the Law and workes, in which they give it to faith, tor faith only doth be-hould and receive the promifes of life and mercy, but the Law and works refped the Comtnandements, not the promifes of meere grace. When therfore Juftification and life is faid to be by faith, it is manifeftly fi^nified, that faith receiving the promife, doth receive righteoufncffe and life freely promifcd. Obedience to all j^ '

Gcdis Commandements is covenanted, not as the caufe of life,but g^ loi'ii» as the qualification and effed of faith, and as the way to .life, ier.7,»/. Faith that embraceth life is obedientiall, and fiu'tfull in all good Lcv.i^i.i7^18. workes; but in one fort faith is the caufe of obedience and good Luk, lo.a/ workes, and in another of luftification and life cternall. Thcfe ^^''•^M*'* it fceketh in the promifes of the Covenant; thofe it worketh and prcducetb, as the caufe doth the c^t&. Faith was the efficient

D s > caufe

■-••I

Heb,ii,4,7, caufe of that pretious oblation in Abell,of reverence and preparing - _ the Arke in Noak^ of obedience in z/4hraham .-but h was the in-

flrument only of their juftification, For it doth not juftific as it produceth good workes, but as it reccivcth Chnft, though it cannot receive Chrift, unlcflc it brings forth good workes. A difpo-fition to good workes is ncccfTary to juftification, being the qualification of an ad-ive and lively faith. Good works of all forts arc neccflary to our continuance in the ftate of juftification, and io lo our finall abfolution, if God give opportunity: but they arc noC the caufe of, but only a precedent qualification or condition to fi-naii forgivcnefTe and cternall bhfTe. If then, when we fpeake of the conditions of the Covenant of grace, by Condition We un» dcrftand whatfoever is required on our part, as precedent, concomitant or fubfequcnt to juftification, repentance, faith 2nd o-bediencearcall conditions: but if by Condition we underftand what is required on our part, as the caufe of the good promifed though only inftrumentall, faith or beliefe in the promifcs of frca ^ mercy is the only Condition. Faith and workes are oppofed in

thematterof Juftification and Salvation in the Covenant, not that they caonotftand together in thefamc fub/edl, for they be infeperably united, but bccaufe they cannot concurrcor meete to* gethcr in one & the fame Courtjto the Juftification or Abfolution of Man, For in the Court of Juft ice according to the firft Covenant either being juft he is acqu'tted, or unjuft he is condemned i But in the Court ofMercy, if thcu receive the promife of pardon, which is done by a lively faith, thou art acquitted andfct free^ and accepted as/aft and righteous: but if thou believe not, thou art fent over to the Court of Juftice.

Obedience is two-fold, pcrf€d: in mcafure and degree, this is fofarrc required, tbatific be not performed, wemuft acknowledge our finne incomming {hort : And this God is pleafed £d cxadt at our hands, that we might walkc in humility before hiojj ftrive after perfedion, and freely acknowledge his rich grace and snercy in accepting and rewarding the beft fcrvicc we can tender unto his Highneftf, when in the Court of luftice it defcrveth to be rejedcd. 2. Sincere, uniforme and conftant, though imper-fed in meafure and degree, and this is fo neceffary, that without it there is no Salvation to be expeded. The Covenant of Grace caileth for p^ft^ion^ accepteth finecrity, God in mercy pardoning

ofthi Covenant of Grace ingentralL % i

ning the iropcrfcftions of our beft performances. If perfedion was rigidly exaftcd, noflcfti could be favcd : if not at all commanded, imperfcdion (hould not be fin, nor perfcaion to be laboured after. The faith that is lively to imbrace mercy is CTec conjoyned with an unfained purpofe to walkc in all well plcafing, and thefincere perfixmance of all holy obedience, as opportunity is cflFercd, doth ever attend that faith, whereby we continually lay hold upon the promifes once embraced. Aifluall good workesofallibrts (though not pcrfedin degree) are neceflary to the continuance of aftuall juftification, becaufe faith can no longer lay faithful! claime to the promifcs of life, then it doth ver-tuaily or adually leade us forward in the way to HQavcD.Forifwe /4j, ypehavefelloxpjhipmfh Cfodandwa/k^in darkfifjfe, we lie and doe not the trmht'Btit if we walks in the lightAi he u in the light ^ we have fellowfhip one with another^ I }oh, 1.5,7. This walking in the light^as he is in the light, is that qualification, wherby we become imme-diatly capable of Chrifis r jghteoufnesjor aduall participants of his propitiation, which is the fole immediate caufe of our jfuftificati-on, taken for remiflion of finnes, or afluall approbation with God. The truth of which Do£lrineS'^7<'"^;» likewife ratifies in tearmes equivalent, in the words prefently following : Andthe blood of t^i^h^u^l Chrifichanfeth Hs,{vj2\\fXng in the light as God is in the light), from allfinne. But of thele things more largely in the feverail degrees how this Covenant hath been revealed.

Id this Covenant man doth promife to repent ofhis finnes, and repenting to cleave unto the promife of mercy made in Icfus» Chrift, and in faith to yecld willing, cheerefull and continuall o-bedience. Incontradsamongftmen, onemay askemore, and the other bid leflc, and yet they may ftrike agreement ; But it is altogether bootlefle, for men rothinkeof cntring into Covenant with God, if they be not refolvedto obey in all things. The pra-ftife of all Gods people, who ever made Covenant with his High«-ncfle, doth exprcffely fpeake thus much, when they folemnly en-trcdinto, or renewed their Covenant : for thus they promife,, fVhatfoever the Lord faithi thatmilTvedoe,Sxod,2/\.^,j. The people faid unto J ofliua. The Lord our God wi/iweferve, and his voice will we obey, foJh.2J:^,2 3. And they entredinto Covenant tofeeke the Lord Qod of their Fathers, with all their heart i^nd with all tke'.rfonlei That whofoevfT woftld norfak^ the Lord god oflfrael, fhould be fut

of the Cevemnt of Grace ingenerd.

to death f whether fmdU or great,whither m4n or i»oma*t, 2 Chron.l^, 12,13. And the King flood hj the fUlar^ addmade a Covenant he-fore the Lord, to xfalke after the Lord, and to hefe his (fommonde' ments, aKdhisTefiimonies, andhisfiatutes, reithall their heart, and all their fouU^ to per forme the words of this Covenant that rvere yprit-ten in this boeke ; aim all the feofie flood to the Covenant,2 Chron.^J^ 31,2 Kin^s 23.3. Thej entred into a Cttrfe, and into an Oath t9 tualke in Qods Law, which was given hy LMofes the Servant of God, andtoobJerveanddoedltheCommaniementsofthe Lor^ our Cjod, andhis ludgements, and his Statutes, Neh^io.ig, And thus runneth the exhortation of foj^ua to the two tribes andhalfe when he fent them home (Take diligent heed to doe doe Commandements of the Law, which Mofes the ftrvant of the Lo/d charged yoti, to love the Lord jour Qod, and to walke in all hii wayes, and to keepe his (fommandements, and to cledveunto him, andto fervehim with aU your heart, and with all your foule, lojh.ii,'^. Which mud not (o be undcrdood, as if he that did of frailty and infirmity cflF^nd in any one jot or tittle, (liould be held a Covenant breaker :for then ro man fnould be innocent, but the promife mail be interpreted according as tbe Law or rule of obedience is givcr,which caileth for perfedionbut accepteth fincerity. In the Covenant of ajcrcy we bind our fclves to believe and reft upon God with the whole heart, fo as doubting or diftruft of weakneffe and infirmity, muft be acknowledged! a finncj but every fuch frailty doth not argue the perfon to be a tranfgreflbur of the Covenant. And the fame holds true of obedience. But of this more largely in the particular manner bow God hath been pleafed to adminifter this Cu-venant. Man then doth promife to fcrve the Lord, and to cleave unto him alone, which is both a debt of duty, and fpeciall prcroga-tive,and he doth reftipulatc or humbly intreat, that God would be mindfoli of his holy Covenant or teftimony,that he would be his Godjhis Portion,his Protedlourjand rich reward. Tbcfc things be io linked together in the Covenant, as that we muft conceive the Promife ofGod in order of nature to goc before the Promifsand obedience of man: and to be the ground of faith, whereby mercy promifed is received. The offer of mercy is made to man an un-beleever, that he might come home,and the promife muft be con-^ ceivcd before we can bclcevei elfe we fhould beleeve we know Bot what, and faithlhould bang in the aire without any foundation:

of the Covendm of Grace in gemralL a ^

tion: but mercy ofiercd is embraced by faith, and voucbfafcd to bim that beleevetb, Alfo the duty which God calleth for, and man promifeth, is mans duty but given of God. By grace man is enabled and cffeiflually drawne to doc what God commandeth. The Covenant could not be of grace, nor the good things covenanted, if man by his own ftrength did or could performs what God requireth.

This Covenant was firft publifhcd, and made knowne by lively voice: afterwards it was committed to writing,the tables thereof being the holy Scripture. It was made both by word and Pfal.8^.4,5?. Gath, todemonftrate the certainty and conftancy thereof: and Dcut.t5>,i», Icalcd by the Sacraments, which on Gods part doe confirme the J^j.^..«, Promifemadebyhim: and on mans part are bils obligatory or Hcb.6.17,18. hand-writings, whereby they teftific and bind themfelves to the Gen.it.i6. performance of their duty» Lake i. 7 a.

For manner of adminiftration this Covenant is divers, as it pleafed God in fundry manners to difpenfe it: but for fubftance it is one, thelaft, unchangeable and evetlafting. Oae, For fefpn (, hriB u the fame yeBerday,a»d to day,and for cvevi The lad : for it Heb. i|,«, fucceeded the Covenant of works, but none (hall fuccccd it. In it God hath revealed his whole pleafurc touching the Salvation of man,and hath manifcfted his principall properties, the riches o^ his grace, wherein he delighteth tobe magnified. He that is not faved by the Covenant of Grace, muft and fliall pcrilh evcrlafting-ly. Unchangeable and everlafting: for therein God hath revealed himfelfc, in refpeftof the things he willeth concerning mans -Salvation to be one and the farn§ for ever. There is tione ovher relation and refpeft, that might give occafion toanotha Covenant. It was the pleafurc of God to iliew mercy to man miferable; but he will not extend compslHon to him that obl^inately and wilfully fhall contemnc the riches of his grace. The; Covenant made with Adam in the ftate of Innocvncy.is altered for our great good and comforts but this Covenant is like the Covenant of theday irai.J4.<: and of the night, it ft ands faft for ever and,cvcr. Though men be ^' ^^ ^ 11*?. unfaithfull,God continucth faithfuH: he waitcth iortherconvcr- , Saro,7»5. fioa of them that goeaftray, and if they returne, he will receive Dcui.4.u! them into favour. The Lord will not utterly caft oft that people, 3cr.j. i,i. whom he hath once chofen, and received unto mercy. And in Rom.c.6. refpedof the life tocomi, the Covenant is eternal! s fjr after thi<5 ^"** * k»,'9«

Hof.1j.14. life the pcople'cflfcflually in CdYCiJant {ball live with the Lprd

Ma(:th,a2,3», forever.

Externally this Covenant is made with every member of the ChiKch,evcn with the Parents and their children/o many as hears and embrace the Promifes of Salvation, and give and dedicate their children linto God according unto his direftion: for the Sacraments what arc they but fcalcs of the Covenant ? But fa-vingly, ^flFidually, and in ipeciall manner it is made only with them,Wiio are partakers of the benefits promifed. And as the Covenant is made outwardly or efFedually/o fome are the people of God externally,others internally and in truth. For they are the people of GodjWith whom God hath contrafted a Covenant, and who in like manner have Cwornc to the words of the Covenant, God ftipulatingjand the people receiving the condition: which is done two wayes: for cither the Covenant is made extrinfecally, God by fomefenQblc token gathering the people, and the people embracing the condition in the fame manner, and foan csternall confociation of God and the people is made: or the Covenant is en? r:d after an invifible manner, by the intervention of the Spirit, and that with fo great efficacy, that the condition of the Covenant is received after an invifible manner, and fo an internall confociation of God and the people is made up.

Here it may fuffice briefly to mention thefc things, becaufe in the fundry manners of difpenfation,they will come to be difcuffed iDore at large.

From that which hath been faid two things may be gathered.' I. How the Covenant made with Adamy called by fome Divines the Covenant of Nature, agrceth and diOlTeth from the Covenant of Grace.

They agree in a gencrall confiderarion of, i .The Author,which is God only wif",moft holy,our fupreme and abfoluteSoveraigne. 2,.The matter of the Covenant, which is aCommandcment and Promife of reward. 3. The perfons contrading or covenanting, which are God and man. 4. The Subjsd not differenced by fpeciall refpeds, for the Law was given and Gofpell revealed to man. 5. The forme of adminiftration, bccanfc to both Covenants is annexed a refiipulation. 6, The znd^viz, the bleifedncfli of man, and the glory of God manifcl^ed in his wifiomc, bounty and goodaefl:. 7. As ^drnj^ in thd ftatc of Innoccncy was

made

made able to falfill the Covenant made with him: fo is the Covenant of Grace written in the hearts of them that be hcires of the ProttJife in Chrift.

They differ, i. In the fpcciall confideration of the Authoar, caufe and foundation of the Covenants, God gave his Law to jleUm as bountifuil and gratious to his creature intire and perfeiS, but in ftrifft juftice requiring obedience, promifing a reward and denouncing punilhment. But the Covenant of Grace he made as aioving Father in Jcfus Chrift, of his mccre Grace promifing to receive them into taTcur,that fincerely and unfainedly turne unto him. The Creation of man and integrity of humane nature, is the Foundation of the former Covenant: but the Redemption of man by Chritl is the Foundation of the Covenant of Grace.

i. In the forme of Sandion. In the Covenant of Nature there is noMediatour: but the Covenant of Grace is made in Chrift, in whom God hath made us accepted. The Covenant cf Nature was not promifcd before it Was promulgated; but the Covenant of Grace was firftpromifed, and long after promulgated and eftablilhcd or ratified in the bloud of his Sonne.

3. In the fpcciall matter of the Covenants, and that both inre-fpeft of the Promife and ftipniation. For the Covenant of Nature promifed life, but not righteoufhefTi: but in the Covenant of Grace God promifeth to tread Satan under the feet, and to writ* his Law in the hearts of them that be heircs of Salvation. That Covenant promifeth life to them that pcrfe<5lly obey, but not re-miflion or forgivenclle of any, even the leaft iniquity. But this promifeth forgivcnefie of linncs and life Cternali to the penitent (inner believing in Chtift, and embracing the free promife of mercy. In that, life eternsll is proraifcd as the reward of juftice: in this, life and glory as the reward of free and rich graceand mercy. To him that wdrketb, the wages is of debt j but to him thatbeiecvcs the reward is of Grace. In that Ood asaCreatont <fothcxa(5t his right of man pure: but in this as aioving Father be doth offer himfelfe to the (inner fttiitten with the confcience of his (innc. In that, life cternall and moft blcffsd is promifed, but only animal, to be enjoyed in Paradife, or continuance in that gdodeftate wherein he was fet at firft of the rich bounty of God: but in the other, tranflatiori out of ignominy and death intoetcr-nall happincffe and glory in Heaven. In the Covenant of Nature

E 'ipzifcd:

perfefl obedience is exadieci, fo that if there be but the lead fai<. ling in any jot or title, and that but once, a man can ncvar be jufti-ficdthereby,nor can the breach be made up by any repentance: But in the Covenant of Grace obedience is required, repentance admitted, and finccrity accepted i It a man finne and goc aftray,if he returnc unfainedly, he fliali be received into favour. In the Co-Tenant of Nature obedience and workes were coiainanded as the caufcof life and juftification; in the Covenant of Grace, Faith is required as the inftrumentall caufe of Rcmilfion and Salvation, obedience as the qualification of the party juftified, and the way leading to cverlafting blcflcdncffe. The objcift of obedience in the Covenant of Nature was God: in the Covenant of Grace God m Chrift.

4. They differ in tfce fpeciall confideration of the SubjeA The firft Covenant was given to man pure, pcrfed, intire and ibond, able to do whatGod required : But the Covenant following was made with man a (inner, mifcrable and by nature the child of wraths And fo that was a Covenantcf fricnd&ip, this oi firme Reconciliation.

5, In the fpeciall and peculiar refpcft of the end. For the for-t^ mi^r Covenant was made for the praife of Gods wiftlome, good<-nefle,bounty and jaftice. But the Covenant of Grace was made to declare and ict forth the riches of Gods ^race and mercy. In it the wifdomc,goodnc(re,power and juftice of God is more illuftri-eus then in the former: and the mercy, long-fu&ring and rich grace of ^od is greatly magnified, which did not appearc or (bine forth at allin the former.

6. And in their Efieftsand Properties. For not the Covenant of Nature,but of Grace doth exclude boaflmg. By the Covenant of Nature syfdtm was not advanced above the condition of an honourable Servant. In the Covenant of Grace, man hy nature the child ofwrath^ is made,the child of God by grace and adoption. The Covenant of nature was neither the laft nor cverlafting, but being firfl: made way for a better, and being broken was antiqua* ted or di&nulled to our dngular comfort.: but the Covenant of Grace (hall continue firme and immoveable for evermore. , Thefeeondthingtobe gathered is, That tfee Fathers before

' Chrift, ever fincc the fall f^fAdam, and Cbriftians in the times of the Coipell^ did Uvo upcUr the ^me Covenant for iiibftance, but

not

ofthecovemmifGracemgemraR. ^^

not for manner of adminiftration, which is moft dearc by evident Heb. i j.8.

tcftimonics of holy Scripture, and by the very forme of the Cove J^''^**'

nantjwhich was one before and after the comming of Chrift. The and'tj.iV,"

fame God that calleth us, called them to the hope of ctctnall life : Gal^j.ij,'

they were endued with the fame fpirit, and lived by the fame Rom.j.)o.

faith: Their Sacraments for fubftance in fignification agree with Eph.t.i i.

ours: and they cxpeded an Inheritance cvcrlafting and undefiled. ^^* * ^- * *

Religion for fubftance was ever one and unchangeable, and fuch L"y.*6***f'

as were truly religious walked in the fame way, and waited for ex Jd.j. 6.

the fame heavenly Inheritance and cverlafting crowncof glory, Matth.ia.jt.

The Church before Chrift may be confidcred as an hcire, or as an » Cor.4. i j.

Infant, according to the fubftance of the Covenant, or according ^^' * ^'^»7>^'

to the manner of adminiftration. In the firft rcfpeft the Church is Hcb'x'^ V"i o under the Covenant or Promifc, and her people are called a firec * \i' and willing peoplc,an hcire of heavenly and fpirituall bleffings. In the latter rcfpcd (he is under the Covenant, in rcfpeft of the different adminiftration, and her people are called a fcrvile people in comparifon, an hcire under Tutors and Governors, not differing frpmafervant.

Chap. Ill I.

of the Covenant of Promifc^,

THc Covenant of Grace is cither promifed or promulgated and cftabliflied Promifed to the Fathers, firft to ey^^4w, and ^^ J'J ^* afterwards to the Patriarchs, and laftly to the people of I frael, and and 15. \l that before their comming into the Land of Canaan, and after their returnc from the Babylonifti captivity. Promulgated, after G^l4 4« the fulnefle of time came. And hence the Covenant of Grace is ^a" '**^* diftributcd into the Covenant of Promife, or the New Covenant, Gi\\\ jj',-; fo called by way of excellency. For the Foundation and Media- Ephii'.i»! ' tour of the Covenant of Grace is our Lord J efus Chrift, but either to be incarnate, crucified, and raifed from the dead, or as already incarnate, crucified, and truly raifed from the dead, and afccnded ^'* »*•, into Hcavcru For there wasncverfin forgivenbutin him alone, ^ ''J* » who is the fame jefl&dajt ^^ io ^J» ^ /»'' ^^. Therefore although before the Incarnation,Chrift was only God, he was our

E a Mcdiatour,

Mcdiatcur>yet not fimply as God, but as the divine perlcn, wto {hould take our flc{h, and in it (hould finifh all the Myftcrie of our Redemptions and therefore he is called the Lambe of God flainc from the beginning of the world, and the Fathers by his grace were favcd, even as we. In the afts of Mediation three things may bs confidercd. Rcconciliation,by which we are accepted of God. Patronage, by which we have acccflc unto the Father. Do«-diine,whereby God hath made himfclfe knownc unto men by a' Mediaioar. This third aft might be done before be aflunsed our flefli, and indeed was done: but the two firft did require his com-ming in the fleflj, although the fruit of them was communicated to the Fathers under the Old Teftament, by force of the divine Promjfe, and certainty of the thing to come with God»

1 fit be objeded, that the caufe is before the effjft, and therefore the incarnation and death of Cbrift muft goe before the communication of the fruit and beneHc thereof unto the Fathers.

The anfwer Is, That in naturall caufes the Propofition holds true, but in morall caufes the cff,'d may be before the caufes and-fo the fruit and vertue of Chrifts death was communicated to the Fathers before his Incarnation. But although the Sonne of Goi before he was manifefted in the fkfbj. was our Mediatour with-God (to whom future things areprcfcnt) becaufehc (hould be> and thcf fore for his fake finnes were remitted, men did teach and learneby his Spirit, the Church was governed by him : yet the. manner and rcafon of that Mediation was propofcd more obfture-ly, the force and cfScacy of it was Icffe, and did redound to fewer. The Covenant of Promifc then was that Covenant which God made with nAdamy the Fathers and all Ifracl in Jcfus Chrift to be incarnate, crucified and riifcd from the dead: And it may be defcribed the Covenant, wherby God of his meere grace and' mercy in Jefus ChriH to be exhibited in ths fulnefle of time, ^\^ promife forgiveneffe of finnes, fpiritaali adoption and eter nail life, unto mail in himfelfe confidercd a raoft wretched and miferable (inner, if he (hould embrace and accept this mercy promifed, and waike before God in fincere obedience. God the Father of his Deur;9,f. meere and free grace and mercy loeking upon own in Jcfus Gal.j.iS^t Chrift, in v/hom he is reconciled.is the Author and caufe of this Luk.i.54,$5» C&¥cmint, Ht hmh hofpn^hu fer.vAnt Jfr^H in rcmevthssce o\ hU

pfercfy M he^sks to our Fathers, to Abrdhdm, "aftd to his feed for

ever. Thus faith the Lord God of Ifrael, yonr Fathers dwelt on ■^^f^x^.x,

thtotherfideofthefloudinold time, even Terah the Father of

Ahva,har», and the Father ofNuthor, and thejferved other gods,

t/fnd I took jour Father Abraham from the other fde of the

fioud,and led him throughout all the Land of Canaan, and multi-*

plied his feed, and gave him Ifaac*

The condition required in this contrad,is the obedience of faith.' Remiffionofrinnesjgfatious adoption in Chrift, and thclnheri-tancex>feternali life is promifed to bcleevers : and eternall condemnation peremptorily threatned againft unbeleevcrs.

Chrift, whom God hath exhibited in the GofpeU, as he was promifed to the Fathers in the Scriptures of the Prophets, is the ob/cft of this Covenant.

The end thereof is the praife of the glorious grace and m^rcy of God in Chrift to come.

In this Covenant there is a mutuall compadl betwixt God and man; God in mercy promifingjandman in duty binding himfdf unto the Lord.

It was made with man a (inner, and reacheth to.the faithfall and their feed, as God hath promifed to accept the children of be-iecving parents, upon due and religious tender of them made unco his Highnefl'e according as he hath prefcribed: but faving effectually it was made with them only, who beleeve in him that/uftii fieth the ungodly, be the heires of falvation, and walke in the fteps of our Father Abraham.

This Covenant doth beget children to liberty, doth adminifter thcrighteoufneffeof faich,3nd the inheritance by faith: hop.% peace of confcience,life in Chrift, and fpirituall joy is the efted tni r jof.

Internally the Spirit doth feale up the truth of this Covenant in & Cor.4 1 1, the hearts of the faithfull. For when the adoption and the inheri- Rom.p.^,^, tance pertained to the Fathers under the Covenant of promife, the ^^^^'^^' fpirit of adoption and earneft of the inheritance pertained unto ^°"^' '^^* them likewile. Externally it was delivered and confirmed by ccn ii.^k word andoath,andfealed by the Sacraments. Luk.i.7j.

For fubftance alfo this Covenant waseverlafting and unchange* able; The New Teftament did not abolifli the former, butth<2 fbrmerwasfulfilled by the latter.. And in all thefe things it &oM pr^j^^jj i^, agree with the ne\y Covenant: which here only arc out briefly

E 3 " named,^

named, bccauCc the confirmation of them muft be fought in the Cihapcers following.

And if the Covenant ofPromife, and the New Covenant doe Epb,i.i8,i J, th^ 2gree in fubftance, then it muft necefl'arily follow, That there »o.* * * is but one Church of the Eledjthe fame Communion of SaintSjOne and 4.4,1. Paithjone Salvation,and one way of obtaining the famc,t/j«. by, FaithinChrift. "Secondly, that the Word of God was no leffe incorruptible feed Rom.i I.I7. ^^ the Fathers and thelfraelites then to us: That the Fathers 6i^ I Cor. io.x,j. cat the trueflefh of Chrift by faith, as well as we in the times of ^ Cor, 4.13. the Gofpell: That they and we are partakers of the fame Spirit: and that the Sacraments of the Jewes did fignifie and feale to them, the fame promiCes of eternall life, which our Sacraments doe to us. The Sacraments of the Old Teftamcnt were not types of our Sacraments, ss fometimes they are called by Divines: but they typified the fame things that ours doe. For as the Covenants under which they and we li ved,were one for fubftance: fo ate the Sacraments one in their fcommon nature and fignification. ^ ■ Thirdly, that the faithfull before Chrift were faved by ,th^ He b. I i,9w free mercy of God in Chrift, did know God and Chrift, hw the pfal. 10 5,1 J, ipirituall promife of life eternall, and were equall to us Chriftian^ Ifai.5i.(J. in all fubftantiall graces of the Covenant. ;

Fcsirthly, and from the fame grounds we may conclude, that thefoulesofthefaithfuil, who departed this life before thecom-ming of Chrift in the flefh, were immediately received into Heaven. For they were taken to glory ,and faved as we: Nowfucbas A& i< 1 are taken to glory, are taken to Heaven. For the Scripture know-eth no place in which God doth ordmarily di(play his glory, but Heaven. And what ihould hinder their tranflation into the heavenly Jerufalem^when they are removed out of this earthly tabernacle ? Not their finnes, for they which could not hinder them from Sandification, fitting them for Heaven,' couldtiothinder them from Heaven : Not want of Faith,who now have that faith which Abrahamy^n^ many of them had: No want of efficacie in Chrift, he was the Lambe flaine from the beginning of the worldjhewas yefterday, to day, andforeVer; his death waseffc-^uall to cauTe them to find pardon,ahd the Spirit of Sandification, Not any privikdge of Chrill: for not fimply to afcend into Heaven was Chrifts .prK'iledge,but to afcend foulc and body, as heire

of

of the Covenani 9f PromipL^, ^ j

of all things, and the Auchour of Salvation to all that obey him. D avid is laid not to have afcended into Heaven, but that is fpoken Aa.1.14. in refpeft only that he was not raifed in body, and gone into Heaven body and foule, as the heire of all things, and perfon who was to fit at Gods right hand. Jt is alfo faid, The Fathers received Heb, i i.j^ mt thePromife,/cil. of Chrifts comming in the fieOi toperforme the worke of our Redemption: but as they received the prooiifc of forgiveneiTejand of the Spirit of Sandification, fo after their death they were taken into Heaven. They whofe Pilgrimage and fojourning ceafed with this life, they could not but be in their Countrey at home after this life. But Heaven is the Countrey of the Saints; for where their Father is there is their Countrey* Thole who walked as ftrangers here on earth, becaufe they looked for an heavenly Jerufalem, a City whofe Maker was God, they Heb.M.13,14, leaving this earth were tranflated thither. The tranllating of 1/4*11.<. Enoch, LM^fes, and Elias feeme to figure out no other thing, tKing.z.'n. Chrift was the fcMre-tunner of Enoeh, not in ait, in refpe<5l of the «Luke %. 31. a{fumption of his humanity into Heaven, but in vcrtue and merit, i^rom the beginning of the world, a place was prepared for all, whom God had chofen in Jdus Chrift, Matth, 25.31. and so. 2 3. but a place was to be prepared of Chrift, for us, in refpecfl of the promifed paiment,by the force and efficacy whereof the effed was before obtained, but with rcfpeft to fiiture labours, which were both certaine and prefent With God. For a morall caufe, though it be not prefent in ad, if it be fuppofed as future,may have its eft'ed:; Thefaithf uU before Chrift, when they removed out of thele earthly tabernacles, were received into everlaftiog habitatJMiSi. X»^r i^,p. Now if the godly at the inft^nt departed j. were beftowed ih iny place but Heaven, they then did goe to manfions, which they were to leave in a (hort tioK, even then when Chrift did afcend. Our Saviour promifed to the penitent Theefe upon the Croffr, ^hirdayjbah thou h^^irh mcsM Zaradife .- which if it was not ^^jj^ ^ , into Heaven,but intoXtw^w, it was but for aihoct tiaiej fon thsBC, was to be broken up within a few houres fpace.

But to retume to the matter in hand, SheiCbv^nant of Promife and the new Covenant are (o one for lubftance, that what is in the firft for weight and cficritiall,is in all the degrees following, and to beunderftood, though not mentioned^ and.Wbatfoever in^any tfcer 4egree appeares as iubftantiall to the Covenant, chat was included

in the firft propounding of it but in fundfy accidents, which nothing hindsrihsir fabSantiall unity ,thejr are diftinguii>icd.

X Ioh.i.7,s. Firft on the part of the Ob)z&y Chrilt exhibited in the New

&4- »4« Covenant, isptomifcd as to come in the Covenant of promife.

iJ^tg'if For it was meere the promife foould goc before the Gofpdl, and '^^' '* be fulfilled in the Gofpdl, that io great a good might earneftly be 4c{!red before it was beftowed, and that the cxpe&ation of them that waited for the confolation oilfmel might not be fruftraced.

Sccondly,ln the manner of adminiftration and meafure of faith. For the knowledge of ChriO, and faith in him to come, was more obfcurcanddarke, then the knowledge ofhim already come, and faith which doth behold hijn prefent. The manner of Chrifts Mediation was more fparingly and obfcurely reveakd; his perfon, the manner of execution of the office of Mediatour, and the benefits that we receive in him, more darkly unfolded, fometimes propounded in generall words, fometimes Qiadowed in types and figures, fcidome more specially defcribed. And thereafon why thcfs things at firfi: were more darkely delivered, may be: firft^be-caufe things prefent or pad are fcene more clearely thenihings to

Heo, 11.17» come-: prophefics be obfciire before the accompliilioient. 2.Th« Church was then in her Infancy and rude, not come to her ripa flge, the Lorain iiisinfinite-wifdomefo difpoling the matter, 3. It was meete the cleare and full revelation of this myfter^ Ihould be referved to Chrirt the chiefs Prophet. TheAuthourof life was to lay open and make manifeft the way to life: Till the Vray into Heaven was really entred by the true high Prieft, after the. order o^CMelch'-fedech^it was not fully manifcfted : Heh.^, 8. Under the Old Teftamentthc way into theH.olieft was hot afef^ lutclyfliut, but vailed, not altogether untraced, but not falty laid open: becaufc our true and reall high Prieft had not made fatrf^ faction by the offering up of himfclfe a facrifice once for all, nor rconfecratcd that new and Hving way through the vaile,t]hat is 10 fay^his SeCh. 4. The minds of men were to be heM in a Ion* ging dcfirc and expedation of Chrift ; and the obfcurc revelation of Ghrift and his benefits did fervc to raifc their liearts to an ear-_iicft dcfirc of his comming^ in refpedl of the cleare revelation and :great and glorious bleflings they might then exped. Boat in this i^iiturity we may obfervefome degrees: Before the Law given by LMofes the promife was more ofifcure; the Law being given,

even

oftheCoveamofPremij^^. j5

even to the tim:s of the Prophets leffe clcaret in the tiroes of the Prophets even to M« the !S4;?fi^, moreclearc. Even from the firft giving forth of the promifcuntillthc commingofChrift in the flcih, the revelation was more cleare, diftindl, ample, as the coaiming of the Mcfliah did approach neerer and neerer. For the Church by how much it was neerer to her beginnings, by fo much it was the rudcr,and therfore to be inftrudled in a more rude forme. As the time of the Sunne approacbeth neerer, or if further o^, fo is the light that goeth before it, greater or leffor: and as the time of the arifing of the Sonne of righteoufneflc is more remote or nigh at hand,fo was the revelation that went before more dimme orckare. It was mectcand expedient that when the coraming of the glorious King of peace and righteoufneffs did draw nigh, the hearts of men (hould be raifed up in defire and ex-pe«aation of him: But the better they were acquainted with his pcrfon and office, the more diilindtly they underftood the time of bis comraing, the more lively taft they bad of the benefits they ihould receive by him, and the greater tokens they fawof his glory approaching, the more their hearts would be enlarged to defire and cxpedt hi in. Moreover it was the good plcafure of God to manifeft the riches of his grace, not aH at oncc^ but by degrees, as be faw it moft expedient for the glory of his great Name, and the good of his people in feverall ages and ftates of the Gharch, of which we fliallhave occafion tofpeakc largely in the Chapters following. But here two things muft be noted to prevent fomc doubts that may arife, Firft that clearencfis of Revelation is twofold. O'le <?n the part of thc^re-vcakr, when the revealer dcaleth fo, that unkfle he have a rude hearer, or altogether malitious, it may be underftood of the hearer what he mcaneth. The other dearc, even on the part of the hearer, when it is fo great that the rudcnefle of the hearer cannot hinder, that he fhould not perceive what is fpoken, but his malice only r In the firft fence, the revelation of Chrift in the Covenant of the promifewas clearctbut the teftimony concerning theKingdomc of Chrift could not be underftood of a rude hearer before the accompliftiment. ' If it be objefted, how then could they be faved ?

In the fecond place it is to be obfervcdj that Chrift doth not fave as clearly knownc, but as he is fincerely acknowledged. But when the Revelation was fparing and darkc,no man can deny that

T Chrift

Chrift was truly and unfainedly acknowledged in the Church of the lewes. The word of God is the meafure of faith, and that is true and faving faith, which believethall things which.are revea.-ied, and in that manner wherein they are revealed, and therefore the faith of the Fathers was found and effeduall, becaufe they be-- lieved what God was pleafed to reveale, and after that niannec

wherein it was revealed of God.

A Third difference arifeth from this; for Chrift with, all his benefits was propofed to the Ifradites under types and figures* As . ixod.24 7.8. the Priefts, Altars, Sacrifices, Propitiatory, were all types of Heb.to.i. Chrift his Prieft-hood and Sacrifice: and the Land o? Ca}iaa>t a H ^l* H^^* & ^yp^ of Heaven; the Lord leading the lewes by the help of earthly 07 s 'J,^o,i I- ^♦^i'^^SS to heavenly and fpiricuall, becaufe they were but young and aorn.'j ,'t u tender: which was one caufe why the Covenant was more obfcure^ ? [ohci i.u heavenly things being wrapt up under earthly. But in the new 11.: b. 3. 18.6c Covenant Chrift is offered to be fecne with open face; the truth, ^- ^' fubftance and body of the things themfelves is exhibited; and all

, \aile of figures removed.our mip-ds are ftreight dired^ed to heavenly bleifedntffe.

4, The variety of adminiftration doth ofS^r a fourth diflFerence 5 G^l.^,,!2.&3. j^Qj the Apoftle compares the Nation of the lewes to an heire '^'^^' 4^ yet an Int-^nr, thatis under Tutours and Goverflours. The

^hriftiian Church to anheire come to ripe j^^tes..

And from this ariftrth a fifth difference. That as an heire not

Gai.f.i, come to yeares, not differing from a fervant, the Church was held

under the Ceremoniall Law/rom which they that believe in Chrift

are delivered aft^rr the expiration of the ti^ie of neurture appoin-

^d,c^ the Father. ; . . ! ■;

Sixthly they differ in the number of them that are called tp the

Dfut,ii.83 ^Kicipatioji of the Covenant.' The Covenant of promife was at.

Maih. jc.^j(5, tarft concluded within the Families of the Patriarkes,. the reft ha»

& i 5.24> -^ng excommunicated themfelves, and then within the confines os

limiE&qf liviea; that in the lewes there might be a moft illuftrious:

type of Eledion, andofre;e<^on in the Gentiles, that is, of the

. Church of God and Sathan, But the partition waUbetwixt iew &

Gentile being broken downe^ the Covenanted gyafe w^ xBade

WifhaUlSiti^ns...":' ^ ,' ,; -•.':':,•.. ^'-.--.T

^ r |p Yfcntfelfst-he efficacy of Chrift promifed is leffer then of Chrill

GeH.xi.i8. m\^t^* ia the CoYsnanc of proaitfe, ce^taiae prpmifes con-

DtuM^.Sjj,. -v.jr'j "' ~" ' ^ ^' ~""" cerning

cerning corporall bleflings, were made unto the Fathers; and ex-terfiall bieflings were oiore efteemed, as Symbols of fpirituall and heavenly: But under the New Covenant, bieflings fpirituall, and the gifts and graces ofthe Spirit are in more ample and plentiful! manner powred upon,the Church, . Remiflion offinnes though it was certaine with God, was leffe felt under the Covenant of Promife, becaufethe cloud of the Law put betwixt the mercy of God and the eye ofthe foule; the grace of God was more obfcure-!y revealed, and the meanes of expiating finne by the death c£ Chrift; as alio becaufe remifllon oi finnes was not really obfained byourfurecy, for as yet he had not made the fatisfadion promised. The Spirit was powred in lefle plenty upon the faithful! s be-caufe that benefit was to be referved to the times of Ghrilf, who ^-^J^ 1. J4' was firft to receive iht Spirit above meafore in his humane nature, ^°'"^' »•»6..& 7. and thence to derive grace unto all us. The lewes as heir^s were joeu'* 8 partakers of the Spirit of Adoption^but tempered with the fpirit of Servitude, becaufe they were Infants, under the yoke ofthe Law, Romg.tj'. the way to heaven not as yet clearely manifefted : But the heire Gal 4 6, come to ripe yeares, is altogether led by the Spirit of Adoption, The fenfe of future glory was aKomore obkure, becaufe there is more obfcnre mention of it, and ofthe way thereunto in the Old Teftament. If we fpeake of fome particular pcrfons under the firft Covenant, they were endued with greater gifts of the Spirit then many under the New :bat.more light of knowledge, and greater plenty and abundance of Grace is bellowed upon the Church in the time of the Gofpell, if we refped the body of the Church and faithful! in Generall.

Eighthly, thefealesof the Covenant of promife were in number more, infignification m.ore obfcure, inufe painfull and bur-denfome, peculiar to fome people as the Covenant was, and to continue only untill the time of reformation: But the feaies ofthe New Teftament are in number few, in fignification clearcj ia Vife cafy, common to all nations, and to endure for ever. ,,:..' And from thefe grouds it may be concluded,That though the Fathers being delivered from the Tabernacle of the body, were made Heb.8.5. Sl lo-partakersoflifeeternallin Heaven .yet they had not before Chrift 20* that perfeft ftate in Heaven, which now we and they are prefent-lypofleitcd of: for they were not to be perfeded without us, as neither ihall we be perfeded before that bleifed day of the fecond Hcb.ir.^p^o,

F 2 comming

ming oFChrift, wherein the body oi Chrift, that is, the Church, ftiall be abfolute and perfed every way. Not to infift upon this, that the former Tabernacle Handing, the way to the Kolitft was not fully manifefted,and that there muftbe fome proportion betwixt the manifcftation of the way unto and lenfe of the future tife, in this life,in them that be of ripe age, and the fruition of it in the life to come: This iscertaiae, the Fathers who died before Chrift, did exped in Heaven their Redeemer, on whom they had beleeved for forgiveneiTe of finne and life everlafting: even as foutes now exped the Refurredion of the body, the fecond appearance of Chrift to Judgement, in regard of which things they are notperfeded. Now hence followed a want of much light and jioy,whichGnthefightof Chrift, God man,entring the Heavens, did redound unto them: as we in earth now have not the fulneffe of joy which then we ftiall have, when we ftiall lee the accom-pliiliment of what we exped.

C H A P . v..

of the C6vemm of Promtfe made with Adam im-mediately ufon his falL

THe Covenant of Promife began immediately upon the faU,and reached unto the com ming of Chrift in the flefti, which is ob^-Icure in comparifonofthe new Covenant, but in it fclfereceiveth diftindionof degrees, according to the feverall breakings out of it to the darke world, and the growth from feverall manifeftations of God, as was proportionable to the number and qualities of thole, who in fucceeding ages ftiould take benefit: fo that atfirft being like a young fapling, it grew to be firme, alwayes a fruitful!^, tree. In Scripture it is delivered unto us under thefe degrees of growth, both in refped of fuller and more clcare manifcftationt and as we may fuppofe of numbers that received benefit by it, Firftjfrom ^Aam untill Abraham, Secondly, from Abraham untill the Covenant made with Ifrael upon the Mount. Thirdly, from MofestoVax^ : which muft be fubdiftinguiftied : for the Gavenant which God did promife to make with Ifrael and Judah ypon the delivery from the N^rth Ceuncrey, was to^ exceed the

former

former Covenant, which he had made with their Fathers, when he brought them cut of Egypt. ^^^.25.5? 6,7)8. The firft breaking forth of this gratieus and free Prcmile and Covenant was immediately upon the fall, and isexprefltd in thefe words, 1 ^i/lp^ut Gen.5.1^. enmity between theeandthe^owan, and hetrveen thy feed, and her feed: Hefhall bruife thj he^d,and thoufhalt hruife his heele. Herein God fetting downe the irrevocable judgement and finall overthrow and dtftrudion of Satan, the arch-enemy of his glory, and mans Salvation , Gods fearefuU doomes-man : into whole power man was now fallen, he proclaimeth his rich grace and mercy towards mankind in Jefus Chrift, the womans leed, who fliould brcake the Serpents head. In the maledi<ftion of the Ser^ pent is included the greateft blefling of God moil mercifuU tOi^ wards miferable and wretched finners. In reference to this grati-ous antient Proclamation of mercy the Goipel is called everlafting. ivctyyihdov B.t-Revel.l^.6. I faw another Angel flying through the middeft of avtov. Heaven, having the everlafting Gojpe/i, r]ot in refpe^of the fu- ,^P<^<^-H-^. ture, but of the time paft,/a7. which was promiled from the be- ]i"f°'J^j'°^ ginning of the world. For as the hils, paths,.and dtfolations ei.^ ^'^^ are laid to be everlafting or antienr,.fo the Gofpel), that is from the. didv/a,. Jer:5. beginnings 16.6c 18. 16.

This firft Promi(e of grace and life was-publinied by theLord ^^vol dir»vtot. himfelfe to mankind now dead m finne, and enemies to God, that Gen.i.U/ a&they had heard from him thecurfe againft finne, and faw and irai.54.4. * felt the fame in part executed upon them, fo they fhouldheare di^x^uA dtu' from him the promife of ablolution, left they fhould be fwallowed f^-up in defpaire. When they ftiould heare peace proclaimed by the J^'^',^^*• Author of Peace and Jadgement, both by "him that was immedi-f '^f^yp'^'"' ately provoked and ortended by finnej.and came now to,'fentenee the tranfgreftburs *. when they, fhould heare peace proclaimed by. him in his owne perfon, by his owne voyce, it muft needs put more life and encouragement into them, then if the glad tidings had. been brought by lome MeiTenger, or divulged by Ibme He-rauld only..

The party upon-whom the Promifes-of mercy are fetled, is here; propounded as the feed of the v^'oman, and under the next degree. 3iSth^{eQdot Abraham : Cdikd the An^el cf the Covenant, fhe Mal.j.i; bead of all things te the Church : even Jeftu Chrifi the or.hbe" Eph.i»az. g^Jtten Sonne of God^ Wlio being, God over all blejfed fir ever*. J^^'?***'

F 3 Rom,. "* *^'^'

R.oin,j.|. R0m.g.$, (hovld come of David ind Abraham, and fo of Eve

according to the flefh, for ilie was the mother of all living. Chrift God and man is made of God an Admm (often oppofed to the firft Adam,! Cor.15.21522,23,45.; Head,root,common receptacle and llore-houfe, in whom are treafured all good things, which from him are communicated to the faithfull. As in Adam our being natural!, cur hopes of life and death, and in event our condemnation, was received, before ever they came to be applyed aad received adualiy in us: So in Chrift as in a common tlore-, , lioufe every thing is firft placed, which afterward is to be imparted

tp any beleever. The firft Adam, created after the Image of God, but a meere creature only, was intrufted with the Promife of life

MJtth.s8,i p* for his pofterity, and he betrayed all the body : But now God of

his infinite mercy ordaineth a fecond»/f(!/^»*, even the feed of the

woman, that is, Chrlft-man, but lifted up above the condition of at

creature by union unto the Divine Perton, that fo as man he might

ft ■ ^ , ,. , ,„„,,,,.„,,„ be fit to receive that trull-for men, as God he It IS deare, that this battle pet tamed to .rj j. l-u

jhewotnan and her feed on the one p.r- mjgiitundergoe the burden and charge,which sy, and to this Deviil thit fpake by the Was now greater then God laid upoa the firft Serpenr,andaU the wickcd.on the other ^(s/jw^j- flioulders. To havc put the prime party. TDarp. But then it cannot in fpe. rjghtofthe Covenant upon every particular, ciallbeappiyedtothe Virgin /^3j/. if had left occafion to infinite fals; andwithall the Vireim A/ary ra^y be laid to bruile jr • !.• u ^' r j u

the Scrp^ents head, bccaufe cbrift was opened a gap to dif-union,which tne Lord ab-borne of her, by the fame rc.ifon we horreth: To have cholen out a meere crea-niay fsy, (he was crucified and died tor ture, and under the fall, how could he have ^^,^<^' made fatisfad:ion for finne formerly com-

mitted , or free himfclfe from the bondage of Satan ? Therefore that the Promife might be fure to the Heires of Promife, God puts this honour and charge upon Jefus Chrift, whd was the feed to come, to whom the Promises were made, Gil.5.19. and in whom all the Promifes for all his brethren are Yeamd » Cor. 1.20, \^^,„^

The parties v^ho are to partake of the benefits promifed, are inclofed in the woman as the Mother of the good, or rather Gen.4.tf. under the former terme, the womans feed. For the word feed and zi.13, js fometimes taken for one, but often colledively, which muft be judged by the circumftances of the place. Now in this Text by the womin is meant Eve, and by the feed of the woman, the poftcricy of the woman, thofe^yt-//. which degenerate

not

ntade with Adamimmediatdy upn the fall. ^g

not into the feed ofthe Serpent, which is pro- tu n a. j • r ■■ vedby tKe oppoficion of feeds there m^de. l^l^:^;:Ji[^:SlZ Forastheleed or the Serpent mult be taken oftheTexr. TheSeptuagint tranflatcs colledively, fo alfo the feed of the woman, h Avrltox autq: chyfofl,Hm, 17, ixi that the oppofition may be fir. But by the Gen. hath «WV> though his Ladnc in.

enmities tore-lpoken ot do pertaine to all the /. j.5,, 5. Cajetan. snuchm, cofmop. m godly pofterity of £ve, even from the be- Ger.r, ?, PagniKcAr.MomanutfSacra" ginning, To that the faithful! who lived before ^"fi'^* Pran£i/.Georg.tom,u Paihemat^ themanikftationof Chnft in theflefh, can- g"j'-\^^ ^De^prlVl'f ^'rV'"^" not be excluded, but they muft be underftood Hab?I'.'i It^^TeTpull^i PeZ'. Z under the name of the leed. Chrift peculiarly Dm,c*p. Lmdm.de Q^t.genersinmpn-.

Was the ieed of the woman, but the faichfuil tavduL\.fag.iz6^ lay.diihketherea-

are comprehended under that title alfo j the '^^"S* ^^*= ^yp^- feiit Jdver/m lud^os^

feed ofthe woman is tobetakencolkaively, f;V'"»' nl^'f ^Tfj*:i ^f'^ I r • J L J. u 1 t 1 L ^^^, S.a!ndld'pramJe Idol, Kara. %*^L

but fo as ^t doth Jiomprehend them onlyjWho • ^ ^ «w.iv^/«. s* >>

are not the Serpents feed, but oppofite to them. Chrift properly is

the ieed by which the Promife is to be fulfilled : the f aithtull are

the feed to whom the Promife is made: The Promife is made to

the faithfull,and they are and fhall be pareakers of the Promife;

but Chrift only is thecaufe ofthe blefling to be communicated,

Chrift and the faichfuil are comprehended uruier one kind of feed

fpirituall,notcarnall: but C hrift the principall, who in that feed

doth fo exceil, that in him he doth bring all the ittii of iAhahizm,

according to the Spirit unto unity ^ the f aithfull are the feed aifo,as

they iliall inherit the Promiiein and through Jefus Chrift.

The worke of Chrift ti>e womans feed is to bruife the Serpents

bead : which is a phrafe of fpeech fitted to the condition of the

Serpenr,wh:ch is obnoxious to this hurt, when he is compelled to

creep on the ground, that his head Ibouid be cruihed and bruited

by the feet of men. And thereby is iigmfcd, that C hrift fliould

idtlkoy death, and him that had the power of deathjthat is, the de-

yi%}ieh. 2.14, that he (hould dettroy the workes of thedevill. Joh.ii.ji^

I 'jik. 3.8. And this is true of the f ^ithfull alio by commumcanon

withCiirift.. Chrift hath braifed-the Serpcajs headby his owne

power: ^ bttt the fairhfuE overcome by the power of c hnft. The

VKitory IS common to all the feed: but the author of vidory in the

itedjis he who is the Head and chief c, and to Whom as to an Heads

^o of the Covenant ofPromijL

the unity ofall the reft is reduced. T^htveovercomrtheevidone, Luriif«°* i7<?^.2.i3. BybruiiingcheSerpearsheid we raal: noionly ui-derftand the deadly wouad given totheadors perlbaandhis in-ftruments, but the deColicion aF tioCe workes, which the Tempter had by the fall planted in the nature of the fallen creature, as pride, vanity, ignorance, luli&c. ifoh.'^.S. Ephef.i.if. No>v the nature of the fallen creature is fuch, that if yoa continue fais being, and remove off hiai the workes of the Serpent, you muft ne-ceflarily bring in the contrary habitsof Grace and goodnefle, as of knowledge, faich, love, feare and other Graces of the Spirit. So chat under this oneblelling is comprehended whatfoever is ne-ceflary to fpirituall ble:Tednes. ForitSathanbe vanquillied, the curfe oi the Law is removed, finne is pardoned, the Image of God repaired, fpirituall frcedome and adoption obtained, and everla-ftinghappineffeOiallinduetimebepofftfred. Allchefebleflings, which concurre to make up perh(n: happmeiTc, are infeparably linked, andthepofTellionofany one is an undoubted pledge of the reft in due feafon to be injoyed, So the Apoftle laith, God that Tit.!.2.^ cannot liey fromifed eternall life before the world be^an, orra-

<^l pf^a^av ^^^^^ ^^^^ temforafacfiUria, that is, from the beginning of ages, '^MeaLin jf. ^^^' ^^ ^^^^ famous promife of the bleffed iecd. It feemes lome-i4.tf, what harfti to interpret the word premifed, by decreed co pro-

mife : and therfore iz is better to rcfcrreit to .his promile made from the beginning of the world. And it is manifcft, by this phrafe *^o x^^V^f -ifmiay, he meaneth nothing but what the fame A-poftlefignifieth by x^>^'^* ^^^^'''"S Romi').2$.sind nothing is Signified thereby, but what elfewhere the lame Apoftle doth intiinate by this phrafe, ATforo^v duufvm^ Ephef.y.^. anddTizTJivdieavovy Col, lee. i8,8, 1,26, and that notes the fame that ati'^ n ettm©-^ /^c?. 15.18. as g/5 7sf a/£yvcj, Hei^, j.2^. 2ind.inTbidimciif Hf^.ij.S. are the lame. But this pttrafertTre-rictf.vjV©-, in it owne force and propriety doth not fignmefrom eternity,Z;*/^. 1.70. ^<^,3.2i.

But how muft the Serpents head be bruifed ? even by Chrifts fuffeting death to fatisfie revenging luftice,which was offended by craufgreflion under the former Covenant. This is expounded under this terme of bruifing his heele by the Serpent and his feed : which worke and labour of love is cypified in the blood of the Sacrifices, executed in his croffe and pallion. The devill and all his ixiftruments (the Scribes and Phsrifees and Romanes whom Chrift

calleth

made with Adam immediately uftn his fall.

41

calleth the children of the devill) laboured mightily to bring him to the croffe, fuppofing they had gotten full conqueft when he was laid in the grave: but when they hoped to have vanquiihed him, the Kingdome ot darknefle was utterly overthrowne, Sathan, fin and death were conquered and taken captive, and whatfoever might be brought againft us, was taken away, as the leaft bill or £croale,C*/.2.i4,iy, i 70^.3.8. i 7*^^.3.18. Chrift was wounded in the heele : but by the power of his divine riature, he loon recovered of his wound : being pit to death concerning the fle/hy he vpm auickned by the Sprit■^andliveth through the^ower ofGod.tCor, 13.4 iPet.3.18. But by the wound he received, he wounded his enemies irrecoverably : he bruifed the head oF the Serpent, which wound is deadly. He fpay led principalities and powers,and made ajhew of them openly. And it is not improbable, that in reference to this promife, that Chrift by his death fhould conquer and fubdue the enemies oFour Salvation, he is laid to be the Lam^ JlainefromthefoHndation of the world, Rev.1^,2, For what can we underftand by that phrafe/rt'w the foundation of the worldjjut fro the beginningjWhich cannot note eternity which is withoucbe-ginning:&r then from the beginning fliould be as much as before all begianmg or without beginning. But feeing the death of Chrift to vanquifti and fubdue the enemies of our Ibule is publilhed in this ancient and famous promile, ever renowned in the Church of God, in reference to it, it may be laid, that he was flaine from the foundation of the world.

Thefe words doe containe a manifeft diftindion betwixt the feed of the woman and the feed of the Serpent, and a promife of alfured vidory to the feed of the woman over Sathan, and all fpi-rituall enemies to be adminiftred according to the decree of God. So we reade, that the names of fome are written in the booke of life from the foundation of the world, Rev.iy.2, that God hath laved fome, and called them with an holy calling, not according to their workes, but according to his owne purpofe and grace, which was given them in lefus Chrift before the times of the ages,' 2 Tim.i.^. that God hath from the beginning chofen fome to Salvation through fanflification of the Spirit and beliefc of the truth, 2 Thef,2. 13. In all which paflages that choofing, writing and calling is to be underftood, which is taught in this famous promife, whereunto they feeme to be referred. For the phrafe is, from

G the

The very fight it felfc was tri-umphtwhilc the Devill ran .with all his might againft Chnfti hekil, led hitnfelfe. Angry Bees flinging once, raakcrhem- ' fdvts drones fcrevci: Sa Satan.

of the Covemnt sfPromifku

tkf beginningox. thebegtHning, docb(ometitnesnote thecime of the conftitucion of the Iewi(h Church, ?indits policie, prefently from the going out of Egjp i as Pfal.j^. i. Kemembei: the Con-, gregation which thou haft purchafed of old. LXX* *^' «??c« ?, It Signifies alfo the beginning of the difpenfation of theGofpell preached of Chrift bimlelfe; for then a new manner of revelation of the Do(5trine oi the Gofpell was brought in, Lukz i •2- Alio froin the beginning is as much as from the beginning of the worlds from rhe foundation of the worldj oratleaft, little after the beginning of the world, //?/?. 8.44. the devill isfaid to be a murderer from the beginning, and to finne from the beginning. 1/0^.3.8. The word beginning ablolutely and precifely put, is taken one of thefe wayes, but with an addition or reftraint from the circumftances oi the Text, it imports fome other beginning, as of the preaching of the Gofpell, to this or that place or people, or the like; as Phii, 4,1$. I /o^.^.7,8,23,24. But this phrafe from the beginning never imports from eternity, in any paflkge of Scripture: and it is Jjpmewhatftrange to interpret the beginning of duration by eternity, which is eflentiaWy and abfolucely without beginning of duration. Now when the Apoftle faith, God hath chofen the TheC-falonians from the beginning, what can we underftand thereby, but God hath manifefted fome outward declaration of their ele-d:ion, according to this famous promifemadeto^^i^jwandjEs/f, that the ked of the woman iliould breake the Serpents head. Som^ would referre it to the time that the Gofpell was preached a-mongft them, or to the time of their efied:uall calling s but the ^Noxd hgimmg precifely and abfolutely put is never Co taken; nei-, the'^can itbeiaidi that the Theffalonians were chofen asfoon as i^he Gofpell was firft preached unto them : for it may well be, that it was often preached unto them before they believed :nor from. tfee beginning of their e{Fe(fluaU calling, if (as they would have it) thefaithfull perfevering, not (imply the faithfull, bciheobjedof Qods Eiedion. Of the other Texts alleadged the fame may be. faid, un!;o which the fbrefaid anfwer can in no fort be fitted :fQ that we may conclude, in all the fore-cited paflages there i? ^n ap» parant allulion to this grand, ancient promife of mercy prclaime4 immediately upon the fall, letting forth » manifeft diiFerence be* Kwixttheleedofthe woman and the feed of the Serpent, accor-4«i^ to ^hc eWion of God. Befides, m thefe woyds is implyed

6cn.

t Covenant confifting of a promife and ftipulation, made not in-* ternally alone with the heiresof promife, but externally admini* ftred, offered unto and accepted of all the members of the Church, y'iz. o€ Adam zndEvffy and all their pofterity, that were dedicated to God by them, or did accept or receive the promite oi mercy. If no Covenant had been made, there could have been no Church, nor pleafing lervice tendered unto God. If this Covenant had not been externally adminiftred, no unregcnerate man could have been in the Church, nor have communion in the ordinances of Religion. But by vertue of this Covenant, C<a/«asweli as y^^ff//offered Sacrifice unto God, as a member of the Church, and after his Sacrifice was rcjeded he heares from God, Ifthott da well jhalt thoH not he accepted? which is a promife of the Coyc- '''^""^-^j^-nant that tooke place after tl^ fall j for the former Covenant made fio mention of mercy to be vouehfafed to the delinquent upon re-j)entance,nor of acceptance aher tranfgreflion. Of this Covenant there be two parts; firft a promife, :k a ftipulation. The promife is, that God will pardon the finnes of them that repent unfainedly, and believe in his mercy: which he doth truly promife to all in Co*-Venant, and effe<5hjally beftow upon them that be heires of the pro* mife. 2. The ftipuUtion is, that they believe in him that jullifi-cth the ungodly, and walke before him in all wel-pleafing. This may be gathered, becaufe the promife of forgivenefle cannot be re* ceived, but by faith, and by faith it is that we overcome; the wotid^ and vanquifh Sachan, the enemy ot our foules. Thus we read^ that if y faith the Elders ehtained a good report: and that hy faith jj^j, , j^ ^ AheleffereduntoGodAntoreexeellent Sacrifice then Caine: hy Tfvhich he obtained wttnej^e that he was righteous : and that by faith Enoch was tranjlated, that hejhottld not fee death : and that Naah became heire of the right eotfifne^e which is by faith : which is an argument fufficienr, that they underftood bow faith was required in this Covenant or promife. And feeing it is the property of faith to worke by love, and to be fruitful! in all good workes, of neeef-fity if faith be commanded, obedience is requited, though not as the caufe of life, yet as the way to life, and the fruit of faith. If we fHuft beleeve in God, we muft alfo walke with God, and worke righteoufnefTe. To whomt God gives to believe in him, t^ them he gives to obey, and doe all his Commandements; as he «ioth^E& alt that be Gfk£kmViy acid internally in Cavetsasic with

Ga his

bisHighncffe: and oi whom he requireth faith in his Promife, of them be cxadeth obedience to his Commanderacnt, fcii. of all them that be outwardly in Covenant. Thus w& find, that by faith Enoch walked with Gpd, or walked before God in all well-pleafing. H(f^.ii.5 6. C]en,'^,ii^2^. And towhat endisremifii-onfromfinne promifcd,that man fctfrec from the curfc ef the Law and ftroke of revenging juftice (hculd wallow in profanc-ncflc? NojbutthatheftiouldferveGod in holinefle and rightc* oufneflfe all the dayesof his life.

But how doth God require thefe things at the hand of the rea^* fonable creature fallen, unleffe he give them fulficient grace tobe-lecve if they will ? •

The anfwer is, man in the ftate of Innocency, being made after the Image of God, had power both to beleeve and obey, which being loft by finne, God is not bound to repaire. And though he had' not juftifying faithjbecaufe it argueth imperfedion and finne, and could not loofe what he had not? yet by traafgreffion he brought himfelfe into fuch a ftate of bondage and wrath,which could not be* removed but fc^ faith in Chrift.

2. When God in juftice doth ikuE men up in ignorance and unbelicfe, and with-hold from them both the graces of his Spirit, and the meanes thereof, his judgements are juft,though fecret. And if for the finneof man, God may ;uftly cait off millibns> andiioc vouchfafefo much-as outward meanes of Salvation unto-them; he mayalfoexadl faith and obedience upon promife of pardon and eternall happineffe, whei>hedoth not deliver them firom thral-dome and bondage fpirituall whereunto they plunged themfclves^ Was it; injuftice in God to promife acceptance to Cain if he did well,-when as yet he was not let free from the bondage of

' Sathan, • ,

3. God doth deny nothing to them that be outwardly in Covenant with his Highnefle, that he is bound to give either in ju-ftice or by promife, fothat it will be in vaine for them to plead> with God: for if they come ftiort of mercy promifed jit lY through theirown^ wilful! negkcl or contempt. - -'

4. Noinan is hindred from beleeving through the diffiailty or anreafonablenelTebf the command, or through Ws owne fimpl6' infirmity, as being willing and defirous to beleeve, but hot able^" which inability deiervespitty: bat his inability is of corruptioa

and

and witfulneflre:. he doth not beLeeve, becaufe He will not, he is wnable, becaiie he doth not covet or defire, which is inexcu-feble.

J. His inability tobekeveis joyned-with the wilfull refiafall of mercy promifed and voluntary purfutc of fomeinfcriour good, as more to be defircd then Gods favour. But of this more in the rtexc degrees of the Covenant. 'ar-tr^. .';

Under this Covenant outwardly admiriiftred, were cdrnpre;-hended both Adam and his pofterity, even fo many as he fhould dedicate unto God, or Ihculd accept of the Covenant, untill by iWilfull departure from the faith and worftiipof God they difco-venanted themfelves, and their pofterity. As the Covenant w^as after made with ^Abraham and his feed, and is- now made with beleeving Parents for themlelves and their children after them: fo was it with aAdam, and thofe that (hould defcend from his loynes.

.T^hey that lived under this adminiftration of the Covenant did oifer facrifice unto God by divine inftitution and appointment, as is manifeft in the example of y^^<f/ and Noah. We readenot ^uzmUmthm-indeed, that God gave any Commandement touching burnt offe- J5 '^Y**' ^""^ rings or facrifices ; but without queftion what they d'ld, was done -^'^^ "^auod^Zn by divine prefcription. What a iaithfull (ervant doth on earth, fhie/l nifi jujfu which he- cannot doe buc by command and appointment of his 'Domini, & no Matter^ for that, if he doe ic, we prefume he hath the Commande- ^fi ftulm^ om^ ment of his Mafter^although he doe not fay fo. But ^^^/ and "" i^femgmt, Noah faithfuU Servants of God, offered (acrifice, which they '^andatum%ti. could not well doe^^but by the Commandement of God i therefore aw/i mn dicau they werefocommandedi.though fomuch be not exprefled. All Bell. deSacr, Ceremonies whichfignifie grace areordained of God, or they be Cmf.Uz»c,i, unlav;fulli But the Sacrifices were Ceremonies which dgnified grace, k is written o£Ahel, that by faith he offered a- better fa-' erifice then Cam,.zn6:,th^tGodhad refpe^ unto Abel and his fa" crifice: Of the facrifice of Noah it is faid, thac God fmelled a fa". 'vonr ofrefi.: but in faith the facrifice could not have been offered^, if it had not been prefcribed : it fhould not have been^iccepted, ifc\ IrihadnotcarriedttheftampofGod. For thofe Sacrifices were the types of Chrift, and feales of propitiation and remiffionof iinnes^ band through thebtoud of Jefus r-which mufk be prefcribed, or; they cannot be accept^ti. Thefe. Sacrifices then- were inO:ituted of

G 3 Godj

God, and may well be called feales of the Covenant, as they did fignifie remiflion of (ins in and through thebloud oi Chrift, our true Prieft and Sacrifice. Whether God was pleafed to confirme his Covenant by any other vifible fignes or (eales, in that ftate of the Church, is more then the Scripture hath revealedo

One queftion remaineth to be difcuffed,)?//. Whether this Covenant of Promife was made in Adam with all and every Infant that (hould afterwards be born into the world >

There be fome that hold the affirmative part, viz^ That all In» fants, whether borne of beleeving, or infidell parents, are comprehended under the Covenant of Grace, according to the internaJl efficacy, though not according to the externall adminiflration, (o 9S they be truly and effedually partakers of the benefits promiled therein. But the Authors of this opinion doe neither conlent with themfelves in this, nor with the trutfi. Not with themlelves: for they lay Chrift died for all men confidered in the common lapfe or made, in refped of impetration, not of application. But if all infants be partakers of the Benefits of Chrilt, he died for them, and fo for all men in refped of application : all men are effedually re* generated, juftifiedjfandified and adopted, untill by difobedicnce they fall from that eftate. Againe they confcfl'e, dhac God with the Fathers may and hath reprobated the children, which is di-redly contrary to this aflertion. Arm, in Perk. pag. 92. P rob as (Perkifffe)^ratU reje^ionem j>ravifam, non ejfe caufam defer-tioniSy ejftia Infantes extrmfxdm evangelicun* ruarientes, grati-4imnoKrefudiaverunt,qttitamenreprobifunt, & a Deo deferti^ At,in(jHam ego in Parentibti4^ avis,abavi4t amvify trimvu! E* ■yangeiii grAtiam repudiarttnty qno aBumerueruMt, ut a, Dea. Aeferentur, Velim emm mihifoUdam ad^rri rationem, cur cum ^mnes in Adamo contra legem peccaverinty fofreri eJHS,at^ eo ipfo j>ce»am meriti (unt & dyfertionemy etiam infantes in (uis yurentibm c^uibmgratia Evangeliva oblatzi tfiyacrcpudiam,non feccaverint contra gratiam Evan^elii t l^erpnna enijHeflfoS' d^rii Deiratio, t^uodflii in parentibm comprehendantnr ^ ven^ fiantur. And whereas they teach that Chrtfl: died for all men in refped of impetration corirfideredin the ma^, but not as impeni-ten£,unbeleGVers,or obftinate, let this opinion ftand, and he died for impenitent and unbeleevers only in refpedoi impetration, but for aU mt»in the maffe eflfedttally, fo as they be adoally fee into

the

made mth Adamimmidmdyu^o» hisfalL . aj

the ftate of grace, andmnde partakers of the benefits of Chrifts death. It is contrary to the truth. For no fuch thing can be found in the Scripture. In this firft promife we find a manifeft diftinftion betwixt the feed o^ the woman, and the feed of the Serpent: but that all Infants be of the feed of the woman, that we rcadenot a and therefore we cannot receive it. And when we fee by experience, that many thoufands are excluded from the externall Co« venanc, and God hath left them without all meanes, whereby they fliould come to the knowledge of Chrift if they live, we cannot thinke all Infants cffe6lually to be comprehended within the Covenant, and to be partakers of the good things promifed there-in. We know God is not tied to the meanes, nor doc we abfolute-ly exclude every particular man from the grace of the Covenant,, who is excluded from the Covenant outwardly adminiftred: but we cannot thinke, they fhould univerfally be partakers of the grace of the Covenant, who are rejeded and caft q& in refped of the cx^ ternall pledges and adminiftration. And if all Infants be partakers of the benefits of the Covenant, it is a wonder the fruits there* of doe feldome or never (hew themfelves in them that livej or that God fhould leave them in fuch condition, as if they live, it is ten thoufarid to one, being deftituce of all meanes to bring them to the knowledge of Chrift, they fhall fall from the grace received, and fo plunge themfelves into eternall perdition. Whether this opinion will rtand with the tenourof the Covenant as it was renewed and further manifefted to tx/^r4^^»? and the Ilraelites after hioia, we fiiali have occafion to coofider in the CJtiapters following.

Chap, V f.

of the Covenant of Grace as it was made and.

mamfe^ed to {^kakam,

T He Covenant made impiediately upon the fall mth ^daw and^v^, God delivers it by accident, when he denounced, judgement upon Satan, and in that whole paffagedoth not mention the name of a Covenant i but in the further manifeftationof the Covenant of Grace to iy^haham, God doth not only of purpcie M into i t, and diredly look at it,but openly declares thenature of , the

the Covenant. Ge». 17.7,8. And What is more remarkeablejGod would have CMofes fpend many Chapters in opening the fpeciall paiTagesof this grand contrad betwixt God diX\<i Abraham. Ac thefirft breaking forth of the Covenant,it was propounded in dark and cloudie termes, not eafie to be underftood, and moft thm^^ fparingly expreffed, and indeed rather implyed then expreffed: fn this fecond rife and further manifeftacion of the Covenant, we have it iaiddowne in a plaine and coneeiveable language to all whom itconeernes. Gen.iJ.j. I'^ill ejiahlijhmy Covenant be-tween me and thee, and thj feed after thee in their generations §r an ever lading Covenant: and it is fully expreffed both in refpedt oi the Head and Purchafer or Undertaker, the confederates in this Covenant, and fubtederates, the good things promifed, and conditions required therein. That place of Gen. 3. is feldome al-ledgedin holy writ, but now and then by way of allufion : but thoieofthePromifemade to tAbrabam and his feed often *pref-fed in the perlbn of Chrift, not only as Meritor of the Promife and Satisfier of revenging wrath, nor yet as Maker of the Promifes' nor only as Ratifier of thePromifcs by his death, nor as having the prime part in the Promifes as man and Head, but as Treafurer of them for the whole feed of Abraham. For all the Promifes of God in him are tea and Amen, to the glory of God by m 2 Cor.1.20. And ?/?»/, when he had to doe with the fal(e Apol ftles, who would have blemidied this free Covenant made with Abraham^bythtCowenmtoitheL^Wygal,^.1^^16,1 J. he foin-fiftethupon it, as that in a fort he preferrcth this manifeftation' and proveth that it was confirmed of God in Chrift, and could not bedilanulledby theLaw. ;

This Covenant was made in forme of a Promife to be performed according to the purpofc of Eledion: /« thj feed Jhall all nations of the earth be blejfed: and in forme of a Covenant confi-ftingofa free Promife andreftipulatioq, lam God all-fufficient Vcalks be fire me, and be thou }erfiU: Genay.i. And therein jhc inward force and vertue of the Covenant is to be diftineuiflied from the outward adminiftration, as we are to (hew hereafter.

The Head upon whom this Covenant is fetled, both as Undertaker and Confirmer, Purchafer and Treafurer of all good things promifed therein, is Jefus Chrift; which is more fully expreffed

and

as it was tmds mdmmfeHtdto Abraham.

^~" .^ ___^ t"

«|d ofcep repeated in this fecond breaking forth of the Covenant Qc»^^^, and 18.18. and 22.18. In thy feed Jhall all the nati ms of the earth he ^lejfed: which cannot be underftood oi the feed CQllea:ively but fingulariy, fcil. oi Chrift,as the Apoftle expreflely proyetb, faying. Now. to Abraham and hi, feed W^ the promife o.l , .* madehefatth not to ^e feeds, a^ jpeaking of many, but of one Vpho ^ ^Cf>r*fi But we muft not conceive the Apoltles argument to be taken from the Grammatical! ufe of the word Seed- for that IS often put CQlleaively in the fmgular number: but from the quality of the bleflings there promised, which could not be accom-pliihedinanyotherbutinChriftalone. And this is evidently hoU den out tQ be thelitcrall fenfe in other places. ^Bs 2.24 2/ Bur Where {ball we find mention of the paffion of Chriit in this ex-preflureof the Covenant unto Abraham, which in the firfl mani-feftation was clouded in the phrafe of bruifmg his heele: and is ef-tenmU to the Covenant of Grace in any overture of it, as containing the price aud ranfome by which all hinderances are removed

^l\Apome^mh,ChnBV^,umadeacnrfeforu^jhattheblejl», of G.I , » u Abraham n^tght come OH the gemiles. Soms anfwer. that tbif ij thrice put on m the paffageof this Covenant with Abraham- firf^ in the fcderall confirmation by the figments with the fmoakina fornace, and burning lamps, which pafTed between thofe pieces &(?».ij.8,p,i7. which howfocvcr it typified the dividing of A^ Mamsked in Egypt with their fiery labours 2nd forrowes • vet primarily the type expreflith the torment and rending ofChrift ^t"Ju"1^};'7'''^^^^^^^ and fiery lampe, the

wrathofGodthatrunnethbctwixr,andyetdidnot confume the rent and tornc nature. Secondly, they conceive this pcrpeffion of Chrift wasexpreflcdinthcblcujof the Circumafion.%„ "7 10,11 For they beef opinien,tbat where God commands ftij-dingofbluudinany his ancient Ordinances, it doth fully reach unto the bloud of Chrift,and his cverlafting TeSament. The bloud which was Hied m the figncs ordained to fcalc the Covenant of Promife, what did it fignific but the bloud of Chrift, whereby the CoYnantwastobefealed La%,we may'find a fullexprclfion of his paffion in the rcfolvcd facrificc of/A, which was tvoicali the deathof Chrift,andtheRammein hisftead : SnTstt tor* an EmblemcofGodsloveunto the world, in that he hath truly facrificed bis only Sonne Chrift to take away Cmnc^oh.^.je.

H And

of the Covenant ofGrasc^

typo vertit TrC' melm ex Syri inter^rttii

vox ticbraice

Fropheta Pf^U -pH. i.redditur

<?i Hebr.ii, Gsc.i7-4»

G?i.J7 7«

Gal 5.16.

And if Corns of thefcbs not lively exprefiions, it may feemc t« bs implyed in the very Promife: for how ftiDuld the blefling pro-mifed corns upon the poflcrity oC Abraham, if the promifsd feed had not borne the curfe of the Law, and by fuflPering removed it, that mercy might be glorious io conferring rigbteoufncfle and life etcmall.

In the former Covenant a fccret honour was put upon Sve, as fhe wasmadc(ifwemayfofpcakc) the firft pipe whereby God conveyed the grace of his Covenant unto her pofterity, who did not degenerate into the feed of the Serpent. But here the Covenant is made with Abrahamj who received it, not as an cxaaiple only, nor as a type, but as an Ordinance leading unto the conveyance of the fame Covenant to all the confederates. In which fenfe it is plainly fpoken to in the Epiftles to the Rom, and gal, and hccalkd the Father of the faithful!. Rom./^. ii, i2,l5. and -'they which zrQoithQhhhthQ childreit of Abraham, Qal, 3.7. the 'feedof Abraham, Gal. 3.29. Abraham is not the Father of the 'faithfuU cfF:dively, as if he fliould be the worker of faith in all, or that men ibould be borne faithfuU of him : For fb God only by the holy Ghoft is the Father of the faithful!: But analogically foe the grace of the Covenant given unto him on that condition and pi:ivilcdgc, that as Fathers, transfcrre and psfle over their rights and inheritance to their children : fo he as a Father fliould propagate the righteoufneffs of faith and free blcffdneflc to all the faithful 1 by Dodrine, Example and Covenant. So that all who receive this Covenant flora Gcd in Chrift, doe likewife by faith draw it through Abraham, to whom tlie promife was made, §^l'l, 16,

The Subfederates are defcribsd,and by that differenced from al! the woridjto be Abrahams feed. / W/// efiablijh my Covenant be-^ tvpeenme dnd thee, ayjdthj feed after thee, in their generadons, for an ejverlail'mg Covenant, to be a God unto thee, and to thy feed after thee* Wher.^ tbcfe fpecialties are hoiden out. That God will be as good a God to Abrahamsfccdj as he is to Abraham himfelfe, and that whatfoever right by the Covenant was invefted upon Abraham, fhould dcfcend as from a Parent under this Covenant, to all his f:ed by vertue of this Covenant made with him. But we muft diftinguiiTi Abrahams {czd. For fomctime by the feed oiAbrOm ^swism^antChrifi-jwhoisths piime and principal! feed, who

" fird:

as it was made and manife^edte Abraham, .51

firft cntrcd the Covenant as PurchaferjMaker, Confirmer, and upon whole perfon it was fetled for us all by Ahr^am, Againe, by 9/ibrahamj feed arc meant all that receive this Covenant frora Iiim,whethcr by outward adminiftration only, or internall force and vcrtue alfo. In the eye of God and Scripture all bcieeving Gentiles are the feed of Akahamy which may be called the Chri-{lianfeed; /« thee Jhall all T^tions of the earth be hleffsd: whfch Gen.fs.^. muftneedsbeundcrftcodofthe Gentiles which fhould bcleevc, and 18.18, and is plainly fo interpreted by the Apoftle: Therefore it U hjfahh^ ^"^^ a'»^8. .the^ it might be hy grace y to the end the premife might befm-e to all R^n' 4.>6ji7» thefeedi not to that only ^hich ii of the LaWy but to that alfo "^hich ^^^^ * *"

it of the faith of Abraham, ^ho ii the Father ofm ally As it is Wittett^ I hazfa wade thee a Father of many Nations, That he might ■he the Father of them that beleevCy though they be not circumcifed, that righte-attffiejfe might be imputed to them alfo* And if ye be(^hrifisy then are Gal. jji^^sa, ye Abrahamffeedy andheires by Tromfe. All belecving Jewes and Profclytes arc comprehended under the feed o? Abraham, and may be called thefpirituall feedjn oppofition tothecarnall or na-turallfeed only. This diftindion of y^^^-^^^wj feed fpirituall and .niturall the Apoftic plainly fpecifieth ; Neither becaufe they are the ^^^ g ./i^ of Abraham are they all children: but in Ifaac Jhall thy feed be cal- and j. ^s \1 led: tk^t iiy they "^hich are the children of the fiefb^ thefe are not the children ofGodj^but the children ofthepromife are counted for the feed, Befides, all that defcend from the loynes of Abraham, and all that were borne in his houle, and bought with his money are counted Gen, 17; n, for the feed, though indeed many of them were wicked and pro- » h »!• fane. Therefore Abraham is commanded to circumcife every man-child, both him that is borne in bis houfe, or bought with money of the ftranger, which is not of his feed. Thus Ifimaely ^^, and others were circumcifcd, counted Abrahams (ztdy and under Caycnant^,iintill they fell away, and difcovenanted them-felvcs*. .but their pofterity are not counted for the ictd, becaufe they utterly fell away, and departed from the faith. The whole Nation of the Jewes defcending from Jacob y^t^zs accounted the feed o^zy^braham, untill the time of Reformation, tl)ough many amongft th^m were wicked, and oft-tisies feil away. / kftoyv ( faith our Sa^^ipiit' to the Pharifees) ye are Abrahams feed,^ but yee J9^9 2. i 7. fcek^to Mitt me,fo did not Abraham, In refpsd: of the cxtemall ad-ttiiniftration of the Covenant they were counted the feed: but

H s they

they walked net in the (lepsof the faith o^ Ahrak4m,2ila^\h&dhi^ indeed and truth thsy were not the feed. And the Apoftle fpea-king to the J c wes, who had piK Chrift to death, faith, Te are the iSt.l^x J. children of the Tr^phcis, and of the Covenant, ^hich G<fd maie "9oith

o»r Fathers^ I^V'^^ ^^'^° Abraham, And in thy feefd fh&ll «// the Kinredsoftke earth hebieffsd. Further it is to be dbfcrved, that in all the feed the CGveDantreacheth to InfantsIjofnt of the feed under the Covenant,whieh was ths reafon why tbe^ tnuft receive thefealccithe Covenant at eight dayes old. Neither tnaft w€ put off'this, that Infants havetohly j*^/fl^/a!^>'»/foir tb'ey bc^fe"^^ Tnur children are hdljSmh the ApOltie, I t^<^.7. 14. 1^^% Covenant, though by naf ure finfiill. Indfced it is trde they^e net capabJcof many aduaii irjsyiKtnts under th« Go've'natit, ftor'df aduall Faith : but through the free grace and acceptation of God, the Proffiifc of forgivcnelTe, and the Kingdome of Heaven belon-geth unto them. So tbat if any perfoncodfjcitito^oirenant ^Hd procreate children, that man and his iflbe a'r?c/«<^r4f», and may grow up into a further body from that beginning. From this W^ , jiiay fee the tt ue ground of all Covenants ^s they receive difference

^ '9- from the parties irijoying, whether perfonall, fsimily-Covenahfs, or national!. Perfonall is the caufe of famJly-Gdvenatits, as\/^rf-hkws Covenant, the ground of his Fatailies enffance: and fo tbc C cvcnant mide with the Family the ground of rtati'onaU,^s in the families cf7*«^(?^ cad together, made all IftElclundsr Covenant, And herein appearcs the truth of the former diftindtion, that the Covenant is made according to intcrnall force and efficacy,or out-tvard adminiftration only.

The things on Gods part prom'^fed under this manifeftation tb Abraham and his fabfcdcrates arc held forth in thefc and the like expreflions : / 1*/// wake thee a great Nation, ctitd iWillb/eJfethee^ Cen.i&. i,J* .^^^ ^^^ thy nawe great, and thoHjhalt be a bleffing. And J vfilt bleffe thcfn th^t b/ejfe thee, and curfe him that cmfeihthee \* and in iha fhdU ■ aU Families of the earth be blejfed, Vnto thy fe^'d^ltl give thu l^nd. Lift up no-0 thine eyes^ andlooi^frem the place Where thoii art, North-G n. 18.18, tvardand SoHthward,a»d Eaflwardand fVeFtvpdrd, F^r all the Larid Gcn.i 1.14,1 f, VehickthoTtfeeB, to thee ^ill I give it, and to thy feed fof^^ver. And I '^« "^ill make thy feed of the dufi of the earth ; fa that ifaMdn ^m^imber^ the dufi of the earth, thenlfrall thj feed atfo be nttifhbred. '^eare not *'YcVi . Abraham, I am thy fhield , and thy exceedhig great riward^ Looks

n<rs0

ver.7«

now torvafds Heaveiti andttU tke flarreytifthoH he nbletonumhet

them* AndhefaldumohlmtSofi^ithy feed he, I am the Almighty Gen. 17. t.

God: and Iff ^ make my Covenant beticveen me and thee, and mil mul 2,

tip/y thee exce€c^nglj,^ndtkouJhalt ha Father of many Nations. 3*

And I vpill make thee exceeding frmifuU, and J tvttt make Nations of ^*

thee, and Kings piall tome om of thee. And J will efiai^/i/h my Cove ^'

ftant betrpeen me and thee, and thy feed after thee, in their generations, ver.'io,

for an everlafting Covenant to he a Cjodunto thee^ and to thy feed after

thee, Andl will give (into thee-, and to thy Jeed after thee, the Land

wherein thoH art a f ranger, all the Land of Canaan for an everlafling

fofefjion, and I rpillhe their (fdd. By mjfelfe have Ifworne . faith the G en, i ? 16 17,

Lord, for kecaufe thou haU done this thing, and hafl notmth-heldthy and 24,7.

Sonne-, thy only Sonne, That in hleffing Itvill blejfeihee, and in «?»/•

tiplyiw I wiMmuliipli thy feed as the.fi art es of heaven, andas the fand

which is upon^hefea'Jhore, and thy feed fiallpojfejfe the gates of his em''

mies. And t/^ thy feed JhdlLalLthe Nations of the earth be bie^ed-^becaufe

thoti hafl obeyed my voice. . j i

The grand Promifcs of this Covebsnt arc, that Cod would be the God of Abraham and of his feed, whereby is (ignificd,that God would hz to him, what he had tc vcakd hiodfeife to b-, his King, ■and Father, his Portion and rrotcctburi that he would pardon his g j^^*^*' finnc,write his Law in hisbeart,;icadc biminto all truth, defttad pfai.'A^/^.' bim from all evill, and in due time receive him untoelory. Eap^y Hiero!9.inE\.u. are the people that be infnch a cafe: yea, blejfedare th'y that have Cjod ShadJai, Sym, for their Cjod. This god is our God for ever, and ever, hefhall he our Thecd. trs-vh, guide mtilldeath. Andthis isimplyed, ia that the Lord exTprefTed ^^^^fi^'^^f^* biffifcifeunto yf^ra6^;«tobe Alinighty,or AlUfiiffia£ne,thsnurfe lim.nbJhim ohlliiving things, (lrong,and potent to doe w-hadoevCT he wiii, pojumtudime whocan being all things to nothing, as hs made? all things of no- ifn t?.6, thing,can give^and take away, give pknxifuUy, abundantly, as '^^^ SepC. plcaleth himfclFc, whofe^goodncffsdoth copisufly- reach unro all mf^. ts ^sS. bis creatures. TheSept.lfttsrpracrs-fomctitiies ei^ptre{ls~this tiv Gcii49.zf. tlebythsconiinon naii^c'QfGod t fcrnctimesahey. crrait ditfaho- ^ j"!!'^'*' gcther, and for / am god Almighty, they xranflite I am thy God ; ^JIj ' '^',^ fometimes they put' for it, theGod of heaven,; Tyklpi.i. fome- y\i,^9youis times they render: itbya^word that fignifisrh fit, fufficicnt,ftrang Imvh. Sept. and ptotcrit. '7»i ^ i. 2- but -rnoft icosimonly Ma^^-y ^ Omni- faAoy^^^cii* potent^abletodoeall thiRgjs,.^«»f 15.35. andX3.25. and23.11?. ^T^rnVm aodi26. i5. and 27.11. and parapbraflically, who hath made ^^'ZLlf

H I; all

'all ihings, fob 8. 3. Sometimes they turne it heavenly, PfaL6S^ ly. once they retaine the Hebrew word'wd^'^^', Ezek.io.$, and once they ufc an cxpreflion, which comes nigh to felfe fufficicncy 071M to ' '- ^"^ contentation, 7<?^ 2P.5:. i^m materia copofus eft valde. But iiiKcuf. ^'^'^ when God manifefted himfeUc to Abraham to be God Almighty, the meaning is not fo much to exprefle what God is in himfelfe^ as what he woold be to Abraham and his pofterity % as afterwards Exod.5, ? when he faith he would be knowne unto them by his name feho"

'S'^^jtherby is meant that he would gifc being to the promiies formerly made nnto them. And in many paflages, when the Scripture fpeakes of the eternity of <3od, theabfolutc eternity which PfaKco 2. refpeds God himlelfe, is not undcrftood : but that wherby be j>filiioj.*i 2, will (hew himfelfeternall in his loveand favourand rich graceto-3 g, 28,19. wards bis people. Art not thoufrom everlasting, 0 Lord our god^

Hcb'f.18, vpejhallmt^ie. And when the promife was m^d^to Abraham, ,<5en.izj,j. thati»him, orln his iced, alLnatioKS ofthieanhPiOuldbebLe^ed^ Aa,|.i5. therein was preached the Gofpcll unto Abraham^ that the Gen^

Heb6x*|.''' tiles fhould be turned from their finnes, junified by faith, adop-GaLj.?. ted to be the Sonnesof God, made partakers of ths promifcd Sp>

rit, and receive theJnheritancepurchafed for the SaintF, Voff. refp. R2- . Untothefefi?irituall blcflings, it plcafed God to add. the pv&. v-rfp. mifc of many and great temporall good things, which" arc fully

cap, 2 J. branched out in the words before cited, and may be reduced to

thcfe heads, f. Prote(5Hon, /<«w r^/y^;V/j^. The Sept. hath it, i pfal.5.4, & 7» will protect or ftand betwijct the and all dangers, that may thrcat-pf'l 82. ^^» or feem to come nigh thee. The like promife is often repeated in Scripture, wherini not (imple aid or vulgar manner of protc-Numb.sj.io; ^io" isfigni.^ed, but prefent, certaine, eftedluiU defence, nigh Deut. 10. 'at hand conrinually, and that performed with great care and Gen. 5'-. 15. promptnesof mind. 2. BJic\ics2inA honour,Irviil make thee^reat Jcr. M.8. and tky name Jhalijbe^r eat, .j. MaltipHctty of feed j 1 will multiply Hof. I. lo, iheetxceedinglj\ ..There be:threc things in Scripture ani;Heathen ID i*o!*2?»'& Authours, wh/ch are ufed proverbialiy, to (ignify an huge and ex«* 40* 19I ceeding great humber, the duO: of the earth, the fands of the fea,

Jcr.j j.»3» and ftarres of Heaven. And all thefe are brought to refrmblethc Thcocrit. Jo- exceeding number into which the feed pk Abraham ^^xM. breaks ^C * ^o!r"5* ^^^^^> ^J^^' 13 • ^ ^- & i ? • 17 • ^7^«* 15 • !> •: 4- Th e Landiof C^4 • Sen^lnMe^' ***^^promifcdas anevcrlaftingpofTelfion,;and thereinbojy Go-ovil Tfifi, vernmcnt, Church ordinances and other bkffings attending thcr-js/f^,4, on^

as it was made mdmanifeHedte Abraham, j j

on : all wbich are ftated upon ftAbraham and his itaturall feed by y<«ro4 and wc find verified in them.

Touching thcfe bieilings we muft obferve firflr, that God gave more of the temporall, Icffe of the fpirituall to the naturall feed in the firfl: ages: but in the latter ages more of the fpirituall bleflings, kffe of the tcraporall and outward to the Chriftian feed of the Gentiles.

Secondly many of Abrahams carnall feed in joyed the outward bleflings, which reached not the fpirituall; as infinite numbers that dwelt in the Land of Canam^ and being lews outwardly did ' partake in outward priviledges beloging to the pofterity of f^acob^

Thirdly, thofe that injoyed this outward part of Abrahanut blefling and priviledges of the Covenant, cannot be called ftran-gcrs altogether from the Covenant of promife:for the Apoftle conf^lTstb, that the carnall lew in his time> was not wholly bro- Rom. $1 4, ken off from tke Covenant and the Service of God, with the pro-mifes; which may be faid of carnall Chriftians, which live within the pale of the vifible Church, with correfpondcncy in fomc mcaiurc unto the ordinances, Thefe injoymg the outward blefr iings of-^^^^^w, are in the eye of the Scripture reputed to be within theCovcnant of grace, whereof we have an apparanC proofc, Deut.ig, i o. Where all are faid to enter this Covenant to the very hewer of wood and drawer of watsr,aniongft whom was the carnall, as well as fpirituall feed. ' Fourthly, it istobeobferved, that thepoflcflson of the Land G^Canaan^ as it was a part of their outward happineflfCjfo it was a ^ype of the etcrnall reft, Heb,/^i, as n:iall be proved more at large 'hereafter.

It may bs demanded how the Land oi Canaan^ which the If-raelitespoflfefied for a time,can be called an cverlafting pofTrflion.

The anfwcr is, that the word tranflated evcrlafting doth not e-vcrfignifie that which {hall have no end, but an age, terme or continuance. 11 is fpoken of the adlions and vertues of God: of the time paft or future. OFtbe time paft, and fo we readc of the bounds ofages, Pro.22.28. The paths of ages, 7^^.18.15. The dayesof ages, "D^/^f.ga.y. The ycares of ages, Tfai.yj,'^. The dcferts of ages, Ifai. 58. 11. loP^fta 24. 2. / hid my peace of @U, J/a,j{z,i^' that is, long time. Of the time to come with determination cettainc or uncettmCy as mtUi-tk )far.fi

oftkc Covenam0f(^r4<€^»

sternum qui padonefciat

I Sam. i|.ij«

Ovid.MetaJ.r. ^d meaperp: tuttm deduct te tempQra ear*

mCKm

J0(h. 24. Si

Rom.4.4» Gen. I $.6*

^'^HhiUi at l«ng as he Ihethy as long as the LamofC'eramauicj id in forciy er m long oi the earth eaditreth, and fach iike,as, HejhAllferve thee for ever, 1>eHf. i JT. 17. and u utitili thejeare ofJuUUt Lev, 1 5. 40,41. hefhaUferve them for ever, Lev,.2$./\6, chat is, all the daycs of his life. He/hail appeare before the Lord for ever, l Sami.zt, that is, aslongasbelivcth. I will praifc; the Lord forever and ever, 77^/.145. i,^. that is, as long as I fhall have any being,?/i/, 146.2. Sothecaresofthisage,./l/4«A.T3.2 2. is put for the cares of this life, Z,»j^.8.14. The Covenant of the Sabbath and Circhm* cifion is called everlaftmg^ Exod. 3 a. I ^, 1 7. Qen, 17.1J. that is,du-ring the ttmeofthe Old Teftamerit, or until! the time of Reformation. The earth fiandethfor ever^ EccLf, 1.4. Pfal. 1 04,6. that is, as long as the world fhali endure, as long as the fafhion, tenor or forme of I he world Quil continue, i Cor.f 31. The grave is called the boufeof ages, or an cverlafting houie, Eeclefi 2 .7. The dcfolations which (hall end in the fpaceof70 yearcs, arc called everlafting dcfolations,/ifr.25.p.And that which whiles it laftetb, is never interrupted, is ^id to be everlafting, P/^/. 2 5. ^-T^ mtrcus which are everlafiittg, that is, which thcu alway cs ufcft, being never interrupted. So it is a parpetuail fpeech, which is never interrupted or broken off, though it may have an end. So that wc muft wifely confider what doth agree to every place, even to the appointed end, and that rather hidden intbewill of God, then made knowne to men. And if wc take the Land o^ Canaan properly and literally, it was not the everlafting Inheritance of Ifra-cU abfolutCj but relative, not for ever, but for a long time prc-fcribed of God, evcnuntill the time of Reformation: Beit if wo looke to the thing fignified it is an everlafting inheritance to the fpirituall feed*

Thefe promifes were freely made of grace, and of mecre grace the bleflings promifed were conferred upon the feed. Fot Abraham himfelfe was an Idolater, when it pleafcd God to call him out of Vr of the Chaldees, and to make thefe rich promifes unto him. And as Abrahams calling was of grace^ fo are all the promifca made unto him when he was firfi called. Tbevaaes u due unto him tbfitworkethupondefertt but the inheritance vfiMgiven to Abraham bj jromife, Abraham believed God^and it wad imputedto him for righte-aufne^e. And if faith be reckoned to Abraham for righteoMfnefey he hath not toglerj before God, We readc indeed the Lord faid unto

Abraham

a* it was made andmamfefiedto Abraham, jy

Abrahamy f»r becaHfe thou hafl done this things 4ndhAfi not with held Gen.ai. 1^,17* tbj Seme, thine only Sonne^That in hlejfmg / nviO. ble^e thee ^c. But the fame promife God had formerly made to iAbraham, and faith in thcfe promifes was the caufe of his obedience; thcrforchis o-bediencc was not the caufe why God gave the promife. An oc-cafion or antecedent it might be of the renewing of the promife at this time, but it was no caufe of the promife itfeUe, nor of the accomplifhment. For that whithout which, and before which the promifi was, could not be a caufe of th<: promife, or the good promifed. Befides, the bafisand foundation of this promife is Chrift, whofc incarnation could not be merited by tAbrahums o-bedtencei The particle bccauf?, is a note of order and confe-qucnce, flitwing to whom the promife did pertaine, not of the caufe why it was made, or the good promifed ihould be perfor-nacd. '-s ■>-^. v^^■\i.J

Ifit bcfaifli thi-'^Wrf promifed to exf;^4^4w is called a re- Gen,if.1,2. ward. ■'"• ' ■; -^ s . ,-. .

Thearifweris, the word reward fometimes doth import nothing, but an abfolute and free gift of God, though no a^ion V5/ent before to which rccompence was due: as <yfw.30.18. Leak filtbs ^odhmth given me my reward, hecatife I have given my hand-iiiaidtomyhHfhand^Pfal.iif.^. Children are theInhsritanceofthe Genbrard. in 'Lordj andthefrtiite of the womi>e is his reward. There is a reward P^^'-**^* of a debt, fuch as is due to the workeman for his labour upon de-fcrt :and a reward of grace, fuch as God giveth to them who labour in well-doing according to promife. A pcward is g^ivcn to the worker of free gracei but not for his workfe as the procuring or deferving caufe. There is a relation of order and conkquencc betwixt the workc and the reward, that theorte gocth before and theothcr folio weth,but not a proportion of cquiparancie, price or degrees, that the one 'liouJd match or purchaf^the other.. A -^({aeltcompea. recomDchce is ^iveii ti) obedience, as comfort siid folacs to theoi -^^^^ ^f* ^^^^' that fuffer for Weir-ddiSfe: bcit it is ngtgivera for their ohediencei al'^^J^I^^i" as wages to the laboufter, or lands and poiSrfliohs for the price pr'opterumm paid in band. -/Reward is fbmetimss called retribution : bat in reJditw aliuL Scripture not only the reward of good'or evill, but finply good P^a'-iS. 20, Or evill d6niets thereby figriified, ^^hough nothing went before to defcrve or^^roeilFC it. Thofthafijhewedilis day how thou, hafi dealt Gen,"^o. 1 f. ^fiUwith'hki If J have rewarded evill unto bim that was at pSAce i Sam. %^, i8„ ' I with

ffal.'/.a.l -jvlthme. The Lord hath dealt botintifuUy rvithm;. He hath ^la ,i;.5. ^^^ dealt Tfvith U4 after our jinneSy nor rerporded m after our &i*i6.7i* * iniquities. Deale bonntifiiUj with thy fervant. And if a benefic Pfal. 114.17. freelj? vouchfafed be called a retribution, the retribution promifed & .'4^ 7. and of grace conferred upon the workers of righteoulneffe, doth Iia.^.9- ^ not inferre dignity or worth in the work rewarded. For when pr iTo?'' ^' ^^^ "^^'■^ performc his promife of meere grace, he is Caid to retri-y^^'d^lSl*. bute, not that heoweth any thing to any man, or that he can re-Vcrbuml^y ceive any that hath the reafon of a benefit, but becaule he doth qaodvuigdred' good unto them according as of his rich grace he was pleafed to (iitur, retnbue- promife. And if God be laid to render or repay a reward, thence ^fi^nml^m- '^^ ^*'^^^ ^^^ follow, that good works can merit ought at the hands piHrefare.ftu of God : for the word is of farre larger fignification, and imports idem repomn, no more fometimes, but co reftore to one, that which was his own nimirumbene- before; SiSC^Utth,22,2i, Render to Cafary the things that are fiiumfro kwe- Cafars. Luk^^.^i. » It is faid of the child that our Saviour healed, jjcioy injuria ^^ reSiored him to his father, Luk.4.20. He c[ave a^atne the etiam priorem books to the Mimster. Sometimes It IS to give Without relpect to tonjene in ali- merit or de(ert; as Alatth. 27.58. Pilate Gommanded the body to quern, -velto- be given ttnto him. Ads 4.33. With great porr^er the Apofiles mniy^ /'/'f' gji-ve tefiimony of the refiirreclion of our Lord fe/ns Chrijh^ SnchMveZ ^f*^^' 3-3• & Z^.'^> 2 Chron.6. 2-j. where the Hei?few hath 4c.:-;j'oc!.' * nothing but give, the Septuagint tranOate it render or repayl Miui j» pill. Moreover,it fignifieth to repay according to vow or promife, as is *3=^' to be feen in many places of Scripture : Deut.27,.2\, P/aL22.26.

Thatacompa- ••^/^^•50'H- C?"' 11^.1.2,17. Hof.J^l. foh,2.10, Nah.l.l^, ry of mifcre- J^ biicf there is a retributioh of juftice ilridly taken, which is ac-Mit wretches cordiiig to.defert; /W. 1.7. /ert^z.iS. Exod.22.y6, and there fnouid be be- is a retribution of grace and'bounty, whjch is of favour according ioved/aved, :to;promi<e, 'ds Rfith.z.i2. Prov. 1^.21, and 25.22. nottoadde, fIif4-''rTron ^^^^-^^ ^^^^ ^^^ ^^^^ S^^*^ orcviU, isfaid to retribute ; Pfil. 13 7, "SkiS^ach* ^- '7^/S/.-3-5.ii- So tiisitif God;be("aid.,toj:e^fider-Qr retribute ac-j ity religion . cording toour righte0ii(riejTe,k is-not in rerpc.^: of the worthinefji^ Joth'noc dc ofpur deeds,as, jf they defer ved it, ;;but of .hisjfree promife and ^cl^ ivc iij nature mercy,v/hereby he hachbound himself to accept of our (incere obe-'^^[I^^J^'J,^:^ dience,andgracioupy to reward it*. .. .•-.i.} ,,;

doch^nolexra ^^ ^°^ ^^^ pleaded fiiepiy co pKake the(e'pf0»ife§. to-e^fe-ir, only 1<d vc ^^'Wj io alfo to confirme theiame untahim by Oath. My mjfelfe ^hdyiis ir. kavt Ifpiornefiiih the Lnd^ Wherein God. mUing m9re abunr

d^ntly

dantiy tejh^rfunto ^eheiresofPromife theimmumbilitj of his counfeUt confirmedit by an Oath • that by two iynmntivble ihings^ in VPhich it wds imfojfible fir God te lie, \>ee might have firong € Oft (elation, ^ho have fled fir refitge to lay held upon the hofefef yefiretu. Abraham was ftrong in faith,yet was it not fupcrfluoos or altogether needleffe, that God of hisiuperaboundant love and mercy, fhould adde his Oath to the former promife, for the further fetling and affurance qf hi^fervant. Here that common fay^ ingmaybeof ufe, Aboundant cauteloufne^e doth not hurt, nay, ft is of great profit andbehoofe. But this is to be farther noted, chat God had refpeft to the pofterity oi Abraham. For Ifaack^ was prefent then, to whom the promifes were confirmed in his father : which, when both the one and the other, ought to inculcate to their pofterity, it was a matter of no light moment, that they might holily affirme, that God hath confirmed them both by word and Oath.

In this pailage, Abraham believed God, and it tvas imputed to ^ him fir righteoufneffe, both the fpirituall good things promifcd RomL?^' on Gods part in the Covenant,and the condition required on mans Gal.^.ij, * part, are implied. For the Apoftlc hence concludes, thuAbra' Jam.j,*!* hamv/as freely juftified by grace through the redemprion that is in Chrift Jefus: and in this is included all eternall and fpirituall blef-(ingSjWhich doe accompany each other. For whom God doth ju*. ftifie,them he glorifieth. In the firft expreifion, the thing required on our parts was obfcurely implied, and we had much to doe to find it out: but in this paflage it lieth bare. <tAbraham believed^ &c. This condition in ty€brah<^,m, the Apoftle fully followeth againft the Jufticiaries of his and our times, oppofing it to the condition of works irr attaining the bleflings of Abraham, ftrong-ly proving that this faith made Abraham the friend of God, and a juftified perfon, having nothing to glory in this kind before God, from any worke. But feeing this text is fo oft alleadged and pre!-itd by the Apoftles, and fo much controverted among men, it is not amifle to handle the words more at large. In the Originall word for word they run thus. He beleeved the Lord, or in the Lord, and he imputed that to him righteoufnefe* The Sptuagint render it, ar^i the Apoftles alleadge it thus, ^Abraham beleeved God,andit was imputed to him fir righteoufne^e : The Word, be^ lievedi imports, he thought the words of God to be fure, certaine,

I 2 ftablc

ftable andconftant; and fignifieth fuch a beliete, asisoppofed to fainting; as it is faid ot Jacob, when he heard the report of his fons that fofcyh was alive, his heart fainted, becaufe he believed not: bu: when hebelievcdjhis hear:revived. (7i?)*.45.25,26. And T>avid iainh of him-eUe, / h^d fainud.HnU^e 1 had hcleeved, PfaU ^y,i I. So that it is a lively motion ofthe heart or ioule affentiag unto, and trufting in the word of God as lirmc and ftedfaft. Now whether you reade the word following, in or upon God, as tAritu and "Vagniney or God,as the Apoftles alleadge itj it is all one: for here to believe God, as all circumftances doe fhew, is to put truft Job. f, 1. ^i and confidence in God, or wi th lively adherence to fticke or cleave unco the word of God. A»dhe imputed, fc, God,or he in whom Abraham believed, as the conftru(5lion it fclfe and words ibllow-» Vx,z%X ing raanifeftly convince : or, it was imputed, as '^aftive verbejs Mich, 1.7. amongft the Hebrewes arc expounded paflively. The word tran-E^ek. 13.47. Ciited imputed^ is of large fignification, and imports to thinks, iSam°is!is. *"^c^of*) Ronf-6'^^* P/G/.44 22. Rom.S..,6. devife,purpore,con-jer.18.7,8. elude, Rom.^.iS. refolve,plot,e(leeme,fore-fee,reafon, J^^r/^ & 49?®. 11.51. confult of a matter how it may be brought to pafle, looke

& IS. 11. unto,and take care of. But more properly to the matter in hand Esod,s6,1, ^j. j^ ^^ account unto a man, or repute unto a man, or reckon unto inii^ja'i?. ^ "^^^ ^"y thiu^ tobe his, or to be good pairaent and fatisfaftion for him in hisaccounts. And chat we may the better conceive the meaning of it in this text, let us confider ibme other paffages in which it is ufed : Blond pjall be imputed utJto thatman^ he hath Gen 38,?% jy^fl bloud* This your heave offering fhall be reckoned nnto you^ L-"' I" 4..* ^ though it Were the come of thethrejhingflo'Ore. Letnot T»y & >^ 5^. Lordim'tite iniquitj tome, Blejfcdiithe fttan tovhomtheLord

Nan3b.18.i7. imputeth not Jinne. Phineof Ftoodup, atide^fecHtedjadgemffity zSam.ic.'o, and fi the plague fiayed, and that "^^as counted to him fir righ-^^ , *°' teeMfhe([e. If the uncircHmcifedkeepe the ordinance of the Law^

Hal'106 2 1 ^''^^^ ^°^ ^^^ uncircumcifion be counted for circumcifion^ That Rom.»- i6. righteoufnefe might be imputed to them alfo. Sinne if not impti» Rom 4.1E. ted "^hen there is no Lare. The children of thepromife arecoun^ 8c J. 18. ted for the feed. Let a m^n (a account of us, as of the Minifieri

^cT^'!* ofChrifi. God was in Chrifi reconcilino- the "^orld to himfelfi, ^Cor.j.i*. ""^ imputing their (innes unto thentj, j refaine, left any man iCor.ii.e. Jhould account of me, above that he feeth in me* At my frfi a'/*' sTitn.4. i<5. filtering Human ajjified,but (Mfirfooke me\ I pray God,that it may

net be Uid to their charge. Even as Dat/id alfo deferiheth the Rom.4.6,

Hefedpieffe ef the man, unto "^'hcmGed impttteth righteoufneffe

■without "^orkj* Jfhe hath "^rengcd thee,or oweth thee ought, put Philem.v* 18.

th^t on mine account. Now to him that \^'crketh,the "^ages is not Rom.4..4,

counted by favour, but by debt. Here it hinders nothisg, that

righteoufntfle imputed fiiould fimply note out arighteoHJntfleof-

grace and acceptation, whenas the word imputed joyned with

others noting deleft and debt, may fignifie the cleane contrarjv

Eorexample,whenitisfaid,that God gives gifts H7it 9 the fonnes of Ff^^ ^3.18.

men, all underftand a free beftowing of good things amongft Ep'^'4.s.

them : but when-he faith, he giveth them the ffirit efflnmber, Roai.u.g,

fjes that they fhould not fee, eares that they ftiould not heare :

then albeit the word [_ giving'] in itfelfe promifeth feme grace,

yet being matched wich fuch words, it hath a contrary fignifica-

tion to that which naturally it (ignifieth: when mention is fimply

of vioknt men, and of raveners or fnatchcrs, by and by all that

have judgement underftand men of wicked life: But when it is

faid, that the Kingdome of Heaven fu^ereth violence, and that M'tch.tiit*

the violent catch it away \ it is eafie to know, that this violence

and catching falleth not into the lot of- the wicked. Likewife the

word profane, foundeth in all mens eares (bmc foule and damnable

thing : but when itisfaid,. the Priefis profane the Sabbath and Mattb.12^5;

are guiltlejfe, all know that it is no word of reproach.

But to reture to the matter, to impute is either to acknow-Itdc^e that which is truly in one, to be his indeed, and to attribute it to him, or elCe to attribute that to one which indeed is not his. In o^encrall it is to tranfcribe or transferre and put over die caufe of any thin^ to any one* So XJlplan, in lege 1. parag. Item quari-^-tur de feViirat: Sibi imputent, quo mtnui idoneum fide ]ujfa» remacceperint i ideft,afcribant ^ trihuant. Item apud furif' confiilt, Impumre fgnificat acceptumfeu expenfum ferre, ut im^ ■ptitare fibidebet, qm credalttsfiiit. Legum. t.§. dolHr>nff,deeo ve){ aHemfaBum. To impute then is to afcribe a matter good or-cvill, or the caufe thereof to any one> which he hath, or hath not. The imputation oi an evill is two-fold,iuft and due, when the evill imputed or the caufe thereof is in the I'ubj'ed to which it is imputed : io (in is imputed to him that hath committed it, and folly to him that hath not fpoken that which is ri^hc, ^0^4^.8. and the debt is imputed to hiin that laidertooke tomakepaymeut,orgive

I 3.. fadskdion,-

fatish<5ion. Unjuft or undeferved,when the evill or caufe thereof is not in the fubje(5t, as when a fault is imputed to an innocent, and punifhment inflided upon him that neither offended in his own perfon,nor undertooke to^e furety tor the offendorji Sam.i. i6.Gen.i%,\$. PUn.lib.^.caf.i.

The imputation of a good thing is done three wayes, by right, grace and injuftice: becaufe law, juftice and right is oppofed to in-juftice and grace. But here it muft be noted, that its- one thing to-. lay a man is reputed juft, another to fay, this or that thing is imputed for righteoufnefle; a man is reputed juft, hni not imputed juft; reputation is Ipokcn of the concrete, imputation of the ab-ftrad : imputation is the caufe, reputation the effeft : Imputation by debt or right is, when that which is inherent in the fubj'ed:, or due to it, is imputed, as wages counted of debt to him that wor-keth. But many things due cannot be faid to be imputed, unlefle the word imputation be taken improperly for giving or acknowledgement j aswefhould improperly be faid to impute glory to God for to give or acknowledge. I mputation by injuftice is,when righteoufnefle of quality or faA is imputed to an unjuft man, and he is acquitted contrary to law. Imputation by grace, whenrigh-teoulnefle is imputed to them that be unjuft in themfelves, and the guilty is acquitted,not of debt,but of grace, yet not againft juftice, but upon juft and equall confiderations. Righteoufnefle alfo is put either for fome one individuall righteous ad, done after a manner plealing and acceptable unto God, which is called the righteoufnefle of the fad, or it is put f6r univerfall righteoufnefle, which is eitherthe matter of juftiflcation, or atleaft the thing required on our part to juftification, and is called the righteoufnefle of the perlon : which latter is here to be underftood, as is more at large to be fliewed hereafter. Now from all that hach been ipoken it fol-loweth.

1. That perfed a ndftrid righteoufnefle of quality or work in-herentjis and ought to be imputed of juftice to tiie fubjed in whom it is: but by gracious eftimation it cannot be imputed in the place or roome of righteoulneffe inherent: for what is accounted by grace, that either is not in the fubjed, or it is not really that in the roome and fteed whereof it is accounted,

2. Works of righteoufnefle done in faith after a manner plea-ling and acceptable unto God,are of grace imputed to the doer for

juft

jufl: and righteous adions, the imperfedlions thac cleave unto them being ir'reely pardoned. Not that works are able to beare the exadt trialloftheLaw, orcanftindasthemacterof juftification before the Lord : but that God in Chrift is pleafed to accept of our works as good and pleafant,our perfons being accepted in his beloved, and the weaknefle of our works covered by his interceflion. Thus Phinehaf his executing of judgement was imputed to him for righr pf^j^ i o5. ? i, teoulnefle. And thus vie les^e. This Jhall h our rig^teou/fj^efe Dtue.&.a'j, he fire the Lord our God, if we take heed to k^epe allthofe Com^ mandements* Thonjhalt re^ore hi-m the pledge, ^hen the Sanne Deuf.i4, iij, goethdpwne, that hemay Jleepe in hu r^i^^ff^y a»d iflejfe thee, and if /hail be righteoufnefe unto thee be fire the Lordthy God,

3. Faith or belief e may truly be imputed for or unto righteouf-' neffe, as it is the fole working inftrument and relative adion re^ quired on our part in the Covenant of grace, unto free juftification. -Forbyiaith alone in Chrift, through the meere grace and mercy of jGod, we obtaine full pardon andremiflionof allourfins, and fo our works come to be acceptable in Gods fight, ., .^, The righteoufnefleofone being of grace accepted for, orim-pi{tqd to another, is righteoiiCrieffe imputative:. but this ftands not in a ba?e opinion, or naked eftjmation without reality or truth, butjn a reall donation and communieacing of righteoulne iTe unto l>im, t^at is efteemed j'uft. True it is, righteoufhefle imputative is ^ot inherent iq.them unto whona it isimputed,as in the lubjcd: but {t is made theirs by right of donation.

5. It may alio be noted, that the vjord Impmatioyt, Iiach reference to fome other thing, aad commonly commech in betwixG tvvo things, the one the, thing \yhich is imputed, the other that TertuWi'e^,' whereuntoit is imputed, fo that imputation hath relation unto Gent.Cap. j, * both. And to make this manifeft, we may confidet thele three ifa no/sen c phrafes. IhcRvHis, The obedience of ChriB is impuped unto f^^^J^tioniim jfiflificatipfj, conformable to that faying of the Apoftle, By the s^.^n'adMm obedience ofonjs man many arre made righteous. The f^scond phrafe M.nno amori jSj I'aith isimpu.ted ayito righteqpifnejfe. The third is, Righteoftf" fuSmputata. nc^cisimp'.ited unto lifs,^ The equivalent whereof we have, Rom* Tidi.i.HijK 4, II..(2^5-1,7,18. In the firftphrafeimputation is betwixt Chrifts ^''^^v("^: obedience, J as-the thing which is imputed, and juftificatiop as the '^\t^'i3,^^' end whereunto it is imputed-, and it h^h reference. In the (econd tet, ^

phrafe, imputation commeth in betWixt faithjas the thing which is.

imputeda,

imputed, and righteouneffe asthethingwhereuntoitis imputed. In the laft phrale,imputation commeth in betwixt righteoufneflc it lelFe as the thing impuced, and life as the endwhercunco it is imputed.

This paffage whereof we now fpeake, is diverfly interpreted by Orthodox Divines, but all aiming at the fame truth, and meeting in the maine, being rather feverall exprelUons of the fame truth, then different interpretations. The firft is. That faith is imputed unto righteoufnefle, that the obedience of Chrift apprehended by faith, may be righteoufneffe unto the apprehender. For faith and bdeeving ever implieth the polTeflionof Chrift and his obedience in our hearts; and the imputationof faith unto righteoutnefle, is the thing that makes Chrift pofllffed by faith to be our righteouf-nefle. Chrifts obedience is righteoulnelTe in it felfe, fo that it is neither our faith, nor God&imputation of our faith, that makes his obedience to be righteoufneffe : but imputation of faith to us as ours, maketh the obedience of Chrift poifciTed by faith ( being righttoufnefle in-it felfe) to be our righteou(nefle. For as the making of that, whereby we obtaine ponellion to be ours, maketh the thing poffefled alfo to be ours : fo that imputation of fiith ( which is a giftfupernaturall and not within ourpower) maketh Chrifts obedience zo be that unto us, which it is in it felfe though it were never imputed unto us. And to confirm^^ this^cxpolition, that of the Apoftle is alleadged : iFitb the heart man hheveth Rom, 10 lOa ffftto righteoufne^e, and with the month he conjejfeth unto falva* tion. In which fentence, the Greeke word which is rendred [_un~ to^ cannot be rendred [] j^r ] without darkning, if not perverting the true fence and meaning of that place. For we are faid to believe with the heart unto righteoufneffe, in the fame fence, and meaning, wherein we are faid to confeffe with the mouth unto falvation. Neither is there any reafon why faith fhould be faid to be imputed unto righteoufoeffe in any other fence, as concerning the wcMrd "[jintol^ then we are faid to believe unto righteoufncfle; but in all reafon the Greckc word which we rcnder,«»^<?, muftin both thefe phrafes be taken in one and the fame fence: that is, as we believe with the heart, to this end that we mightby faith ( as the only apt and meete mftrument, and only covenient and effe-(fluall m<fane; to apprehend and pofleffe ) attaiiie to the pofleflidn of the righteoufneffe of God in Chrift-: cvenfo the Lord'our God

impuceth

impntech faith to us as our own, to this end that the righteoufneffe which we pofleffe by it, may make us righteous before him, or be righteouCnefTc unto us in his fight.

The fecondexpofition is, that faith is gracioufly imputed, reckoned or efteeraed for righteoufnefle, or in the place or fteed of righteoufnefle, becaufe the righteoufneffe of Chrift is imputed to none but belecvers. For thole finners onely are juftificd before God, who (wefpeakeof them that live till tiiey come to yeares of difcretion ) by a found and laving faith doe lav hold of, and rely j^a ^ femper upon Jeius Chrift, as he is fet forth of God to be a propitiation, tacemumun. Hence it is, that the Covenant of Grace, in fteed of the righteouf- ?"*'»' aJSirman* nefle of the Law required tolegall Juftification, which is wanting '^^\^1 '*^'" in us by reafon of our fins, exatflech no other thing inherent in us, lijtul^^tacen '*' as a caufe of Juftification, or condition in refpedl whereof we are hiaaffirmoHtur juftified, but faith alone. And thus in a fit fence it may be faid, "

that faith is of grace accounted, in fteed of legall righteoufnefle: not that it is the meritorious or materiall caufe of our Juftification, as legall righteoufnefle fhould have been, if Juftification had been by the Law, nor that it is accepted for the perfed righteoufnefle of the Law: bnt becaufe it is the fole inftrumentall or conditional! caufe, required on our part to Juftification, in refped whereof we are acquitted from our fins. For in the Covenant of workes pcr-^ fed obedience is required at our hands to Juftification ; but in the Repmare five Covenant of Grace nothing but faith on our parts is called for, and i^pmre idju* that not as the forme or matter of Juftification, but the inftru- fi"^^^* idem ment only, whereby we receive remiliion of fins, and are partakers fii/jxhco"^'*' 6Fthe merits of Chrift. merare.

The third Expofition is, that when faith is imputed for righteoufnefle, it is not to be underftood materially, as though the dignity, worth and perfection of faith made us /uft ; but relatively and inre(ped of theobjed, that is, to us beleeving righteoufnefle, fc. of Chrift is freely imputed, and by faith we receive righteoufnefle and remiliion of fins freely given of God. And therefore tofay faith /uftifieth, and faith is imputed for righteoufnefle, are phrales equivalent. For faith juftifieth not by it's merit or dignity, butasaninftrumentandcorrelatively, that is, the merit of Chrift apprehended and received by faith juftifieth, not faith* whereby it is apprehended and received, unkfle itbe by an improper fpeech, wherein the ad of the objed, by reafon of the neare

K and

andftridl connexion betwixt them, is given to the inftrumenc. And with thisexpoiicion for fubftance of niatter agreeth theirs, that make an Hy pillage in the(e words; faith is imputed unto, or for righteoufnefle, as if the (ence was this, righteoufnefTe is imputed unco faith, or the faithf ull are partakers of the righteoulneife ot Chrift. The thing queftioned in thefe expofitions is, whether the words mud be taken tropically or properly : but the matter and fubHance of dodrine contained in them, is one and the fame» 3^or herein they all agree, that (iAbraham did beleeve the whoh truth of God revealed, but his beleete which was accepted for, or unto righteoufnefle, did refpedl the promifed feed. Abrabanu bsleeved the power of God to performe whatfoever he promifed; he bjleeved what(oever God plainly promifed, and he beleeved what God promifed though farrc off, as the giving of the Land of Canaan: but the principall thing promifed was, that in his feed all Nations of the earth Ihould be blefled, and belief in this promife was accepted for righteoufnes. All earthly promifes made to Abra^ /i4«w,proceeded from the meer love and favor of God towards him, and many of them were types and figures of fpirituall, fo that in beleeving them, he muli needs beleeve the promife of blefling in liis feed, which is Chrift. Abraham could bdeeve na promife, but he muft beleeve that God is the revi^arder of them that dili? gently feeke him: but he cannot beleeve in God, as the rewar? der of them chat feek him, unleffe he have an eye to the promifed feed.

The righteoufnefle here mentioned \s not the Angular righteouf^ nefl'cof chisorthatad, whereby a man is faid to doe juftly oc righteoufly, which is called the righteoufnefle of fad; but uniyer-iall righteoufnefTe or the righteoulneffe of Juftiheation, whereby a man. is freely acquitted from all his fin?,, and accepted of God as righteous unco life, whic i is called righteoufneffe of the perfoni^ ¥aith is not imputed for righteoufnefle, in rcfpe<^ of the worthy or dignity of faith either in habit or a(?t, but in refpedl of it's office, whereunto it is ordained in the Covenant of Grace,, as it doth irn-brace Chrift, and thereby we are made partakers of the merits c£. his free and willing, and perfed: obedience to the command of Grace. Faith is accounted for righteoufneffe in regard of the ob-jed, and is a caufe of that Juftification which is of grace. A caufe, Kay, not a bare condicion w^thoi]^ wiiicih the thing cannot be: but ---'■' ■ ^^ ' ■" acaufe:

I Cor. 1,JO, Rom,Io 4.

as it w^ made andinanifeHed to Abraham. ^-

acaufe, not meritorious or materiall, bat inftrumentall only, re-cdving Chrift promifed and offered in the word of grace. For howfoeverour righteoufneffe be called the righteoufnefle of the 5^?'^ *'* faith of Jefus, orby thcfaichofjefus, faith it felfe is never called ' *^'®' oar righteoufnefle. Wereade that Chrifi is mude unto m of God rifhteoufnejfe, thzt by one mans obedience many are made righ-teoui, that Chriit is the end of the Law fir righteoufkeff'e to e-'very one that heiicveth, that the believer is jLiftified by him, and by faith in him obtaineth remiflion ot fins. We find alfo by con- A; Go<f iu ference of Scriptures, that to be juftified by faith, and to be jufti- prfdeftinate fied by Chrift is in fubftance all one. And what can be the fence of ^^^^j] .^^ °^ g"*^* thofe places, but this, that Chrift is the meritorious and materiall of bem^^o^ caufe (fotofpeake) of our Juftification, faith the condition and ia fcllowfhip inftrument,whereby v/e receive Chrift made of God our righteouf- of f crfon, 3n4 nefle. The Apoftle making comparifon betwixt the firft and fecond ^^ being the e^(!/^w flieweth, that as fin commeth from ^i<*?w alone unto us f^/"" of «>« all, as he in whom we have all finned : So from Jefus Chrift alone cJa'/n J'hee . commeth righteoufnefle to all that are in him, as from him that venanthedid' hath fatisfied the juftice of God, and performed gratefull obedi- make with ence at the commandment of grace, for them all. In which cora^ ^^^3 2nd rhc parifon faith never hath the place of our righteoufnefle, but an^ fommandmerit fwers in our participation of righteoufnefle in Chrift,to that which ilfnl dovJT

is the ground of our being partakers in the fin of ^^^w. For, as

we were one with Adam, and in refped of orignall and nature were in him, and one with him, and lb by being in him and one with him, did all in him and with him tranfgrefle the command* mentofGod; evenfo, inrefpedoffaith, whereby onely we are ^b7n'"Vh''^ united unto Chrift, and fpiritually made one with him, and in- Son more then grafted into him, we all in him did fatisfie the juftice of God, or dunesoffree. are made partakers of the fruit and benefit of his fatisfaftion. Thus obedience, our union with Chrift and meanes thereof, is alwaies to be diftin-guiflned from our communion with him, in the participation of his righteoufnefle, as the fruit thereof. Like as our being in Adanu^ and one with him, is to be diftinguiftied from the fruit thereof, which is communion with him in the participation of his tranf-grellion. If faith be only the hand whereby we put on Chrift both as a juftifier and fandifier, then it is not the garment of righ-teoulnefle, wherewith we are cloatbed. But it is only the hand whereby we put on Chrift as a garment,(?4/. 3.27.5^^.13.13,14.

K 2 Faith

his life, did ftrike it and fulfill ic of grace,notre-

vvhich fiiould of grace have acccpcanccj&c, BjM.Col.i.jp,

"Faivh juftifieth as :it imbraceth the rightepufneiTe of God. But Cbrift only is the t ighceoufnefle of God, allowed and ordained of Godtobeour righteoufntflV. In the third to the Romans and elfewhere, cfi we meet with this phrafe, PVe are jftflified by faith: Now in the fiith Chapter o\ thu Epiftle, verf.ij. itis • faid, i\i2ki^TeJbA&raigne in Hfi through fefm Chrifi, and verfe \^, t\i'3i.Lbyhiiobe^isnce^eJhaIl bemade righteaia. Whatinthe': firft place is called Juftification and Salvation by faith, that in the other is called making righteous and raigning in life through Chrift and him believed on. And (o we reade, that of faith,and by faith, Ro,n. 3. jo.Sj and through faith we are jnftified; but we never reade for f jith we •S-^' are juftified, ^^,3.16. tirft, Feter faith, His name hath made

thU man (pund , through faith in his name : And then, the faith ^hich is by him, hath given to him this di§foJition of body. I« it not plain here, that faith hath healed him, is as much as his' name, or Chrift believed on hath healed him : the one phrafe expounding the other. Chrift brought in everlafting righteoufncffe into the world, Z)^>?.9.24. But faith was in the world before the cocoming of Chrift in the fleOi, Heb.11.2, And the Spirit of God in Scripture evidently diftinguifheth betwixt faith, and Chrift apprehended by faith j faying. The Fathers Veho believed, received not the fromife I that IS , Chrift the matter of the promife, and confeqaently of righteoufncfH*. Faith they had received : but the promilethty had not received : becaufc Chrift (in whom their blelledntfle was promifed ) was not exhibited in their daies. For allbtit by faith they apprehended Chrift crucified to come, and the^ righteoulbcffe, which he was to bring unto the world at his com-. ming : yet that righteoufneffein thefubftance and matter of it, was never brought into the world. So that the very defigning of a precile time for the bringing in of our righteoufneflfe into the world, declareth that that righteouTneffe materiall, is^to be diftin-guiQied from faith, which was in the world in all ages before it was brought in. For faith was in the world, and did apprehend righteoulnefle, which was to be brought into the world, lon<'before it came, as well as now long after that rightcoufneffe performed, it can lay hold upon it to juftification. For the faith of Gods children before the day of Chrift, and the faith dPGods children now after the day of Chrift did never, nor yet doih apprehend any other righteoufr»efie, but that which in that day was

brought

brought into the world. For it is as eafie to faith to apprehend righteoafneffe to come, as it is to lay hold on righteoufnefle paft or by-gone: like as our faith apprehendeth many things, yet to come, as our glorification. h . 1 ;<.

Vor§iius zad. his followers cxj:ound this Text in this fence* Faith, that isirepentance, converfion and new obedience « ac^^ Hom.g.is. coptnted fir righteoufneg'e, that is, in the place or ftead of legaU 2^ righteoufnefle or exad: obedience, though it be not fo indeed. And "^' ^'

fo they freely conteffe, Juftification by works, which the Apoftle faich, is by faith without the worksof the Law, But that they-might not feeme diredly to crofle the Apoftle, they fay, we are not juftified by the works of the Law, thatis,exad: and every way perfed, wbereunto wages is due by debt ; but by works of grace, graeiouQy efteemed for righteoufnefle, when in the rigour of the Law it is not exad and perkd righteoufnefle. ;,.

^utfix^ we re2idey thu God hath fit firth Chriff to h sfroptf ' iiAtion hj faith in his blond, that bj thifaith of fefta, Wf might ^'* ^'**'^^ receive rem'tjfion offinnes : but we find not, that he hath ordained Chrift to be a propitation through works, that by works we fhould be faved. And if God have not taught any fuch manner of Juftific^icion, it is not for us to receive it. We reade of two waies of Juftification, by taith and works : but of a third manner by, hith and works,both as joynt caufes or con-cau{es,we find nothing in Scripture.

Secondly,By the doftrinc of faith we are bound to acknowledge and contefle that Chrift Jefus by his ecernall Prieft-hood, is not only thefole meritorious cauie of all grace or righteoufnefle inherent^ requifite to finall abfolution: but thefe prefupppred i;i the ,party to-be abfolved, he is likewife thefole immediate caufe of finall abfolution or juftification. Without obfervation in feme meafure-to all the Commandments of God, we cannot enter into the king-dome ot heaven ; but we enter not for the obedie.nce, we h^ve per-r fon-Rsd. To whatule then dothour inherent righteoufnefle or oh-i fcrVanceofGodscomra'andementsferveus.? If it hath been fin-cere and unfained, though imperfed, yet the faith tiiat brought it forth will make a fincere and faithluU plea for mercy in the day oftryall, in which he that hath been an hearer only, and no doer of the Law, or hath done in p^rt, what God would have done, but not fincerdy> nor faithfully, fhallnot be heard. Our imperfe<^

K 3 obedience

©bedience then is not the immediate caufeof our abfoluticn, buc the obedience and righteoufncffe of Chrifto By the immediate and next caufe we underftand fuch a caufe as is neceflarily accompanied by the efted, and without whofe participation the eflfeft never doth, nor can be-f all any; fuch a caufe as whofoever is partaker ofi is by participation of it, forth-wichabfolved; fuch a caufe as -who (o can probably hope to be partakerof, he may upon the fame degrees of probability hope for finall abfolution; liich a caufe, as who (b doubts or feares, leaft he (hall never be partaker of in this life, muft upon the fame termes doubt or defpaire of his abfolution or lalvation. Buc if workes be accounted for the exadl righteouf-neffe of the Law iinco us, not the obedience of. Chrift received by faith, but the worlds of holinfffc in us, are the abfolute cau(e of re-miilion of fins and acceptance unco life. And what elfe doe the words found, as they be interpreted, but, that as exact obedience to the Law, fhould havebeen the matter or caufe of Juftificacion from >aftice,fo (incere obedience by the eftimation of grace, is the matter of Juftificacion by grace. They will fay, I know, faith and workes are onely the condition without which remilfion cannot be obtained : but faith is not a bare condition, wich-oat which the thing cannot be, (for that is no caufe at all) buc an inflrumentall caufe ; and workes, if they be any caufe^of Juftification, inftruraentall they cannot be, but the matter whefe-, upon, and for which we are juftified or accounted righteous. Workes doe not embrace Chrift, but if caufes of Juftification, they muft challenge to themfelves : and therefore, how faith and workes iTiouldbeconjoyned ascon-caufes in Juftification it is im-in^oqBdd rh'-- P^^^'^^^ ^^ conceive, feeing the one, that is, faich attributes all vimuefialiqui to the free-grace of God; the other, that is, workes, challenge tram meritU to themfelves : the one wiliafpire no higher, but to be the inftru-mencall caufe of free rem ilfion ; the other can fie no lower, but to be the matter of Juftificacion, if any caufe at ail. For if works be accounted to Us m the roome or place of exact obedience in fi-ee Juftification,-doe they not fupply the place.> are they not advanced to tlse dignity of works compleate and perfect in Juftification from juftice ?

•'^-^5. If faith with workes be accepted for righteoufneffe to Juftir gelation, then faith juftifieth not as it imbracech the promites of mercy, and by it we partake in the merits of Chrifts death and

obedience,

©bcdicnce, but as it doth givca{f:nt to the truth of thcGofpell, and adhere and ftickc to the Commandemcnts: for in tbatlcnfe it is an ad or cxcrcife commanded in the ©ofpell, and not only as it doth receive Chrift and the promife oi forgiifencffe. But in Scripture every where faith in Chrift, in the Lord Jefus, or the GaLj.15. bloud of Chrift is faid to jaftifie, not faith in other promifcs, i pet.2.14^, thrcatningS; or Commandemcntf. .!

4. How can it be proved, thatin tbematter of Juftification the Apoftle doth oppofe faith ro workes ex3<flly p^rfed and com-pleat only, and not to the workes of grace done according to the prcfcription of the Law, as it was given to the Jewcs to be a rule

bow people in Covenant ought to waike. To him,-, that "werksth Rom.4'4A ( faith he ) the wages is of debt: but he I hat worketh is not only perfedHy jiaftj but he that is mercenarie, that is, to him that wof-keth for bis reward, as if the reward fhould be given him for his worke. For thus the Apoftle argues. When wages is given to an hireling or mcrcenary,it is of debf. But Juftification.orlifeisnot given of debt, but of grace. Therefore it is not given to him ihat worketh, or to the mercenary. Properly God oweth nothing to bim that fulfiUeth the Law either exadly or lincercly, when they doe nothing but their duty, and there is no proportion betwixt God and them: but becaufc they feekc righteQufnfffle and life by workes, if God ftiould retribute to them a re ward j he Chould bs thought to doe iti3S it were cf debt.

The Law was given to be a rule of dircdipn to them that be in Covenant: and workep of" the Law arc workes done accor-^ ding to that prcfcription: which the Apoftle here excludes from Being any caufe of Juftification, though fte that, walkes according to this LaWj being not an hearer, but a doer of the Law, i^ . bkiT;d in his decd» But of this more at large in the nesfc Chapter,

5. Confider the oppofition which the Apoftle makes betwixt hisownerightcoufnefle, whfch is of the Law, and the righieoutr

ntff<z which is of God by faith. / comt all things (faith he ) ^«a P^^'-I-^ -Aidung^ that 1 might mnne Chriflt af}d be found in hitn, mt having mine owne righeoufhejf; ^ yvhich ii of the Law, htt that which U through tlie faith of (^hrifl , the righteoufnejfc rvhicto is of Cjod by -. faith. If then the righteoufncfle of God through faith be the matter whercuponj or fbr which \vc ^re juftihedj we are not ju-

of thi C6vem»tof Gracz^

Rom. 10,4. a Cor. J. J 5i

Exod.if.f, Nonjojfifica-turhomo par^ timjufiitut fsrtiali, is* imperfecta in* hitenUi par-timaccepti la-tiene imperfeili properfeSs.

Ilom.4(S.

ftifiedby workcs: but the rightcoufncflfc of God through Faith is the matter whereupon we are juftified. Chrifi « the e»dofthe Law for rij[hteo(if»eJfe to every ene that beleeveth* We are made the righteonfw^eofGodinhim. The rightcoufnefli of the Law \% not here put for workcs done cxadly by the ftrength of nature, bur for workes done according to the prescription of the Lsw,according to which people in Covenant ought to walkc,to whom God hath promifed, that if they keep his Commandements, they Qiall be unto him a peculiar people, chcfen generation, and royall prieft-hood. By the righteoufneiTe of God to underftand rcmiflion of nnnes and regeneration; by faith, faith and workcs, and by the rightccafne{feof the Law, workcs done by the ftrength of nature, is rather to offer violence unto, then to interpret this Text of Scri» pture. And by the fame reafbn the Popiih Gloflcs upon this Text arc confuted as falfe and vaine. Bellarmine would make the fcnfe this. Faith is imputed for righteoufneflV, that is, faith is jufticc, by which tyfhaham wasjuftified. For if AhrAham tvoi jttftifed hj 7i>orkes,he hathroheretfto q^lnrj in himfelfe, "But mth god he hath f)ot whereof to ^lery. To him that worketh nor, faith is imputed for rightcoufnefle, therefore faichis not therighteoufnefle of the Law. The Qucftion there difputed is not by what worke Ah-a* ham was juftiSsd : but after he had done many and great works, in the manner of Juftification, he prcfented himfelfe before the throncofgrsiCCfnotonly fhifforma pauperis, but which is more of an ungodly man, to receive abfolution from the hand of grace by a true and lively faith. And faith is accounted for righteouf-nefTe by gracious acceptation: but what is accounted by frecfa-vi»ur,that is not truly and really the thing it is accounted for in= hcrcnt in us. 11 will be faid, Faith was not reputed to ABraham for righteoufneiTe, after that he excelled with many vertues having embraced Chrift: But the holy Ghoft rather teftifies, although the excellency of v^^^^^w/ vertue was gr^at, whereby he hadincrcafed by long perfeverancc, yet he was not other wife accepted as righteous unto life, but bccaufe by fiith he received grace offered in the promifc. The faith of Abraham was great and excellent for degree and mcafurc, but it was not accepted for rightecnfncflc in regard it was ftrong and eminent: but becaufe it laid hold upon the promifed feed. The fsAth oi Abraham was eminent, but not pcrf€6l,and juftificd him not abfolutcly as an excellent

ccllcnt vcrtuc, but relatively as it received the promife o( aiercyj nQt as if Abraham was thereby made perfect by inherent hoH-neflfe, for then Abraham had whereof to giory in himfclfe, but as in himfelfc a (inner and ungodly he obtained free and full remiffi-onofthcmeerc grace and favour of God, So that we may conclude from this paflage of holy writ, that Abraham yf]^'& juftificd by faith alone: but this his faith though alone in the aft of Juftifi-cation, noother gracecoworkingwithit, was not alone in exigence, did not lie dead in him as a dormant and idle quality. Saving faith is lively and operative , attended with every other grace of the Spirit, fetting them upon their worke, animating and quickning them thereto, and regulating them therein. It ftirres up forrow for (inne, and purpofe of amendment ^ itraifethtbc foulc earncftly to long after, and heartily to crave mercy: it comes to Chrift as an humble,poorc, penitent petitioner for forgivencCfe: but that which \s done by faith ftirring up forrow, and working by prayer, is not done partly by faith, partly by forrow,and partly by prayers, but by that faith which doth enforce to pray. For faith leaneth upon the promife, and no promife is made, the condition of prayer being Onut forth, ^yiske^ andit fhallbe gtvenjoUt Mark^ 11.24. Therefore our Saviour Chrift being intreatcd of many that he would healc them, attributeth all the force of their przycrstohkhyThyfaith hath fivedtheff. And fo by what faith Abraham embraced the promile, by the fame he offered up his Son Jfaac, Workesthcn (or a purpofe to walkc with God) juftifieas jaai,i.a« ti, the pallive qualification oft he fub/ed capable of J uftification, or * *

as the qualification of that faith that j'jftifieth; or as they tcftific or give proofe that faith is lively: but faith alone juftifieth, as it cmbraceth the promife of free forgivenefle in Jcfus Chrift. Abrahams faith was accepted for righteoufneflTv:, but Abraham himfclfe Gen. 17. i. is commanded to walke before God, and to be prrfed. There be divers phraf s in the Scripture of the Old Teflament, cxprefling the fame thing for fubftance: as to walke before god. gen ij.i, ♦jq'^ Seft. sf^Tfoi/. and 24.40.3nd 48.15.1 Ki»,^.6.Sept.><-A(ia? S'irw^iv, LxX' ' Pfal.116.9. Ifai.'^S.S- Pfal.$6.i^, 1 ^i«e. p.4. to roalke with ^^'^'<'^*

God. (7f«. 5.2 2. and 6.9. MaL^.6, CMic, 6. 8. to walke after god, q*. 2 Kifj^.2 ^.l^Hof.i I. !0. to walke in the name of God. Zech^io. 12, . ..^ » to walke in the wayes of god. i King, 5.14. Deut, 10,12, i 3,14. '^^^^^' wholly to follorv after the Lord, i, e.lo eKhT^itGi]jMo\^^\GncQ to the otiW

L Lord.

J^^ Lord* Nf*m^,^i,i2» ^wM.35.^<?Ai4.i4. to fiandin the fightjif

7 • god. I Kiftg.ij.l, tovfalkein the light of the Lord, Ifai, 2. J. to

walke in equity, Ifai, 57. 2. to walke in truth, in judgement

and uprightneffe. i Kifjg.i,^, and 3.^. 2 Ki»g,2o,S» The two

fir ft phrafesof walking with Goi and before Gqd, the Sept, In-

ivn^iTii^ivctv., terpreters doc raoft commonly render, topleafeGodj though DOW and then th^y retainc the phrafe of walking with or before

^^^^- 3 ^'3' God, or walking after God s and the Apoftle feemes to have rc-

fpc6i unto their tranflation,when he doth fo alleadge it,f^<?^.i 1.5.

For he k re-ported to havepleafed Cjod. In the New Teftament

there b? Pbrafes that import the fame thing for fubftance: as fff

Tpalke In the truth. 2 Joh,^, to walks in all the Commandements, Sta-

tmes and, Ordinances of the Lord, Luke 1,6.to walke worthy the Lord,

Ihat is, as becomes the fonnes of Gi)d, i 7'^<f/!2.i2. J?/>^.4.2. and

tio pleafe him in all thitiffi. Col,i.io, to walke in-Chrifi. Col.2,6, that

is to d<K all after the rule and command of Chrift, verf. 6. and fct

before our eyes his glory, as the white wc fhoot at in all affaires

great and fmall. To walke with or before God then is to commit

our felves wholly to his care and divine protedion both ill life

and all our adlons, and sflTuredly to pcrfwade our felvcs that he is

she prefent and jud beholder of all thoughts, words and a«SioDS 5

to reverence him as ever prefent and beholding ail things j to be

ready at his beck and command, (ludioufly^ readily, chcarefully

to receive his Comm^.ndements, and at all times reverently to de-

, ffieaneand carry our felves before him: to turne our eyes and fix.

all our fcnfes upon the Lord, and to attribute what good foevec

we enjoy, to the Lord alone. In briefc, to walks before God, is

from a true and'5ncere heart to believe, thinks and doe whatfb*

' ever God prefcribeth, and that in fuch manner as he prefcribeth;

to attend upon the pure wor(hip of God, and to live holily, juftiy,

unbiameably: as they arefaid tobe jjH before God, who aretru-

Luke!.(?. ly and fincerely juft, or fuch as be righteous by way of emincncy.

lake h\Sf in comparifon of others: what is done finccrely, and clcgantly,is . J s - faid tobe done before the Lord.i!r^tfjf.i.3.Z»^.i.57.1 T%ejf.^.i^, ;1 "■. Thus iA^rahamwss commanded, and by the grace of God cna-, bkd to walks with or before God. ^f». 24.40. and 48a i y. But fometimes in a peculiar fenfc, to walke with God istominifter before God. i J^«>. 2,3 s, 3 3. and to walke before tb c face ©f God, is to be 3jnderil©o4 in the fame manner s the Metaphor, being ta--

ken.

as it 1^as made Andmaniftfiedte Abraham,

ken as it fcccics from two fticnds, who well agree betwixt thcmfckcs, and willingly take their journeycs together being at •nc, and in good agreement. And to goe before the Lord is fpo-ken oiJohnthc'Baftifl in apeculiar fcnfc, Lhkjs i.i 7. noting that he went before him as an harbinger to prepare the way for the Lord, as Kings and Princes have fome that goe before them, whom when we fee, prefently we conceive the Ring hitrvfelft is iROtfarreabfent.

In the old Tcftameni there be two words translated perfcdl^ and they be much of the fame ufe; The firft noteth that perfedi-on to which nothing is wanting; the other that which iscom-pieat, abfolute. The force of this word feemes to containe in it so hcape of perfcdion s but they are put promjfcuoufiy one for the other; as Jofh. lO.i^.C^On CjV3 a whole orperfc(5i: day is rendered by the Chaldee Parapbraft CD^Sty CSV^cZ^v.ag.ij. Se^temSabl^atha, HD' DH; the Chaldee Paraphraft.iaS^i^. They are fundry wayes tranflated by the Seventy 1 as fimple or plaine. Ge».i% .27. Jacob w as a perfed man, that is, fimple, without deceit; blamekfle, or without reprehcnfion. Gen,ij»i, 'Be thou per-fi^. LXX. blamek0c. foi> 1.7,8.and 124.andp.20,without fpot, Tftl.i'^.2,PfaLii9.l^%Q. Lev.i.%,Tfal,i^,2J^» to which CD1D gr.iies!/.©- is oppofed. C^»t,/^,j, Pro.^.j, J?«tf^4g.2 2,and 45.18, innoccnt,without muld or puni{liment.*Py^/.i 8«25.Jufi: or righteous; Prov,2%»i$. fofh.i/^,!^. I Ktng,9t^, Prov.11,1* whole or intire. E^ek: 15.5. 1>eue, 27. 6, Jofh, 8. 31. holy or godly. Amos 5.10. PrevK%:2\, 'Prot/.2p.io.Pro'2/.io.2pJnnocent, without fault or malice. Pfd.%^,\i,*)ob 8.20. Pfiil,iJ.'ij.Tfal,ioi,2, "jProv.i^.S. pure. ^/?«.2 0.j,5. finglcorfinccre. Prov»io.^.2 Smm, I5.li,truc.Df«f.g2.4.Pr'(7«'.28.^. 7/^^^38.3.1)^^25 15, per-fc(a.2)f»M8.l3.C4»f.5.2. iKmg,Z,6i, and 11.4.and 15.3,14. and full. 2 Kin^.io,'^, l Chroft.z^.p. and 2 Chron, 1 6.g. and ip.p. and 25.2. % QhronA'^.i'j^ Inthe New Teilament there be three words ufuaily tranflated perfcd". The firft fignificth, that which doth confift of all its parts or membcrs,which arc required to any workc, fo that iiothing is wanting, nor fuperi^uous: the Metaphor being taken from even or equall numbers,which may be di^ vidcdintocquallparts. 2Tim.^,i^^i6,iy, And the compound wordfignifieth to amend, or rcpairc and (et in joynt a part loofe, or flipped afidc, LMafth.<^2i, Mark.\,i9, gal,6,i, to faflaion

L 2 fitly

71

^mmovavTH.

LXX^«,l2•^ee«

of the Cevenam of Promifc^

suntur tsXh et. Mai. 1.14;

1 Their. ?.tj.

fitly and in comely order or proportion, H^^.io.j.and 11.3. Ro^» 9.23. to fulfill or furnifh. ^^,21.5. Luke 6. 40. and to pcrfc«^ and joyne or bind fatt together, i (^or.i.io. 2 Cer.13.1i. 1 Thef^*io. I f ^/. 5.lo. £;j;&f/:4.11,12. The LXX. ufc this word to give the fignificaticn of two others that fignifie to upholder undctpropand makecquallj Pfaljy.$. Pfal^ 1 8.34. The fccordfignifieih whole or intirc. iThejf.^.z^. /amesi.^. The third p£rfc«ft,£/>^f/r4.12. lames i .4,5. i Joh. 4.17,18. But all thefe in ufc import the fame thingfor fubftance. A thing is faid to be petfcft three wayes« i. 1 hat is peifed which is intire in all intcgrall parts, firmcly knit together, faculties and fundions 5 when there is in all the parts cf Sandification fomethingj as lively creatures arc brought forth perfec^l. Infants compleat in all their parts and members arc pcrfed:. In this fenfe perfei^ is op-pofed to that which is divided, imperfed, maimedj. as an Em-bryon not yetfaChioned in the wombc is oppofed toapcrfccfi In-fant I Pharifaicall love as partialljame and maimed, extending it fslfe to them that loved them only, is oppofed to pcrfedl love, which ftrstcheth it felfe to friend and ^oc LMatth.^.^y^^S, an intire heart is oppofed to an heart and an heart, a double heart that makes a major part againft it {die. i Chron. 12-33, J^- ^^^ i" that which is intire, all things doe mutually anfwer one another, doe ccnfpire into one: that is not intirc which diff^nts from it f:lft*,is not one and whole, or in which there is divifion and dif-sgrcemcnt. Thus Chriftians fandificd by the Spirit cf grace in every power of ihe foule, the feeds of all vertues being ingraftcd in them, andfirmely compaft and knit together, fo that freely, willingly, and upon advjfcd deliberation they cleave unto the Lord, and without partiality or willing negleft move to all ou-tiesof Piety, Juftice and Mercy, ^re faid to be pcrfed, though they be not freed from manifold infirmities, no grace of the Spirit in them be come to perfed growth. An intire, holy, blamelelTc convejfation, dircdcd according to the will of God in every place, ftate, and condidon of life, is faid to be pcrfcdl. 'B/eJfeJI are theferfiSlinthe'^dj, Pfdi,lig,%, Keepe thy fervant from^refum^-tueus finnesythettjhall 1 hperfsEi, Pfal. t^. 13. / ^^ alfo per^B before hingy and I k^pt mjfelfe from mine iniquity, Tfd, 18.23. \t is recorded of /(/Q,t hat his hean VcasperfB Veith the Lorda/i hii dayeSy though in the fame booke many infirmities arc noted in him.

I King.

iKivg.l^.l^. 2 Chron»l$.l7' Thus Noah, Gejj.6.6, Job 1.1, Hezekiah, 2 Xi^^.ao.s. are laid to be perteft. David to walke in his integrity, T'yS/. i6. i .yet thefe examples muft not be referred to the lecond degree of perfe <:^ion» The body is incire, when ail parts are fo knit together, that each ispreferved, and fit for his office : the foule is intire, whenallthepartsof righteoufnefle areri-vetted together aniongft themfelvc-s, and in the whole : the con-verfation is intire, when no office of life is negledled, no precept '

carelefTcly forgotten or fleighted 5 when no occafions or occurrences can remove men from their holy parpofes undertaken according to Gods word. This perfed: man is fet as oppofite to the jam i.g, unftable,double minded,perverle, frowardand reftltflejWho are off and on, turned upfide downe with every contrary wind, divided He that can be and at odds with themlelvts ; wholoppeand ftraiten the Com- concenced to mandements as will beft fland with their occafions, take and leave ^^ naught in at pkafure, reft in the externall ads of piety or /uftice, or cleane nauoh' i^' ^' depart from GddsCommandements. The integrity (f the ttp^' very'thin-:'" right/hall gfiide him, but the perverfenejfe of tranjgre/fofs Jhall defray them, Prov.II.3. If J fay Iamperji5l, mixteownmouth fhaHfrovemeferverfe, Jobp.20,2l,32, TVhofowalkfthintirely jhall befifi, but he that is prverfe in his double wayes fhallfMl inane, Prov,28.i8. So it is noted of vf ^«;<««?, th^it hii heart was not perfiB with the Lord his God, I King. 15.3. of ^Amaziah^, VZ'Z,iah,fotham, they did that which woi right in the fi^ht of the Lord, but not with perfeEl hearts, 2Chion.25.2, & 26.4. & 27,2. 2 King. 14.3. & 15.3. Sindoi: Solomon, that ^-hen he was eld, his ^ives turned away his heart after other gods,and his heart was not perfeB with the Lord, as was the h-eart of David his father, I King. 11.4.

3. That is laid to be perfect, which hath obtained an- high degree of perfedion, not fimply, but in comparifon of that which is beneath: when a man is lo habituated in hiscourfe, that he hath attained a facility and conftancy in well doing.Children new borne are perfed, that is,in tire s but when they be come to ripe age, they arc perfedl in comparifon of thefelvs as new born babes. But every growth argueth not comparitive perfedion, bat that only which is fo great, that it may feeme to introduce a new forme: be when by long pradicc a man is fo habituated in his courfe, that he bath attained a facility and conftancy in. well doing. Gimldren arc mors

L 3 perfed

perfed then Infants new borne, and Striplings then Children; but they are not faid to be perfeft, becaufe the growth is but fmalls but when they are come to ripe age, althpugh as age encreafcth 7ikH&)^^pat.ac much may be added, they may be called perfcd, becaufe then Tchm^i. they have attained as it were a new forme. So to be perfe<Sl and abiolute, the Phildfoph^ doth attribute to men of ripe age. Arifi, Hifi. Ani. /.a. caf.l. de part. Animal, lih^. cap,lo» Strong me Ate ( faith the Apoftle ) helongeth te ihem that are perfiEty or Hek^.ij?. cfflillage.Hek^.i^. tho(c thathaveleft theRudiments ofChri-Eph.4.ij,tt5 ilian Religion are called perfed, perfed in refpe'dof them that *^* be babes in underftanding, and ftand in need of milke. 10^.14. 20. The Law makes nothingperfeEt. Heb.'j.i9> becaufe it was a rudiment only which was delivered to children, fo that he that is ieafoned with the knowledge of the Gofpell, is perfed in reiped of them that be inftruded only in the Law. We Jfeake Wifdome amongfi them that areperfiU. I Cor.2.^, here fomc underftand men, and by perfed they underftand all Chriftians in gen€rall,who are perfed in refped of them that knew not the Gofpell: Ochcrs them that in fpeciall had made greater progrclle in the faith: others underftand tfee word things orfomewhat, that this fence flaould be, that this wifedome doth conlift in perfed things. But however this text be interpreted, the Apoftle elfewhere manifeftly iConfirmeth this point, (liewing that tome were perfed in compa-rifon of others, who had not yet attained to perfedion. Heroic muft be remembred, thathowfoever the word perfed be referred to knowledge in the myfteries of Religion in the writings of the Apoftles, yet it is not leldome referred to pradice and manners. In thefirft reference, they are faid to [je perfed, who have obtained an high degree of knowledge in heavenly and divine myfteries: In the fecond, they that teach in deed and fad that they have learned what they profeffe. Let patience have its perfiB^ork,, Jam. 1.4. that is, letitihewicsfincericy and conftancy in works, that not in words and geftures, but in deed and truth it be approved; that it cannot be overcome in the greateft evils, but doth faould out and remaine invincible. He that can bridle his tongue, is a perfed man indeed, fam.^,2. that is, he is not one that is inexercifeto iearne, which is the meane to perfedion, but hath learned indeed what he profefleth. He calleth that perfed which is p«rformed in Kmth and deed, and is not countctf et i and fo (in is faid to be fini-

fhed-

as it was m/tde and manifefled to Ahaham» jg

(hed, when it is commkted,fam. 1.15^. and every fbund/olidj operative grace,is called a perfedl gift, Janj.i.fj. andiincere, unfai-ned love,is faid to be perfed: love, i Jeh.^.iZ. Chrift was mads ;perfiB through Jhfferi'/jgs^ Hcb.2.10. as he learned dhedience by the things which he fifferedyHeb.^.S. for there is an experiment-tall learning. And to this purpofe belongs that fp&ech oF cur Saviours upon the croflc, It is jinijhed : for hereby was fignified, that he had fulfilled all things, which he was to doe upon earth, X»j^i 5.3 2, and they that Ihed their bloud for Chrifts fake and f or the Gofpels are faid to be perfeded. Thus the patient are called; perfed, becaufe patience is a document of a mind moft exercifed . in piety and godlinefTc. So the power of God is perfe<flcd in our weakenelTe, 2 Cor.12.g. for the vertue of Chrift is not perfeffledv in weakenelTe as in the fubjsd:, not by infirmity as by the efFe^ s but when it fhewethit felfe in the greateft and principall things. The power of God is not encreafedjnor diminifhed : bat theii it is iaid to be perfed:ed, when in the judgement of man it doth that which is moft hard and difficult. For we live and die in God, and 'this is of the power of God; but when in the greateft ftreights, , and even in death it felfe we live and breathe, the power of God . doth after a fpeciall manner (hew forth it felfe, and is perfeded in us, that iSy doth fhew it felfe to be exceeding great, which cannot be conquered or overcome. In the fame manner as the Apoftle faith. Path isperfi£tedhy^orkj, Jam.2.2ii not that works doe perfed: faith, but that faith whileft it brings forth good works, doth manifeft how perfed: it is : it borroweth not force from workes, but in works doth declare what force it hath. Thus the graces of the Spirit are perfedled, whileft by the efFe<ffs« it is made manifeft how perfed they are.

3. That is perfed, whichisevery way abfoluteandcompleace, Pi'^^.sp.?. to which nothing is wailting, nothing fuperfluous : and fo the pr'\'^'^o'*^' loulesof the juft are made perfed inHeaveno. In the firft degree j^^b 12,'.a'?", perfedion is neceffary to falvation, without which we cannot be ' ' ^* partakers of theeternallinheritance i in thefecond and third degree it is to be ftriven after, though thelatter cannot be. obtained in this life. The greateft meafure of perfedibnuttaineable in this prefent life^ is an imperfed perfedion; but that imperfedion is iin J and therefqre though we come fiiort,we nnuft ftrive forward towards perfcdioBathat we might be petfed hereafter.

\ Integrity-

Integrity is neceffary, becaufe the moft holy God will never give himfeUe to be pofl'cffed and enjoyed to a fpirituall adultrefib, Rcv.i4.s,4. whodothafted any other lover more, or befides him. A woman may have many friends, but one as an Husband: Conjugall love of ic own nature,is oFthat kind, that it muft be of one, and cannot be communicated to many. If God be wholly ours, we muft be wholly his. And if we joyne ought with God, or take in ought with him, we doe not, we cannot cleave to him alone. When there aj;e two objedts upon which the heart is fetjit is divided; and men of divided hearts, can have no fcUowrhip or communion with him. We cannot ferve God,unle{Ie we fcrve him intirely: he cannot be our Mafter,if we have any other. Matth.6.2^. Godheares them that pray with their whole heart, fer.2^.11,1^. is found ofthem that fceke him with their whole heart. P(al.iiQ,2.Deut. 4.29,30. takes pleafure in them that be intire in their way. Prov. 11.20. and accepts their work. Dent.'^^.ii, If aChriftian be not intire, he can never be perfect in degree: for what is defective in parts, can never be made up by any growth. He can never come to be a perfedl man in Jefus Cerift, and every way compleatc, in whom the work of grace is imperfed and maimed in the parts ef-fcntiall or integrall. li a plant be imperfcd, it will never be a per-kd: tree: li a Child be borne maimed or imperfed, no growth of parts received canreftore what is defedive in nature; If aChriftian be fandified in mind only, or in fome affeilion only, and not in every part, no growth in what he hath obtained, can ever make his fandification perfed and compleate. Integrity is the qualification of a (libied capable of finall pardon, and cternall blefTcdnefle through grace. RemilTion of fins is received by faith, but faith that embraceth pardon,doth unite and knit the foule infeparably to God, and to the word of his grace, it feafoneth every affedion, and ftirreth them up to their proper fundions- according as the word diredeth. Blejpd is the man ^hofe iniquity is firgiven^ and'^hofs Jin is covered: Blejfed is the man to ^hom the Lord imputeth no Jin,and in vohofe Jpirit there is no guile.

God will paffe by the imperfedions which he efpieth in the beft fervice of his children, when once he feeth their hearts to be intire and perfed towards him. Hypocrifie drowneth many excellent graces, and caufethGod to take no notice of them : but integrity isfo wdlpleafing to his Ma/efty, that if it be not fhaken, he will

not

as it was made andmanifeHedte Abraham,

8i

* King.! 9.1 Is Hofe i.4« 2 Chran.f o.

noE fee many other infirmities. This is the chalenge againft the Church ot Sardis^ I have not fiund thy ^orks ferfs 6t be fire God, Rev. j. s David had many imperfeiflions, and did often ftep afide in the way, but he is not accufed to breake the whole Law in any thing, ^ fave in the macter of Vriah, I King.r^.^. The HolyGhoft hath noted fundry defers in ex//S, but addeth this of him by way ot conclufion, yet his heart "^as ferfiH towards the Lord aMh^ dajesy I iCi«^.i5.l4.Contrarilyin7^^^j after alargedefcriptioH_

ofmany excellent thingSjit is obferved, ^^/■^'^^/^ ^^^^'''^'^^^<'^^<' watke in the Law of the Lcrd with all hit heart ; and fo his fervice in deftroying Ahabs houfe ( rewarded with a temporall bleiling to the fourth generation) Was reckoned murder. Hezekjah is bould to pray in behalfe of th^m that came unprepared to the PaiTe-over. The good Lord be mercifkH unto him that fre^areth his heart tofeeketheLordGody though he be not clearffed according-to the pftrification of the SawBuary, An Husband will beare with many aberrations in the behaviour of his Wife, fo long as he is perfwaded of the intireneffe of her heart towards him : and fo dealeth the Lord with them that feare before him with all their hearts. Great is the excellency, many, the priviledges of the intire and perfe(fl man. Better is the foore that walkethin hisintegri- pfoy.jg.5 tj, then he that isferverfe in his "^ayes, turning away no\^n this ^ 19, i, fide, now on that, though he be rich. Integrity advanceth the Pral.n9.i. poore man above the wealthy, and yeeldeth him more found comfort and profit both, then all the riches in the world can. They are blejfed that '^alke in the perfiEiway : Not they that walke in the way of the Miniftery, or of the Magiftracy, but indefinitely they which walke in any way allowable by the word, with a per-fed heart, be it never fo meane or fimple, they arc blefled. Blef-fed are the undefiled in the way, whatloever it be, be it to betjfie ^"li^fffe there fcowrer of Channels, drudge in a Kitchen, or to ferve in the ^^-T^^PJ^^ea

r> u » t) ' man IS adtual-

^allies. . iyblclTcdrbut

More particularly. TheperfiBJhallnot be cenfiunded. Let my thecaufeof heart be intire inthyfiatutei, that I be not afijamed. For God biefledBcflets. "^illnot caFi away the perfi^ man, neither will he take thewic- ^^^^ free mercy kidby the hand»i\t OidLvittrnt to nt^tdi^hnX. he doth not fir get °p^f^°^* g ^ them that fillow after righteoufnejfe: he is thought to favour, job.8, fo, *'' but he doth abhorrethe^orkers of iniquity* The eyes of the Lord Pfa,j7, i8,ip. runne to and fio throughout the whole earth, to Jhew himfelfe a Cbron,i<5,9b , M flrong

Caufall blef-fednefle is thQ pardon of fia j but perfeftioa IS bleffednefTe in order to the execution and

i'ial. J 8*2}. Breng in the behalfe ofthem,whofe heart ^ perfeB towards Upitj s Howioever they may be weake in theoifclves, in him they (hall be vidorious: his power ihall be perfcded in their weakenefle. For PCal.if.iS. as it is in thePfalme, With the perfeB ma»,thm wih Jkew thy felfe per feB: thou wilt not faile him in his need. This is the nature of God, that he frameth himfeif e to the difpoiitions oi men, good to the good, hard to the ftubborne, intire to the perfed: that Waite upon him. The Lordknoweth the dayes 9f the perfeBy and their inheritance fhall be fir ever; that is, he feeth to what evils they lie open, what help they need, and ordereth all events to their Frw.jS.i^. fpeciall good. He that ^alketh in his integrity is (afe: no danger ^i(?fjag» can overtake or meete a man in that way; becaufe he is under the fliadow and protedion of divine providence. Righteoufneffe prem ferves him that is intire in the way, bat Veickfdnejfe ov^rthrovf-^ eth thefinner, Prov.13.6. &ii.5,^. Let integrity d^nd upright-neffe preferve me, Pfil. 25.21. Integrity is a guard,that doth continually keep watch and ward j and doth not only leade men to a good way, and tell them what is their duty,and fit to be performed J but maketh the way pafliblc for them, and them profperous in it. An intire heart, is a channell or Barke in which the graces of the Spirit are contained, and faith doth fwimme above all ftormes and tempffts: but a mind void of all integrity,is full of fliftcrs and chincks, that if the molt holy liqueur of piety be; oftered, it is pow-red in and out together and at once. This is the nature of integrity, that by it the foule is intire in it felfe, and hath a fpintuall continuity, which may be fhadowed forth by the (imilitude of things corporall i, and therefore fo long as integrity is preferved,the heart isapt tocontaine and keep lafe the graces of the Spirit; if it be cracked grace would be loft, (hould not God make up the breaches of it. A foule dqftitute of grace, is ftarke dead i an heart witftout integrity,not well compared, is next to death or deftrudion ,• as % fhip full of holes, or a body unlooied or diflblved. An heart well compadt and knit faft together in the Lord ( as is the intire ) is P5oy.?<),i> valiant and couragious in alldangers,trials,temptations. ~It is n©t put out of countenance with tlanderous tongues, nor ihaken with feare of troubles.. T^o?/^^ mine adversary (hould -write abook& agaipfi m£, weuld I not tuks ^^ tipon my Jhoulder, and bind it an a. crowne unto me^iiiih.fob ? The hypocrite in peace and fecurty m^, Ce^me ftrong and valarous v but let God by (ome afflidion

4* it was made andmmifeHedtd Abraham,

drag him out, as it were by the cares from his lurking hole, and convent him before his tribnnall, and thou {halt not fee any thing more abjed: and heartlcfTe. Then is that of the-Prophet verified, ThefinnersmSionareajrMd, afiare is come among the hypo<- Ifa^j|.i4jij, crites. whoamongmfhalldtvell^i^ the devouring fire f Who {mong ui Jhatl dwell With the everlafiing bnrning ? But the entire heart, even in this cafe, holds out confident and couragious. And nomarvell, for every man thatwalketh in his integrity hath the priviledge of a treble guard, the guard of Gods procedion, of the gjDod Angels, and of a good cohfcience, for his defence againft all adverfary power. MarkjheferfB man, and behold the upright, PH ?7-?7« fir the end of that man is peace : fir the Lordjhnll helpe arid deli- P^.S7'4o« •verhim, he /hall deiiver htm fromthe kicked, andfave him, be- P^*^*»^*» cai*fehe truHeth in hi'm^. The Lerd^illdefind the perfidy and he hath given his Angels charge over them, to be are them in their hmtds, andkeepe them in their ^aies: In which refpe(5l they may fay with the Prophet, how many fbever rife up againft us, they be more and ftronger that be with us, then they that rife up againft u$. Moreover,they are bleiled of God with a good confcience,which is as a ftrong Caftle,againft which no batteries of the enemy can pre-vaile J he is a moft valiant Champion, who will not be daunted with any proud on-fet of the Adverfary, whichheknoweth to be weake, and of no ftrength. As thers is nothing more bafe, or foo-ner abaftied then a corrupt confcience, deftitute of integrity : So nothing more bold and hardy then a good and perfed confcience. David in the midft of all his reproaches had the face to profede the nameofGod before Kings and Princes, without ever being blan- Pf.u^sij. kedat their prefence. And (hall a man fo guarded, regard the enmity of any? fear the thrcatnings of any, though never fo mighty ? be difmayed at any hard condition that he is fallen into for the prefent ? No,he will not be afraid for any evill tidings, for his heart is fixed and trufteth in the Lord.

Integrity addeth to the glory of our good acflions, even fuchas aire but of the lower fort. There is not the meaneft duty whatfoe-ver, which integrity will not let a faireglolle upon, that in fome relpeds it fhall be matchable even to workes farre greater in their owne nature. A poore labouring man that lives by his hands, having perfortfied holy obedience to God therin with an entire heart, may have as muchcoi^ifort on his death'bcd, as the htik Minifter

or Magiftrate, whofe fervice in it feife is farre more honourable: yea, if iiis integrity be greater, his comfort alfo {hall be greater. For God regards not fo much the matter,, as the forme of obedience : nor lo much the thing done, as the affediion wherewith we doe it. Wife men regard more the mind of the giver, then the va- . lue of the gift. When we firft give our hearts wholly and entirely to God^ then is our fcrvice, how fmall foever, very acceptable ^ unto his Majefty. It is not the greatnefl^ or multitude of^ofe good workes which we have done, but the good dilpofition of an honeft and entire heart in the doing of them, that doth bring comfort, as the intemall qualification of that faith, which makes a. found plea for mercy before the throne oi grace. An halting heart daiheth the acceptance of the moft glorious worke: an entire heart addeth weight to the bafeft fervice. The widdowes mite was little in worth, had not her good heart raifed it's price. In value it came farre (hortof the fuperjBuities that the rich men caft into the treafury ; but her heart was better, and fo her gift greater then theirs. When Hezekiah had received the fentence of death, what . was, his comfort? even this, the confcience of his integrity. O »r g.. Lordremember how 1 have "talkedbefore thee in truth and'^ilij

^ ^ a perfect heart. This Was his refuge, though the good workes he

had done were in regard of his calling of the higheft note, the re-ftoring.of the true worlliip of God, the purging of the defiled -Temple and Prieft-hood; yet he did nofcomforc himfelfe in thefe fo worthy workes, but in the perfedion of his heart, knowings well that the worke it lelfe, though never fo glorious, is of no'e--= %o?ji.£Q. f-c^£^^j ifthe heart be rotten, perverfe or halting. The entire in heart are the Lords delight, greatly belovea of him for the pre-fent, and fiiall more, fully fee, feele and enjoy the comfort and pf 8 ti " happineflfe of his favour ia time to come. The Lord God ^iH-lXa,6o.i9. X^'i^'holdno good from them that ^alks i>* integrity : tor he is-both their Sunne and Shi'eld, he will give grace and glory. As the. Sunne doth illuftrate, cKerifh and quicken all things with its heatc and light :. So doth the Lord vifit the entire, and refrelh them by Pfc?.s,Ko his Spirit, yea, and as a Shield proted them from all evill. The Frov,28»io. ferfiB Jhallremaine in the Land fir ever and leave their inkeri-Ptoveso.7. mnce unto their children* fVho (o caufeth therighteotis to goe a." Bray inaneviR'^aj, hejhallfakhimfelfiiyitohii orene fit : ^«^ the entirejball have goodthings in pojjejjionj and their children af» Ur themjhall be blefeA, " J^

as it vpos made andmmifeficdto AbrahAm.

H

The effefl and token of integrity is a fetled, wetadvifed and deliberate defire, re(olution, will and endeavour to be enformed,. what is good and acceptable in the fight of God, andtodired: his wayes at all times^ and in all places according to rule ©f righteouf-neffe : for he aimes at one ra arke,, and pitcheth upon the right ob-r jed.. Thejuft man walketh in his integrity. It \s the commendation oiDavid, that he did that Vehich ^as right in the fi^ht of God, and turned not ajide from anjthingthat^" as commanded all the dates of h^ life.

The fruits of this refolution are thefe and fuch like |

Firft, there is no fin though never fo deare, precious or profitable, which a perfedl Chriftian would not willingly e(py out and judge in himfeUe,. I'iv.ill declare mine iniqmty, l^iibe firrie fir my Jinn e*

Secondly, it workesa diflike of finne in ail, even in thofe which bcmoft neare and deare unto us.

Thirdly, 11 is joyned with a continuall care to preferve himfelfe innocent from all fin, efpecially his particular and formerly beloved tranfgreffions. Iwaspetft(ftbeforehim,andI kept my fclfe. from mine iniquity.

Fourthly, In all conditions he will looke to himfelfe, that he-be not carried away with unbridled paflions. In regard of feve-rall ftates,^ men are fubjed: to be tranfported with diverfe afFe-<5lions, as with pride, pteafure, (ecurity in profperity, impatience,, fretting , difcontent in adverfity. Wherefore the entire Chriftian doth ever look to his heart, that it be not diftempered^ with thefc things.

Fifthly, If the heart be entire with God, it will admit his word, for dire<Skion in all things. Thy teftimenies are my delight and my Counfellaursy that is, they governemy mind and heart-> of them I take advice. ^11 thy judgements^ere he^re m^ : and 1 did not fut away thy SttttntesfromWe.

Sixthly, They that are entire are faid to have fulfilled after the Lord, that is, fully or entirely to have followed him, Depit,i.^6. Numb.1^,2^.

Seventhly, The perfect man putteth away froward and per-verfe fpeeches. The poore that walketh in his integrity is op-pofed to him that ispeivcrfe in his lips, that fpeaketh froward ihings*^^ .^

M 5 Eighthly^^

Prov.ao.7, I King,! J.J.

rGl.jg.iSi

pr. 18.23.

iSam.Z2..2^.

Pro% n.tgl Pfal. ii9,i4t Pal.18.a2. .

ira.i^,8,Cji4.

Numb. 31,11.

of the Covenant of Graces

Prov.19.1.

Amos J.JO.

I CHron igi.19 Markio,tr, Mac i^xi.

pr.ioi.i,2,

Joh.2.8.

z Chron.28.^,

t Ghion/aS.^,

Eighthly, His care is to keep himfelf unfpotted of the world* doing kihat which is honeft, pure, praifc-worthy in the fight of God and man. This note the Prophet D^W giveth ; for having {aid, Bi^lfed are the andffiled in the "doajjhQ teacheth US to difcem them by this effeft, (krely thev doe ho iniquitj.

Ninthly, He will receive evdl ac i:he hands of God thankfully, as well as good, andblefle his n'^rne,whenbecrofreth his defires, and taketh trom him what he dcligiits m, as well as when he gran-cech the delire of his heirc in outward bieiiings.

Tenthly, An entire heart is ready prepared to ferve God,to part with any thing be it never lo deare tor Chriil, and to fuffer any thing be it never lb hard for Chrifts fake.

Eleventhly, He that walketh in his integrity will deale confcio-nably at home and abroad, in all duties of his generall and particular vocation towards all men. I'^lll ^dk: ^'* the midji of mine hoftfe in the integrity of mine heart, I '^iUfct no evill thing be fire mine eyes,

Laftly, He preffeth towards the marke, andaimesat an higher degree of holineflc", Phil.3.13,14,15. One thing I doe, I firget that which u behind^ and endeavour hard firward towards the mark^, 2 Cor.y,l.

Inre^rityis thegiftof God, infufed into the heart by the holy Ghoft ^ but in this refped: we may not negled the meanes ordained of God for the attainment and preTervation of it. God and none buthedidplaceD.«'z//^inthehiil Sycn, and give Gideon vidory ovc^r the Midianites, as they both well knew, and firmely belee-ved : but their beleef did nor emafculate their minds, or tie their hands from uling Inch ftrengch and valour,as they had.

Firft, Caremuftbehadtofurnifli the mind wth the affedio-nate knowledge of God in Chrift Jefus* And thoft Solomon my finne, know thou the ^odofthy Fathers, and ferve him '^ith aper-fictheart. The knowledge of God begets in us a limilitude of God. When we come to undcrftand what he is to us, we are made to him what he requireth. As when found knowledge entereth, it flampeth the Image of God upon the heart: foritaiiimulates the mind to,theobi>;dl leen and diicerned.

2. Allholymeaues mud be ufed to incorporate the word into the heart, thatitmayfealon every affedion, andbeare mild uni-verfall Soveraignty over us. For the heart is tranf-formed throughout

as it was made andmanife^edto Abraham, g«

©at iiito the nature of the Word, and every power of foul is brought intofub/cdionby an unfained, foveraigne, well-rooted faith, it is entire in parts, though imperfed in degrees. Herein all diligence and paines muft be taken by preparation, hearing, medita* tion, and obfervation of all unexpeded occafions of griefe, for-row, feare, joy, orfuchlike, to bring the word into the affedi-ons, that it may fweetcn their difpoficion, and governe their motion.

3. In all endeavours we mnft include prayer to God in the name otChriftjasachiefeaffociate ; for God ordinarily lets in fandi-fying grace at the fame gate, at which honeft hearted prayers goe out,

4. The fourth meanes is, for a man alwayes to poflefle his heart with the apprehenfion of Gods prefence, and fo to keepe it in his f care continually • to walke with God, as being in his eye, and feeing him that is invifible. This remembrance oi Gods all-feeing prefence, will make men ftudy to approve themfelves before God in all their courfes, and to fticke unto him with their whole hearts^. Could the eye of a jealous husband prieinto every privy corner of his wives heart, (he would be afraid to hide any itrange lover in, her fecret affedion. If but a man, nay if but a child could looke into our hearts, we durft not deale doubly and deceitfully. What? Godfeethus, and fhall we dare to dally with him ? Shall I give liim part of my heart, and referve another part for the world, foe plealiire, for fin ? How fliould not God find this out ? forhefear-cheth the heart and reynes, and underftandcth the fecret cogitations of every foul.

5. Another meanes is diligently to review all works of obedience, and our affedions in the doing of them : and to obfervc what difcomfort and trouble follows the maimed and defective performance of good duties. And wichall when we take our felves tardy, m an holy indignation to take revenge of our felves, judging and condemning our lelves before God. The very thinking of the after reckonings we muft come unco, when we have done oat work, will make us take heed how we doe it. The remembrance ef thelolfe and puniihment they ftiall fuftaine, whofe works are not perfed before the Lord, willftirreup refped: to every Commandment. Tor who is there that ufcth for all his aftions, at th^ dayes end to call himfeUe to a fevcre examination, as the hard

' ' '' "' '" • " -Maftec.

Maflrer doth his fervancs, that muft not needs in the very midft of his a(?tions, reafon thus within himCelfe j anone all this which now I doe, muft very narrowly be looked over, and if the reafon why I doe it, my afFeAions in doing, the workc it fcUe be maitned,halc or fufrer defed in the parts thereof, I {hall fmart f®r it. O the wrings and fecret pinches which mine owne guilty heart will give me; yea, the fentence which by Covenant I am tyed to paiTe upon my felf, in cafe my heart be partiall to the Lord, and my work deformed ^ If my worke be not perfed:, (liall I not loofe all my labour, and be rejedred with it?

Laftly, It is good to meditate ferioufly on the joyes of heav€n,and the rich recompence of reward referved for them that cleave unto the Lord with their whole hearts. If the happineffe of Saints hereafter doc rightly affedl, and be foundly beleeved, a man will be contented to part with all that he hath to purchafe that treafure. - Whatfoever he hath laid next his heart, he will abandon it with dcteftation, rather then deprive himfelf of that eternall inheritance, which God hath prepared.

To ftirre up himfelfe to ftrive after perfedion more and more, a Chriftian muft firfl (hame himfelf for his halting, and make it o-dious; ah, the division of my heart, the maimednefTe of my fer-vice is lo apparant, that I cannot conceale it from my confcience. I have lodged finne, vanity, pleafure, the world in the clofet of my heart, which fhould have been kept entire for the Lor-d. My purpofes for good have been weake, my refolucions variable, oft-times by occurrences and occafions I have been drawn afide. . In holy performances I have ferved mine own corrupt aifedions, and doing what is right, not done it with a perfed heart. Mine affection to good hath been partiall, bafe, deformed ; In the grea-teft matters I have been remifle, precife in lefler : ^zealous in one, oareleffe in another: ready, to run according to inclination, not looking to the diredionof the truth. I have fometimes been forward to heare, not fo carefull to meditate, and make the word •mine own ; eager and fiery againft: fome particular notorious offences, but not vigilant to bridle rafh anger, boyflerous paffions and indifcreet and idle fpeeches. My love to the children of God hath neither been pure, nor univerfall: I have been apt to admire fome, dif-efteem others according as they carry themfelves towards me, and fitmcin my humour. If he. be a curCed deceiver,

that

as it wa^ made and manifefied to Abraham,

that having a male in his flock, doth offer that which is halt and lame to the Lord : how juftly might I be confounded, who have wickedly departed from my God, and kt my affedions upon things oi no value ? Will an husband accept of divided love in his wife ? will a Prince regard or take in good part,that which is lame, blind orfickjforaprefcntfromhisSubjed? OLord, I have dealt exceeding fooliflily in tendering fuch fpocted fervice unto thy Highneflfe.

Secondly, He muft refolve to keepe himfelfe more entirely to the commandments ot God for the time to come. I have wickedly departed from my God, but now I will returne, and keepe his Commandments with my whole heart. What can I tender unto his Majefty, leffe then my felfe ? How can I for (hame intreat his favour, unlefTe I cleave unto him with a perfed heart ? Can I de-fire God to be wholly mine, unlefTe I be v;holly his ? Can I be lb impudent as to intreat God to love me with a prime and con/ugall love, and give me leave to love (inne which he abhorreth, to love other things above or equall with his HighneUe ? Can I looke to be married unto Chrift in mercy, truth and com pa ffion, if my heart doe not aifed him above all, and other things in and through hin^ alone ? The Lord is a great King, his fervice muft be Without fpot or blemifli. His eye learcheth the heart, and perfedly un-derftandeth all fecret motions a farre off, and will give to every one as he knoweth his heart, and according to his wayes. Men of place looke to have their pleafure done in all things by iuch as attend upon them : and Ihall I prefume to call my lelfe the fervant of the living God, when I doe his pleafure in part only and by halves. My obedience cannot be perfed in degree fo long as I live here, but through the grace of God it (hall be univerfall, and that I might attaineabfoluteperfedion in heaven, I will drive after it in this life. OLord, I have covenanted to fticke unto thy tefti-monies, and by thy grace I will keepe thy precepts ail the dayes of my life,unto thee therfore do I fiie for ftrength/upporr,acceptance. Create in me,0 God,a cleaneheari:,re'/iewaright {con{ignt)pirit "Within rne I Eftablijhme'^ith thy grace, that I never faH jyottlj my integrityt I Vci/l ksepe thy fiatutes, 0 fir/aks ^^ «^f ^> terly*

In the former overture of the Covenant by Gods appointment they offered facrificc, which was a type of Chcift, and fealc of rc-

N miflion

8p

I Kingv8.48.

They are blef. Ted who have atcained fome perfeftion in thc^xcrcife of holincs. Every apprentice dcemes hinj happie, who harh the per-fed skill of that trade wherein hefs excrcifed. I King.8.19. It is a great fljame to leapc hotn pale to %ig,and with the moone to change our be. liefs. Thou ar< ail^amcd tobc <^cccunted an i^conihric man,

Pflf I.IO. s Kin.8.5t, Pf.£i9.8.

go

of the Covenant of Graces

Gen.12.7,

and 22.^

miflion and propitiation by the blcudof Chrift, under thiscx-preflion the fame continued: for fo we readc,that Abraham built Altars unto the Lord, and offered facrificc. But unto this,it plca-icd God to adde^ther affuranccs whereby he bound himfeUe to performs the promifes which he freely made of his grace, and did cftablith the faith of Ahaham and his pofterity. This Covenant God confirmed by federall fignes in the (egments and fiery lamp. gefj.J'^, and then by facramcntall fignes, as by Circumcifion. ^(?».I7. which was a (ealc of promife on Gods part, and an homage or fcalrie in Abraham and his feed binding them unto the fervice which God required under the Covenant of grace: and therefore the z\poftle put this upon them that will ufc Circumci-{ion after Chrifl-, that they are bound to keep the whole Law, not becaufe Circumcifion for the outward ad was commanded in the LaWjb'jt becaufi it v/as that homage peniiy, which tycd them to pun(Suan obedience. We may conceive, that God by this Com-mandement might now prove Abrahams obedience therein, im-and Jhahm, pofing a thing abhorrent to nature, which could not be before zndAbrabayns f^pne, becaufe it doth prefuppofe finne and punifhment; And it feed, It IS ne- ^^^ ^ notable pledge of his faith, for if he could believe God in fo dangerous and fearefuU an execution, they might beleevchimr in any other command or promif^ under the Covenant. Circumcifion was not without thcfliedding of bloudjbecaufe the Covenant was not yet cftablifhed in thebloud of the MelSah, and that might Icade the faitbFull to the bloud of Chrift, as afiaring the purgingawayoffinncby the fame. God could have inflituted a Sacrament which might have agreed to both fexcs, but of his infinite wifdome, he mads choice of that which could have being ia manner,and to (j^g males only : but the female was accounted as circumcifcd in receive^the ^^^ ^^-^t : and therefore faithfull women were the daughters of cSL'IciGon Abraham, Luh 15. i^. and the common pro.Tiife, that God in his ficOi, would be the God of Abraham and his feed, did pertains to each which jbro' fexofhispoftericy. Circpimcijion ^as a feale of the righteoufne^s kam and hjs Which ii by faith, that which is purcbafcd by Chrift> and embraced feed had ^.^^z, ^y p^-^i,. jj ^^g alfo a lignc of the Circumcifion of the heart by lomtas'ro. ^^ ^y\\\ of Chrift, without which the rite did commend no J. ofn.2,» , , jnantoGod. Bent, \o.\6, which Circumcifion of the heart is promifed of God as his grace. Beitt,$o.6. and is fulfilled in Chrift^, C* A 2,1O3 i I, ThU, $.3. And it wa8,.a fealc of the Covenant, and

6al.5.?.

In as much as

Circumcifion

was the figne OE folemne ce« remt)ny of this mutuall league between God

ceffanly implied (by th8 tenour of" the fame mutuall Covefjaot) ihat God fliould fub-kribe or feale the league after the fame

J«.4-4»

as it 19as madeandmamfefiedto Abraham. p i

Ibofalltbcpromifcstnadc therein concerning things temporall to the feed and pofterity o£Ahaham, as they flood in reference to the Covenant of Grace. All that were outwardly circumci-fed, were not partakers of the fpintuall bleffingspromifed, yet was not Circumcifion altogether unprofitable unto them : but as chey were within the Covenant, fo did Circumcifion fealc unto fihcm the bleflings ot the Covenant. If they were externally in Covenant only and by profcflion, it confirmed thgprorai{?sof the earthly Canaan and foaie other outward things whereof they were partakers: If they were internally and cff^dualiy in Covenant, it confirmed the higheft bleflings unto them, which they obtained by faith. 11 appcares then, that ail are not in Covenant after one manner, nor doe all that be in Covenant, equally partake ofthe fame bleflings: they that be outwardly in Covenant par-'take the outward and bafeft part of the Covenant, they that be truly in Covenant obtainc the bighsft : but what bleflings ibevcc they enjoy, they are given according to the Covenant of Grace, andnotofworkes, given of free bounty to them that yceld but partiall and faincd obcdiencCjand not merited by their works. But of this more at large in the next Chapter.

From all this it followetb, Firft, that all the faithful! arc of the £imQ faith with ^Ahrakam. The Father and the Sonnes fpirituall be of the fame beliefe: as they doe partake ofthe lame fpirituall privilsdgcs. It is one God that juftifieth the circumcifion and the uncircumcifion, and it is the fame faith whereby the Promifts of mercy arc embraced. Zacchem is called the fonof Abraham^ and hcbclecvcd in Chrift as did Abraham.

2, Not only Ptomifes of temporall good things. but of fpirituall and cternall were made to the Patriarks in the Covenant of Grace,and fought 2nd obtained by them. They looked for a City

whofe builder and maker the Lord is. Remiflion of finncs and Heb^ix.ix^u, life everlafting was preached in the Covenant,fealcd in the Sacra-ment,and typified by the Land of Canaan. To conceit the Fathers to be an sffcmbly of bruite beads, which looked to be fed with earthly bleflings alone, is highly to diChonour them, and leflen the grace and mercy of God towards them.

3. Sacramentall phrafes, wherein the name of the thing figni-fied is given to the fignc, are ancient and familiar 5 as Circuaicifi-on is called the Covcnant,and the rocke Chrift. Why then fliould

our Adverfarks ftambk at this, that in the Sacrament of the Supper, The Breaii is called the body of Chrifi:.

4. In this expreflion of rhe Covenant, the fpiritu^U good things proinifed therein are iimited to y^<^r^/&^wandtohis feed. But all Infants whatf^evcr are not comprehended under the feed o^ Abraham, To fay many thonfand thcufands are excluded from the fcales and outward adtr.iniftraticn of the Covenant, when yet every one is partaker of the good proaufcd in the Covenant, is to fpeakeofourfelves, and not according to the Word of God. We will not tie the grace of (3od to outward meanes: but ordinarily we cannot affirms they pertainc to the Covenant of Grace, and obtaine the higheftbleffingspromifvd therein, whom God doth not vouchfafe fo much as out wardly to receive into Covenant.

Chap. VII.

of the Covenant of Grace under Mofes till the refurne

oflfrael from the Bahylonlfh Captivity,

NOw we are drav/ing downe to Mofes his time, and that ma-nifsftation of the Covenant of Grace, which was revealed to the Church by his Minidery. The curfs of Gods revenging ju-fticchadnow feizedupon mankind for many generations, even thoufands ofyeares, fo that now it was time (on God to remember mercy in the midft of wrath, and to breakc out into a clearer f xpreflion of this free graticiis Covenant, extended to a people Iprung up into a great number, and tobejcyiicd together in an outward poHcfe. The Covenant of free grace running downe in u^^hahamj[Qcd was daily caft out, and grew wilde, as in the IlTi-maeliteSjEdomiteSjSyrians, &€• therefore God was now pleafsd to knit the kcd of Abraham together in a Wronger, and ( as I may callit) a Rate Covenant, that things might grow better and not worfe. The body of the people to whom the Cov^enant pertained,^ Was now growne populous and numerous, fo that either it mufl: grow wild,and come to nothing by it owne weight, or elfe be brought under the Covenant of God into a date and nationall" Church. The Covenant wbich God made with Ifracl is cglled the Old

Tcftament

Teftamcnt or the Law, not becaufe it was tirft, as fome fuppofe, but bccaufe it was to wax old, and to give place to the inorc excellent Covenant faccceding, and finally to be aboliihed. Hcb.?»i3.

But here at the ftrftwc meet with a great difficulty, How, and whether at ail the Covenant of Grace, was manifeQcd by CMojesf

Some ir;akc the Old and New Teftament, as ihe Covenant of workes and grace, oppcftte in fubftance and kind, and not in degree alone; and that to introduce anunfound diftindionj-z/i^. cf promi{<;f£t8gajnft Covenant or TcBament, as though God cor> icrred Grace anto the "Fathers only by prcmile, and not by Covenant, leaving all that M^fis puts under Covenant to be the Covenant of works and old Teftament, not conHdering .that God cal-kth his promifc of Grace to Abraham a Covenant. Qen. i 7, i. being in every branch a compleat Covenant : not adverting that the Apoftle (who knew how tofpcakc according to the fence of the old Scriptures) eals the proraifc made unto Abraham 3 Covenant or TcHamcnt. Cjal.i.ij. and the Covenant of promif?, diilingui-{hing the degrees ot manifeiVation. 5p^^yr2.i2, Neither c^n it be ~ proved, that ever God made the Covenant of works with the creature fallen t but wbcnfo-^^ec the Scripture fpsskesof Gods entring into Covenant with man fallen and planged into finne, and for finne defsjrving wrath, it ibuO; be underdood of the Covenant of Grace, as (ball be fee wed hereafter.

Others make the Old Teftamcnt a Covenant fubfervicnt to the Covenant of Grace, and defcribe it to be that which God made with Ifrael in Mount Sina'V tQ prepare them to faith, and to iiiflamethcm with a defire of the procr.ife and Evangelicall Covenant (which othcrwife had lar^guiihcd in their minds) and to retrain them from wickednelTc as it were with a bit and bridlej, until! the time wherein God ihculd fend the Spirit of adoption into their hearts, and governs them by the Law of liberty. This they make to agree with the Covenant of nature in thiSg that in both the one partic contracling is God,tbc otbcr maDjboth hath a [lipulatioB annexed,and that the fame in r£fpe(51; of the mo-sali Law: the protxiifs is the fame in gencrali,3nd both leade unto Chrift. Bat to-diftcr from it in this, that the Covenant of nature was made with all men, but this with the Ifraelites slone; ti/at was made with man created and perfeft in Paradifc, v^ui had

N 3 no.

nopreludk: this was tnadc long after with fome part of mankind finners, in Mount Sjna.i, and had vmnyfvelndU: that bound to obedience due by the Law of nature? this to the Ceremonies alfo s in that the injoyment of life in Paradife was promifed^ here in the Land of Canaan: the Covenant of nature leads to Chrift by accident, as it fliewes what man doth owe unto God, and what puniflitnsnt cemainss if he pay not his debt of duty : the old Covenant leads unto Chrift by it feife, for that is the true and proper fcope thereof, God exadmg his due of man for none other end, but that the creature convidlcd of his imbecillity, ftibuld Bic to Chrift. The Covenant of Nature leancs upon the Creation and gcnerall confervation; the old Covenant upon the Eiedion of Ifrael, his deliverance out of Egypc,3nd confervation in the Land of Canaan. ^ . The Covenant of Nature was written in the hcartj but the old

a .4.14. Covenant did beget to fervitode, and fo did compcll and reftraine ;by force, as when we leave undone what we would doc, or doe what we would not for feare : that is cternall, this temporary, written in Tables of ftonc; The thirft after Chrift which the Covenant of Nature doth ftirrc up in man, is allayed by the application of Chrift either in the Promife, or in the Goij^ell: but the thirft which,the old Covenant ftirredup, could not be allayed,but by the comming of Chrift in the fledi.

Wish the Covenant of Grace it agreeth , that the Author of both is God, both contraded with man a flnner: both doth fhew finne: both reftraine from finne : both leadeto Chrift: both the Symbole of the Charch : both made by a Mediatour,and life pro-mifed in both. They differ in thefe, that in the Covenant fubfer-vient, God is confidered as reproving finne, and approving rlgh-teoufnefle : in the Covenant of Grace, as pardoning Iinne, and renewing man in rightcoufneifc; the ftipulation of the old Covenant is,'Di'^ thk and live: ga/.^,l2. Of the '^^vJ^'Beleeve^and thou [halt not come into judgement, foh.'^, 18. The Old Teftamcnt was added to the Promife of Grace, which went before. Gal,^, 16,17. and ftiewcs finne not primarily, but by experience of humane weakneffc in keeping Covenant. But the Covenant of y Grace doth this primarily, for it teacheth expreflfdy that all men arefinners.i2^OT.3.p^2g.and that his happincric doth confift in the I'cmi/Iioa of finncs.^ow.4.6. Thsold Covenant did reftrain from

(inoe

finncby compulfion. Rom.j.iiii^. thzCostmntoiGxzcQVjiih a free inclination of mind and foule. Rom, ^.12. The Covcnanc of Grace leads to Chrift dircdly : the old Covenant indiredlly. The old Covenant isthecarnall Symbolc of the Church of the Tewes, the new Covenant a fpirituall Symbole of the Church bothof Jewes and Gentiles. Mofes is the Mediatour of the old Covenant: Chrift God and man Mediatour of the new. In the old Covenant is given the fpirit of bondage; but the Spirit of Adoption in the new.^ow.S .15. The old Covenant was a mcane to the end: the new the end it felfc. The old Covenant did tcr-rifie the confciences: the new doth comfort: Man a (inner fallen a fleep is the objed of the old Covenant: the confciencs terrified, with finne the objcd of the new. The old Covenant (hewed the manner of worfliipping God, but gave not ability s the new Covenant doth both. The old Covenant was an hand-writing againft us. O/.2'. 14. thenewaneafieyoke. Matth.ll.^'^.. The old Covenant was from Mount Sinai. Beb.iz. 18. the new fromSion heavenly, amiable and pkafant. 'T^fal.2.6, The old Covenant excludes the Gentiles : the new admits them. The : old promifeth life in Canaan: the new in Heaven. But not to examine thefe things particularly, by this explication it appearcso the Divines of this opinion, make the old Covenant differ from the new in fub{lancc,and kind,and not in dcgreeof manifedation, as alfo did the former.

Moft Divines hold the old and new Covenant to be one in fubftance and kind, to dif&r only in degrees: but in fetting down • the differences they fpeake fo obfcurelyjthat it is hard to find how they confcnt with themfelves. For moft coramoHly they diftin-guifh them thus: The old Teftament promifeth life to them that obey the Law,and condemnes all not perfedly confo». jble; the. new doth freely pardon (inncs, and give Salvation to iJiem that ~ believe in Chrift. The.old was written by.the iinger of God in jablcs of ftone: the new by the Spirit of God in the flcChic tables of theheart. The old was the miniftcry of death, a killing letter £ the new the miniftcry of the quickning Spirit. The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandcmcnts: the new doth impofe the ea(ie yoke of the SpiritjCnduing us with the Spirit of Adoption and liberty of the Sonncs of God^ . Thq eld doth involve the Dpfttine of theGrace^

!. rf;i <

g$ Oj the Covemnt ef Grace unde r Mofes till ke

oUhe Mejftah under the ftiadowes ©f typ3s and rites: the new doth containe the fulfilling of the tipes and figares. Ma/ffi is the typicall Mcdiatour of thz Old TcHaiBent: Chrift is the true Me-. diatouroftheNcw. Thi old is fealed by ths blood of Sacrifices i the new is ratified by the bio od of the Mediatour the and death of the Teftatour. The Old by oblations did not pacine the wrath of God, nor purge the confcience: the new containes the true propitiation in the blood of Chrift. The old wasimperfed, intolerable, weakc, and therforetobeabolifned: the new perfect, eafy, and to continue for ever, &c. with o-ther the like before mentioned. And many things herein arc fpo-kcn truly, but how all thefe differences (hould ftand, if they be not Covenants oppofite in kind, it is not cafy to underhand. Some few have laboured to reconcile them one of thcfe two wais, Firft that the Old Teftament doth ptomife life cternall plainly under the condition of raorall obedience pcrfefl:, that is under a condition altogether unpoiTible, together with an heavy burden of legal! rites and an yoke of molt ftridl pollicie, but covertly under the condition of repentance and faith in the Mellias to come prefigured by tipes and ceremonies, that by this forme of do-driiic, worlliip and policie, a proud, groffe, and ftiife-necked people mightbe more tamed, and convinced of their ownc un-righteoufncflfe : and that by fuch a pedagogue they might be led to Chrift,who was more obfcurely manifefted under thofe ihadows. Thcfecondis, By a diftincSioa of c^/<?/^i his proportion of the Law from God unto that people : which (as they would) is done either with exaction of perfed; obedience deferving eternall life, and threatning eternall curfe to all that continue not in every, thing of the booke of the Law to doe ity'T)eut.2'/,26. or in a comfortable moderation and I'^tHyjiU promifing blefHngsto thofe who doe what they can to performe it. The firft is a perfec^l and exacS; draught of the Law of prime nature: the lecond a perfwafion and incouragcment to corrupt nature to ftirre up the relfcks of power and the Image of God upon hope of future good. The firft is propounded to all mankind, this to the Church, though others, take benefit by it. In the firft the Law breaths nothing but wrath to fallen nature, forthat hath no grace nor mercy, ^o^.i. 17, In the fecond Mofes fpeakes Gofpell to the Ifraelites, for the outward bappineiTc of particulars, and the prosperity of the whole.

The

remrne oflfraelfrom the Babjlettijh Captf vky . p^

The ftrft and rigid prepolition is of the Morall Law alone, and as it W56 contained in the firft writing, Exod.to, The fecond is laid downc in-4/o/^/whole frame and ceconomy tothat people. The firft ftands in full oppofition ro the Covenant of (irace, containing a perfed Covenant of workcs: but the fecond is and may be fubordinatc to the Covenant of Grace, as will appeare. And this diftindion (as they conceive) is further ftrengtnened by the preparation unto the firft delivery, £xoii.ip. and what ftrid:ncfls was there required in the people to prepare themfelvesfor their perfons, and what a ftraitc charge was given not to come necrc the Mount, leaft they die, Verf. 12. in the delivery what terrible voices, lightnings, thunders, fire, &e. with the quaking of the earth, £0 that neither Prieft nor people muft come ncare Icaft they £h6uld be confumed of wrath in the giving of the Law, which when the people heard andfaw, they could not endure, but de-fired C^lcfes to be Mcdiatour betwixt God and them, leaft if they iliould heare God, they fhould die: which was the ground of chat Aphorifmc, who ever fa^ god and lived i yea fuch was the terror that^fl/whimfelfe faid, Jfeare and quakSiBeh.ii.ti, Thus the Morall Law was firft given by God : but not written till the fecond going up, Sxod.2^.11, where God promifeth to find the tables, and write in them with his owne finger : and fuch was the feare of the fecond delivery, that Mofes was glad tolcnific Che former by reading the judicialls, which he had writ, and to offer facrificc.

And thus cJW»/Jir goes up the fecond time, and receives the two tables tarrying there forty dayes. Whileft Mojes ftayed the people brake the Covenant by Idolatiy. God fent Mofes do wnc^ andby wife pfovidencefo ordered, that ^<?/^^ brake the Tables of the Covenant; and now was atidaflit, ^udi Mofeaohtgm a-gaine to mediate for this finnc in Aaron and the people, Exod,^ 3, i5>.D(?»^.p.Hitherto in the delivery and writing of the Law Mo*-rail thunders nothing but wrath: and the more Law, the Icflc o* bcdience,till the Law was vailed and fhadowed from them in the curfcofit. LMofeshay'in^ tlius travaikd and broken thofe bare and open Tables, wherein wascurfc and plague with open face painted, heiscalled upagaine, JBxod.^^, *I>eut.2.t. butconfi«» der with what alteration. For firft iMefes now muft hew the Tables, God would not dcale with that, Agnizing that he Would

have the Mediatour Mofes to have more to doe with the delivery ofthefccond writing then atthefirft, which was the prologue to the lenify ing of the Law, wherewith man had to doe. a, Mo» y^jmuft bring the Tables up, and God would write the words before written, which (hewed that God could not, nor would not alter the Law, which was a perfed draught of the firft Law imprinted in Adam. 3. Confider that here was no preparation, nprany terror of wonders, but a foft breath of God in this pai-(agc, noting this, that God had fufficiently thundrcd wrath in the former delivery, and now feekcsto cover it that the people might heare and obey. 4. ^Ufes muft provide an Arke to cover the Tables, which was not only for thefafe keeping of the Tables, but to cover the wrath and curfe, that the people (Kould not lee it, which was thcfirft vaile. 5. We doe not readc that ever the Lord would have either the people or Prieftto reads thcfe words out of fionc, but as they were mollifycd by Mofes his tranfcription, in his bookcs efpecially j wherein Prince and pco- -pic were to reade the duties of the Covenant and the promife?.-No more tables, there they are-, butdcale not with them, there is wrath at the firft opening: which was the reafon why God • fmote the men of 'Bethjhewejfjwiih fuch a flaughter, bccaufe they durft looks into, and reads upon thefe tables of tiie Arke of the-Lord, iSafn.6.iQ. 6. We reade that God, «?.vW 34.5. when tJMofes wasftandingbefore the Lord with his prepared tables, the-Lord defcended, and proclaimed. The Lord^ The Lord, and faid. The Lord God mercifull and ^attorn, lon^ fujf^ering and ahoundant in merej and truthy forgiziing iniquityy trmfgrtjfionandjinne^ Thus-the Lord would take away the edge of the curfe,!though he would-write it for end|(Unmentioned. Then the Lord upon the Mount rehearfed the Gtvenant of grace with Ifrael, and caufeth Mofes the Mediatour to write it, Exod.'^^, 27. And now he had in his hand both the Covenarit of works and of grace, the one hid in the Arke. the other open in his hands the fame Commandements, but the one with wrath, the other lenified by ©od. 7. When U\fofes QzmQ downc this appearance of God had changed ^hc fiiin of his face, that he was glad to pat a vaile upon him, for o-therwifethe people could not, nay durft not behold him, bot-x^nne from him, as at firft from God when he delivered the Law upon Mount Sinai, which God would have for the very fame end,

LMofrs

remrm ofjfraelfrem the Bahylom[h Capivity, pp

tiMofes his (l^inifig face (ignify ing the curfe and wrath of God in the Law, as a mecre draught of the Covenant of workcs, which the people could not behould, his vaile fignifying the covering of this curfc from the eyes of Ifrael. 8. Confider that till the Law as a mecre draught of natures Law was inarked and thus vaiicd at A^ofes his propofition of the remedy unto thefe carnal! iCraelites, in the blood ofthe facrifices, writinthb Ceremoniall Law, it could not quiet them,nor pacifie their confcienccs. 9, Obferve this one thing further, that Mofes in the five bookes doth fo fliun this rigid proportion ofthe Law, that the Apoftle when he came to dcalc with the falfe Apoftles about this acceptation ofthe Law as (landing full againft the Covenant ©f Grace and Juftification by faith, could find but two tcftimonies in all Mofes^ which ns-ceflarily convinced this manner of propounding the La\y, the OVA, Dent.2 1.2^, theother, jD(?«^2 7.25. But becaufe this end ofthe vailing o^ Mofes his face, as tend ing to fignific the curfc of thcMorall Law, and the vailing of it from the eyes of camall Jfraelh called into queftionby lomc of prized judgement, and that from the parage of iCor.-^, they fpcnd one propofition in clearing that place to p rove that it AJ^as the vailing ofthe Morall Law in the Curfe. For firft fay they, it could not be the vailing ofthebloodofChrift in the Ceremonials j for the Ceremonies was a fuflScient vaile to hide that, and to have put an other vaile bad been againfTCods love, who would have the people fpiritu-alltolockeintoitfor Salvation: one vaile was Sufficient to hide fo precious a treafurc. But to the Text, it is phinc in the beginning ofthe Chapter 2 ^or.3,9, that the Apoftle meancs the writing ofthe Lav'N^ in (hsir hearts, namely the Commandemcnts of the Morall Law by removing the Curfe, that the heart may clofe in with it. S5:condly, Verf.^. The iftiniftery ofthe Spirit is oppofed not to the Cloud of Ceremonies, but to the letter of the Law Morall: for this kjlleth,fo did not the Ceremony,but quick-ning his meafure; Thirdly. Verf. 7. The Miniftcry of the Gofpcll is oppofed to that which was graven in ftonc, which was the Morall Law only. Fourthly p Verf. 13. Mofes his vaile was paton when Mofes vf&s read, and not the Ceremoniall Law a-ione, as intending the vailing ofthe Curfc of the Morall Law. Fifthly, That which bearcs (hewis Verf. 14. where the Text laith, that the vaile was taken away in Chrift. It is true that

the Ceremonies were removed in the comming ofthe fubftaDce" but «,t not« true, and here meant, that thecurft o the S I^^mT'^^^ th«~mming of Chrift, and fo thevaile n,ad^ wedleffe, (?4/.,.i. But Verf.15. the vaileyet reataine, when

^ftV'f' ^^^"^ """« ^ *e Ceremony vailing A WoS of Chrift, forthatis removed inadl: forthe Jcwes ficrifice na

for want of an Altar: but it is moft true of the^aShe Mo?S

people tiU Chrift canje, fo it is nowajadgement Chrift bejns cometo(l>adeit. Foritmightbc, iffcene, anacclden Ilcirff to drive them to Jefus the Sonne ofMary for a S^iou? But fhe knot lyeth in the 18. verfe, Sm r>e .11 Jc. wh=?e °tTs' tboS4t and ftrongly fpoken, that the vaik fignifieth the CeremSi taw. It ,5 true there is a flat oppofition of Chriftian anT T.w

feetheXiT,^*?".^=-''°''?''?°'^''"*' the other not darin|7a dent if te. /°1'''" S'"ng the Law. But all will be!vi-dent If ,£ be/hewed what is here meant by the Image of Chrift '"•l-^'''u'''u°".«'i''l°P="'■^=«'WWchis nottheblfodo^^^^^^ vailed in the blood of the Sacrifices, butthe Uw of God wrk n

bi^""'/PrT'?;• '^T-J »• ^'^•) »" *- hwd. which is tbL new SdZhvr,V^'"'"^T' '■"?" ^''"^^"gUffewhi^hbe^ houldfflg by faith, we are changed into the fame Image by the

&MorailTar''^''="'*''"*'"'■'"'^'^''^P'"'?='''« r^'jT^I '"^f^^.??«'« of'his diftinflion is from the Apoftfe ArLlL^"'}'^ * r"""" *g""ft;he Morall La w taken as a rigid draught of natures Law. onto the 23. verfe, fjrothcrwifs The I-aw had been no enemy unto him as a branch of the Covenant of

fu «; ri^^""^* moderation. By the Law which we call the Morall Law,^./«andP.«/meanethemeer=draaghrof the

|flnaul performance, or eternal! curfe to the difobeycrs in the r?i,™ ; ff'he Uw IS ««;/«««. ?«Wi&,,containinginit command and bleffing and curfing. Take command without Weffing or cu fing and ,t is no more La w with Mofc, : take fim-gaden„„c,a«onofbIeffingand curfe from command, and to i«isthreatningandpromife, but no Law.

/Tbj5 abftraft of the, Laiy here confidetedfroin the reft of A^V""

hisOcconomyispureLaw flifhing wrath upon the fallen creature, and therefore called a fiery Law, er fire of Law,Z) <r«f. 3 3.3. And for fpeciall caufe exprcffed in generall by the Apoftle, Gal, 3. The Lawy that is thus abftradled, ^as added, hecmfe of tranP-grejfton, "Fprfirft, in that long courfe of time betwixt ^Ada-^t^ 2in<i Mofes, men had forgotten what was (inne, and had obliterated the very Law of nature. Therefore God fets out the lively I-mage oi it by Mofes in this draught and abftrad, to which end,, all the commands faving two are propounded in the negative, that fo men by the Church might know the nature ot linne againej

Secondly, God propounds the Law with curfe eternall to wovk death, and to ftiew Gods eternall difpleafure againft fin, Rom,^. 15. which was ufcfull not only to the world and wicked in generall, but fpecially to the ftift'-necked and refradtory Nation, to be as a rod to fcourge all their rebellions and backflidings. The Law thus laced with blcflings and curlings eternall, abilraded from the reft of his frame, makes Mofcs now to begin to breath bledings; and no lefle then Gofpel. This comming from a pacified God (as ^xtf^.33.6,7,8.) may be looked on by the fallen creature with comfort, and from this confideration it is that we affirme this Covenant made with the body ot Ifrael to be a Covenant of Grace s for it is one, and therefore never by LMofes called Covenants.

Again, It cannot be denied, that To farre as it concerned the fpirituall Ifraelite (whom God efpecially tytA and for their lakes infolded the carnall in the compad) it was a Covenant. Thus farrc for confirmation of that diftindion. But thefe diftin-dions feeme not to remove the doubt. Not the firft, becaufe it cannot be conceived hov/theold Covenant (Kould as a condition, of the Covenant, exacfl perfe(5t obedience defervinglife as necel-fary to Salvation, and yet promile pardon to the repentant believer : for thefe two are contrary the one to the other. Not the fe-cond,- becaufe the Covenant that God made with the Jewes is but one, and bow fhould we conceive the Law in one, and the fame. Covenant to be propounded as a rigid draught of prime nature,and -with moderation alio, as the Covenant of works, and the Covenant of Grace like wife, when the Covenant is but one, and the conditions the fame. Beiides, where the Apoftles doe oppole the;

O 3 L^W.^

loi of the Covenant ef Grace mder Mofes till the

Lsiw and Gofpel, or the old and new Teftatnent, not only the Morall^Law, as it was given upon Mount Smai^ but the whole JewKTi Pedagogic, orLawof v^s/c-xisunderftood, as it is mani-ieil in iiindry padages. Other things to be obferved in that explication I will not iniiil upon at this prefent, becaufe they will come Tie taw was to be touched hereafter, as v;e pafle along, never given or SomeDivineshold the oldteftaaient, even the Law, as it was madepjGcVe given upon Mount ^/»4>, to be the Covenant of Grace for fub-GofpTaekher ^^^^^^> though propoundedin a manner fitting to theftate of that ntheGofpel people, time and Condition of the Church, It was fo delivered Bovy wichout as it might ferve to difcover (in, drive the Jews to deny themfelves the Law, aU and flie to the mercy of God revealed in }dus : but it was given ihoughtheold to be a rule of life to a people in Covenant,'direifling them how ufuall^caUed ' ^° ^^^^ before God in holineflfe and righteoufnefle, that they might the Law and inherit thepromifes of grace and mercy. This I take to be, the the new the truth, and it may be confirmed by many and ftrong rcafons out of Gofpel; becaufe the word of God. As firft, by the con trad of that (pirituall mar-theLaw is pee. ^^^gg ^ little before the promulgation of the Law, defcribed in thefe dominant in ^ords : ICeehavefeeneWhat ididunto the Egyptians, and hojv the Gofpel in ^ bare y oft. on Eagler ^ings, and brought you unto myfelfe. Now the other. therefore if ye "^ill obey my voice indeed, and k^epe my Covenant,

Exod. 1^.4, y, then ye JhaU be a peculiar treafkre unto me above all people : fir all the earth is mine. And yee fljdl be unto ms a. King'-dome of Priefis, and an holy Nation, Thefe are the words which Jcr.ii.j,j,4/ thoHjhalt fpeakjinto the children of Ifrael: whereunto the Prophet ^^rfwJi«^ hath reference, faying, H^^^^r^-j^f^^ jvi?^^/o/"^^^ Covenant, and Ipeal^unto the men of fud^h, and to the inhabi-Deut4Bi3. mntsofferu/alem, and fay thou unto them, thus faith the Lord

1 King8.21. Godoflfrael, Curfedbethem^nthat obeyeth not the words of

2 King.zj.s. ^IjI^ Covenant, which I commmdedjour Eaters in the day that

oo.eofthe lyyouiht them forth out of the Lmd of Eqnt, from the iron for^ Covenant, Ex. ^^ . ,J j j ^1 ^'^'^ '' ,. ,,',.,

J . _ nace, (aytngobey my voice ana doe tnem, according to all which

Deut.4.i3. & IcommandyoH, (0 Jhallyebemypeople, and I will be your God,

s,i. & 9.9, And this without doubt is to be underftood of the Decalogue, as

Jcr.j.ES. it was given upon Mount Sinai, feeing y^^/^j-himfelfe doth m

^. zChrS expreffewords teftifieit. Godhimfelje (faithhe) declared unto

xi. Ex,?4.i7* Jouhis Covenant, which he comm^ndsd you to performe, even

i8. Eph,i.i,». ten words, andhe wrote them upon two tables ef Hone. In thefe

Rom. J. 10, paflages obferve, that the Law is called a Covenant, as it is often

. , elf-

clf-wherc the Covenant of the Lord. What Covenant, but of grace and merey ? even that wherein God promifeth to be their God, and take them to be his people, if they obey his commandments. For fince the fall oi eAdam, the Covenant which the Xord hath entered into with his people, was ever free and gracious. For when all men are (inners by nature, dead in trefpaffes, and e-nemies to God, how can a Covenant betwixt God and man be ftricken without forgivenefle of former tranfgrellions ^ If in thd ftate oHnnoeency pe'rfed obedience Ihould have been rewarded with life from juftice: now that man is fallen by tranfgreilion> chall Paraphi perfed obedience cannot merit forgivenefle of fins paft, purchafe . 0 h^iiu^ *-Gods favour being juftly difplealedfor fin, and^ deferve everhfting ^^^> » P^t.i.^, life. When the wicked and their belt works are an abomination ^/^^"sepr to the Lord, it cannot be imagined, that any Covenant fiiould , Pet.2^9*. ' paffe betwixt God and man a finner,wicked,ungodiy,mircrabie,but- Esod, 19.^ in and through a Mediatour.. o^'keics,

■ Ic was fuch a Covenant v;hereby the fpirituall feed was made a Kpp^/'dfer" Kingdomeof Priefts, an holy Nation, and apeculiar treafure unto XudZZn'& the Lord. The word i'^^W/^^fignifies ones owne proper good> facerdetum. which he loveth, and keepes in ftore for himfelfe, for his fpeciall Regime potefia^ ufe: a. rare and exquifite treafure; a thing defired, deare and fin- tUeflpr^iva-^ guUr or proper to a man himfelfe. The Hebrew Logicians call ^^^1%^^' theii: fift predicable, Segftllah:Oihtvs interpret the word,a beloved -^j^ aujene, treafure,a.glorious thing &co be defired jan holy treafure, a treafure quarunu'UprU which hath both-magnificence^ fplendour and ornament, Ecclef^ dem jacuhoi 2.8. the peculiar treafure of Kings. Aqnila renders it fubftance: f^^*' 2> sim'/i, Sjm: treafure, or peculiar iubftance, the Septuagint, plenty of ^"i-j^^'o* 5«/*^» riches^ fo as it doth import multitude or great abundance : Vam- KValnm. bias, a treafure entirely beloved, i Chron.7-<j^.i.. I have of mine EL.Aht&L ©wne proper good, of gold • of my proper goods of excellency, R-Vavid,^ that which was mofl; deare unto me; of gold mofi: pure and refi- ^ona-vnifiKU ned, that which is chofen and laid up in a treaiury. A peculiar- ^/p.'^Si-people then is a people entirely beloved of the Lord, which is pro- ^J^ per to him, the pofieffion whereof pertaines to none other, which vcx Scgulah • helayetkup (as it were) in his treafure, Exod.i^}.'). The Chal- fignifiUtnm-^ dee Paraphraft renders it, ye (hall be beloved before me. Thecd.t, quandao) avcVi a chiefe, fpeciall, or excellent people : andfoDm.26.18. The th}Zt^f£i^ Paraphraft hath it, he chofe to himfelfe//r^^/his beloved, and in fiveresaifa Qther places. Andfo other Hebricians, iS'^£«//*ii? fignifieth, that (imcuKo^,

tb'L'y

of the ^Cevemnt of Grace undtr Mofes tiS the

tea /uJahj pe-eulinm.

Vatabl. utthe-faiirm ttnicedi, teSfuspre cun-(fit populu,

Sepr. TTEsla^/ii. cr. abmdantia. abundant aute

(unt fretio/a, itaijj recondunt etiamyC^c.

<n©-,Tit.z.i4.

"Calv.Infiit, liba.ca^j.Seif,

I Pet. a.9. Revel. «.f.

:£xod>20.z.

©cut. I oc 14.

Pfal.jj.i2. &

Jcr.j !.??.&

thej'fliould be beloved before nim, as a defirable treafure, whick a King deliverech noc into the hands of any of his officers, but kee-pech tohimfelfe, R. Menachen in Exod,!^, MaL^.i-j. The Greek tranflacion turns it, a people for peculiar poffeflion. Aiju» a peculiar people, deare and precious, which he will not part withall. In the new Teftament both expreflions are ufed : for P^»/calleth them a peculiar people : Peter, a people for peculiar pofl'eflion, which God doch challenge as proper to himfelfe.Vulg^ Populus accjuifitlonii, Eph.1,14. This Was the priviledge of the Jew, which he obtained by this Covenant, and it is often mentioned to the praife of Gods free-grace and love towards them,*Z>^;^/-. 7.6. & 14.2. & 26,18. The Lord bath chofen ^Mob unto him-felfs : Ifrael, for his peculiar treafUrey Pial. I g 5 4 But this priviledge they could never obtain by the Covenant ot works : by it they could never have been a Kingdome c Pricfts, or a peculiar people : they could never have obtained tiie adoptiwi, or have inherited the Kingdome of Heaven. Thefe are priviledges vouchfa-fed of meere grace in Jefus Thrift, in whom we are adopted^ and made Kings and Prielts unto God.

Secondly, in the promulgation of the Law, the Lord proclaims himfelfe to be the God of I frael, faying, larrthe Lord thy God, Tvhich have Brought thee out of the land of Egypt, out of the houfe of bondage. Some hold thefe v/ords to be the affirmative part of the Commandment, in which the Gofpel is preached, and the promifes contaised therin offered. Others, that it is a Preface to the whole Law, or prefixed as a reafon to perfwade obedience to the firft Commandment. But univerially all acknowledge them to be the free Covenant, which promifeth pardon of fin, and re-quireth faith in the Mrffiah, God is the God of all creatures, be-caufe he made and doth conferve all : but by peculiar right he is the God of his Church, becaufe he hath chofen it to be heire of his Kingdome : whence the people are faid to be bleffed, that have God for their God. The Covenant of grace is expreffed in thefc words, / ypill be thy Godandthottjkalt be my people : Wherein God promifeth to be favourable to the iniquity of his fervants, and to remember their fins no more: and to blefte them with all fpiri-tuall bieliings in heavenly things. When God then faith to Ifrael, / am your God, which brought you out efthe land of Egypt; doth henotpropcandhimfdfeasthdrKing, judge!, Saviour and Redeemers

returm oflfraelfrom the Balfylom/h CapUtJity. |o j

deemer : Spirituall Redeemer from the bondage of fin and Satan, whereof that temporall deliverance was a cype« And although therebenoexprcffementionofaMediatourin the Law, yet it is tlTi^iJ^^'' included in the word of promifcj/^»3?^j6'^^. From Evangeli- ^' call promifes, and the remembrance of them, and alate type, the Lord makes beginning, when he gave his Law. And it is further to be noted,, that as thefe words, I am the Lord thy God, are prefixed to the firft Commandment in the Law, fo are they an- Levic. !#.4/,, nexed to all others in fundry places of Scripture, as an argument * ■»^ *5' ^as", to move to fincere obedience. Leaftthejewcs fhould feare (as I'^'.^/'H* itcom,methtopaflein doubifullmatters ) they hearcchatthe rule ^^''' * *^' of life is prescribed unto them of the true and only God, who is theirs by Covenant. Leaft diffidence fhould make them flacker God comes familiarly, and commends his gracious Covenant unto them. Thereafon from all this is plaine, chat Covenant whe.i:-in the Lord ptoraifeth, orprodaimethhimfelfe to be the God of Ifraei, is the Covenant of grace, which God made with Ifr'aeL But in giving the Law upon Mount Sinai Godpromifed, and pron-claimed himlelf to be the God of Ifrael.

Thirdly, Chrift our Saviour thus reciteth the firft Commandment, H^^r^O-Z/r^a^/, the Lord our God 16 one Lord, therefore Slarksi.aj. thou fljdltiove the Lord thy God with all thy heart. And Mofes ^"'-.^.a* in the explication of the Decalogue condemneth incredulity, fay-ing, ICe JhaU not temft the Lotd your God, Mye tempted him in ^ ^/^'J*?* 3/<«/^^;fortherethey tempted God by incredulity. Where it is *°^'*^'7« moft apparent, that in this firft Precept we are enjoyned to take God to be our God, tochoofehim to be our portion, to cleave un* to him, to truft in him as-our only Saviour. And it can hardly be queftioned, whether that Covenant wherin we are bound to take God to be our Father, King and Saviour be the Covenantot grace or no? And by the fame reafon it is manifeft, that the Law requi-reth faith as well as love and obedience, and doth build thefe upOR k as a foundation. It prefcribeth faith in the firft place, and throughout, namely that we acknowledge God the Law-giver, to be the Lord our God, the only true God, and teftifie that faith unto him, by an univerfall and uniforme obedience to that whole Law and every title thereof. The Lavy was given for this end, that it might inflrud us in faith, which is the mother of a good confcience andof love. Chrift and faith is the end and fowle of the

P Uw^

Law, iiotun|ierftoodof thejews. The fiimmeofthe Lawis faith Rom,i 0.4. or love, and both thefe carry che fame fence, becaufe though Mo-r 7^'° n* -^^"^ makemencion of love, and Paul ot faith, yet that love doch lo.i'i"" "^' comprehend taich, and this faith doth contain love. Certainly, Rom.14.a3, f^hat (0 ever u not of faith is fiftns, even all works, though good infliew, and for fubftance ieeming agreeable to the rule of the Law, if they ilTue not from faith, they are vaine and hypocriticall, if they be not qnickned and enlivened by faith, they are but the carkafleof agoodworke. And then it God command not faith in the Law in (ome fort, why doth he command other things, which without it are frivolous ? Our beft works are unfavoury Hebiii^^i. before-God, if they be not feafoned with faith : For wkhoHt faith it is impojjihle to p^leafe GoA, Therefore the Lord in Covenant commanding the oWervation of his Law, exaifteth faith alfo,. without which the Law cannot be obeyed in an acceptable manner. Tor when the Law is fpirituall, and commandeth true wor-fhip and invocation, how can it be obferved without faith ?-Would the Lord have the Ifraelites remaining in infidelity to ob-ferve the Law ? Or did he ever allow man fince the fall oi Adam-j, m come or have acceffe unto him, but only in the name of a Media-tour ? Or was life and (alvation ever promifed to man fince the fall, but upon condition of faith in the Mefliah } Indeed the con^ dition of obedience, which God requireth and man promifeth, is the cbiefcft thing urged in the Law : but free and gracious pardon, v;herein confifteth the happinelTe of the Saints is therein promifed and proclaimed. They under the old Teftament light-' ly following the letter, miftooke the meaning, not looking to the endofthat which wastobeabolifhed, whereunto Mofes had an eye under the vaile. Tor they perceivednot fo well the grace in=> tended by the iegall Teftament, which the perfedlion of the morall Law, whereof they could not but faile, fhould have forced them tofeeke ,• and the imperfedion of the typicall Law, which made nothing perfeftj fhould have led them to find: but they generally r-efted in the worke done, as was commanded by either Law^ when as themfelves were unable to do the one, and the other was^ an it (elf as unlufficient to help thcmo. ■

- Fourthly, after the giving of the Law a Covenant betwixt Bcu£^. J I- ^^^ ^^^ ifracl was cftablifhed by mutuall and willing confenf^ E^^cJ, t^4^i^ the people promifing to obey and doe whatfoever the Lord commanded.

mandcd. IntheLandof Moab LMofes was conimandcd by the Lord to make a Covcnannt with the children of Ifrael, befide ^^^^•'^9-1^9-the Covenant which he made with them in Horeb. This Covenant they entred into was the fame that God made with them upon Mount Sinai, even the fame that did containc the bleHings and ciirfes before pronounced. But this Covenant was a Covenant of Grace, not of wori«: for God never commanded his pcopIe,that he might fet them on high above all people of the earth, and that they might be an holy peop-Ie unto him, to avouch bim to be their God by a Covenant of works: tMofes would Dsut.i^.ia. ncverhave exhorted the people by Oath to bind themfdves uoto the Lord in a Covenant of works: for that had been to bind tbemfelves unto the moft dreadfull curfes, whereas they were to enter into this Covenant that they might profpcr in all that they DcutA^.^. doe. That Covenant is of Grace, wherein the good things pro-mifed are all free and gratious; but it i^fas of grace that God pro-mifcdtobetheGodofifraeh andthsrefore the Lord, when he ^5^h^'«** keepeth Covenant with Ifrael,is faid to keep the mercy which he * °' •'^* fwore unto their Fathers, and when he eftablifibsd them for a people unto himfclfe, and is their God, he is faid to pcrformc the Oath, which he fworc unto their Pathefs, to Abraham, to Ifiac,

The Legall Covenant or Covenant of worlds cannot be renewed after it is once broken, feeing it adrnitteth not repentance of finnepaft, but exaifls perfed and perpetual! obedience. But this Covenant made with the Ifrqehtes might be renewed after tranf-gre(Tk>n,did admit repentance; when thon art in- tnbulation, and Dcut:.4,jo,ji, all thefe ^m^s are come lipan th^e, 'even in the latter dayes, if tJjofi tftrne to the Lord thy ^od, and Jhalt be obedient tdnto his voice : (fir the Ijord thy Cjodis a imrcijkll god) he ^t/lnot fir/ake the^neither de^ fir oy thee, ndrfor^^ef the Covenant of thy Fathers, ^hich hefyvoreunto thru. And if thie.Covenant after tranfgreflion m3)rbe rertcwcd, Deut.jo, it is of grace. The Law which is written in the heart of tiie fp'i- I'Ki!?.?^ ? <. ritpall feed- is parti of the. Covenant • of gt^acc : W the rfghte- pfal. io(5*4f.' oufncffe of faith fpcaketh on this wife; This Com mandemcnt E2ei6,6J,^», which I command thee this day, it is not hidden from thee, nci- Deut.j 0. n, ther is it farre off. It is not in heavcn.that thou (bouldeft fay. Who o*'"*'*i JhaUgocup^tor us to heaven, and bring it Untbtisi that we may jieare it^anddoc it; Neither is it beyond tfc fea, that tbcu flioul-

P 2 deft

zoS oi'th Cewnmt of Grace under Mofes till the

ckft %,W ho fli3ll goe over the fca For us, and bring it unto iH,

that we may heawifj.anddos it?- But the word is very nigh

unto thee, jn thy moiuh, and in thy hcact, that ihoa mai(l doe it.

Ifiu 51.7. i^4jt the Law given by Mpfis , is.engraven inths heart of the fpiri-*

P|al.j7|i, tu.ali Teed, or people eftecfluaUy inCovenan?, as tbsy arc called a-

people in whofe heart is the Law. No man will deny the Covc-

r^nt whic;h God keepeth with them that love him and keeps his

Commande.mcntSi to be the Covenant of Grace. But the Go*

Dui,9 4. ^ venaqt which Iftael entred into, is that which the Lord

Nshem '.;. {^^gpeth with them that love Hxny and keeps his Commandc-

mentf.

I?irchiy5.the gpdiy Kings and'people of Ifrael repenting of jT)ai.24.22, ^j^g-j. tranfgrcilions and finnes committed againft God, did oFtcn-^tiw. j'^> iio^'^s renew their Covenant^.binding theml^lves tb-the Lord to sSam,7ij,4,'). be his.people, and to waike in Gods Law, which was given by jChro.if.si. ^T^/(?/^;jandtoobferve anddoe all the Commindements of God iK,in,ii.i7.^ the Lord, and his Judgements, and his Statutes, with all theic * ^'?^°'''-' ^" heartland with all their foule. But JehajhAplut, fojiahi Nehemhh-,. Ni'!iol;o -I. apdother godly Governours,. who were v/ell acquainted with % i. hxo.'^^!y. . their inflrmlties,, and knew, themfeives utterly unable to fulfill the Law,woald never^promife punduall and exat?: obedience, in hope ' thereby to dcferveetcrnall life, or to receive it from God as the reward oi their pcrfe<5l»fervice; nor flJttcr themfelves as though jjiey could (land before the Tnbunall-of Gods Juftice in thei? o.wn Rightcoufnefle, when upon proofefutficientthcytfaWjtbat np fielli could be juftined w bis iight. Without queltion, they underOood, that, God of his free grace had promited tobetheis Gcd, andofhis undcf^svcd and rich mercy would accept oLtheif wilHng and finccjc obedienccithough weake and imperfe<^ in de^ gree; whfcJi is in efisdjihat the Covenant which God-mad©^ with . ihem. and theyTenewed was a Covenant ofgrace and peace, the fsine for fiiUlance that is made with the faithfuU in Christ- in tinve (pf tbeGj^fpelL .

Sixthly, the.Covenant ^hajGod^ made with yfA^*i/:!4w was th«s €^!i,i7cv . Covenant ofgrace, as it is acknowledged : but the Covenant made with Abr^h^m is forfubltance the fame withthe Covenant oiade with Ifrael upon Mount Sinai: the promife isthcfamej ^rid the things required the fame. For in that God promifed tb4hs.w^44,b«..GQdaUTlu%.^nt to /Uuhamj to bkff:-hi:a.

■"■""' ' ~ mih\

retftrne eflfraeljromthe Bahyldm(h Captimty.

I op

Gal. 3.8.

Dsur.io.n.

with ail ncccflary blcflfings for this life, and the life to come. In this he promifeth freely and o£hisownc cieere grace and ftvour tobe their God, and makvS them a Kingdomc of Ptiefts and an holy nation onto himfclfe. In that he rcqulrcth of ^^rahmm, that he walke with or before hira in integrity: In this he cove-nanteth^that they (hould obey his v^ice, and keep his cccimande-mems.. And what is it to walk with God or before God, but to walk in his Law.

Seventhly,wheii God gave his Law unto Ifrael upon Mount Si- , k" fa 1* naijhe troth°plighted that people unto birafeIfe,,andiiimMfe un- ^ chron.^; i^. to them, and that of his mecre love, not of any merit intbcm. ichr.17,1,6. Thus faith t hi? Lord, I remember thes, the ki*td»e^e of thy youth, tkt z Ghr.6,T4,i<5a^ bve of thtfie eJpofffals,'^hef)thouVOifiteJl after me in the^ilderne^i, Jcc.1.2. in a Land that ^iU mtjorvefi: I/raelVPasho/ineJfe tinto the Lord,and thef^ff fruits of bus iMreafe, When Ipaffedhy thee, and looked upon the&3.hehoId thy time "^'m the time of love, and I ^read mj ikirt over thee, a^dt'overedthy nakednejfe : jca^jlfware ttnto the&t and entered into (fovenant- Vf'ich thee, faith the Lord God, tmd thots. hecammeH mina.t But if the Law were a perfect draught of the Law of nature, ex jdingpundmHobcdienca in the IcaO: jot and tiilc, as ncc-flfuy to Salvation, and flaiLing out wrath againft the leafl: .tranfgrefTion, without any intimation of repentance, or hope of A<fl.!?.9. pardon, the Lord did not.at thai time troth-plight bimfelfe unto q^'^ \°''*'

Eighthly, the Liw rcquireth faith as well as Ie?e andiobedi- finemi. feopum. cncc,'^.nd doth build thefc upon it as a foundation. For the end of 'egls; quia k>^'. the Compiandement Is love, love aut ofap^re hearty a good confcience^ f^^^\ jacrlpciis^ :4»d fjiith unfained., That love which the Law rcquiretb,either ^chrUliminieru -towards-God or towards.man, inuR How from a pure heart, and de'nt.zanchds::.' _§Q\\h it is-tbat puriHcth the heart. Chrifi u the end of the Lavofor Fedem cap^.x a, rS;ihte9ufm\^efake, and tke Law isa^Schaoie-usasler. to hing «^ u^to Thef.^.lua, .Chrifi. But bring us unto Chrift it could nor,, if it did not point ^ J^*^^ Deca«.^ hitiiouL unto us, or prefuppofe him as promilcd ; He is not the ^ft'^'eod"^' endcf the Law^ifthe L,aw did liot dire<!l to hijajand requirefaith own hanlup" in him. He is the end of the Law, ss the Law leadeth and dti- on two tables^^ .\ech us out of our fdlves^ and from all confidence in any works of wjs anEpk ,^he L,aw, that by faith in Chrift wc might obtain righteouincfiV. *°"j^ ^^ ^^^■' It IS not the properly of a Schooie-maftet to beat and ftrikc, and ,^'i,/"^^^-Jc^., ■npt to dire^b lOr.teach. That the cercmonKS otthe Law did pr&-^ ^o the CgvsJ ^

E 3^^ \' ^gure,mn^

EztkacM.

'Ratnoli Af&it. Thef.pag.ziia I Tim. i.f.

no

of the Covenant of Grace under Mofes till he

1x0,34,27,18.

EKod.t4«8. Pigh'difp.

X Cpr.5,7.

pfal..i.f,«. Pfal.ii9- *j^'

Pral.j£.i,i.

anidi.13214. &c.

Rotn.^ttijtz. The righte* oufnelle of the Law is teftifi* cd by Mofes and the Pro-phetSj&c, Deut.i2.j2. and s I. It.

figure Cbrift, dire<5^ unto bioa, and require faith in him, is a thing confeffed a,nd acknowledged of all men. Now the ceremonies are appsndices of ths Law, efpscially of the firft and fccond Com-mandements, asthey were given to the Ifraelites. And if they require faith in the Redeemer to come, how fhould wctbinkc it tobeathingpjffsd over in (ilcnce altogether in the Law. The dflliveranceofthechildrenoflfrael out of Egypt, was a type of our fpirituail deliverance from the bondage of finne and Satan,by the power of Cbrift j as appeares by the Cercmonie and Sacrament of that corporall deliverance, ths Palteover, which was a figure of Cbrift our Saviour, Therefore in ths firft Precept the Myftcry of our Redemption by Chrift is taught and contained. That particular mercy mentioned in that Precept, taught the Ifraelites to expedl-fpirituail Salvation in the Mepah promifed. In Scripture they arc pronounced blefled, who keep the Commandc-ments, and obfcrve the Statutes and Judgements of the Lord $ but withall their blcflcdneffe is faid to conlift in this, that God iraputeth not finne unto them, that their finnes be forg'iven,and tranfgreffions covered. Thetrue worQiippers of God then arc happy, not for their works, but becaufc God is plcafed to accept them in Chrift,and to pardon their offences. This is the true fenfe of thofc promifes made to or fpoken of them that walk in the pcrfe<a; way, and doe none iniquity. And if life and Salvation be promifed to them that obferve and keep the Scatutcsi Judgements and Ordinances of the Lord, not for the dignity of the work, but through the mcere grace and mercy of God pardoning tranfgrefiionsandfinnes,then is faith in the cJ^<f/)7^^ taught and commanded in the Law. The true fenfe and meaning of the Law is to be gathered out of the writings of the Prophets: foe thefamc Spirit that breathed the Law, informed them in what fenfe the Law was given, and how to be undcrftood. But by the ExpofitioH of the Prophets it is cleare, that the Law as it was given by y^<7/^/ did admit repentance, and confequently, require faith in Chrift. And if the Law did not command faith in Chrift the Meffiah,then might not the Jewcsbeleeve in him: for they were forbidden to adde any thing thereto,cr to take ought therefrom. The Law was to the Jewes a rule, according to which they ought both to live and worftiip God, to which they might not addc the leaft jot or title of their owne heads: fo that eithec

they

they muft not worfhip, praife, pray unto and believe in God in and through the Meffiab, or elfe faith in him muft neccffarily be required. The Decalogue, if we prccifely confider the things ex" prefled therein, doth not containc aiany things written ofMofes: but as it was a fumme and abridgement of the whole Law,w hereunto every particular ffii:;ft be referred, and from which, as a foun-taine it was derived, it is a perfed rule whereunto nothing might be added. And if withcut faith it beimpoflibie topleafeGod,or to obtaine Salvation, the Law which promifeth cternall life to them that keep it, doth require faith as well as love or obedience. For if faith be neceffary to Salvation, it cannot be that man a fin-scr (bould be juftifieda if he could keep the Law : becaufe he cannot by future works purchafe Redemption from former tranf-grclTions. And from all this it folioweih, that the Law as it was giventothe Jcwesjis for fubftancc the C<?venant of grace, or a rule according to which the ptople in Covenant ought towalkCo The Law is and ever was a rule of life to men in Covenant. Matti 5.18, One jot or title of the Lawjhallin no mfepajfe, till all hefulfil* led: fulfilled in refped: ofunpartialland fincere obedience, for of that our Saviour fpeakes, as is manifeft by the words following,. He thatjhall hreake the lea^ of thefe CommandemeKtitaTid teach men fOf Jhall be called lea.fl in the Kingdome of Heaven: except your righteoufne^e jhall exceed the righteoufnejfe of the Scribes and Pha-r^ees; that is, righteoufneflc of habitc and prafl^ifc, which is that which the Law, as it is taken in that place, required.

Many things areobjcded to the contrary,which mulft be cleared before we palTe further. As firlf, it will be faid,, that in the Law there is no mention made of Chrift, without which there is no faith. And what the Law rcvealetb net, that it comman-dcth not. But in the Law there is frequent mention of the Mef-fiah, and perpctuall adumbration and reprefentation of him, and his oblation in waddings and facnfices. The Apoftle Pafil, where ^^^^'^ J"] he profcffcdly handleth the chief heads of faithjto witj that Cbrift ought to fuffer, and rife againc from the dead, denieththat he Ad.*5,as. faidany thing befides that which the Prophets and CMofes did icor.ij.},^.: foretell (hould come. And our Saviour proved out of J^/ff/^-j^^that hemuftfirft fuf]&r,andthen enter into glory. And no marvellj. Iuk.24.t7,44 feeing Mofes by divers types and figures flaadowcd f<itt& the death and rcfurredipn of Ghrift 5 as {ball be (hewed after.

Heb,70it«

of the Coijemnt of Grace undtr Mofes till the

Mofti r/rote of Chrift, Aa. j. a^. and 7, ^7, Joh,i,45. that they fliould be-leeve in him. 5oh.y.46. Many Prophets & JuA mea de. lired to fee his daycSjMat.ij. 17.Luk.104,

isi.t^cr 4. ^hraham re-rpyced to fee Chrift.Job.8.

But in the Decalogue there As rid mention of Chrift. NcithcrJs that^bfolutely trise. For when God laith, h« is their God, whe delivered them out ofthc Land of Egj/pt, doth he not propound bimfeif a RedeemersS fpirituali Redeemer of them from the bondage of finnc and Satan, whereof that deliverance was a ty^c ? Buthcisnotalledeetner from fpiritiiall bondage but in Chrift, Implicitely therefore in thefc words Chrift is contained and propofed unto us, wbich is done according to the condition of thofetimeSjWhereinasyet all things were infolded and wrapped up. And it<:annot eafily be imagined, how Chrift fliould be revealed in the Cereaioniall Law, if there b: no mention of him exprcfil- or implicite in thcfe words. As the Morail Law doth fliew and difco^'er {inne,fo was theCereraoniall Law as a bill or bond put into the hand of God, whereby they did acknowledce ihemfelves indebted to his Divine Majel^ic: and as theCereraoniall Law wasaSchoole-mafter to point out and dire<f^ us uitto Chrift: (o was the Morail a rule of obedience to them that be iii Covenant with God ^ which of neccffity doth prcfuppofe the revelation of Chrift in fomefort. The Ninevites in the threatninijs denounced againft them by the Prophet Joftas did apprehend a promileofraercy tobeimplyed uponxrondition of their repen* tance.; whichpromifc was made in Chrift. And is it any mar-veil then we fl^iould affirmc, thelcnowkdge of Chrift to be mani-fcfted in fome fort, in thofc words of the Law: if we confider the words of the Law^ it doth command that wc love God above all, ^nd our Neighbour as our fclves: but if wc fearch out the meaning of the words^ we fhall find it to be foch a love as proceeds from faith; and from what faitb,but in the Meftiah ? That is the foundationupon which all works ofiovearcbuilded. In faith it felfor with it, there is a motion of the foule towards, or a defirc of the heart to obtaine the good promifed, joyncd with an hatred effinne and wickedneffe,which may be called inchoate love: but true, found, int-ire love, whereby we afF-'d God as our Father moft necrcly con/oynsd to us, and reverence him zs the fountame of all good things and benefits, which of his meere grace heconfer=> reth upon the children uf his love, and wc daily exped from him, cv§n fueh as accompany life and falvationjthis is the effect of faith^ and follpwcth the apprehcnfion and habitation of Chrift in the bcarc

Faith

Faith in Chrift is not ccwnmanded in the Morall L« w as if was engraven in the \\Qzxiof<i^dam in the ftate cf innoccncy s but as it was given to IfracI, to be a rule of life to a people in Covenant, it was ptcfuppofcd or <:ommande<i. For the general] fub-Aance of duty, the Law then delivered and formerly engraven in the heatt was one and the fam«: bit not in tcfyo^ of th 3 fubjea by whom, the objs^ to whom, or the grounds whereupon obedience was required. Confidence in God wasrcqenredof/^<!^<«» by the Law of mture written in bis heart. Confidence in God through Chnft or the M^Mah Was feqiilred of the Ifraclitcs by the Law publifhed upon the Mount. kAdam was to per&rnK ob^ dicncc to the Lord immediately without a Mcdiatour,being hiai-fclfepurc and innocent. But the Ifraeiices being in thcai(eivcs finncrs, could not in their own names peiforme fcrvke pleafing and acdcptableofTtothe L^y^d* ^Adam knew 'lie was bejoved « the Lord, fo icfng as he continued In obedience, buthad nov/af* faot to wait upon his mercy, whcnhe had brc4en the Covenant of works. ButtothelfracHtes God bound himfclfe in Covenant Utton MoutTff Sinai, promifing to be their God, and take them for his people, rtotwithftanding they were (inners irt ibemfclv©^, which could not be without forgivetiefle : aftd this Covenant €hcy tnight and didrerrew by repentaiiceaftcr tranf%r^0ion. The Law is riot to be confounded with the Gofjjeil, feat the facred and kfvidafole knot of the oiw with ihe^tber is to be makjtafned^ an* le^e^we fhail make God contrairy ^o-biERrfdfei?' ^ ''ir. .-3 t

"Iliv Law doth not fo dire^ly and cxprefi^Iy^ teach faith {» Chr^, but require obedience, yet doth it leade ds to Chrift, and ^^^" ^'*»^ more «ifcureiy comotiand faith in him. The Gdrpeil dotfe m&ct ^^'^^* l^^^^ folly rcveail^Chtift, and the grace of God^n bim, cotbmanding GXa-ius faithby name: but itdGthaifourc;c,pfe8e,and ck»61 c^edicnce. to be under-ttius' iv^reetiy doe the- L«w and GoipeU ^onferit t«^gether. But flood of the hereit'istt>benoted,^hatfaith^s commandedin^tlreLaw>Wliich "^^nner of cb^crh every thing *^3* i* g<*0(3, but i« is^given tb-tss, riot few the Propounding^ Layir,butGffbcholyGheft. Thedtftinaionof thelawandGo- Sa^Pin fof fpeU as^they arc oppofcd one to another is deare and cvideflt: btit types; thaf the asftheLawwasijiventO'theJ^esit'•»not<»ppofite, butfubdr* Doarinewas^^ dinafetdJhe'GofpcIt. The Law i!«y ift felfc ^onfidered exa<fted "ughtplainly, pcrfe^onofworksastbecaufooffife: but when that was m- ^^'^o"t types pofltblc to nwn'by reafon of she infirmity of his Jeflaj it pleafed Roln!!"'^^*

CL the *^'

the Lord to make knownc to his people by the miniftery o£Mo' fei, that the Law was given, not to detaine men in confidence of their own works, but to isade them unto Chrifl:. Whatfoever tho Law teachsth, whatfoever it promifeth, whatfoever it comman-detb, alwaycs it hath Chriftfor the fcopc thereof, for though the Law of righteoufncflc promife a reward to the keepers thereof ; yet after it hath fhut up all men uridcr finne, it doth fiibftituto another righteoufnefTe in Chrift, which is received by faith, not purchafcd by the merit of works. And therefore the Apoftlc Rom.io.43 f, doth reprehend the Jcwes,as perverters cfthe true fenfe and mea-6,Si,c, aing of the Law, when they fought to be juftified by their

works, andfiieweth that Mo/ej taught them to look for Salvation in the Msiliab, and feck for that rightcoufneffc which is by faith. Whereby it is manifeft, that the Law was given to be a inanududion unto Chrift, in whom we have Redemption from all thingSj from which by the Law oi'Mofes we could not be ju-ft-ified i and a rule to the faithfull according to which they muft irametheir convcrfation. For what word was that which 3/o,-fas^ faith was necre, even in their heartSj but the Law which the Lord gave upon Mount Sinai, and promifed to writs \ in the hearts of his people under the Covenant of Grgce* ,

And from this ground it is not hard to anfwer what is furthcc ob|cclcd againfkthis trutb,as,Iffaithbe commanded in the Law, then being juftifisd by faith, we are>aftificd by the works of the Law. For faith is not a work of the Law nakedly and abfolutely iEonfidercd, as it exadteth perfed obedience of man in his own perfon: but of the Law as it was given to the Jewes, to dire^ them unto Chrift, who is the ibulc and life of the Law. And though it be commanded in the La w,as it is in the Golpel or new Covenant, yet it juftifieth not as a part of Regeneration, or an adi oF obedience and work of Grace by it worth or dignity, but in cc-fped of that office whereunto ii is afligned of God, and as it re* ceiveth the promifes of mercy. Itisafophifticallfcrmsof reafp* ningtofay, Faith is commanded in the Gofpcll, therefore if we be J Lift ified by faith, we are/uftificd by the works of grace. The arguments are like,and both faultie. For juftification by faith in Chrift is oppbfed to juftification by the works of the Law i Bc-caiife he only is juftified before God by the Law, whofsaflsbe-^g Qxaminqd ^ the.LaWjare found |iift and righteous according^

to.

to that which the Law requireth •• but he is juftified by faith, who being in himfelf ungodly, believeth in Chrift for falvation. So that according to the Apoftks meaning, wherefoever faith be commanded, he is juftified by faith without the works of the Law, who is acquitted from fin by the meer and rich grace of God in Je-fus Chrift received by faith: And to feek juftification by works, is to reft upon our works for falvation, as they that anfwer in all things to that righteoufndle perfonall which the Law requireth. Juftification by faith, and juftification by workes are oppofite, and fo is faith and workes ; but faith is not oppoled to one ad commanded , whereby the promife is received, for then it ftiould be contrary to it fclfej but to works whereby the Law is fulfilled in our owne perfons : to workes I fay, not to one work : becaufe no one worke can /uftifie, but all are ne* ceffary.

If it be faid, the Apoftle doth every where oppofe the Law and thcGofpel, ortheold and,newTeftament. The anlwcr is from the fame ground; thacinthe Scriptures of the new Teftamcnt, the Law as w^ell Ceremoniall as Morall is ©ppofed to faith or the Gofpel: and yet the Ceremonies of the Law did prefigure Chrift, as all men acknowledge. Therefore the Apoftle doth not perpetually and abfolutely oppofe the Law, and the Co-\^enant of grace .• for he teacheth exprcfly, that faith eftablilheth Rofn.3. § s. the Law. Tor he underftood the force and (encence of the Law to confift in faith : but becaule the Jews addii5led to the letter of the Law, didprctermittheforceandlifeof it, Paul proves the Law , fo taken and fepairated from faith, to be the caufe, not of life, but of death : as that which did not only want Chrift, who is the foul of the Law, but is oppofite to him. And therefore Paul doch this, becaufe the Jews, (faith being let pafle) did feek righteoufneflc in the dead works of the Law, and did oppofe the Law to the Gofpel and Chrift, who was the end and fcope of the Law. This will be more plain, if we ftiallexamin the particular paflages of Scrip- ' ture^, wherein this matter is handled. The Apoftle faith, the Covenant from the Mount Swai gendreth to bondage, figured by G.il.4.24. the bond-woman and herfonne, who were caft out of Abrahams Family. The Apoftle his argument may be drawne thus ; the fame proportion which Hagar the hand-maid had to Sarah her Miftreffc in\/4^rrf^rfwi houfe, the fame proportion hath the old

0^2 Tcftament

7i5 ' ^~ of the Ceven^m cfCrm mkr Molts till tk

Teftamenttothehew, in the Church ofljod ; the fame proportion which Hagars off-fpring had to Saraks, the lame proportion had thechildrenof the Law, tkac is, the Jeruf^lem Which then Was, unto the JerHfaUm which is above, that is, to the children of the Gofpel or ions of promile. Now Hagar was fometioies a vifible and principall member of ^Abrahmms family, a kind of (econd wife taj^braham, and Ijhmael her ionne was For a while \Jir4k({fns preium^d heire: yet ^htr Hagar did begin to defpile md conteft with her Miftreffe S<sirahy and IJhmael to flout or per-fecute Ifit«€, Ahrah^ms heir apparent and (on of promife,both mother and fon were caft out of Abrahams houfe, and deprived of all hope of ifiheritance in the Land of prom ife. Sarah bearing the type of the criK' vifibkChurcfa thoion ear fch,did pronounce that fentence Gcn.Mj I o. jjj ExcotnmunicaticHi againft them ; (/afi vftt the boi^d-^oman and her (onne, and God ratifying in heaven whan fbe had bound on earth, injoytis y^i^r^^jwtoputherlentencein executiQn,(7^?f.2i. 1 a. The Covenant likewife which God made with this people upon K-ji^^r or Mount i'i?2^/, Was as the be-trothing of Ifrad unco himfeUe. 1 he Law oi'AIdfes, whilft it was lawtully ufed was the oiily CatecbiriBe or IntrodutSion, without which there was no entrance into the Church olGod. The children of this Covenant, did by verttK of it become the prefumed heires or children of God. Em when the deputed or nurfing mother came once to conteft with the true Spoufe of Chrift, with the new Teftament or Goipcl: aad after her chiidren, the ftrufalem which then was, began to pcr&cuce the chiidten of the Jtrttfalem, which is above; the motNer with her ofe^ldren, that is, the Law with fuch as fought to be under it> were caft out of the true vifible Church, by the; Apo&ksj aaco whom our Saviour had committed the keyes o£ the Kingdome of Heaven. For it now ftood in fuch oppofitbu CO the GdTpcl, as Hagar did to her Miftreffe Sarah at the time when l5ie and her fon committed thofe mifdemeanours, for which both of them were caft oatiof/^^r<*^;!«7WJ houfe. The ferufihm^ which wasonearth, was fometttnes. Of in fome part rather a con-ibct thaaanoppofiDeorsdverfary to the |^fT;!s!0^w w^^ bove. So was the old Teftament or Law, and atl fuch as lawfully ufed k, rather fubordtnate allies, then foes or adverfarks to the aew Teftament or hdrcsjofpromife. They that ufed theiiawas aSc;hoial-m*&ei:K>brin|Ehem un^ GhTift, to them it was the

Covenant

Covenant of grace for fobftance, Un to fuck as ufed the old Tefta-nicnt as chcy cught, ODiy ,as an Introdudjon to the new, there was irideed but one Ttftatnent : For as the Schools (peakt V^i Mvumprffpur aUiid, iM»numm»tfim. Buz (lichzstdled in the Law, and ufed it not as a pedagogie to Chrift, but fought iuftifica-tion by the obfervation of the I*aw Morall or Ccremoniail, and op-pofed Chrift the foul of the Law, fwch were held under damnable bondage, and cur from Chrift. And in this fence the Covenanc made upon Mount Sina i did beget children iinto fnch bondage, for whichtheyoughctobecaftoutof the, Family of God. And in this fence the two dilporuions diifer, net oniy in £ircumftanee$, but in {ubftance : they be not only two, but oppofite. By the way kt k be obferved, that by the former Ck)veHant upon Mount Sinai, isunderftood tte Law given by Mofes, both Ceremoniall confifting in divers rites and commandements, and Morall, as the Jewcs fought to be juftihed thereby , who refufed Chrift.

The Old Tefiament then and the New, arc fomctimes compared and confidered by f^cried writers, as th? thing inclading and ^ included, the Huskc and the Grtjne. The Gofpeil before Chrifts time, was in the Law ^ the Corne new f^t in the care. And tha Law and the Gofpcli, and tl^ie two Xcftaments, thus conftdercd, arc ratherc«3e than two, at Isaft there i^ an mm^ of fiibordinati-©n betwixt them. The faajeTefta^mfnts may be conilderedfoiiraC'' times as abftrai^ed or fctered each ff©m ocfe§r. ThustfeeGoi^ pcil or New Teftament fince o«r Saviours death aisd refarre^ion» is become as pure Corne, thrc^V-d and winnowed, The Old TeSamcot or Law- (tjhus fevered from it) remsines <M:*ly as the chaifeot.huskej- Ilf!we>ti»i4S r-onit^lcrthe Law'prOli T^eiiameof,, jSs the-Jewss.embrace it, tfiat is,-altiogeshcr fevered from the new, to which alcne we ChtiOJajis adhere by fakli, ithcf ar^-not only two, but twjo cppoiitestpr contrtii^gs. Ihm opfx^tion or fobofdiBaiion bet ween the Legall^nd Ey^ngelicail Teftament is opened by the Apol^lej faying, Iftheprfp CovsnAHthMhmfmlp-^ /fjfe, phmjhottld no pl<^ce have heen fought for the fecGfid. For fiiu dmgfAult xelth them kefmh, IBehold the dayei e^me (fm(h the LerdX nhen I T»iU tnal^ anevf Covenant with the houfeof Jfraei^ md the hofdfeoffudah rmt^tccordingte the ['ovenantthat Imadewith sksir ^^^'^ 7,KiQj f^hirs, intheditf'^kenIuok^them ^ypkehand^ t>oleadethemomof J'j:*ji.?7, 35,

0^3 the

the Land of Egypt y becaufe they continiieA not in my Covenants and Iregarded them not piith the Lord, For this ii the (Covenant that I mil make mththe houfe oflfraelafter thofs dayes, faith the Lord :L TfifitllfHt my Lavees into their mind andr^rite them in their hearts : and I^^tllbeto them a Gody and they Jball he to me a people. But what Law was ir, which the Lord promifsthto writeinthe hearts of his people? was it not the Law given before by O\iofes? con* kerning which alfo CMefes exprefleth the fame promife that Jc-

lDcut.30,6, rcmy doth ; The Lord thy God will circumcife thy heart, a»d the heart of thy feed, that thou mayept hve the 1.ord thy god^ with all thy heart J and with allthy foule,that than may efl live. Now that Law God himfelfe had delivered in writing, and commanded Mofes xo .|4.i,»7. aifo^Q write the fame. Therforc the words of the Prophet as touching the writing of Gods Law in our heartSjCan import nothing butthis, that the Liwes which were before bythcminf-

E2ek.g6,i6, {iziyoi'Mvfes delivered only in Inkeand Paper, fliould by the

s Cor. J.J »,3. power of the holy Qho[\, through the faith of Chrifl be wrought ' '' ' and written in the affi^dlions of the heart: that God in Chrift would not only adminifter outwardly the letter of the Liw,whe-ther in writing or preaching, but would by the regeneration of the Spirit, give grace inwardly to the obedience thereof. And as the Law written in the tables of the heart, and ingraren in tables of flone, is one for fubftance: fo is the new and the old Te-ftament. Th: Law is not oppofed to the Liw :but the writing to writing. Writing in tables of ftone pertained to Mofesor to theOldTeftaaienti writing in the heart to Chcift, or the new Covenant. The Law is the fame, but otherwife adminiftrcd in thehandof Chrift, tfienintimsspaftinthehandof-Mff/f/. Afo-^i gave the Law in tables of ftone, but couli not give power or ability to doe v^hattheLav/ re<iuired ;but Chrift writcth the Law in the iiesrt^ and inabicth thefaithfullin fomemcafure to doc what hecommandeth. And in the fame place the Lord by

Icru j». the Prophet ilieweth, that when he made this Covenant with

^^ the Fathers which they brake, he declared himfclfe to bean huf-

band unto them, or joy ned himfelfe in marriage unto them. But

God never joyned bimfdfe in marriage unro a people, but by the

Jt:r.^.i4« Covenant of grace. It may be faid the Apoftle (licweth the for-

mer Covenant Co be faoltie, or that another Covenant was lac-liing, Buttbatisnot mentioned to prove the Covenants to be

two

two infubftancc oppofite one to the other: but bceaulc the fifft Teftamcntdidnotcontainc the Image of the things thcmfclves, and therfore was not to be reftcd in, as if we could be juftified by Heb. lo. x. the workes of the Law, or cercmoniall obfervanccs annexed : butmuftbcufedasanintrodudion toleadeusunto Chrift, who isthevery Image of the things thcmfelvcs. This firft Covenant therfore could not be fulfilled or cfF^duall, but by the bringing in -of afccondj which was prefigured thereby. For the blood of Bulls and Goats was not availeablc to purge away finnc: but did prefigure the blood of Chnft, which is eiF:5uall to purge our con-fciences from dead workes. The (jloodofB nils and of Goats, and Heb,9^^5,l4' the afies of An Heifer [pri»k^i»£ the tinclemey fanUifeth to thefurifj'-Ing ofthef,efh, fc. ffom a trefpafle meerely committed againft the Law of Ceremonies: but the bloody facrificc of our Lord and Saviour Chrift, whereof the legall Sacrifices were tipcs and fha-dowcs, was alone appointed of God> and is cffc^f^uall to cleanfs tis from ail finncs committedagainfV thcMoraULawof God,and-to purifie us fromfuch dead works,^as, not expiated by his blood, would bring forth evcrlafting death. Of nec3flity therfore th^ ficft Covenant, becaufc it is of grace, muft bring forth a fecond, in which is fulfilled that which in the firft is prefigured. The jq^,,','^*' Law wasgivenby CMofej, and the righteoufncir<: of faith was ' '* * taught by-^<^^y?^i asourSaviouc tcftincth. Why thendoch the Apoftle in the words following add by way of oppofition, but grace and truth came by Jefus Chrift? The fence of the place-fcemes to be this, That the Law prefiguring Chrift, and redemption in him, and teaching and coaamandiag what oug'itto be* done, but neither giving grace to doc it, nor containing the fub-ftance of the thing prefigured, was given by Mofesxh^i gracc^ tadoe what was commanded cams from Chrift, in 'whom alfc^ theiiibftanceofwhat was prefigured by the Ceremonies, is ful^* filled. But if the Law of <^«9j^i fent the J ewes to Chrift, ani dirc<3:ed them how to waikc believing in him, bi^ ofitfelfe did notgive grace or truth, of nccefifity it muft make knowne Chrift iCor;?.(?,7 f^ in £omclort, and command faith in him: which is proper to the M'yili^a\:m., Covenant of grace. The Lar9,ii a kifUng Utter (faith the Apoftle)^ or as fome A»4 the mkifiration efdsMh and condemnation. Bat the fame Law, bookes have iw which is called a dead or killing letter, is ftiled a lively word, or ^'f'iyff/^'f^' Uvdy oracles, thati?, fach asgWc life;The v}oiii^Pml thcr* ^a'Ar%msl

hCt.7 ? 3. f^pg jpg j^fjf tQ jjg uidsriload abfolutely of the Law, but as it was

ezei^V* Teparatcd from Chrift and the (ilafpdl, of saeo who did reft in

Nsh g/j'i?' ^^* ^*w, and foagbt to be juftified by it: whereas Cbrift was the

end of the Law, which the Jswcs not ptrceivir^, they erred

from the truth, and perverted the t^ue fence and fc€>pe of the

I*aw. For the miniCtery of ^ff/e^, as it is referred to the mind

and coimreUof the Lord, is bright and illuftrtous : bat the carnal!

people could not behold that bnghtncfle, and therefore the Law

is vailed to tbecaraall Jew, that he cannot behold the light that

tCorj.ij, ihineth therein. Evtn unto this d^^ when Mcfes iiread, thevaiU

»* • u upon their heart. Neverthekjfe, »heft it fiaS tmrxe unto the L&rdy

the voileJhaHht^nmvay, That isj when Ifrael (hall be turned

unto the Lord, the vaile flaall be taken away, that in the law it

felfc they may fee Chrift, whom now being blind by rcafon of

their indurate mind, they could not i^. For there was a double

vaile drawne over their eyes, the firft of hatred agssnft Chrift, the

fecond of the Law it felfe, in which Chrift v^as revealed, but

-^ not fo clearcly as in the Gofpell: which double vaile &all be ta-

Rorali^i ^. ^^" away, when they fhall be converted unto Chrift. The Law

^i'to. 3c 7 ^. workcth wrath, and difcovercth finne: yea rcvivcth it. What

tiic Apoftk ifcakcth of the Law, in tbefe and of her above rebear-

fed pafifagcs, is to be underftood of the whole Jc wifh ped^ogte,

vk,, the Law Morailand Cercmoniall as it was given by J/^/,

Pfal. J9.7,8,9. And as here, the Law is faidto worke Wrath, and terrifiecfo

& 1J 9.47. clfewhere it is fatd to caufe the foule to rcturnc, to^ enlighten the

eyes, and rejoyce the heart. Of neceflity for the reconciKation

BeiaiaKom, ofthcfefayings of the Prc^het and Apbftle in/hew contrary, it

2. ^7. muft be granted that the Law animated by Chrift is pleafant and

caiv.ia xCoi:. dclightfull, botasit is barely confidercdin oppofitionto Chrift

Col'2.1 J. and to the GofpcU, as it cxaiSieth pcrfcd obedience, but giveth

The ceremo. BO ability Car power to performe what is required^ it woandctb,

liiesare vifible terrificth, killcth and worketh wrath. : i. :

words prea- Of the Law there is a twofold ufeand cobfideration. One as

^^4"l£''"^' it is a rigid cxador of intirc obedience, and hand-writing againft

S^'^rS'c us^<»fi"^e, and thus of it felfe barely confidercd, itwoundctb,

andmatb be-* but heakth not, itTevivethfinnc, but mortificth it not. The o-

4<jriging ttrtto ther, as it pointeth to Chtift iwwhota Salvation is to be fotrnif,

lis, ° and dircdeth how to walke m all wcll-pleafing before the Lord:

" ■ ' apd thus it k an ealy yoke. The Law confidercd without Cbrift

woundetb.

woandctb, killeth and rcvivcth finnc by rcafon of our Corruption: ButtheLawconfidercd inChrift, and asitpointetbunto him, killeth corruption, and convcrtcth thefculc. In thcEpiftle to GaLj.xo,!^. the gaUtkians the Apoftlc oppofcth the Covenant of Grace to the ^^•7' ? i' Law in many things 5 asthat theLaw accurfctb everyone that givJ^^'I.Xa. continucth not in all things, that are written in the booke of the thm an^eimu. Law to doe them J that it wasfoare hundred and thirty yeares syr.^^rper after the Covenant , which was confirmed before of God in ^^ndatum.is Chrift, &c. But it is to bcremembrcd, that in thofe paffages the f^"^:^^-^' ^* * Apoftledifputethagainftthe Jcwcs, who traded in the workcs ^ozVimtlm of the Law, and thought by the bk)odof Bulls and Goats to be patru:as^ is purged from their fiones, or of them that joyned theLaw with afedjNam.i^. Chrill in the matter of Juftification, as if Juftificaiion had been i^otfecundum^ inpartatlcaftby theworkes oftheLaw J which the Apoftle e- Juxta«jdinatio^ yery where condemncs as contrary to the intent and purpofe of Sf Gen f.T * the Lofd in giving the Law, The contrariety then of the Law plralell to this or Old Teftament, even of the Law as it beareth the figurative areG^lj. 19, fprinklingof thebloud of Chrift, and fo poinceth us to him, unto Heb, j.g. The thenewTcftament, or Covenant of grace, is not in themfelvcs, '^e3fon& truth butin the ignorance, pride and hard nefle of heart of them, who fgejl^f^ ^'JJ?* underftood not, or did pervert the rigbt end of the Law, as if it tae^Anod vv^^ was given for Juftification. TheLawasitoppoled toChrift,doth appeared to " accurfe every one that continueth not in all things, that are writ- Mo/es m the ten in the booke of the Law to doe them : becaufe he that trufteth ^"'M-s 5- and in the Law, is convinced by the Law to be a tranfgreflbur ; but ]^"h^" m^*'" the Law as given to them that be in Covenant, doth reprove eve- nej v.jjldi"' ry tranfgreflionj^rjMid convince every man of finne, who conti- out of the widft nueth not in all things that are written in the book of the Law to of the Angels, do them, but doth not accurfe the ofFendour in every jbc or title,be- ^"^'^''^ ^^'^ on caufe in Chrift fin is pardoned and forgiven.To theJew,who refted ^^^5^ ^.'^^ '^®* in the works of theLaw, and refufed Chrift, the Law which was ^^^^J ^^ttU given foure husdred and thirty yeares after, did make void the Law'upon promife, or Covenant confirmed before of God in Chrift: Mount Sinai, But according to the true meaning of the Law, and to them whereof the that ufed it aright, it did not make void the promife but eftabli(h it. ^g^f"^^ ^^* What the Apoftle citeth of the Law out of D enteronomjy and no- ^^f'j^f^ ^^, teth of the giving of the Law after the promife, is for fubftance ^'a«p isth?" preached by the Prophet Jerewj at the Lords appointment, when lamc thac ie-hefpeaketh of this Covenant of grace without all queftion. Hearc ««'»»« ^V^*'

R ;.

122 Apmicidar ex^licMionofthe Covmmt God ma^e wiiklfrael,

Jer,i i.A,334, jg ffjg ^oKdsofphif Covenant^ arid f^eakfAtfrpo themenofffp/ixhi '^**** f^^d fy «»f^ them, thus faith thf Lord God of Ifraely Cur fed his

the man that obeyeth not the '^ords of this Covenant, ^hich / commanded yonr Facers in the day that J broiight them firth out of the Land of Egyp from the iron firnace, faying^ obey my voice anddoethem^ accordingto all-^hich I commandyetii (a jhall ye be my feofle, and I "^iU. be your God, That I may ferfirme the oath'^hich 1 havefworne unto your Fathers, to give them a Land flowingW'ithmilksandhoney, as it is this day : Then anfwered I and (aid, (g belt, 0 Lord. Then the Lord (aid unto me, fro-claime all thefe Words in the Cities offudah, and in thefireets of feru(alem, (aying, Heareye the'^'ordsofthis Covenant, and doe them. This Covenant then, which God made with Ifrael, was for fubftance one with that he had made before with the Patriarks, that is, it was a Covenant of gtace and mercy : though the Law, to them that refted in the works thereof-, and perverted the right ufeandendoftheLaw, was a killing letter and miniftration of death.

Chap. VIIL -^

J f articular e Kplkation oftht Covmmt that God madcj^. rvjt(? ifrael f and rvloat Mofes brought to the further exprejfure of the Covenant of Gracz^,

THls doubt being thus difcuflfed, we may pltxtfed with more facili ty to lay open the particulars of this Covenant. God of his free-grace and mercy made this Covenant with Ifrael upon Mount Sinai, fifty daies after the I fraelitcs were delivered out of Excd. 19.^8. Egypt; as fifty daies after the deliverance of his people from the bondage of fin and Satan, thefame Lord proclaims his Gofpel or Ifa «.?. ^^^ Covenant upon Mount Sion in Jeruialem, the Metropolis or

Micha 4.Z. royall {c2itoi Abraham or Davids feed. God, I fay, of his infi-Gal.4,24. nite love and undeferved mercy did make this Covenant: for if he Heb. 11.18. remember mercy, when he performeth his Covenant, then it was pf I o ?.! 7,18, ofmeere grace, that he entred into Covenant, Alfo it is of mcr-Nthcm.9.j'».* cythatGpd doth troth-plight him unto any people j for the pro-Hof.a,»9. mife runneth^ IwiU betroth thee unto ine for ever : yea, I will

betroth

y_J^^^

123

betroth thee uato mc ki righteoufneffejand in judgement,and in loving kindneffe, and. in mercies* But when the Lord made this Covenant, he betrothed himfelf unto Ifrael. And when he made this Covenanti he did more fully proclxim^ his. great!name, and make bis mercy better knowne, then formerly he had done, fou ought we find. For he paflfed by before Jl^ofesy and proclaimed, TheLfirdi the Lord God, Strong, mercifully and gracious, long' fitfering, abundant in goodnejfe and truth : Mseping mercy fir thdfi^nds, fir giving iniquity, and tranfgrejfton and Jinne, and thgty^ill by no meanes cleare the guilty, u'ifiting tht -iniquity of thePathers upon the children unto the third and the fourth gene-' ration. Which glorious defcription of Almighty God is often mentioned by Mofes, and the Prophets, as the ground and foundation of their faith, hope and comfort. And whereas he had appeared to^/^(^r/«^<4»^, //S/^cand ^<^<?^by the Name' of God All-jnighty: Now he was knowne to the Ifraelites by his Name 'Jehovah: which Name denoteth both Gods being in himfelf e, and his giving of being unto, (that is, the performance of) his word J^nd.promife, in which latter refped he here laith, he was not knowne to the Fathers by this Name, or as the Greek and Chaldee tranflate it, he manifefted not, nor made knowne this Name. They being fuftained by faith in Gods Almighty power, without receiving the thing promifed, €^^7.5. Heb.ii 9,10. But now their children flbould receive the promite, and To have full knowledge and experience of Gods power and goodnefle, and of the cfficacicfof that his Name ^^/70'z//«)?', which therefore they fung to ■ his praife, upon their full deliverance from the Egyptians, Exodui 15.3, So upon performance of fur cher pr omilcs or judgcments,hc faith, they fhall know him to be 7^^ot/<«k

This Covenant was given with tokens of ma jeftie and terrour : for Mount Sinai WisaUof it on a fmoake^ becaufe the Lord descended upon it in fire : and the fmoake thereof afcended as the fmoake of a fornace, and all the Mountaine trembled exceedingly, and the voice of the Trumpet was. going and waxing ftrong exceedingly. The Mountaines faw the Lord and trembled, Hab, 3.10. c^iey leaped likeRammes* B /2/. 114.4: The earth quaked, the heavens al(o dropped at the pre fence of God, eis/en Sinai itfelfi at the pre fence of God, the God of Ifrael, Pfal, ^8.9. Judg.5.5. The mountaine burnt Vcith fire unto the rnddH of heaven, ^ith

R 2 dark»^j[Ci

Exod. 14^,7.

NurQb.14.18,

PfaI,io3.8. & 145.8.

Nefaem.^,47.

Exod «J.

1^3,49.2?. & Ta.6, &(5o,i5. E2efc.i8.»«,ij a4ja^.& JO. 19,25,16.

i9,io. Deut. 5.4,32.

124 Jpartpcttlar ex^Mcmmaf theConHmatGodmAdc; mthlftdel^

darkneffcj clouds, and thicke darknej'ey D^ut. 4.IX. and ffOOl Beut.4-3faJ^' this, it may be, the Uw is called fiery, H^eut. 53. 2. The Prophets ufe the like words to fignifie the Majeftie of God, P/S/. i S, ^,io,ia,i4, &;p7.2,,4, with clouds, and fmoake God often ma-nifefted his glorious prefence to his people, Exod, 49.34,9^-. 2 Chroyi.%,2/^, 8c $.1, &7,1,2. 7/2. 6.^. Revel* 15. 8. And as Princespubli(htheirdecreeswichthefound of the Trumpet : So God to his ancient people revealed the pleafure of his Will, and gaveanfwers unto them in thunderings and voices, foh.ii.i^ Rev,^,'). Sc6.i, & 10.3, &8.J. And^hence (it may be) the two reverend Ambaffadours of his voice and divine Maieftie, are called thefonsof thuncfer, Mark^^.ij, This is noted as one dif-ferisnce betwixt the old and new Teftament, Te are net come un-Heb»it.i7,i8, lo the Mount that might be toHched, and that burned ^ith fire, '^s*°52''ji*«. ftorfinto blacknejfe anddnrkneffe, and temfefiy and the (iund of a Trumpet t andthe voice of ^ordsy ^hich voice they that heard, entreatedthat the^^rdjhouldnot be ffakj^nunto them any more, I'or they could not endure that ^hich ^ai commanded. And if (9 much as a beafi tof^h the Afountaine, it Jhall be fioned or thruft thorow ^ith a dart. And (0 terrible ^as the fight, that Mofes /aid, /exceedingly ^are and quake. But ye are come unto Mount Sion^ and unto the City of the living God, and the heavenly fe-yu/alem, and to an innumerable company of Angels,, to- the gene* rail ajfembly and church of the fir B->borne,^ \>chichare Written in Heaven, andto.^odthe fudge ofaU, andto the [oules ofjufl msn madeper^^. It may be hereby God Would teftiBe his anger and difpleafure againft finne, not as yet expiated by the bloud of the Me0iah, and warne tae Ifraelices to deny themfelves, ftand in awe of his Highncfle, and cleave infej«rably unco the word of his promife.

If any man (hall thinkc, that Chrift the fecond pcrfon in TriniJty to be incarnate, who is called the Angel of the Covenanf, er Mcffengcr ot th^ Covenant, (feiU by whom it was f:nt unto Mofes) lMaI, 3.1. and tlie Angel of h is prefcncc*^^ Exod. 2 3. 20,21. and 33.1 4.. JfaL6s .5i»did deliver the Law unto (J^Ufes, I will not gain-fay itj becaufe it ts-expreflely faid, that^<^j was in the Ghurch in the wildsrnelk with the Angcl, who fpakc to him in the Moupt Sinai. /1^. 7.37. who is called-Chrift,i Cor.10. p. And ^his Covenant of Grains was made in Chrift, the promifedieed-i

for God was not the God of Ifrael but in and through the promi-fcd LMejfmk whofc perfbn and offices arc more fully dcfcribed^ whofe death and rcfurrcdion is more lively typified in this cx-prefiurcofthcCovenapt then in cither of the former. Had ye be- joi,;^.^^, /tftfi/^df^e?/?/(faith Chrifthiaifclfc the Author oFtruth)j<?«»'(7«/^ • • • havehleevedme: leorhe^ote of me: that is, Chrift was, if not the folefubje6V,yet the only JTcope oiMofeshh writings. And as Mo^ y^i,fo the Prophets that followed after him, who wrote by the fame Spirit,and under that expreflion of the Covenant, did fpeakc of Chrift more fully and plainly then be had done before. In the firft promife it was revealed, that the CMejfiah fhould be the feed of the woman,to Abraham it was made known, that he (hould be of his feed: but in the writings oiMofes we learne, that he was. to be both God and man, or that God was to be incarnate, and to have his converfation amongft men, after a more peculiar manner^ then in the ancient times of the world he had. The promife runs, thus, A»d I wi^dvfellawongfl the children ofljrAeliandmll be their E<od,ifli4fa-CedfattdthejJhaUkiiovD that I am the Loird their (jod, that brougHt 4^«i them forth out of the Land ofSgyp , that. 1 may dwell amongfi them: lam the Lord their god. The fame promife is renewed or repeated, Andlwillfet my Tabernacle amongfl-jou, andmyCoaleJhall not ab- "Lvflx^tXti horreyoUy and I will jyalk^ among yoa, and mil be your G/id, andy e^t^ih Jhali be my people. The Chaldee tranflateth the firft place, I will E^£M7-«<Jfl, fettle «ny habitation (or divine prefence) amongft thcfonnes of *7,i8. Ifrael. And where in the Hebrew it is, 1 will dwell inthcmidft ofthefons of IfraeU Qnkelojmd fonathmrcade it,I will place my ^ Divinity, But what Divinity ? whether the holy Spirit, or rather the Word, aS'Wcrcadc, The Wordrvas.madepjh^and dwelt- j^^ j ^ amongflui' whenChrift took our nature upon liim^and came and^ dwelt amongft his own, then was this promife pandually fulfil-Icdi Or if it bfs referred to the habitation of :God by. his Spirit amongft the fpirituall feed of Abrahamy^^s.wc find thcwordoften: j

\\Ccd,Rom.S. 2.2C or.6. 1 p. a Tim,l .14., B'phef, 5.17. }am. 4. 5, 1

^Cor,i2, then it implieth the incarnation of Chrift, and his dwelling amongft the Jewes,, becaufe that was to.goes bcfbrc • '

the pjentifull habitation of the Spiritin the hearts o€tbe.faithftilk AndiCthe Evangclifts words have not reference tathcforccitedi pl3ces,thcy do allude to a paflage in the Prophet Zachary,whence- Zecb.i;?^^-thcy fljay,be interpreted. Singandrejoyccy Oidaftghter of Sk^, forj i»,i£*

/tf, I comet and I mil dwell in the midfi ef thee^ fmth the L&rd: And fiiAnj nations Jhallife jojned to the Lord in that day, and j»aU be my fe^ple: andfrnlidrveUinthemidftofthem, and thou Jhalt know thas

Pfal. 1 i>x. the Lttrd ef Hojis hathfent me unto thee. The Prophets dcfcribc the

MeJffahtob^thtSQnnQo^^D avid, i^n^ Davids L^f6^ The Lor A

pral.iio.s, fddmtomj LoYd\ The Chaldcc hath it. The Lc>rd faiduhto his WordjOamcly the Meffiah or Chrif^,who is the cternall Word of God, by whom he made and doth conferve all things. And in other places the Paraphrafts put the Word of God, for ^od or Lord, and that fometimes when the fecond perfon in Trinity is not neceflfarily to be underftood, and

irii.T.14. myfouLr^rgniyyvordjer.i.s.i fometimes the Word or promife, theyfo

am with thee. r^r^. my Word. Ifai. 45.17. j -nr \ ^ a j- ^ ^./

By the Lord. Talg. ly the word tf the ^^"^f' asPfar.Ii9.76. Accorhngtothj Lord,Gcn.5.8.The voice «>f Kh.tLotA.Tatg **""'^ ^^^° thyfervant^' where mt Chal" The voice of thje word.of the Lord, or ^ee hath Meman Arid fo PfaLl^O.^, the word, the Lord (JeMz s^,ie, I ^?iy^:A»d in thy Word (dfpromite) Itruft. fworneby^nyfdfe.r^r^ By my wotd.pfol £„t |f the fecond perfon be not ever

th7L'JJrat,^r.^."s;.S^^^^^^^

word.pfal.iej.i8.TheLordhath.r^r^.The Y^'^^^ ulethic, yetcertamly mmany pla-

word oftheLord, Gen.}i.s4,God cameta cts it muftbe fo underftfx)d : and that

L4«» rAtg. The word catne. So Gcnizo.^. this word was to be incarnate, was'moft

°'°*/i*^i u ^"Z'^u \^ '^'''\'^^^- ^«^|'"^y certainly fore-told, mim, 102.11,26.

word fhall be thy he n Hof.ir. I wi 1 fave t r / t i. ^ i- 11 •

thembytheLprd\hefrGbIc/;/il w.llrl ^'^'^'^^', ^Pf the Very hterall meaning

decmcthemby the word of God their Lord, ^r the Plalmilt Will enforce thus much,

/ that this place was to be meant of

God, not fimply or abfolutely, but of God incarnate. For the e-

temall duration of the God-head is not meafurable by daies or

yeares, but the incarnation of the Sonne of God, or his duration

in the flefh, may be accounted by number of yeares for the time

paft, yet are his yeares as man to continue without end, without

pfl^s any decay or diminution of that nature which he affumed. And

pfaUo*?!ia ifoutofanyooe place of the Pfalmes, wherehedotliintreatof the

14,1 J,1*5,17. deliverance of the Church, it doe appeare that the Mefliah is true,

Tit.3,5,4,f, and very God, by the fame reafon, whereloever he fpeaks of the

^sl* deliverance of the Church, GodandtlieMefliahftiallbethefame.

But it is moftcertaine in fundry paffages, he that is God, is alfo

the Mefliah J And for that reafon what is fpoken of the mercy of

God in the Pfalme following, may be underftood not of the mercy

of God abfolutely, or confidercd in the God-head only, but the

. mercjf

mercjy of God to be incacnatej to be made King and Judge cuf the Caith^ whicib: may be cleared by the vny letter alidcircmBftance of the text. For the expeded comfort, whereupon this Ptaimift pitcheth, is this, The Lord hath fre^ared his throne in the hea^ vcrf.i8» ve'AS, andhii Kingd<)me:rHUth over ad : And thffi iS that Kingdom and that throne,which Daniel f ore-told,that God long alter his time would ered:,Drf.3.44.To be botn of God,what is ic,but to Joh. i. ii,tj. be born of immorcall feed,& what is that immortal feed,wherof S'^ peter faith, we are bom again,but the flefli and btoud of the Son of .. man,who is alfo theSon otGod,whofe flefli is meat indeed,& whofe ^^'^^' *^' * bloud is drinke indeed, which nourifheth us not to a bodily, but to j Pct. 1,21,14, afpiritualUndimmortall life, which prefuppofeth an immortal! feed. Wearebegottenandborneagaineby the preaching of the Word, as by the mftrument or meanes : and by the the eternali word, that is ( by Chrift himfelfe ) as by the proper and eificienl caufe of our new-birth. Thus much S"^ Peters words in that plac^ will enforce us to grant according to the letter. For having before declared, that the word of God ( by which we are borne againe) doth live and endure for ever, he thus concludes, and this u the vpord, Tffihicrh by the Gojpel is preached unto yoH, i Pet.1.25, 3/<?-/^^ialfci and the Prophets did fore-tell, that the Mefliah (or mer*-dfuilone, or gracious Saint, as he is called, Pfal.16/10.) ftiould pfai.g,<5, be made tor a little time lower then Angels, and after crowned Hb.r/. Wirhglory and honour, and fetover theworks of the Lords hands: i^(^U^6,io, that he fliouldfufftrdeath and rife againe : be laid in the grave, Dj«t.i8.i^, but not fee corruption.. Thachefliouldbethe great Dodlour of Jfj|ff/J.,'*^' the Church, a Prieft after the order of Mekhifedech: the King of 2.^^' ' ' Kings, and Lord ot Lords, whom God would fet upon his holy hill of Sion. His death and relurredion, Kingdome and Prieft-hood was prefigured by the Sacrifices and Serpent, the Pried hood of %Aaron and Kingdom of Ifratl, But of thefe things more fully in the new Covenant.

This Covenant was made in Chrifl: the promifcd Mejfiahy in and through whom the faithfull obtained the bleffings ptomifed i, but accordmg to the adminiftration of this Covenant Mofes\\i&% theMcdiatour: and herewith in this fxpreflion is embellifhed above the former. The Law was ordained by Angels in the band ofaMcdiatour,^<j/.g.i9.th3tis,by the labour and miniftery of ^^^^.85,46, Mofes: which though fomc dciifet of,isyet corfirmed froi) this, *^"'^"/'^^g

• that.

that Chrift rcferves himfclfc to be a Mcdiatour of a better Tcfta-mcnt.H^^.S.d.Therc i% but one Mcdiatour true andfpirituall,yfi7. Chrift: but i1^<?/^/was a Mcdiatour only typicall. The Mediation whereby men are truly and effcdually united unto Chrift, cannot falluponany perfon wboisnot endued with infinite power and vertuc,who is not God as well as man i but the Mediation of J/*-fis was of this ufe,to fhc w what was the true manner of worfhip-ping Godjbut did not infpire force and power to follow it, nor reconcile men to God, but propound tnofc things, whence it might cafily appcare, that there is need of another reconciliation.

0^<7/J/asanIfracliteand partofthat people with whom God made the Covenant,was comprehended under the one part confederate : but as he undertook the fundlion of Mediatour impofcd upon him of God, he was not now fimply an Ifraelitc, but a Mediatour interceding betwixt God and the people Iftael, that he might be a more illuftrious type of Chx'iSkiCMoJes was called in as a Mediatour on both parts; On Gods, when he called him up to receive the Law and all that meflage which God fent unto the people: on the peoples, when they defired him to receive the Law, and they would doc it. Further, never was mortall.man more neer untoGod,to whom for this end he is faid to appear face Dcut,$,f,i7. to face. Recalled Abrah^mft\zn6):t\xt Mofes was Gods favourite. Againc, no man either in love, knowledge, authority fo neere the people, which makes them idolize him unto this day. Adofes thus conftitutcd a Mediatour, did firft as a Mediatour prevaile with God for the fufpending of his juftice, that it (hould not breakc out upon the people for their failing in higheft degrees in morall obedience* Secondly, with the people he prevailed to bind thcoi Exod.14.4, in Covenant unto God, and make profeflion of that obedience ^*^' which the Lord did require and call for. Thirdly, he was never

denied any thing from God, which was for the good of that people, though God denied fome of bis rcqucfts for himfclf: but I5cut.9.i8, what was nccdfuU for the good of that people, fpecially fpiri-s9, zo,ti. €uall and cternall, that was procured by the blond and mediation andio.i©. of Chrift bleffed for ever.

Ez:k.xtf.8. '^^^ ^^^ w^s given to one Nation, whom God did chufc to

Mal,i47,i*9, 4)C his peculiar people,yc»7. Ifrael, with whom God entred into ip. Covenant, and it t!ecamc his. Be Jhmetb his fVerdmto Jacob: h*f

ftatmcs

fiatHtes and hh judgement J Unta Ifrael: He hath not dealt fi "^ilh any motion t and as fir hit judgementj thej have not kftovfne ^^^w.Thcrcfore they have not knownc the Judgements, becaufc God did not make them manifcft unto them: as we fay, a place isfallofdark-ncflfe; becaufc the Sunnc doth not enlighten it with his beames: Not that God is the efficient caufe of their darkncfle, but that he doth not hinder or remove the caufe of their ignorance,or he doth not fliinc upon them by the revelation of his Word. That the earth is lightfomc, this it oweth to the Sunne: but that it is dark-fome^to it felfc: God is the Authour of all good, the caufe of out? faith, but ignorance and infidelity arc of our felvcs. And thcfe words, He hath not dealt (o, doe import a mcere negation, and not afimilitude: they deny the thing it felfe, and not the manner of Pral.7<5.«. the thing alone, as might be proved by many inftances: but this Rom.5.*, may plentifully fuffice, that in the whole Scripture, we (hall never find this phrafe to note a negation of the manner of the things biita negation of the thing it fdfe. So that this is the meaning of the Prophet, He hath not dealt (0 ^ith any lotion, that is, he bath not revealed his Statutes and Judgements unto them.

This Covenant God made not only with the Fathers, whom he brought out of the Land of Egypt, but with theirpoftcrity, feftand this daf all ofjou he fire the Lord jour (jod: yowr Captainej Deut. ag. i o^ ofjoHr tribes,yoptr ildersandjour Officers, ^ith all the men of Ifrael, >l*i»» jottT little onest your Ww«, and thyfiranger that is in thy eampe, from the hevfer of thy "^ood, unto the drawer of thj^ater: That thoufhoHU deH enter into Covenant ^hich the Lord thy ^edmaketh^ith thee this day: Neither ^ithyou only doe 2 make this Covenanty and this Oath : hut with him thatfiandeth here with us this day, before the Lord our \ '

god, andalfo with him that is not here with us this day. And that it might be the better eftablifhcd, he gave fpeciall charge and commandement, that the words which he bad fpoken by Mo^ fes and the Prophets, Qiould be publikely read, often inculcated, and expounded unto them: and that all his vlfitations of this people, whether in mercy whilft they obeyed his voice, or in judgement for their difbbedience, fhould be regiftred to remain upon record as fo many ruled cafes and prcfidents, and publi- ^^j*^'^5'% (bed and rchearfed unto their children, that they might learnc pfai.78,'l,Vi8. to fct their hope in God, and not forget bis Commandcments. But this Covenant wasfo made with the Jcwes^that if any ftran-

S gcr

130 A^rtimlar exflication of the Co'vemnt Gedmak with ifrael^

gcr amongft tbcfDjOr ncerc ad joynin^ Heathen did turne unto the Exod.1a.48. Lord, he was Dot to be cxclu led. fVhen a firmger fball fojenrtie 16 **^* ^ ^' ^^^^ ^^^ and will keep the T^affeevtr to the Lord, let all hU males be circumcij'ed, and then let him come neere^ and keef it: and he fhall be as one that t6 borne in the Land: for no uneircftmcifed perfin /haU eatc thereof.

The good things promifcd in this Covenant are tcmporall

orfpirituall; butthctemporallastypes offpirituall. Firft God

prcraifed to give them the Land of Canaan for their inheritance,

and therein length ofdayes, riches, and honour,vi(5iory over their

^ enemies, prote(3"ion and peace. Ifje Jhall diligently keep aUthefe

.ut.11.s2, Commandements which I command you, to doe them , to love the

aad i.'s \c Lord your CJod, to rva/k^in aU hii voayes^ and to cleave unto himz

Then will the Lord drive out alt thefe nations jrom be fire you, and ye

Jhall poffe^e greater nations and mightier then yourfelves. Everyplace

Deur.,4.1,5 8. yy hereon thefolej of your feet Jhall tread, JhaU be yours: from the wil-

ande.iSji^, dermj^e and Lebanon, fiom the river, the river Euphrates, even unto

she mmoFi fea , Jhallyour coafls be. There (hall no man be able to

Jiand beforejou: forthe Lor^your Qodfhal{ lay thefeareofyoft, and

the dread of you upon all the Land that ye Jhall tread upon, as he hath

faid. Thou Jhalt keep thtrefore hli Statutes and hU Commandements^

which I command thee this day, th^fit may goe veil with thee, andwith

'4'4., • thy children after thee, and that thou ?:aaiFi prolong thy dayes upon the

and ^jj, earth, p^hichthe Lord thy Cjod giveth thee for ever. And itfljalL be,

aad 5.|. when the Lord thy Qod Jhall have brought thee into the Landtfihich he

jware unto thy Fathers, to iy4braham, to I(?.ac, and to Jacob, to give

A?:ut,9,ip^ii, ffjee great and goodly Cities which thou buildedfl not^ andhoufes jull

of all good thifigs, which thou filledfi not, and wels digged, which thof^,

diggedfi not, Vtne-yards, anci OlivC'trees, which thou plantedfi not,

d^c, fVherefore it Jhall came to pajfe, if ye hearken unto thefe judges

D;ut.7,js,i ?, ments, and keep and doe them: That the Lord thy god fh^ll keep t*»f^

^■4.» * J' ffjcg fhe (Covenant and the mercy which he/ware unto thy Fathers: And

he will love thee, andblejfe thee, and mnltiply thee: he will alfo blejfe

the fruit of thy wombe, and the fruit of thy Land, thy Corne, and thy

Wine^ and thine oile, the increafi of thy kine, andthe ftackl ofthyjheeps

in the Landwhickhe fware unto thy fathers to give thee. Thou (halt

b^ble^edalfove all people, andthere Jhall not be male or female barren

osmongH you, or amongyour cattell, ^An^ the Lord will take away

ft^m thie dlfichitejfe^ and will pm none of th& evill difeafes ofSgypt^

(which

C^hich thou k»owefi) upott thee: 6ut mil lay them upon all them that

hate thee. The Lord thy God bringeth thee into a good Land, a Land Deut.8/7,8,f,

ef l^rookes of water. of fomtaUes, anddepths that faring out ofthe &u.i43if- -..

v^ies.a»dhilj,a Land ofvrheat and barley, ^nd Vines and Fig-trees^

andTomegranates, a Land ofOile, 0live and Honey, A Land rohen-

in thou jhait eat bread voithoutfcarane^e^thou Jhalt not lacke any thin^

init: alandvohofefiones areiron, and out of viihofe hiis thou maifi

diggebrajfe. The Lord hath vouched thee this day to be his peculiar p^y^^jg ,^

people, Oi he hath prontifed theei and that, thou jhouldeft keep all his ,-^

(^ommandements: And to make thee high above aU nations which he

hath m^de^ inpraife andinname,aYidin honotir,and that thou maieft he DniM8.i>:,

an holy people unto the Lord thy God.04 he hathfpoken, &c.

Secondly ,The Lord promited to chufea place to caufe bis name to dwell there, and fet bis Tabernacle amongft them and walke witb thctn. Butwhenyou iroeoverjordane, and dwell inthe Land LfV'*^4»5j^* which the Lord jour Qod giveth you to inherit, rvhen he giveth yo& reft 7>8,9ii i. from aUyour enemiei roundabout, fo that ye dvnell infafetj : Thenfhall , ^ "& I's'fi*'' * there be a place "^hieh the Lerdyour ^odjhallchoofe to caufe his name t-o dwell there ^ thither Jhall ye bring all that I command you- ,AndI Lcv.id.io is, VeiSJit my Tabernacieamongfl jou^ andmyfouleJhallnot abhorreyoux And I will walks an^^ongyou ^ andwillbs your God, and ye/hall be my people. For the Lord hath chofen Sion, he hath deftreditfor hii habu^ Pfal.i ? j.i ^ tation-.Thisiimyreftfor ever^ here WillidweU^ for I have defired 14, it.

Thirdly, Free fbrgivencOe of finnes \s likcwife promifed ifi this Govenant, Thisisimplyed in that he promifeth to be their God: for if hebe theirs, he will be favourable to their iniquities, andremetnbcr their finncs no more. And fomuch is exprefled, when upon repentance and turning unto him, he^hath proclai--med himfelfe ready to receive them into favour. If from thence q^^^j . ,^ thou jhalt fe^ks. the Lord thy CJod, thoufhalt fndhim, if thou feeke * ' 9i •

him with all thine hearty and withc^M thyfoule, Andit fhalleome to Dcuc.?d,i » ?, pajfe^ when all thefe things fhallcame upon thee, the bleffing^ and the curfcy which I have fet before thee^ andthou Jhalt call them to mind among all the nations whither the Lord thy God hath driven thee^ And fhalt returne unto the Lord thy Cjod^ andjhalt obey his voice according to all that I command thee this day, thou and thy children : That then the Lord thy Cjod will turne thy Captivity y and have compaffion upon thsCj mUwillreturne and gather thee from t^l nations, fVhenthy pea*-

S 2 pit

I King, 8.3 3,

34.

Man as capable ofJuitiBcJtion is a (inner-, as he aftualiy re-ccivcthJuUifi" cation a Bt;Uc>

M.u'n,»a,3t. Math.J9 J7«

Luk.io aSjiS-

OsKjttJ.

132 J particular explicatiort 0/ the Covenant God made mth Ffrael^

pie I/rael be [mitten dowxehefore the enemj^ hecanfe they hunje jthned Hgatnji thee: andfhall tnrne agoiine unto thee^ and confe^e thy Name^ and pray, and make fupplication unto thee in this houfe xThen heare thoti in heaveny aniforgive the finne 0f thy people Ifrael^ And bring them a^aine unto the L^nd, Moreover, the Lord made himfii^ knownctobetbe Gad, that pardoncth iniquity, tranfgrcflioB, and ficinc, when hs gave this Covenant unto his people. But of this before.

Fourthly, Eternalllife is promifed in the Covenant: for God is not the God of the dead, but of the living: and therefore the faithfull J w wcs, which have God for their God doe live ft ill, not in earth, but in heaven. The life which is promifed to them that keeps the Law, is eternal'l; but in this Covenant life is promifed to them that keepe the Com manJemcnts. Not only long life and good dayes, in the Land of CanaAn, but eternalllife is affurcd by the promife to them that keepe Covenant, as eternall death and deftruclion is comprehended undc;: cbccurfe denounced againft them tt^at breake the Covenant. Expreflfe msntion of the King iomc of Heaven perhaps is not found in the Old Tcfta-mcnt; but eternall life is comprehended under the fermesof life aadbklTing, as eternall death under the tcarm-s of death and the Curfe, Eternall life in heaven, efernall death in hell, the Law notetb, though it doe not exprcff^ly name them. Which things unkfiT? they had been comaionly knownc in the dayes of our Saviour, the penitent Thiefe about to die, had not thought of a Kingdome, nor the Lord promif::d Paradice to him, when he asked a pl^cc in the Kingdo-Tieof thi M^fdih.

But all th cfe promifes were madecffrc grace and of free love, acComplilTied. Speake not thou inthine heart, after th;itthe Lord thy Cjodhath caji them out from before thee., J<*P^X^ For my righteouf' nejfe the Lord hath brought me in to pojfejfe this Land ; bat for the vic^ kfdne^e ofthefe nations, the Lord doth drive them out from before thee. Not for therighjeoufm^e, or for the uprightne^e of thine heart, doest thougoe topoffejfe their Land : but for the wlekednefe ofthefe Nations the Lord thy Goti doth drive them out from before thee, and that he may performe the rvordrvhich the Lordfcvare unto thy Fathers, Abraham, Ifaak^ ani Jacob, Vnderfiand therfore, that the Lord thy Cjodgiveth thee not this good Lani, to pojfe^e it, for thy righteoufnes^ for thou art a flifc'necked people. True it is the promi f^ runnc upon

D€U^O'4,T«

Verf.e.

on this condition, If ye obey my 'voice and doe my Command-ments. But conditions are of two forcs,antecedent or confequent. Antecedent, when the con^dition is the caufe of the thing proini-(edor given, as in all civill coccrads of Juftice, where one thing is given for another. Confequent, when the condition is annexed to the promife as a qualificatiotj in the Subjed, or an adjund, that muft attend the thing promised. And in this latter fence, obedience to the Commandments, was a condition of the promife; not a caufe why the citing promiied was vouchfafed,buc a qualification in the iubjed capable, or a confequence of fuch greac mercy freely conferred.

Of them thatflip afide and tranfgreflfe the Covenant, God cal-lethforand commandeth repent»ance, that is, it is his will and command, that they be thinke themfelves of their evill doings, confeffe their iniquities, and turne unto the Lord, The frtquent and earneft exhortations of the Prophets made to backfliding and rebellious Ifrael, that l"he fhould acknowledge her wickednefTe, and rcturneunto the Lord, is a full Commentary of that which j^j. . ^ -God required of them in this Covenant, in cafe they fliould turne ^Y^^^^^' away from the holy Commandment. The Lord protefteth by Ezck 18.27,»8 his Prophet E^ekjel, that he hath no pleafure in the death of him Ei^k. 18 jf, that dteth; but rather that he fbould repent and live : and the fame I *• 3j 3 j.i 1, for iubftance he made knowne to Ifrael in the Covtn .nt which he *** ftroke with them^y?. that if they tranfgrdle and goe aftray^he doth admit, will accept and approve, nay command their unfamed repentance, and comming home unto the tord, that they might live. This queftion, why will ye die, ye houfe of Jfr^el I is put forth to the people in Covenant, and not indifferently to all and evay man living: It is manifeftly ipoken of the houfe of Ifrael, whom God hadfpared, notwithftanding their manifold and great provocations, to whom he not only gave fpace of repentance, but ufed meanes to brin^g them to repentance, by fending Prophets unto them to admoniih them of their fins, to denounce the judgements of God againft them tor their impenitency, and earneftly to-exhort them to caft away their tranfgreHlons, that they might live. God then doth approve, and command thercturne of iiis pecple that have gone atlray, he waiteth for their amendment, ulcth meanes to bring them to the knowledge of themfelves, is not waiting to them in any thing that in /utiice or promile he ought to doe ' S 3 for

134 A fartictdar exflicationofthe Covenant God made with Ijrael

for them : but yet it is not his will efFe<5lually to bring every man to repentance, whom he doth command to repent. The Commandment o[ God (liews what is our, duty, but not what God will worke in every man : the commandment lieth upon them that be obftinate and rebellious, but they have not g-race to will their converfion or antendment. Nevertheleffe, we muft not thinke, dther that God doth diflemble, or that he is the authour ©f mans impenitency; for'mans corruption^ pravity and wilful-neffe is the caufe oF hisgoing on in evill; and his impotency, is not a meere infirniity, which he doth bewaile, but a ftubborneffe,which he doth f ofte'r and cheriLh by all means.

The condition of this Cavenant (in the fence afore-faid) is faith in the promifed Mefliah, which is implied in the promile, / will he thy (ji?^, and commanded in the precept built upon it, Thon Jhalt have me to be thy God» For God is not the God of Ifrad, but in and through the Mcdiatour, neither can Ifrael take God to be their God, but by faith in the Mefliah. In the Prophets we meet with no exhortations more common then thete, Trttfi in the Lord, commit thy felfi unto the Lord, rowlethy burden upon him, leane ufon the Lord: buc wh^t the Prophets exhort unco, that is commanded in this expreilure of the Covenant : and truft in the Lord man a (inner canno:, unlcife it be in and through a Me-diatour. Ifrael is commanded to feek the Lord, and walk before

„, ^ ^ , ,,. n him in all well-pleafing. Bat without

Heb 11,6,7. ^aodaddit^pofioltu, nonJum r-^/v •• ^ m-1 ^ Ji r /- j n venifefidem, Gal.j.z,. ^uJmdtWDeipo ff^'th^t ^ ^rnfoJftatetofUafe Crod For fulm fub legk lujiodia detinebatur, idal'o "^ ^"'^^ commeth to God, mnft believe Jpeifat,kil. fides Apof oh eo hcoefi evarge that God is, and that he is the rervarder Ikafontu mifericordix Tei, Rorr. ?.29. in of them that diligently feeke hinu» We ChifiifiUj Mediatoru fangum dedaratio, cannot feeke God, nor pray unto him

^:i^'^^i§:^^::L;i;z:: withoutf^th, fortofeekGod is to crud

eadempyoYrwratione, qua lohzn. ajcbat^i. i" him. But all men will confeiie the

«/««, John 7.^9. Jer-u-n34' & ?'.j3, Ifraelites were by Covenant bound to

34. q^ieeemparate tantamdicuntur, nonau- feeke God, and pray unto him. As

'^^^^^yill'^;^"''^'^''' ^ Barak, Sampfon, Jepthah,

^ * ) ■ David and Samuel, through faith fub-

dued Kingdomes, wrought righteoufneffe, obtained promifes,

&c. So the faithfull and true Kraelice by faith walked with God,

and became heire of the righceoufnefle, which is by faith. As God

isonewhofliall/uftifiethe circumcilion by faith, and the uncir-

cumcifion

ciimcifion through faith ; without queftion in the Covenant of Grace he taught the Circumcifion to feek juftification by faith, and not by the works oFthe Law. Neverthckffe herein God called for, and his Ifrael was bound to yeeiJ obedience to all his Commandements. Strid, exad, perfcv^l obsdience the Lord doth require, fo that the leaft failing Bouft bs acknowledged to be a fin t unifbrme and fincere obedience is fo required, that without it x there can be no Salvation. Perfedl obedif nee is commanded, that if a man will truft in his works to be juftified thereby, he muft ei- ^ ther bring that which is every way compiieat, or be caft in judgement. Sincere obedience, though iraperfed is approved, that the ^ impetfeftion of their beft works being covered, and their tranf-grcflions gracioufly pardoned, they might be accepted by faith in Chrift, who is the end of the Law, as righteous unto cternali life. This diftindion was formerly propounded, but now is more largely fo be confirmed.

The Law requires pcrfed and exad; obedience:for fccret faults, even thoughts arifing from corrupt nature, before they attained full confent, are therein condemned: and he that irufteth in his Roni-7«7* works, if he continue not in every thing that is written in the bookoftheLawtodoethem, he isaccurfed; But to them that ,^**^* beinCovenanttheLaw was given with fuch moderation, that fincereobediencewasacceptcd of them, though attended with .. many imperfedions,as is cleare by that of the Ffalmift, who can ^ ''^'^ *^* ^* undcrftandhiserrours, cleanfs thou me from fccret fauUs, keep back thy fervant alfo from prcfumptuous finnes, let them not have dominion over me: thenlhail I be upright,and'l {hall be innocent from the great tranfgreilion. The godly Governours and people of Ifrael were well acquainted with the meaning of the Law,and what obedience (hould be accepted at their hands : And whea they promifcd, and bound themfelvss by O^th to walk in 2II the iKin.s?«j. -Statutesjudgementf, and Ordmanccs of the Lord, or of the Law * Chro.if.is, of Mofes, they did neither pervert the fenfe of the Law, xior pro- isiJh!'io.2a, mife pundually to fulfill the Law in every jot and title. Therefore 50,51. they underttood the tenour of the Law as it was given unto them, to admit of upright, unfarincd and true obedicrice, the imperfeiSi-on that cleaveth unto their beft: works being gracioufly pardoned. Ihavefworne^andlmliperforme it, that Irpi// kf^pe tky rl^hHoHS Pul.ijp.io^. judgements. Did the Pfophet thinkhiffifslf able punduallytofol-

fill the Law ? How will that ftand with his Vtyftv^Snter not in-PCal. i4f.te to judgement with thj firvafif ; for in thyjight {hiUt no man living be jHftijied, No, but he knew fincere and willing obedience, which be proaiifed and v^ould perfornae, ftiould be taken in good part. And this is further apparent by the prayers of the faith-rfal.iS.ijii. full, Jnd^e me, O Lord, for I have xvalkedin mineiMtegritj. Remem* Ifahggj. ber hovf I have rvalksci before thee in truth and tvith a ferfeSi heart.

Neb!. 5,9, and have done that tphich is good in thy Jtghe. It never came into the 1)40.94!^' heart of thefe Worthies to conceit, they had been able to juftt^e Jer.ji^ji. themfclvcs before the barrc of Gods jufticc in any particular adi-on, great or fmall, as if it had been without all defcd or ftainc, being tried in the rigour of jufticc; nor could their integrity ought avaiie them, if no obedience did find accepfancc with God, but t Kin,ij. 2f. that which is every way compkat. it is faid c^jojtah, that he turm fted to the Lord rvith aUhis heart and with dl hisfoul^and with Ml his mighty accordingto all the Layv of Aiofes ; that he declined not to the % King.il. J. right hand^ or to the left: Of *!> avid, that he kept the Commander mentsofgodyandhisStatfttes : that he kept the Commandements of ' .).' *'!' Cjod, and followed him with all his heart, to doe that only which was I Kinelijly.' right in his eyes: rhit he did that which was right in the fight of the Lord, and turned not afide from anj thing that he commanded him all I King, it.4|. the dayes of his life,fave only in the matter ofXJf'iah the Hittite: and ofjehojhaphatjth^t he turned not afide from doing that which was right in the eyes of the Lord: O? Afa, that his heart was perfe6i before the iChro.ij.jz, j^gy^ all his dayes: Of Afa and the people, that thej fought the Lord with all their heart, and all their foule. From thcfepaflfagcs wc cannot prove either that thefe fervants of God did, or that it is poflible for men in this life to fulfill the Law cxadly, or that the Law is given with fuch moderation, as that the imperfe<ftion$ which did cleave unto thefc,and the beft fervants of God,wcrc no finnes : bccaufe in phrafc of Scripture the words will not bears that weight, it may be confuted by Text it fclfe, fctting down fe-vcrall impcrfedions even in them,who arc faid not to have turned afide from the Commandement5,and it is dircftly contrary to di» vers other pafTiges of holy writ. But thence we may foundly gather, that tlic Law as it was given to Ifrael, doth admit and . allow of fincere and unpartiall obedience, though it be impcrfeft and anfwcr not to that exaflnefTe which is required.

lbdQV/otdSi*2)oe this and live, muSk not be interpreted, as if

they

^. I _...» —

andrchat Mofes k$ttgk toi;he further ex^reffurCft^c, 13 7

they did promiie life upon a condition of pcrfcd obedience, and iPor works done in fuch cxadncfle as is required: but they mud: be expounded Bvangch*caliy,defcribing the fubjeft capable of life eternalljHot the caufc why life and falvation is conferred : and by doing fincere, uniformc, unpartiall obedience, not cxad fulfilling of the Law in every title is to be underftood. Doethif andlii^e, what is U more then this. If ye mil ehej mj voict, and doe my C^ffi' mandemetJtStyeJhallhe to me a peculiar tre/$fHre. ^/ejfed if the man Pfal.Tttvi, thatfeareth the Lord, anddeli^hteth ^eatly in -his Commandements, Blefedare they that keep judgement > and he that dothrighteonfne^e at P^*'''° '?• tdl times» Blefedare the undeflled in the way,v>hoypalk^in the Law of pr t ,,. , j-the Lord. 'Blefedare they that keep his tefiimonies, and that feek^him *. ' ' mth the mhde heart. Who fo looketh into the perfeH lat» of liberty^ Tatii,x.4j, And continueth therein, he being not aforgetfuU hearer, but a doer of the vforke,this tnanjhall be b'le^edinhus deed. To them who bjpati- Rom. 1,7. €fit continuance in ri>eil-doing,feeke for glory, and honour, ettrnallHfei which pafTages arc to be underftood of (incere and upright waiting, and {hew who arc jullified, and to whom the promifcs of life pertainc, buf not why they are/uftificd. And in like manner thzto( the ApcMcy The d^rs of the Law are juflified,msy be ex- R6m.M|» j)oundcdEvangehcaUy, not of them that fulfill the Law, which ihould be juftified by their works, but of them that foundly obey, who arc juftified of grace by faith, not for their works. And hence it appeares what works the Apoftleoppofcth to faith in the matter of juftincation: not only peifsd works done by the ftrength of nature, of which fort there be none at all: but works commanded in the Law as it was given to T frael/uch as Abraham and l^^'Z'/'^ walked in after they were efiedually called, fuch as "without whofe prefcnce faith it fclf could not be exiftent, fuch as are neceflary in the pcrfon juftified : thcfe works arc oppofcd to faith, in the matter of juftijication, not that faith can be without them, but becaufc they cannot be caufcs together with faith in Juftification. And of neccITlty, if faith be oppofite to works ex* aflly perfcft, it mufl: be oppofite to them that arc imperfed; and ftainedin part, that be impurely pure: becaufe the Covenant of Grace calleth for perfeflicn, though it accept fincerity, and in all reifon perfed rigbteoufneflc lliould rather be accepted for righte-oufncfTe unto lifc,than that which is imperfcd and falleth fliort of that which is required.

■ ' T For

»5.

The Lord did thinke ic goud to fet forth the ftate of mino. ricy in fuch kind of attires & habiliments as might beft fuii with th< hnGe of mi. noiity: and To to teach and (lotbe his Church with types and Ceremonies, which iS a kind oi Imaged rifj ajad therefore of the two the Jewel! had more liberty in that kindjthen Chrifiians in eimes of tbe Go^ell,

For the better adminiftration of this ftatc and nattonall Covenant, it pkafcd God to oRlaine futablc Ordinances For the teaching and applying of this Covenant,/*://. ofMiniftery and Pricft-hood. The firft of thefe the ApolUc openeth, fctting down the ftate of the Gentile and Jew before Ghrift came, compared both together, and how both ftood in comparifon to the Church after Chiiftjinrcgardof this Ordinance of teaching. As the Gentile before Chrift was a man conftrained to live without a (heltcr: the Jew at the fame titne is better provided for: for he bad the Law taught to cover his head in a ftormc, that it be not too violent. But we after Chiift dwell in well-grounded, yea, feiled roome^ that wc need not (o fcarc the blowing, beating, or flowing in of the Sea, raine, or wind, for wc have Hhe Ordinances of the Go* fpcll. The Gentiles before Chrift ran wild like beggarly bruits without all fchooling; the Jew a great deale better for the time being, he had a Sc^oolc-aIa[ler to teach and nourture hiin, even, the Law to bring hini onto Chrift. But happy Chriftians after Chrift living in the Univcriity of the Church under the free Tutors of new Ordinances. The Schoolemafterfhip of Mofex was a good Ordinance for the body of the people under Covenaht with God, as we find this calling necdfull and profitable in a Comaion-wealCjthough infcriour to the honour and worth of an Univerfiry. There was not a man of thetn undifcovcnanted who tock not benefit feme way or other by this pedagogic. Tor fome were kept thereby from notorious evils, as children that Icamc little at Schoole, get good in thi?, that they are kept from fhrcwd lurncs. Others get much ability of knowledge, though they never looked at Chrift; as fome at Schoole learn to write and read, caft account and make a bond, though they never intend any better ufe of their learning. But the fpirituall Jew got fome true meafirrc of grace to Salvation, though they reached not to that pitch and meafure which is attaineable under the Ordinances of the New Teftament; as in fome good Grammar Schooles thofc grounds of learning may be obtained, whereby men may befer-viceable to the Church or Common-weale in fome meafure, though they come not to that ripencffe and maturity, which may be gotten in the Univcrfity.

For the manncrofthis pedagogic under-<!/<?/?/, we are not to ConceiifC:i that he taught bis S^boJiiers in things too hard for

thck

Mtdpphat Mofes brought to the further exfre^ure^s.

139

Rotn.7.11, and 4,1 $,

their capacity and pradife only to fet them to others to askc: for it is the part of a bad matter to fet his Schollars too hard a taskc, that they might runnc to their fellowcs to make exercifes, this is the way to non^proficiency. But LMofes in the Ceremoniall Ordinances did point out Chrift, and fo as a good Schoolei-mafter direftcd unto him; and by the wing unto the J ewes their weak-ncfle and.inability, convincing them of finnc, terrifying their 4:onrciences, he did drive them unto Chrift, and informed them how to walke being in Chrift, that they might inherite the pro-mife. Thus the Law cntrcd that finne might abound, it dilcovc-rcd finne, wrought wrath, wounded, terrified and killed, and withaJi rcycalcd the remed/To be had, not in the Law, but in Chrift, that the diftrcifed might not reft in the Law, but feek unto Chrift,and live. In a Schoolewc muft have rods to keepre-fradory boyes in awe, and idle boyes to their bookes, according to the common Proverbe, ^ rod in a Schook U drtAjesinfea^n, This was found with Mofa in his Schoole, and ufed asoccafion was offered. The Ceremonies were as an hand-writing againft them, a? they witnefTcd their unclcancneflejor bound tl^cm to the debt of the Law: and a curfewas denounced againft them that ihould not continue in all things that was written in the books ofthcLawtodoethem. Schoole-mafter« muft have Apples and toycs to traine up boyes of better and fofter natures, who be won with a Nut and loft with the fticU : This the Schoole of the Law wanted not in the hand oiMofes, as the outward temporall blef-fings of this life plentifully fpokentoo, and diftributed by the handof-^^y^i in his Booke: The Jewes were as Infants and little children that are much pleafed with rattles and other toycs: and Mofes the rather to winnc and keepc them in obedience,' doth make large promifes of corporall bleflings and an earthly inheritance, as did befit the ftatc and condition of that people. But if thefe prevaile not, he hath his Ferula and gentle rod, which is the commination of temporall calamities and judgements to be infliAed upon tranfgreffours. It is expedient a Schoole- raafter have fome other pradifes bcfidcs Rods and Nnts to breake their wils, and make them corrigible and teachable, tradable and gentle, which the Law provided for aboundantljr, having to doc vyith a ftiftc-ncckcd people, and ftubborn Schollars. Three kinds ofimpofitioBs-^tf/*?/propounded unto his Schollars tobcarc. T a Firft,

Col, 1.14. BpbeCz.if; The Ceremonies are vinble words preaching Chrift,and they preach guili alfoand Wrath belonging unto us, by confe<]uent Vd to the Jew dtrcflly. Cerf, monies as they arc a meerc carnall kind of inftrufting, do witncfTe a-gainfi us.

X4<^ Apartkuhr: explication of the Covenant Godmak withlfraet^

Firft, in the psdagogic of the Law he teftrained them froa» fame free creatures^whcreunto they had ftrange naturall ddircsjas meats and drinks; making ibmc uncleane: as mothers lay Apples before the eyes of their children^ which yet they muft not touch upon paine of a frowne, chiding or whipping, to breakc thcic wilSjand trainc them up in obedience.

Secondly, He laid before them fomc other indifierencies,' which if they did adventure to ufe, they mart undcrgoc fuch and fach hardftiip as was not worth the while: their in;oyment not- worth the paimcnt, as we rcadc Lcvit. i y. in many waQiings-and purifications.

Thirdly, He prefcribcd fuch duties about the free creatures^ which were dangerous, painfull and coftly for the prcfcnt, if it were pofliblc to bow their uncircumcifed hearts: whereinhc' prevailcd,and they profited aboundantly. In all which he in» creafed theie homage to God, more than at the firft in the Covenant pf works with Adam^oi in any former maniWtation of this Covenant. And in thcfc rcfpcds the Law might weilbc called a-burden unfupportable,which neither the Jcwcs,nop their Fathers-^^'^^ were able tobearc. - ■

A good Schoolemafter will not fcornc to teach rudiments t© lefTcr boyes, every letter and fyliable :fo Mofes^nA his fucceffors-taught all the rudiments and legall precepts to ail- the Jewes, wherein though feme ftickc as their furthcfl: perfedion, yet fome 1. Went further to higher dcgices,and all learned by them fome par-

tiall obedience to draw on them and theirs fomc partiall blef«. QoI;;2^.s, (Ings.. Ofthisfort were thefe, 7'(9«s"^ »o/, r^7?»f?/. Itbefeemes^ anableSchoolemaftcrfofarreas he hath ability and authority to teach his Schollars Grecke, Hebrc^, Logickc, principles of high «^ cr learning, efpecially when an univeifity is not at hand : fo Mo* fes in this pedagogic did rife to teach higher things to the fpiritu-all ifrae), asthe blood of Chrift folded up in th? blood of the fa-^ crifiee, for the purgingof their hearts from dead workes, and the mortification of fiafuii corruption in their burnt o3-erings, that fo-they might dilcovcr how they were delivered from the eternaU Cisrfcofthe Law. Now when his fpirituall Schollars felt the bondage of the Law, and came to leamc the remedy, the very thing learned was their motive and reward, that they did not fo saiichnced rodsoc. nats, that iSj, the promifs ©ftemporall blcf-

fings, or denunciation of temporall judgements, and the wanted focn learning was a fmart rod to beate tbensu

LMofes alfo brought in the Frieft-hood asaictled ordinance for that prefent, which for the perfons were to fuccecd him; The things which they had proper were two. Firft to offer Sacrifices for the people and thereby to cleanfe them from the breach of Cs-remoniali commands put upon them by CMofes- to tefliiie tkeir homage. But the blood of thofefacniicts, wasatipcof Chrifts ^ q,8^i^' blood our true and unchangeable high Pricft, whereby the con- 4.^92*3. fcicnce v& purged from the gailt of linnc, and from all failings in the Icaft and higheft degree of morall obedience^ And though thecamalljew fawit not in their facrifiees, yet the ipirituall, which brought a right fence of finne and fitting difpofition, both faw it and reached pardon in thefc facrificcs by faith in the blood of Chrift tipified by them. And hence we fee in what rcfpsd, the ca'.j.ir.' Law is faid to be weake and unable to give life, to purge the con- Heb.8.7. & 5s* fcicnce, or pacifie the wrath of God:becaufe it was not the ^l\ blood of Bulls or Goat<, but of Chrift, the immaculate Lamb of God, who thorough the eterndl Spirits offered uphimCclfe a fa# crifice to the Father, that did purge the confcience, and bring in etcrnall redemption, which was not fhed but tipified under that Gorenant, though the fpiriruall feed by faith laid hold upon it, and were partakers of the benefits thereof.

Secondly, It was the efl-ed,of this ordinance to q&j up pray--crs to God for the people upon their Incenfe. To runnc into every particular in this kind were infinite*

ThccScft ofthis Covenant^ that it bringeth forth children, but in fome kind of bondage, prcfTed and kept under with fervi-tudc. For the heirefa long as ha is nn^er Tutors and govermptrs dif^. ^^ fereth mtfrom afervantithoHghhe he Lord of all. The J ^wes were "*•>«'*'* children and hcires,.but tutored and kept under with many Cere-moniall ordinances and obfervations as appendices to the Law, expedient for that time and ftate. B^at there is a-twofold fervi* tude; one to damnation, which fhuts the fonnes of fueh difpofi-. tionoutofthe Kingdomeof Heaven, which w?.« figured by the: bondage of ^^f/and Hagav. This the Covenant doth not beget in it felfc, but in tkmthat rejedcd Chrift the fouleof the Law, an.^ trufted in their workcs to be juftificd thereby. The o-ikr.of fonnes^ whkb are held under the ncurture ef the La w and,

T 3. ■ legaili.

- Icgall rites, but reft not in thcai,but by them are led unto Cbrift • which abide ft ill in the houfc, and partake of the dignity of fons though under Tutours j and this fervitudc is an cfFcd of the Covenant thus ad miniftred.

Under this Covenant the natprall (scd of aAhr/iham bore the face of the Church and ft ate, and God had promifediabundanceof temporals, and of fpirituall a fcantling: But all under the outward adminiftration of the Covenant, were not in like manner partakers of the bleflings promifed in Covenant. For fome had their part in the temporallblelllngs only, and the outward ordinances; others were partakers of the fpirituall blcfifings promifed. But whatfoever good thing any of them enjoyed either temporal] or fj)irituall, it was conferred upon them freely according to the Covenant of Grace, and notfcr the dignity of their workcs. It istrtic, the promife is conditional!, ihheyobey, they fihallreapc the good things of the Land: but obedience was not a caufall condition, why they ftiould inherit, but confequent, what they muft doe when they fticuld inherit the Land. God would not that his people ihould live difTolutely in the promifed Land : but he gave them not that inheritance for their righteoufnefle, Certaine it is alfo, that God did reward partiall obedience with tcmporall blellings, as he fpared fome upon their temporary humiliation and fained repentance:and he permitted fome obftinate and rebellious to abide in the promifed Land,and take roote and profper for a feafon: but this he did of his free bounty ,that he might perfbrmc the Oath which he fware unto the Fathers. So that herein there . appeares no intexture of the Covenant of workcs with the Covenant of Grace, nor any moderation of the Law to the ftrength and power of nature for the obtaining of out ward blclTings. But rather that God of his aboundant goodneif^ is pleafed freely to conferrc outward blcfliags promifedj in Covenant upon fome that did not cleave unto him unfainedly, that he might make good his promife unto the fpirituall feed, which byword and oath he had confirmed unto the Fathers. In this expreflion of the Cove* nant it pleafed God to add unto the former,another feal for confirmation of their faith, fc. the Paffj-over which was a tipe of Chrift, the immaculate LambeofGod, which takcth away the finncsofthc worldj ourtruc Paflc-over, who was facrificed for ii5y as well as a feale of their deliverance from the bondage of E-

/rypr. And the celebration of the Pafleover, was as a grateful! remembrance of their moft powetfuU and gracious deliverance from the fiery fornace, and confequently ot their pofieflion of that good Land, which the Lord had prorailed to give them : fo was it a teftimony of their faith in the bloud of Chrift, whereby they were fet free from the powers ot darknefle, and the curfe of the LaWjand reftored into fpirituall liberty, being made hcires of the kingdoms of heaven. And from all this we may fee, wherein this expref-fionofthe Covenant doth exceed the former, and wherein it differs from, and fals iliort ot the new Covenant ; of which in the latter end of the next Chapter.

Chap* IX. of the CovenAnt that God made with David,

T His Covenant of Grace was further manifefted to D ^1//^, ta whom the Lord doth moft aboundamly and familiarly make knowne the riches of his free-grace a nd love. And it thii 0Lord ?fe<?;wj>?«fra/«?f« .? aSam.y.i^^ Oras 5^^»/«/readeth it^and that after the manner of men, O L(5rd

God, that is, thou dealeft familiarly ..... r r \ -

with me as a man dealeth with man^ Amam: tdfjecm^m conruttudmem Urmm wicniiic, aa « " t,„n. «t.r.^,;rlprl reuhomtyxum:(t) acH armcw cum amto ate'

I Cfcr.».l7.I7. And thou haft provided >^^^ seh.ngier. «i.. adeiucit, Chald. N'M

for me according to the manner or men ^-^^ EtUd hie agendi medm convenient efi concerning this excellency , O Lord fiiyshominum,<\d.ua/oletami(it«cumamicQ> Cod or thou haft provided for. me colioqui&'familiaritcT animi fu: fentextiam this excellency, according to che man- <^eprmere.sept. .ji^nh.'i^&'i^ dvQ^^. ner of. men. I lee , yor 1 proviuc i^j^fr^i^thmQiumamcQ, tor: for the Hebrews, when they have •« not compound verbes, doe ufe fimple m _ .,..., theirftead, Pifc. c^ afbexerismefecmdHmrauonemhomwts (t) hnmrnam Unoad^ banc exceRentUm. Bngl. according to the: mannerofhighdegfeeorgrcatdignity. Sept. ^' ^^-/cA« ^.., 0.^.

Hab.T. I i. Deut. J4.4. Sept. Gih. Joh.t 8. tlic Authour of this Covenant is theLord 30,^7. Ifa.z6.4. iSam, i.z, Ka!. 18, ^. God,theGoclof Ifrael,theGod that hath & «8. I. 8c aSaro. «j.z,g». Sept. ots^j^. bound himfelfc in Covenant unto Ifrael, aSam.a?.}. Sepc.9vW.aI Tr\c<W 2 Sam. ^^q ^Q^h watch ovet them, walk in the

8l;t5 r^ir;r«>I/'^l'%/!:"''' ^j^ia amongft them, is their {hieldand ii9'i»-Theroc>iofS^lv<itu>n, bepttf,v77A»T. 1-1, iR -r rjc -ru

^:$v!S ffaviexas. ■ buckier,and ftrong Tower otdercnce.The

rocke of Ifrael, the cverlafting rocke, that is, the mighty, ftable, and immutable foundation and defence of the faichfull, who flieunto him, and truft in him. So God is called, the Rock of their Salvation, D^/^?. 32.15, Pftlm. 95.1. Sept.rtTToeeai^THf^etuT^, the rocke of their ftrengthj^PyS/.

€2.7,8. P/S/.3I.3. //S.IJ.IO. Sept. o&ioiriii^on^£^'ai(jj^, Pf^lm, 71.3. P/S/.31.5. Sept. iti^ov'l^i^^cuTi'^Wi the rock of my heart, P{aLj2,i6. Sept. the God of my heart: and befides him there' is none other, 7/2.44.8. a rock of refuge or aifiance, P/2/.p4. 22. Sept. y^'Jtt^eiiv^jv.'p'jyhjJiP fil,i%,'^. Sept. i2o!i3^'/^«.Rockand Redeemer are put together, Pfalm. 19.1$, Rocke and Salvation,

This Covenant was made in Chrift, andChrift is more clearly

manifefted in this breaking forth of tht Covenant, then in any of

the former. Asfirft, that he was God and man in one perfon;

f^faLiicr. theSonofZ)^z//(^, who thouldcomeofhis loynes, and yet Da-

Mat.2t<,4%,4f. w<!^/Lord. The Lord (aid unto my Lord, fit ^thou on mj right

Aa.x.34. handy untill I make thine enemies my fiot-jioolcu Then in refpe(^

ofhis humiliation and glorification, his fuftcjrings and exiltatibn.

rral.i6.1o. ThoH VPtlt not leave my (oul in grave, nor fuff'er t hiae holy one to

^ *■* **7* fee corruption. Thou haft m^dc him for a little infsriour to the

pra.8.6.& 12,1 eAngelf^ fc. as concerning his lutferings: Thou haft crowned him

Heb,».739, '^^ith glory avdhonour. Sit thou on my right hand, untill I make

Pfal.jio.i. thine enemies thy fiot'ftoole, Alfoin rcTpec^ of his Offices, that

he fhould be both King and Prieft j a King co rule and governe his

rial. 1.5,6,7^ eled:, to bridle and lubdue his enemies; 1 ^''ill declare the decree,

Heb.1.5. A^. -the Lord hath faid unto me, thou art my Son : 1 ^illfet my Kin^

v\ \ ^'^ ^' ^V^ ^y ^°h ^^^^ ofSyon. Rule thou in the mldft of thi-.e enemies,

A Prieft after the order of Afekhifedech, confirmed by oath, an*

, , iioint^dwichtheoyleof gladndTe. The Lord hath frvofn-and^iU

Hcb. <J. & 7. tiot'fspent^ thou art a Prieflrfir ever after the order of Afelchl^

j^.pf,45. 7, fedecL God, even thy God hath annointed thee With the oyle of

fladnefs

of the Covenmt that God made with David, |a j

glainefs above thy fi&owsy that is, above all Chriftians, who are thy fellows, conforts and partners in the annoinring. To offer Up himlelfe once for all a fweetfmelling Sacrifice unto the Father, for the fins of his people. Sacrifice and burnt-offering thou p(ai,40.7 «. ^ohM not have, but mine eare hafi thou boared, or digged o- Esod,i*j.S.' pen: that is, thou haft made me obedient to thy voice : or mine eare haft thou boared, as thy fervant for ever. The Septuagint to make the fence plainer, fay, but a body haft thou fitted to me, or prepared me : meaning that his body was ordained and fitted tobe a Sacrifice for the fins of the world, when other legall Sacri- ^^i, la j i©, fices were refufed as unprofitable. Loelcome, or am come,/c«7. into the world, togive my felf a Sacrifice for fin. In the volume, HefMoio. or role of thjbook^ it is "ieritten of me, that IJhoulddoe thy '^ill j JohA j 8, hj the Vffhich ^ill ^e are/a»£hified, even by the offering of the bv Pfal.2,8. dy ofjefut once* In refped: of his kingdome, power, glory, dignity, dominion and rule or government. Asks of me, ^^^ i ^ili ^***»7*«8,u, givetbee the Heathen fir thine inheritance, and the uttermoSi farts of the earth fir thy fofeffion, Hejhall have dominion frorru ^"9' ?"*» Seato Sea, and from the River unto the ends of the Land. <iy€i i7ti '

Kings Jhalliiporfiiip him, all Nations JhaU doe him fervice. Hit feed fbaH be for ever, andhis throne as the Sun be fire me* As the Moon itfhallbeeftablijhedfirever : And as a faithfiUl witneffe jf^ -,,, « b in heaven. Hisfeedwilll eflablijh fir ever ; that is, Chriftians i.i«,pf.j2.2jl borne of God, which are called Chrifts feed and children,as Chrift is called the everlafting Father. Thou hafl afcended up on high, if3.9,tf,p(a,6», thou hafl led captivity captive, thou hafi taken gifts fir men, that x8, Eph.4.8,f« is, thou haft given and diftributed gifts among men, which are the Minifters of the Gofpell, given for the good of the Church. .

This Covenant the Lord made of his rich mercy and grace, feiSam^lVs. which he confirmed by Oath, My mercy I will not makefiufirate Thou hafi told fromrvithhim, nor dealefalfly againflmyfaithfullneffe. I will thugoodne/e not profane my Covenant, nor alter that which is gone out of my tmto tiy fer-lips, Oncehavel frvorne by my holinefe, if I lie unto David, ""^^if^^^'l^'r Oncehavelfworne, as God fpake once, Pfal,6i.il. that is, un- ^a'aa^tny nur* changeably .• for an oath cannot be revoked, there is no danger of eie/baU bemtb inconftancy. Davidhimidie was a type, and did beare the per- bim,p[,i iuu. fon of Chrift, and many things fpoken oi'David, were more pro- ^^^ Lord [ware perly fulfilled in Chrift the perfon typified, then in David: as, ""Jf^fpJIi';^

Mr God, my God, why hafi thou f&rfak^n me. They parted mj >?a6 27.46, garments among them:, and for my coat they cafi lots. They pier^ P J i 1. , 9. ^^^ hands and my fset. He that eM bread at my tsible. hath lift pr.4.1.9.. ]oh. fip the heel agamstme^

ig.i8.pf6p. The things promired in this Covenant particularly, above ai.jobas.iS, thofe that were mentioned in the former breakings forth there-*9' of, are

i Sarri.7.9. I • That God would be with him, whetherfocver he went, and pfal.8p.iz,a|. make his way profperous, and cut offail his enemiesfrom before bisface, that he might make him a great Name, like to the name ot the great men upon earth. And thus the Lord delivered him from tfc hand o[ Sanl, and all his enemies, who did oppofe him Pfal 4..J,4i ^^^^ ^^ ilioald not raigne, O ye (ons of men, how long -will ye tarn my glory intojhame? How long mill ye love vanity, andfeek^ af" terleefing?Selah, Knorv y^, that the Lord hath rfonderfilly fe^ pjiratedto himfelfthe man that is godly : th^ Lord willheare whett / call upon him. % Svsa, 7,10. 2. That he would appoint a place for his people Ifraeljand plant 3^111,5.5. it, that they might dwell in a place of their owne, and move no i on-to.$fe ^-yQ^Q^ nor be dilquieted any more by wicked people, as in former times. And (0 Godgave Ifraelrefi fom all their enemies roti^d About, and fetled them in peace and quietne^e by the hand of David. aSam.7.ia,i] 5. Thatwhenthedaies of David were fulfilled, and he fhall fleepe with his Fathers, he would fet up his feed after him, which fliould proceed out of his body, and he fhould build an houfe or 3 Klng.5 <?. Templefor theNameof theLordGodof Ifrael. Ipurpofe (faith 1 Cbroij.io so Solomon) to build an houfe nnto the Name of the Lord my God, which ts called ^^ ^^^ Lord ff>ake unto David my Father, faying. Thy San^ aahoulecfreit, r^hom Iveillfet Upon thy throne for thee, he fhall build an houfe ic\ilo s8,*2. *^'^-° '^/ Name. And at the dedication of the Temple he maketh a C7hr.o.(5.41, ipention of this promife : The Lor dfaid unto David my Father^ and the Lords fvhsreas it was in thine heart to build an houfe unto my Name, feat or habit:!, thou didfl well, that thou wash (0 minded : Neverthelefl thou pr68^^^^**'*^ J^^^^ ^^^ ^^^^4 ihe houfe, hup thy (on that jhall come out of thy 1 kin 8,1*8, loyns, he Jhall build the houfe unto the Lord. And the Lord i^.ao. hath made good the word, which he jpakf* J have buili thee an houfe te dwell in ^ an-, habimtion for thes PQ Sibids m i,,Kin>8.S5, for ev^r» ' " '

cfths Cavemm that G^dmade with David,

147

3 S2,7.I4.P&.

Heb.|,a. lufiin infiitm^

differ.uit.

Pf. 80.85. Pfa.

And if thcti hearken aV»ta aU that I com-

4. HepromifethtobeaFachertoD^z//^^ feed, and take him forhis^on. Heflidlcallufonme^ thou art my Fatherj, my God, therockjjf my falvation. And, I will m<ihe him my firfi-horn, higher then the Kings of the earth j thac is, the Prince and chief e of the Kings, the moft glorious and famous of all Kir3gs. As Chrift is called the firft begotten of every creature^ not that he was created before all other creatures, but becaufe he is the Lord, Prince and head of every creature, and hath dominion over all creatures: and fo the heire of all things-* as heire, is lometimes

_ put for Lord or owner, and ^ro kd,rede gerere, is, pro Domiyso gerere, Haredes emm veterespro Dominis appeiUhdnt,

5. That his houfe (hould be eftablifhed and his Kingdome for e-ver before the Lord, even his throne (hould be eftabliflied for ever. JJisfeedwill I maks to endure for ever., and his throne as the dates of Heaven. His feed fhdl endnre for ever, and his throne fhall he as the Sun before me, Hejhall be eftablijhedfor evermore M the Moon, as afaithfill witnefe in the heaven : that is, his Kingdome (ball be perpetuall and glorious. For although the Moone waxeth and waineth and feemeth fometimes to be gone,yet J^^/|'^» ^J", ^

' it is continually renewed, and foftable: which is a fit refemblance rfirme^hojfe of the Church, which hath not alwaies one face or appearance in &c» *

the world, though it be perpetuall. And though for the iins of the people and Davids houle, the ftate of his Kingdome and houfe Pi'.8«. 50,51, decayed, yet God referved ftill a.root, till he had accomplilhed this S hi J«

promi(e in Chrill.

d. That his houfe (hould be as the Morning light, when the Sun arifeth, the morning I fay without clouds, and as the grade of the earth with cleare (hining after raine: that is, it (liall (hine with all light of glory^nd profperity, and flourilh or be green perpetually, poov7''i v-viii as the herbes and gralTe which is rcfrelhed with feafonable rain and Tatisfie with heate.

Thefe gracious and free promifes God made to David and to his hoafe, and to the whole Kmgdomc of Krael, not for their righteoufnefle, but ofhis manifold and great mercy. And as he promifed them without con(ideration of thtir defert, fo of his rich grace and love undefervcdihe made them good. Vor Davids houfe Was not fuch as it ought to be before God,they kept not promife & "'""'^^"» Covenant: but the Lord was mercifull and gracious, he did not ^ **'"»*l"y« forget his truth, norfuffer his mercies to faile. // his children Pil 85.30,^1^1 a

y 2 forfaks!

Her ^iftuals. I

will Die; ljf,hc-sf

brcsd, Pfal.ig. 28. 1 he Lord hashliglicned mycandl:,thac is, giv'cnme comfort, joy, profperity after

for(ake mj Lar^^ and walke net in wj judgements^ ifthej breake z Sim.7,14, my fl-atHtes^ndhje^e not mj Co mm an dements : Thenwi/i I vijtf Kins 11. *i their tranfgrejfion with the rod,and their ini<juitj with firoak^s ; li i«3 53' Hj ^**^ ^y ^^"-^i^S ki»dfiefe '^ill I not mks from him, neither will I } 6, falfifie my truth. True it is, the Lord did corred the po&erity of p fal.i 3».«13 David for their finne with moderate corre«Sion,and for their pro-**• fit, that they might be partakers of holinefle: But even when it did not bud or come on according to that which feemed to be promifed, the Lord was moft f aithmll in his promifes: for it was I King.ii-jp. their finne that kept them downe. And for this (faith the Lord to Solomon) I willajfiiU: the honfe of David, hnt not for ever t for the whole fpiricuall kingdome was reftored in the Meffiah. Ufa!. 132.17* twill make the home of David to bud, 1 have ordained a I am^e * ^' for mine annointed: that is, I will make the Kingdome and pow-1 Kjng,! 5,4. ^^ ^^ encreafe. For D avids fake did the Lord his God give him a light in Jeruralem,and fet up his fon after him, and eftablilhed Je-aKin?.8.i9, ruialem. Tet the Lord would not defiroj fftdah, for David hli fervants /akft as he had promifed him, to give him a light, and ta his children f^r ever. Great deliverance giveth he unto his Kiiig pfal«»8,5i. (heis the magnifieroffalvationsunto his King ) andjhewethmer'

cy unto his annointed,to David and to his feed for ever, Pfalijicifi. 7. That the Priefts fiiould becloathcd with falvation, and the

Saints with joyfullnefTe : that is, the miniftration of the Prielfs (hould be profitable and faving to the people, which {hould bean ornament to them,as a garment of honour, and the people {hould fing cheerefully. The falvation of the petfon only is not here meant, but the confervation of the miniftery; as if it ftiould be f aid, I will caufe that the miniftery of the Priefts be fafe, that ic (hall not be troubled with ungodly men, nor defiled with the filth of crrour : and that it (hall be eft eiluall in the minds of the godly, and many by the blefling of this miniftery may obtaine eternall happinefte. It may alfo be applied to the private falvation ot the Pritfts, because they ftiould be defended and protected froma-bove, and adorned with bleflings of all kind. Great and pretiou* are the promifes which God hath given to Ilrael in this Covenant: as that God by vifible teftimonies of his prefence would be pleafed to dwell amongft them,and not forfake them, that he would heare their prayers, when they prayed before him towards his holy Temple J that the Church and politic of Ifrael ftiould continue,

that

drat it fliould be eff"e<^u3ll, and the people bkfled with reft, peace, * Sam,2 j.y. joy and bleflings of all fores Ipirituall and temporall. Roia.ii.ia.

: This Covenant that God made with P^t/zW is everlafting, that Q^aT'^*'^* is unchangeable; becaufc the gifts and calling of God fS without tSam^t*^'-rtpentance. His word fliall be eftablifhed For ever in Heaven : Sept. *fc7?i^.L, and though the courfe of the promife be interrupted for a time, it P^al- 5.4. (hall bud,and fpring, and bring forth fruit. 7!o.erf.<y\m(^}

■ It isalfo a well ordered Covenant in all things, fitly marfhal- Jfa'f*^^'*^*^' led, difpofed or fet forth as an army in comely order, orderly ad- Sepj* ^'toTma-direHedjpreparedjfetledjfurnirhed,dirededjfirmc and fure: that is, aoi pi. j 7g. ig, the good things promifed were all prepared and in readineffe, and i'ia i.i j». 17, (liould be performed in comely order, and fit fealon. But the or- J"<Jg'»o.a2, dering of this moft defired and laving Covenant, was m the power ^^^' '•*•'* , andpleafureofGod, both in retpedt of his houfe, theKingdome, f^To.'e^zt!^, and the whole Churchoi: Chrift, who had faithfully promifed, im^'^ji, Lcv.i! and would effedually make good in his own time, whatfoever he 7^8,1 »* Sept, had fpoken. srn^aavuffj, Al,

And it is a fure Covenant faithfully to be kept and obferved: a ^'^^'/2«'^»^' Covenant that God doth remember, taketh heed unto, and will Sc^u^hiiud. make good for his mercy fake. For the Lord is faithfull, and will <mi^» Aqum'.' not deny himfelf e, though we be inconftant, unfaithfuil and apt to Trafi-m^iv. ftartafide. ' Synu'35.0^.

The condition of this Covenant is,that they (hould walke in the Sloi 1 *iL wayes of the Lord, and keepe his watch; take heed to the charge zXi la.caji. of the Lord their God, and keepe his ftacutes and his Commande- i Kiag.a.3,4/ ments, and his judgements, and his teftimonies j to walke before > King,}.6. the Lord in truth, with all their foules. The Lord our god be with ' ^^^g-^'S7> US, as he tvas wirh our Fathers that he firfahe ^ fiotjKor leave ui: , ^u ^ o ' That he way bow our hearts unto mm, that we may walks >» aU j wiU cftabljflj his wajeSi -and keepe his CommandementSy and his St^tutes^ and bis Kingdorae his Law eSi which he commanded our Fathers. Particularly, 'He forever, if be ^at rtileth over men, that is,the Ifraelites, mvisi he juft,ruling in ^"^"vo«r to theAarcofGod. And thus k is obievwcd of David, ThiZ he fid '^^^ ^""""^ , facob and Ijrael according to the tntegrttj of hts heart, and gui- ^ Sam.ir,? ded, or led them by the difcretion of his hands ; that is, with moft ^31,78.71, prudentand difcreeteadminiftration managed he them, This was i^fal.ioi.ijt. that which D^iiy/f^ promifed, Iwillfing of mercy and judgement ^<>^'e nonim- ■ to thee, O Lord, Vei/l Jfing: I wilt doe rifely in theyerfiBwaj, ^^^minihnt •h, when mlt thou come unto me. The Priefts they muftiaftly y^^j,

U 3 and

rfala^z.^. and hoUly adminifter their office. Let the Priefls be cbathed V^ith righteoufnejfe: The Prophet fpeakes not fo much of the righteoufnefTe of their perfons, but of their office: thefirft isa great ornament oi the miniftery, the other more neceflary in re-iped of the body of the Church; fc* that they fullnll their mini-ftexy, teaching found and incorrupt dodrine, exhorting, admoni-

. tiling, comforting, facriiicing, and performing all other offices and

iervices which the Lord commanded. The whole body of the people, they fhould walke in holinefle, fing of the praifes'of God, and give up themrelves unto God as an holy people, zealous of good works.

As for the execution of this Covenant; Firft, D avid did fight the warres of God, and the Lord was with him, and did profper him,untill his enemies wereiubdued, and the people had reft and peace from them that were round about them.

2. He prepared a place for theArkeof the Lord atjcrufalem, andfet it there. David prepared a place fir the tiy^rke of the Lordyiind pitched fir it a tent: And he gathered all Jfrael together to bring up the Arhe of the Lord unto i^is place which he had ordained fir it. Remember U^avid, and all hisajJiiBions ; how

he ftvore unto God^ and vowed a vow unto the miahty God of fj ] s / J

facob,

3. He fet the courfes of the Pricfts in their offices, and the Le-vitesin their watches, for to praife and minifter before the Priefts every day, and the Porters by their courfes at every gate. The o^ce of the Levites )^ai under the hand of the fonne of Aaron ^ fir theftrvice of the houfe of the Lord in the courts, andchambers and in the purifying of holy things, and in the "^orke ofthefervice of the houfe of God,^c. So David and the Captaines of the Ar» wyfeparatedfir the minifierj, the fonnes of Afaph, and Heman, Andjedmhun, who fhouldJing prophecies with Harpes, withYi' ols,and with Cymbals. He appointed alfo divifions of'Porters of the chiefi men, having t^he charge among their brethren, to ferve in the houfe of the Lord» And of the Levites, Abijah Vca4 over the treafures of the houfe of God, and overthetreafuresofthe dedicate things^ And Shelomith and his brethren were over att

vtrAi^' -^-^etreafiires of the dedicate things, "^hich D avid the Kin ^^ and

the chiefi Fathers, the Captuines over thou funds, and hundreds iixmdthe Capuines of the t/€rm-j had dedicated.

I Chro,i7.2» 1 Chio. t5»aj»

x^hro.sf.i,?.

&c.

/inxia animi fcUicitudinCi

> C'hron 8,14. and Z9aZ%,

19330. I Chi on, 24 I,

iGhro.lf.ijS,

sChcOti^.ist

of the Covemnt that God made with David,

151

verf.7,^jS,

4. He made preparation for the houfe ofGod, exhorted the Princes,and encouraged his fonne Solomon unto the work.- / huve * ^^"°* *^-' ^ prepared with all my power fir the houfe of my God, gold fir vef^ ^ Chro fo^i*,* felsofgold,aKdfilverfsrthemoffilver,Scc, Moreover,Becanfe • ^ «• i have delight in the houfe of mj God, I have ef mine ownegeld

and fiver, which I have given to the houfe of my God, befdeaU that I have prepared fir the houfe of the Sanctuary* ^nd the Princes of the families gave fir th^fervice of the houfe of Gad, five thoufandtnlents of gold, and ten thou (and pieces,tcQ. oAnd they with whompyetiom fiones were fund, gave them to thetrea^ fure of the houfe of the Lord. And the people rejojced ^hen thej cffered willingly ; for they offered willingly unto the. Lord ^ith 4

ft heart.

5. God gave Solomon a large heart for wifedome and qndec-ftandingjto goe in and out before the people. Behold, I have done accordin(rto thy Words ^ loe J have given thee a^^ife andanun^ derBanding heart, (0 that there hath been none Hk£ thee be for a thee,neither after theejhall arife the like unto tiyee..

■ 6. The Lord magnified Soto?7mn^\n dignity, in the fight of all Ifrael, and gave him fo glorious a Kingdome, as no King had be-'fbre him in Ifrael. And the King gave filver and gold at Jeru-pUm as ftsnes, and gave Cedar trees m the Wild figge trees, that are aboundantly in the plaine. So King Solomon excelled all the Kings of the earth, in riches and Wifedome. And.allthe Kings of the earth (ought theprefence of Solomon, to heare his Wifedome that God had'put in his. heart. And they brought every, man his prefent. <tAnd he reigned over all the Kings from the rir ver, even unto the Land of the Phillfiines, and to the border ef Egypt.

7. Solomon bmkthit Temple, upon the Mount Moiiah, the place appointed and appropriated by the Lord, according to the pattcrne fliewed unto him by his father D<2'z;^'^. So Solomon began to build the houfe of the Lord in Jerufalem., in Mount U\€o--riah,which had been declared unto D avid his Father, in the place, that David prepared in the threJhingfiQore of Oman thejebufte,.

8. Alfo he dedicated the houffeof God^blefled the people, prai-fed God tor his goodnelTe, prayed > unto the Lord that his eye& might be open towards this houie day and night, even toward. this placejWhereof the Lord had (aid^ that he would put his name-

I King.fii a;

2 Si t Chron.s.y,

I if

i Cbro.2p.a5:,

1 Chron, ij i ^•

aCbron.9.2a„, vcr.23.

ver. i.6, I c:bron.s8.

S King.6.i, sChron.i'.Ba,

2 (7hron,5, r^^i

there, that he wonld hearken unto the prayer, which his fervants pray in that place. This prayer of SoUmon the Lord anfwCrcd firft

t C^xoa,7» I »> hy tigncs of acceptation ifor when he had made an end of prajinjt^^fn

came dorpftefrom Heavetty and confumedthe hnrnt offering and thefd*

erijices: and the glory of the Lord pled the houfe, fo that the Priejfs

could not enter into the houfe of the Lord, hcaufe the glory of the Lord

chron,7.ii had filled the Lords houfe ^ ^nd then the Lord appeared to Solomon

iti»^. * ' hy nightt and faidto him^ I have heard thj prayer ^ and have chofen this place for tfty felfe to be OM honfe of Sacrifice^ t/€nd I have novf chofen andfanciified this houfey that my Name may he there for even and mine eyeSi and mine heart Jhall he there perpetually, ^yindifthou

Vsrf,i7 18. mlttvalke before me, as 1)avid thy Father walked, to doe according^ unto all that I have ecmmanded thee 5 and fhalt ohferve my Statutes and my Judgements, Thenrvilll efiablijh the throne of thy Kingdomt according eu I made the Covenant voith David thy Father, f^ing. Thou fhalt not want a man to be ruler in Jfrael,

Hitherto things fucceedcd profpcrouHy, the King going before, the people followed with ;oy and cheerfulncflc, and the blefling ofGod accompanied them. But when they turned £-fide, and forfooke the ftatutes and commandements, which the Lord had fet before them, and went and ferved other Gods, and wordiippcd them, then the Lord afflided the houfe o^David, and the houfe which he had fandiHed for his name, he caQ: out of his fight, and made it a Provetbe and a common talke among all people, and an aftonifhmcnt to every one that pafled by.

In this Covenant therefore the mternail efficacy and outward adffliniftration is to be diftinguiflied: or fome things are abfolute-ly promised, or if upon condition fb as God will make good the condition; others are conditionally promifed, fo as they take not €&:&, bccaufethe condition was not made good. In the firft fence, God promifed a Sonne to David, who fhould (it upon his throne, and build an houfe unto the Lord God oi Jfrael\ He promifed alfo to eftablifti his throne for ever: but that tooke not e£. fed in Solomon, but in Chrift, who came of the loy nes of Z> avid, and in whofe hand the fpirituall Kingdomc was eQabliObed for

Pfal,8(j.f. ever-more. 1 will eHablifh thy feed for ever •, and I will buUd thy

Verf.jo. throneff-om generation to generation. If you feeke for corporall fuc*

ceflioninthc ftockof^^iz'*^, it failed together with the King-dome : but this eternity is to be found in Chrift, who builded a

Kingdome

Kingdomc, ibat (hall never fade; an heavenly and fpirituall King-dome, which flhall notceafe, before things that are in Heaven doe perifh and vani{h away, riiatis, never | not earthly and cor-porsll, which is Tubjefl: to change and alteration. In this fertce iSam.xj,j, . !D<it/i^faith, This was all his Salvation, and all his de/ire, although he made it not to bud, that is, he refted in this alon c,that God would effect and make good his promifc jnot for their rights-oufnefle, ((6t D^vidj houfc was not fuchas it ought, I;ept dot Covenant with God) but for his great names fake. Jn the fecond fence many things were promiled, which never tookceffv;*5l",and yet God is faithfuU and true, becaulc the condition was broken,, To the fpirituall houfe of *David, fo to fpeake, was promifcd pardon of finne, adoption, comfort, joy, and an heavenly mheri-tance ; all this was made good, for God freely called them by his Spirit, and by his power kept them by faith unto Salvatiorib Though the houfc of 'JDavleiM the Kmgdome and government in/Jrael, yet God prefcrvedhis poftcrity untiil Chrift came, in whom the throne of David was cftablifhed for ever: for this was dbfbiutely promifed. But the temporall glory oiiyavids houfc, and the peace of/^'^g'/was changed, becaufe they changed the Ordinances, neglcded the charge, and brake the Commande-incntsofGod. Ifhhfonnes forfAkemy Lam, andvfalke not in my Pfal.grt.ji jji jud^etfients: If they prop h<ine my fluH tiles ^ and ks^p not fSiy Comman-dements\ The-/tri>ill I vifit his tranfgrejpons with the rod, and his Jht mtkfcourses. If ye iurue away, andforfj^ myjiatutes and my Com- 2 Chron.y. i^^ tnatfdements ^ which I have fet before you, andjhall goe andferve other *<>»*'a* i» gods and rvorjhip them. Then vfiVI I plucky them up oat of my Lai^d 7*hich I have given tbem, and this Honfe ^''hich I have fantlifed for my Name, mlllcaji ont of my fight, andrvillmakeit to tea P rover he and a common talk^ among all people, ^nd this Houfervhich is moFi high, Jhali h an a^ionijhment to every one thatpa£eth by it, fo that he Piidlfay^ why hath the Lord done thm to this Land and to this Hoftfe ? And tkeyfhaU anfvoer, l^ecaufe they forfooke the L^rd <jod of their i^4-thers, rfhichhrcttght them out cfthe Landof Sgjpt, and have taken Sep. eivn^J,-honld on other gods, and have worfdpped them,<md/erved them, there- ^^vl^ ^•^^' fore hitthheirotiohtalhhiseviUupon them. U^^f/j-heart was not perfcd'wrchtheLordinthc matter of t^n^^, and for that caufc the fword of God never departed from his houfe. When Sola-mm waxed ol(^, and gave his heart to pkafure, his oatlandiiTi

X wives

■■-i ■ ■— » -. i..i .,I -^■ — — -■■ _ ■ — -■■ -■■■-■ — _, ^ .,_ ■ — - ■-■—»■■■ ■ — i —Ill-Ill—^—M^.^^^

wives inticcd him to Idolatry : and the Lord rent ten tribes from thehoufc oiDavid. Inaftcrtimes thehoufc o/iDfividUW away, more and more, the Priefts negkdled the charge of God, and the people grew prophane, obllinate, impenitent: and then the Lord abhorred his people, was wroth with his heritage, and gave his glory unto the enemies hand. JerufaUm was laid waft and dc-Iblatc, the Temple burnt with fire, the Princes led captive and. made tributary, the aged were defpifed, the young men made flaves and bond men, maidens de floured, and children dafhed a-gainft the wallcs. They were flaine with the fword, burnt up v^ith famine, languiibed through opprefTion, mifery and forrowj. had in contempt and derifion daily, but there was none to pittic or comfort them»Neverthelcfre,the promife of God was firmc and. fiire to all the feed,in refpedl of the things abfolutcly promifcd, for the infidelity of man cannot make the faith of God of none efFedr. Hence we Icarne, two things are to be ccnfidcred in the Covenant, i. The perfons in Covenant according to the cx-ternaii adminiftration , or according to the cffeduall purpofe and intcrnall adminiftration, 2. The good things promifcd not only temporall, but fpiritnall. For they are either fuch as arc abfolutcly necelTary to fslvaticn, or fuch as concerne the welfare. ofaChriftian, his peace, joy, chearfull and conftant walking with God without offjnce, and fuch like. To the firft fort, the promifes of the Covenant are made fincerely, but conditionally,. If they doe well they (ball be accepted; if they confent and obey, they (hall inherit the good things of the Land. To the other be--ing cfi\;dually called, aU other promifes ar^ made abfolutely, or at IcaU fhall abfolutcly be made good,bec3ufe God will.give them to doc Vv^hathe requircth. Eft-edtuall calling is not of him that, willeth, nor of him that runneth, butofGod thatftiewcth mer-' cy. 11 is wrought freely, efFfli^ually, certainly, but when, where and as the Lord will, not conditionally, nor according to pro-roifeto thisorthatperfon. God promifeth he will preferve his Church, and uphold the feed of Z)*?':/^^.-but to this or that perfon God hath not promifcd, that he {hall be brought home, or gathered to the flock. The Covenant made prefuppoieth man called, and taking hold of the Covenant, it doth not promifc that he (hall b? cffedually wrought upon, and powcrfiiUy drawnc to lay hould jipon tbcptomif?. Faith is ^hc gift of jGcd,, which Ae giv«th as

'•"""'■" . he..

of the Covemm that God made with David,

15%

hs pleafeth *. but to the believer he affarcth all other ncceffary good things, with continuance in faith, according to his free Covenant.

Of good things fpirituall there be two forts, as was faid ^ focne abfolutely ncceffary, as faith, Tcpentance, pardon of finne, pcrfeverancc,eternali life, and thefe are ail moft certainly prorai-fsd, and aflfurediy conferred. And though Juftification and eter» nail life be eonditionall, promifcd unto and lb beftowed upon the unfaincd bekevcr: yet may they be called abfolute, becatife God giveth to the man in Covenant every thing neceifary to Salvation, Other things are good in thcmfelves and profitable, as joy and chearfulneffe of heart, deliverance from fcandaious and rc-proacbfuU evils, wounding corfcience, and grieving the Spirit. And thefe are not promifed, nor evermore beftowed upon ttic faithfaJl. "David may be an inftance hereof; He was not prefer-vcd from finne-waft ing confcicnce, and ftaining the foul, but was recovered from the danger thereof. To repent ofthelinne, and to be pardoned of free grace, was neccfTary to Salvation, God therefore vouchfafcd this fure mercy unto him. To be kept from fai-Hngwa$notoftbatneceflity,God therefore fuQered him to fall to cure pride of heart, make him know himfelf, and magnific the riches of his grace in his recovery.

This is evident from this, that in the Covenant as the Lord promifed mercy, which he performed, fo he threatned judgement, and deftrudion againft them that diddifobey, if they perfi-fted obftinate and would not returne. And therefore both in ftiewing mercy, and infli(fliog puniHinjent, the Lord dealt ac- , cording to promife. Sometimes when the houfe of ZJ^iz/i*^ finned, the Lord fparcd them, but then he gave them hearts to humble themfelves, and fi the j'udgement was prevented. Thm fiith the Lordt Te have firfaken mcy therefore have lalfo left you in the jChroiu lii, hands of Shijhakt Then the Trincei of Ifraely and the Kin^ hnmbled ? i^iJi^' ^ themfelves, andfiid. The Lord iijtifi. And when the Lordfaw, that Sept.w^^'^^^ they ht4ml>led themfelves, the tvordof the Lord came to Shemaiah^faym ^^y^ ' i»^,They have humbled themfelves, therefore ImU not deBroy them, hut 1 mil fend them deliverance fhortly, and my Verath Jhallnot be poH* red out upon Jerufalem by the hand of ShiJhaJ^ Neverthelejfe they Jhall be hlsfervants: fo Jhall they know my fervice, and the fervice of the vcrC i i} Kings of themk Andbecanfehehnmbled himfelf, the ^rath of the

X ? ^ Oftht CQVinMt that God made mth Ifuel,

J[^rJmrnedjrotiihim,th4thewoHUnotdsflrojl»maltogether, ^nd aifo it} fHdah tke things prospered. Sometimes the Lord poured his wrath upon Judahand J erufalem, according as he threatncd, but be let tbem goe on in the ftubbomneflfe of their hearts, ootiil they bad fiU^cI up the meafure of their iniquity ,and till there was oo rc-aiedy. So bs gave them into the enemies hand, and fuifcred his. ^amc to be ppliuted amongft the HeaLnep, when he had trycd by ailmpanes to bring them home, but they would not replant. The Kingdome of B avid was for ever eftablifiicdjand God prcferved z Cburch and people unto himrelfc, according to his good pleafure^ ior this W3.S abfolutcly willed and foretold, but pertorm^il according to promife oi free grace and love. Thus God is ferious in al! his Promiles and Commandements, according as he is plcafed to. give tbcm: and cff^iflually brings to psfl? his own purpofe of grace, according to that which be hath promifed, With this pil^omiitf they prciT^ the Lord in their captivity, fVhy dpftthoafar^ Lata, -f. 20.21, ^^^ ^ ^^^ ^^^^^ and for fake m fi loifg tim^ ? Tuva thou m unto thee,

yi^!^^ ^** Q Lgrdf «^ ^fjhall be turned: renew otir daps 04 of old: Turns ^t»

Pui.80,4. Q, Cjq4^ or refiare m^ to ^if,fr0mfirroT^ to joy, fivm captivity to /*-

pfnl. 126.13!, kcrtj: c^fifs thy.face tofbine, that is^to be iighta^chca?full, comfc^ta*!

Kal i.?. gc; a^ ,^9 j^^Lfee^^veda.

Chap. X.

^fthc Covenmt that God made with ifratl, after

the Babylon;^. Caftnnty,

WHcn the ppQplc pf Ifrael was alnipft clear«« deft^oyed and; wafted in the Babylonian Captivity, th§ Lord by many ■ %mpieproroifesdidafrurc^thathe wpiild dcliuei" theiijout of'tbe^^ " "^ %nd,s pf their enemies,3nd bring thcra again into theisown land,. ^. ht up the tokens of hjs prcience gmongft them* and delight in Ocn?^!]!' ^^^^ ^^ ^°^ ^^^"^ §°*^^* Comfort y^, comfort ya my peopk, f4tk your God> fj^ea^ksye comfort^My ^^ ^riifalem, Oftd cry mta her,th«^ Ber '^arf^e is ofcomplifijed, th^P hr imqmty ^f^^aed,] fey Jk% k^k^ xe^ceivedofthfiLorddo.iihkforallherfipms: that is, fkc hath been jer j«.ia p^i?niibc4«nough and more then enough for her tranfgr«liions. aadi7.iS. ^ihMii^M -^^^ ^(l.cfim"^khprn^ hand*md hk ^m: wM.rait ' : '^~ " " " fi^

for i»w ' licMdy hiireimrdii '^ith him, a^dhis vforkj^efote mrrtj. He Revel. 18.6. Jiafffifdhi^fiockjikea/hfepherd, he jhafl gather theLambes^ith hii Ifai.4«».io>»'«i ^mcy^^dcarry them into his bofome. and Jhall gently kade thofe that Are with young, Fearemt thou worme Jacob ^ and ye men of Ifraeli I^2i.4»' i4>-Imllheb theefdithths Lord.andthy Redeemer the holy Oneof IfraeL *'* *^* £ehffld, J vfill fiMke thee a new {harpe thejhing injirument having Ueth: thou Ihalt threjh the mountaines , and beat them jmail ^ and Jhaltmak^ the hits M chafe. Thou Jhalt fanne them, and the tdit-d Rey,i7.T4^ fiall carry them avDay, and the yfhirlwindfhallfcatter them.: and thou 211019.17. Jh^f rem£C in the Lord, &nd Jhalt glory in the holy One of Ifraek ^^ "'' '^* when thefoore and needy feekjfiater, and there u none, a^d their tongue failethfor thirfl, I the Lord will he are thsm, I the Cjod of Ifr&elmU verf. i Sj, not forfaki then'U. I mil open rivers in high -places,-and fountaijies in 15*

the midft of the vallies: I yvillmake the wilder nejfe A poole of water, ^d th drie Land jprings of water. But now thi^ faith the Lord that created thee. O 'j-acob, andhe that formed thee^O Ifrael,Fe^e not- iraii^j. 1^3^^^' for I have redeemed thee, I have called thee by thy name, thou art mine, when ihofi paffefi through the waters, I will be with thee-^ and through. theriv^*'^)^^^7/^'*^^^^^^'^^^fi^'^^^^^ ' ^^^^ thou walk^fl through tha^ fire, thoufiolt not be burnt, neither Jhall the fame kindle upon the,. J^or lam the Lord thy God, the Holy One ef/frael, thy Saviour : I mvff Egypt for thy ranfeme, Ethiopia and Scba for thee. Remember IC^^i.^^iz^, thefe,0 Jacob and Ifrael, for thou art my fervant: I have formed *^**J>. thee: thouartwy fervant,0 Ifrael i thou Jhalt notbe forgotten of me, 1 have blotted out, as a thick.cloud, thy rranfgrefftons, and as a cloud, thyfinnes: returne unto me, for I have redeemedthee. Sing, Oye heOr-. venSifor the Lord hath done icjhoot ye lowr parts of the t^tht. breal^' forth into (ingingye mountaines ; (? Forrefi ande^ery tree therein: for the Lord hath redeemed facob, and glorified hlmfelfe in IfroiL Thus, faiththe Lord thy Redeemer, andhe that formed theeiram the womhe,; T€rf.*^

lamtheLordthatmak^^h a/lthingSythatfiretchaihforth.the/jeii%>en£t iikQV0,thatfftreadetk ahead iSe earth bymy jelfe. That fiujiratet^, -54^

^e tokens of the li^irs, and maketh diviners mady that turmrh wifimm,, ba£Ji;m>d^andw4keiJi their knowledge foolijh: That co^nfirmeth th&^ i^Qrdofhi4firv4nt,andperformeth the counfefl of his meffengers, tka3s f^tht<)'hKHfM(^n, Thpu.jhalt Ire inhabited, and t/> the Cities oflUiUhj, XefhallheSUkyOndlwill raife uptke decayed places tlkrmf, Th^t-faith to the deep, 'Be drie^ and I will drie up thy rivers. That: fmki of

' ' ; kpi^^^herd^attd4kiillierfflr?ffe all my pltafurff^, even^f^y- ifjj ^ ^^ 3.^,^

injl Jernfalem, ThoHjhiltbebmli, andta the Temple, Thyfottndatioii

Ifai.4j.i43if. fxAllbeUtd, Thmft^th the LordX^s labour of Egypt^andmerchandife of Ethiopia, n-id of the Saham, mm offiamrs Jhall come over untu theeyandthej/f^^ll he thine, thej fhM come after thee^ in chaines they Jh^U come over: and thej (hallfall d'jwae nnto thee, they jhdl make {up* plication nnto thee,fajin^y Surely (jod is in thee^ and there is noneelje, vcr« 17, there is no Qad. Ifrael /h£l htfaved in the Lord with an everlaflifnf Salvation) JeJhMl not be ajhxmed, n jr confounded world without end,

Ifai,4^,|j4. Hearken untome^ Ohoufioff-acobyaniallthe remnAnt of the houfe-of Ifrael, which are borne bj me from the belly, which are carriedfrom the womhe. And even to your old age I am he, and even to hoare haires will I carry y OH: I have mads, andlwillheare, even I will carry and vei:f.S3. will deliver you, I will bring neere my rlghteoufhejfe: it /ball not be farre off,ayidmy Salvation fjail not tarry: and I will place Salvation in

'.. „ Sionfsr I/raelmydorj. Goe je forth of Babylon t flee ye from thf

l,nAldeanwtth avoice off nging, declare ye, tell this^ utter It events the end of the earth: fayyeyThe Lord hath redeemed his (ervant lacob. And they thirfiednot when he led them through thedeferts, hecaufed the neater $ to flow out of the rock^for them: he clave the rockalfot and the watersgufhed out» Thcpromifcs tothispurpofeareveryminy, and bccanfe it was anhard matter to psrfwadc the faint and drooping fpirkbroken with long and grievous calamities, the Lord is plcafsTa to confirme his promifes bsf fuadry arguments , fomc whereof we will here repeat, becaufe the ample promifes of their returnc, and the repairc of the City, and Temple, doth give fomc light what Covenant the Lord made Vi^ith them aftct their returnc.

Firft, God promifeth to deliver them, becaufe they had been

If3i.45.j^4, beloved of him of old time. / ^m the Lordthy god, the holy One of 1 fit Ifraeli thy Saviour; I gave Bgypt for thy ranfome, Ethiopia andSeba

Ifai#46.|,4, for thee * Since thouy^aft precious in my fights thou hafi been honoura* blcy and I have loved thee: therefore will I give men for thee, and people for thy life, Feare not, for I am with thee: I will bring thy feed from the Saflj and gather thee from the fVeSi, I will fay to the North, Qiveup I and to the South, Keepe not backj bring my fonnes from farre, and my daughters from the ends of the earth. Even every one that is called by my Name: for I have created him for my glory, I hofVe formed him^ yea^ I have made hinzj,

Secondlyi The Lord hath not fold them for price or gain^'

there-

therefore be migbt rcdeemc them without n:ioncy,a^jr««%»^8'^4^, ^ . ■putonthyflrength, O Zion.fnt enthy i>emtifi//garments, O leruja- f^ll^^^'hr/^* iem the holy City; for henceforth there flmtl no more ccme into thee the ^Yimvm% f^ficireumcifedand the UHcleane, Shake thyfelfe from the dpifi: arife, findjtt dorvn.O ferufalem: loofe thy feifefrom the bandsofthynecke^O cAftive dattghter of Z ion: For thpu faith the Lord, Te have fold jour felvei fornought: andyfjhall he redeemed without money,.

Thirdly, By former experience be doth affure them of their fu- ^r.^ ture return into their own place. For thui faith the Lord God, My ' ' teotle went downe aforetime i^o E^yft, to fojourne there, and the Af . ^

fyrian oppre^ed them without cmfe. Now therefore what have I here^ faith the Lor di that my people is tahn away for nought^ they that rule over them make them to howle, faith the Lord^ and my Name con-' tinnally is bla^hemed, Therefore mj peopleJball know my Name: therefore they Jhall h^orff in that day , th^t J am he- that doth Jpeake, ISeholdit is /. .

Fcurthly,ThisQiallbe to the Lord for a'name and glory. For ifaf.Ag.j,; wi»e own fake, even for mine own fa^e^ will I doe it: for how ffioald and 42, g^. myName be.polltited ^ and. I will not give mj glory unto another, I mllcaufs the Captivity of Judah,and the Captivity oflfraelto return, and mil build them oi at thefirfi, And / will cleanfe them from all jer.; j. t^T,9\ their iniquity, "thereby they have fnned, and "thereby they havetranf- E2ek.36.23j ^refedagainli me. zAnd itfhaUbe unto me a. Name of'"joy, a praife^ *S. and an honour be fire, all the nations of the earth , that Jhall heare atl the good that I doe unto them: and they Jhatl ^jire and trem' ble for all the goodnejfe, and fir all the pro ferity that J procure UKto it, ^c.

Fifthly, That they might not fiint through the long and great cslamity which went before deliverance, the Prophet in the Name of the Lord, fetteth before them the glory and dignity of the Mefliah which followed his humiliation, B-ehold, my fervanp Jhall deale prudently, he fhaUhe exalted and extolled^ and be very li'ai.?a.! j^u. hij^. As many were afioniedat thee ( hii vifage Vcas fo marred more. than any man, and hl^fsrme more then the fonnes of men) fofhallhe. f^rinkle many nations, the Kings Jhall [hut their mouths at him:for tJjat Vchich had not been told ^em, Jhall they fee, and that Which they had-not heard, Jhall they confidef. Another Prophet direding the faithful! how to behave thcmfelvcs in that long and grievous Captivity, j^»7. to wait paticBtlyJor the accompliiliment of the. Prcmife^

bccaufs.

bccaufc the vifion would fpcakc in its appomtcd fcafon, and not licj he doth unfold the Dodrine of free J unification by faith in Cbriftmorcplainely then formerly it had been cxprcffed in the Hab.2.4, ^3 w ci'LAi^fef, adding, 'Sehdd, his /?»/ "^hkh U liftedti^^ is not npm

right i» him : hut the jnfl J7jaff live hy bis faith. Whence the Apoftle inferretb, that we are juftified by free grace, and not by GaL^.^r," the works of the Law m the fight of God. In the Ofiginalft it is, Thejufl fhall live in his faith but that particle is oft very well ^ rendred by * Of or By: and it is all one whether v/e reade it. The

nDeut.6.j, pf; jhdllive bj, of or in faith, the fenfe being, The juft fliall live Mani X40, ^j^g ijpg y^ gv^cc here, and of glory hereafter in or by faith. That Rom",i°*i7? vihich the Prophet fpcaketh in gcnerall of all the Promifes of Gal.j.ii. ' God, that the godly might certainly and constantly hold , in Heb.1b.38, what thing they ought to reft in the midft of aHftormcs an<f Deur.31.21. tcmpefis, and whence they may live fccurcly in the diftreflfcs of pfal'*8'^* death, that the Apoftie doth fpccially interpret of Juftificstion Aa^iyTs, and lifeeternall, which we cbtaine by f*!th. The Prophet and Pfai* I g. JO* Apoflle both fpwke of a lively faith, which is eCduall to bring Matrh. 1 7.11, forth good works: but we detain life eternall by faith, and doc E^hila^,! I. jjy works. To live here is to obtaine life or glory, not to leads our life according to the Law, or rale of righteoufncfle: ts the drift off he Prophet, and Expofit ion c f the Apoft le, oppcfing the^ life which is by f^ith, to that which is by the works of the^Liw, wbichcouldnot be, if to live by faith hr.d been to dirc<5t out life according to the Law- Though then the righteous man muft cxercifc hirofclfc in rightecurnc{r^, yet he is juftified and livcth, that is^ obtaineth life eternall by faith, and not by the works of faith. Jei.14.6 7 Now'the Lord, the (koog Redeemer of his people, according

and ^o.io*»4* ^^^^ word of his Prophets, brought back their Captivity with Ezek.io.j4, joy in his tioic appointed, planted them in their own Land, iJij7» brought them into the bond of his Cevcnant, and fct up his Ta-

bernacle amongft them. fvhe» the- Lord (faith the PfaimiftJ:' Pfal,ij5i,z, broughtbachjhe COf tivity ofZion, We '^ere liketi:em that dreame, 7hen "^m our mouth fiu'ed Voith laughter, and op:r tongue ^ith Jinging: then faidthey amonffFi the Heathen,The Lord hath done great things for therrtj. And the Vxox>hzt Zachary, As fir theealfi, hythe blood Zech.p. II, of thy Covenant, I have feftt firth thy prifomerj oast of the pit, \>i>hereiH f^ no Vi>ater« By this gr^t, fpeciail, late and new bielHng, the

Lord

dfiertheSahykniflrCapwity, j^^

Lord did bind bis Ifracl unto him more ftrongly then htt-ctoforeo Behold^ the d^yes come ^ faith the Lord, that theyjhall m more fay,The ter.»».7 « ^ Lerdlivethy Vifhich koft^ht Hp the children of Ifrael out of the Land of and r^.M^f ft £^pt, ButttheLordlivethy^hichhoughtup, and "^hich led the feed of the houfe of Ifrael out of the North Countrey, andfromktl Comtriei "thither I had driven themt affd they JhaU dwell in their own Ldnd, In rcfped of this late and new blefling vouchfafcd, the Covenant that God made with his people now brought back and planted in their own Land, may be called New? but in rcfped of the Author, matter, forme, endjefFeds, and meancs of ad-luiniftration, teaching and applying, it was one with the former^ Neverthclcife, the Covenant which God made with his inhere tance upon their delivery from the North Countrey, did exceed the former which he had made with their Fathers, when he brought them out of Egypt, in divers refpcds.

Firft, the Mcdiatour in and through whom this Covenant was snade or promifed, is more plainly revealed, both in rcfped oFhiis ^

pcrfon, humiliation, rcfiirredion, place of his birth, time of his comming, kingly office, and manifeft tokens whereby he (hould be knownc, then in the former expreflions. 'Behold, the dajes comet faith the Lord, that J will raife unto *J)avid a righteom branch, jer. aj.'j ^^,' 4nd a King (hail raigne and proffer^ and Jhall execute judgement and si.i4ti f« 4ind JHJiice in the earfh. In hii dayes- Jadah jhall be favedt and If- Ifai«4<^2, raeljhalldrfiellfa^lji and this is his name, \Hereby he Jhall be called, '^^'^^' ?r** The Lordoftr righteoftfneffe. Surely he hath borne our griefis, and irai,5|,4e carried our forr oaves: yet Tve didefleeme himjiricken, fmitten of God, andaffii^ed: but he"^as bounded fir our tranfgreffions, he ^arbrui^ fed for our inicjuittet: the chafi/ement of our peace ^as upon him, and Vfith hisftripes W<? are healed: yet it pleafed the Lord to bruife him, he ^cr, | qI

hath put him togriefe: When thou fhalt make his (onl m offering for fn, ■he Jhall fee his feed, he Jhall prolong his dayes, and the pleafkre of the Lordjhdl froffitr in his hand. Hefhdlfee the travell of his foul, ver, i r*.

and Jhall befansfied: hf his knowledge Jhall my righteonsfervantju-flife many: jvr he (hallleare their imcjmties, *JSut thou, *Bethlehem Mich.5.». Sphramh, though thou be little among the thoufands of fudah, yet out Mitth.a,5, ^ nfthee (hall he come Jvrth unto me, that is to be ruler in Ifrael: Whofe goings forth have been frem of old, from ezvrlajiing, Setjenty Weekes Dan.p«24. ■are determihedupm thy people, and upon thy holy C^ty, to fnifh tjip 4r4nfgre£lon,andumakeanend0ffinneSjaHd to thak£ rmnciliatien

r ' fir

for irnqtiitji and to htng incverlajihg righttoufne^e, md ufeaU up the 'vifion andfrophcjie, and to anoint the mofi holy. Rejojce gnatly^O %ccb.Jo9? dmghter efZion, Jhoutt O daughter of prtifahm: behold, thj Kw£

commeth mto thee: he ujf^Ji, and having Salvation^ lordj^and riding ftfonan J^e^andftponaColtthefoaleefan A^e, In the Proroifc of this Covenant, thefc and the hke defcriptions we have of the promifed Meffiah, by whom the Salvation of the Chinrch is wrought, and in whom all the Pfomifes of God are cftabliflied.

Secondly jSpiritaall benefits and the graces of the Spirit were. more plentifully bsftowed upon the Church, under thisCovc-^ mntjthcn formerly. For thus the promife runneth,/W*7/y^f»»wr

l€i.i4. i7« ^^^ ufornhem for good, and J "^ill bring them againe to thiiLand.and I^illbmld them, and-not full them downe, and I "^Ptll plant thentyOnd-not plftckjhetn up. And I '^illgive them an heart to kntm me, that I am the Lord, and thejjhall be my people, and I ^ill be their ^od: for theyJhallreturneunto we^ith their ^hole heart. Then fftallye call ftpon me, andye fhallgoe and pray unto me,and I'^ill hearken unto you. Icy* 10.1 i i\ . - ^^dye Jhalljeeke me and find me^ ^henye Jhallfearch for me '^ith all your heart. And I Willcaufe him to dratvneere, and he fhallapproach unto me I for'^hoisthUthat engaged hii heasrt to approach unto me, Tcr"?o.ao ar, faith the Lord I They Jhall come With'^'eeping, and Vpithfupplicatiom Jer. 3 u9* ' * ^^^^ ^ ^^^^^ them : I Veill caufe them to "^alke by the. rivers of'^aten, ht afiraight way rvherein they fhall not fiumbU,for I am a Father to Jfrael, and Sphraim is myfirfi horn: Therefore theyfhaU come andjing ya, 14. iff fj^g height of Z ion, and they fhall flow together to thegoodnejfe of the Lord, for wheat, and for wine, and for oile, and for the young of the fiock^, and of the herd: andtheirpftle (ball he oi a watered garden, and they Jhall not forroY)) any more at all. I willpoure water upon him ^ai.44.° js4a?» thatii thirfiy, and fiouds upon the dry ground .• / willpoure my Spirit ftpon thy feed, and my bleffmg upon thy off-firing :. And they fhall fpringupas amongthe gra^e, Oi the willowes by the water-courfei. One fhallfay^ lam the Lords: and another fhall call himfelfe by the name of Jacob : and another Jhall (hbfcribe with his hand unto the Lord, and furname himfelfe by the name oflfraeh

Thirdly^ in the very tcnour and adminiftration of the Covenant it felfe it did excelJ. For this Covenant after it once began, did continue without interruption, untill it was pcrfedcd by the Igew Teftament properly fo called^ whereas the former Covenant jipasijioken or did cxpire,.For during the tiracof the Babyioni^

Captivityr:

Captivity, neither fftdah nor Ifraeihsid either wandering Tabernacle or ftanding Temple: But in this Covenant, God did fo at Jcr.aj.^,^/ kl Zeruhbabel in the building of tbeTemple,that he brought forth the head ftone thereof with Qioutings, crying, Grace, Grace '^^^^•^7* unto it ; He laid the foundation of the houfejand his hands alfo fini- ^^^ ^' ■ (hed it: and the Lord fo preferved it, that it continued untill CJirift taking our nature upon him, came and dwelt amongft his people. I ^illjhakj^ all Nations, and the defer e of all Nations fhaB come, rr «^ ,

andl^ill fin this houfe^ith glory, (iith the Lord of HoBs, The " S-».7A9-filver is mine, and the gold is mine, faith the Lord ofHojis. The glory of this latter hQufejhaU, be greater then of the firmer, faith theLordofHofis: andin this place \^i/l I give peace, faith the LordofHofts. And fowecommonly find the promife of calling the Gentiles, and bringing them into the meep-fold of Jefus Chrift, is commonly annexed to this Covenant. O Lord, my Mi*'«9. ] j firength and my firtrejfe, andmyrefiige in the day of aff,iUion : TheXjentiles Jhall come unto thee from the ends of the earth, and jer, 22,2 s jhall fay, fkrely our Fathers have inherited lies, vanity, and ' ' li * things "therein there is no profit. Behold I VpHI gather them out ofaU Countries, "Whether I have driven them in mine anger, and inmyfirj, andingreat^rath, andI^illbringthemagaine into '^"'^•"•J7,i8, thi^ place, and I W*// caufe them to dwell faftly : And they Jhall E^g. -q ' **, be my people, and I^i/l be their God, And I ^ill give them one ♦»,45. Lam^'* heart, and one Vfay, that they may fiare me fir ever, fir the good *». Thyoui' fifthem, and of their children after them. And I ^ill makf an 'J'^ifucnt b everlafting Covenant ^ith them, that I "^ill not tnrne away ^'"S^tcr of from them to doe them good : but I^illput my fiare into their ed°fa*^*n ^ hearts, that they Jhdl not depart fiom me. And in thefe refpedts, adde to giv "^'^ this Covenant which percaincd to the old Teftament might be cal- thee to be car-led an inchoatton of the new: becaufe the old ordinances diftilling "^^^ ^^3y,/ciU grace in fome meafure into the whole Covenant, were to continue, ^^'^^^ ^^P^ ft'lc untill Chrift (hoold be incarnate,and ered a new^Tabernacle,which coiimr"'° ^'^? fhould ftand and continue for ever: when a new people fhould be prefcnc Optif added to the Lord, and the old ordinances, becaule of their weak- vity. '

neffe, being taken downc, a new forme fliould be fet up, to abide forever.

And from all this, we may briefly obferve in what accidents^

the old and new Teftament differ one from another, when for

Cubftancethey be one and the fame. I'hey both flow from the

■ ' '" Ya ~'^ ^ free-grace

free-^race and mercy of God looking at poore finners in Jefus Heb t Chrift. They have bochone common macter •. the obedience of

Aa./,V9, ^aith required, and life everlafting, and all fecondary good things Ephiili^J promifed by the imputation of the righteoufneffe of faith, and free adoption in JefusChrift. They have both one objed: Jeius Chrift^ who being promifed to the Fathers in propheticall Scriptures, God hath in due time exhibited under the Gofpel. They have both one .generallend, viz» the praifeofthe glorious grace of God in Jcfus Chrift. Both Covenants are ftruck with man-kind, as inveftcd ki one and the fame reall and formall coniidcration, whither before or after Chrift,-:;/^. with (inners, and thofe which worke not, but beleeve in him that juftifieth the ungodly. In both the fame fpirit iealed up the truth of the Covenants to all under Covenant : for feeing the adoption, and inheritance in fome meafure beloi^ed to the Fathers in the old Teftament, the earneft of that inheritance cannot be denied them. But the new Covenant doth in many things out-ftrip the old, which do nothing derogate from their fub-ftantiall and reall unity and agreement.

Firft, In the old Teftament the Lord did proclaime himfelf to

be mercifulland gracious, (low to anger, aboundant in goodneffe

and truth, which he confirmed by great and wonderfull delivcraa-

ces of his people out of Egypt and Babylon : but yet at firft he

gave his Law with fignes of Majefty, glory and terrour, yea of

. anger and dilpleafure againft iin and wickcdneffe. But the new

Bxsd^ 19, \ &. Teftament was given with manifeft tokens of love, favour and free

Heo.fZji^stia ipercy, Gcd being reconciled in the Son of his love, and therein

sin * Gor.5. ' he hath revealed bis fuperaboundant and tranfcendent love> mei^^jg -

' ^^: ■ iy,i&»-and long-fuftering, as Ihall be (hewed hereafter.

Secondly, In the old Teftament Chrift was knowne to be the

feed of the woman, the feleded feed of Abraham, his bloud and.

'^fV death typified in Mofes, his perfon and office, humiliation and

/^" refurre&ofl fore-told by the Prophets,, but aU thele were more

3g|h.ui*,i|. obfcure arid darke to the Jewes ; but m the new Teftament

p»pm,t.4.0al. Jig J5 openly manifefted to be the Son of God, made unto us of God

S?ipf*Cp.3.iQ ^j{yom>rightcoufnes,fanftifiC3tion and redemption,_to whom the

promife was made,and by whofe love & authority,as the greatTe-

fta.tor of heaven,they are all made,put forth, ratified & eftabliQjed»

, . Thirdly, The commandments ofthe old Teftament were many

Cyl»V/uM« ot-tfe^acarnall, ftandinginceremQmallpbrcrvanccSj and contai-

giing an hand-writing againft them: and the promifes were many corporall, as of an earthly inheritance, lo that by them their faith was to alcend up to fpirituall and heavenly things, and the fpiri-mall promifes were obfcure, in number fewer, and fuch as were hrre off. But the commandments oi the new Covenant are fpirituall, and the promifes (pirituall, plainly revealed, nigh at hand, Mat.^.i^;^ ratified by the comroing of Chrift, particular: earthly things are promifed as an additament to them that (eek the Kingdoms of heaven, and included in the fpirituall.

Fourthly, Mofes was the Mediatour of the old Teftament, a G^^-S-^^' typicall, imperfed:' Mediatour, as not a right middle perfon; a Mediatour in refpe(ft of the outward adminiilration, and that by ^^.p.ij.&s. the power and vertuc of Chrift, but the force of that Covenant ^' '^''^^ had foundation in Chrift, and it was in and through Chrift, that the federates were partakers of the good things promifed. But. Chrift the Mediatour of the new Covenant, a true and perfe(fl Mediatour, a right middle perfon between Giod and man • who hath revealed the Gofpel, fatisfied revenging juftice, brought in ever-lafting righteoufnefle : who alone is able to remove the guilt of fin from the confcience, repaire the loft image of God in his people, bo w their hearts to walk in obedience,and procure acceptance, to their fervice.

Fifthly, The old Teftament was confirmed with the bloud of Uth.^.iS^if^ beafts, becaufe the typicall Mediatour was notTeftator,and fo was *°' Hcb.p, 14, not to die: but in the new TTcftament the true and perfed Media- ^^'^•^^'*^' tour, was alfo the Teftator, and fo the Covenant was confirmed by. his precious bloud.

, Sixthly, TheLawwaswrittenintablesof ftone,yetfoasitwas Exod. 51,18^ engraven in the tables of the heart, though not in thac pknty and Deut,© 10. abundance that afterward : for under the old Teftament God Daujo.6jiij^, would have both letter and fpirit, butmoreletcer and lefTe ipirit. '^*

But theGolpel is written in the flefhie tables of the heart, yet foas 5, .?^*/HJb sT it is committed to writing s for in the new Teftament the Lord * * id * would have both letter and fpirit, but more Ipirit and lelTe letter shen in the old Teftament.

Seventhly, The old Covenant was made with one feledled Nation, though Profelites, if any offered themfelve?, might not be excluded ; but in the new Covenant, the world inoppofition to Mit.ig.igj,,, the Jewifh Nations, all Nations, people and languages are taken D.m.7,1-8^ l^t«federates, ' ' T Y 3, Eighcli-;-

Eighthly, The Law was weake, unable to gi ve life, to purge .H€'b8'.7.& the confcience, to paciiie the wrath of God, and therefore to be %i{, ' ' ' abrogated, when Chrift was come, whereunto it pointed, and the new ordinances were fet up and eftabliOied : but the Gofpel Eph.j.8.Rom. containeth the unfearchable riches ot God, is the power of God 1.16. Mit,a6. to Salvation, to continue for ever, and the blood of the new Te-£8.« Heb.9,14, lament doth expiate fin, purge the confcience, and fpeak better ij»& iz.a4. things then the bloud of (v^^^/.

Ninthly, The federates under the old Covenant are compared unto an heire under age, needing a Guardian, Tutour or Schoole-mafter, little differing from a fervant, fubjec^ to the bondage of Gal,4.i,s,3,4. ^he Ceremoniall Law, and (ervitude of fpirit, becauCethe curfe of a.4.i|,i4»^ the Law was more feverely prefled, and the bloud of Chrift, whereby freedome was purchaied more covertly and fparingly re* vealed : but the federates under the new are growne up unto 3 ripeageinJefusChrift, freed from the bondage of Ceremoniall ordinances, endued with holy liberty, partakers of the fpirit of a-doption, whereby they cry Abba Father. But of the priviledges of the federates under the new Covenant, and the excellency of that Covenant in the Chapters following.

]

Chap, XL

of Truth and V^rightneffcj,

T hath often been faid, that God accepteth true, unf ained and upright obedience, and when the fervants of God intreat mercy, wc find they alleadge the truth, uprightneffe, and integrity of their hearts, to fliew they were rightly qualified to make a faith-full plea for mercy: therefore (I conceive ) it will not be out of place here to (hew what Truth and Uprightnefle is, and then proceed to the doftrine of the new Covenant. Gen.j4.49. Truth the Septuagint renders righteoufnefle : for upright-

8^^'iffll.^'^^^ nefTe and integrity they put truth : and for the paths of judge-Ifa.4< igfprj ment, they have it, the paths of truth. And in this fence to doe a8APro.8.io! truth, foh.^,21. is, not to doc perverfly, to doe right, juftice, integrity, as to dcaleperverfly or unjuftly, Ifi.i6,io» they iranf-iace, not CO doe truth. In Like manner, lies or falfe-hood^ d^cic

of Truth and rfrightmjfc^, j^y

andfraudthcy tranflaceinjufticc;, as a faire-wimefle, is in them',

a witneffe of injuftice, or an unjuft witneffe, they fweare falfely,iSj ^^^ »7.4.Deu;

theyfweareunjuftly : the Prophets prophecy falfe things, unjuCt '^-^f^cyit.'i^

things they render it: afalfeballance, isa deceitful! ballance, or j^,,.^ uniuftballancej orballanceoHrij'uftice. Andinjullice is oppofed Aj^'osS.,. to truth,, and iniquity or unrighteoufnefle pat for faliiiood or de- Hor.,2,7'.' eeic: theMammonof iniquity, that is, deceitful! riches, isfeta- ^"^-s^jH-gainft the true treafurcj which will not deceive. Iniquity Vcasnot ^f,^;**** fimd in his mouth, (aith the Prophet, that is, guile or deceit. The ' ~^'-'»*-deceitful!, the Septuagint tranflates, the unrighteous and guileful! man, P/al.^S . i. So that thefe foure. Truth, Uprightnefle, Righ-teoufnefle and Integrity, doe fignific the fame tbing-for lubftance, j.- , andmoilcertaineitis, they be io conjoyned, that where one is, '''^* *

the other cannot be wanting. But though the thing be one for Tub-ftance, thatisfignifiedbyalltheie, and they be fometimes ufed in* differently, yet they note formal! and diliindl conceits, and fo may bcconfidered. Truth implieth or prefuppofeth thefe things j

1. knowledge of Gods will. Truth of judgement goethbefore ^ truthofhearc;. for corrupt dodrine is as fowre leaven, that lea* ^^^•**^*'** veneth the whole maflfe,. maketh the whole to favour of it.

2. Soundneffeorfolidityingrace, oppofite to thofe fuperficiall and {hallow-planted graces, that may be found in temporary Chriftians, enduring but for a time. This is truth in the reines or pfai.5 j.<5, inward parts,- which feafoneth the heart throughout, and makes

it true, whereas the heart of the temporary is falfe and unfoand ; becaufe his graces are fuperficially or fleightly rooted.

3. Sincerity or godly fimplicity without fraud, craft or guilci where the in-fide and out-fide are one, the heart and mouth equal! and welLconfenting. Truth is an ingenuous life without deceit anddiftimulation, J?/?^^/.4.i5. HolinefTeoftruthistrueorfincerc holineife, £/»^^/.4.24,Tukeepe the truth, 7/2.26.2. is to im-brace true piety and true vertue without hypocrifie, without lying, orperfidioufnefre. ToferveGodintruth, foJh.2J{.i^.iSanj.i2i

14. istoferveGodunfainedly, from the heart, according tcr his » King.av*. will. To walke in the truth, ?o^.3.3,4. is to walke fincerely or in godly iimplicity.- For truth is ingenuous, void of fimulation. Andinthis^fencefomeunderftand that of the Apoftie, Love rc' foy^f^ in the truth, that is, love lincerely or in truck re;byceth » Cor* 1 j,5»

with..

J.58 of Truth And ffri^htnejfc^.

with them that rcjoycc. Truth is oppofed to lyirig and falfhood, Eph.4,2f, and to empty {hadows and rites: and thus it may be applied to Johr,4.a|,t4» thispurpofe, as noting a plaine fimplicity contrary to lying and emptie fkews. To ftayupon God in truth, 7/2.10.20. is unfai* inedly, and not in word to ftay upon him. To preach Chrift in truth, Phil. 1. 18. is fincerely to preach him: A true heart is fingle, ^^.1.^6. relolved notinlbme things, but in all to walk with God, or as the Lord hath appointed. Thus a true Chriftian hath but one mind, one intention, one delight, one face, one tongue ; he is all but one man, all the powers of the Coule goe but one way.

4. Purity, orclearefliininginnocency inall things, free from the mixtureofleaven in manners or do(5trine. The Apoftle P^t^;^ apet.3.ii writeth to the difperfed Jewes, to ftirre up their pure minds: what is that, but minds furniOied and feafoned with an holy pet'*. Phil, 1.5^10. fpicuity of truth. Pattl prayeth for the Philippiafis, that they might abound in all knowledge and in all judgement, that they might be able to difcerne things that differ, that they might be fincere. And the fame Apoftle teftifieth to the CorinthUns^hQ a ^or.i i.i* ^as afraid of them, left their mind Qiould be corrupted from the fimplicity that is in Chrift. The word ufed by the Apoftle in all three places fignifi.eth properly fomething tried by the light of the Sunne. And it is a Metaphor ( as feme luppofc ) taken from jhe cuftome of the Eagle, whole manner is (if we may bekeve thofe that write the naturall ftory ) to bring her young out of the neft before they be full fledge, and to hold them forth againft the full fight of the Sun; the fight whereof thole of them that can with open eye endure, (lie retaineth and bringeth up as her owne ; the reft that cannot brooke it, andwinke at it, (he reje(fleth and ca-ftethorfas abaftardlybrood. Others thinke it rather taken from the ufuall pradife of Chap-men in the view and choice of their wares.. A wife wary Chap-man thachath to doe with a deceitfull Merchant, Draper or other, one that keepeth his wares in ob(curc places, where the defeds of them cannot lo eafily be difcerned, or hathfalfe lights, that may helpe to give a counterfeit gloffe to them, he will take no ware of him upon his word, but he will firft diligently view it, tofTe it and turneitco and fro, over and over, try how it is in themidft,as well as at both ends, bring it forth tnco the light, hold up his cloth againft the SuOj fee if he can efpic

any.

anyidefeaordefaukinitjbekno.wethhemayeafilyelfebe oyer- corz.i7 reached. The like muft be our praftife in all matters ok faith and * ^V

manners: and this is to walk in the truths when we have our con-verfation honeft, and hold the truth of Dodrine purely, as we may endure the tryall of the light, Thusthe Apoftlejoyneth fin- ^^^ g, cerity and truth; together, as one and the fame, or as the fpeciall ^ ^^^\'^ ^^ and generall, fincerity being a branch of truth. This is our comfort, that in fimplicity and fincerity of God, that is, godly fmcerity we have had our converfation. . , , r

5. Firmeneffeandconftancyineveryholyduty of our generall ocperfonall calling, of piety or righteoufneffe. - A faithfull Spirit is ftedfaft with God : the ground of declining is lacke of truth. Thek heart was not right "Heith him^, neither SK>ere theyfiedfaftin pfii^yg^g. hi^ Covenant. If the heart be not true, what fliew foever a man pfai. 78.37. makes, he is but like an Apple, rotten at the coare, or as an houfe built upon the fand, the one of which, though beautifull, will foon putrifie,the other,though fairly fet,will quickly fal. A man may Have many worthy gif ts,but if he want fmcerity,upon a fudden may be taken from him, both that which he hath,and that which he fee-meth to h^e,& his end be as the fig-tree,which making only a (hew Wfth leaves, having no fruit, bemg curfed, loft even thofe alfo, and withenfd away by degrees, being good for nothing but the fire ^Tor asaftomackill affedcd with choller, though never lo wholelome meats be received into it, yet it cannot hold them, but is provoked : fo where there is this obftruftion of the foul, the wilfull love of any finfuU coutfe, or fubordination of grace to boi-fterous, diftempered, earthly paffions, pleafures or profits, what-foever grace is received into the heart, it Will not let it reft, but maketh the foul caft it up upon all occafions. Truth and foundnefle is the preferver of grace received: an honeft and found heart is as a veflfel wellclofedjit will keep and hold theliquour of grace that is powred into it. The courfe of a true Chriftian is permanent, and continuethuntotheend. . ,' \ u 1, .

This truth or finceritie, is the girdle, whereby all other graces are tied clofe unto us. So the Apoftle in the defcription E,ph,5.T4.^ of the fpirituall armour, calleth it the girdle of truth. And therefore here alfo that is true of all men, which we fay of children in the Pioverbe, Vngirt, mklelt. This girdle hath theieufes. „ ^. n

lyo of Truth and f^^rfghtmf^^,

Tirft, Itdothadorne us : for this was the nfe oF the ftudded belt, which the Souldiers did weare to hide the gaping of the joynts-: of their armour, which would have been unfecmly : and nothing doth more adorne a foule, beautifie our aftions, or raife admira* tion in them, then finccrity j as our Saviour commending NathM" »if/, gave this fpeech of him, B^ehoU, 4 trtte Ifraelite m^honu

Joh.1.47. there is no guile.

Secondly, A girdle doth tic other clothes about us, which o-therwife the winds would blow abroad, and would hang buc l&ofe upon us: fo this girdle of truth doth containe and hold toge-thet all other graces, wherewith the foulc is arraied, and unleflc truth doe keepe them together, in time all of them- will be blowne away with the wind of temptation. That grace which was noc kait together with honefty ot heart, came to nothing in the end^ asappeares in the Parable. The body, when, the foule is once gone, may notlong (lay above ground^ it mull: needs be buried^ The hypocrites graces are but the body of grace^ they want the foul and life, which is(incerity, and we cannot thinke they ftiould long endure. An unfoundhorfe, that hath fomefecrethuk,may, carry as good a fhew as the foundeft, and at firft for a mile or two,; travcll as frellily and cheerfully as thebeft, but at length, he tires, and rbews what he is: (o it is with an unfound Chriftian,notwith^ (landing all his fhev/s, fair beginnings, and hopefull entrances,, he continuech not.

Thirdly, A girdle trufling up-the loins moderateIy,-doth ftreng-then xman, a^ girdle is put for ftrength and ornament, 7/2.25.10, forintheloines isthefeatof ftrengthandmight, and with a, girdle the loines are girded; whence are thefe phrafes, / ft?*"// fireng-then himVcith thjtgirdis, lia..22.2j, Jusiicejhall he the girdle of hisloy}jes^l(a..li.f. Hegirdeth their loynes ^ith a girdle, J$)b 12.18. and loofeth the girdle of the firongy Job 12.21. She gir-' dethtipherlojnes^'^lthflreiagth, Prov.31.17. And the exhortation fo often ufed. Girdnp thy lojnes, Jer. 1.17. Job.g 8.3. & 4c. J, 2 King.4*29,& 2King.9..L, So this grace addcth great ftrength to the inner man, as we may fee in J^o^, who when God feemed, and men did fight againft him, when heaven and earth Teemed, to cpnfpire againll him, yet this did ftick by him, Vntid I die 3.1 }fstiM

Job i7. J. never tsike arvaj mine innocency jrom my felje,

fourthly, In the Eafterne Countries, where sbey wergacaiftQ-^

med

of Truth And Ffrightrnffc^^ j-j

tned to weare long garments down to the ancles, theyufedto gird them clofe unto their body, when they had any journey, combate Exod.ii»ir* ©r labour in hand, Icaft they Hiould be an impediment unto them. So they were commanded to eat the Pafleover with their loines girded, becaufe they had a journey to goe, and Elias girded up i King. 18-46* his loines, and ran before Ahab, And fo to have loynes girt, is to be fitted and prepared for any fervice, travell or conflid ; Let Joh.ij.4. yDur loynei he girded aboHt, and jour lights htirning. Gird up I-uk.i7.8, the loynes of joHr mind, and be (oher, Girdthj felfi and bind on Luk,i».|^,}r. thyfaudales. Thus Chriftians girded with truth, are in readinede Aa.u«?* for any fpirituall duty, and to encounter with whatfoever adver-lary power (hall with-ftand them in the courfe of godlinefle. Per-adventure at the firft putting on,this garment may feem fomewhat ftraight, nothing eafie to weare i but he that is accuftomed to goe girded, flaallfindfucheafeinit, fuch comfort by it, that he can never be well without it, never at eafe, untill it be put on. Truth of heart is bleffed of God with increafe of grace. This is it which maketh the leaft portion of grace to thrive in the hands of Gods children. Their faithfulncde in a little, brings them to be Lu^-^^-s^?* owners of a great deale, and to be rulers over much. This brought ilicha plentirullblefling upon the fmall beginnings of Nathaniel^ £0 whom Chrift, becaufe of his truth in the inward affeftions, pro« mifcd an enlarged meafure of cnlightning, and that he fliould fee greater things. This brought fuch a comfortable encreafe upon the dicmiefaiowlcdge of the Eunuch and C<?r»^/<«/4 they wor- _, ihipped God in truth of heart, according to the meafure of under- J'°"****'^»?^' {landing they had received, and in them the promife was accom-plifliedjTtf him that hath fhall be givenyand hejhali have in aboun-^ dance: they were led further into that great myfterie of godlinefle^ an Evangelift being fent of God to the one, and both an Angell and an Apoftle to the othec. A true hearted Chdftian is carefuU to get, tharie to keepe, and warie to husband, what grace hee hath received, and how fliould hee not then encreafe from one meafure to another ? Not that a fecond grace is given for the right ule of the firft, but that the condition of grace is fuch, that one drawes another, and for a firft given a latter is freely beftowed alio, in which continuation of grace, the right ufe of grace proceeding fi:om it, is contained, ' - - -"

lya of truth and V^righmffc^,

Sincerity is ftrengthencd of God tobs a mcancs of comfort to a tnans fuule in his grcateft diftrcfies. Wlien Hezekjah was arreftcd with the fentence of death by the mouth of the Prophct,herc was his comfort, and that which imboldened him to looks death in Ifa. 58.5. the face with more courage yO Lord thou k»omfi ^ ct rcmcm- , Jer. 18. |« ber now (for herein I dare appeale to thy Majeftie) that I have

walk£dbefore thee in truth. He had done many worthy things in the abohllimcnt of Idolatry, and in the reftitntion cf the true wordiip, but in noneofthefefimplytooke he content, but in the (incerity of his heart and aff^dion in performing of them. So Faul in the mid ft of all his forrowcs, this is his rejoycing, not (imply that he had preached, that he had planted Churches, wrought miracles, convcned finners, made Satan to fall do wnc from Heaven like lightening: but that in fimplicity and godly fincerity he a Cor, I. I J. bad hjsconvcrfation in the world. '';;/

This puts a kind ofhcroicall ipirit, and Lyon-likeboldncfre irif. to the children of God in the greateft try alls. Hereupon T^td 1 Ccr. 4' I. ^^g rcfolute not to paffe for mans judgement. Faith depends upon the meerc grace of God, and his free promife : but the truer any mans heart is unto God, the more bold and confident is he of the Lords Support and comfort, which alone adds undaqnted courage in all temptations, j!!^-.

^ cih o^' 10 The fervice of a found Chriftian is very acceptable to Gtfd^'fee

jg ,Q *^o it in outward (hew never (o meane and fimple. Are not thine ejes^

Joh,4. z|,»i. {(dhhjeremis) f/pon the truth- If fervants be obedient to their Cfl. J, zz. MaftersinfinglcnefTc: of heart, they (hall receive their reward of £phef. 6. 5,8, {j^e Lord. A cup of cold water given to a Prophet in finglcneflfc Pf ?*' ^* ^\ ^^ heart, lliall noc be forgotten. The Lord is nigh to all that call Biiit^V'u ' aponhimintruth J hewillheare their prayers, anfwer their dc-'* fircF, guard and protcd their perfons, Not the moft eloquent prayer, and beft fet forth in words i but the fupplication that is breathed from an honcft and true heart finds beft acceptation. Many a<3ions other wife fervent enough, for want of this finccrity are but froth, and vanifhthen when we Hand moft in need of comfort: but the meaneft worke performed in truth of hcart,(balt not go unrewarded. As in the naturall body, the cafe of the found finger is better then of the blindifti eye: fo in the family of God,f it is more comfort to be a faithful! doors-keeper, thcq an unfaith-, iillftcwardft.

finccrely and truly with men,ahd is not willing to decci-ve any in word or deed,carry ing hirofaf in all holy fimplicity towards God, ashcliveth honcQly amongft his Neighbours, and that not m onething, but inall, and is therefore in the Ongmall Text called a man of hitbfulneff;; he (hall abound in bleflings of all forts,with plenty f^farre as is expedient, with good eftimation, with kind friends, with fpifittiall graces, &c. / . . ^ , _ , . The more fincerity, the more aftinity with God : tor truth is tnc^retie, and hath an uniting power in it. The tree and found Pral,75.a7,48. Chriftian is the Lords ncere neighbour : fo much the neerer, as the wicked are farre ofif: for GQ<i will draw nigh to them, that draw nigh unto him in truth. God is the God of truth, P/^A? 1.5. J^j^'^-f;. Chrift istru h,yoki4.5. fhe fpirit is the fpiritct truth, foh.i^, •''=•» 17 Truth is one rpeciail branch of that Image of God according. Ephef.4.4?,i4* to which man ivas madd And the greater meafure of truth in the » cor«|.iS. inward parts, the mclre dre we (to fpeake with the Apoftlc) changed into the Image of God. And the more we referable God and have communion with him, the more is our afiSnity with him. Satan ever did, and ft ill oppofeth fincerity by perfe-cutions, bpprobries, and reproaches, as'of pride, hypocrifie, i5ifltmulatron,fpeci3lly when God affiiacti his people, ph. i:6^^ But the more Satan oppofeth truth and fimplicity, the more JliDuld wcbc in love with it: for Satan would not loade \i with dif'races if it were not excellent. Satan labours to foiffein the leaven of bypocrifie in our dally courfe , that by little and little he might pick the good feedof righteoufaciTe out of cur hearts, but our care muftbetodifappoint him. Hereout reiiftance is to-hold us to our ownc, and pray to God to rebuke b im.

And here to prevent snilbking we muft diilinguirh the degrees of foundnefle and fimplicity, and the nature ofit. In nature: the found nes of the goily is true, but in degree weake and im« perk(ft, and thctforc now and then through frailtie and weakc-ncffe in the performance of good-duties they iookc more at man then at God, and propound indirca meanes when they fliould eye bis glory only. But as we fay of other (innes, fo of hypocrify, it is cither raigningi or not. In the hearts of true Chriftians there

fiaybchypocrifie, but not raigning hypocrific. Z)4wWwhenhc id Bleffedufse. inwhofe fpirit there is noguiie, did take himfclfc pfal,ja.ii ' Z 3, tardis^

tardic in this cvill: and Bradford with others ot thofc moft hdy Marty rs, doe much feeke pardon of hypocridc and carnall gofpd-ling. But finnc that raigncth not, muft not difcouragc: and if we have an unfaincd purpofe againft it, if we grieve for it, if wc fceke forllrcngth againft iu it rcigneth not.

The cffcd or evidence of a found heart is, that being well informed iti the truth of God, he doth heartily rcfignc himfelfe to ... be guided and dircdlcd by the Lord, in all things. As*P^«/pray-

^ '*' '^ cth in behalfe of the Philippiaut, that they might approve thi^gj thaf

are excsllettt^ that they might bejincere^ and mthout ofence tilt the day cfChrifi, And it is noted ofS^ra^that he prepared his heart tofeekl

:EEi:a7.i«, the Lav? of the Lord^ and to doe it i and to teathin Tfrael, Statutes

andjudgements. And from this generall fpring diycrs particulars.

FirftjTruth breeds an hatred of all falfc and corrupt opinions in Dodlrine:becaufc found a^edions require good judgement and true underftanding, and if the underftanding that fhould guide and governe the inferiour powers be perverted with errour, the

%o. silzu heart muft needs move out of order. Follj isjef to him that id defii^ tfite ofVcifedome, hut a man ofttndtrflanding roalketh uprightly ^ or di-refteth himfelfe ftraitc in walking: He can never (hoote ftraight, that takes his aime contrary. The voice of a true heart foundcih

pCal.ti^.iij, thus in D/fW-j/, Ihatevaine thoughts^ but thy Law doe Hove. / tf-

«|8, fieeme all thy Precepts cencernitig all things to be right, but I hate eve*

ryfalfeway.

Secondly, Ithathindeteftation all falfc and devifed worfliip,' whichis nothing but lying pompe and vanity, Ephraim compaf'

flef.ii»i2. feth me about with lles^ and the houft of Jfrael mth deceit. Truth

feeke tieerenes and acquaintance with God: but in devifed wor-

. (hip no comfort or profit is to be found : rather the heart is rcmo-

Iftao'i/' '^^^ ^^^^ ^^^ » Vi^^n men draw nigh to him with their Itps.

Thirdly, It worketh an univcrfali hatred of all finne,that is, of iccret as well as open finnes, of Icffcr finnes as well as of greater c-vils, of fuch finnes as whercunto we have {pcciall inticements by feme particular content or profit, which they fceme to promifc, as well as of thofo which afford neither gainc, credir, nor pka-luro. A true heart hath a coflant purpofe in no one thing, willingly to finnc againd God^but rather to indeavour the uttermoft in eve*

ry good way of Gods commandcmcnts. And as he ftands rcfdved

aeainft 2U finnc in gcncrall, both fimply confidercd, and in rdpcft

ofaUoccurrcnccs,whcrcby he mightbcalliircdorcopclled there-

onto J fo in fpcciall againft the fmnc to which he finds himlfcirc

moft inclincd.or where-with he hath at any time been overtaken.

Incline not my heartto^njcviUthtn^. tofr^aifemtkedworkesmth i^^^-Mi.^

inenthAtrporkeimqmtj'.aAdletmenoteMeoftheirdmttttes,

Fourthly, It is Joyned with a readincfle of mind to acknowledge and lay open every finne as foone as it is knowne to be finnc ; and a gladneffe to have the confcience ranfacked and tipped up* that whatfoever is finhril may be found out. Z>4t.ij^ fpake it out of experience, when he pronounced the man blcjfed, in whofc Pi-i^^^^ fpirit there is no guile: Now this was a branch of that Ipirituall guile, that he once thought to hdpc himfclfc in evill doing, ly holding his tongue; as who would fay he would forget it, and pafle it over: but he was never well, till he was dc-Itvered of that falfc trick, and fell to the down-right acknowledgement of his fmnc j be never had comfort till he bad con-fcffed againft himfelfe his wickednefl^r. This he writes for a «attemc, and gives his Pfalme a title accordingly 5 To give in-ftruaion; and this experience taught him to intrcat the Lord to piy into him, as fearing himfelfe that he fhould deak fomcwhat pf,i _ . over-favourably with himfelfe. Try me. O Lord, andkffowmwe ^ 5' ^■

heart: trove me, and k»orp my thstighti, and confider if there be mj waj cfmckednejfeivme: and to profeflfc himfelfe not only wiHing to beare, but dcfirous to be reprehended, if he ftiould ftep awry. Let fh righteous finite w^, itJMlbe a kindnej^t: and let htm refrwe me, " "» '^ ^ it fhall be m excellent ojle.whiek fhdi not breaks my head: for yet my trayer alfijhall be in their cakmitie^, or, by how much he fball^ doc that the more, by how much they fhall reprove me the more diligently, by fo much I (hall pray the more fervently for them. When a man lovis not thole meanes which tend to the difcovcry sfhis heart and life, and to the finding out of his fecret finnesi or rcprchcnfions whether pubiike or private, or fcrious and eamcft conf eflion of fin before God, there is great caule t© fuiped that all is not found within. » , t.

Fifthly, Truth dealeth not only agamft'this or that branch of corruption, which fhootcth out to our difgrace or trouble, b^t agaiaft the sootkfelfe. As in TmI we fee, the Lawof

cnW which did dvvcil within him, was his principall matter ofconflid.

. Sixthly, It zealoufiy contcndcth for the mafntainance of Gods H jf,n.ia. P^'^^ worfliip and fcrvice. J-udab rukth '^tih the Lord, and is faith » ^//^/^ ^tfW;'C?^?. 7^i!i««^rctaincththepurewor{bipGf God, whofe f^rviceis pcrfedtirccdome, and the trueft dominion : for he that fe):veth the Lord purely, hath rule over Satan and hisov;n unruly lufts.

Seventhly, In all (ervice the true Chriftian drives to approve E b 6,1 ^^^ \iZ'3Cit unto God, and to performe it as in his prefencc, to the

I Cor. »4.i J. S^ory of bis n^me. H^prayeth with the Spirit, ob?y cth from the Rom.5.17. heart, hearcs with reverence, fpcakes as in the fight of Gcd, and aCor.1,17. doth all things with life and power.

Eighthly^ In all conditions or eftates of life, in all dealings fs-cret or open, publike or private, at home or abroadj he will carry himfclf as becomes the Gofpell, andfti^dy. t&be harmelcfle, un--blameable, and without rebuke before God and man.. Doe all PhiUi.iji things without mHrntHrings and difptitw^s : That ye may he blames' lefe, and harm/ejfe, the Sonnes of god "Without rehuke. Thus a Chri» Eph.^.^,7. flian fervant >vill (hew all diligence in his Mafters buiinefle, r^ Col.3.21,8|. well abfent as prefent, froward or courteous; and all i^ithfulnefTe Tit.z.io. jn things committed to his charge, even to the lead pinnc,though Din.6.4, jjg might doe other wife with fccrecy and fecurity from men; and

that wilHngly,of confcience, and not for hope of credit or gaine. And not fo only, but he will reverence his Mafter, and in heart be that unto him, which he feemeth to be in carriage, and that behind his back which he is before his face. A Chriftian man will befimple, plaine, and juft in all his dealings, inoffenfive in matters of Religion, loving and courteous in all his behaviour, and what he would feeme to be towards others in their prefcnce, that he is inwardly,and in their abfcnce.

Ninthly, True grace is permanent, and found Chriftians arc conftant in their courfc, not flirinking in temptation, not darting afide like a broken bow. An hypocrite is wavering in rc-fpedt of occurrences.halting and divided in refpeft of ob/edls; in fubjedion to inordinate paffionSjpowerlefle in the performance of holy duties, wife to hide and cover finne, glorious in empty (hcwes of Religion, apt for advantage to fwallow lefler finnes without draining, fiippery in earthly dealings, aiming at wrong

ends

of Truth and- Vfrightneff^^,

177

ends in the profeflion of the truth, indulgent to his beloved and darling (inncs, defirous to fecmc religious, though he much ncg-leffc the power of godlinefle. But the true Chriftian is unlike him in all thefe rcfpeds: He is found and conftant, a matter of his af-fcftions, a bungler to colour or guild over finne, defirous to be good, and in every thing anfwerable to his profeflion, faithful! in his place, plaine in his dealings, innocent and harmelefT", as be»^ comes the child of God; the fame man at home and abroad, within and without, openly and in fecret, in thought and dif-courfe. This is that truth and fincerity which the Lord ac-ccpteth, and the godly ftrive after, and obtaine in fome mea-fure.

There be three words in the Original! tranflated Right or Upright, The firft comes of a root that fignifieth to be right or profper, or todireft, ^f^/<?yiii.^. and 10.10. and it is tranflated Uprightncflfe, Equitie, Induftry, and Profit: of the Sepuagmt Valour or fortitude, -i^w. Swiftneireorfpeed.f'fc/.2.2i.and4.4. 2X\i%.\\,Sfih,%,%, But it is not to be referred to the aft of the mind or heart, but to fome externall work or deed, which is fo cunningly polidied and skilfully contrived , that nothing can morebadcfiredin it, or juftly be thought wanting. Tbefecond word comes of a root that (ignifieth before or in prefence,as Vrov, /i^.z^ ^ Let thine eye^ lids look_*ftraighthfire thee, Trov.'$,il, For tfjeVcayejofmanare ^ be fire the eyes of the Lord. Sec C^^^. 2 5.21. And it is tranflated right, equity and uprightncfle. Prov. 8. p. They are ri^ht to them that find knowledge, Sep, ^amav or ^amcc, Theod/iv^^<^. Sym. ^M^irJui^ or '^f^iy^iduir^a, i^i, ittterp. hKom [^^t-Xtxtv^Kom ^ Amos i^tio. They knovii not to doe right. Sept, Ivomtiov, Jfai.^xf.i^. Equity cannot enter. Sept, <^I '^^^^"m. Ifai. 30.10. *Prtf-■phefie not ftnto hs right things. Ifai, 16.1 o. Itt the Land of uprightne^e he'^illdealeunjfifi/y.'LXX,^^^^^^*7fai.$j,2, Each one "talking in his uprightnejfe, or before him. 2 Sam , 15:. 3. Thy matters are good and right, LXX. ^'^><''^'^o'» The third word comes of a root thatfignifiethtogoeftrait,Prw.15.2l. i Sam.6,12,Pfal^.S.ov todivcAf Prov. ^,6, And this is the moft ufuall and common: ThusGod is faid to be upright: Thou mofl upright dofi Vceigh the pathofthefHfi,Ifai.i6,j, To Jhervthat the Lord u upright, Pfa/, 9^,^%.The^ordoftheLordiiuprightnefe. Eccl.i2.lo.Pfal.^^.^^ Hitfudgementi/ireright, or ftrait. 2\Q/;.$>.i3, Tfal.1 19.128,137.

A a ^o4

Jer.i«.4. Sw^ Targ.

nD2

^v, Aq, CiT

TlOV.

Sym,}taCiiydy%

qod made manHprigh. SccL'j.i^ and they that walk according iKing.z2.4j. to the word, though they have their infirmities, are faid to be tipright. Pfal.'^i.l,Trov, 2^.10, It is divctlly rcndrcd by the lt/9«?. Greckc lnterprct«rs,moft commonly right or upright. Pfal.y.ii,

hAvi and 19,9, Jfai,/{O.^..LMic.t,y,Prov.i 1,6, and 12.6, Prov.S.^'

i&o?. ^u(^.}o& 1.1, Prev.^.^z. Prov.lj,20kNumk 2^.10, Pure, ^e^

«r»/.£u©-. S3i' Goodjor what doth pleafc. Z)^»M2.28, and 6.x8. and

r/^'l^T' ^ ^^^- Trucjor unblameable, foi, 2.3. and i .8 fo6 8 .6, and41 J-a^fcpij.* 3^'^ 17.8.Holy, Deut.i 2.4. //<?//?4^ dire^eth his vpay aright, Mk,

tt^Tii . 7.2. PrQv.1^,11. and 15.8. Prov* 2.7. Valiant or couragious,

a}^^Qr* ^wv. 15.19. Holinefl''3,'2)f//;.p.5, RighteoufnelTeandfimplicity,

^,'^'^^\ ' I CAro».29.i7. and Truth,/yQ/.4 5.1 p. And every where true and ^LS]^» upright, or upright and pcrfcA, and truth, uprightnsffe, and in-W9-. * tegrity,'Z)^^/.p.5. i SAmA2.2i^lob 1.1,2.Pfa/.^^,!, i Ki.^,6^ ^,ala^^cov. zxc joy ncd together as in fubftancc noting the fame thing. So that KA^dL^aviv uprightnclTj cannot bs taken negatively for the want of unrigh-j'rA,cua(TUiii. teoufneflfs only, but pofidvely for truth, and righteoufnefT^, or ra-ai^!f/A ther that which is equivalent to both. For ihcGrecke ftraightj evjjiimu -^»% 3«4» 5. the SyriacInterpreter ufeth a word that fignifieth

equall, polifned, fmoothed,mads even or pure,comming of a root that is to polifli or make fmooth, as Ma/tm in Ttculio and David dtTomii in his Di(3:ionary teach. And Firrarius turneth the word pure, fincere, plaine, which anfwereth to that of tJfe Prophet, 7^'^/.4o.4, In Luke 8.15. for a good and honefl, it hath the fame wordjas if it was a polifned heart, made even and fmooth % or if you will, a found heart, intirc and wellGonflimtedjand ict in frame, asaraongft the Arabicks, the root is to heaie, or reftorc whole or intirc. Upright or ftrait is oppofed to crooked and oblique: biit to this prefent purpofe, That is upright which doth. anfwer to the rule of the divine Law, concerning the love of God and our Neighbour. An upright man is he who by fnth working by love doth fludy to conforme himfelfe to the Law in all duties ofholineffe, (bbriety,jufl:ice,or mercy. An upright man is he, who doth not writhe or bend himfelfe, nor (as we f3y)fervethc time or humours of men, but God and his confcience, chough nothing forbids hiiu, who ferves God and his confciencc,to ferva the time, when it may be done without detriment to the glory of God or to his conlcicnce. A ftraight way is ihorteft betwixt itie poira:s*Now the WorApCGgd diredeth the (hortcft and next

way to Heaven s and the man that walkes in that patb,doth walk uprightly. And here it may be noted, that to doe what is right 1 Joh. j.u. sn the fight ofthe Lord, and what isplcafingin his fight, are for JoM-to. fubftanceoneand the fame, and (b « tranflatcd by thsSeventie. ' Ther4.i/ The Scriptures mention an uprightnefle of heart, and uprightneifa fl^^} *•*' ^ of hfe and converfation. U prightneffe of heart is an holy confor- j^.y^^ ^ * \'^ ' mity of heart and foule to the good will and pleafure of God.Thus and I'x. Ij. * WC i^c^ii^godfaveth the upright in hearty Pfaijy,10, The ungod- andij.iS, Jy (hoot privily at the upright in heart. Pfal. 11,2. Shont for joy ^nd aup. ^lye that are upright in heart, Pfai, 3 3.11 • <9 continue thy rtghteouf- Z,^' "»*'' * *• mffe to the upright in heart, PfaL$6.lo. AUthe upright in heart Jhall , ^iao^l'^J' X^ory. 'PfaL6^,lo,'Doegoody 0 LordiUnto them that begoed: and jChiro.U.i'f* to them that are upright in their hearts, Pfal 125.4. (jood and upright u the Lord, ^fal. 25.8, His will is the moft certaine rule of equity and rcSitude: and our hearts are then upright, when they (land in an holy conformity to the good pleafure of God. This is fomc-times exprcM by the phrafe of preparing the heart to fceke God, i Ghron.f ^.j; 6r lifting up the heart in the wayes of God. And herein is implied, i Gb5:on.i7.$! I. An holy diipofition of mind,will and affcdionsjbending them-ielves xa the good pleafure of God, approving, a3«fting,exercifing readily whatfocvcr he requircth. I know alfo,my God, that thou trycft the heart, and haft pleafure in uprightnefle. As for ms in a Chr, ip.iyJ the uprightnefle of mine heart, I have willingly offered all thefc things, a. A godly fervency of heart, which maketh that in choofing and embracing good things, it: is equally more rcmiife or (?cry and ftrong, as the goodneffb ofthe things be greater or leffe, of greater or leiTc neceflity and importance. Thus an upright heart hath rcfpeft to every Commandemcnt,but his greateft care is about the weightic matters of the Law, holinelTe and ju* ftice: and the more excellent the duty, the more circumfpccfl and forward is he in the performance of it. The upright love thee, ot they love thee in uprightncife. Cant, i .4.that is,with a ftrong and vehement lovc,which is without diffiraulation or guile. Therfors-(iuih David) lejieeme all thy precepts concerning all things to bs right y find I hate ever J falfe vs>aj. Pfal, up. 128, J. An upright mind in all purpofes and aftions doth aime dircftly at the right marke,and propofe the true end by juft and approved meanest A riglit end never hath a crooked rule leading unto it: and a right beart doth neither look awry^nor gee by a crooked rule. Thus it is

Aa a faid

feidot£«ir4, that he had prepared his heart to feeke the Law of

Ezra 7.10, jj^g Lord, and to doe it,, and to teach in Ifrael Statutes and judge-

A<a,8.iia ' ments *.. And on the contrary, when Simon CMagtu would have

bought the gifts ot the holy Ghoil with mony, Pet£r rebukes hioa,

faying, Thy heart is not right in the jight of God,

Uprightnefle of life, is a converfation, way, or courfe of life a*-greeable to the word of God in that calling or vocation, wteein Efat.57.14,' Q^^ ^^^^ ^Xnc^A us. Thus it is faid of D avid. That he "(talked Pro^T^^* ^*^^ (7oi^"» truth and uprightneffe of heart. And hr. that VPal^ Vtoag^o kffh in his ufrightne^Cy fiareth the Lor4. He that is upright in Ifj. z6,j. the ^ay, is an ahhomination to the wicked^ The rvaj ofthejufi is

ffprightnejfe. He that ipeaketh uprightne(fe Jhali dwell with the. everlaBing hurning. This is expreffed by the phrale of going with a right foot. GaL2.i^. of ordering our fteps aright, Prov> /^,26 and making even pathes for our feet, Heb. 12.13. Upright-ncffe is an univerlail.and conftant cleaving to the Lord, notwith-ftanding all occurrences that might divert or turne us out of the . way. JU the upright-in heart fball 0ow it, or, (hall follow.

it^-JS«»4jif* j^-^ . that is, they ftiall cleave to the Lord, and goe after him continually, and never forfake him., although they endure^many and great evils, for his names lake. An upright heart is an heart Pfal 04 I fi^^*^ and eftabliflied in refped of the objed^ or maine bufineffe,

pral'.78.1 7. oppofite to a double, divided mind, waveringbetween twodiffe-Jamr.«.7.* rentob/eas,. unliable, inconftant, turned with every blaft, relol-r ving now this , anon that, one thing to day,, another to morrow^^ this in one company, that in another. And the pathes of uprightnefle are contrary toall crooked wayes, which leade untp death. pro.21.8i Doegocd, 0 Lord, unto thofe that be good, and to them that are

Prov.i, I J5I J«. upright in their hearts. As fir (itchas turne afide unto their crdo». PfaUj.4.,s., j^dwaies, the LordJhall leade them firth .with the yverkers of iniquity. We may take the defcription of an upright: man from the Pfalmiftjn other words, He hath cieane hands and a pure ?f4iH.4» ^^^^^^ .,a»dhathnot lift up his fo^nlunto vanity. A pure heart is the foundation of an holy life, and words and works, as it were the

building fetled upon it.

Uprightnefleischieflycommanded,moft highly efteemed. and

' principally commended in the Saints* For this caule Ifrael was called fe/hurun, 1)^/^^32.15.& 33.5,26. 7/5.44.2; becaufc up-jightneffe is the thing, which God requireth in every trwe Ifraelite, ' God.

God that trieth che hearts of all' the fons o^ men, taketh pleafure in^ ^ uprightnefTe.The froward and unftable are abomination to his high- , chro.a^. 17, liesjbut fuch as are upright in their way are hisdelight.The offerings of an upright heart are free and voluntary ,whichGodgracioufly ten-drethj&lovingly acceptetb.T'^f iS'^^r/^c^ of the wicked is an aboml' Prov. 15.8, fiation to the LorS:bm thefrajer of the upright khis- Might-. God ^°^^'^* will not cafi of the ufrightyttor le^ve his fonlin adwerfity. IfthoH Ptai.if.*!,-wertVttre andufrightifurely now he would awake fir thee,and make the hahitation of thy righteoufnejfefro^eront, God will make ic known that he doth regard the upright,& though for a time they be in affliaion,they (hall not be foriaken,orlef l. defohte. Mar^e the ^ ^^^-17*37^ end of the upright, fir the end of that man is peace. The wicked may flourifti foi a time like the Bay-tree, but fuddenly they fnali. wither. The upright may be kept underior a time, but he (hall bud and bloflom© apace in his feafon, and his profperity ftiall endure. The upright fiall dwell in the Land^and the perfiB Jhall Vtova.ii\* remaineinit. The righteous JhalUnherit the Landy and dweIL'^f3.1^7.7 9. therein fir ever. The Tabernacle of the upright fiallftoftrijh.. Frov.i4,ii. The word of the Lord doth alwaies good to them that walke uprightly,/^*V^4 a»7. God doUi pronounce all good to them that live according to his Commandmentss; inftrudions willfinke is-to fuch hearts, the promifescheare.and revive them j by, the do. arines they are made wife, they increafe in wifdome,, they grow- pfal.^ j. i,. from one meafure of grace and eomfort to another. God is good to lfr-ael,even to them that be of an upright heart; and the word of God doth fpeake mercie, peace, quickning, and doe good to , the upright in heart. The integrity ofths upright /hall (guide and) prov. j uf: freferve thenu j that is, (hall, procure good diredion from the jLord, both for his fervice, andfor their own happinefle^, and make them tradable to follow it. Contrary to this is the condition o£ the crooked and unftable, who are not led by the word, but overruled by their lufts, and therefore milled by them to their undoing, > For thus ftandeth theoppplition : the integrity, of the upright {hail guide them in the way, and fo preferve them : but the.froward-neffc of the wicked wilUeepe them from the way, and fo deftroy Ih.^.^ them. Thepathoftheuprighiis even, ftrait, plaine,.lightfome, ll^*'^"^ good, the next and (horteft cut to heaven that can be. I will teach ^-Mi-ioc joH ( faith SAmuel) the good and the right way : And the Saints. pray, Let thy go«dSpirh bring me into the Land of uprightnep^ ' Aa ^^ P^^^'

that is, an even and plaine Land, where my feet (hould not ftum-.,, ble. Teach me thy rvay, O Lord, and leade me in a plain path

a7.11. (away ofuprightnefTc) that my fiot tread not afide, that I doe flothing unjuftly, to the difhonour of thy_ name, or offence of mine adverfaries. God is both the Sun and Shield of the upright s their buckler of defence and comfort in this life, their crowne and glory in the li^ to come. God (aveth the upright in heart. He is P ov **°* A Buckler to them that reatke uprightly. They may pray with Pfal.zf.t'i. confidence, Let integrity and uprightne^e preferve me, fir I Pfal.125.4f hope in thy word. Doe good, O Lord, to them that be good, to PCal, p7.li. them that be upright in heart. Light ii firvne fir the righteout, and joy fir the upright in heart. Comfort is referved and laid up in ftore for them, though hidden for the prefent, as feed in the ground which will fpring and ripen. This life is the feed time of an upright man, theharveftofhiscomfortfhallbeinheaven : ne-vertheleilefome portion of that heavenly treafure the Lord doth rial.3^,10. impart unto him on earth. Therefore the upright ire called upon again and againe to rejoyce in the Lord, at all times, in all conditions, to re/oyce heartily before him. Shout for joy all ye that are ,Pfal.3».ii, upright in heart: praifeii comely for the upright : All the up' Pfal li'io right in heart Jhallglory* Vnto the upright there arifeth light t'» prali I ii.*! darkneffe, fciL God gracious, mercifull and dghteous is his'light, joy andfalvation, or it arifeth, from God, mercifull, gracious and piov.j.p. righteous, asfomeinterpretic. ThefecretoftheLordis with the upright J that is, his fecret and hidden wifdome of attaining true happinefle. They are of the Lords privy Councell, his intimate pfal.iy.1. and familiar friends, whom he will inftrud in the way that they Pf 1140.1^, fhould choofe. They (hall abide in the Mouncaine of his holineffe, Ifa.3j.i4,1^, gj^jj dwell in his prefence for evermore. The upright fhall dwell * • with the everlafting burning, and not be confumed. The Lord will aftonilTi them with feares, that give themfel ves to all manner of finne and wickedneffe : but as for them that bve and follow up-rightnefle, he communicatcth himfelfe gracioufly and familiarly unto them. He ftiles himfelfe a confuming fir^, leaft his Majeftie and power fhould be contemned : but whofoever draw nigh unto him with a true and unfained defire to pleafe him in all things, they Wal, n z. »i (hall fcele by the eff eds, that his prefence is moft fweet and aimi-able. Neither doth the blefling of God reach to the upright'only, but to their pofterity. The generation of the upright lliall be

blcffed.

bl effed. But as for the crooked and perverfe, it is not Co with them : for their fins are uncovered, Thefioward is an abhomina-tiori to the Lordy their hope/ha/l perijh; they Jhall be cut offronu the earth,the J fhaU h mkenin their own naughtine^e.andtheir end Jhall he aecpirfed.

The effefts of uprightnefife are many, bat fpecially thefe, I. An heavenly difpofition of heart, whereby we are affected ta love all good, and hate allevill truly a<:cording to the nature and degree thereof, andtohaverefped: univerfally, not equally to e-very Commandment. The high "^ay of the upright is to depart Frov.i^, j^; fom evill t that is, to depart From evill is the cafe-way of the upright, in which they walke rightly, fitly, fecurely or in great faf^-ty. The uprightntfleot DaviA is thus defcribed, that he did ac- » King.9.4, cording to all that the Lord commanded him, and kept his Statutes and his Judgements: that he did that which was right in the «King,!5, j^ eyes of the Lord, and turned not afide from any thing that he commanded him all the daies of his life. Thus the uprightneflc of Za^ ^^^' ' •^» charif2in<iEU^(iyediy They walked in all the commandements and ordinances, of the Lord blameleffe. An honeft heart mainly defires to pleafe God in matters ofjuftice and judgement, the great and weighty matters of the Law; for God defires mercy and not ^^'^■^' , facrifice, and the knowledge of God m©rc then burnt offerings s * * * ^'*** andintheduticsof his particular calling, becaufe every tree mufb bcare his owne fruit, and every man attend to his proper charge s. and in fuch duties, as in refped of time and place be of greater importance, becaufe he rauft not be wanting to the opportunity s; but he takes care withall to be faithfdl in every circumftance,. pin, hoofe and naile., Thefethingsopightye to have done. Ihtu^n^t mans aflurance and refolutionis this, Then jhcili Imt be confiun- Mat.aj: 15,14^ ded, "^hen Ihaverejpe^ to all thy commandments^ : I have re- pfai.na^6. jrai>iedmy pet from every eviU^^ay^ that I may ks^pe thy ^ord». verf.ios* for they doe nothing with an upright-heart, th^t give therafelves liberty to tranfgreffe any one commandment. Jfa man Jhall keepe jxia^io^ the ^hole Lawy^fcil, in outward and externall adions, andy£t offendinonepoint, willingly and of indulgence, foas by the Covenant of grace he (hali 'be held a tranfgre flour, he is guilty of, alL Of frailty and weakneiTe a man may,and the mofi; holy doth break every commandment, and is guilty of none, foas it fhall be imr piited unto him i Buthe thathabituallyjWiilipgly, onfetpurpoie,^ ^ "" "■ ' ' ' "^ '" ' "" ibal3i

TiZ^ ^ " of Truth And rfnghm^<LJ*

•

fliaUdUpencewithhimlclfemthetranfgrellion ot any one commandment, or any branch thereof, he is a trefpaffer, he (hall be accounted guilty.

%. To beuprightis to ftand, as it were in Gods prefence, as one ^ , of the words doth fignifie, 7/2. $7. 2. as was (hewed before, / \ Cor.'a.**?/* havefet the Lordnlwaies before me, Pfal.i5.8. So David pro-& 4.1.& 7.IZ. tefteth his uprightnefle, fir aU his judgements "^ere befireme: Pfal^i8,iz,x?. and I did not ^Ht away hU Statutes fiont me. I "^ as al(o upright Pfal. I i9.i<5s. yg^y.g }jifff^ and I kept myfelp from mine iniquity, ^nd I have .kept thy precepts, and thy teBimonies: for all my ^aies are before Job I ja j,i ^. thee. Thusfo^ proveth himlelf to be no hypocrite, as his friends imagined; Though hefiayme, yet^ill Itrufi in him: but 1 ^id trove mine owne ^aies before him. He al(o fhall be my (alvation: for an hypocrite Jhail not com? before him. And feeing he Wal-iieth as under the eye, and in the (ight of the Almighty, therefore in (bme meafure he is alike in all pUces and companies, be-caufe heremembreth well, that God is prefent in every place, and doth behold and difcerne all his adions, yea his fecret imaginations.

3. ThethirdetfeAof uprightnefle is hatred ©fall finne, of our bolbme, delightfull, profitable (ins, of fecret (ins, of the (ins of our inclination, cuftome, education, what(oever, but moifc in our felves then in others ; and love oi good, fpecially the belt and chiefeftgood, in others, as in our felves. Homebred (in is molt hateful!, becaofc moft hurtfull to the loulc, pernicious to our State, dilhonourable to God. And it is a good token-of a plaine and down-right heart, when a man is willing to fee, ready £oacknowledge, andean with_eagerne(re of affedion (et againft his owne (inne, rather then againtt the (ins of other men. For the love of (in is abandoned, the heart is framed to felf-deniall, which it hath not by nadure, but by grace : and (inne will have no plea-fure to lodge in that heart, where it is thus purfued. But true goodnelTe is lovely in all men, becaufe it proceeds from God, con-fbrmeth a man after the image of God, and inableth to the obedience of his commandment : and whofe heart is right with God, he cannot but rejoyce to fee his name glori(ied by whom-foever.

4. Delight in the molt high at all times, in all condfllbnSjprof-ferity and adver(ity,eyiU report and good report, making God

the

of Truth and Vfrightneffc^, ,j g ^

theftayofourfoules, when opprefling trouble lieth heavie upon us, and walking before him in humility, meekenefTe and feare, .when all things profper according to our hearts defire, and readily performing our vo wes which we made in the day of our calamity i , , This is a notable eflfed qi uprightneffe. Thus fob confirmeth his j°^ *^J ^^' uprightneife, in adverfity he called upon God, and waited upon and It/'o. his aide: inprofperity heremembred his change, efchewed evill, flood in awe oi God, (hewed mercy to the poore, fatherleffe and widdow, comforted them that were in diftreffe : in both eftates ,God was his delight and his portion. It is a double and crooked heart that ftarts alide, and varieth in obedience according to outward conditions, that goeth forward or backward, on this (ide,' and on that,as occafion requireth; that praifet i mercy in his need, but commendeth fparing and nearenelle, when he waflieth his pathes in butter : The upright is rcfolved of his way, and doth breake through all lets and barrs whatfoever may be caft before him in his journey. <iy4 wicked mAn hardeneth his face .- but as Pfo^-****?* for the uf right he direEbeth his Way. As the ungodly man is obstinate in evill, foisthe upright conftant in piety, and will not be removed from it. I have enclinedmfheart to performe thy Sm-tmes y aJrvay, even unto the end. Hold thou me up, and L P"'*i>'"*j'*7 jhaU be (aje, and I 'Will have ref^eEi ftnto thy Statutes coH' tinually,

5. Refpeft of Gods approbation more then the applaufe of men, retting well contented that we are allowed of him, though dile-fteemed in the world, is a good fignc of an even and poliftied heart. A good heart regardeth not much, what men thinke or -. fay, fo God be well pleated. Ipaffe little to be judged of mans ^ Thtftz.4^ judgement, yea I judge not my felfe* As "We "Were allotved of God to be put in truB With the Go^el, even (o ^e fpeake, net as plea--jing men, but God who tryeth our hearts* Let the World f awne orfrowne, fpeake faire or revile, be quiet or perfecute, all is one, a faithfull man will goe forward in his good courfe, neither ftar-tipg afide, nor turning backe. For the heart that is well dircdled, feekcth heaven and not earth ; the favour of God, not the faire countenance of men; reft in the world to come, not peace in this vale of mifery: and thus mmding his home prepared in heaven, he goeth on his race, not regarding how little his fervice is efteemed by earthly men.

B b ^. An

6. An honeft heart is no iefle careful! to reiutne praiie for §ra-Ifa.ji.i^ ces and good things received, then to beg fupply of what is wanting. This is the ftudy of the upright ( and it becomes them well) in which they diligently apply themleives, to fet forth the goodnefle, power, mercy, and rich grace of God vouchfafed unto them.

7. To the upright man the hardeft things are eafie : be-caufe they are induftrious and chearefull in the workes they take in hand, according to the Lords appointment. The way

pto.iJi?^t QJthefothfuU^anhedgeofthornes: but the way of the upright is made plain,

8. The down-right GhriftianiscarefuU to fhunne all appearances, occafions, and provocations unto finj willing to lufFcr admo-

J©b ji.i* nition and rebuke, and conftant- in the ufe of all means,,that he. Hal.141 4jT» might grow in grace.

T he means whereby truth and uprightneffe may be attained and ftrengthened are;

I .Conftant and confcionable dependance upon the preaching of

I Pet 2.1* the word, effeduallreceiving and found feeding upon it. Xfefire

thefinceremilk^ofthevoQrdrimhtheApoUk, He cals the Word.

fincere milke,, a milke without deceit: It is in it feife truth, ha-

Tkii 14,4, ^^^§> ^'^^ ^^^ of truth for the Auchour, Chrift Jefus the truth for

thewitnefle, the Spirit of truth for the compofer of it : and it

worketh truth in the hearts of them that heare and receive it kindly.

It is mightylto the purging out of that leaven of fraud, which is

within us, and to the transforming of us into the image of God^

if it be kindly planted and foundiy rooted in the heart and conlci-

loh.i7.J7^ cnce. Santiifiethemyviththy trmh, thy word fi truth'. This is

^ that which begets faith, and faith is that which purifieth the hearty

How came theRomanes to that heartineflfe and lincerity of obe-

dience^ which Paul commends fo much, was it not by that forme

Rom» . 7* of holy Doftrine which was delivered? Or as we readc it fome-

times, unto which they were delivered i wherein the truth of

God is compared unto a mould into which they were caft, and by

which they were tranfpofed into a new forme, enabled to walke

lincerely and without halting before the Lord^, The mind muft

be truly informed, or the heart can never move aright. But there

is no meanes to come to the knowledge of the truth, but by the

;w,Qrd of God, wbi^h is che Word of ttuthj and GofpeU ot falva-

tion. It is truly faid, the heart can never be fincere, till it be humbled and broken, and brought to abatement and deniall of it feUe s and what means hath God ordained fo efFeduall, as his word to worke this humiliationoHpirit? Is not this the hammer which Jcr.tj.19. breakeththeftone? Is not this that which pricketh the heart, and Aa.».j7. makcth it to melt, and fometimes wringech teares from the eyes aK>n5«»*'«9« of them that heare it ? Beiides, what hope that ever any mans difeafe of a falfe heart (hould be cured, untill he be brought to the fight of ki Who (eeks for health, till he know himfelfe to be dif-eafed ? And (hall ever any man be brought to the underftanding of fais defed in this, untill he hath been made to fee it by the word ? What health is to the body,that truth and uprightnes is to the foul s now bodily health arifeth from the feed, is preferved by found and good dief.But the word of truth is the wholfome food,wherby the (oul is nourillied. The word is a word of uprightnefle or reditude, and when it is well learned,and throughly digefted,{afe lodged,and jam i,»o: ] clofeapplied, it dochfeafon and regulate the heart and aftedions, and change them into the nature of it. If we bind our crooked aftedions clofe to the word of truth, they will become ftrait, a-greeable unto the word, wHereunto they are bowed. And the lame word truly embraced, doth enflame the heart with a fervent defire to walke with God in all duties of holineffe and righ-

teoufneflfe*

2. Thornic cares, vaine plcafures, finfull delights muft be ftoc-. ked up and digged out of the heart. Weeds will grow of them-felvds, ifthe roots be not plucked up, good corne requireth tillage and fowin^ both, perverlencffe is naturall to man corrupt and fin-full, and will encreafe of it ielfc : butuprightneffe will not prof-per, if the fallow ground of the heart be not ploughed, and the rpotes of worldlineffe and voluptuoufnefle killed m them. Ifthe world be our trealure, our heart cannot be true and' upright with God, fbr where our treafure is^ there willonr

3. A third meancs is to poffefle our hearts with this, ancf to have itever in our thoughts, that in all things, efpeciaily in matters of Religion, we have to doe with God, and are ever m his ♦ fight and prefence. In our common daily duties to labour thus to performc them with our heart, as in the fight of God, to his glo-• ric, is a ready way to get this grace of truth deeply rooted. It tf

;8S Of/Trmh anlypightnel^cj.

the very maine ground of all hypocilie, that this one thing is not duly thought on. Men forget him that feeth in fecret, whofe eyes are as a flame of fire, wherewith he pierceth further then the outward face: and hereupon they are not to imagine, that when i^ey have carried the matter fmoothly and fairly before men, all is well. The world either applauds them, or accufeth them not, and hereupon they flatter themielves, as if nothing more were to be looked after. Let us then remember this, if we would be true

gro^.j »i^ and fincere in our hearts; The rvaies of man are before the eyes of the Lord, and he pondreth all h^ paths* This kept the Ghurch and people of God of old in their fincerity, and prcferved them Irom dealing faliely concerning his Covenant; they thought with

Kal,44*x7*»i*; ihemfelves, Ifwe doe thus and thus, fliallnotGod (earch it out ^ forheknoweththefecretsofthe heart. And this confidcration moved Paul to faithfulnefle in his Minifterie ; PVe make mt tjier"

*' ^y^^?h^7p-, 4chandi-z.eofthevcerdybutas ofJinceritj,bHt as ofGod^fpeak^we in {^hrifi. See what things goe together, doing a matter in fincerity, and; doing it, as in the fight of God.

4. Society and fellowlhip with the faithfuU is a figne of up-rightneffe, and a meanes of continuance and encreafe therein. For he that fetteth his heart upon heaven, will be carefull to dr^w on and encourage his companion in the fame way, Goales laid together kindle each other, and preferve heate the longer : So it is with the faithfuU linked together in holy communion.

5, It is good to call our felves to a frequent reckoning touching ,. our carriages, binding our f elves to an examination of them. He

thathathalervant, of whofe fidelity he makcth fome doubt, and whom he defires, if it might be, to reclaime, both for the good of the party, and for his owne particular alfo, that he may be ufefull to him, he will not let him run on too long before he call him to anaccQunt J heconfidersihat to be the next way to make him carelefie and fecure. If he exped: ever and anon to be reckoned-with, it will caufe him fo much the more carefully to looke unto his bufinefle. It is fo in this cafe. The word of God telleth thee, that thou haft with thee a. falfe, coo(ening, deceitful! heart : an heart that will beguile thee to thine utter ruine; it is ever ready to pratflife with Satan the profefled enemie of thy foule, to worka .s^ifehiefea^ainft the? 8 Wguidft E^oureforme this heart, that it:

snight

of Truth and Ffrightneft

might become ufefull and ferviccable for thee, in t6c great and important bufmcfTc of Salvationjbe fure to call it often to account. It will be good to reckon with it once a day, to fee what hath palled it, to examine what thooghts have been framed in it, what purpofes, what intents, what ads have been done, as cfFeds and fruits of thefe inward purpofes : furely this tying of thy feife te fuch an often furvey, and looking back upon thy^heart, will kccpc it in fo much the more awe; and when it is once accuftomcd to the fweetnciic which will be felt, when it can give account of care and ofobedience, and to the fmart and puniflimcnt which. loUoweth the remembrance of failing in holy duties, it cannot but be kept in fo much the better tunc.

Andtofindeoutthe better the guile of our fpirit, and croo* kedneffe of afcdion, Firft confider what ignorance,vanitic, foUy^ infidelity doth Ibll remainc in the n)ind5what ftubbornncfTe in the willj benummedneffe in the confeiencc, difordcr in the affidi-ens: how apt we arc to uidcrvalus the true treafure, loofe our felves in bafe delights, abufc things lawful! in exceffe rhow lavifli andrafli incur fpceches, dull and drcfTe in holy performances^^ petti(h and impatient if a little croffed, &c.

Secondly, Confider how carekfls we arc ofthefpirituall adi-^ on, in thofe things we performe, as in prayer, hearing the words receiving the SacramcntSj giving almes,&c. to the fpiritual, performance of thcfv' and fuch like duties is required a preparation and heavenly difpofition offoule befitting fuch adions, and the MajeftiepfGodwith whom we have to dcale; as in confeflion offinne is required griefe, (liame, humility : in fDppiication rc«-Ycrencc, devotion, fpirituall emptinefib, whereby thehcart is taken off the creature, and driven out of our felves. But who doth not lightly pafTsovcr thefe duties? which is no better then the wiping ofthe out-fide of the difti, not looking to that; within» Boe we not ruiii upon prayer without premeditation, ^ivc our hearts liberty to rove about, forgetting with whom we have to doe ? are we not pcrfundory in craving Gods blefling upon our mcatc at ordinary rricales,. and in giving tbankcs when we ace re«^^ frefhed? &c.

Thirdly, Markc tltat inrcfiftancc oFfinnc, wc arc more forriCj. and dcale more againlt this or that branch of Corruption, which api)iareth to o«r difgracc^ then againft the body of death it felfcj. V • ■ -- ---- B..b 5., ana.)

/^

andagainll that (inne wb;reuato wearc notfo much enclincd, more then againft others no US? dangeroas, whcrcunto we arc difpofed.

Fouithly, Confider the cou-fe of our afl^dtons, and wc fliiU fee how unfound wcarc towards God and our Brethren. If a thing touch our C:hss, our blood will quickly be in our nailes :If a man know this or that a miiT: by us,!t is very grievous,the fhame of it much upbraias us: but things that ©:fcnd God, and which we know he fe-th amiffi in us, we can kt thefe palTe nothing af-feded. A figne our love to him is not fo found, our fearc of him, anddefir^ofpraife with him, not founfaincd. Wc ftiouldbc a^ foamed to be found often in the fame fault before men: but we commit and confeflc the fame finncs daily before God, and are not confounded in our {elves. If we fpeake but an hafty or unad-vifed word in the prefence of fome grave atid godly man, that might be to our difgrace, our thoughts trouble us: but the oiencc againft God is iigh tly paflfed over. We are circumfped to avoid the breach of psnall lawes, not fo carefull to watch again!! the committing of (inne againft God, We confefT- finnc before God, and feeme to aggravate it: but being q jeftioned by men, we turn? the faire fide outward, and make the oi ft of it.

Xaftly, Let usobfervc how frequently our anions arc corrupted. Jn leaving finnc many tim" we leave it not becaufc we hate it as finne, but it bath often broak'^ out to our reproach j our iriendsperfwadcus to breakeitofi; it will be forouc credit and advantage. We confcfiT: our owne iinnes,aot defiring to give glo-ty to ©od, and gaine a teftimony of a found heart: but bccaufe worldly wifdome doth tell us. It is bcfttotell our owne tale, oc it were double folly to makedaintie of that all the world know-cth; It will not be for our credit to leffen our fault, whsn it is fully knownc; we (hall loofs the eft imation of gOod men if we feck to hide, cxcufe, or make light of our offences. Our promifes of amendment, when wc have been overtaken with finne to our dit grace, have not proceeded from due confideration, nor had due execution accordingly. In the profeflion ot religion we have oft aimed at fiaiftcr ends, as praife ofmen, gainc, or the like, Thus-in taking up good duties, as orders in our family, wc often looke" notfo much at the conicicnce of Gods Commandcment, as at this, The eyes of men are upon us, all the world will cry fliamc,-

if

iffoch things be ncgkaed altogether. Our performance of private duties is ferre more dull, fpperficiall, and fldght, then that which is done in the fight and company ot others. The prefencc of men doth oft rsftraine from many haftie finfuU fpeeches and unwarrantable adions, which we take liberty to fpcake and doc be-r fort- the face of the moft high, and are not afhamed. Our rebukes are carnall, rather becaufs cur minds are crofied, then that God is dishonoured. Oar obedience is partiall, this-we doe, another thing nolcffe maieriall we pafle over without regard:and wc mcane well many times^and are fervent in a good thing,notmccr* lyforfinifterrefpeds, and yet not only, nor refalutely for Gods Coromandement, but more for other confiderations then that s And therefore in fuch cafes and tryails, wc are fcund to be others, if we examine !t,then we would be. We bears with faults in him tha^ is ferviccable to our humour, againft another notfo pica-fing in our eye, we are hot and fiery. Sometimes we undertake to dcale for ibme that fpeakc to us, but doe it without any heartic weU-wifning to him, fometimes not fticking to f^y to oui? friend, I rauft fpeake to you for fafhion, but doe as you pkafe. Wc vifit lick ones, but not ftirring up the bowels of mercy ^ we fpeakc a ereat many phrafesofGOurfCjOurConfcicnce telling us it is other-wife We make a fcmblance of reverence,but how farre it is from the heart this may teftifi^-j that we can (abfent from the parties) i3ferhc«rnamcsproverbiallyi breaks jeftsonthem, admit finifter fofpitions. Wc can fasakc faire to mens faces, when warrcis m the heart-and when we hate the perfon, takcon as^ifwc fought the difeace of his finne oi.ly. So in fruitsof love, wc^ can doc this paFtie good fomctimes, but it is to keep another under, who elfe would fprout forth fo farre, that his (hade would dimme out lights • as likcwif^ I will doe for fuch an one, they know good be-haviour they will doe their homage, fuch an one will thanke mc foritjamfurcit will not be given cleanc away : He is able to doe mea good turns againe, &c. In worksof mercy we arenot dif* crcet, free, compaffionate, forward :wc feldome confider the neceffities of others, ftandaloofe, if any man.will ft eppc before m in the worke, pretend ignorance, and arc glad to hang the burden upon othct mens flaoulders, that be Icffc able to bear©

'sixthly, Ate we ha.vcdiicovered and found out tlw crooked-1

ncffcandunfoundncffeof our heart and life, we mud take up our fclvesfor halting, bewails it with fliameand forrow, ftirre up our ieives to more uprightp^'flre and finccrity,. and fly unto God by hearty prayer to be eftabli'hed and confirmed. Though there may bcfomc rcliques of hypocrifie in a good man, yet the nature of halting is,it will goe quite out oi th3 way ifit be not healed, ^ni Lleb.iJ.ij;< fffakeflrai£ht fieps Hfito your feet f leafl that which U halting hetnrnei ofitofthervaj. Ah, the frowardnefTe of my heart, how crooked have my wayes been in the fight of the Lord ? I have regarded vanity, doted upon tranfitory plcafiires and profits, undervalued the true treafurc. The ftreamcs ofmine affc(^ions have been driven with fuUfaile to that which is little worth; but cbbe to what they (hould covet above mcafure. My whole foule, all that is within me, fhoold have looked continually upon God, and my convcrfation diredlcd towards him: but my thoughtSjdcfireSjaffe-flionSjWords and actions have looked ordinarily, very of ten, another way .How farre am I from that truth which God requires in the in ward parts? what a malfe of wicked fraud and decei: is heaped and piled up within me ? what rottenneife doth lodge ftill in my brcaft ? what am I but a {hop of lies and vanities ? Eaficr it is a great dcalc to know the number of my haires, then the running motions of my heart and affedlions. Oh, the blind corner?, the fe-crct turnings and windings,the clofc lurking hoks chat are therc= in: upon examination I have found a world of falfliood in my foul, more then ever I fufpedled or imagined. My cogitations arc ^ vainc, if not wicked and ungodly, mine aflPscflions unfound, mine aimes indired, ray courfe oi^lifQ palpably grofli in diflimulation before God> and towards men. If the members of my body were crooked and deformed; my mouth, face, eyes drawne awry oc fquint; if one part did fwell, another wither and pine away j I ftiouldefteemcitanheavycroflc. But thediftemper of the foule is much more dangerous, as the fafety of the foule is more precious then of the body. If in a journey I chance to ftrike out of the way,or fetch compafle about, when I might have gone a {hortcB cut, how am I grieved at my ignorance,that I knew not, or negligence, that I enquired not the right way in time ? But in the courfe of Chriftianity I have turned afide, and ftcpped out of the right path to my great lofle and pre judice. Did I ftand convince! before men for feme notorious coozencr or deceiver, I could not

but

but take it gri^voufly: but many times I have played faft and loofc in the prcfcnce of the all-feeing God, pretending his fcr-▼icc,whcn I have done mine own will i offering hioi the body^ when the foule hath been let looic after vanity. / have tos long pandered And gofte aftraj like a lefijhtef, hut now I "^iU keep the tefiim monies of my god: For the (^^ommandtment « a lamf, and the LatP « ifght^ andrefroofii ofinfirn^i^n are the "^aj of life. The CommaB* dements leadediredly to that life, which defervet the name of life, cternall life. The Traveller takes the next way to his Journey c$ cod s No wife man will willingly ftep one foot out of the way to Heaven. If our limmes be crooked, we omit nothing fbac ActorExercifecan doe to fet them ftrait: and (hall not I take care to rei3:i6e my foul,and bring it into right order ? Deceit andfalDioodisthelmageofSatan, who abode not in thetrutb» mod unmeet to be borne by him that is by adoption the fonneof God. The charge of God is, "Beje holy, for 14m hoij ; he ye fer^^, myoitr heavenly Father ufer^El: and hereby may we ajifure ouc hearts that we are the children of God,if we be true, as he is true. Truth is the J mage of God (lamped upon their hearts whom the Lord hath called to be his peculiar people. What foundnefie is to the body, that is (incerity to the fosile: a grace of (ingular excel« Icncy, and excellent ufe, pleafing to God, and profitable to manj Wife men delight in found and faithfull friends: the Lord takes pleafure in them that be true hearted to his glory. A found body is fit for labour : a trae heart is ready prepared for any fervico that God requires. The way is not tedious to men, they halt not. initjbut through weaknefifc and imperfeiftion: O my foule, the way of life would be moft pleafant and delightfull, cro£fes ealie to be borne, the comforts of grace moft fweet and admirable, were it not that corrupt humours caufingdiftempers, did dill breed in thee. Earthly defires, vain delights, unruly lufts are great impd, diments to the quicke and eafie difpatch of the Chriftian Pilgrimage. Sincerity is the girdle of the mind to truife up tbefe» {lengthen our loynes, and tie the heart to the work commanded. We buy girdles for the body, and if coftly ones we keepc them charily; I will feck to Heaven for this girdle of grace,for it is woven there, no (hop can ferve me with it but that only. O Lord, thou that delighted in the Hmple and true hearted that deavcunfainedly untg thy teiltmonies, create in me a true heart

C c ani

oftkM^ tiliammt^r Cmenami

and fincerefriTit^that without guile I may ftick unto thy tefti-momcs,and-dpc what is acceptable in thy fight. Naturally I am fulloffaUKo.odandgu)le, oh thou that art the God of truth, who at the firft didft create mc after thine Image, make me every day more and more like unto thy felf in true holineflc and righfcouf-ntdc.Thenihaillbetrue indeed, when Chrift the giveroftruth dwelkth in my heart: Lord ftrengthcn my faith, that being knit unto Chrift the way, the truth, and the life more and more, I may partake of his fulneffi, grace for grace.

In mnihm Un-giiU pene id n(h vum eUcitur^ ^usdalii: fuc* (edit i ui noviu rex, n9iiH4 ma-9Uiu.Exod.xtS, §ept, ti^^Q-* ^q» ^ Tbeod.

y.s8.

Foiljo efi iffe facit nova car-mina Virg.Ec' d, (i.) megm Cff miranda, $etd.

of the j^ew TeUament or Covenant, and horn God *^ ' hAthnvededhimfilftherein^

IN Scriptures Nerp is put for admirable, unufuall, not before heard of; as fer. 31.22. The Lord hath created a mn> thing m the emtk Ifai 4 2.9. Behold, the firmer thwgs are come to pafe, andner» tkingi doe I decUre. Jfii.^%.6, I have Jhewed thee new things. Av\A fur nccejOCiry, noble, iilaftriou?, excellent to admiration or aftc-niibmcnt; as new dodrine, Mark i .27 is wondcrfull, excellent dodrmc; a new Commandemcntj^fl^. 13.34' ^hat is, a neccflary-and excellent Commandemcnt; new wine,^^f/^.2d.29.that is, wincjwhich by reafon of its excellency is hsd in admirarion. And fc we rcade, a new NamCj^^f .2.17. l/ai62.2.2nd my new name, if^z/.5.i2.andancwfong3T/^/.33 I. (which by fome is interpreted an txcellenc fong) and a new woik, or a new thing, Ifai, 43.1 ^i^ehold, I WiH doe a ntyy thing. The Apoftle foh» faith, / ^ritemnew Commmdement unto yon, i Joh.ztj. but that hinders not the former interpretation of the word new* bccaufe it is ufuall with that ApoftlCjto ufe the fame word in divers manners. That is faid to be new aifo, which is another or divers from that which was before Chril^ came into the world, or which was granted to no former age of the worli,but to thefs laft times only : as 2 Cor^ S. 17. If^t wan he in ChriflM ii a new creature: eld things are pajfed sttvuvf, heholddl things are made new^ And fo a new fong, is a iong> wbertin tiic name ot God is celebrated for fome new and admirable tesfil of dfiUverance by the comming of Chrift 5 as i/4.42. io„

^},.,Bmi it* t pM

mdhm God hath revealedkfmfelffherem, igf

Sittg HHto the-Lordet rtewjong, and hufraife from the end of-tkee^rtbi 7fal,g6.l* O fingunto the Lord a new jong^ fing ftftto the- Uord all the earth. Rev. % .9. ^»dthey fiing a nerv fo»g, faying, Thou^^rt Worthy to take the bo oiie. Rev* 14. %. ^nd they fung asit^^^ereaner* fing be fire the throne^ and i'efire the feurehaiis. Though now and then that is called a new fong, whcmn the name of God is celebrated for fomc new benefit of deliverance at what time focvcr-vouchfafcd j as Pfal./^o. 5. And he hathput a new fing in nsyntofit^, tvenft^feto eurGod, Againe,that is new, which is perpctuall, ftiallncvcr waxold,cr vanifia away; HebM* 13. -^^ that he faith, ^A-new Covenant M hath made the§rfi old, Noi» thatyphich tshcofj^k^ andWaxeth «ld is ready to vanijhaway* And in this fence may thjfe, of the Apoftlc, I fohn 2. 8. well be undcrftood, ^gaine, ^ new Commandcment 1 Verite nmo yau^ Which thing i^ true in him, andinyoff.

In the Covenant qF grace God protnifcth to put a new fpi-ritinto bispjsQple. ^«<?i^ii.ip, notnew^or the matter, not for the inward forme or kind, but the frame and failiion i a new fpi- Ezck.! 8.» i, rit renewed in qualities, not changed in fubftance. And fo the fiiitbfull arcfaid to put on the new man, which after God is created in holincjOfe and rigbteoufncfle, Ephef.j!^.i4t^ C^l-^,10, And /» Chrift neither Ci^CH^cif^f"* availeth any things nor^ tmcfreumeifimt hut a newcreaturf^Gal 6 IJ. that is, a new man refined, reformed, Ep^«*««f • and renewed by God in Chrift J cfus. And it m»y be,thc renewed foulc is called the new man,or new creaturc,bccaufc it is noble,, beautilfull, freib and vigorous, never to wither or decay with age. And whatfoevcr we mud underftand by the new heavens and the new earth promifed, Ifai,6$,ij. and ^6. 22* Revel,%i,i\ the title new fecmcth to import the admirable excellcncie and continuance thereof, never to alter or decay, but to remaine before the Lord,

In all thcfe refpedJs the Covenant of Grace is fitly called the new Covenant or Teftament, Jer. 31.31. H^^. 8.8. iCor, 3 ,61 for it is divers from that which ©od made with the Fathers before Chrift, moft neceffary and excellent, never to wax old, or to decay. By it a new lighted the doftrine oftheGofpcIiftiined'to. the world, it bad new worfhip, new adoration, » new forme of the Church, new witnefles, new tables-,- new Sacraments and^ Ordinances, and;tb€fqn)6vefctOLbeiabr(^cd©rdii&0Qiicd, ncveri

Cc a to

of the Hew Tisiamem^r Covmmt^

to wax old. He^.8.! jvand it was cftabliflicd after d new tuanncr, by thebloud of the Mediatour. 11 is called a Covenant of peace, an Cfcrlafting Covcnantjwhich (hall not be removed i the Cover nant of my peace, jp^f^ 3^.27. and 34.25.//^.5 4.10. and 5S.J, Helf, 13. io. IfM,61 .8. It is called a Covenant and a rcflamcnt. A Covenant in rcfped of the manner of agreement; a Teflament in

Hekfl^i^i refpedof the manner of confirming. A Covenant in refpedl of God ; a TeftamentinrefpcftofChrift, who being appointed of the Father Lord and Prince, with full poiTeflion of all things ne-c&l&ry to Salvation, died as Teflatour, and confirmed by his death the teftamentary promife before made, of obtaining the eternatl inheritance by the remiilion of finnes. John: the BaptiSi by the light of preaching was greater then the Prophets, that had gone before him t but properly he was not a Minifter of the new Teftament,as it differed from the old: wherefore a middle place

M«^tth.ii.iu is rightly aflisned to himj being the forerunner of Chrift to prepare the way before him. From the birth of Chrift, the things foretold in the old Teftament pertaining to the conftitution of the new, began to be fulfilled 1 and that firft by his comming in the fk(h, afterwards by hisadminiflration, and then by bis deaths: b}! who^ death the oldTeftament was abolifhed, and the new did fucceed in the roome thereof. The old Teftament was aboli-* iicd by thedeath of Chrift in right, but not in ad". For before the promulgation of that innovation by the found of the Gofpell, they amongft the Jcwes that did belecve in Chrift were true hs» lee vers, though they were zealousibr the Law: bat after the do»

&d,io;2.s, ftrinc of grace was fufficiently publiftjcd, ^hey that obSbinately did: cleave to the (hadowes and Ceremonies of the Law, did re-

Hebi? 19 |«d the promife and Covenant in Chrift. So that properly the ^ * beginning of the new Covenant is robe fetched from that time,

wherein Chrift hath fulfilled all things,which were fiiadowed of him in the Law, or foretold in the Prophets, that is, after that Chrift was corporally afcended into Heaven, and had fent downe the holy Spirit in the vifible fhape of fiery tongues upon his Apo-itleSjat thefolemnsfeaft of Pentecoft; For the famme of the GofpeltornewTeftamentis this, that the Ceremonial! Law is ^cafeda and the ufc of the Law (whereby we were kept in boa* ^ge until! faith> was revealed};abdiihed: and that Chrift being: sifeady crud^ed^deadaburied, and received into Um&i^^miCRon^

?^-ij r >BKii..'-". ' .. ' .j.-;'i

AwdhdwGodhathi^fveakd-himfdftkrem. j^m

ofdnncs in his bioud is clearly, plainly and openly propounded, oSfstcd and given to all them that by true and lively faith doe be-Iceve that he is Chrift the Lord and Saviour, and that tlie Spirit cf Adoption is fent into their hearts, who by firme afHance and con-^dcncc doc reft in the Redeemer, that being taught of God they ftand not in need of the legail pedagogic. Surely , that dodrine concerning faith in Chrift, cannot ftridly be called the ©ofpeli^ which did take place, thcMofaicall worfliipasyctinforce, and that by the approbation cf Chrift, thofc things not being fullfiUed as yet, which vvcrs preached in the Gofpell. For theGofpell isa sncflfage of good^tidings or things paft, which affeft the heart with (ingular joy and chearefulneifc. And as the old Covenant was not promulgated without great pompe upon Mount Sinai, the people of Ifrael hearing and beholding, and fwearing unto it, JE^*tf^.i^.i8. and 20. fo it was meet that the New Tcftamcnt, fliould be publifhed on a folemnc fet day, in the alfsmbly almoft of all Nations, with great fplenclour and glory, as it was on th@ haft day of Pentecoft, Atid before that time the do6^rine conccr--5?ing faith was of that fort, that men were rather called to the future Kingdoms of Gcd, then commanded to reft in the prefent ftate of things. John the Bapglfi put over his hearers to Chrift,, 706.1.26,27.Z/«%3.15. Marki.jy^, Mattk^.tiyit, Chrift invites' men to the Kingdoms of Hcaven,that is, the Evangclicall Government of the Chufch,as future at hand, but not yet prefcnt,. iMatth.^. 17. Mof^kj. .15, Nay, after he was rifcn from the dead, «Uhough he profeifs openly and plajniy to his Difciplcs,that all power was given unto h^'m in Heaven and earth,snd he command them to preach the Gofpeli to every creature, CMatth. i%. 18; ip. yet he gives them a charge to tairy at Jerufalcm, to waitc for thq accomplishment ofthe promife concerning the folemnc fending of t&choly Ghoft, and $0 be endued with power from abovc,Z»;5 14.4P, as if they were de(igned before,but then to be inaugurated, and by extraordinary gifts, mwy hearing and beholding, openly to be approved. The dsycs immediately following the death and refurrctflion of Chrift, were the dayes of. the Churches wi-^ dowhood,whercin (hefate (for a while) deftitute and comfort-Ie0e, and barren, having neither power tobeare,n6r to bring forth ehitdren^ But within ten dayes after Chrift, the Lord, the.Bride-g;€®ine of the Churchy had; afccnded from earth to Heaven in

glojy^tbefetolj?; Ghoft qamc downs upon the Apoftlcs in vifibic 5iapp»in token that Chrifts Church was now betrothed unto him, and hadrccej^d ftVength to conceive and bring forth, and breafts repleniflacd with plenty of Milk to nourifla and feed her children. This was as the Solemnization of the Marriage, and then did the barren begin to re Joyce, that {he (hould be the naother of ifsany children. From this time properly the NewTeftaoicnt Cooke its beginning.

The nature of this Teflamcnt {^nds principally in three things. I. Inthekinde of Dodrinc, plaine, full, and mcerly Evangclicall. 2. In freedomc from the curfe of the Law, and frecdome from Legail Rites. 3. In the amplitude and enlargement of the new Church, throughout all Nations of the world.

It may be dbfcribcd, the free Covenant which God of his rich grace in J efus Chrift incarnate, crucified, dead, buried, raifed up to life, and afcendcd into Heaven hath made and plainly revealed unto the woild of Jew and Gentile, promifing to be their God and Father by right of Redemption, and Chrilt to be their §aviour; topardontheirfinne, heale their nature, adopt them to t)Q his Sonnes, protedt them £ om all cvili that may hurt, furnifli them with all needful! good things fpintuall and temporall, and crown them with everlafting glory in the world to come, if they repent of their iniquities, bclceve in Chrift and through or by Chrift in him, and walk btfbre him in fincere, conftant and con-fcionable obedience: which he dctb inwardly fealcby the wit-ijeffe of the holy Spirit, who is the earneft of their inheritance, in the h?aj:ts of the faithfull j and ratifie and confirme by outward fcale$univerfall, plain,eaiie, and perpctuall.

The Author of this Covenant is God in J efiis Chrift: for none

<;an piakc thefepromifes but God, oone can make them good but

Kis Highnefle. Therefore the Lord doth evermore challenge this

Jer.3i.Sj|i^ unto himfel^ that he is,thc maker of the Covenant: And as it is

%^iU' callcd.oijc Covenant inrefpedl of the conditions required, Zech.

% iji. Spit, is called the Lords Covenant, bccanfe he hath made,

^nd; will cft^blifh it. If ye cAnkreakjny Covenamofthe dajf^ ^dmy

Jer.55.ao,ir, C^jjenjiHiqfthcmght^ &c. Then^may ^fi. my. Covenant be.broken.

^^^D-aijii^my^fervent, Chrift,alfoasMediatourisbothtb^foun-

thcrv.

4nd horv God hath revmltd himfdfthmin, fgp

thcr Lord and King, advanced at the right handofGod to gi¥e repentance and remiilion of finncs unto IfracI, Snd as TdtatOtiir Heb.9.1^; he hath confirmed the Covenant by his death. But of this in the next Chapters. ^ ...

God is both the Author ofthis Covenant, and one partic confederate. Fatbers,we know, feldome frame Indenturcs,thcrcby to bind themf«^Jves what they will doe for their children, if they will be obedient, but by right of Fatherhood they challenge of them their bed fervice: Lords and great perfbnages feldome indent with their free fervants what preferment they {hall expeft after fomc terme of fervice and attendance, but if they look for reward, they rnuft ftand ?t their courtefie. But our Lord andMa-ftcr,to whom we owe our feives by right of Creation, who rtiight take advantage againft us for former difobedience, is content to undertake and indent with us, and by Indenfure to bind himfelf to beftow great things and incomprehenfiblc upon us, if we will accept his kindne/rs and bind our fdves unto him in willing and fincere obedience.

If you demand a reafon ofthis dealing, none can be given, but the mcere grace and rich mercy and love of God. Thmfaith thg Ezek^j^. zil LordCjody Idos not thi^ fir jour fakfs, O houfe of Ifraely bm for mm holy Names fake. J ^iUcaufejotitofa^eunderthe rod, and I Vci/l bring yon into the hand of the Covenant, &c. And ye Jhall kftorp c^ fc r© »7* that lam the Lord, Vchen Ifja/l bring joh into the Land cflfrael, Sec. *

And there ye Jhall remember your Voayej, and all your doings, "therein . j^

yofi have been defied, and je fkall Jothe your feives in your oronfght, 4J.

■for all your evils that jou have committed. An^ ye jhall knowthat J am the Lord, Vnhen I have bought Voith you fir my Names fake, not according to your kicked ^ayes, not according to your corruft doings^ Man can doe nothing of himfelf to procure his fpirituall good. In rpirituall things it fareth with him much what as with a child new borne into the world, which being naked can neither provide cloathcs, nor being provided and laid by him, can put ihenj on: for man deftitute of all fpirituall goodncfTsjCan neither move to hclpc himfelf, antill it be ftcelybeftowed, nor manage and wield-it wcllj^when it is of grace vouchfafed, without direction and afliftance from God. And there is as little worth or dignity in man to move God to promife him help, as there is ability its man to procure help. There is nothing in man to move God to

(hew mercy, bi2fi only mifcry, which might be an occaHon, but can be no caufe, either why mercy is promifed, or falTation grao« ted» If man had not Fallen from grace and i^ate of ]nnocency,God had never fcnt his Sonne to redeemc him, nor fhewed mercy reaching to the pardon and covering of his iniqaity: If he had not , loft himfelf, thrift had never come to find and reftorc him; if he had not wounded himfelf, he had not been healed and repaired of grace. Man then is a fubjcd on whom God bcftowcs grace, and in whom he works it; and his mifcry an occafipn that the Lord took of manifefting his mercy in fuccouring and lifting him up out of that diftrefle: but the free grace and love of God is the folc eaufe of what the Lord hath promifed in this new Covenant, and doth give according to promife.

And though the old and new Covenant be of the fame nature, and from the fame fountainc, yet the new Covenant is preferred above the old, as farre as Sunne-ligbt before Torch light, in this, that God who makes the Covenant hath more fully manifcfted the riches ofhis grace and fupcraboundant love in Jefus Cbrift^ the brightncflc of his glory and engraven forme of his perfon,to the federates of the new Teftament. In the old Covenant the Lord had made it knowne, that he was mercifull and gracious, flow to angcr,aboundant in goodnefTs: But in the new Covenanc he doth moft familiarly reveale himfelf to be the God and Father of our Lord J cfus, and in him the Father of the faithful!: which moft fweet and pleafant name doth breathe out unfpeakable love and tendcrncflfc.

Again, though the ancient federates had fome knowledge of Gods Attributes, as an introduflion to the Covenant of Grace^ yet they never knew that tranfcendency of Gods love, which is brought to light in the new, mentioned in thefe and fuch like

a lol!.|. f • parages of Scripture % Behold^ ^hdt moHMer of love the Father batk heBffmdvfon tef, that ^ejhould be called the Sonnei of Qod. god f$

lots. 1^6^ loved the ^orld» that he gave his only begotten Sonne : that "^hofiever keleeve^ in him fJhotiU not ferijh^hm have everlafiing life, Be^a^

E®m J. I & rednot hk own Sonne^ but delivered him upfirfuaS: hajv Jhall he not ^ith him peelj give m all iioings, Who Vpill have ail men tobefavedg

aTim|«.4»f. dndto come ftnto the knowledge of the truth. For there U one Qodt gind oneLMediatoHr betweene god and man, the man ChriFi Jeftu* Jbeythaticektofttetch this fpeech of the Apoiile to the fui>

tfecft«

theft,-do€y4Lt confefle it is fpoken of the times of the Gofpell: and that appearetb~-e57iclently by thereafon of the Apoftle, confirming that faying, tjiat God will that all men be favcdjfrom this, that God is tj:i^^od of sU men by Cavenant, and Chrift the Me-diatour of all men in Covenant, and by the Gofpell, the Word of truth, the laving truth of God was brought uMto'all in Covenant. Befides, in the old Tdhment the Dodrine of the Trinity of psr-fons in the unity of the God-head was more obfcurely taught i but in the nt'vv Teftsment we ate clearciy and molt comfortably aflaredj that the Father, Son, and holy Ghoft do fweetly confpirc to per fed the Salvation of the FaitbfuJij and confirms unto them 'the promifes of the Covenant; There he three that hearerecord in Heaven, the Father, the WofA, and the holy Ghofi, andthefe three are ^ J^^^^-J'?* one. Cjoe ye therefore and teach all Nations^ bapiz^ng them into the ,

Name of the Father, and of the Sonne, and of the holy qhoft. If in ^^^^^'^'^^'^f the mouth of two or three witnefles every word muft ftand: why (hould a Chrillian queftion or doubj of thQ promifes of mercy made in the Covenant, sflfured unto biro by the Father, Sonne and holy GboO:. God the Father promifcth, that in his only begotten Sonne, he will be a merciful! Father to all Beiisvcrs,tbat he will give him to them for a Redeemer, accept his fatisfa<5lion for them, give them his Spirit, and beflow upon them righteoufnefle and falvation. The Sonne doth promifc*, that he will be Redeemer of the faithful!, by dodrine,merir, and efficacy; that he will deliver them from the power of Satan, bring them into perpetual! favour with God, waOi them from all the filthineff^ of their fins, and be unto them, as he is made of the Father, Wifedomc, Rightcoufnefic, San^iBcation and Redemption. The holy Ghoft doth promife, that being redeemed by the bloud of Chrift, by the prefence of his grace, he will cleanfe them from all inherent finne, and repaire the Image of God in them: leade them into all truth and holinelTe, inable them to cry, i^hba Father, feale them for the Lords, and abide with them by his grace and comfort as an ear-neft of the inheritance, until! the redemption of the purchafed pofTeffion.

This Covenant was flricken with all Nations, or the world in oppofition to the Jewifh Nation: fornow the promife made to Abraham was fulfilled. In thee Jhall all 2{jtions of the earth be ^^^'i-^* b/ejfed: now the prophecies touching the calling of the Gentiles, 1:31.4445,

D d and

and bringing them to the Sheep-fold of Chrift, were accompli-

Matth. 18L19, (hed : now the Apoftles were lent fcrth to preach the Gofpell to

Mar.16.13. g^gry creature: and God gave fuch ablefling unto the Word,that

cT'd*^* by their preaching a great part of the habitable world was con-

Aft'Vo/iil' verted unto the faith. Now upon the gentiles ^as powre^iouta/fi the

gift of the holy Cfhoftf Chrifi having broken down the partition ^aU be»

Eph*t« »4j* J» nvixt Jew and gentile3 and ahlijhed in hid -fiejh the enmity^ even the

law of CommandementSi contained in Ordinances, fir to make in himm

felfi oftwaine, one new numt (0 making peace.

The Covenant of promife was firft made with Adam and his pofterity; not with him as the common parent of all mankind,and fo with every man that (lioald come of his loincs howfaever in all generations: but with ^Adam as a beleevcr, and his pofterity un-till by wilful! departure from the faith they lliould difcovenant themfclves and thofe that did proceed from them. In like manner it was made with the Patriarchs, withi^M^, and his pofterity : then with Abraham and his family ; afterwards with one fc-ieAed Nation s but under the Gofpell all Nations arc brought into the bond of the Covenant. All nations, I fay, but not every one in every nation, nor every nation in all periods of that time. For many nations have lived, we know, for a long time in infidelity, without the Gofpell, without God in the world, aliens from the Common-wealth of Iftael, and ftrangcrs from the Co--, ^ venant of Grace. And we find the Apoftles to make a manifeft

difference betwixt the people of God and unbelievers, fb that all in their dayes were not admitted into Covenant, though the Gofpell was preached unto them. For they that be in Covenant arc in phrafe of Scripture the people of God, that is, fuch with whom God hath contraded Covenant, and who in like manner have fworne unto the words of the Covenant, God ftipulating, and they accepting the condition. God as an abfblute Soveraigne hath right and authority over all men : but in a certainc and pe* culiarreafon they are called his people, who receive his Com-mandement, and acknowledge him to be their Lord and Saviour. And thefe be of two forts; for God doth make his Covenant with fome externally,caUing them by his Word,and fealing them by his Sacraments, and they by profcftion of faith and receiving ofthe Sacraments oblige themfelves to the condition required; and thus all members of the vjQblc Church be io Covenanr.

With

I^I7»

With others God doth make his Covenant effcftually, writing his Law in their hearts by his holy Spirit, and they freely and fi^om the heart give up theenfelves unto the Lord, in all things to be ruled and guided by him. And thus God hath contrafted Covenant with the faithfull only. The firft fore are the people of R.oi«.*'*8, God outwardly or openly, having all things cxternall and pertaining to the outward adminiftration. The fecond are the people of God inward or infecret, whom certainly and diftinftly the Lord only knoweth. Experience hath confirmed it, that in the dayes of the Gofpell, the Church of Chrift hath fometimcs been fhut up within narrower boands and limits, fometimes it hath fpread it feife over the face of the earth more glorioully, and fo much was plentifully foretold in the Scripttsrcs,tbat fuch as iUed in the times of that great apoftafie and falling from the faith, might not be oflcnded at it. What the ftate of Gods Church (hall be in theie latter daycs,time will manifeft more certainly then wc can yet define % but fome Divines are of opinion that the bounds thereof (hall extend further, and the glory thereof be greater then ever heretofore. And this is not improbable: for V^hen the Apoc.ii.i«, feventh Angelfiunded, there '^eregreat voices in heaven, faying. The Kingdomes of this ^orld, are become the Kingdomes of our Lord and of his ChriB, andheJhaU raigne fir ever and ever ; which accordeth with that of Z> aniel, Behold^ one like the Son of man, came VPtth the -q^^.^ j . I ,^ cloudsofheaven, and came to the Ancient of dayes f and they hroaght him neere be fire him: ^y^nd there Vpas given unto him dominion and glory, and a Kingdome, that aU people, nationri and languages fhould ferve him: hii dominion ii an everlaSlingdominion, "^hich Jhallnot pafe away, and his kingdome that '^hichJhaHnot be defiroyed.

Chap. IL

ChriJf the Mediaiour of the New Tefiament for tvhom he died and refe agdnc^.

CHrift Jefus incarnate is the Mediatour of the new Tefta-Bient,areaH Mediatour, a fit middle perfon betwixt God and man: aMediatonrandTcfliatour both, who hath confirmed the Tcftament with his bloud* But feeing the Covenant is

Dd 2 made

Chrifi the Mediatour of the Netv TeBamm

€otvln.in MoU cap. »8 Sg^a.

^e[f. ad Epifi. Minift.Walali, pag»%i.Armn, IVorft. part. Secunda nccejf, Refp,

Synod, dedar. jent^ rem on/}* circa Art.SeSt. it moTte Chri-

Th&mfonJiatr. cap, 4. Corvin, isM0l.cap.z7. Se£f»^. & cap.

Exam. Cmf.

Corv'm.iiiMol, capz8,Seif.

oiadc in Chrift, and Chrift died in foms fore for theai that be under the Covenant, it will not bs out of place firlitoQisw for whom Chrift died and rofc again, and then how Chrift is the Mediatour of the New Teftaaient, and what is the exaltation and Prerogative of the new above the old Covenant in that refped.

Touching the firft there be two main opinions of Divines. The firft fort hold, that he died for all and every man with a pur-pofetofave. But in the explication of their Tenent they adde. I.That Chrift died for all men confidered in the common lapfe or fall, but not as obftinate, impenitent, or unbelievers. Chrift died not, fay they, for Cam and fudas, as fuch, or as they fhould perifb, nor for e!^^^^and Peter as faithfull, in refpeft of the im-petration ofSalvation: but without difference for them confidered in the common ftate and condition of the fall and fin. 2.That Chrift died for all men in refpsd of the impetration of Salvation, butthsappljcatior? thereof is proper to believers, 3.ThatChri(l died not to bring ^.11 or any maoaiSually to Salvation, and make them partakers of right coufaelTc; and life 5 but topurcbafe falva-bilitie and reconciliation fo farre, sstba: God might and would, fahajpftkia, deale with them upon termes of a better Covenant, which might well ftand allthough ic jfhould be applied to no man, no man (hould be reconciled or laved by Chrift, (§od fhould have no Church on earth, or Saint be crowned with glory in heaven.' 4. That Chcift hath purcbafed falvabilitic for ail men, but faith and regeneration he hath merited for none : becauib God is bound to give that which Chrift hath merited of Kim, ?1 hough it be not dcfired or craved. Exam.Cen' fur. Cap, 8. frf^.p5.C^ Cap."]. pa£.$y & Refponf, adfpecPtl, 11.1o7, Other po itionrthey hold, which bang not together, nor agree with that which hath been mentionedjas that God neither would, nor could by right condemns any man for the fiDoe oiAdam^ and thatOriginallfinne fo called, is properly neither finne, nor pu-nirhmsnt: And then if Chrift died for mankind in the common lapfe,hc died for them that never had finned, nor dcferved punifh-ment. Againe thsy teach that all Infants, whether of believing orlnfideil parents, dying without aftuall finncs committed in their, ownc perfon, arcreftord into the favour of God, regenerated and f^vcd: and that becaufe God hath taken all inankind inta

the

the grace of reconciliation, and entred into a Covenant of grace Arm. Refp. ai with Mam and all his pofterity. Bat then Chrift died for all a^iArui^.i^, mankind in refpcd of impctration and application both s and by his death hath adlually reconciled all mankinde unto God, merited aduall regeneration for them, and purchafcd Salvation, ifafi. tcr they be poflcffors of thefc fpirituall bleflings, they doe not fall from them and (hake them offby impenitcncy and infidelity. For tXdam and Eve excepted, mankind cannot be confidered in the j^^i^^ i^ -p^^j,^ common lapfe, but as infants only. Further they affirme, that In- pag 4. fants hate refufed grace in their parents, grandfathers, anceftors, by which aft they have deferved to be forfaken of God : which^ how it can (land with their generall pofitiori, or that laft mentioned, I cannot conceive. Laftly, they teach, that Chrift died for the impenitent and unbelievers if or thus they reafon, If Chrift died for all whom he came to fave, and came to fave unbelievers, as his words are, I came not to judge, but to fave, then he died for unbelievers. How they accord thefe things, I cannot finde; but if we take things as they lay them downe, it will plainely follow, that Chrift died for all mankind in rcfped of impetrati* on only, and that he died for them in refpeft ofimpetration and application bothjthat he hath not aftually reconciled them unto God, and that he hath purcbafsd aftuall reconciliation 5 that he died not for the impenitent or unbelievers in rcfped of impctration, and that in refpeft of impctration only, he died only for fuch. And all this can hardly be reconciled with that they have in their Scrip, Synod, deelar.fent,Rem,cirea Art,^ (jrMm hme irnpe* trataeflfeccatori^fts qmtenpts in commftnilapfHs &peccatiftatft alijft^ feccatisj excepta fola impemtentia^confiderantur, c^c. Stent fdelihttSs, quatalibus, frn^Hs impetrata grMtaproprie obtin^jt, itainfidelibn^ C^ rebillibm, qua talibi^s,gratia impetrata mn eli, ^c^e^pag, 312, The fccond lortof Divines diftinguifti the fufficicncy and efficiency of Chrifts death. In refped: of the worth and greatneffe of the price he died for all men: becaufe it was fufficient for the redemption of every man in the world,if they did rcpentand believe: and God might without impeachment of juftice have ottered Salvation to every man in the world upon that condition if it had been hispleafure. In the efficicncy> as every man, or any man hath fruit by the death of Gbrift, fo Chrift died for him,' But this is not of one kind: fome fruit is common to every mani fat as

Ddg Chrift

Chrift is Lord of all things in heaven and earth, even the earthly blcfllngs which infidels in;oy, may be tcarmed fruits of Chrifts

death. Others proper to the members of the vifible Church and common to them, as to be called by the word, injoy the Ordinances of grace, live under the Covenant, partake of fome graces that come from Chrift, which through their fault be not fa-ving s and in this fence Chrift died for all that be under the Covenant. But other fruits of Chrifts death according to the will of God and intention of Chrift as Mcdiatour,bs peculiar to the ftieep of Chrift, his brethren, them that be given unto him of the Father, as faith unfaincd, regeneration, pardon of finne, adoption, &c. and fo they hold, Chrift died efficiently for his people only in this fence, namely, fo as to bring them cffjdually to faith, grace and glory.

Now let us come to examine what the Scriptures teach in this Hcb.».9. particular. The Apoftle writeth expreffdy, that by the grace of

©od Chrift tafted of death for all men or diftributively for every man. Some referre this to the futficiency of Chrifts death: but all men, cannot be referred to man-kinde confidered in the common mafle or lapfe: for the words muft be underftood of the|dcath of Chrift as it was fuffered in time, and not as it was decreed of God, and of men confidered as at that time. But at what time Chrift fufiered, mankind could not be confidered as in the tranfgrcffion ofourfirft Parents. Thejewes were of opinion, that Chrift the Mcfliah was promifcd a Saviour to them only. How,to impetratc Salvation ? No, but to be applied as in Covenant. Now to bcatc downe their pride, the Apoftle faith, Chrift tafted of death for all,fc. both Jew and Gentile, who ft ood i»rclat ion by virtue of the Covenant,-as the Jewcs did. So that the Apoftle fpeakes of the application of Chrifts death, which is not abfolutely common to all and every man in the world :and by every man is msant,eve-ry man who nearetb, receiveth, and is partaker of the fruit and benefit of Chrifts death oS^^red in the word of reconciliation: e-Tery man who is under the new Covenant,as it is propounded of God in the Gofpell and accepted of them. But every man under the new Covenant, as he is under the Covenant, is partaker of the fruit & benefit of Chrifts death. That the paiTige is to be under-ftood of them that apply and pofleffe the fruit of his death, is ma-aifeft by divers teafons from the verfcs precedent and fubfequent-

Thc!

The world to come, vcrfe 5. may well be that all, or every man for whom Chrift taftcd death: but that world to come is that happy agc,which the Prophets did foretell fliould begin at the comming of Chrift, whofe accompliflinient or fulfilling we cxped as yet. Btxa an not. They for whom Chrift died are in the fame Chapter defcribcd to '" Heb.s.5, be one, that is, of the fame nature and fpirituail condition with ^em«.wMaU Chrift, to be his brethren, fuch astruft in God, the children of '"^^tfonit God given unto J efusChrift,thc generation or pofterity of Chrift, ifa.5j!to! ' as the Prophet fpeakcth, whom Chrift tooke by the hand and lif- fle*b.2,x6. ted up from their fall, the feed of Abraham, But thefe things a-gree to them only that pcflcfla the fruits and benefits of Cbrift,for whom he died by way of application. If the maintainers ofuni-verfall redemption confider their ownc grounds, it will be hard to fit this Text to their purpofe: or rather from them the former expofition may be confirmed. For either by all men, they muft undcrftand mankind in the common lapfe, as fallen in-«rfrtl^w, and then Chrift by his death hath reftorcd them into the favour of God, they ftand a&ually reconciled, they be regenerated, and if they die before by adiuall finnc committed in their ownc perfon they fall from that eftate, arc undoubtedly laved: or they muft undcrftand all men confidcred as obftinate, impenitent, rebellious, unbelievers. And then Chrift died for all,and every man as obftinate, impenitent and unbelievers: which I cannot find that any of them hath or dare affirmc: or by all men they muft underftand all belee-vcrs, who apply and poffcflc the benefits of Chrifts death, which; is that weaffirme. They fay (how truly I difpute not) his dominion over all men, that they arc bound to obey him, and live unto him, is grounded upon his dying for every one. But if that be granted, is it not neccflary that his death (hould be applied to every one in fome fort, at leaft made knowne unto them in the Wbrdoflife? For men are boundtoobey and live unto Chrift, as they will grant, not bccaufe he hath impetrated righteoufncfle and falvabilitie,but bccaufe he hath entred into Covenant with them,, made knowne unto them the way of life, imparted unto them his bleHings, and they have accepted of the condition, and received bim to be their Saviour.

And thefe words, By the grace of God, I (hould tbinke, im« poet more to them, then that velleity or common mercy, or genc-lali aftcftign of doing good^ wjiieh t/frmh» and Cervin^ make

mturall, and (as they teach ) God beareth towards them that he haceth, Cor'i'/«.i«-4^o/«>.c<a/^.a9.*S'^(^.3. which was the caufe why he gave Chrift to die for all men : even that free-grace and love, whereby he quickens them that were dead in trefpaffes, and {aveth them that believe, Ephef,2.%, As for the particle All ox e-veryope, examples are nfuail in Scripture where it is ufed with fit limitation,though neither all. precifelyjoor themoft part be figni-fied, and that confcfied by all {ides. But what need paralell places to prove it may be, when the circumftances ot the text fhew it muft be limited, and they that mofc prefle univeriall redemption are enforced to acknowledge a limicadon in this matter.

Icisobjeded, that the holy Ghoftipeaketh generally in the be-Hefe« 6. ginning of the Chapter, what is man ? But how to frame any

* '-' reafon from thofe words todifprove the former limitation I fee

not. For this word man defignes the nature of man in generall, but with relation to the perfon of Chrift,and is fpoken of the nature of man,as to be unite^to the perfon of Chrift,and alleadged by the Apcftle to p; ove,that the world to come, is put in fub/edion unto him as man. And if it be extended further then to Chrift as man, it muft bereftrainedunto thefaithfull, to whom that which foliow-eth may be applied by communication and fellowiliip with Chrift. Againe, it is objedted, thatChrifts dominion over all is grounded on his death : but if that be granted, it is not neceffary his Heb 2 6 death fhould be (imply for all men. For the Apoftle (peaks of

Phil'i.?!^' Chrifts dominion, not only over all men, but over all things, the Joh^j.jj. Angels themfelves not excepted: but it was not requifite, Chrift

Mat.Si 27, fliould die for all things, even for the Angels, as they themfelves confeffe. His power extendeth it felfe unto all creatures, to whom he can command obedience at his pleafure, and uoktfe they per-formeit, inflicfl punifliment. For he is made Lord of the world, and all power is given unto him in heaven and^arth. Chrift hath Soveraignty over all things, and doth rule over all men, thefaithfull to life,the unfaithfull to death, CorvinAn Molm^caf. 12. § 26. This dominionof Chrift ftands well with reafon, is confonant to the Scripture,but was not purchafed by his death (imply for them. Laftly, ItWillbefaid, theApoftle threatncth punilhment for not receiving or retaining Chrift, and exhorteth to care of it,which argueth generall purchafe, or elfe fuch exhortations and threat-nipgs would be Without force. Touching the thing it felfe, it it

fi;eely acknowledged that the fufficiencie of Chrifts death and greataeflfeofthe price was fuch, that God might falva jtiBitia, not only invite all man-kind to come unto Chrift, but alio bring them unto faith and falvation by him, if it had feemed good unto him in his infinite wirdorae s and the efficiencie of it fo great, that God doth ferioufly invite many that live in the vifible Church to come unto Chrift and beftow many fpirituallgtfts and graces upon them, by their own fault unavaleable, to whom he doth not give grace to repent and believe unfainediy. But exhortations and threatniflgs argue not that generail purchafe in queftion. For the obftinate and rebellious, they whofe eyes are clofed and hearts hardened, leaft feeing they (hould fee, or hearing they ihould heare, and be converted j even they are exhorted to repent, and threatned for their impenitencie: but I have not found, that the purchafe was made ablolutely for all (uch as fuch. For fome rebellious, I can beleeve that Chrift hath purchafed not falvabilitie alone, but faith, regeneration, pardon and falvation, becaufe ic is written of Chrift, That he is afcendsd on high, and hath ted captivity captive, andhath received gifts fir meHy yea fir the rfi* Pfal.5l.i8^' ^ helliom alfiy that the Lord God might dweU among them^ : Or as 4^ *''""* ^f' Pi/c^f^r renders it, thou haft led captive the rebellious, that thef"JJj^^^^^f^^^ might dwell with the Lord God. But the maintainers of univer- tent em Ui fall redemption have not undertaken as yet to proove gene- •Deo, rail purchafe for all and every obftinate, rebellious and treacherous revolter from the Lord. I n this place the objection is more vaine: for the Apoftle might well fpeakeof the application and poflcffion ofthe fruits of Chrifts death, when he exhorteth them that had heard and received the word of truth, to retainc and keepe that which they had heard. Exhortations and threatnings both are ihfefull to them who have not received the truth: for God is plea-fed by fuch means to worke what he doth exhort inen unto : and to them who have received the truth, and doe pofifefle the bene-!-fits of Chrifts death, that they might continue and perfcvere. And may we not argue more probably, that feeing they are exhorted to take heed to the things they had heard, therefore falvation had been ■preached unto them, and in (bme fort received by them. God (9 joh.|. 1^,17; loved the ^orld ( as we rcade in the Evangelift ) that he gave hit only begotten finite, that ^hefoever believed in him, Jhonld not ferijhi bnt haveeverUBinglifi, ForGodftntnothisSonntin-'

Bi te

Chrifi the Mediatour of the New TeHmtnt

Joh.i'..47.

The psrticle Who, is note, ver diftribu* tive of the Tub-jcd to which Itis attributed. See Revel,a. x; %6, aCor.j.i^.

ZPcM totm ter-r« vficabitur, Vt 1 Joh.s.x. Jch,4,4a Rupert^Tttit, in Job. Mmdum Jan^ qmmdi' lexit Deitf, hu-mammgei ui

tfti vivos (3* uortaosi msrm fuoi,Ccil. qui venturufnin^' deexpelfave' Vint: vivoi,qui in iSum,^ve ex Iudiiit,five ex Gentibm^iredlm tufi eranf.

to the Vo or Id to condmn the "^orUibnt that the "dporldthrfiughhim might be Javed. Andjlcame not to judge the ^or!d,but to/ave the VvorUMere the motive from which the gift of Chrift is derived is common love.The word ^or/^ cannot 6e taken for the elc(5l only: for then it will be as if it had bin faidjGod fo loved the eled,that he gave his only Sonne,thai; whofoever of them believed in him fliould not periOi. The world that Chrift came to fave, was thac world into which he came; and that comprehended both beleevcrs and unbelievers: and in the lame place,it is divided into them that (hallbe faved, and them thac fliallbe damned : and there iho«l4 benoforceofrealoninginthe latter place, if the world did no; comprehend unbelievers under it. Thus thefc paffages are urged for univeriall redemption. But the principall texts ijpeake plainly ofthedaies of grace, when God fent his Sonne into the world, and when according to the prophcfies and promifes made before, the Gentiles were to be called to the faich, added to the Churchi and received into Covenant. And the world is taken communif ter & i/tdefinite, for the world, as it is oppofed to the Jcwifli Nation alone, not HniverfaUterfroftngHlia, for every man in the world of what time or age foever, or ofthis time in fpeciall. The fence then is, In the fulne^e of time, God manifefted fo great love unco the world of Jew and Gentile, not of the Jew alone, That he gave hii ordj begotten Sonne, and in the Minillery of the Gof^ pel, ferioufly invited them to beleeve, and entered into Covenant to beftow life and happinefle upon condition of their unfaincd faith on Jefus Chrift. As God loved//r^^/, whom he chofe to be hi« peculiar people under the old Teftament: fo in the times of grace he extended his love to the world of Jew and Gentile. And as a-mongft the Jews God manifefted fo much love to the body of that Nation, as to enter into Covenant with them, atid vouchfafe unto them the meanes of grace, butuntofomehe (hewed more fpeci«« all love, fo as to call them effedually, and make them hcires of falvation : In like manner in the lafi times or daies of the new Teftament God manifefted fo much love to the world, as it is op*, pofed to the Jewifti Nation, as that in the miniftery of the Gof-pell he entreated them to be reconciled, and entered into a Covenant of peace with them i but unto fome he bare and manifefted more peculiar love, in that he called them effedually, and made ihem hcjrcs of lift, Nevcrtkleje, wheg thefe Texts be expouo-

~ ded

f&r whom he died and rofe agMncJ, m

ded of the daies of grace, or times of the new Tcftament, we tnuft not conceive, that all men now called Gentiles, were in former a-gesofthe Church utterly caft off, and /hut out of Covenant, or that the gift of Chrift 10 Jew and Gentile is fo reftrained to the daicsot grace, as that he was not given to the faithfull, whether Jew or Gentile, in all ages: but that the tranfcendent love of God m giving his Sonne to die, and in him receiving the world of Jew and Gentile into the new Covenant is peculiar (fpecially after the diftinftionof Jew and Gentile ) to the times of the Gofpel. This might eafily be confirmecl, both for the fiibftance of matter, and the fence of thefc paflages, out of their writings that be the ftiffeft maintainers of the point in hand. See Vorfi, Parafc caf, ^.& j, CorvAnmiol. cap. II, § 33. Exam, ceitfur.CAp, 8. Forfi, cU t>eomt. addilfnt.!. Now then let us compare their pofitioni and thofe texts togecher,and fee whether they confcnt ordiflent one from another.,

Firft, The love wherewith God fo loved man fallen, as to give his Sonne to die (Ifpeake according to their opinion) is common to all men; anincompleatewillandafteftion, whereby God loved them as men; or a volition and intention of being reconciled. But the love mentioned in this text is a love fpeciall to fome ages and Come men, not common to every man in all ages. Ic was a fpeciall love, whereby the Lord loved the Jewes as his peculiar treafure, above all Nations of the earth, in the time of the Law, xyfMt.f 6. & 10.14. 8c 26.6. &32.8. T.Sam.y.iS' 1 King,S» 53. P^/.33.i2. & 100.3. & 143.5. Anditisa Ipeciall love, not common to all ages, much lefle to every man in every age, whereby the Lord hath loved the world of the Gentiles, in the daies of the Gofpell, to take them for his people. And this love is true love, though many pervert the grace of God to their ©wne deftrudion.

Secondly, The world for which Chrift died was man-kind con-fidered as fallen in Jdam ; for unbeliefc followeth the death of Chrift, cannot be precedent to it. But here the world comprehends unbeieevers and impenitent in refpeA of their prefent ftate^ and cot fuch only as may fall into unbelief and impenitencie t even fuch impenitent and obftinate, as the Scripture faith, could not believe, 7 o/>. 12.3^.

Thirdly, The world for which Chrift died, (as they teach)

Eel docb

zi% Ckrijl the Mediatottr of the New TeBament

doth comprehend every particular man, of what eftateor condition foever, in what age of the world foever. But the world in the text doth not comprehend all men of all ages, nor every man of any age yet pafled, but the world as it is fet againft the Jewifh Nation only ; not comprehending every particular man of the Tewcs or Gentiles, but fo many, and fo confidered, as they give reafon of that oppofition. Looke in what refpe(5ls God is faid to have cholen the Jewesto be his peculiar people in the time of the Law, but now in times of the Gofpell to love the world in oppofition to that peculiar favour at that time manifefted to them alone, in that fence is the world of Jew and Gentile to be underftood, and fo many comprehended under it.

Fourthly, They fay, Chrift died for the world in rcfped^f im-petration or acquifition of righteoufnefle, not of the applicacioii of his death. But^s world which God fo loved, was called by the Gofpeilj and dia enter into Covenant with God, and God with them : The world which Chrift came to fave was a world in Covenant, and whercunto he preached peace .• and fo the death of

Chrift was applied unto them by the word and Sacramjnts, and, received by them in reCpcd: of: faith temporary andprofeflion. Fpc. when God enters into Covenant with a people, and they accept-the conditions, and give up their names unto God, they doe in a. fort apply the death of Chrift unto themfelves ; and poiTpfle fome fruits and benefits thereof. And therefore, ^ther tJiefe paflages rhuft be interpreted ofGods giving Chrift to die for the world lu a fpeciall manner, or from them it may undeniably be concluded, that he died not for all man-kind. For that which in fpeciall love was given in peculiar manner to the world of Jew and Gentile in / the times of the new Teft a men t, that is not the efFe(fl.of common

love, given to all and every man in ail ages j but God of h\s. fpeciall love to the world of Jew and Gentile in the daies of the nevv^ Xeftament gave Chrift to die for them: therefore of common love he did not give him to die for all man-kind of every age and condition. And feeing God loved fome, and but fome, according to the tme fence of thefe pkces, fo as to give Chrift to die, that ^hofoever believeth in himJhoHld not fsrijb, &C. Yea fome Confidered for the prefentin the ftatc of impenitency, unbelief and Dsut.9.Q.St|a obftinacy, and (it may be) given up unto a reprobate fence, 28, * ' whereas hecaftoff many Nationsinfoimsr ages, much morepar-

' "" - ^ ticular

fer.r^hom he died and rofe a^amz^, ai 2

ticular perfons, who never proceeded Co farre, continued To long in theiefins as this world had done, muft we not of neceffity ac- y^^'*^'** knowledge fome free eledion or choice according to the good ira^^!°g°'& pleafure of God ? Certainly, it cannot be concluded hencej that 6^1%/ Chrift did equally lay down his life for all men without exception, Ezck. i6j. topurchafefor them aduall reconciliation on Gods part. It is here objecfled, that this world doth comprehend many impenitent and unbelievers, thatlhall not be faved, and it Chrift died for Synoddefenf, one that (hall not be laved, it followeth a pari, that he died br Z^''' ^moK/f, all. And it is true,as many be externally in Covenant, and have "^^-^'''•*f*^-all out ward things common with tbe faithful], who be not true members of Jefus Chrift: fo alio this world oppofed to the Jew-iftiNation, called of God, and admitted into Covenant, doth comprehend many, which in deed and truth be not lively members of Jefus Chrift. In like manner many, indeed wicked men and ungodly, living in the vifible Church, and under the externall Covenant, are called the chofcn of God, the people of God, Saints by calling, and fo Chrift died for them, efficiently, and by \V3Ly of application, as they be within the Covenant made in Chrift, and doe partake of thofe fruits and benefits of his deaths which of themfelves tend to falvation, but are perverted of them to deftrudion through their owne default. But others comprehended under the world, be faithfull indeed, living members of Jefus Chrift, fealedby the Spirit i and for thefe Chrift died efti^ ciently in a peculiar manner, fell, to bring them to life and hap-pincfle,asalready they are called fa vingly and effedually to faith and repentance.

The argument a pari is of no weight, manifeftly confuted both by Scripture and experience it felfe. For to many that perifh is the word of Salvation fent, they receiv« it, proftfle it, rejpyce in. it, live under the Ordinances of grace, be partakers of fundry jraces of the Spirit; all which be fpeiciall fruits of Chrifts death, ipeciall to fome, not common to all men: and in which refpedls Chrift is faid to die for them. But to affirme the (acne things .of every particular man.in the world, is to offend againft common fence. If Chrift had died tor one wicked man that periHied, be-caufe he had been wicked, or for that reafon, there had been lome truth in the argument : but fome fruits of Chrifts death are imparted to fome althou'gl;^ they be wicked, not becaufe they are wic-

Ee 3^ kedj,

* 14 ChriH the Mtdiaieur of the NerP Tefiament

ked, or for that reafon. Befides, it is one thing to fay, Chrill died for fome that perifh, as they partake the fruits of his death m chemfelves belonging to Salvation, which is granted, another to fay, Chrift died for all men, confidered as fallen according to the will of God, and intention of Chrift as Mcdiatour, with full por-pofe to purchafe for them adluall reconciliation on Gods' part, which is, that they contend for. So that this ob/e<flion. will be of no force, untill it can be proved, that impretation is application, they be in Covenant, who be not, nor never were in Covenant; they have the Gofpell, who never heard of the Gofpell; they have received the promifc of Salvation, who are rejefted and caftorfofGod, as aliens from the Covenant J Chrift is amongft them, who never had poliible meanes imaginable to come to the knowledge of the truth; and they are cnlightned, and have tafted of the good word of God, and of the powers of the life to come, who all their life long have lived in ignorance and infidelity, and

iCor f 14 IT "°^ ^^^^^ ^^^^ ^^^^^ ^^ * Chrift.

■' ** '' Wetkmjftelgt ( faith ?4«/j thatif one died fir aR, then "^ert all dead. And that he died fir aU, that they ^hieh live Jbonld not hence fir ^ live unto themfelves, hnt unto him ^hich died fir themy utidrofe againe. Here the Apoftle faith expreflely, Chrift died for all (imply meant, in refpe(fl of the impetration of a new Covenant, and (alvation according to that Covenant ; common mifery is concluded from this, that Chrift died for all men:/r. that all were dead: which is univcrfally true of every man. And upon this ground he exhorts men to live unto Chrift,/c#7. that See Ejlium in ^^"^ ^^'^ ^^^ *ll J^^"* S°^^ learned Divines not partiall ref erre »Cou5.i4, this to thegreatnefTeof the price and dignity of Chrifts death, P3g.585. * which was lufficient for the redemption of man-kind, if they did repent and believe: but the Apoftle rather fpeaks of Chrifts death for all in re%>eft of application, event, or effcd: for all not (imply, bup^or all to whom the fruit and benefit of Chrifts death is Vorfi.in iCor. offered in the Gofpel, and received by faith. Thus Vorllim, h^j^^^'f^' Chrifi died, and was raifcd up for all men in generall, if wc con-iBudquoghic (i^erthe amplitude of divine grace offered in Chrift : but in re-lum!' "*''"*' ^Pe*^ of the event or effed both arc done for all the cleft and believers only. And in this latter fence that phrafc is u(ed of the A-poftle in this place. And this the circumftances of the text will plainly enforce. For he fpeaks of the deaths of Chrift, not as it

was

fer wh0m he died and r»fe againe^. a tj

ivas purpofcd and decreed of God, but as it was adually furred by Chrift, when the farrc greatcft pait of the world, was for prc-fcntjftate drowned in Infidelity and Idolatry, wherein they had continued a long time, being re jeded and caft off of God. The end of Chrifts death and rcfurrediion there named by the Apoftlc, ftiewcthit is to be meant of the fruit and application, that they which live, (hould not henceforth live unto themfehes, but to him which died for them, that is, that by force of that communion which they have with him their head, being dead unto finnCj they (hould live unto righteourncflc. But that can agree unto none, who are not partakers of the fruits of Chrift; none are fitted by gtace to live unto Chrift, but they that have put on Cbrifi by faith. 'X\\2X AS. for whom Chrift died, is that world, which God in Chrift hath reconciled unto himfelfe, not imputing their fins, T^r.ip. whereby is meant the world of Jew and Gentile, of which we have fpoken before in the fore-cited placcs,which muft have the fame meaning ; and cannot be affirmed of the world univerl^lly accordmg to that prefent ftat^ wherein it ftood, when Chrift fuffcrcd.

How then doth the Apoftlc conclude common mifery from i^\Sy}f one died for allythen^ere cifli dead? It may well be undcr-ftood, of death unto the world and rinne,and not of death in finoc, as if he had faid, if Chrift died for all, then all that arc his,are dead to finne and to the world. The words and fcope of the Apoftlc do both agree well to this, interpretation. It hath been alieadged, that the words fpcakc of a death paiTcd j not p/cfsi>t, as euf trannatioa ftiewcib, and fo could tK)t be unded?ood of death unto fin. But r«rlifii*J upon that very wordnoterh, that he un- f^^, m derftandeth ail Chriftiacs in which the cfticacie of Chrifts death * Cor.jri y» (bcwcth forth it fclf,3S they alfo by the cxatnple of Chrift arc dead ****^ tofiriaadthefleftj. CGnferJK*/».^.2, &c. i Fef.^,\\ Some fco^ Ufhly underftand this of the guilt of death, that the fenfc {hould bfjbccaufe Chrift is dead for all awn, hence it is truly gathered, that all men arc guilty of d;5ath> which is refuted in the verfc following. IhisisVorSUmhis ccnfure of that interpretation. As for the words, feeing they fpeakc of the death of Chf/p^^i^ed in the time paft, it was requifttc thcfc that mtreat of ^^^^rdtkttf Cf ^n in them that be Chrifts, (hould be put in the time p^alfo. And fo the words doe more confirme, then weaken the inter-gfiCtation. * It

It is further obj 3(3:cd, that it will not agree with the argu* incntof the Apoftls, who by Chrifts death for all, could not prove all to be dead to Cm, nor £o much as all the Elc<fl, or all at Corinth, Andthedriftof the place is to prove, not that all men (imply are dead to finne, for that is notorioufly falfe, and was neither taught, nor confirmed by any Pen-man of holy Writ; nor that all the Ele^S;, or all at Corinth are dead to fin; for he fpeaketh to the Church or faithfull in Corinth, not to the place, or inhabitants univerfally: but that the faithfull, who had belie* vcd in Chrift, as himfcif and the converted Corinthians had done, and did for the prcfent, were dead to fin, which he ftronglycon-firmeth from the communion they have with Chrift in his death and refurrc(5lion,thatis, that Chrift died for them in eflfedk and eventjthat the vcrtue and efficacy of his death did (hew forth it felfinthcm.

If the other Interpretation be admitted, the confcqucncc is good ?hu$, Chrift died for all believers,, therefore all men by natureare dead in fin: fortheftate of believers before converfion is the fame with the others: and if they by the merit, power and efficacy of Chrifts death be delivered from the guilt and dominion of (in, who fo is not fct free by the death of Chrift from the power of fin, muft needs be dead therein. Arguments not much unlike We have, l ^^r. 15. ai. As in Ad^m all die^ fi in ChriJiJhalUIlh made alive, Intheficft part allfimply,in the latter all with limitation, fciL that be in Chrift muft be underftood. See GaLj.tr. ^^^ Rom.'i. 18. and 11.3 2. But of that there is no need to make many words, becaufe the former interpretation is moft natural!. The I j.verle they fay,need not be reftrained, bccaufe all ate bound to live unto Chrift. Whether all men be fimply bound to live unto Chrift, bccaufe he fimply died for them, though his death had never been fignificd unto them,I will leave to another place: But the difcourfc of the Apoftle is of them, for whom Chrift died, and who believe in him, and in whom the efficacy of Chrifts death dothexcrcifcitfilf. They that are dead with Chrift fliould lite untoQod.

They obje(3; moreover, that reconciliation is predicated of the

vMf.1^ whole wo'rld, which is reconciled thus farre through Chrift, that

God will not deale with man as he might have done, to caft him

away utterly without hope,To as he hath the Angels that finned,

but

—— ' .d ■' . .

for whom he dUd an^ rofe againc^.

217

bat fac will accept of him upon termss fitting, according to a new

Covenant. In which fenfe a Father is reconciled to his Son a ^^^'^^^'^'*MoU

Maftcr to his Servant, when he fs content upon repentance fub- ''*i"'*'§'55. miffion and amendment to receive him into favour. Upon this Text they would build a two-fold reconciliation, one gcncrall fas fomc exprcffe It) another fpcciall j onz not an aauail taking away offins,nGtaau3llrcmirrionof fins, not Juftification, nofaduall redemption of thefeor thcfe, bu^an impctration of rcm'fiion Tu-ftification, and redemption, whereby God may, his jufticc not hindhng, remit fins to tifen tranfgreflburs, which doth imolv another mefflber^to wir,reconciliation, juftiffcation and rcdenin-non^etrnW. Arm.tn Terkin. §. 33:,p^^. 7^. ^r a reconcilcablc-nefl^, whereby men might be delivered from the captivity of fin ortheneceflity of thraldomc andreconciliation, whereby they arc delivered ftQmcz^tWny.VofHiJi,PeUgimMi,.y part i thefJ Others call it an aauall reconciliation on Gods parr,and an'aiftuaU reconciliation whereby it comes to pafib, thataii finnersdo aau-ally pIeafeGod^^,ma«/Sr.^^p.8./;^^.5P. Vorfi. ia 1 C<,r,K.i%. and 1^2.2 Chriftfufficicntly and efficiently doth expiate the fins ot all, and reconcile the world to God, ^HmtuminipCoed that is, as much as pcrtainesto the execution of his office laid upon feim by his heavenly Father. Wbat diftin^ion they make of reconciliation, and aduall reconciliation, or rcconcilcablcncffc and aauall reconciliation, thefamemay be made of redemption, re-miffionoffinsjuftificatjon, and adoption, regeneration and fan-aification,fothatwsm3ydiftingui{hof themalfo, that there is an aauall redemption and redcmption.aauall remiifion of fins and

if^f fr 'f-fi ^.^^^^t*?^" '"^ iuftification, aauallfanaifica-tion and fanaiftcation. The terme aauall remiflion or reconciliation being fet agamft reconciliation, as the diftina member, doth require, that reconciliation potentiall be usderftood, which may be called reconcileablencIT:. And then Cbrift hath not ob-ained of the Father by his death, that hofcould remit fins, but that he ha h power to remit them: he hath not obtained re-

tn^^lJ '^TT^u'^^T ^^^""^^^ ^« hath not merited

m.n mrph?h"^^ ^"^ might pardon fin, as wellasthat

fwan might be pardoned or reconciled; and notwithftanding any

redemption that Chrift hath purchafcd, every man migfit perifb^ and be condeiimcd forever. But if rceonciliation potentiall or a poflibility of remiflion only be purchafed by the death of Chriftj how is this made aduall by application? If it be aiflaali and cfFedU-all,why is it not apply ed and given to every man ? will not God give to every man, that which Chrift hath merited and purcbaisd for every man ? The merit of reconciliation by Chrift, and the application thereof muft be diftinguifhed: but for whomfoever ctcrnall redemption is purchafcd, for them he hath obtained grace and glory, and upon them be will adually confcrrc that grace and mercy, fanftifying them to be a peculiar people tohimfclfc. H#^.9.i2.cJ^4/f^. 1.21.^^^.4.14. Application is asncccflaryan c&d of redemption or reconciliation purchafed, as burning is of fire 5 and there can be no redemption, but of neccflity it muft briwg application, both in rcfpedlof Gods jufticc,and Ghriftf fa-crifkc. Z)4».p.24. H^^.io.10,14. Therefore there is but one reconciliation, and that aduall and effeduall, though it may be uni-verfallypropofedintheGofpelh and that particular aduall reconciliation is none other but that very fame, which God m^koru and impetratorif hath propofcd by the death of Chrift. As for the prcfent Text alleadgcd, reconciliation is not predicated of the whole world, taking the world for every man in the world, nor reconciliation put for rcconcileablenefle. For it is manifeftthe Apoftie fpcaks of the world as it was to be confidercd in the timci when Chrift fuffered, or after, when in rcfpeft of prefent ftatc the farre greater part were impenitent, if not obdurate finners,ali-cns from the common-wealth of IfracJ, without God in the world: and I defire to fee that Text of Scripture, where God is faid to reconcile unto himfelfe the whole world of impenitent Eph.a. 13; ^nd obdurate finners,a£ fuch; or where we ftiall find, that all fuch Rora.3.8,17. be brought under a new Covenant. It is alio as plaine, that he Gal, 3.16. fpeakes of the furrogation of the Gentiles in the place of the Eph,a.3,4. Jcwes, and is to be underftood of the world oppofed to the Jew-ifh Nation. That world concerning whom the Lord bad fpo-Genii«.5; ken before to JkaJtam, faying, JnthyfeedJhaU all the Nationj of and 18.18. the earth hhle^ed: That world, which the Prophets foretold Tnd ii^*7 i8 ^''"Icl be added to the Church, and given to the Mefliah; This Ifai.i rcjio. worlds I (ay, which God hath proajiied tobleflc, and adde to the J8fai.7i./8,* Kingdoms of the Mcffiah, he hath reconciled unto himfclfcs

to

fw whom he died and refe agamc^, ztp

to wit, as they arc bleffcd in ty^&rahami feed, adually and e& fedtually.

This is the Privilcdgc of the New Teftamcnt, that God was synod. «Wys-' in Chrift reconciling; the world unto himfelfc, as is moft apparent pra. in the words next following, and hath committed unto us the i^i hoe locopef word of reconciliation, and by the fcntence it felf; God was in "^f^^^*"^^^ Chrift, Butwhacisproperto the times of the New Teftament ad^w^lZi cannot be attributed to every man in the world, even thofe that reconciUationk fate in darkncfle and the (hadow of death, before the light did pertmt^ fhine upon them. The reconciliation here mentioned is a^tuaU, efl&(f^uall, particular rcconciliation,purchafed by Chrift, publi^ed by the Apoftics to the world of Jsw and Gentles, and received MmtumchtU by them in the Covenant of grace. For it is explained by^ the fii/abordina* non-impDtation, or remifl^on of finncs, (at Icaft as one part or turgratT^di-branch of reconciliation) which is a tranfient a<a'j conferred in iemonu gene-timff,and inferrcth a change of ftace and condition in the partic ju- ^JfordtnT/^ ftified or reooncilcd, and of other reconciliation betwixt God and hujm medu man the Scripture fpeakcth not. And it is to beobfervcd, that Sccn9n$nim the Apoftls faith not, Chrift hath purchafed that God isrecon- utyettamfin cileablcjor aftually reconciled on his part, as if before he were ir- ^/^T' -^^^j' reconcileable: but God was in Chrift reconciling the world un- rJlaj^fiiiiT to himfclf, where the world is the fubjedt or matter of reconcilia= nofiri mifenri lion,which is changed in refpcc^ of ftatc or condition, now recci- pofet. sregma: ved into adluall favour, whereas heretofore it lay under wrath. In P'»^«y4-anothcr place the Apoftk pats reconciliation by the death of the ^<""'5'^»»o« Sonne of God, and juftification by Chrifts bloud fof the fame : ■where juftification cannot be taken for poflibility of juftificar tion, but for aduall juftification by faith m the bloud of Chrift, wherewith Salvation is joyned^whereby we are acquitted from the guilt and punirhment of finfic: and fo the jaftified or reconciled are oppofcd to finners, ungodly and enemies. In rcfpeft of ^"''^j®-our antecedent ftate, we were enemies, when ^„-._^ ,,, _ . ...

reconcikd.0 God. by the death rfhisS^n: ;:irS>'.ri/^£':^fei:^f but by reconciliation we are received into iiiant,ciaudi aiabttianrjMnth,u.i, e/b-grace,and of enemies made friends and fbns. mnt^s,quiprmjni/erevmitahant Infoio Inthcfepaflages we cannot find icconcilia- /^^'■»/''''^^J''070^Joii.9.»7./cpro{ii,^Bi tion put for rcconcilcablcncfl>, norprcdica- Jmm»df,^£.mih,i6,6, vitgo.quc tedofalltheworld nor all the enemies ^^^:^:t^:i::]:ii;:::::^% Gpdj nor m any other Scripture.For though chripdi/cipuius, Matth,,c.3. ^difiU

.Ff2 all / ^

puiM chrifti, quieum reii^uit. ]oh,6,64 all were cnemicsbeforercconciIiation,yc£ all Sic contra ft ft infacns Uieru nsdefcri' cncmics are not reconciled, bat they that be bitur.quaiUjuturaefi^ nm qaaiununc converted to the faith. Thus wc are taught i/f.Bphc[.3,zojtaChristoveUicuntur, i^ ^^e word of truth, to diftingaifti the

Job. 11, y,. Tarn, exercit. 1.1. Job.}.:. Without God, from the ftate of the Gentiles 1^1. reconciled. But nor* in Chriji Jefin, je ^h&

fmetimes "^erejarre ojf^ are made nigh dj the bloudofChrifi,8co And that he might reconcile hoth unto G«dinene body by the cro^e, k^vin^ Jlaine the enmity thereby* Sph, 2.13,15, ^ndyou that VfereJSmetimej alienated^ and enemies in your minds y by "kicked Vcorksyyet noyp are re^ c<j»«/ie<^, C«?/. I .f^. Now, yc^'/i the Mcfliah being exhibited, they are reconciled ,.and their (ins pardoned, the promife of mercy pertaining to them, ss well as to the Jcwes, when formerly ab" alienaii a feedere fromi^lonnm, they were not reconciled. And when in the precedent verfe he faith, that itp/eafed the Father bj him, (fciLQhn^) to reconcile all things unto himfetfiy "Whether they be things in heaven, or things in earth ; he fpeaks of aduall reconciliation, not rcconcileablenclTe, and all things muft be limited, as that fignification of the word, and fcope of the place doth necct-iarily require. The fentence is divcrfly intcrpretcd,fome think it not abfurd to extend it fimply to all things without exception, but efpecially to reafonable creatures, Angels and men. Others think it muft neceflarily bcredrained to creatures of a certainc kind, and interpret it of Angels and men reconciled one to ano* thcr, who w«re formerly fcparated by mans difobedience. Others rcftraine it to the faithfull in heaven and earth, and expound it of ¥or^*iii the Church and men in Covenant, who arc received into favour

^ch ^*Ei3h. ^"^ reconciled by the deathof Cj^rift laid hold on by faith* But to 5.30. ' * interpret it fimply ofall men penitent, impenitent^ believers, infidels, obftinatCjfeparated from God by their evill works, fsdi-redly contrary to the Text, and hath fcarce a fccond Author. No man is to be excluded from feeking the benefi c of reconciliation: but from the benefit it felf the Apofile excludes them that be not In Covenant, and in the ftate of grace, to whom only this fpiritu-all ble^ing doth pertaine. And in the fame manner this and the like words are to be limited inother places. ^;^.i.io./?0X9.i 1.3 2. And this they muft not deny, if they would be at one with them-fsjyes 5. for they fay all ffl?n are under a new Covenantj and^ re*

ceircd

cetvcd into favour, and that pardon of fin is promifed unto all that fliall continue in that Covenant, and not tranfgrcfle againft it. eyfrm,reI}e».adJrl. 13,14. fo that to confummate happmcfib there is need of continuance cnly intheftate, which evermore hath cffeifluali communication cor/oyned. And reftitution into the ftate of grace, and aduall reconciliation, if they be net one thing, they be jnfeparable. And this doth tskeaway theotjedi-on which they raifc from the words following, AtiA hath cotH' verf.ig, mittedftntdm theVcord of reconciliatioM, ^otv therefore VPe hefeech io.

joH,\NC ^Tsyycufft Clrijisjiuid,lieje reconei/edto God, Fornot to fay, the Apoftlc fpeakcs to the Corinthians at that time belce-vers, and in the ftate of perfons reconciled r hath not God committed the word cf reconciliation to the Minifters, who are to befeech mankind adualiy reftored into gracc> and admitt<dinto the new Covcnant,to be reconciled ? The word of reconciliation iiBofufe, both to them that be not rcftored into grace, that they might be called,and to them that be reconciled,, that they might continue and be builded forward.

Thatpsfljgeof the Apoftle, l ^0^.2.1,8, Tfanji wm JTnney We-have an Advocate ^ith the Fathery Jefm Chrifl the righteous, tyfnd he 14 the propitiation fir ourfinne : and mt fir onrs only, but alfi fir the /»wi 0//^* W/io/f Wer/i^, is like to the former, as all men confefle, and hath the fame anfwer.. For as Chrift is our Advocate by of^ ficc to plead our caufe,and defend us agairft the accufation of all cur enemies, fo is he our propitiation: But Chrift is not the Advocate of every man (imply, but of his people. And as he is the propitiation cf the belecving Jcwes,fo he is of the whole world: ' ^°^ 4»ta but he is the projntiation of the beleeving J ewes, in that God is propitious untothem in Chrift, and not propitiableorreconcilc-ableonly. He k their propitiation through faith in his bloud. Kom. 3.25. by whom their (innes are covered, not covcrable, and ^^"^ '** ^''*- ^• expiated and done away ,not cxpiable only. Therefore the Apo- V'^^^^-^^'g ftle fpeakcs of the application of Chrifts death, and by the whole ir^^flb,^ ' ^* worid,man.kindin commonconfidered asunder the falicannot Autordevccat, be underftood, but the whole world of the Gentiles now called Gentj.i.c >» tothefaith,and admitted into Covenant. Thus ForfltHshmklf, ^«M«'y^-^-4. though in his common places upon this Gbaptcr,h€ would under- ^^'^j ^^'^'^ ^ ftand thcfe words,as if Chrift fufficicntly and efficiently cjuanttim * ^ * mfivf^ the propitiation for the (innes ofall mankind: yet in

Ff 3 his

Tory? r»i John

Chrilithe Med'mmr of the New Tejiamem

Scrip. Syn.pag.

See Chemnitz liar, Evang. cap. 8, ^od gaudium erit omnipDputo.

his paraphfafSj hsgivcth this fence of the Text; Where fore let liimconfiderj that the Lordjsfas is the propitiation forger finSj a? who hath purchafed full rctnifHoa of thsm all for us: Arid not only for us, who at this time cnri)race his do6lrinc, but for all men of the whole world, as many as by faith receive orappehend the bleifing of the Gofpeil ol&red unto them. In this fence the world is taken, as they themfslves confeffe, Rotn.i 1,12,1$, Theirf4llU the riches of the rpmrldt and their cajiing of the reconciliation of the war/4j that is, of the Gentiles converted to the faith, which did make a great part of the world,and before convcrfion were worldly and profane men. The rejection of the Jeweswasan occa-lien, by which the Gentiles, hitherto without that gratious communication, wss made rich, and being converted to the faith, did returne into favour with God, And the fame argument they bring out of the former Text to confute the diftinftionof Chrifts death eff^dually for feme, fufficiently for all, bccaufe then the ad-verfative particle, doth Icofe his cmphafis, iithe Apoftles words be thus underftood, Chrift died cff.dually for us, and not only fp, but fufficiently for the finncs of the whole world, doth confirmc the other interpretationjfor theadverfative (hould loofeit weight, if the fentence be thus refolved, Chrift is our propitiation by faith, in whom God is adually reconciled, and not only fo, but he is reconcilcablc to the whole world that lieth not in infidelity*

The maintainers of univcrfall redemption thiAke it may ftrong-ly be proved by this reafon,Ali men arc bound to belceve in Chrift: but Chrift died for all men, that are bound to believe in him; which fome propound in this forme j Every man is bound to be-leevc, that Chrift died for him: but whatfoevcr a man is bound to beleeve that is true z therefore be died for every man. But if by beleeving in Chrift they underftand nothing butbare aflfenting tQ this propofition, that Chrift died for all men, and for nac ^s a man, for the impctration of righteoufnefle quantnm in fe, or to purchafc the gtace of the Father and pardon of finnes, no man is bound to beleeve it, becaufe it is not revealed in Scripture, much kfle made knowne to every man in the world by meanes fuflScient^ Everyman called, whether he hearken to^od calling ornotj is bound to beleeve that Chrift is offh-ed unto him as a Saviour, fo as if he beleeve he (hall be favcd : but that Chrift died for him in particular for the impctration of rightepufncfle, and for every particular

ticular man in the world, that he is not bound to bclecve, bccaufc it is not found in Scripture, nor can he beleeve it, according to their grounds that urge this argument, neither can fuch perfwa-(ion be the ground of juftifying faith. I fay every man in the world good or bad cannot beiecve it, as they teach: For either they beconftdered as in the common MafTe, as all Infants, and then they be aflually rcftored into grace j or as impenitent and unbc-leeverSj fallen from the Covenant thcmfelvcs, (or as Arminitts addeth, in their parents) and then Chrift died not for them as foch. If they be admitted into Covenant, and continue therein, Smpt. Rem, Chrift died for them in rcfpeA of application: if they be fallen ^dverf.coiu from that ftate by impenitency, obftinacy, rebellion, Chrift died "^^'*""'•*• not for them as fuch : If they be caft off, and not fo much as outwardly jcalled, how can they beleeve that Chrift died for them, ipecially, whenby tranfgreffion they have departed from that Covenant, and fallen from that ftate unto which (they fay) they Were admitted. Neither can this perfwafion be the ground of faith juftifying, for many ungodly men are pafwaded that Chrift died for all mankind, that neither will, nor can, nor ought as fuch, to beleeve m Chrift, or reft upon him for Salvation : and many beleeve it not,that beleeve truly in Chrift,and know they be-> leeve and that they ought to beleeve. If by beleeving in Chrift be meant faith juftify ing, the propofiticn may be granted with two limitations. Pirft, that under this terme they be not comprehended, who never heard of Chrift, or had poffible, at leaft probable meanes to come to the knowledge of ChriJO, or were admitted intoCovcnant. So Vorjiit^ fecmes to limitit, unkfle ( faith b^) Chrift had died for all that arc tailed, in vaine fhould they all be commanded to bslecve in him. The Auth<njYS of the Synod.. €Af de Eletiion. A Law not giveii, or when it cannot be on , ,

derftood , doth not bind: Wbofoever is bound to bekcve in j^Ljent \az, Cfirift, muft have the rule of new life, which is the Covenant \ \i%» which was purchaied by the blood of tbc Mediatour, as they di^ Now repugr.att pote. And thca he which is not in Covenant, nor ever had the ^« tulcof new life,how (ho«ld be be bound to beleeve m Chrift ? The fccond caution is, that he that gocth on in an evill way, and ma-kcth a paftime of finne, i,s not called immediately to beleeve in Chrift, nor hath received grace fufficicnt as fuch a man, to reft upon him foe Salvation. Before they will or csa come unto Chrift,

it

it muR; be othcrwifc with them, they muft be prepared of God, whodraweth mentoCbrift, but firft (as they fay)drawcs them to mind their foules ferioufly. A wicked man living within the pals of the Charch is bound to bclccve, as to repent and ccafe from symiUl* ubi ^is ^^^^^ w^y 5 ^^^ ^^^ ncgle^: of one duty doth not exempt a man supuarg. JO. ftom another :but fo long as he goethon in an cvill courfe, be jrm.privJifp. cannot lay hould on the promifes of mercy, nor embrace Chrift dcfJe. 25 his only Saviour, The hungry, thirfty and burdened, not they

v/hich wallow in iniquity are invited to conie unto Chiift, that they might be cafed and refrcOicd. They are called to beleeve in Chrift for pardon, not that they are already the children of God, and reftoted into favour* A thirfty and weary man as fuch, can no more belecvethat he is the child of God, then a wounded man as wounded can that he is cured; or the man ftung with t'ne fiery Serpent, that he was hcaled,bcfore he looked up to the brafcn Serpent. Tbirft is oppofed to water, and wearincfle to refreshing. A man muft believe before he can be in the ftate of grace,and know he doth bcleevc, before he can beleeve that he is the child of God, neither of which can be affirmed of the weary as (imply fuch .Thus then I grant all men are bound to beleeve in Chrift: but thence it will not follow, that Chrift divd for all men equally, topurchafe f or them adluali reconciliation on Gods part^ end with full and compleatc will and purpofc €fHAntuin infe to fave them :but only that Chrift died for them as an all-fufficient and efficient Saviour, fo that in the Covenant of grace falvation might be and is tendered unto them upon condition of true repentance and faith unfai-ned. Tor they to whom the Gofpell is preached, and by whom it is profefted, are bound to beleeve what is cflF?red in the Gofpell, as it is cSircd there in, viz^ if they hunger and thirft, deny themselves, and be wearie of their finncs. Bat it is one thing to deny our workes, and relie upon the free mercy of God in Chrift, another to beleeve that Chrift died for our redemption in particular. Whofoevcr is bound to beleeve hath Cbrift as an all-fufficient and efficient Saviour, in and through whom Salvation might be obtamed, and undoubtedly (hallbe obtained by him, if he renounce his owne works, and flie to the fole mercy cf God in Chrift, astbeobjedl of faith, in order of nature before either thea(flof faithj or propofall of the commandement to beleeve: He hath alfo the rule of new life, and is admitted into the Covenant

for whim he died an^ roje again^^.

tiS

nant according to the externall admimftration, wherein Chrift is offei:edasarufficieBt and efficient Mediatour, fo that pardon of fin, Adoption and eternall happineffe fhall redound to all and every one oy his death, ifthey doe believe: and as a Mediatour by merit arid faving efficacy to reconcile them aiftually unto God that be in Covenant efFe(^ually.

The word of truth is the foundation of faith, in nature before it, true as it is promifed, not made true by faith : but that faith cannot be given to the promife, unlelTe the thing promifed be truly exiftent, and made good before faith, is ftrange in Divinity. One thing is true, becaufe it is promi(ed s mother, becaufe it is fore-told, another, becaufe it is (imply declared. Thofe things which are true as related, thofe things have been whether we believe them or not: and thofe things which arc fore-told as true^ thofe in like manner Ihall come to pafle, whether we believe, oc believe not. But thofe things which are true as proinifed, it is no? neceffary that they be, unlefle we believe. For the narration and Jm.pfivM^* predidion is absolute, but the promife conditional!, requiring tUf.^i, taith in the hearer. There is this mutuall re(ped betwixt the promife and (lipulation, that the proD;iire is as an argument which God ufcth, that he might obtaine of man what he requireth, and the performance of the thing required is a condition without which man cannot obtaine the promife of God. But leaviflg further difpute of this matter, faith in Chrift and the commanomcnc to believe in him hatha fubjed word true in it felfe, not made true by faith, whereupon it is builded, as true, firme and certaine, as ^

any ground of faith in Chrift can be delired or conceived. There is one adt of faith, whereby we believe that (ins are pardonable: this '^ builded upon this ground, that Chrift is an all-lufficient and efficient Saviour, in whofe name Salvation is freely offered, by faith to be received. There is another ad of faith, whereby we reft upon Chrift for falvation : this is grounded upon thcfc and (uch likej>romifes, (^eme unta^me all j0 that Ubonrt and be hea-vieUden^ andl^ihrefrePjjoHt HeCy every one that thirFte^y come ye to^he "Waters, Let him that is a thir^, come ttnto me and drinke, Thcreis a third, whereby we believe that our (ins arc already pardoned i and this is grounded upon thefe and luch like. He that believeth Jhail he faved»

Jtisobjeded, if Chrift died not for all mcti, then a man may

Gg doubt}

Mie.ii.26«

doubt, whether he diauld believe or no I : But tbat fcrupie is not jfemoved by the contrary perfwafion, xhat Chrift died tor all mankind in the common laple: for (6 Chrift died for many men, that neither can nor ought as fuch to believe: and he that queftioneth whether he fhould believe, doth it in refpedof former tranfgref-lions, abufe of grace, negled of the meanes, and confcience of his owne unworthinefle, in which cafe it affords fmail comfort, and leffc refolucion toinforme him that Chrifi: died for all men HA firiners> but not as impenitent or unbelievers. But the dired way and courfe to comfort the diftrefled and doubting foule in that perplexity, is toinforme him that his iins are pardonable, becaate in Chrift forgiveneflfe is offered unto him ; that he is parcicularly caU led being hungry, thirftie burdened, finding himltlfe dcftitute both of grace and comfort, to come unto Chnft for them both s and being gracioufly invited, he is without further difpute or delay to caft his foule upon the promifes of mercy and come unto Chrift, that he might be refreihed. But they are in ▼aine commanded to believe, it Chrift died not for them, becaufe they cannot believe. Is it then in vaine, that the obftinate and rebellious are commanded and invited to believe, who as fuch cannot believe? Was it in vaine, that God commanded Pharoah to let Ifrael goe ? that our Saviour would have gathered Jerufalcm, when this things cbncerniing her peacf, were hid from her eyes ? Might not men argue by the fame rtafon, that it was in vaine for God to intreat-e and perfwade them to Relieve, when he did fore-know tiiat by fuch invitation they would not be allured to come unto him ? And ifthey cannot believe, it is not through the unreafonableneffe ot ablurdity of the thing commanded, which doth excufe, nor iitt^* potency of weakncfle, as if they would believe, but cannot, whicht is to be pitied; but impotency of wilfulnefle and prarc affeftion, the more unable to believe, the more wilfull to ref u(e, which is in-ekcuiablc. And though I cannot fay, God hath given to every man to believe if he wili ; Yet fure, God is not wanting to any man in that which either in juftice or promife he is bound to givet and did men deny themfelves, nourifti the motions of Gods Spi^ rit, and earneftly defire to believe, without queftion they fhould find the Lord gracious. If men believe it is of grace, not only that whereby they are inabled to believe,but whereby they are dilcerned

§oqi o^h^r fJi?A "if chey beli?ve npf,icis of chcmfelvesjof their own

-(^.■■fj-..^- - ■ ■-.•^y; ■ - ; - - prayity;

aftd kem Gffdhatb revealed himfelftkerem, ^xj

pravity; and they be not farther ivom believingj then from deflre to believe.

It is objcfted further, that Chrift as ha died- to impeerace remid fion of fins for me in particular, is the objed of juftifying faith. The mercy of God reaching to the pardon of fin in and through Jefus Chriftis the objed of faith juftifying, as it is proffered unco us in the word of life: but it is one thing to believe that mercy is to be had through the death of Chriftjand that it is offered unto us in theGofpell, and wt called to imbrace it, another to believe that Chrift according to the compleatc and full will of God, hath laid downe his life for us in particular CO purchafe for us both grace and glory. Proportionable to the perfwafion a man hath of Gods wil-lingnelle to be m^rcif ull, is his perfwafion of the fufficiency of Chrifts fatisfadion: and proportionable to his perfwafion chac God is mercif uU to him in the pardon of his fin, is hiis perfwafion that Chrift died for him in particular. Juftifying faith is not with-* outanapprehenfioriof mercy in Chrift to be obtained, but im-plieth not an apprehenfion of mercy reaching to the pardon of fin already obtained. It is not without an application of recum^ bency, reliance, or imbracing, which prcfuppofeth the offer of mercy,inand throughJcfus Chrift to be reeeived,but the application of particular perlWafion,that Chwft died for me in particular,as well as for any other, or hath purchafed for me grace and glory,is ^<"v''»'''»^'»'« not required in juftifying faith. Some have affirmed, that faith ^^^*^9*Sta,t^ whereby I believe that Chrift died for me, is the foundation of faith whereby I believe in Chrift : but I (hould defire better proof than their bare word for it, feeing the Scripture makes the merci-fullofFer of falvacion in Chrift to the burdened, hungry and thir-fty, the ground of this affiancf, and that perfwafion (according to their pofitions ) may be in good and bad, them that never (hall bejuftified, neither wilt, nor can reft upon Chrift for lalvation. To believe that Chrift is'an all-fiiificicnt Saviour, and that lalva-tion is offered to me in his name, is Icffe then to believe in Chrift for remiffion of fins; and in order of na Are goeth before it. But to Relieve that according to the purpofe of God Chrift is my Re* deemer, who hath purchafed for me in particular grace and remif-fionoffins and ecernall redemption, and hath adually reconciled me unto God, this is the conlequent of refting upon Chrift for lal-vation, and cannot be believed according to the Scripnire,unlefle a

G g 2 man

% \% Chrip tkMedUtom of the AVu? TeHdment

mapdoe firft believe in Chrift:;;and according as men reft upoa Chrifl fiiperficiaUy or fcundly with a foveraigne and well-rooted atfiance, (b they beli.ve the other. For when we reade in Scripture,, that Chrift tafted of death for every man, Beh, 2.9. died for all, 1 Cor. 5.15. is the reconciliation for the fins of the whole ■world, I f oh.2.1, fhcdhisbloud for many, ><^<«^,26.2S. gave his lifefortheranfomeofmanyj/lif^f. 20, 28. Mar, 10.^$. purcha-fed the Church by his bloody (t^(5?.2o.28. Ephef.$.2$, gave him-felfe f or us all, Ttt,2.i^, Rom 8 32. for his people, Mat.1,21, ^orhis fheepe, po/;. 10.15. for them that were g^iven unto him of the Father, fo/j.17 9,i>>. Inthefeandfuchlikepafiages, b^zAUy thtf^'orld. Many and Vs are meant men in Covenant, partakers of the benefits of Chrift, redeemed from all iniquity, and purified unco him as a peculiar people, delivered from this prefent evill world, Gat.i.\. that they might live unto God, a^^r.j.ij. Pe^ r^r faitb to the Jewes that crucified Chrift, Vnto yon firB, God-^ hai/ingraifedHf hisSoyinejefm^ fenthitr} Pb ble^e jou, in tur^.^ ning ayvaj every one of you fromyoHrfinnes. But he fpake to theia who were in Covenant, the children of the Prophets, and of the' Covenant; and. as they were in Covenant, fo God laifed 4i|> Chrift for them, whichcannot be referred to the impetratipn o^ righteoufnefiCe,. but the application of Chrifts death in fome fort. Othcrwife, if it be obferved, that the Apoltle fpeaks of the Jews according to the prefent ftate, when Chrift was incarnate* or a-^ually raifedfrom the dead, I thinke the greateft Patrons of uni^ verfall Sddemption will not afiirme, that Chnft died for every maq^ good and bad, believer or Infidell, obftinate and rebellious, to pur*, chafe for them aduall reconciliation on Gods part, according tO\ that ftate wherein they ftood, when Chrift came into the world, oz was raifed from the dead.

Once againe, it is objedcd, that if this prq)ofition, Chrift died for all men be not the ground of particular affiance, it canliave no ground at all> neither promife of mercy abfolute nor conditionall, generall nor fpeciall, Bil: already is hath- been fhewcd, that bare, afientorbeliefthat Chrift died for all men cannot be the ground, muchl^Se the only ground of juftifying faith,and it may further be, i^ade evident by thefe reafons.

Ficft,, That is-the foundation of faith, whereupon particular af-i*3??.k^5?^9?i§l5i3!^^iately ground^ Biicnomans particular. 7c- ~ ^ ~~ '^ ~" ^ ' aifijince

affiance on Ghrift for falvacion, can be grouaded on Jiis generall belief, that C^irift died for all men ; becaufethis nocwithftanding it may be>heisnot allowed, he cannot reft upon Chrift. for fal-vation,

Againe, That is the ground of faith, which doth fully and fa-tisfyingly anfwer to thisqueftion, why doe you, and how know you that you are alio wed to reft upon Chrift for falvation ? But the bare beliefe of this propofition, that Chrift died for all men, tofave,c^^. is not a latisfying and full anfwer to this Queftion.

Againe, I'his categoricall propofition, Chrift died for all menj, ftieweth what is done, whether men believe or not, but doth not warrant every man as fuch to reft upon Chrift, nor promiie upon condition of faith, what cannot be obtained without beliete in^ Chrift. The ground of particular affiance is fome word or pro-mife made to man not yet believing, whereby he is allured that as ifuchheis allowed to believe, and that believing he ihall receive the free forgiveneffe of his offences; which promiie is in order of nature betore faith, tendered to him that beleeveth not, holding fprth free remiiTion upon condition of faith, and is made good ta Jh-Wnthatbeleeveth* Whatforaefpeakeof a conditionall piomife made to beleevers, I cannot comprehend : for if the perlon muft be a beleever, before the promife be offered unto him, then faiths muft hang in the aire,, and not be built upon the word, neither can • faith be the condition required in the promife, but foraewhat elfe; for a conditionall promilej the condition being fulfilled,is conditionall no longer, bucabfolute; the condition,being^ performed,, the thing promifed is applied.and.poflefled^^ and not barely, promiled; upon condition. .n-i«•.!'•/ h\ i" •. i^ •<.*'*• j\ ^':;

What hath been anfv«?ered to former paflages of Scripture, doth open the true meaning of another, much urged in this matter. God; cur Saviour'^iS h^ve ail nun to he faved, ^Jtdje come unto.the oTioj.: *6 k»orvledge6f the trM^... For there is one God, and one LMedia-^^ tour betweeMGpd and. meny the man ChriSi Jefnj r^ho mve himfelji aranfimefirall, to be tefiified in due time.. But ex^^,; in thisplacedoth not fignifie univerfally every man, in every age. and condition; but AU oppoled to the J?ws only, all indefinitely,, and that ia the times of the newTeftamenc, of which the Apoftle fpeaketh. For thofe-«4/if whonvGod willeth to be. faved, he wil-jietii£ha?they CQttie to. the knowledge of the tmth, /«/.. the. faying

truth of God, he vouchfafeth the Gofpell unto theur, and word of reconciliation. ButtheWordofrecoHciliacionwas not vouch-feted to every Nation undtr heaven in every age, much leffe to every man j Nor to all Nations in any age, fpecially fince the diftinAion of Jew and Gentile, before the times gf the Gofpell.

It will be replied, that God was ready to have communicated the Gofpell unto them, if they had ufed well what they had received ; but abufing what he had given, it was juft to with-hold further meanesfrom them. Buc this anfwer will in ho fort fit this place, becaufe the Lords willing that all men be faved, and the a-

3. rirQ.2.7. <ftuall communication of the Gofpell unto all men are plainly con-joyned, and fo is thrifts aduall giving of himfelfe a ranfome for all, both in this and other paflages of Scripture. Befides, it is

iCor,^i9,*© moftevident thofe^//, which in this place are meant, are fuch as* had fearfully abufed the common grace received, and with-hcy the truth of God in unrighteoufneffe, and for which many of theni were given up unto a reprobate fence. Of thefe the Apoftle fpea-kingofthe times of grace, faith, God'^illeth that they Jhould come to the kjtowledge of^e truth, not that he willeth to vouch-fafe the Gofpell unto them, if they fliould ufe the common gra» - ces well, (for they had fearefully abufed them already) but a-dually to vouchfafe the word of reconciliation notwithftanding fuch their abufe. verir, Thofe all whom God willeth to be faved, are they that have

God to be their God, and Chrift to be their Mediatour : but all

Iloiii,j.»9. men in every age have not God for their God. Is he. the God of the f ewes gn/y ? Is he not of the Gentiles alfi ? Tes, of the Gen-tiles al(o f But of the World of Jew and Gentile he is the God, in times of the new Teftament,and not of the old. The place is much

Roai,ii.az like that of the fame Apoftle, for God hath concluded them all' inunbeliefe, that he might have mercy upon all, that is, not upon the Jewsalone, but all beleevers, both Jewes and Gentiles, be* cauic there is neither Jew nor Greek, bond nor free, male nor fe^ male ; but in Chrift j efus they are all one. This was meant of the dales offalvation,ana the acceptable yearewhich was fore-prophc-{ied,2 (7er.d.2.and began from the alcenfion of Chrift to receive ge-nerall execution, ^^113.46,47. when according to promife all Ibould be caught of God, f 0^6.4)» and Chrift would draw all

men

men unto him, fo/?. 12.32. Thus Jrmjmu^ himCdfe, the place Arm-inUtk-mtrcats of the amplitude of grace exhibited in Chrift under the . newTeftament ; and concludes his anlwer thus, that throughout all ages God hath willed that all men feverally (hould come to the knowledge.of the truth, and be laved, as they are comprehend, ded in the Covenantof God, but not as they are fallen from it in themfelves or their parents.

Itisobieded, That God willeth that all they fliould be faved,. for whom we are to pray» But we muft pray for all men. But the Apoftles argument is otherwife, that we muft pray for all men^ becaufe God willeth that all Iliould be faved, that is, Gods will it is, that the Gericiles {hould be called, and added unto the Church, thcGofpcU foould be preached amongft all Nations r therefore now pray ye for all men, fpecially for Kings, becaufe by thegoodafft^dlionof Kings to Gods Church, the Church of God is like to profper farre betterthen by the convcrfion of meanc perfons. Butitno wayfolloweth, that God willeth their falva*-tion, becaute we pray for their falvation. The child prayeth for the Fathers health and recovery, when God willeth he fliall die. If God (hould leave us to our owne defires, peradventure we ftjould didire, riot only that all that now live, but that all that e^ ver lived might have'been converted and laved r yea, that the An^ gels thai fell might have been kept from (in, of having (inned might have been brought to repentance and faved. To delire that: every one that nowliveth might be faved> with fubmiHion to the ivill of God, is no incongruity. But we cannot inferre thereuport,. that it is the will of God toTave ever^^, man now living in the world, or to grant them meanesfutiicient to come to the knowledge of the truth. Neither will it follow, that we muft pray tor every man in the world, in every age, knowneand unknowne unto us, luch as we never heard ©f by relation, becaufe we muft pray. io^ Allm€n\ for then all muft comprehend even thofe that finne. finsunto death amongft the reft, unlefife we beleeveth^t there are. no-fuch (inners in the world : and he had need be of a ftrong^ .faith, and have fome extraordinary revelation that beleeveth^

Then are we to pray for all and every Infidell, obftinate,. rebel- " iious perfon, even the whole Kingdoms of Antichrift, that ttiey Slight cotue to thcknowle4'g€ of the crath: but he miii be a m an

oh-

of ftrong faith chat can believe that God will give his Gofpell to c-veryof thefe in particular, that they might come to the faving knowledge of the truth.

' The diftindlion of antecedent and confequent willahath no place in this matter, becaufe fuch are to be underliood as have moft cgre-giouflyabufed the common grace of God received. Moreover, wc ftiall never find in Scripture, that the faithfull ever made fuch prayers : butasGodhachfignifiedhis will and pleafurc concerning the calling and gathering of his people, Jews or Gentiles, (a they have prayed, as we may pray for the fulnelTc of the Gentiles, and calling of the Jews, wherein We doe not exclude any, though Aa. ^l\ X. ard ^^ know God hath mercy on whom he will have mercy, and "' ' gives the grace of repentance, and to repent alfo, to whom

he pleafe, the habicuall grace ferving for the one, and the a-ftuall and effeftaall motion of Gods Spirit being rcquifite to the other. -

Some pleadcfurther. The mcancs to this end, that men may have part in Chrift,arc unlimited, the word written, ?«/>, 20. 31. andpreached,^^.3.a4,25,26,27. yea,a command to preach to every creaturc,yl^<«r,^i 6.1$. which 7aul undcrftood, and therefore warned every man, and taught every man, Co/.i. 18. to re-pent,t^^.i7.30.andtobclcevc,if<?«».i.5. But if ail thisbegran-ted, nothing will follow which is not freely granted. For as oq the one fide no man will affirm that Chrift died to this cnd,namc-» ly to procure forgivencffe of finne and Salvation to all and every onCjWhether they beleeve or no ; fo on the other fide, none will deny, but that he died to this end, that falvation and rcmiflion of finnes Qiould redound to all and every one, in cafe they Ihould beleeve and repent. For this depends upon the fufficiencie of that price, which Chrift paid to God his Father for the redemption of the world. No man denieth, but God made a Covenant with ^^0iM fallen and his pofterity, as now with the faithfiill and their feed: that all mankind had continued in this Covenant, if they had not difcovenantcd themfclves and their pofterity • that no man is deprived of the bencffits of Chrifts death, but throngh his own finne and corruption: that God is not the caufe efficient or deficient of any mans infidelity, but man himfelf: That men are ferioufiy invited to repent in the Miniftcry of the Word, and that the promife of Salvation is faithfuU and true, fo that he that

belcevcth

belecveth (hall never pcrifli. Thefe things be not qucftioncd, nor whether foDc effeds or benefits of Cbrilts death be common to all men, but whether he died equally for all men,to purchafe aftu-all reconciliation for them on Gods part, and fet all Infants in ths atauallftateoffaivation, but to procure faith and belicfc for no man, fo that he had obtained the full, immediate end of his death, though no nian had ever bcleeved on him, or been faved by him. But that which is afllimed in this argument is apparently falfe,as it is applyed. The Covenant of grace is revealed to foraCj no man being (hut forth by name, but if he repent and bclecvc hs (hall be faved: but many thoufands never heard of, never had probable mcanes to come to the knowledge of the Covenant. The commandement to preach the Gofpeil to every creature,was given to the Apoftles in the dayes of grace, upon the publication of which Covenant, they which formerly ferved dumbc idols, were bound to repent and beleevc: but that coramandement was peculiar to the Apoftles, not given till after the refurrejftion of Chri(V,after fucb commandement the Apoftles were injoyncd to tarry for a time in Jerufalem, nor could they poflibly difpcrfc themfelves in a moment into every part of the world, norths V/orld take notice of any fuch commandement given unto them, or ofthedo^flrine revealed by them. Before that time the Lord fufFwrcd the Gentiles for a long time to walk in the vanity of their minds, without the light of his truth: and fince that time divers nations have been caft off^ left to themfelves, as aliens from the Covenant, and deprived of all meancs to come to the knowledge of God in Chrift, And if there were any force in this reafon,The meanes of grace be unlimited, and command given to preach to every creature, therefore Chrift died for all men: This muftbe of greater weight. The meanes of grace be not vouchfafed unto all and every man: therefore Chrift died not for all and every man. For if meanes neceffary to Salvation be not propounded, if they be not,nor ever were called to the faith by the ordinary and only eff«:duall meanes ordained of God to bring men thereunto, we fpeakc of ourfelves, and not according to Scripture, if we affi*.'me,God gave Chrift to die for their redemption.

Amongft many cffeds of Chrifts death reckoned up in this ar» gument, this is the moft generall, and'all the reft depend upon it : and if the meanes be not vouchfafed to all, none of the reft can be

H h common

common to every one. It is a rcceitcd principle amongft them, that as God loved the world, and Chrift gave himlclfe a ranfome for all men, or is the propitiation for the (ins of the whole world fo God willed that the Gofpell concerning Chrift fliouldbcpub-liflicd to all men in the world. Cervin, in lMoL cap, 31 ,ytf<5?, 33, If then the Gofpell be not publiflied, or God willed not that the Gofpell (hould be publiflied to all and every man in the world, Chrift died not for. all and every man. ^dam and Noah having received the Covenant, were bound to teach their children,and fo fucccflively in all ages: Tfil.'jZ, which had it been obfcrvcd, none had failed to have the fame published unto him. If this be applied to the prcfcnt purpofc, they muft teach only, that Chrift died for all and every man, if they that be in Covcnant,iliiall care-ftilly obferve the charge and commandemcnt of God. And by the fame reafon they may conclude, that God gave his Sonne to dic,and that with plenary purpofe, that no man fttould ever Hnne by ignorance, infirmity,! ropcnitency,unbclicfe, or any particular tranlgrcflion: that God purpofcd to give to every man the plentiful! and cC'duall meanes of grace, and that every man Hiould jftually apply the death of Chrift. For if every man fucccflively bad obeyed the commandement given to Adam, and ftlfiUed that charge, the dodrine of falvation had been publilbed to every man, every man had been borne and lived in Covenant, every man had anally apply ed the death of Chrift unto himfelfc, every man had enjoyed all the Ordinances of God: y ea,there had been no impenitent peifon, I might addc, properly no (inner but ^damandi Eve, Then they coald not fay,Chrift came to favjc the world,un-der which infidels muft be comprehended, or that he prayed for his perfecutours and unbeleevcrs, nor that he came to favc his _ people from their finncs: for if this charge had been obeyed^ there bad been no Infidell,nor perfccutoor, nor finner amongft his pcoi^c, bat only our firft Parents. And by the fame evafion,thcy may hold that Chrift died for all and every man,whcn he died for no man living, or that ever livcd,but AdMtonly. But this is nothing to prove, that fince many Nations have ncgkdcd their charge, and being fallen frem God have received from him a Bill of divorce, a commandement hath been given notwithftanding 5H3tohis fcrvants in all ages,to publifli thedo^rine of ialvation unto every creature amongft aU Nations*

Addm and NomH were in Corenant, is there the fame reafon of them and their pofterity continuing in the faitb| that there is of tbeo) that be Grangers to the Covenant , (hut up in darkneiTe, and never heard the found of the Gcfpell for many go; nerations together ?

It feemeth futiicient to Princes ( fay they ) to publiHi their Lawes in fbaie places, at Ibme times, though they concerne all, are for their good, and take hold of them, if they benotebferved, leaving it to Parents to teach their children, and every one to enquire tor his own good*

In thiscomparifon there be divers things unlike, diters that cannot be fitted to the purpofe, unlefTe it be in a fenie contrary. For they fay,Lawes once fu^ciently publiQied bind and ftand in force, though unknowne, or fcarcdy podible to be known by ibme particular men now living in fome remote parts of the do* minions: Andtheplaine dired rcdditionis. That God having made a Covenant of grace with Ad^n and his pofterity, all and every man is bound to belceve in Chrift, and walke in obedience, though he be ignorant of his duty, never received ability to do it, never had meanes poflible to come to the knowledge of Chrid: yea,though he be caft ofi^and left to the hardne^e of his heart. God hath commanded Parents to teach their children. Who , doubts of that l But the qusftion is, whether God hath vouehfa-fed fufficient means of grace to every man, which is not hereby proved, becaufe God, when he gave his Covenant, injoyned Parents to teach their children. We grant the Lord is wanting in nothing, which either he promifed, or in his eternall wifdome and jufticcfaw meet to be done, and that fuch as be deprived of the means of grace be )\My deprived. But we fay, as experience conHrmeth,that fufficient meanes of grace hath not been affi)rded to every man living (ince the fall oi Adam,

In the comparifon there be many things unlike. For commonwealth are one body politick, in which it is held fufficicnt to publiCh Lawes in fome knownc places, and at fome times, gran«> ting fpace and meanes that all may learne them if they will. But we fpeakc of fuch as never were fo much as in the outward ibciety of the Church, nor adjoyning to them; that never heard of the Covenant of grace, they,nor many of their Anceftours,noc of a people or fociety profefling the true Religion. So that whcre-

Hh 2 as

asthereaibnisofthcnieancs o^ lupernaturall knowledge vouch-fefed to them that never heard of the Covenant, or lived nigh unto them that enjoyed the word oFreconciliation, the compari-fonJs of naen in Covenant, who cannot want poffiblc meanes to knowthemainaqd fundamental! points of the Covenant. Old Lawes, they fay, not in ufe, yet in force, fcarce pofliblc to be knownc, do bind : But the queftion is, of many dodrincs in ufe, which muft nccrflarily be known^cr a man cannot be in the number of the faitfull fo much as in externaiifbciecy.

There is not a prohibition to preach or write to any,(fay they)-unleffe it was to puniih fome fpeciall finne, as when ChtiftMth, CaHnot.-pearks hefir.c fmney or fpme others were to be fcrved firftjas'Chriftfaidtothe woman of Canaan, lamnotfent, httt ta the laBJheepe of the hmfeof Ifrasl^ j and Panl, AB.i^, It '^as medm jIullthM the QpSfellJhould. he fiy^i preached unto jou: And it -Was thus when the %iritiorbadeJ'^^/ to goe into dne place, and commanded him to goe mto another* We might aske unto which of thetwocaies they will refcrrc that of our Saviour, Into the Vpay efthe Santarimnes enter je not, LMatth. 10.5. mdyTarrj p at fsrfifiikfjg, untillye be endued y&kh power from en High. Lukfi 'Z/^f^9* during which time, and before the Apoftles could dilperfc 'themfelves,many millions might depart this life, who never enjoyed raeanesfuflicient to bring them to the knowledge of God u\ Chrift. And if God have charged hisfervants, not to cafi: pearles before fwine, and prohibited them for a time to preac!j the Word oftheKiogdome to fbme people, and in fome places becaufe it is his pleafure to fcrve others firft, why fhould we not likewife think, that God in juftice bath deprived many nations and people ofallpoffiblemcanes, whereby they (hould come td the knowledge of the truth? Let us fee how well this fitteth the matter in hand, The meanes of grace be unlimited, but in two-cafes there was a prohibition to write, and what is this, but in plain termes to confclfc, that the meanes of grace in^11 ages and' times, in refpcdtof pll plsces and perfons have not been unlimited? Befides, when no man muft take this office of preaching upon him, but he that is called thereunto of God, and no man can fliew that he hath bcene called to preach the Go-Jj)ell to every creature, why may not thi&be called aprobx--

: The laft refuge is, That any man might have had the Word,^ iifing that little well that God gave. How (hould he have had it^ By ordinary tncanes, or extraoidinary revelation. Senicare bold to affirmc,fee ihould have had it after an extraordinary man-per.^ Others Ipcake of I know r.ot what poflibility by traffique, and the like: both forts utter Grange things, and it is reafon we (hould require better proofes then bare affirmations. To him that hath Jh^ll be gi-ven, is a proverbiali fpecch, whereby our Saviour fignifietb, that ihey whole enlightened by the Gofpellj and ufc well the liipernaturall gifts they have received, (hall be enriched with an happy encreafe. And that the contemners of the Gofpell and gtace bellowed upon ihem, (hall have that taken from thettj which ihey feemcd to have. But that men unrcgenc-,rate can of themfclves ufe their naturall gifts in an acceptable manner, or that God will bellow fupernaturall, upon them that afc their naturall gifts minm «?^/c, as Arminmi fpeakes,is neither found in the Text, nor confirmed from any circuraftance ofir» Jwice we(ind the pa(figeufed, Mmh, 13 .12, and i'S-ig^! Inth® fir(l it is manifeil', cur Saviour fpeakes ofthem that enjoyed the Gofpell:" in the lecond, of ihoft that ufed their Talent,^,whereby gifts not naturall, but fupernaturall are meant t bccaufe the Lord doth freely bejflow eternalljife immediately upon them that ufs theirTalcnt well, which they will not fay, he doth upon them who ufc their naturall gifts wimti male. In both places our Saviour fbewes^ how God dealeth with his,giving them,a tafte of his goodheflcj wheiby they third after the augmentation of his grace: the more earneilly, when he doth not afled the hearts of all meti-in that manner. And if naturall gifts (which they call common, gracejbeunderftoodjthen for the abiife of this light oc grace,, God dothnct only with-hold from menthe ilipefwatiirali meancs, of grac9, but takes from them their naturall gi^s which they hads. For fo the Text runneth,, ^W j^ow him that hath nat^ezien. that. V^ich he had, or feemed to have, fiall be mken away. And then I, would demand, whether Chrift died for them that fo abufed their mrarall gifts as (ivd^y or no ? If he did, then he died for many, to. whom he \ouchfafeth not mcanes fufficient to bring them to ftl-vatloHjor faith in. him. If he died not for them, then he dlt^. Slot fc*- the f arre greateft part of the world, in all ages, in refpe«3j of the i)rcfent ftatc wherein they ftand as men. And here is to be

Eh 3-, j^nfidersdl

»38 ChriHtheMdUtottref th\Newtefiimte»t

-

confidered, that in Scripture you (hall not Hnd, that God gare Chrift to dis for any nation, people, or world to whom he fcnt not the word of reconciliation; nor is any people ornationcaft o^and rejedcd for their impiety,kf t without the means of grace, given over to the vanity of tneit mindes, without God in the world,cver faid to be redeemed by the bloud of Chrift, or recon-^ ciled unto God.

In many places we reade that Chrift died for them that fhall, or may perifh, for reprobates and caft-awaies, i Pet.*.i. There jh^Z he falfe teachers among joH^ "^ho frivUj jhall bring in dumnabU herefiesy even denying the Lord that btught themt and bring upon themfetvesfwift defirti Etiony Rom. 14< 15 • I> efiroj not hittt^ "^Pith thj meat fir "^hom Chriii died, I C#r.8.i i. And through thy knowledge /hall the ^eake brother ferijh fir ^hom Chrift died, Heb.io.2p. Of how much (crer Pftnijhment fttfpofe ye, Jhall he be thought "^or^yi Vf^ho hath troden under fiot the Sonne of God, and hath countedthe hloud of the Covenant therewith he Veas (anCiifiedy an unholy thing, and hath done dejpite unto the Spirit of Grace. From which paflages they argue thus. He that died for the cled and reprobate, for them that peri(h and perifti not, he died for all men. But Chrift died for the eled: and reprobate, for them that perifli and perifli not. The Propofition they take for granted, but it is apparently captious. For he that died for all the eleft, and all the reprobate, for all that (hall be faved, and all that perilh, died for all men : but to die for the eleA and fome reprobate, is not to die for all men, but for fome only. And if they meane it in the firft fence, the paflages of Scripture will not prove what they affirme; if in the fecond, it fals ihort of the que-ftion. But fuppofc they argue thus, fome denied the Lord that bought them, and thereby brought upon themfelves fwift deftru-ftion : therefore Chrift did not buy the eleft only, to lave them: If they dilpute thus, they conclude not the queftion in hand, they put more in the conclusion then is in the antecedent, and if they cannot (hew, that there is the fame reafon of all reprobates, they rouft confeffe it makes much againft them : for the thing to be proved is, that Chrift died equally for all and every man; and it is one thing to die for the reprobate in fome fenfe, and to die foe them with an intention and purpofe to favc them: and if Chrift died for fome and but fome that pcri(h in a manner not common

to

for vohm he died and rofe again^.

to all and every man, it is manifeft, he died not equally for all men. ^ '

Let usconfiderthc Textsthemfclrcs,3 Tet.t.i. Scmt dtnicd the Lordthathught them. How? in refpeft of the impetration of righteoufncfrc, or in refpcaofthe application of it? Let the Text fpcakeforiticlfc. Thefefalfe teachers lived in the Church, enjoyed the Ordinances ofGod,profcfrcd the faith, had known^thtf way oftruth,and efcaped the pollutions of the world through the knowledge of the Lord and Saviour Jcfus Ghrift. iP^fi.aflt. they had turned from the holy Commandcment delivered onto tliem, and it had happened unto them according to the true Pro-

^a4^afhcdtoher^allowmg in the mire. Therefore the death of

^it'^H 'P^rl ""^?;^P'' ^"<?^^«^y were partakers of the fruits and benefits thcreofbyfomc kindof faith. They thatmoft urge this place,^c thus interpret it. Thus the Authors ofthe Sj> fn>dd.def.Stnt,Remonfi,,trc,Ar^^^^^^^ is mofl evidently

andmvmcibly manifcft,^that thofe falfcteachers,of whom T^/^V fpcakes, were truly bought of the Lord >fas Chrift.by thclinow-Icdgcof whom they had efcaped the pollutions of the world: or if thou hadft rather, that God the Father by the bloud of his only begotten S^nne had truly bought them, and by his Spirit truly r^ generated them. Vorlittu m like manner upon this place • iirft he faith It IS indifferent whether thou rcfen-e this-word /./.^a/ to ^^'/-^"VP" Chrift,or to God the Father. For both God the Fat^^^^^^^^ every where to have redeemed us, and Ghrift tohave bou-ht or redeemed us to Gbi: and thenhe fends us to thcfe pla^sf^S J0.28. if^r^ao. ^?A j.rT. i?.^.i.5. Moreplainly i^ he com^ following, It IS demanded faith he, how the LordVay be faTd ohaveboughttl^m,whodeny him. For this fcemes contrary ' -thofe places of Scripture, in which it is affirmed, that the faith-

SLt"eTbv^AT^^ ?"^^^^ ofChrift'conKL

redeemed by Cbr,ft^^ ,0. j8.^;4.5.23,and that the faithful do

.W?hnfTh7n '^' ^^"''^-' >^-^-' ^^^^^^ anfwcr(faith he) , truly beleeye. Therefore they think? thefc places and fuch like are to be taken not according to the truth ofthe thi^g but accl

«mf SitS"'' ?' °P^"T/ ? ^^" ^^^^»^« tt'^fe Apoftates proftflc the faith foratime,,andfofeemc bothtothemfclves, and:

to.

^&p

M^th.iS.25*

HeU^.$j6j7.

VtgeneraliSt voxacqiiirere, pro emere, Ad,

X5.IO- fie fpe-cialis, emere pro acquirere visijfim ufurpum tur. Apo.3.18. 3, Sam.71 aj'

Chnft ths Mcdiatdur of the NemTeHament

to others judging in charity, tobe trusbelecvcrs, when in deed they are nothing lefle. But it ftemes more fitnpie, if we fay, that fomewho after fail away, foratims doe truly bcleeve i which Chrift doth therefore call Temporaries, Oliath, 13.21. And then concludcsjto take away the fbew of repugnarjcy, which feemes to be bstwixc this and the former places. We moft hold, that Chrift in afi and very deed is the redeemer of the faithful!, as long as they be fuch : although in power, yea and in will he be the Saviour of the whole world, Toletpafle other things which psrtainenot to this queftion, it is plaine the Apoftlc fpeakes of them for whom Chrill died in aft, event or application, in which fencetheyconfeflshcdiednot for all msn, but the faithfull only ssfuch. And as thcfe falfe teachers were called into the Covenant, accepted the condition, beleeved in Chrift, for a time rc-joyced in him, and brought forth feme fruitc, lo we confcfle they were bought by ths blood of Chrift, becaufc all thefe were fruits of Chrifts death, whereofthey were made partakers. As in the Parable,the Lord is faid to remit to his fervant a thoufand Talents, when he dcfired him, fc. inchoately or upon condition, which was not confirmed, becaufe he did not forgive his fellow fervant: £0 the falfe Prophets are bought by the blood of Chrift, (c. in a fort, as they beleeved in Chrift, but not fincerely and unfainedly. Wc reade of fome Apoftatcs, that they had been enlightened, andta-ftedofthe heavenly gift,andbeen partakersof the holy Spirit,who afterwards did revolt from the faith. To thefe men, their finnes were remitted in a fort in this world, and in a fort they were bought by the blood of Chrift, but inchoately only, and as they taftcd the word of life. Had they eaten the word of life, that is^ had they foundly and truly beleeved in Chrift, they had received perfedl and confummate remiflion of finnes, both in this world and in the world to come; they had been perfedly redeemed and reconciled unto God: but becaufe they did not eate, taftcd only, they received not perfedl remiOion, they ^cre not pstfcAly redeemed. To this tafte anfwereth the So we that is wafticd, and re*« turneth againe to the wallowing in the mire: waQied and fo redeemed, walhed with remiflion of {innes, and fo redeemed from finnc, inchoately: but becaufe flie rcturneth to the filth of finne, that remiflion is confirmed, neither in the houre of death, nor at . the day of J udgemsnt. The talfe Prophets were bought as riicy

beleeved.'

bclecved. Had they beleeved cfFedually with a foveraignc, well- Luk,i r.28.

rooted affiance, they had been bought faving-effsdually : as they Rom 8.25,

beleeved fapcrficially, fo they were bought in a<?l: and event, but ?^^*V^^'

not unto Salvation. The parchafe of redemption goetb before f^^^Jft/S??oI

faifh, is not made by faith, but applied only: but it ismofl: affu- quiturrcrtptura^

red, ifmenbeleeve unfainediy, they are redeemed ef,;duaily, if Exod.j5 i6,^

they beleevc not, they are not redeemed t for them that be caft 06F ^^^^' i s*^*

as aliens, wc doe not reade that redemption was purchafed. This ^^'^"^fi^h ««»«»

interpretation will not feeme new, nor drained to them that &all ^eminf^mm:

weigh the circumftances of the Text, not to them that urge if, am/uaL adfei^

when they ihallconfider it is their owne. It agreesh well with' verity

the fcope of the Apoftle, which is to fhcw the fearefuU condition ^^e i^medoKt.

of fuch falfe teachers, becaufe they in life denied the Lord that had ^^ Redemp. hs.

called them into Covenant, which they had accepted, whom. i>^^*^^^M<P<^i:*

they had embraced by faith, by whom they were delivered from

thepoliutionfjoftbc world, in whom if they had beleeved unfai-

nedly, without queflion, they fbould haVe been f^.ved: and whom

wilfully, not of frailty, they had denied. And is not this a good

argumei: to prove,ttiat by their "wiifiill departure they bad brought

upon thcmfelves fwift damnation. If they were never the nee-

rer heaven by ought Ghrift had done, the fault was their owne:

for life was truly promifed unto them, whereof they deprived

themfeives, not bscaufe they could not doe otherwife, but becaufs

they would not receive it, pr having received it in part, they vo-

Juntarily fell off. What though God never purpofed to make

them afl:uall partakers of the faving benefits of Chrifts deaths By

his commandement he bound them to beleevc, by promifebe a^

(ured them of Salvation if they did bclcsve,hebeftowed upon them

caany fpirituall gifts the fruits of Chrifts death ; and if they fell a-

way, God was no c^ufe efficient or deficient of their revolt: And

doth not all this conclude their finnetobe out of meafure finfull

in denying the; Lord that bought them.

The other places Rem. 1 4. and t Cor. 8. receive the fame anfwer; forthcyfpeakeof weake bretheren for whom Chriftdied, who were beleevers, or as bcleevers, for whom Chrift died in refpeft of application. And then this argument doth not hang handfom-ly together, Chrift died for beleevers in rcfped of application, therefore be died for all men to impctratc righteoufnefTe. I f they wafonthus, he died for fome in refpe(5l:of application that may ' i ■ I i perifhs

Chrifl the MedUtour ofths New T'eHament

FerJiiia cfi

merbiacvul'.i

nerUinaa mor-

tit.

Vorfi in Kosi.

84.13,

peri(h ; therefore he died for all men in refped of impetration, it hangs but loofely : for they themlelves will fay, Chrift died for the faithful! only in refped: of applicacion, and not for all men, whatfoever We are to thinke of the condition of the faithfull, whether they (hall ftand, or may perifh. Amongft thcmfelves, fome that maintaine generall redemption by the death of Chrift, doe yet hold, that no lively member of Jefus Chrift, canperi(hj or fall a-way. And I can hardly fee how their poficions will hang together, if they doe not grant, that.though fome believers may fall and perifh, yet others cannot: But as conceraing the weake bre-theren, fuch as be true believers, it is poffible they fliould be grie-voufly rhaken by oftences and temptations, yea deftroyed, as farre as lies in the authours of fcandall and temptation, and their own fraiky: but in refpedl of the decree and unchangeable love of God and the interceflion of Jefus Chrift, they (hall not utterly periih, but if they be tempted, they (hill be lupporced, or if they fall, God will raife them up againe. The Apoftles exhortation then is forcible, that they fhould not offend their weake brother, for this. was as much as lies in them to deftrcJy him for whom Chrift died. Thus Vorfiiui paraphrafeth the text, offend not him with thy meat, I pray thee, and as much as in thee is deftroy him, foe whom Chrift died. Andinhis/cc. ccw. upon that Chapter, although the eled cannot perifh, the unchangeable- decree of God withftanding, yetit isnotfaidin vaine, that they perifh by our fault, v/ho when they have entered into the way of falvation, being offended with our adions begin to turne from the fame. And in loc, com. upon the other place ; although Chrift will fuffer none of his to perifh, yet indeed they are faid to drive weake Chri-(Uans into deftrudion, who doe rafhly offend them, becaufe to wic oflences of thcmfelves doe tend to their deftrudion, to whom they areobjeded.

Laft[y,Tt is dbjedledjthat the Covenant in Chrift is generall, ^ah^ 3ii(5. & 6. JO. vvithout refped of others.

As the Covenant \b generall, fo is the fruit and application of Chrifts death, in and through whom the Covenant is made, that is, proffered of God, and accepted of man. As all and every man iSjCaUed into Covenant, liveth under the Ordinances of grace, is partaker of the fruits of the Spirit, and applieth the death of ghrift^ fo Chrift died and rofe againe for hii«. But diis wanner of

Chrifts

Chrifts death pertainech to the event, ad or application, which they confelTe is not common to all men , and is manifeft in this, that God entred not intx) Covenant with every Nation at all times, neither under the Law, nor in times of the Gofpcll, fciU Aa. 14.!^, with the Nations he pafled by, and which as the Scripture faith ^'^ »7'l'3' were without God. God exprefTely declared himfelFe in the time wherein the diftindiion of Jew and Gentile tooke place, that he would accept of ftrangers, as well as any, if they fhould love and fearehisname, I(a.$6.'j, ButtheCovcnantac that time was not made with all Nations, as it was with the Jews, not made known unto all the Gentiles, they did not enjoy means fufficient to come to she knowledge ot the truth; That the promifes of mercy did at all times belong to them that fulfilled the condition, is needlefle to be proved: but that the Covenant was made with every man, or that meanes fufficient or grace to receive the promiles was granted to every man, at all times, in all ages if they would, is that which no Scripture teftifieth. And that paflage of the Prophet, which promifeth the acceptance of the ftranger, if he repent and tUrne unto the Lord, ismanifeftlyfpoken of the times of the new Teftament, when the partition wail was broken downc, as the verfes following doe convince. In the daies of grace the Covenant was more generall, then in former times it had been : but God hath not ercded his Tabernacle, nor walked amongft all Nations, in every age of thefe laft times,as experience teacheth. How then is the Covenant generall, relpeding every man ? Peradven-ture they mean no more but this,that every man that will be faved, mulVbe favedby it, and whofoever doih believe, be he bond or free, Jew or Gentile, male or female, rich or poore, he fliall be faved, though the Covenant was never made with mod Nations of the world, nor accepted by them, nor they had means to come to the knowledge of it, much kffii grace to performe the conditions: and then to grant the Covenant is generall will availe them nothing. There is no force in this argument, the Covenant of grace is made with fome, none being excluded, ifthey repent and believe>therefbre Chrift died for every man, rather we may ftrong-ly argue, Chrift died not for every man, becaufe God is not the Rom.i.?^, Godot all by Covenant. But the invitation is generall, yc»7. in ?a*''*^* the daies of grace and to them that heare it, and the promife uni- Titt!^!!*'* yerfallto every believers weadde, the invitation is lerious,ftiew- Luk.a4,47,

X i a ing

ing what God is well pleafed with, and doth approve in us^ fciL that which he perfwadeth with arguments in.themlelves forcible to mo¥e and incice, and what he willperformea it we make good the condition. We adde, that the party invited is pallively capa^ ble of the^invitation,. that no man of what ftate or condition^ loe-ver is hindred or kept backe from comming to Chrift by any caufe efficient or deficient out of man himfeitej which doth either con-ftraine or neceflitate his not comming i and he that rffuleth to £ome, refufeth not through inability, as unable, though unwilling anddefiroustoimbraceir, but willingly preterting (ome bafe in-feriour good before it. But this argueth only the fufficiency oi Chrifts deaths that all men Oiould be faved, if they did believe^ and the efficiency thereof, that the members of the vifible Church Ihould be invited feriouily, and thofe that, be effedually called Chould inherit the promife.

ItwiUbefaid, to what purpofe are they called and invited, if they be as unable to come, as a dead man is to arife and walke. Trueitis, every man is of himfelie unable by nature to come unto Chrift, and God doth enable whom he pleale : but this inability isnotfromanyimpoliibility that is without man himfelfe, either inrefpedt of the thing commanded, or any external! caule> or ijruiteneceflityanddiipoiition, but from his voluntary perverfe-p^effe,. which is moft blame" worthy. The comparilon may be ad-mitted,, if rightly interpreted, otherwife it iscaptious ; for finne is the death of the foule not phyficail, but morall s Man by fin loo-feth not the faculty of underftanding, and willing, but of under-Handing and willing aright,, as in duty he is bound, the ob]e(fl being propounded andxevealed with fit and convenient light,. It is not therefore all one to invite a (inner t© forfake the errour of his vj^y, and call upon a dead man to arife out of the grave. The Lord who doth whatfoever he will in heaven above, and in earth beneath,, in his deepc and unfearchable counfell never, abfolutely intended to make every man adually and efied:aally partakers of the benefit promiled, for ifhe hadfopurpoledit, it fliould have taken effect s neyertheleffe, the invitation is ferious, (hewing what ■we ought to doe, and God doth approve and defire on oar pasts « and the purpofe ofGod to give faith to whomhe pleaiej andn@c IQ all menj is no caiile of any mans unbeliefe^ either efficient gc

that not {imply alone, but comparatively in refpedt oi others^ who believe not: but that man refufeth the promifis of mercy, this is of himielf-e, not of fimple or naturall infirmity, which might procure pity, but of his owne perverieneffe,, and love to fome infe-riour good, different from the good propoied, or contrary to it, and averfcneile from the.circumftances and conditions of the ob}t& propofed.

Theyaske, what figne doth God fhew of defire or approval! that men fhould believe^ when he gives them not powerfo to doe* This that he commandeth,, intreateth, perfwadtth them to repent and believe, waiteth with lon^-luffering and patience for-their amendment, promifeth mercy if they will returne,. convin-ceth them of their wiliulneffe, and though he change not their hearts by the effeduallworke of his Spirit, is wanting, to them in nothmg, which in juftiee or promife he is bound to give, fpecially when theirimpenitencyis not from lack of grace, but from per-verfenefle. If this fatisfie them not, let, them aniwer themfelves-^ how God doth,wiU the repentance, of them that be call o^, and. left to the hardnefleof their hearts ? How he doth will, defire and approve.the converfion of fiich as he hath blinded and hardened for their fins, even when they are fo blinded and hardened ; as of Q^w.^.f.-Caine, who was of the wicked one, and Qew his brother, ber i joh.j.i& caufe God had refped:: unto, hisfacntice, andof thejewsj whofe lA^ui-^.\%, eyes were clpfed., and hearts hardened,, that they ihpuld noE convert.

How is it imaginable, fay they, that impoffibk fhould be the objedrpfGcdsdeiireprapprovall? The anfwer is given already, s^gipoffibleinitfelfe, or in refped of the unreafonabieneffe of the thing commanded, is noctheobiedof Gods delirc, appro vail or commandment : but an impoffible thing to us in rcfpeci of our perverlenede, maybe and is th^ objedof Gods commandmenr, and fo of his approvall and defire,, as he doth will and, defire whaS: he doth command. Doth not.God exad of the Gentiles given vi^, to the vanity of their minds, that they Iliould. feeke him in the way, wherein he will, be found, if they would be faved, wheri they have not mcanes (ufficient to bring thejn to the l^nowkdge cii £he truth, ^nor grace to believe ? Poth not the Lord command^, approvca and defire the cpnverfion of many obftinate, impenitent:; ]|ja(ops.fivin§mthe.ChHi:di^. who have and 4oe abufe ths meane$>

of grace, whom for their former and prefent contempt he doth blind and harden, whofe condemnation is aggravated by this, that they have, and doe live under great and good teaching ? Dothnoc theLawexadperfedlionofthemwho are under the L^Wi, when itisimpoHiblebyreafonofthe infirmity of the fieili ? Is not the rebellion ofthefiefn repugnant to the Law of God, from which itisimpoHibetobefreedin thislife? In the Covenant of grace, perfediion of faith arid obedience is commanded, otherwiie im-perfedion (liould not be a finne : but that is impoflible to man, whileft he carries about this body of fin. And if impolTible be not the ob/e<ft of Gods will in this fence, he that by cuftome in evitl hath contraded an habit, that he cannot but fin, lliould not cffc;nd, and he that is carried with moft violence of mind unto evill, ihould be leaft evill.

They demand further, how could God approve that fuch fliould repent and believe, as doe not thefe things from him, and by the power of his grace, who therefore might glory, as he would have oo creature to doi? i C<?r. 1.30. And it is a moll fure thing, God would have no creature to glory in himfelfe, and moft true, that faith will not, cannot glory in any thing, but in the Lord, and therefore we acknowledge that God of his grace hath chofsn fome men to faith and holinefle, as in juftice he purpofed to leave and forfakeothers for their fin. For if God decreed not to give men faith and repentance, he is not the authour of them. For God doth nothing in time, but what he decreed to doe before all time. To exclude boaftir^g it fufficeth not to fay, that God gives grace, whereby we might believe, if we will, fpecially ifweufeour na-turall gifts well: fW that makes ability to believe only to be of God, and that in part procured by our felves, but faith and repentance to be from the free ufe of our owne will, whereby we are di' ftinguifhed from others which believe not, to whom God wiflied as well, and who received as much grace from God, perhaps more. See Graven, dijf^n. de eleSt. &fid. pravif, . But leaving that matter for the time, to the ob/edion the anfwer is plaine, that as God commandeth wicked men to repent and believe, fo he teftifieth what he doth delire and approve, but with-holding theintcrnall and effeduall working of his Spirit, they will not repent through their perverfeneflfe. As it is a duty which God rc« «|uireth, fo it is approved, but without his grace it cannot be pcr«

" ' '" -farmede

for whom he died and rofe againc^.

247

formed. It is a certaine truth, if the wicked doe repent unfai-nedly, they (hail be accepted, but repentance is the gift of Godg which without his grace cannot be wrought. As God comman-deth repentance, lo he doth approve it, but he approves not that men fhould glory in themfelvesjbecaufe if they returne as he com" mands, it is by his grace. God teftificd to Cain what he approved, Gen.^ 7. when C^i^ had not grace at that time to doe what God required: nor did the Lord approve, that he fhould glory in himfelf, as if he could repent by his own power,

Ic may be asked, to what end doth God invite and perfwade wicked men to repent and believe, ifhe give them not grace to believe if they will. The latter part of that queftion mull be expiai-ned, for if this be the meaning, that many men through their owe default be kft of God without grace fufficient to bring them to iifeeternall, it is that experience it felfeconfirmeth, in many Infidels who have departed this life, before they had means to come to the knowledge of Jcfus Chrift, And if God may deny to fome both meanes and grace lufficient to bring them to life et^ernall, he may juftly with-hold the graces of his Spirit from them that be called and invited in the Miniftery of the word, when grace is free- ' ly given, and both the one and other be deprived through their, owne default. But if the meaning of that latterclaufe be, that though wicked men fliould ieek and truly dcfire grace, yet God dochviolently with-hold it from them, then it is moft faUe, and implies a contradidion, as if men without the grace of God,could truly delire grace. Now the end of this invitation may be, confi-dercd according to the meanes and invitation it felfe,. and the will Tiupkx animi -of God exading of man what is good and acceptable, and what, difpofitioad p in duty heowethuntoGod ; and in this refped the falvatioft of dem&pesntren' the party invited is the end oftbeinvitationv or it may be corfi- .„^ Kon.-Cdi ut dered according to the will qf God, whereby he doth no: only, or- ajJiamm ewm-daine and approve meanes to (uch an end, but will io bring to pafle getium.-jemalM, that the effed ftiall follow : or hereby he not only commands «^'^'''«' them to believe, and others to further their lalvation, but willeth efftdually to bring them to falvation and draw them unto him by the powerfull operation of his Spirit, (o he doth not will tho. lalvation of all that be called. As men arecalled to repent that they might live, and God doth in calling them avow it is his defire,thty Would repent that they might live, Co the end of the invitation is. ~" ■'" ' "" ^ ^" '"" ' " ' life.

life and falvition. This is manifeft, in that the Lord doth earneft-ly againe and againe call upon impenitent and obftinate finners to repenc^nd believe, protefting that he defires not their death, but rather that they fhould repent and live, when yet in his juft and dreadfall Jadgement he hardeneth their hearts for their perverfe-neflfe and rebellion, that they cannot repent. But in relpeifl of the good pleafure of'God not to give-them grace to repent and believej which oFhis rich mercy he gives to others, who have abuied what they received noklTe, perhaps more then they, the end is to manifeft his juftice in them, for the contempt of his grace. For what God doth command, intreat, perfwade and pramife, that he doth will as he doth command, in:reat, perl wade and promife it. BuE as Go4 doth juftly denie that grace to one, which of his free love he vouchfafeth unto another , fb he willeth to manifeft his juftice in the one fort, and the riches of his grace in the other.

Laftly, Someobje(5l, that they that are invited muft either have Chrift, he not dying for them, or mifleofChrift though they repented, whcrec£ the former would argue mutability, that Chrift 4liould die for men, and not d'lQ for them, and the latter would be a breach of promife. A conceit not much unlike, drove Socinm to denie the prelcience of God , becaule whcncelbever .this pre-fciencecommeth, it is altogether certaine^ and from that is ne-ceffiirily gathered an antecedent neceflity of all things which are done. Socw,Prale6i:.cap.2t And in the fame forme and manner a man may reaton from the prefcience of God, if God approve the repentance and faith of them^ whom he doth certainly foreknow to have no portion or benefit by the death of Chrift, then either if they repent they {hall have no benefit, which is contrary to his promife, or if they have benefit, then is God deceived,-neither of which can be admitted without blaf-phemie.

And the anfwer to both thefe cavils is one, that certainc it is Chrift died for them that believe, and whoioevcr believeth in him truly and unfainedly, {hall have benefit by his death: but we need nor, we cannot fay, Chnft died for them for whom he died not, or that God is changeable; For it is as fure and true, that they will not repent and believe for whom Chrift died not. The connexion is good, if che reprobate doe repent and believe unfainedly they

{haU

(hallbc partakers of the benefits of Chrifts death : but the fimple Propofitionsarebothfalfe; the reprobates doe repent, and they are partakers of the faving benefits of Chrifts death. Carnall rea-fonings have brought forth ftrange raonfters in Divinity, and in this parcfcukr not a few : It is good tor us to acknowledge the wifdome, juftice, goodneffe, mercy and truth ok God in all his wayes, though we Cannot wade into the depth of his counfcls. if men give them Pelves leave to reafon thusagaind the proteftations of the Lord, why doth he intreat and perfwade them to rcturne? why doth he complaiae that they will not come unto him? if he give them not grace to come if they will, if he doe no: enable them: Might they not plead as well againft the fore-kaowledge of God in the fame manner , if God certainly fore-know that men will not returne upon iuch invitation, why doth he intreat a-gaine and againe, fending his Prophets early, and calling upon them, when by the refutall of fuch mercy, they aggravate their lin, and encreafe their Judgement. Sure amongft men fuch axourie would be accounted idle, unlefTe it was done for a further end. One anfwer will fufficc to both Objeftions : but when ftiall we make an end, ii we give way to our ignorant and blind imaginations.

Now let us come to the fecond opinion, which is that Chrift ^itd^y and by his death fatisfied thejufticeof God for all that have believed, doe believe, or ftiall believe ; that they, and they only are partakers of the faving benefits of Chrifts death. The death and redemption of Chrift they deny not to be fufficient for the fal- ^."^^ MaUeran^ vationofallmcn; nor that it is efFeduall in many particulars, to ';<$"^»''/-*|»*4 fome that believe not fincerely J but that, if the will of God, or J^^S'S the event be confidered in refpeft of faving benefits, it was pecu- Tr.sonn.Li, liar to the faithful!. For Chrift the Mcdiatour of the Covenant of demmfi, Religi grace, died for them only that be comprehended in the Covenant Cbrifi.cap,i9* of grace. His bloud is the bloud of the cverlafting Covenant, of Heb.Tj.ao. the Covenaat that God of his grace hath ftricken with his Church, ^^3^ ,*'^ J' andwasfliedfor them that have been, are and (hall be called in- and»o.z8j to that Covenant, This U my hloud of the new TeBamefit/^hich MaM4,z4. isjheAfirmanjfirretniffionoffinnes: For many both Jews and I^a«Jl«»3. Gentiles, dfwhich the church was to be gathered. Luke hath ff^**'*®'-it, ^hiciokJheAfirjoH j and fo it was fbed for them, and for "^°'^'*?' many of the fame fpiritaaH eftace and condition with them, for

K k " '^ many

many under the fame Covenant. The word many {$ ufed for all fQnieticne,^o»i.5.i5;,i^,ip. but here it is ufcd rather to diftin-guidi them that be in Govenant, from them that be caft ofi^ and Heb.2.10,15, jhem to whom remiflion of (ins purchafed by the bloud of ChTift is fcaled in the Sacrament,ffom them to whom it is applycd. The remiflion offinne here fp6kcn o^ is not put for remifliblencfr;, but aduall remiflion granted and receivedjfor rcmiflicn in a6l and apphcation, whereof all are not partakers. If all be taken for the common fort and poore of the pcople(which yet may be queftio-ncd, and cannot be proved by any paflige of Scripture, or fhew of reafon) and our Saviour ufed that phrafe to teflifie his aboundant love and humility, in that he flied his bloud for the poore and in-feriour ranksof men in this world. It makes nothing againft the former interpretation. For not many mighty, not many noble, s Cor 11 ^^^ the.pGore and bafc of this world are called and admitted into * Covenant. But the faithfuU only be eS^dualiy in Covenant: they that be in Covenant according to the outward ad mini-fit ation, doc prof-fle the faith, and in fome degree arc conformable in refpe(5l of converfation: they that be truely and cfFedually in Covenant, doe foundly and unfaincdly beleeve. When the Scrip'urc fpeakes of them that be out of Cove-' , nant, it faith they arc not knowne of God, neither doc they

E oJ^'!*© know God, that is, they are not regarded of God, neither Exod'^T ^°^ ^^^y J'^gard him: when of them that live in Covenant, Jer.io^to." it ftileth them the people of God, fonnes or children of God, Ifai.6^8. the fonnes of the living God, a peculiar people, reconciled Hof u 1 o, unto God, jiiftified unto life ; the daughters of Zion and of Jeru-Tit.» 14, falcm, who have the Jerufalem that is above for their fpiritualJ Gal a^J mother, the feedof i^^4^<tt», who is the Father ofusall; And as lloirt*4. li. Jerufalem which is above is the mother of us all, fo is Chrift /aid to die for us all, and God to have mercy upon all, i?<7«w, 8. 5 a. He that jpayed not hii oii»n Sottae, hut delivered him up fir usaU, Rom, 11, g i. Cjad hath concluded ^em all in Hnbeltefi, that he mi^h have^ mercjupotiall. Roni.^.\%, By the rijihteoufizejfe of one^ the pee gift same Hps»: a& men unto jufiif cation of life, that is, of all them which pertaine to the pofterity of Chrift by fpirituall regeneration. It may well be, that all to whom ?^«/wrote that Epiftlc^ did not onfainedly believe, but as they profefTcdthe Do^rine of Salvation^d in fomc meajfure walked according to the policie of

the new Jerufalem, and as they enjoyed the Ordinances of grace, whereby ChriCt was applied, fo the Apoftle fpcakes of them as Saints andbdovcd and faithfull. And in the fame fenfein other places, they are reckoned amongft the faithruU, beloved and eled, who believe for a time, and profcfle the dodlrinc of Salvation, and partake the feales of the Covenant, though afterwards they fall away: and as they are called belecvers, converts, difciples, members of Chrift, temples andfonnesofGod; as they are faid to be jaftified, fandified, and redeemed, fo is Chrift to have died for them, as he isapplycd in the Ordinances of grace, and they partake of the benefits of his death. But as for them that be not in Covenant, we (hall never reade that their (innes are pardoned, that they are delivered from death,purgcd from their finncs,rccon- ^^u^^'^^''-cilcd unto God, received into favour: nay, the contrary is plainly jof,' j^'* J* affirmed of them, that they arenot the people of God, that they Aa.1%.9^ have no communion with Chrift, that they arc enemies in their Roin.jr.i, minds by wicked works, alienated from God, that the wrath of Rom.fi.afjtS; God abideth on them, that they arc without God in the world j ^°J»'»»»« which is never faid of them for whom Chrift died. The Scripture { cor.J le fpeaketh expreiTely, that Chrift died for his Church, his (beep, 16,17, * his children, his people, the people or children of God, thofethat are given unto him of the Father, his brethren. As the Father knotveth me, evenfi k?on> I the Father ^ and I lay dow»e my lififir mj Jieep, foh.lQ-1$. Take heedttnto your [elvesy and to allthef,ockey to jiedthe ChnrchojQod, "^hich he liathpurchafed With hU own hloud. ?

^^.20.28. Chrifl ii the head of the Church, and he is the Saviour iff the body, 8fh.^ .25. ^hriji loved the (^hurd), and gave himjelfi for it,VCT,2$. He/ha/l fave his people fiom the'tr Jtnnes. UMatth. i, ii^ who gave himfelfefir uiy that he might redeeme m from all iniquity, andpurifie unto himfelfa peculiar people,Tit. 2.14. As thou hafigiven himpowerovir aU.fejhy that he fhouldgive ettrnall li^ to as many as thou haSi given him, fob. 17.2, Heprophejied that Jefus J^ouU die for that Nation ; and not for that T^tion only, hm alfS that he/houldga" ther together in one, the children of Cjod that ^ere fcattered al>road, foh, 11.51,52. For both he that fanBifeth, and they "^ho arefinflified 4treallon£: fir ^bichcaufehe-is notajhamed to call them inrethren, faying, I )^iU declare thy Name to my brethren, Helf.2, 11,12, The Church and pcopk«f God in themiclves considered were finncrs, ungodly> eacmics, alienated from God, and Chrift died for (hero,

Kk 2 not

B.Qm. j.^^io. not thai he found them friends or brethren, or children, but that he might m.^ke th:m fuch^ as by the participation of the benefits of his death they arc made fucK indeed. The faithfull arc the feed or children of Chrift, which he hath brought forth with pain andtravell. Jfai,$^.iOyii. The inheritance of Chrift, which he hath pur chafed by his death, given unto him of the Father, that they might be redeemed from death, and pofftfTed of him for theit Salvation. P/a/.2,S. as the Pfalraift elfe where expounds it, /^^ ?^ r«^ ef the ^'or/d /hall remember and turns unto the Lordi an^^l'l ?nLit.27- ^}ie kinreds of the Natism Jhdl '^orj%ip befvre the. And if Chrift and'a^.^gl' *^^^^^^"^ ^^'^^^*^ people, {<lz^^ inheritance, (heep, andChurch,hc ' ' died not equally foe all and every man t for then in his death he

conHdercd none to be made his (heep or brethren before othcrf, sordid he purchafe grace that one (hould be made the child ct God rather then another. For though grace be diftribu-tcd, in different degrees, yet that being fa common to them that bekeve and them that belccve not, that fome-timcs the greatcc meafurc is given to them that rejeft and caft it cfiP, it cannot bs the caufc why one man differs from ano-thcr«^ S^inail i\n> Mat^ things ar^anfwercd to this argument; As firft, that it is ^^r/,j.f(».ii7. not faid Chriit died for his n^ep, or brethren only, and that his rorji.avica dying for them doth not exclude others; as ?««/faith, Chnft . "-5?'' 'J^f g dk<^ for hina,apply ing the death of Chrift to hia3fdf, but not ex-Giltlo!'^ ' eluding others. But the inftance is not likej for theic words fjSr we) atcnotdisjundivc to diftinguifli Par^l from the reft of the faithfull, but from unbckevcrs, or them that were not in the fame ftateorkind. This is a priviledge common to Paul with all be-lcevcrs,that Chrift died for him: inrcfpctS of them then it is not dis|unc%ve, but in refpec?t of them who be not partners in that prerogati,yCj it is disjundive. Therefore the example doth rather prove the fpeech to be reflridive, then, otherwife : for as thefe words of T^s*/, fVh» laved me^ md ^ave hirafel^ fir msy ^i^ ftinguitli Paul from the company of unbsleevers, and fb are exdu-nvc: in like manner arc thcle words of our Saviour, Ihj dortn mj >j9j%«?y/^(pf,reftridive and excluGvc. In thofe Texts there is no cxclniivc particle exprcfied, but the propofition for fenfc is pc» ^ridive. For when di&rence or diftindiion is contained in fome Jermegtkc ProgOiition isioc fenic cxdufiy^j no kfls thsD if it was^

Desuio.zo*

cxpfcflfely noted. Thoti padt fiarethe Lerd thy god, him/hali thou fervcy and to himjha^t thoa. cleave:. here is no reftridion or cxgIut lion exprcflsd, bat in fenfe it is exclufive, Callufonmein thetime-of pj-^^^^ troui^lsi aftd l^ill heare thee: only is not added, and yet For the fcnfc the words are excliifive. /« thy feedJhalUU the Nations of the earth he hle^ed'^ though no exclufion bcexprcfled, theApoftleis Gal.j.iJS. bold to interpret it, as if it had been fiid, In thy feed alone. whom he foreknew, them he predejfisfated: this propofition is not Rom.S.apjjo;, cxpr€(fdy exclufive, is it not then exclufive in fenfe ? WhcnD*^-•z^/^faitbjThe Lord is my God, he excludes not the faithfuli from the fame preeminence: but when the Lord faith to bis people, 14m the Lordthj Qoi, he excladcs them that be not in Covenant. AhrAham beleeved Cjod^ ahA itVPO^ accounted to him for righieonfr ^^"♦^ 5»^^. ncjfe: here isnot rellriction added, bat the propofition is cxclu-five. whofoeverbeleevethinChri^ fhAllnot^erijhy but hrive everU^ Jof>'3«^«^ pn^ life :. doth not this propofiiton exclude works from being a caufe of Salvation, becaufc only isnoc added? Someaofwcr, that thcfe paflages be exclufive, becaufe the Apoftle exprelTciy (huts forth works from the ad of Juftification,iK<5«»,3. 28. whersr as they rather teach, that faith doth comprehend repentance, con-veriion and new obediencciand thzt works are not excluded f roaa thcadlof Juftitication^ but only works done by the,powe!!:,of.na^ turc: But leaving that, the propofition is for the matter exclq-^ five, and.that the Apollie Oie wcs from the thing it felf, proving hereby that JbrahamjsCtQT hehad fcUoWcd the Lord a long time^ and yeelded obedience to his commandemcnts, was jiiftified by faith without the worksof the tfW' The words therefore may be exclufive though only be not added: 'and that they be rertri-' dive is plain by the thing, fignified: for what is it for Chrift t<? Jay down his life for his ftsep, or to purichafe his Church by his bloud, but to bruife thaferpents head, to redceme them from all iniqtjity,and pur^fiethcin to b? ^peculiar people tohimielfe,to ^avc his people from their fins, tdcfdivcr them frprti thef^areoi hell and death,5nd to blelTe all Nations of the earth, accordipg.to theprcmifemadeto^i/'^^^^. ^ ■ • ^,

Jh is needs no further confirraatton then the .'next, anfvv'?ry, which they make, that the words be exclufive notin.rcfpe(flp^ the thing it fclfe^ but of the modpta ■ which others exprells thus, thai CiKift died foi his feeep inrcfpca of the application anci

cvcHt, Forifitbsexclutivsfnthe w«a^/«, cxciufivsit is as well, though only be not added, as if it v/as. And the qucftion is not of the fufficicncyofCbrifts death for all men, in rcfpedofthsmag-citude and excellency of the price : nor of the ©fSciency of his death in fome degrees, for fach as fhall not inherit the crown of glory: but of the >w(?^^, whether be died y«j^^^V»?^r ^ e-jl^wV^/er f«^«r»w/«y?, for all ahd every man. That this J^**^^ is excluded, will appearc in that we ll^all never rcade that Chrift died for any but for his fhcep, his Church, his brcthrcn,his pcople,or theoi that be confidercd as fuch in refped of prefent profeflion, cxtcr-nall adminiftration, and application of his benefit?. Vnto yoti ii

Lui^e i.i I. iforne this day in the City of David, a Saviour, ^hich is Chrifi the

^"^^ ^'t^' 0 ^°^^ 'B/ejfedi>e the Lord god oflfrael, becanfe he hath vifited 4nd

"* * r edeemed hid fCQfie, and hath raifeduf an home of Salvation in the

hottfe of his fervant ^avid, as he^akehj the mouth of his holy Prom

phets, V(>hich have beenfince the "^orld be^an: That rt>e Jhoftld be p^

Hied font our enemies, and fiom the hands of all that hate us, Jldlint

Luk« 1, JO, ^^^ havefeen thy falvation, '^hich thou hafi prepared before the face of

gi,32. dipeople, A li^ht to lighten the gentiles, and the ^lory of thy people

Jfrael, Wherefore in aU things it behoved him to be made like unto his

^ ***»7* brethrenithat he might be a mercifU andfaithfnUhigh Prief,in things

yertnining to Qod, to make reconciliation for the finnes of the people^

jRev.ji.9, Thofiart Worthy to tnhe the hooke, andto openthefealesthereof: for

thou "^aii fiaine^andha^ redeemed us to Cjcdbythy bloody out of every h^nred, and tongue, and people, and nation* And generally in every placcjthey, for whom Chrift is faid to die, are called his cleft, his fiiecpjhis people,his brethrenjnot barely called into Covenant,but received upon their acceptance thereof. The feverall paffages al» Icadged to prove the univerfaiity of Chrifts death, have been examined already, and found to fpcake direftly to this purpofc. But amongft them that be called into, and accept of the Covenant] fbmebecledledfimply, bthers in comparifon, fomebethcfliccp and brethren of Chrift in truth and ijncerity, others in prc-ftffion and cxtcmall adminiftration, or in fome refpcft only. And as we muft: diftinguifli of the eleft and (heepc of Chrifr, ib of his dying for ^etn. For he died for all his elcd, as they apply atid be partakers of the benefits of his death: he died faving-effedually, /c-fV. to bring them to grace and glo-ly y according to the Jcdion of grace, for his fimply cledl *' ' and

atid people in truth, that is, for them upon whom Salvation

(laouldbeconferredjandto whom it ftiould be ibundly applied.

So the Prophet telieth us, ChiilVdied, that indeed and moft cer- Ifa,f3.xo«

tainely he might fee his feed, and bring many brethren unto God.

And if Chrift d^ed not for his (hecpc for this particular end, that

by his fpcciall grace, and that which is given to none others, they RGw.p. i g.

might in joy the fruit of his death, we muft confc{!e, tliatChriH Johsio.i$,

in thisfaying doth give no particular comfort to his (lieepc, and

in that whole Chapter i which is ablurd. And though fheepe and

belcevcrs materially be the fame, formally in this plaee they ba

not :for when Chrift faith to the Pharii'ees, Tee bekcve not, for

pe are not ofmjjhee^e. Joh. i o. 16. If to be a b^leever and the (hecp

of Chrift doe fignific the fa'.ne thing, he llioald fay, ye bcleevc not,

and that which follovfcthf (J^jfieepe keare wy voice, and folloi»

me, }oh.io.2j. Qiould be the fame as if it had been laid, the bclee-

vcrs beleeve. So that flacepe and bcleevers arc reciprocall, but

formally they are not made llieepe by faith, but by eledion.

Moreover the acquifition of righteoufncffe by the death of Chrift, and the application thereof, are things to be diftinguifhed,, butfo infcperably conjoyned, that for wbomfoever it is acquired, to them it is applied, "By his kjiowledge jhid my righteopts fervant wfiifie many : for he Jhall he are their inii^mnes^ //^.55.II. He i>arc thefinneofmany^ and mads iattrceJJJon for the trdnfgre^otirs^Ifa.l'^j^. 12, '\By hisfiripes are we healed, Ifa^^^.'y. Who veoi delivered for our ojfences; and vadi raifed againe for cur jufiif cation, Rom,<^ zy jis. hy the offence of one^ judgement came upon all men to condemnation l evenfo h) the righteoufneffe of one, the free ^ift, CAme ufan aUmenun^ tojmfiifcation of life, Re)fD,<^.i8, Who Is he that condemtMh ? It ^ (fyriBthat died, yea ra'hr that is rifen againe, ^aw.8.^4, I ^^ come that the^ might have li\e, and .that th j: might have it more ^-• boftndantly, foh. i o. I o. /» thts '^m manifefied the love ofgodtove^. rd$, us, becaufe that godfent hit only- begotten Sonne into the TiterId^ ihati we mght live through him ,1 foh^^ p. 'By the which •PcUlv^e ttrefan^ii* fiedt through the offering of the.body sff^fm Chri^ once for all, Hebi. 1.0.1 o. For by am offiering he hath psrfeciedfor everthemthat arefantt. Sifiedj verf.i/^. The paffages of Scripture.are plentiful!, which: tcftifie applitation to be the end. of Cbrifts deatii; for he died to* cftabliftiandratifie the everlafting Covenant of grace, Iieb»p,T$-^. ^<5,i7,toaboU(hhini that had the power oicbathj that is, the.

devill, Heb. 2.14, i y „ conquer death, t Tim, r. i o. dcftroy and kill (mn^,Rom,6.10. faa^ific his people through the truth, foh.ij.lp* give life unto the world, 7<'^.^. 35. redeems us frojn the curie of the Law, ^-sAl-ij. and from all iniquity, iT^V. 2.14, obtainc etcr-nall redemption, Heh.9.12, chat we might be made the righte-oufmfTv ofGod inhim, 2 Cor.5.21. that he might deliver us from thisprefentevillworld, (7^/.i.4. that being dead unto finnc, and ahvc nntoGodfRom.6,^,$,6. we might not live to 01^ fdves,but unto him which died for us, and rofe againc, 2 ^or.5.15. and that We might receive the adoption of fonncs, G4/.4. y. And it is ab-ftard to reafon it fdfc, that Chrift by the decree of God fliould pur-chafc that for aicn which is not given unto them; that he fliould acquire what they obtaine not -.that by divine imputation Chrift ftiould die for every man, when the merits of Chrift be not communicated unto them: that the promifed feed fliould be given to Abraham , no blefling or multiplication following. If Chrift have purchsfcd a new Covenant, faith, redemption, reconciliati--on for every man, without queftion they arcorfiiallbc delivered from the condemnation and dominion of finneJ the Spirit is given or fliall be given to abide with thcoi j they arc or iball be renewed after the Image of God. If Chrift be a King, he hath a Kingdomc, fubjefls and territories, whcrcm be doth cxercifc his rcgall power. He is a King not only in perfonall right, ortopunilli enemies; but a King to feed and rule a people, God hath given his Sonne the uttcrmoft parts of the earth for his po-(feflion, and (hall men with-hold it ? Shall God give men unto Chrift, and fhall they detainc themfdves from him? If Chrift came to deftroy the workes of the devill, (that is (lane, as the A-pofllcfticwes, I foh.^.S* 7e/».8.4i,44.)andto deliver men from the fcarc of death and the devill, ftiall wc not thinke, that Satan iscaftdownc, and death aboliflied? Chrift is a Saviour as in merit fo in efficacy, clfefhouldhis purchafc be in vainc, the end of his comming into the world be uncertaine, his purpofe in laying downchislifcbc ffuftratc,and Chrift (bould merit by the appointment of God, what God doth not give : thcrfore the impc* tration of righteoufnefle aiuft not be plucked from the application, nor doth the giving of benefits porchafcd by the death of Chrift depend lipbn the plcafure of men any more then the acquifition doth. Betwixt the purchaie and application of Chrifts death,

feife

faith comes between: but that faith is merited by the death of Chrift, and for Chrift Touchfafed to them, for whom he died, Tit,l.6, Ephef.!."^. Thil.i.lp, £phef.6,li.

Some have anfwered, that all men arc the /lieep of Chrift, as the diiperfed, torne, and devoured ofcvill paftors and bcafts of the Held, and the feduced and defrayed are acknowledged to bo ftiecp, f<fr.23. 1,2. Ezek^^^.%,6, But the Prophets fpeake only of the people of the J ewes, which at that time was diltinvfl from the Gentiles, as the flock and inheritance of the Lord :fo that hence nothing can be gathered, bat that they, who live in Chrifts Church and told, are his people and fhcsp of his pafture.

Againe, the Scripture fpeakes of the fheep of Chrift, two wayes, according to vocation or according to cle<ftion. According to vocation they are ftieep, who externally pertainc to the number of Gods people and the Church: according to eledion, many fheep are without, many wolves within, and many Qieep J''**^S» . within, many wolves without. Although there be a diftin<^ion ejSJ'?!*^*^; betwixt the merit of Chrift by his obedience even to death, and '

bis intcrceflion, yet one of them cannot be feparated from the o- ' ther: for he maketh intcrceflion for them to his Father for whom he hath merited reconciliation by hisdeatb, and we cannot thinkc he fhould lay downe his life for them, for whom he would not pray. If we lookc unto the flgnification of the words,Mediatouc andlnterccffor note the fame thing: and if Chrift^ have put him-felfe betwixt the wrath of God and man to obtaine reconciliation by makingfatisfadlion to offended jufticc, can it be thought, he will not requeft, that for the virtueof his facrifice they for whom hehathfatisfied, might be accepted of the Father, if we looks to thcfe two fundions of Mediation, fufcring death and making intcrceflion, they are conjoyncdin Scripture. It is Chrifi that ^on, g "^ dtedy jea rather that isrifen agdne, who iieven at the right hand of ^od, who alfo maketh inter cejjion for m. If any man jlnne we have i Job.»iij». 4» Advocate with the Father lefpts Chrifi the rightequs^ and he is the frofttiation for onr onrfinnes, Cbrift is our Advocate, if he be our propitiation, if we will receive the tcftimony of the Apoftle and not fcparate things that God bath con/oyned. Incredible it is, that Chrift out of his incredible love/hould voucbfafeto lay dbwne his life for them as well as others, for whom, the time of his paflion being at hand, he would not power out a praypr. How

Li thcfc

S) B * Chrift the Mediatour of the New TeHantem

_ , thefe two be conJQyned in the intention ofcurSaviouu-jfc. to pray

Jo .17.19. for men and toofer himfclfe a Sacrifice for them, may appeareby the words of our SaYlour himfelfe, for theje Ifandifie wjfelfe^ tha£ iSj for thcfe am I prepared to off>:r my^ fclfe, that they might be fandlified by the truth j forthefe, that is, them for whom he prayed. And it Chrift had intended to cSFer up himfelfe an holy and propitiatory facrifice for the finnes of all and eyery man, he v/ould rather havef prayed his Father to accept his facrifice for all men, then profefle that he prayed not for ail men. For whom Chrift hath oS-ered up himfelfc a Sacrifice to put away finne, for them

Heb.$,24. <joth heappeare before God in heaven; and if he doth appearc before God far them,he doth alfo make requeft for them. But Chrift

^9^^7*9* prayed not for all men,profc{ibth that he prayed not for the world. He prayed for beleeversand them that fhould beleeve hereafter, and teftified that he would not pray for the reft. And it muft be obfervcdj that be praycth for them that beleeve and Ml beleeve, as they were ©ods, and of God given to Chrift, which formally

|pfaa6.3f ,3^; is not the fame with beleevers, though it be materially.

They anfwertathisargumentj that there is a two-fold inter-ceffion of Chrift, one gcnerall for all men that they might be-leevcThc cDher fpedall iot belcevcrSjtbat they might be gloified. If you aske the ground of this diftindionj.they fay^ Chrift upon the Crofi'j prayed for his pcrfecutoiirs and them that put him to death. Father forgive them, they know n®t what they doe. But

I^k«Z3.s4, if we fearch the Scripture v^c (hall find no pafi'ige that {aith,Cbrift prayed for every m'an that he tuight bekevc,, nor is probable. Foe if he askc faith for all men, then abfolutely or conditionally : not abfolutely; for then all men fhould obtains faith, becaufe Chrift wasabfolutelyheardin whatfoeverhe abfclutely.prayed for. li upon condition, doth he then pray to his Father, that they might not refift the firft grace oftcred, or that they might beleeve, if they, doe not refift the firft grace ? But if abfolutely he pray that they might not refift, then they doe not refift grace: if conditionally, that they might beleeve, if they doe not rcfift^thcn he prayeth that they might beleeve if they beleeve: for not to refift the firft grace is to obey it, that is, to beleeve= Befidcs, ifChril^ pray For all men that they might beleeve, then alfo that they might enjoy the ©ofpelV which isthemsanes of faith: and that cither abfolutcly, fi^theyfbould en|oy the GofpelJjVyhic^wckaow they doe notj

or upon condition, a? the right ufs of their naturall gifts, or the piety of their progenitours, or the like: And thcnthcfe conditi-ons our Saviour doth pray for abfolutcly or upon condition, or not at all: If abfolutelyj then all men fhoald ufc their naturall gifts well, bccaufe he is alwayes heard in that which he doth aske abfolutcly : if not at all, then it is not of grace that men u{}z their naturall gifts well, or lome grace is given to men without the inter-ccffion of Chrift. And when the Gofpcll is vonchfafed to forac that abafe their naturall gifts, tootRersnot, did our Saviour pray that fome (hould have the Gcfpell abfolutly, foms conditionally ? or is the Gofpeil granted to fome for the interceflion of Chrift, t^otheis without it, although he make interceliion equally for all men ? And if the Gcfpell be vouchfafed to fome that abufe theic naturall gifts, why doth not God give the grace of faith alfo without that condition, under which only Chrift asked faith for them* Moreover,if Chrift pray for all men that they may belcevc, he as-kcth this for the vertue and merit of his paflion,or not.If not,thcn faith (hould not be given for the merit of Chrift: if he aske for the merit of his paffion, then he asketh it without any condition; for Chriftd ;cd abfolutdy & without conditio for all men,as they teach, & what Chrift hath merited tor all men, that (Sod giveth abfolute-ly to every man. Chrift upon the crofie prayed for them that crucified him, Z«^^. 2 3.3 4. But that might bsof private duty as man,who fubjedcd himfclfe to the Law of God, which requires that wc forgive our encmies,3nd pray for them that perfccutc us; not of the proper office of aMeaiatour,who wasto intercede for his people by fufering death and making requeft. It behoved Chrift, ashefubjededhimfelfeto the Law, to fulfill all rightc-oufneff^, and fo to pray for his enemies, but that wasnoto'utof his proper office as Med iatour, which wasto ofF^rup himfelfe a Sacrifice or make interceliion, as our high Prieft. If any (hall contend, that this is to be referred to the proper Mediatorie interceliion of Chrift, it will not prove the matter in hand: for he prayed not for all and every man, but for them that crucified him, and that indefinitely, not un4verfallyj for them that were pre-fcnt at Ifis crucifying, and infimplicity of heart (and not of affe-aed Ignorance (rcfiftingthe evidence of the Spirit fpeaking by Chrift, and by miracles giving reftimony to his doflrine) in obedience to the commandemcnt of the Supcriours, did crucific him,

LI 2 - ^^^

but not for all them that had sny band in his death. Hepraycth not that they might bclceve, if they were not wanting to thcm-fclves: but prayeth for forgivencftc for them that had abufed naturall gifts, and fupernaturall meanes of grace: fo that it cannot be referred to that general! Interceffion they fpeakc o^ with any (hew of reafon.

Some anfwer, the fcnfc of the words is only this, Father feeing they have finned of ignorance, let them notbcpunillied with that punifliment, which the thing they have done dcler-V€th (which was without all hope to he blinded, hardened, and caft off^) but let them not for this fin be in this ftatCjbut fliew mercy on them, that they may be in pollibility of repentance, pardon^ and grace, which interceflion anfwereth Chrifts dying, as it rc-fpcdeth all, which was to pofiibilitate their Salvation. But this cxpcfition IS new and ftraitned, and cannot be confirmed by any circumftancc of the place, or Signification of the word forgive-neffe: and if it be granted, will not futc with their purpofe. For Chrift died not to poflibilitate the Salvation of every man, that had or ftiould abufc naturall gifts and fupcrnaturall mcancs, as the rulers of the people, which flirred up the people to dcfire Jefus that he might be crucified, nor prayed for every man, that had fo fearfully abufed the msanes of grace by wilfull and affeded i^norance (if not Worfe) that he ^ould not be given up to blind-ncfle and hardncifs of heart. Ifany man (hall be bold toafSrme either of thcfe, we muft defire better proofe then his bare word,be-for^e we can yeeld affent,

ifitbe fiid,thcperfons for whomChi-tft|>rayed wcrcnotina ftatc capable of remifiiion or pardon, becaufe they were impeni-CdfvhAnMol. tent and unbeleevcrSj^orwwa;* anfwereth, that we muft under-€ap.t7,^ag,r. ftand the condition, if they repent. Andbythefamereafon, te might aske falvation for all men, fit/, if they repent and bejeevc. And how then doth this Intercc0ion differ from that, which they fay was fpeciall for the Salvation of beleevers. Surely to ask« the pardon of their finnes that repent, doth rather pertaine to ijw-

ciall Interceffion whereby the iaJvation of them that belecvc is prayed for, then to thcgenerall, wherein the faith of alhmcn is craved.

An example of this generali Interceffion, wherein Ch-jfi; yrayeth that all men naigbtbclcevc in him, we have (chcy %)

in that ly.of^^^^, vcr»2i. That the ^orld may heke'ue that thou h^p fin we. Some by the world in that place undcrftand the elcfVjWho then were djfperfed abroad, or them that were to be converted from infidelity to ths faith. ^ But becaufe the word world in the whole Chapter is taken in another fence, it is moft naturallin this place to underftand it as before, for men that be of the world, not illightencd, or converted to the faith: and the word ^^/<?^'Z'« to be put improperly for to acknowledge or con-fcfl^. The fenfe is, that the world,although unbekeving,aItbough ^^/^^„^/ -an adverfary to me, yet feeing the great love and concord of my joh. 17.11/^ Difciples, may be compelled to belceve, that is, to acknowledge ia»/en. ia^. and confcfle,that I was fent of God, that is,th3t I am not as now it 136. thinketh, a feducer, but that I am truly fent of the Father;, or that the 1 nfidels may by experience be convinced to confclTe my glory, and be compelled to acknowledge andconfcflc that thou baft icnt me a Saviour into the world. This £cn(Q is fo plain and e^e,, that we iijccd not feek any iurther for the meaning; but if we grantittobemeantof true and found faith, it will not follow thence, that Chrift made interceffioa for every man in the worW, that he might belceve. Tor the world is ufually taken for men in the world indefinitely, and not fimply for every man, nor yet for the greater part of men in the world. There Wmimt a decree fiom , Ceftir .t»Aft£^ft^>ihat all the "^orldfhouUbe mxed,LuJ^i.i .but this cannotbeextendcdtoevery nation,much L{J: to every man. The ^ immre j^rlts£oef)r^mtothe Kings 0^ the earth, and efth^ "^hele V^deViU»i\9^ Vcmld. Jiev.i6.i4,<tAlltheVi>£rldVPondredafier tkeheafl,Rev.i J.j. Jchro.14.17, '2-he^oIeV^orldljethinimqmty,lfoh.$.i.g. Be ^^ in the '^orU^ Jer.27.7. ' undthe ^oricL k»^vs> him not. f/h„x , 10. 'Sehald^ the^orMfUgone after Dan,!.?8. hpm.fc^h.i 2.19. The Syrxacke Interpreter,vulgar Interpreter, and M^"i3.«o.2z, ] ^4»»«»theGreekerarapbra(l, adde the univerfall particle and ^^^'g ^\ Ecacte it, tihe whole world; But if the world be taken for '* •^*^^' every man in the world, we muft conclade^ that every man in the world did follow Cbriftj and that no iusn in the world did

know him. . . \^

They aske again,what h it the InterceilionsfChrift required? q>faI,2S.4^^k£ofmei and lVi>ill give the the ke-atheft fr thine Inhe^ ritttTK^. feitnotfor unbeleevers tobringthsmtothciaith? and doth not Chrift intercede for the comming of Gods Kingdome, as he taaghtMs Difciples to doc ? There is tberefean Ii^tcef-

Li 3, fioo.

fion of Cbrill for them that beleeve. Bun here wc cannot find that generalllntercelSon of Chrift they fpeake of, that eyery man might come to the faith by fitting meanes, but for the moft part Jmtn. Qrat, in§ffc6kazll The praycj required in the fecond Prshne ^y»;«/?^ de saszrdot. -: referreth to the prayer which Chrift offered to the Father for hitn-chr, fclfejaccording to the commandemsnt and promife of the Father,

eyfskj of me, and I VpIH give thse the heathen fir tloine Inherimtjce: to which Promife of the Father Chrift having refpcd-, faid, F^ ihet;-glorijie thy Sonne,that thy Sonne al(o may g/orifie thee^ as thorn Joh.!y.*» '•, hafi oiven him power over alljiejhy that he might give eternalllife to as ■many as thou hii!igiven hinij. And frojTS this prayer are to be di-ftinguiftied (faith he) thof« fupplications which with ftrong cries and tearcs he offered to his Father in the dayesof his fleS : by thofe he craved to be freed from his Agony, by this he prayeth that he might fee his feed, and that the will of God might profpec inhishand. But howfoever it be, the prayer fpoken of in that place,is abfolute,ccrtain,and effeSuall: for what God there pro" mifed, Chrift prayed for in particular, and he was heard therein : and therefore it cannot be applyed to that gcnerall IntercelH-. on of Chrift which they would mamtaine, as every man may plainly fee, I They further reply,that this Interceflion of Chrift,f oi&.iy.per^ taineth to the application of Chrifts dsath; that Chrift maketh Interceflion for belecvers: and by the world they are fignified, who did or would contemne and rejefl Chrift offered to them in thewordofhisGofpell; as the word world is ufed in many other places.7<7A. I.I o. and j.ip.and 14.17.& i6.8,p.& 14.32. But if it pertain to the application of Chrifts death, ic foUoweth thence, that the death of Chrift ftiall be applyed to them, who were given unto him of the Father, that in fpeciall manner he might lay down his life for them, feeing Chrift offered up him-felfe a facrificc to the Father for them, and them only, for whom according to his office of Mediator{bip he made fpeciall Interceflion. If by the world obftinate contemners of the Gofpell be underftoodjWhatftiall we thinke of them to whom the word of reconciliation was never fent, or Chrift offered in the Miniftery tof the Gofpell ? are they partakers of the benefits of Chrifts (pe» ciall Interceflion ? or is the death of Chrift applyed unto thcna ? if only contemners of the Gofpell be msant by the world, for

forwhom hdkdand rojea^ainLj, %6^

which Chriftwouid not pray, why iljould it be interpreted oC fpeciall Interceflion, feeing our Saviour (as they confcfB) ncithec laid down his life, nor made general! Intcrceflion for fuch as fucb, that they miglit be brought to the faith, or be partakers of the merits of his death ? Our Saviour in that his prayer oppofeth the world to them that are given unto him of the Father, and as to be given unto him of the Father^ notes fomcwhat precedent to ef-s^ feduall vocation and lively faith, though every one that is given unto him doth or ihall beleeve, fothe world notes a ftate antecedent to wilfqllcoHtempt, though they that be of this world* if they live under the Gofpell, will prove themfclves contemners, fdh, 6:3 7. tiAll that the Father gweth me fiall come unto me ; and him, thm commeth unto me, I Vclll.m no Vfife cafl out, faith Cbrift. But to come unto Chrift is to beleevc in, bjm by efFeifluali vocatiooj, fob A . I o. The world knew not Chrift s but they were the world,, before they (liut their eyes againft the light, andrefufed Chrill:* offering himfelfe uoto them, 7*?^ g.ip. They areths world who. are not given unto Chrift, are not his (beep, his people, his bre» tbrePjbslievenot inhim, be difobedient, caft out, though they , never llubbornly contemned the Gofpsll: becaufe the ibund ther=% ofnever came into their eare?5 that light never fhined amongfl them. And now for conclufion of this argument, let this one thing be added, that if we fsarch the Scripture we (hall find no mention of this two-fold Interceflion of Chrift properly medi2=> ■ tory,one generall,the other fpeciall, which fome of late have dc»-. vifcd : but that he makes Interceflion for ail and every of them', that are given unto him of the Father, and only for thenijand that his IntercelTion is ever certain and effcfluall; as when he faith to< ^eter, J have frayed for thee,that thy faithfdle not: and to all the.- j-y^g ^^ ^ • A poftIss, / Vci/Ipray the Father, and hefhdtgweyou another comfor^ > joh, 14, le^, . ter, that he may abide ^Ith you for ever. And when we heare from > Chrift himfeife, that according to the proper office. o£his Media=-. torfliip he makes Interceflion only for them that aregiven unto-h\m of the Father, we may conclude, that in fpeciall aianner be > ciftrcd up himfelf a facriHee to the Father for them only, Other argutiients are alleadged for confirmation of this truth, which-who4ift may reade at large in fundry Treatifes of this matter Si h\M it would be too long to ioiift upon each parcicu.lar> therefor©

j^^ Urn ChriH hath fdfiHedthe o ffice ofUedUtour,

here I will brcake off this controverfic, and procccdc to that which folio wcth in this intended difcourfo.

Chap. III.

Bdvsf ChriH hath fulfilled the eftce ofMedtatot^, or horn he is theMedimuroftheNctvTeliament.

IN the fulncfle of time, the eternall Sonne of God, took^ unto him our nature, and became God and Man inonepcrfon, that he might be an cquall aiiddle perfon between God and man. The neccflity ofa Mediatour appearcs in this, that man is guilty, and God true and righteous* If man had continued in his inte-grityvhehad (lood in no need of an expiation: if God had been unrighteous in the paffages of mans finnc, there had been due unto him no juft debt offatisfadion. But feeing man created good but mutable, did willingly and by voluntary choice tranfgrcfle that Law, under the precepts whereof he was moft juftly created, and unto the maledidion whereof he was as neceffarily andrighte-oudy fubjedif hetranfgrcffed: and God was purpofed not to fuff;r finne to palTe utterly unrevenged, becaufe of his great hatred thereunto, and of his truth and the Law which he had eftablifhcd againft it: of neccflity either God muft execute the fcverity o£ his Law, whereby the creature {hould everlaftingly loofe the fruition of him, and he flionld likewife loofe thefervice and voluntary fubjedion of his creature, or fome coutfe or other muft be found out to tranOate this mans (innes on anothers perfon, who may be able to beare them, and to interefl; this mans perfon in that others righteoufneffc, which may be able to cover him. Of neccflity a Mediatour muft be found out to ftand between (Sod and man, who muft have one unto whom, and others for whom and in whofe behalfe, and fomewhat wherewith to make fatisfa-dion to offinded jufticc; In regard of God towards man he mtift be an officer to declare his rightcoufneiTe, and in regard of man toward God a furety ready to procure pardon and deliverance, not by fevour or requeft, but by way of fatisfadion. He muft be one with us in the fcUowIbip ©four nature, paflions, infirmities

and

and temptations, that fo be might the more readily fuffer for us, who in lo many things fuflf^red with us: and one with God the Father in bis divine nature, that fo by the vcrtue of his fuffcrings andrefurredionhemightbe able both tofati$ficjuftice,tojuftific our perfons, to fanftifie our nature, to purifie and perfume our fervices, to raife our dead bodies, and to prefent us to his Father a glorious Church without fpot or wrinkle. Ke muft be man pure and nndefiled ; man, that he might fufFcr, it being no way dt that one having no communion with another, (hould roakefatisfaftioB byfutfl-ring for snothers fault; Man pure and unde61ed,otherwifc he could not have fatisficd for himfelf, much IciTe for them that had fo grievoufly oftcnded. He muft be ntian^that he might have companion on them that come unto God thrbagh him: and pure and undeHled, that his SacriBce being pure and without fpot, might be acceptable and pkafing to provoked ju-ftice. He muft be God that he might beare the weight of Gods wrath without finking under it, be the King and Head of the Churchjdcfend his people againft the enemies of their Salvation^ fend forth his Spirit into the hearts oF his redeemed, and receiv<: from them fuch divine wordiip as was due to fo great and gracious a Saviour. He muftise man, our neere kinfman, that he might have right of redemption, be a merciful! and faithfull high Prieft, in all things like unto his brethren. He muft be God, that by his death he might overcome death, and him that had the power of death,that is,the devill, free us from the guilt of (inne, and curfe oi the Law, and prcferve his redeemed unto his everlafting King-dome. He muft be God and man in one perfon, and fo of a middle condition between God and us, in that both the natures of God and man doe concurreand are conjoyned in his perfon, that he might joyne God and man in a Brme and ftable Covenant of f riend(hip and reconciliation: and be the root, fountaine and be<«' ginning of fupernaturall and fpirituall being, in whom the whole nature of mankind ftiould be found in a more eminent fort then it was in Adam^ The horrour of (inne was fo grievous, the curie of the Law Co terrible, the price of redemption fo great, that a meet \ creature could not take away the one, or pay the other; and that man might not fall away as he had done under the former Cote-' nant,ourMediatour, who was the foundation of this new Cotg-nant,did afliimc oar humane nature unto his divine perfon. Tbere-

Mm foc(^

,4t4>

fore the etcrnall Sonne of God, being ordained of the Father to this office of Mediatorftiip, that he mi^ht intercede between God and man,and joync God and man inonc,did afluDoc our nature into the unity of his pcrfcn,and was born of a woman,that he might fave and call (inners,and redeeme them who were under the Lav , ap4 ftiut up under the curfe of the Law,

The fecond perfon in Trinity, the Son of God by nature, the Image ofchePather, by whom all things were made, was made man, that he might renew wrhat was difordered by (inne, and make us the fonnes of God by grace and adoption, who were by nature the children of wrath, it being fit our redemption (hould be wrpug^t t>y the Sonne, and fealcd by the holy Spirit. For ivbercas a double million was necclTary, the one to reconcile, the other to gtfe gifts to reconciled friends: the Father being of jione>fent his Sonne,thc firft proceeding perfon to take our nature fnd make fatisfadion: the Father and the Sonne both fend the spirit, the fecond proceeding perfon, tofeale up them that Chrift Itath redeemed by his bloud. And who was fitter to become the Sonne of man, then he that was by nattire the Sonne of God I who could be fittertomakeustheSonnes of God by grace and adoption, then he that was the Sonne of God by nature? who ' fitter to repaire the Image of God decayed in us, then he by whom at firft man was made after the Image of God? Thus Chrift was a fit and cquail middle perfon, conjoyncd by the bands of friendly fociety, and peaceable agreement with both the par-tics, God and men, that he might be a Mediatour of reconciliation and peace betweene God and man. He tooke unto him %hc fani^ified nature of man, that therein he might draw neere unto men^ and be the root of them that are fanftified ; and retaiincd the nature of God, that fo he might not depart Com God.

Here it is queftioned, according to which nature Chrift is Mediatour, whether as man only, or as God and oaan. That he is a Mediatour according to the concurrence of both natures in tht luiity of his perfon, it is confefled by all; for if he were not both Cod and pan, he could not mediate between God and man % but l^hetfaer be be a Mediatour according to both natures concurring^ In the worke of Mediation, there be fome that make queftiono Q^r {dblutioo is» that Chrift is Mediatour according to both n»-.! ture^

or how he is the MedUtour of the litw TeHament^

26y

tores, the humane nature doing that which pertained to the humanity, and the divine nature that which pertained to ihe divinity, but the humane and divine both concurring to produce one aft or work of Mediatorfliip. As the divine and humane nature concurre to make one Chrift, fo the atSs of the divine and humane nature, diftinft in vcrtuc arid operation, by co-operation concurre to make up the fame work of Mediation. Some of th^ works of Chrift the Mcdiatour, were the works of his humanity in rcflwft of the thing done, and had their efficacy, dignity and Value from his divinity ^ in that they were the works of him that had the divtnity dwelling bodtly inhim: snifomethe works of his divinity,the humane natutc concurring only inftrumentaUy, as the remittingof (ins, the giving of the Spirit, the raifingofthc dead, and fuch like. The works of Miniftcry, the Sonne of God performed them in the nature of man. It was the Sonne of God Arid Lord of life, th^t died for us on the Croffe, but it was the nature ofman,not of God wherein he died. The works of Authority and power were all performed by the divine nature, yet not without an inftrumentall concurrence of the nature of man. Chrift furred as man, but the divine nature did fupport and fu-Raine the humane. He died as man,asGod he overcame death, conqucred,androfcagainc: as man he was made an ofFsringfoE our fins, the worth and value of the Sacrifice was from thedivis riity. The two natures in Chrift be diftinft in their eflcnceand properties, and fo in their operations, that we muft not imagine one aftion of both natures: but as the natures be united in one petfon, fo the operations concurre to make up one work of a Me^ diatour. Many chiefe,neccflrary and cfTcntiall a^s concerning our reconciliation with God, are from the Deity of Chrift as frool the next, proper, immediate and formall beginning/The Incac-tiation of Chrift is from the Deity, which did aflfume the humani-tjF, whfich when, it was not, could not affaine if felfe. The mani-«fiatton of God'Avas a work truly divine, from th«^ 'humanity of Chrift as an inftrument,from the Deity as the true caufe.Chrift as man tcacheth as an inftrumcnr, and Chrift the Word teachcth as Mcdiatour: for he is not only Medktour, who (iipplycth the 4*Gioa}fcofa»iii8njn!^Ht; but the Deity did move the humanity' as his ihftrument, that is, pcrfonally united, and not as anothers. To%d6wn his life paffircly belongs to the fk(h, to lay ^own

Mm a his

BtUrAtChrlfi, lib. s.cap.7, § Poteft tameiu

Pluraprineipia ad 9perationem mam fofunt toncurnre, Im.ibid,caf.7* muu

Ian, fatal,

lih.i.incap.f,

Htir,

Ittth animai, in BeS,contKt^ Us»ea.itnot,g^

Joh.uiS. Mate. 11.27;

Joh,io.ig,

How Chrisi hAtb fulfilled the office ofMedimur,

Jun.ibid.caf»6,

Rora.8,34» 3nd4»f. Rom, I 41

16.7.

Meritum M«-Jiationii efii& Mediatioper-

At9taquUem Ttimwe^atut Spiriim: fidad perfonam Aie^ diatoruh<eca* &io Ufmitatur quoad oi)i$vo»

his life or foule adively to the word. The refurredion of Chrift is an efftaciall part ofour Redemption J but Chrift rofe not by the propriety of his flefli, but by the power of his Deity. Chrift as Mediatour performed many divine ads : but the humanity alone cannot be the beginning of a divine acfl': as Chrift as Mediatour hath authority to forgive fins, to fend the holy Spirit not merito-rioufly alone, as Bellarmine diftinguiftieth, but efficiently, to conjoyne us unto God, and bring us to lalvation. Chrift as Mediatour is the King and Head of his Church, which dignity and office cannot agree to him that is meere man. For the Head is to give influence of (ence and motion unto the body, and Chrift gives liipematurall fence and motion unto his myfticall body, and that both by way of eificicncy, and by way of difpofition, fitting us that ah impreflion of grace may be made upon us. He prepareth and ficteth men to the receipt of grace by the ads of his humanity, in which he fuffc^red death, and dying fatisfied Gods wrath, removed all matter of diflike, procured the favour and acceptation of God, and fo made men fit to receive the grace of God, and to enjoy his favour. He imparteth and conferreth grace, by the operation and working of his divine nature, it being the proper worke pfG5>d to enlighten the underftandings of men, and tofoften their hearts.

- Ifitbealleadged, that there is nothing that one perfon of the Trinity doth towards the creatures, but they all doe it, and con-fequently, that thofe things which Chrift did in his divine nature, pertained notto the office of a Mediatour, being common to all ihei^erfons.,; ^ ;

-J) Ihieanlweris, thpughtheadion be the fame, and the wprke doneby them, yet they differ in the manner of doing it. For the Father doth all things authoritative, and the Son fubdu^orita'-tive, as the Schoole-men fpeakc; that is, the Father, as he from whpm^ and of whom are all things; the Son as he by whom are ail thingSj,.not as by aninftrument, but a principall efficient. And in this lort to quicken, give life, and to impart the Spirit of Sa»-dification to whom he pleafeth, efpecially with a kind of concurring of the humane nature meriting, defiring, and inftrumcntally aiTifting, is pioper to the Son of; God, manifefted in our flefh, and lioteommon to the whole Trinity. As the fecond perfon in Trinity did affliHie our filature, and flottheFatherorthe hdy GJioft:

-and

0r http he is the Mediatour of the Nerv TeHament,

26p

and as Chrift; is the Head of the Church, not the Father or the holy Spirit ;fe fo he doth give life and fence to the body, and not the whole Trinity. If the fpeciall Offices of Chrift be considered fe-vcrally, much more ifall of them be confidered/oyntly, it will c-vidently flppeare, that both natures muft neceffarily concurre in tlieformall execution of them. For he cannot worthily performe the office of the chiefe Dodor of the whole Church, and heavenly Prophet, nor execute the office of an eternall, high Prieft, that is, offer a,Sacrifice truly propitiatory, daily beare the prayers of all his people, andprefent them before God ; nor exercife kingly power and authority in heaven and earth, who worketh to the forme of mcere humanitie, or onely as he is man : When, in thofe offices there muft be a. divine excellencie and elfi-

cacie.

, The end of pcrfonall union is the adminiftration of his office; and the perfonall union ofl two natures in Chrift had not been ne--ceffary, linlefle both had concurred as a formalL beginning to that worke. For every agent neceftarily worketh accordi.9g co and by titsiorme; whence itiblloweth, either that the pcrfon of the Mediatour doth not confift of two natures, or both natures of Chrift, as proper formes, doe neceflarily concurre to the proper works !^^of a Mediatour, becaufethcproperoperations muft be conjoyned in ope vtforke of a Mediatour, as bpth natures are joyned and unif ted in one perfon. There is one God, faith the Apoftle, and otks i^ediatour between God Ainiman, the man Chrift fefus : adding the man Chrift, to ftiew that in him were both na cures, that is, hewasGodandmaninoneperlbn, andfoaifit middle perfon or Mediatour. And man may be. taken perfonally„ not naturally, it being moft ufuall to name the whole perfon of C hriil from either uature: as he is called the Lord of glory, when his perfon is un-derftoed. And fointiis place,, the man Chrift, thatis, thatper-Ipn, whohaithatnaturebywhichheis truly called man,: aiKi of chat appellation there may be divers weighty reafons, more, a-mongft the r^ft this,: that the Apoftle would encourage us to put our truftanicoqfidence in him as being, our cider brother. By voluntary 4tfp?nlation Chrift is Mediatour as God incarnate, and nptiby nature as God. And according to that difpenfation Chfift .. is Mcdistqut to the Father, who isperfonally galled GcxlTome-jimes^iathiiiefpeft, and diftinguifhed from Chrift as Mcdiatouc: " ' W"i 3., and„

tta per fonts y t<u lii (3* operatiCj (S" qaalU opC' ratio i talUfvb* fiantiu..

I Tiai.l.fj*^.

1 Cp^ltS;

Iwi.amtsad. ia BeS.contrM

Joh.i7*j. aird> 14.1.

and Chrift is our Advocate to the Father, but never rcprefented in

Scripture praying to the Son or holy Spirit, but the Father only s

which difpenfation is carefully to be obferved,from which we muft

not depart upon any vain fpeculation,which humane curiofity mighc

fuggeft.

A Mediatour muft be a middle perfon, equally diftant, and c*

'BttUm. ie qually drawing nigh to both parties betwixt whom he doth me-

chriii'.^*€.u diate. And thus Chrift God incarnate is a fit middle perfon, for

§. Pr£teru. he draws as neare to the Father as God, as to us as man, and is as

UttfoiMte/i farre diftant from God as he is man, as he is from us as God : and

jertmdiuiin' jj^ comes as neare to the Father,as he deparceth hom us:and comes ter ueam er 1 1 i 1 V l

•iomineraycumu- as neare to us, as he doth to the Father.

triafi niturm But Chrift as a /uft^saan is not fo a middle perfon, for he comoB ■Meat. not fo nigh to the Father as juft, as he doth to us as man ; nor is (a

f arre diftant from us as /uft, as he comes nigh to us as man. Then as Mediatour heftioutd be joyned to the Father in will only, but in nature dif-joyned : and be diftant from man not in nature, but in quality only : then (hould he be Mediatour, not as fubftan-tially pne with the Father, but only as he is united to him in will.

If it be alleadged, that if Chrift be Mediatour as God incarnate, then he is Mediatour to himfelte, becaufehe is God, and theniil-fo hcfhouid difter from himfelfe, becaufe a Mediatour is a middle perfon. ; ^..

lumbileap.^. Weanfwer, it is not ncccffary a thing (hould differ from the not, I, j,'j 1 J,' extreames according to all that in refped whereof it is of a middle condition, but it is llifficient if it differ in (ome thing from one,and in fome thing from another, as is before explained. So the Son of God incarnate by voluntary difpenfation differeth not only from the Father and the holy Ghoft, but from himfelfeas God only I fcii. as man he difFereth from himfelfe as God, and as God from himfelfeas man. The whole trinity being offended with us for fin, was to be pacified, but the Scripture teachetb, Chrift wasourMediatourtothc Father ; and we muft filence our conceits, and learne of God what to believe. And afturedly if the Father be reconciled, the whole Trinity is reconciled3^ And further it may be added, that he who according to abfolute efTence or m-tureis the partie offended, may according to voluneary difpcnfa-uon fuftaine the perfon and'd^ the o^ce of a Mediatour : and lb ^ ^ ' Chrift

er how he isthe Medtatour of the New Telfamem. 2 71

Chrift was primarily a Mediatour to the Father for us, and by coa^ feqnence and lecundarily to the whole Trinity, andfo to hitnieUc as God.

It isfurther obie<fled,if Chrift be Mediator according to his divine Dature,then all three perions in Trinity be Mediatours: but this is a meere deceit; for the divine nature is taken efTentially for the divine nature common to f ather,Son and holy Ghoft :or perfonally for the divine effence confidered diCtindiy in the Father, Son and holy ' Ghoft;In the latter fence we fay, Chrift according to his divine nature is our Mediator,as he was incarnate, and did alTume our nature, unto his divine p^rfon, and not the Father or the holy Ghoft.

But then (it will be faid ) he was inferiour to the Father i. In office it is true, by voluntary difpenfation he is inferiour, but in na- ..... lare he is equall to the Father: and nothing hinders but one eqaall. ^"^''^'^w^-'lv to another in nature, may by voluntary and free choice under-take p,., ^ an office of inferiority. Being tn the ^r me of God, he humbled ' *. *^* > himfelfk. The Scripture teacheth expreffely, that God the Far joh.i.i8.&f^ ther gave his only begotten Son to death for us: and the only be- 16/& j./j, gotten or proper Son of God according to both natures, and in, Rom.f.8. both ftates is faid to adminifter bis office, the property of either na- ^P^^^* »'7» tareobferved : asalfotheonlybegottenSonofGodis faid to de- ^Toh'''''flu . fcendfromheaven to earth for our fakesj and to. (ulfcr death foe *,/&'^jfo^ ** us, and to have done and luffered other fttch things : and that i)y Aa.ta^s.* the bloud of his Son we are reconciled to God rhe Father.

This office of Mediation Chrift hath performed. Birft, as the great Doftour of his Church by revealing unto us the way to life, e* ^ Cor.i.7 8 o. yen the laft, full, and perfeA will of God concerning mans falva- ' lion; the wifdome of God in a myfterie, even the hidden w^dom. which God ordained before the world, unto our gkay, which none ofthe Princes of this world knew : Such things as ^7^ i>^«^ notfetn^ care hath not heard, ar ever entred into the heart of man to conceive : Such as the naturallinquirie of Angels could ne-Tjer have difcovcrcd. No man k^oweth the Father but the Sonne, Mat.i» 27* andheto^JfomtheSenitehathrevealedhiffLj, NomanhathfeeH J^^*"'*^*-Codat any time, the only begotten Sonne ^hich ie in the bo(ome nftheFather,, he hath declaredhinu. Heonly it is that openeth^ s^ebolbmeof his Father,, that vsy who revealeth the fecret and. myftericMis counfels, and the tenda and companionate affetflions. ofhis Father unto the world.. Heisfaidtobeatcacherioic^om joi}.|.a;

God.

God, andtobe the Lord which fpeaketh from heaven, and the dodtrine which he taught an heavenly doftrine, even great Salvation. The woman ofSamaria could fay, Ik^ow'When the Mef-

Hcb.i«.iy. fiaheometh, be "ifill te& m all things : And our Saviour proteffeth

}oh }. I z. CO his difciplcs. All things that I have heard efmj Father, I have

T^u'**"^' made k»own unto jott.

Job t^ Ii ^^^ *" ^^^^ ^^^ "^^ Covenant is lifted up above former cxpref-

fions of the fame Covenant for fubftance. For God ^ho in (kndry

Heb.i.i. times, andin divers manners fpak^ in times fafi unto the Fa'

Tcr j. ^ ers by the Prophets, hath in thefe lafl dales jj> oken ftnto m by kii

Sonne; V^ho ds the brightnejfe of hie glory ^ and the exprejfe Image

Col. 1,1 y. ofhisferfin j that is, he in whom the glory and Majefty of the Father, otherwife invilible and inconfpicuous, doth (hew forth ic felfc, and that which is hid in the Father as in a ring, is mani-fefted, as on the feale. And as God is manifefted in Cbrift, fo

Col.i. J. was he manifefted and made knowne by Chrift. In Chrift are hid

Bphcfcj. ©,io. all the treafures of wifdome, and he hath made knowne the mani* foldwifdomeof'God. The difcovery of mifety and fin is tbac which fweetens mercy, and gaines it aleem: and therefore as the mercy of God was plentifully unfolded, fo was the Law laid open, and fin difcovered by our Saviour more fully then it had been in the old Teftament, that as fin abounded, mercy might abound much more. And where the maladie appeares hideous and defperace, there is need that we be well acquainted with the foveraigne reme-; die, and hence as the doore of the Law and curfe ts cafl: quite open, that men might throughly know themfelves, fo Chrift in his perfon, natures, office and benefits is lively deciphered, that when men feele themfelves loft in themfelves, they mighc runne unto him for rightSDufnefie, grace, life and falva-£ion.

Secondly, Chrift hath fatisfied offended juftice, and anfwered «. whatfoever the Law had againft us. The word fatisfadion the Scripture hath not, but the thing fignified thereby is plainly noted by the phrafes of Redemption, Expiation, Reconciliation, and many fuch like every wherein Scripture. Juftice did releafe the debtour, or the puniihment of the perfon olfending s but Would notfimply releafe the puniftiment of the offence, or pardon the fault without fatisfa(^ion. Ifchen the guilty be fpared, the%ecy muft fuffer punifhmenc

It is here queftionedjWhecher God could not pardon fin withotit fatisfa(?Vion,or fatisFadlibn be abfolutely neceffary, the decree and plcaCure ot Godfo to have it excepted.

Many found, orthodox and learned Divines hold the'affirma- Mm'mJepivf, tiye, becaufejufticeiseffenthlltoGod, and it is a righteous thing chriftiub.i, with God to render tribulation to them thatafflidt, arid that every ^'^' ^'^mnili ttapfgreflipn receive a juft recompence,: .2 Whsf i. 6, Heb.%,%. ^^'^^^\!'M 5*j $.oi^}irSh^x6^*^^-^. And it recompence be jufl;, it is in juftice to let'fiagoe unpunilhedi The Lord' tci^ifiethy that he that juitf-fieth the wicked i^ an abhominacion to his highnefle^ and he will not doe what he abhorreth in others, Prov.iy.i^. 7/^.5.23. Cod cannot but love his Image, and fo he cannot but hate the corruption ot'it, and feverely puniQi that which is diflentahie from it. This feemes to be engraven in the heart of man by nature, that Godisjuft, and that fin cannot be done away without fatisfa-(ftioH: and hence come thofe many fond devices amongft the Hea- ^f* »on e/^ alU then to pacifie offended juftice : they were ignorant of the true ^i*^*^ internum in God, and how his wrath and difpleafure was to be appealed : but ^H' vdmf^. aflured of this, that he was offended by fin, and that without fed vaimt^u fatisfadion the fin could not be expiated or done away. Foe quidamefeaut. thefc and (uch like reafons many have thought, that it is abfo- ia^awr de ira lutely repugnant to divine juftice to pardon fin without fatil- 'p£y^^'^9> Uetioa. Judex peccatii

Others and thofe learned and orthodox areof opinion, that the ptefi,^uial^ neceflity ot fatisfaftion depends upon the will and pleafure of tuntati fervit God, andthatGodbyhisabfolute power, (alva juflitU, mighx. a'^e«'^. i^ms have pardoned fin without fatisfadion. For God might out of '^"J-'^i^!^^.' his ablblutefoveraignty not have punilhed ^dams fin, both be- p^^hQ df/ie$-caufe it was againft himlelfe, not others to whom he is tied to doe tator & judext juftice: and efpecially, for that the dcmonftration of his reven- quaracumpme^ ging juftice fpringeth not from the neccfiity of his naturej but irom '^^'/^o" »ttqM* faisvoluntary dilpcfition, aswellasthe giving life perpetuall, to ^^"/^'ow'^f^ obedience for a certaine I'pace performed. For with-draw that vc^ hah^ ^l^^fitnm luntary Covenant, whodoubteth, but that had the creature kept di Ikentjam " his innocency a thpufand yeares, God was free to have annihilated Senec. hiflfi ? ^^fc^God is able w,ere he pleafed to flicw his power to turne oceidtre contra itltohisgloryj whjcjj j^ens im^^ not attaining, being alfo J'^^ft'^^j^'^L

forbiddenby'theLaWoftheir Superiour, maketh them that they varenmop^l'* cannot alw^ieS;\s^t^h juftice forgive, even that wherein themfelves terte*

are crdpailedw If God of his abfoluce power cannot pardon fin withouciatisfadlionV diennottopunifhfin is (imply a thing im-poflible, or God in fo doing (hould be deficient or inconfortnablc to the rule of his Vviil*. but to let goe fin unpuniflied is fimply the omiilion of a divine adl (the decree of God excepted) not deficient or inconformable to any rule of Gods will, but rather a pe-* culiar exerctfeof divine mercy. What abfolutely God can willj that be can juftly will: otherwife it might be that God can will a thing which is injuft, or that he can will in/uftly. But it was pof-fible for God to will to let fin goe unpuniflied, it is not abfolutely repugnant to his divine nature io to will.

If God cannot pardon fin without fa-n£ rathnes turn de^mm t^cam ohtinenntji it a tisfkdion, then it is necefiky tha t he pu-'Deu.pumetmagmzxneceifuatem.^, ut ^illi fin by abfolute neceflity, or fin pre-^tit'voimtatuaaurtt.agem, vdutiignU caU- mppofed, it IS of abfolute neceffity that jacit ex necejfitate nature. Windel. de tnmda. it be punifiied ; but it is not of ablolute S€&.z.c.i. Uxagsndi necejfttas i.natur<e neceflitythat fin bc punifhed, for then %. cmgruenti^. lUiperqamagemitaagit, Q^d fhould punifii it alwaies in one y pernatumm non pop njn ague, ^ vjl ^ ^^^ ^ as hccan, as natu-

meco2mttoiie^ve<cuincogntti')m. //taper ,, ' , , • r ,

qmrnagmsmnHtefinQncmgrmnmfm na- r^U agents worke : whereas we fee by m&agne. * experience, that God doth differently

punifii the fins of men in this We, the

lefier ofFendors moft, the greater kaft many times, ever foas their

punifiimencs might be increafed. Neither can it be faid, that the

greatnefieof puniilliment in this life, doth kfieri their puniflimen^

in the life to come • iof the punillime*its of thelife to come being

eternall, can carry' no proporticMi wii:h the puiiiiTiments of this

life. Thenit wasofabioluteneceflitythat Chrift lliouldluffer fo

many ftripes and no more, be forfaken juft (b long and no longer;;

Schnium c#. Continue in his agony fo many houetS and neitlher .UK)re nor Icflei

»m fe^uiinpt* ThebountyofGod to reward obedience iseffentiallas well as ju^

fium ex quavU fiice to pijnKh iniquity: and if God punifk iniquity % a'bfolute and

negationejuflu Baturallneccfliny, of neccflity he muft reward obedience i if he

WM«/>®f M «/. pm^jf}^ iniquity without divine conftitution, he muft reward dbe-

jjyy^ ; dience in thefame manner. God may mflK^ a ilipre mildptmini-j

Non efi per^e^ ment then (|ndefdrveth, therefore at leaft he^inay -ka-^e lome "M^

mum at idquoi gree of finunpuniilied s ■ as alfo, itis la wf ull Br God to m&[i equai)

jufiefiat^non in fip,. togrant pardon to Dne> to ptoifli another according to his

^i»fS "" i^^^t JP g^Y? ??ward above merit isnoc contrary to ^Iticcj if

it be given of our owne: nor to punifh mercifully, and leffe then

the fault defervech, if it be^a fault commicted againft our felves.

And it fcen^es as much repugnant to /u-

fticetoacceptafurety, as to pardon the ^^'^H^^^^irn 7)61 proprktatss qmmm exerd-

punifliment; efpecially that the Son of *'^'^' ^^^^^oadaaum. mmqmadtemp^is'

God the oartv offended fhould rake noon *"^'^"^^^"^^'^oet!am quvaJ obj'.m dmmi.

j^oa,ctie party ottenaed,inoul(i take upon nmomm, penda a. itbera ipj m Uiuntate,

him our nature, and make latisfaaion for &xpromjjtone j-u aitqaod acqumtur ei eui us. And if God by abfolute neceflity muft fa^<t e/itpromijjh; at commiaatione apenm punifti fin as it deierveth, then it is (imply ^'^»''^xat declaratur mmtum pma inpeccmte, impollible to renew the (inner by repen- fJ'*'pf^^''»f'lcommm.n,e. cum bm,tm tance,or to annihilate him,becaule then he ftZ^Tmu^'Tcl^^^^^^^ '^"^

doth no t bear what puniihmec his fin doth cord^a non (g^^ffet, fedpuratjct mivemlmi. call for from the hand of juft ice. Juftice \^ nimeeomutcibilUt vdetiam immifsHcori po. eflTentiall to Godjfo is mercy,bounty, libe- ^^^^^^dici: fmiliter, neq^extradanti confi, rality ; but God llieweth mercy to whom f''^'"^'*"' '«"'^*^"''^«' '^cijnjufium did p'o. he Jill&doch good CO whom he willfrc.- :iC'/4:Sl^'^^^^^^ ly,notby abfolute neceffity:onlyGod hath nam meremr, eoq, pumbuu ejt, boa ex Ipfa obliged himielfe by righteoulnefle of fi- peccant' pacatoru ad {upermem relatione delicy, that is by promifcs and threat- "^'^J^'^'^'^f^lf*''^^ (^propne naturak utve-Bings, which muft be fulfiUcd, to doe 7JTZ7SITT'''T'''''' '^"^ "*'' this or that. Sm though It hath an out- ^m^erf^Uter^^propnenaturll^tj^ ward dilagreement, iuchasmay bcm 3i tme [atu <mv.mens. Chamic*. Wra^ creature from the Creator ; yet it hath no ''*""' ^' ^'^' ^ «'• Parfcerye defc, 11, se^. ,5 inward pofitive repugnancy or contra- ]^^"p"^^^J'^"'^"''■' '^i'^'^'rejpo.if.ad riancy to Gods nature, luch as is betwixt ^"^g^ "johfy^S [o{ *^' ^^^•5^'^°* P^*^« fire and water : for then fliould the di' • . s .

vine nature inwardly in it felfe be worfe for the being of fin, and (hould necelTarily mil it. Sin is difpleafing unto God, he cannot approve it as good in it lelfe, but it is one thing to be difpleafed With, or hate (in, another to punifh it of abfolute and nacurall nc^ cellity J as it is one thing to approve obedience, another to reward it of neceility. It is moft true, that God doth not onh hate^ but punilb all fin, but that he doth, not by naturall neceility, buc by naturall congruity, which may ftand with the moll free will of God, determining to mamfclt his juftice, for the manifeftation whereof the iuni.hmentoffin was necellary. The hatred of fin and puniihment thereof are joyncd together as a free cauie and ef-^ fed, not as a neceffary cau(^ and effe<S : for God hateth fin at all times, buc punilheth ic not ever, but in his tim^ pt (^(on. But

N n i ' ic

it is not material! todifpute this matter in more words; for feeingr God hath determined that his juftice fhall take her revenge, if by breach ofCovenantflie be wronged, he cannot but panilh fin according to its defert, neither may he fet us free from the fame, but fo as wronged juftice may receive fatisfadlion.The decree of God is unchangeable, and the fentence of God denounced againft fin mult ftand firme for ever, therefore punithment muil be executed, if the commandment be tranfgrefled.

And the reafons of this decree be Qmntaimfimiafttnamantef,agitinoyje' weighty. For hereby God manifefteth &umfu£amomr.iitumlverreceptiium:q^aa . • j^iftindipnation ap^ainftfin and map. reH'aimzSstva^nrak (ilia nimirum accep "js juumaignation agamitnn, ana mag-tatiom, qHxC^cmnjeTtnaeUitatem) nmpof- nitiech theriches ot his grace and tender ftaSfiotatitde "ferfrniapeciaioruin perfonam compalTion towards the finner, whonit aiiam tranfire Ne<j etiamfapientia 'Dsi, que he is pleafed to fave from deferved wrath. inhocnegmomaxm^ tluat, tecum babuura Seeing then God decreed not to deliver viderur ■ (iter nuturam mqutffet "Deta altter _ ? , . / j •

JmlUlknm cnim eftMttx medhrum. marl from the lentence ot death contra-5»it.24.»6,i7. )oh.jo.i8. Cted by fin, but upon fatisfad:ion made.

to divine juftice, and the puniflnmentpf finbornebyhisfurety, of neceflity if Chrift become a Mediatour^ to intercede for us, he muft undertake to pay our debts, and in our roome and fteed to fufFer what we defervcd. And as he undertook, fo he hath borne the chaftifement of our peace, and by bearing the punifhment hath taken aWay our fins.

That Chrift did under-goe the punifhment due to finners, as their furety, is evident in this, that he died for us. For the 'Upages offinneisdeMh, Rom.^.23. &5.12. which God inflidlcth upon S;Cor;i f. ai, none but either a finner, or him that beareth the perfon of a finner: ^'* wherefore feeing Chrift in himfelfc moft innocent, did fuffer death,

E°h K7?' it neceffarily followeth, that he fuffered not in his owne, but in Hei.»Vi. «>«r name, and fatisfied the Father for us. Hi'herto it makes, that Aft 20.z8. he fuffered not any kind of death whatloever, but ignominious, Col.i.xo. violent, judiciatl and accurfed, fuch as had the fence of Gods

Bom.5 2j« wrath ad/oyned. For no realoncan be imagined, why Chrift Hcb K Ls*4. f^ould fo much dread death, which the Martyrs endured without feare, but that for the time he was deprived of that refrelliing of 3Cor.4 8,^. divine grace and favour wherewith they were fuftained and confirmed in the midft of the fire. Nor is there atiy thing, whither we can referre, thofe tremblings of Chrift, thofe groanes and tj^sireS; in which he was heard, tha; defire that the cup might pa^e

from him, but to the impo'ition ofour finnes, and that conflidl with the wrath of God, which followed from it. The death of cur Saviour is referred to his unfpeakeablc love towards us, fokt.^^ 13. gal.1,20. £phef,^.2,2^* But if he could not but die, becaufe Rev. i. fi he was man, he flicwcdhis infirmity in dying, rather then the Gal.».ao, fervour of his love. For though Chrift had loved us «nto death, yet had he not commended his love in dying, if he dyed by condi- ^'"^' '^*'?• *^ tion of nature, and had not being innocent laid downe his life for ^^''^'''•^' us mortall, becsufs finners. I n like manner Chrift is faid to have j^ -

carried our finnes, and that in his body upon the tree, which in 17/^'*' *^ ufiiall pbrafc of Scripture is to^ be punitlied for our finnes, and pay Basa^«f 7» thepunidiment ofour finnes, 7/^.53.11. 1 Pee,2,24, Lev.ip'S, y/iixA.^ & 20.17. & 24 15. A^/<!»w/5.i4.23.& 30.15./i^w.5.7 £«j^i8.ao. ^^''5»'®-And fuch a carrymg is defcribcd to which fmiting is adjoyned^and ^ ^^^' * *' *°' the chaftifement of our peace, from the tranflationofallour ini- sjr,"poruivlt ee^ quitics upon Chrift, 7/21.53.5. For as it followeth in the fame a/cenJerefeeit, place immediately, Be was afpBed, that is, with the punifhment dvai^^HVy due tofinne, v/hich was laid upon him, Jpi.'i%.6{j, Whercunto furjumjerre, thofc paflages of Scripture might be referred, which fay, that J^^l'^V*' Chrift made his foule an offering for finne, 7/4.5 3. i o. ^^^^ he that SSi. jj^l' knew no finns, was made finne for us, 2 Cor,^,21, that he hath Mar.p. 2, redeemed us from the curf of the Law, being made a curfe for us, Hcb. 7.27. Gal,^, 13. in which be muft of neccflity be underftcod, who bears ^'^' *• ^*' the puni(hments of finne. And it is againft reafon, that he fliould p *«3*»?* be faid to bearc the finnes of others, who fufcrs by occafion of fin ■ *^ * *• *♦•' only, unlcflTi he bearc the punifhment of finne, and take it upon bimfclfe. For who will fay, he that fuffcrs lofls or dammagc from the fault of a thicfe, doth bearehis finne,when he doth not beare thepuniilimentof theff, noris punifhedforit. The Evangelift tranfliresrhis faying of the Prophet to corporall difeafes, which Chrift did not receive upon himfslfc, it is by way of fimilitude and agreement in the thing it fdfe, although the manner of the thing ^^^'^'^^ i^ilTs. be divcrfe; as alfo by fuch miracles, Chrift declared himfelfe to be that Meffiah, who was to bearc, and by bearing to take away our finnes.

Moreover the Scripture faith, Chrift died for our finnes, i C/»% ,^f; 15 3. (Ja/.i,^, Hei>,io.i2o I Peti-^^iS. and was delivered to "^sX'' death foroaroffer!ces,ifoi».4.23. and for finners and wicked, Jf4i ^^ , 5 3.^« Rom*^ ,6. 2 Cor.^ ,21, to be made Unncfoi: us, i 7«/.3.i S* *"

■' "' ' " ~ Nn 3 ta*

How Chrifi hath fuljilledthe office of Medimur^

ViiVji 18,19. & 106. 17, Ephef.j.6,

atm.

"Cuk.ti.lt.

Rott1.ta.17.

1 Cor.I I.I f. Heba8.i6. iPet?.9.

\i3r4f figoifieth the lanpuKive caufe.

Rom. If,9. 31 Cor. i. 11.

5. 20.

i Cor. 5.10. aCcr.7 4,& 5»* & l».J.

2 Cor. 12r 10. I Com. 4. 3ud.vcr ly, Sjc Lztini^ pro hsvtfidji gtat'.' a agerCy uldf-■iipTomjur^S,

Heb ?il7« ^g ibiexpiatu mem, (si earn qux ft pliscan'

to fufF:r the juft for the unju'i, which ion port, that finnewas the Ctficicnt meritorious caufe of the death of Chrift : for finne cannof other wife be the caufe of punifhment but By wsy of merit, nor carf any man be laid to be puniflicd for (inne, but the meritorious caufs ofpaniiliing is noted thereby. And thofe particles applied to other things may note the finall caufe, apphed to fuffcnngs, they, point out »hfi efficiertor meritorious only, andfinnes deicryc af-^\&.\onpermodtiWpana^Lev.i6,'3,9, 'Deut.l^.\2, 1 Ki/i£.lj^,i6. Chrift 'S fa id to die not only for our (innes, but for us j not far our good alone, but in cur roome and fteed, asthephrafe importctb, and the one particle ufed fii^nifteth oppofitionor lubrogation and commutation, .^4^20.28. Mar.io.'^). foh.i 1.50. Rom.^.y,S. 2 Cor.5.15. Hei>.2 p. I Pet, 12. and the latter, though fome-timts It admit a different fence, in this matter mufl: be expounded by the former^Rom.p.'^, 2 Cory.20. 2 C«r.^.i^. Chrift died, the Juft for theunjult, that is, bein^ jufthe was fubftituted for usufjjaft, and fufiercd not only for our good, asthe Martyrs may be {did to doe, Ifa.^^ p,io. Rof9)$.$,6yy,S. i Pet.^.i^, i CerC. i.c;;, Thefameisdemonftrated by this, that Chrili is faidto be the Mcdiatour, who gave h imfclfe a ranfmne for all men, i Tim, t.$,€. that by redemption of tranfgrclTions which were under the former Covenant, they that are called might receive th« inheritance, H(?^.p 15. and the mediation it fclfe is joyned to the fprinklingof blood, jf^^^ji 2.24. fo that none other mediation is to be underftood, then that whereby parties difagreeing arcfet at one* Hitherto it is to be referred, that we arc faid to be reconciled to Grd by the blood of Chrift, Row 5.10 11. 2 Cor.5.18. £phef.2.i6. Col.i.io, whereby our conv rlion to God, is not undcrrtocd, as ^t vve who hated God before, had row departed there from, and did fet our love upon him, but that we whsch formerly were under wrath arercftored into favour, that which caused that fcperation being taken away by the fatisfadion of Chrift and free condonation of grace. Therefore Chrift is called our propitiatorie,/2<?>».3.2i:. andpropitiatjor,! 75^.2.2. & 4.10. not a tcftimony of placation, becaufe God in Chrift is ma 1e propitious unto us, and not we propitious to God. In Scripture God is iaid to reconcile the world unto himfclfc, according to the uiu-all manner offpeaking, wherein hethat ofFsndeih, is therefore faid to be reconciled, becaufe as he gavecccaiioa to hatred, £0 he bath

need

reed ct reconciliation, and the pacifying of him whom he hath Sopboeies in

oC-nded: although the reconciliation of them that be offended, be -^J^*^^ -'

not excluded. ... tX'"^'^ The deliverance which wc obtame by Chrift is called redcmp ^^^ cwciUari tion, which was made by the paiment of a price, Rom 3.24. Gal. i. ipfoi reddere, 3. I 3. Ephef. I. 7. Hek p. 12. I Tet. i. l8,ip. UMatth. 20. 28. fropiiiou Mar.\o.^$. I C^r, 6.20, & 7.23. and redemption made by a P^Miomnii price, can be no other then by fatisfa<aion or fabftitution, as the ^"^^'^'''jM Apoftlefaith, ChnnhathredeemedmfromthecHrfeoftheL>ix»,be. ^laTaTIZrr,-ing made acurfefor us^ga/.^.i 3. i Tim.2 6. Faith and repentance hahet jufiitiat* and preaching cf the Gcfpell come bet^vixt, that wc might ob Z>ei. pma-taine fpirituall deliverance from the captivity of finne: but no man f^'^i-'a vcr) will fay, thatwe arercJeemed by them, as by a price whereby '^H'^f^^fpec* weobtainedeliverance? Inthc legallfacrificcsfmnes were cxpi h^per^oZutet^ ated no other way but by fubftitution:bo w much n»ore was Chrift, ^- ingenere whoisthebodie ofthof; (hadowes, fubftituted forthefinnes of fpeetata, fine the faithful! ? Wherefore the Apoftle faith, Chrift was appointed ^efsmmatione i. to make reconciliation for the finncsof the people, Hd.2,17. that /"^»'^^» "^ero is, that by expiating thefinnes of the people, be might paciHe jZfZZltl' God; in the fame fence wherein the blojd of Chrift is faid to di^ divin<e cpug purge theconfcience, H^^.p. 13,14. Therefore the Scripture u» eft: procataf. ieth thofc words in this bu(inc{fe, which note recompence and ^^^avero cau/a. fiibrogation; as^^^D which figmfieth both to pacifie and reconcile /'"'Upeccata gen I ,20 Tr<.t/.i5 i4.andtorecompenccorfatisfie,2i'4»,.2t. 2Zm7Jyen^ ^. Exod.2i'SO. 7V4/.4P 8. and N-Jn to recompence or pay,9^». tia. Vof.nft^ 3i,3p. In the legal!facnhces there wasatypicall expiation, but saf. lu ' the confcience was not purged, nor finne taken away, or heavenly things fanftified by fuch facrificcs : bat the] facrifice of Chrift Hc6. $•. 9. &. was neccflary, by which things of fo great moment were rff cled, *°»4^&^^.»3^ which was tipified by the legal! facrifices, and was c Jjdluall as a • morail caufe of Salvation, before Chnil was exhibited in the flclli. And if the Fathers of the old Teftament were laved by Chrift, of ncceflity the fatisfaiftion of Chrift was true and real!, for when it was not diftindly underwood, it could not profit them as an cx-a-mplcorconfirmatibn of doctrine, but asarf^all fitisfa^ion only. If Chrift'by his death had confirmed hrs doarirc only, and not mb.^, inadcfatisfadion, hehadnotdiedasaPrieft, whofc otfice it is to cflf^r facrificc and make attonemenr: but the Scriprore Ihcweth plainly, that Chiift is 0115 high Prieft, according to the order oi

Melchk.edech, *7y^/liio.4. ^^^•7.i4jI5. who hath ofi^red up. himlelfe a fwect linelling facrifice, €phef% . i. and fandlifltd as by one offering up of bimfelfe once for all, Heb,\ o. 11,12. And be-<aufc the facrificeof Chrill: may be confidered, cither as he offered fieb.j.i j,»|. up hinjf-ifcfor all the faitbfull in generall, his fhecp, and Church, or as every particular faitbfull man is comprehended under that univerlality, and the good things purcbafed for ajl, tend to the falvation of every fingular beleever, God would have the firft (hould be {hadowed forth by the anniverfary facrifice,and fomc c-\. thers which were cff.red for all the people: the latter by the pri-

vate facrificcs of every fintier, Lev.'^ . Exod.79. ^o. Chrift then as Mediatour by his death hath made fatisfadion for us,and that true, full, reailfatisfadion, and not by a certainefidion^of Law or divine acccptilation, as they call if. For why did God exadt tbc bloody death of his Sonne, if it had pleafsd h-m to reft in any light fatisfadion ? The Apoftle concludrs, the facrifice cfChnft to be neceflary, becaufc icis impofliblethc blood of Bulls and Goats ihould doe away finncs,H£'^.io.4. which argument coneludes not, if Chrift hath fatisfied only, as it plcafed the Father to accept of bis impel fed fatisfadion, as if it had been pcrfcd-. The fatisfa-£lionof Clirift was free, becaufehe was freely given to fatisfie, but the decree of God prefuppoi^^d to (hew his mercy and juftice, full fatisfadion was ncceflary: bccaufe finne muft be punifned i^s the Law requireth, or God is not true as in his promifcSj fo in his ^ g threatnings. None other wages is appointed for iinne but death,

om. .ij. jjg„2g hg that js dead is juftified from finnc, Rom.6 7. But Chrift fuflfered death, and by death made recompcnccto juftice for our debt: and inthat hediedforfinne, hedicd once,/?<?^^.^.p,io. He ^ , tafted death, that by death he might dcftroy him that had the

Be .2.9,14, power of death, thatis,thedeviil, and deliver them who through ^*' fcarc of death were all their life luijj\:6: to bondage. But when

the Scripture nameth death generally, it comprehends all that which God threatned inihat fentence, ThoHjhalt die the death i that penall death, which is the reward of (inne, but not finne it feUc: whict^ is penall only, not finfuH. Other mens debts are an-fwered divcrfe wayes :fome anfwer them fimply as redeemers, fome as furcties. He that anfwers them afe.a furetie, muft -paj the '• ^ * fame fummeof money that the debtor owsth. Now Ghrift is npt • >®nJy our Mediatour, but qur fqrctic, H^^.7. a 2. and hence tbc mediation

diation of Chrift is called a propitiation. Rom.^, 55. i^o&, 2,2. and the furety is of debt and j^fticc to make full fatisfadion, be* caufc he hath voluntarily promiTed it, and God the Father did in juftice exad it.i?<?«».3.a4,3 5.and 8.32.

Inthsfufeingscf Chrift we muft confider tlie circumftanccs, and fubftance of his fuffiring?. The circumftances, as the perfon of the fuffjrer, the caufe of ftifftring, and efficacy of the pallion s in which refped it was more then the Law required: for the Law did not require that God (hould die, nor that ^ny one lliould die that had not finned, nor fuch a death, and of fuch efficacie, as noc only to aboli(h death, but to bring in life, and that by many degrees niorc excellent then that which <iAdam bad loft: but if wc relped the fubftance of punifbmenf, it was that which the Law required, which he paid of love free and voluntary, and yet of juftice. Juftice requireth the fame fumme of debt, the dignity of Chrifts perlbn nothing hindering: and according to juftice Chrift made fatisfadioh. As concerning th§ fabftancc of puniftiment, Chrift fuffered what was due to us, but in the circumftances, which pertained not to the fubftance of the debt, fome thing was pardoned, to the dignity of the perfon. In this ftands the \iignity of Chrifts perfon, that he might befit msritorioufly to pay our debt, fo farre was it from freeing or acquitting him fur any part of our debt. He that k»e-^ mjtnne,'^asmadeji?mefir tis, 2 Cor.'$,2 1. Surely he hath born our griefis, and carried our firr owes. /Jai.$^.'^. When the Scripture fpeakes-fo fully, why fhould humane curiofity limit the fufferings of Chrift, as if they Were-not fully fatisfadory, but by divine ac-ceptilation only? Chrift fufEjred not every particular punifhment that every particular finner meeteth withall: but his paflion was a common price payed at once for all his people, fatisfy ing juftice for all their offences, i^ff»»- $>i9' ^^^' lo* i4' Rom,S.$^. He lore ourjtnnes in his body upon the tree, i Tet.2,2^. We are redeemed by hisbloud. Eph.j'J' Thehloud ofChr'iH cleanfeth tu from alljtme, ifoh,i,6, Phil.i.S, CqL 1.20. He hath made peace by the blond Vcjf.nf^mfaA of the crojfe, ltiik,Ravsnfi

Touching the puniihments which Chrift fuffered, they were ^Sf' not ordinary, but beyond meafure grievous, bitter and unfupporta- ExamfuEc^ ble; yea, fuch as would have made any meere creature to finke Thefameffigiu down under the burthen of themtothebottomeof hell. VothC' mm Sahbath

O 0 • fufftred

fufercd grievous things from all the things in heaven, earth and hsll. He luff red at the hands of God his Father, and of men; 6f J ewesj of Gentiles, of enemies inftilting, of friends forfaking, of the Prince of darknc(Ve, and all his crueil and mercilcflTc inftrul

ments. But whereas of the punifhments of finne, fomc be finnes and puniQimenis both, others puniihments only: and fomc common to the nature of man, others perfonall growing out of fome imperfeftion and defcd in the vertue and faculty forming the body, diforder in ^\tt, or fomc violence offered: and fome for finne inherent, others for finne imputed ; Our Saviour Chrift fuffered the punifhments that are only punifliments, and not finne, common to the whole nature of man, not perfonall to tliis or that man; the punifhments of the iinnes of other men,not his own, and that of them that fliould breake o3-their fins by rc-pentancc,notofthcm that would fin forever, if they might live for ever. The whole life of our Saviour was a life of fuffering^ but his fpeciall fuff-rings were thofe he endured in the Garden,or upon the croffe. In the Garden be was in an agony: upon the crcfTehe was prcflfed with the weight of grievous and unfiippor-table evils. His agony was that forrow, wherein bis foule was befet round with heavineffe and feare even unto death. Thus the Matta^.|7j Evangelifts defcribe it, He be^an to be prror»full,and.verjheavj. 38. Then faith he to them, {cil. Peter, fames and foh», (JKy Joftlu exceem ding i^rvovsifullye'iienunto death. He began to be0reama^d, and to MaM4.? 2 ? ^^ "^^^y ^^^'^y» ^^^(^i(h unto them, ^^My foule is exceeding (orrorvfull Ji>\x,it*%7, fintodeath, Tsfjvffi^ nty jo^ul troubled. His foul was fmittcn with

horrour, that all powers and faculties for a time left their proper fundion?, and did concurre to relieve nature in that extremity; as when a man hath received fomc gaOily wound, the bloud doth at fir ft retire to comfort the heart. But thisftay came not from any internall defed, which had been (infull, but from an external! caufe,to wit,the horrour which fell upon him,as the wheclesofa Watch may eeafe from motion without any fault in them, when they are (tayed by the hand of the Artificer. He feared alio the ftrokc of the jufticeofGod his Father, fitting on the Tribunall or Judgement feat, to punifli the fins of men, for whomhcftood fonh to anfwcrj this he feared, as a thing impoflible to be cfca-pe-d, in refpc<3: of the refolution and purpofe of God his Fathcfj ^hat by his ^ti^fa^ory dcatbj and no other way, man (hould be

delivered. And be declined everlafting deftflidlion, as a thing he knew he ftiould efcape without all doubt or unccrtaintie of event, though not without confliding with the temptations of Sathan i and the enduring' ^f' many grievous and bitter thingr.

Tncfc paflions in Chrift were mofl: pure, becaufe he himfclfe was moft free f rom all taint of fin, as if you put clcare waterinto a clcarc glafl'e,though you rhakc and ftirre it never foiTinch, it will raife no mud.

The cflcds of this agony were two • Earneft prayer and bloudie fweat. Being m an agony he frajsi mote fsrvemly. He *, ^ , JeS oh his JAce and grayed: He prayed thrice the fame words, Jp my Fatheri ifkbefojjilfley let thli cup pajfe from me: nevertherejje. Matt. 15.39. ftot as I ^illf bm M ihoH "^ilt. As the lenle of nature and infcriour reafki prefented death, and the ignominy of the crcfl'e unto him, as they are in themfclvcs evill, without the ccnfideration otany good to follow, he dcfired to decline them. But as fuperiour rea,-fon confidercd them with all circumftances, knowing Gods refo-lution to be fuch, that the world ftiould thereby be favcd, and by no other meanes, he moft willingly accepted of them. Between thefe defires there was a diverfity, but no contrariety: a fubordi-nation,butno repugnance or refiftancc. Confider Chrift in private's a man,of the fame naturall affedions, defires and abhorren-cies with other msn, and the cup as it was very bitter and grievous, and fo moft juftly he feared and declined it, and could not but decline it, unlefle he bad put off the nature andaffedion of man : But confider him in his publike relation, as a Mediatour, a furetie, a mercifull and faithful! high Prieft,and (b he moft willingly and obediently fubmitted unto it. And this willingneflTc in refpcd of his office was much the greater, and the comfort wc may draw from thence the fweeter, becaufe in refpedl of nature, his will could not but ftirinke for it. If nature had not necefiarily fhrunke,fweat ftartled,and ftood amazed at that.fervice, Chrift had not manifefted fo much love and free fubmiffion to the command of grace, nor could we have had fo much comfortable alTu-ranceofthe truth of our redemption thereby: for it is impdffiblc the nature of man fhould conflid; with the terrible wrath of God, and not dread and tremble. The Apoftle faith, Chrtfi inthedayes of hiifejh, cjfered ftp prayers andfupplicationsy "With firon^ crying and H«bv5^f»

Oo 2 . teares.

teaveSi and^'o^ heard in tiie thin^ he fiared. In theNewTcfia- -- ment the word fignifietb rever-cnce, Luke 2. 25. y^^.2.5, and 8.2. Hf^.!2.i8,or circumfpcd caution joyned with feare, H^^, 11.7.^^(^,23,10. but feare isnioftfit to this place, as it fignifietb commonly in good Authoursj and by the phrafe it fdfc may be confirmed: for he was heard from bis fearejas he was delivered firom death.

The fecondeffec?: of this Agonie was a blcudie fweat. Ina-cold nightj when our Saviour lay upon the ground, in the open airs,no man being ncere unto him, no violence offered unto his bQdyj.,he did fwcat clotted bloud, in fucb abundance, that it ftrea-aiiedthroughhisapparell,andwettheground. Never was there fweat like this fweat, nor anguifh of foul like this anguiftithat he then endured. Butthefe I may call the beginnings offorrow. Upon the croflc he uttered that dolefull complaint, c?% (y^^.wj» Mauh.i^" god,Vphy haB thm firfaken me ? He complaineth not that his heavenly Father had forfaken his, but him. Formerly he had wept loh^iTv over Jerufakm, and commended his Difciples unto tlie cuftody

■ * of his Father, being sffjred they rhoDld be gathered, though, for

the time difperfed. But the caufe of this lamentation was, that being now in the hands of his cruel!, bloudy, mercikiVe enemies^ left to endure the extremity of their rags and fury, his Father for a. time withdrew from him that fclace he was wont to find in him. The unity of his perfon was never diffolvcd, his righteout-neffe or graces were never cither taken away or diminifhed: neither is it poHible he (bould want aflurance of fururs deliverance ^nd prefsnt fupport: but for a time the Father did with-draw the fenfe of favour and comfort^, that his humane nature might fuff^p • what our finnesdeferved.. This dereliction v;as altogether with-

out fin; becaufeChrillcur Saviour brought it not upop^imfeifej but was calkd unto it,.agd in tbe confit^ his faith was moft firm, ' not fhakenwithany degree ofunbelief: in which c^ies only the "want ©f comfort is a fault,y^<7. when WS; bring it upon our felves, Qr (lain it with infidelity.

It is here objeded, that sn innocent perfon ought not to fuffef

for a nocent, for guilt is infeparable from fin 3 The fonne pidl not

bean the iniquity of hi^ Father, neither Jhall the Father heare the ini-

^uit}.ofthefin,thefiulthatJtnneth the fame Jhall die, S^ek^l^^io-,

■ Eor the clearing of this obje^ioiJsVve muft note^that there is a

crhovsfhcis theMedtatouroftheNcwTeHament, . sSj

two-fold manner of guilt, either fuch as groives out of Cm- inherent, which is the deferving of punirhmeiit,as it is in us: or fuch as growes out of (in iraputed,and that not hy reafon of union natu-rail • as the guilt ci Adams fin is imputed unto us (which manner of ioiputatipn like wife is thi Foundation of punidiJnent defer* ved) but voluntary by way of vadiosonieand fufception. 4"^ ^ euik is only a fircc and willing obnosioufneife, unto that punifli-ir.ent which another hath defcrved. In an ordinary ccutle of providence it is true, the fonns lliali noj bearg the punifninent of jhe Fathers fin; becaufe he is altogether perfc-nnliy diftina:, he is not appointed fo to doCjas ChrilV was,he is not able to bear them fo^s to take them off from his Father, as Chrift did ours, and already hath too many of his own to beare: but this was no natu-rallorunchangeableLaw, and if the will of the Sonne go along : with the Fatherin finning, it is not (lrange,not unufuall for hiai to fuff^r for his Fathers and his own fin together, as for the continuation of: the fame ouencc. Mors particularly for refoiution of the qiiciHon; whether aninnoccntpsrfon may fuller for theguil-^ ty, we muft note, firll that God out of his doii^inicn over all thinf^s, may cad paines upon an innocent perfon, ss it is msnifeft he dfd upon ChriO:, who fafE.-red moft grievous things^ and death it felfe ; And what ground of complaint could any creature have againft God,if he fliculd have created it in fire,and made the place of its habitation,the indrument of its pain ? Do not we our fclves^ without cruelty, upon many, occa'ions put creatures that have not' ofF-nded us, unto pain ?.

Secondiyj.itisnotuniverfally againfl: equity for one to fuffiC the punifi^rnent of anothers fin: Wc fee the Infants of Sodome, Babylon, Egypt, oi C''^<!ih,1>athmtZn^ Ablramy were involved inthepuniiiiQient of thofc fins of which themfclvcs were not guilty. The Lord referveth to hirafelfc the puniilimsnt of the Fathers upon the children. SxQd,^Oi%. and 34.7. He punirhed. the finnesofthrse hundred andninetieyeares all together. Ezsk^, Lam.^-yj 4. ^> 5, ^'^^«ii commit ted the finne, and yet Canaan was curfecl forit,^««.p.2 2,25.Thefin was.^«f^^^?'s alone, and yet tlic Lc:-profie cleaved not to him only, but to his pofterity. 2 JCiW.j.a^. For the fin.of ^^«/, his fons are hanged up before the Lord. 2 Sdm, ^1,2^1^, Achan trefpaffed alcn?,but hepsriflicd not alone, but his. fqns and his dau§htcrs>and all that he had with him. foj^, 7. ^4-

Go .^5 Xhs

t Safn.ii^

^AClus cui pxna inejt^eji aCfus mocivui.quimc oranihuii nee in -^omnss concejfuu ^are utpcena fitjufia, requu tritur ut a6iiii ipfeposmlh fit in poiefiatepu-n'tentu:quodter tmthgitj aut anttcsdenti jureipfmspuni-entUj autjufio O* 'valido cm-■fenju ejus de cujm poena agiturtautejuf' 4em ddi^Q,

Hm ChriH hMh fulfilled the office ofMedUtom,

— - ■ ■ ■ ■ "" I

The fin of crucifying Chrift was tha fia of the Jewes in that age alone, and yet wrath is come upon them to the uttcrmofr, even unto this day, Matih. 27.25. i Thef, 2, 1 6. vU, l Kin^, 21,21. andi4.io. ?»i^.9.56.1 /Cj«^.2.33.^^^22.30. And if it be not unjuft to puni(h one for anothers fault, and grant impunity to the ofiendonr, it is no£ unjufi: to punlfli the innocent for thofc faultSjWhich are remitted to the guilty, 2 King»% g^io. i King^^ 21.21. For it is eflsntiall to punifliment that it fhould be infiided for finne,but not that it Should be inflii^ed upon him that liath offended.

Thirdly, that an innocent perfon may thus in fufticc and equity fufi^r for a nocent, there is required fbefidcs the a6ls of ordination in the fapreme, of fubmiflion in the furetic, and of confent in the delinquent) firft, an intimate and ncere conjundicn in hiai that fuffcreth,with thofe that (hould have fuffcred. Several! unions and conjuniflions there are, as Politicke between the members and fubjcds in a ftate: and thus the people were punillied for DavidsCm, 2 Sam,2^.i^iiy, and in a common-wealth univer-fally finfuil, a few righteous men may as parts of that finfull focie-ty be juftly fubjedto thofe temporary evils,which the fins of that fociety havecontraifled. See i Sam. 12,2^. Natural),as between parents and children, fo the Lord vifited the fins of Datha-zi upon his little ones. Numi/. 16. 27^33. Valer,'Max. de T)ion, Skulo, Plutarch,defer A Num*v'mdi^,Myi\icsi\\iSiS between man and wife, ib the Lord punifhed the fins of ^/»^^/^^ the Prieft of Bethel, by giving over his wife unto whoredome, Amos 7.17. And we fee in many cafes the Husband is liable to be charged and cenfured for the exorbitancies of his wife. Stipulatorie and by confent, as in the cafe offidejujfores & ohjidej^vtho are punifiied for the fins of otherswhomthey reprefcnt, and in whofe place theyftandas a caution and muniment againfl in/uries which might be feared, as we fee in the Parableof aPrifoner committed to the cuftody of another perfon. i JC/w^.20.35^,42. Sothefurety is punifiied for the debtor. Poirwfibric,as between a man and his goods,and fo wc find that a man was to off^r no beaft for a fin-offering, but that which w3shisown.Xf'^.5.6,7* Befides, there is required in the innocent perfon fuffering, that he have a free and full dominion over that from which he parteth, in his fuffsring for another. As >, a man hath free dominion over bis moncy^ and thcr-

forc

fore in that re fpcd he may engage himfelf to pay another mans debt; but he hath not a free donainion over himfelf, or his own iife i and therefore he tnay not part with a member of his own in commutation,for another s, (as Zakucui did for his fbnne) nor be (wt'iKMy^^\o\vj down his own life for the delivering of another from death, except in fuch cafes as the Wordof Godlimi-teth and allowetb. Now all thefe things hold in Ghrift in a fpe-ciall manner. There is a moft neere conjun(Slion between him andns. Heconverfcd amongft men, and was a member of that Tribe and Society amongft whom he livcd,and therefore was together with them under that Romane yoke which was then upon the people,and in that relation paid tribute unto Gefw: He had the nature of man, and was fubjeifl to all humane and naturall infirmities without finnc. He was myftically married unto his Church, and therefore was anfwersblc for the debts and mifde»-mcanours o^ his Church. He entred into Covenant, and became furety for m3n,and therefore was liable to mans engagements. He became the polTeffion in feme fort of his Church,whence it is that we are faid to have him. i }oh.$,i 2»not By way of dominion (for fowearehis.i;^or.6.ip,)but by way cf communion and propriety. He was Lordof his own life, and had tberefcre power to lay it down, and to take it up. And this power be had (though he were in all points fubjfd to the Law as We arc) not folcly by vcrtue of the bypoftaticall union, which did not for the time . exempt him from any obligations of the Law, but by vertue of a particular command, conftitution, and defignation to that lervicc of laying down his life. Tb^ commandement have- Incewedofmy-leather, foh. IQ.18. Moreover, he had power ample enough to hreake thorough the fufF;rings he undertooke, and to allarac his life, and former condition again. Ihavefowtrto Uj it dovi>n,a»i-I have power to uke it up. And therefore it was moft juft and righteous, that Chrift m himfelf innocent, fhould fuffjr tor us in ourfelves guilty, which doth more plainlyappeare, in that all. parties are glorified, and all parties are willing and wcli-pleafed,. All parties arc glorified i The Father is glorified in the obedience «^his Sonne.^fl^.12.27,3S.^tf^^ 17.4. the Sonne is glorified by the Father. 70^.17,5. H<f^. 2.7. crowned with glory: and the finner glorified, being received into favour. Joh.i 7.24. All parties arc wiliings the Father is wiliiog, for by his ^Ordination he ap-

pointed Chrift unto it. ^(^.4.27,28, and in his love and com-i paffion beftowed Chrift upon us. Job. 3,16. by his,divine sc-cepcation be reRed well plcafed in it. Mattkiy*^, and by his wonderfull wifdome fitted it to the manifeftation of his glory and mercy, to the reconciliation of him and his creature, and to the exakation of his Sonne. The Sonne is willing, hechearcfuJi ly fubmitted unto it. H^^.io.p. and freely loved us, and gave himfelfuntous. ^4/.2.2o, The (inner is willing, and accepteth and relieth upon it. Theiummeofallisthis, By the moft wife, jufl:,andniercifull wiliofGod, byhis-owne moft obedient and voluntary fufception, Chrift Jefus, being one with us in acjani-foid and moft fecret union, and having full power to lay downe, and to take up his life again, by fpeciall xrommand and allowance of hisTather given him, did moft juftly, without in/ury to iiimfeif, or diftionour to or injuFtice-in his Father, fufftr the pu-niftiment of their fins, with whom he had fo neere an union, and V/ho could not themfelves have fuffcred them with obedience in their own perfbris, or with fo much glory to Gods ;ufti<ie, mercy and wifdcme. And though the wrll of God being ever;uft, is to us a fufficient csufe of what God willeth,and the reafon thereof be to us unf ear chable: yet in this matter we can a/figne juft snd weighty reafons of this will of God out of the Scriptures. God will not execute the fevcrity pfhis Law,bccaufe he is mcrci-fulljilow to anger, and ready to forgive. His free and everlafting love, and infinite delight which he hath in mercy, difpofcth him aboundantly to pardon V and exercife loving kindncfle,in the earth. £xod,^^,y, iMicha j,i8. lonah ^,2, 2 C^roft.^o,^, TfalS6*S.Pfal.io^.S,lfai.^$.y. /(?r.p.24. and 31.20. Luke 6.^6, Xtfw.2.4. AndiftheLord lliould utterly deftroy all men, there fhould be no Religion upon earth, as man fbould everlaftingly loofe the fruition of God, fo he ftiould like wife k)ofethc volun* tary fervice and fubjedion of his creature; lohn 15.8. Ezek^ 13.11. For thefe reafons God purpofed nbt utterly to caft cnan off, and poure upon him deferved vengeance: but withall be purpofed not to let finne goe unrevenged, and that for \\\^iQ reafons.

Firft, becaufe of his great hatred thereunto. He isx)fpurer eyes then to behold evill, he cannot looke on iniquity, HaLi,t^. it ^rovoketh abhorrency in him, Pfd,^.6, Z4ch.d,ij, ^ev.^,t6.

Cdmos

oAmos 5.21,22. 7/4.1.17,14. And what is more convenient then

to tcftifie how much finne is difpleafing unto him, which isdone

moft conveniently by punifhtnent, £;v*^ 32.10,1 1. Ntimh.li.i*

& 16, 12. foh,^.^6. Impunity hath this in it, that it makes that

Cmnss belcfl^ efteemed ;as fcare of puniflimcnt is a ready way

tokccpemeninawe. They that have written of the relaxation of Proxma/uM

La wes doc note, that thofe relaxations arcbeft, to which fomc idem ac tmtm->

commutation or recompence is annexed : becaufe by that meancs dm,

the authority of the Law is preferved, and obedience given to that

rcafon, which was the caufe of the Law.

And hence we may gather a fecond rcafon, why God would not pardon (inne without fatisfadion, fc. his truth and the Law which he had eftablidied againft (Inne, which he will in no wife aboliih : one jot or title Jhallin no wife pa^efiom the L<w^ till all befnl» filled, LMatth.$.iS.- For it is. altogerher^ndecent, cfpecially to the wifedomeandrighteoufnefliofGod, that that which provo-keth the ej^cution, ^ould procure the abrogation of his La wes, that thst (Thould fupplantand undermine the Law, for the alone preventing whereof the Law was before eftablifhed.

Alfo God will have men alwayes to tremble b^rchim,and by his terror to be perfwaded from (inntng,2 Cor.$.i o, it .and therefore he tcfervcth to himfelfe entire the puniftiment of fin,that men mightalwayes feace before him, Mattkio.iS, Z»;^. 12.4.The omiffionofpHnifhment after the publication of the Law, doth detract fomewhat from the authority of the Law, with the fub/efts: God therefore willing to (hew mercy tothe creature fallen, and with all to maintaine the authority of his Law, tooke fuch a courfc as might bcft manifeft his clemency and feverity, his hatred of fio', caretoftablifli the Law, and tender companion towards them that had gone aftray. And hereby the love of God towards them • that are fpared is the more illuftrious, that he fJDarcd them, who rather then he would not puniih finne, would give his only begotten Sonne to die for finne.

It is objedcd againe, that God doth freely remit and pardon finne,thcrefbre he willed not that Chrift (hould make fatisfaftion: becaufe free remifilon will not ft and with fatisfaftion. And mo^ fure it is,that God is favourable to our iniquities, ler, 31.34. but God hath fet forth Chrift to be a propitiation through faith in his bloud.i^<'w.3. a 5.-^<^.io.43.Z-/^^i .^8,^9,70.

rp There

Hew chrlft hath fdfiUed the opeeofMediatouri

HemiJfiQ eft ah

CreditQr (ibi fd'

tlifieri)i9VuH:

tsjn qua Vs-hior obligation ne dehitlfilvi^ tur.atfatufa* £iione aliunit intervenietife'

Naxa/eqahttr

Gen. 3^ 17.

There is a cwoFoldpaimentof debt : one of the thing altogether the fame, which was in obligation, and this »"^/o/*i^(? freeth from punifnment, whecher it be paid by the debtour himfclfe, or by the furety. Another of a thing not altogether the fame, which is in the obligation, fo that fome &d of the Creditour or Gov^ernor mull come unto it, which is called remiilion : in which cafe deliverance doth not follow ij^fofaBo upon the fatisfadlion. And of this kind is the fatishdion of Chrift s for in the rigour of the Law, the delinquent himfelfe is in perfon to fuffer the penalty denoun-cedt. Every man Jljall beare his owne burthen, GaL6.'^, In the day that thoH eateft thereof, thou Jhalt die the death. So that the Law in the rigour thereof, doth not admit of any commutation,oE fubftitution of one for another. And therefare,' that another per-fon fuffering may procure a difchargeto thg perfon guilty, and be valid to free him, the will, confent and mercy ef him to whom theinfliflionofthepunidim.entbeloDgeth, muft concurre, which ^'m falvlt loc in refped of the debtour is remilHon ; and his over-ruling power S/2c debet, ut Kiuft difpence, though not with the fubftance of the Lawes demands, yet with the manner of execution, which in refped: of the Law is called relaxation. Remillion therefore is not repugnant to antecedent fatisfadion: but only to that paiment of the thing due, which ipfofaBo doth deliver and fet free.

It.may be added that of grace Chrift was ordained to be our forety, that at the commandment of grace he made fatisfacftion, and that His mind and will in fatisfying was, that grace might juftly glorifie her felfe in pardoning oSences^ and not that pardoa ihould be given of juftice. And to the fatisfadion of Chrift is full ?ind perfed, ar^d our pardon is every way free and gracious. And feeing every one may impofe a Law to the ad depending upon his own free will and plea(ure, he that prayeth for another, and-he chat admitteth the paiment of one thing for another, may covenant, that remi0ion ibail follow prelently, or after a certains dii,qtiO£}[atufa- time, purely or upon condition. And thisvvas the will and plea-§tiorttmtalsin fure of Chrift making fatisfadion, and of God admitting fatisfa-dion^ and this the Covenant,.that God {hould pardon (in, not preiently in the very time of Chrifts paflion, but when man is turned unto God by true faith in Chrift, humbly intreating pardon. Tp forgive fin, is not oppofite to the accepting of that iatisfadion

debitor libere'

Rom. |, 14.

Tiui.i4. Market nihi(0' miKtd grattiita ^ei gratia. jt. BationedC' sreti gratmti. ■ 2. Ratione d&ni gratuUii & ^. Ratione ap ■ eeptationiigra' iuitis.-quod tale covjtliiim iuve-?iit quol tale fiieMum di'

acceptavit^ Col i.sg.&j. a J. Epfc^4=?i.

Sec Aa.ss.iij %6.

%. qgi.% 2^1 0. which is freely ad^kte<i,. when it might be refund, and to which

he upon whom the benefic undue is conferred, doth conferre nothing.

, Itisfurtherobjeded,thatChrifl:fatisfiedno£;uftice fully, bat by divineacceptiUciononly-; becaufe he fuSered but for a timcj, whereas we deferved to die eternally.

Sundry anfwdrs are made to this doubt. Some fay his fuffering for a time was more then if all man-kind had fufFered eternally, in afpeft of the excellency of his perfon. But the worth and excellency of his perfon, was neither to difpence with time, nor grie-voufneffeofhispunidiments, butto make the pafiion of one a-vaileable for many. Ocherwife if it might have dKpenfed with one degree of extremity of punifhmenc due to fin,it might alfo have difpenled with two, and coofequen tly with all.

Others antwer, that the puniQiments of fin eternally remaining, muft according to the rules of divine juftice, be eternall: but it is no way neceffary, neither doth the juftice of God require,thaC the punilliments of fin repented of, ceafing and forfaken, fhouli be everlafting. For as Divines note, there are three things to bs confiiered in fin • the averfion from an infinite and incommutable good; the inordinate converfion to a finite good, and the continuing in the fame, or ceafing from it; and to chefe feverali things in fin, there are three feverali things antwering in the punifiimenc of it. For to the averfion, which is objedively infinite, there an" fwereth the loffe of God, which is an infinite lofie. To the inordinate converfion of thefinner to things tranfitory, there anfwe-reth a fenfible fmart and griefe intenfively finite, as the pleafure the finner taketh in the tranfitory things he inordinately loveth is finite. To the eternity of fin remaining everlaftingly in ftaine or guile, or continuance of it for a time, anfwereth the eternity of punifiiment, or the fuffering of the fame, but for a time. Now, our Saviour Chrift fuifered only for thofe fins, which he meant to brcake off by framing the finners to repentance, and therfore it was no way neceffary for the fatisfying of divine juftice, that he (hould endure eternall punifiiment.

A third anfwer is, that Chrift fuffered for a time, becaufe he fuffered to fatisfie, and fo to overcome upon the crofle, he triumphed meritorioufly over principalities and powers, therefore his fufterings could not continue for ever, but muft have an end. Foe in fuifcring he had not fatisfied juftice, nor conquered ?he enemies

P p a of

k

2 p^ Bm Chrisi katbfulfHed tkeeffice ofMcdmm',

pfour falvation, if he had lien under tke punift^mentpfour fins e-^ ternally. Buc this fheWech the reafon why Chrift fuflFcred but for a time, rather then how his iuffering for a time could (a-tishe the juftice of God for ever, which had deferved eiernaU death.

The fourth anfwer is more full and free from excepti©n> that Chrift buffered but for a time, becaufe it was impoflible he fliould _ be held under of the lorrows of death, nA^* 2. 24. The wicked

fuffer eternally, "becaufe they being cafl under the curfe, they cannot deliver themfelves, and juftice will not fet them free : but Chrift in fuffiring did overcome, and delivered himlelfe, fo thac his fufferings continued but for a time. In kind his fufterings were clar&im To ^^^ ^^"^^ ^^^^ thofe, which in us (liould have continued for ever,, zj.^,cap.ii. ' although they did not continue: wherefore ? becaufe they had an $«4?.4. ' ' end not of themfelves, or their owne nature, but of the power of Chrift .He overcame thofc puniftimencs which had been altogether eternall, if he could not have overcome.

Laftly, it is objeded, that if God did elecH: and choofe fome men to grace and glory in and through Jefus Chrift, Chrift needed Sji»odal.T)ord. not, nor yet could make fatisfadion for them j for in as much as Mbi/upra, jj^y ^^j.g beloved of God, we cannot conceive how fatisfadion

fkould be needfuU or coiild be made for them. Thus fome difpute with great confidence, but little ftrength. For this Propofition, God.ioveth whom he hath chofen, or to chufe is to love, doth admit a double fence: one this, whom God doth eled, them he Ioveth, or willeth well unto them, in time to make them aduall lU't tu ' heires of grace and glory in Jefus Chrift, and thus it is moft true> famlnnraml aod doth not ex^clude, but inferre tke neceffity of fatisfa(flion ; a-MT>cinezant nother f^iice may be, that whom God doth eled, them he dotfa meritumchrU love as made acftuallheiresof grace and glory by the influence of ^i & efeSiim h^ iove, and in this, it fhould exclude the necelfity of fatisf adion, ^leOtom tUad ^ ^^ ^j. - ^^ ^^ admitted.. It is not abfurd to fay, the eled m'Dewipnat ai?e m grace witft God m reipect or ordination or appointmeHt; homines eie- but after are brought into grace by Chrift in refped of the acfluali gf^e, poftea fie ctmation and communication. When Chrift is faid to reconcile us abfoluteete£fu^ untoGod, the meaning i& not, that God did then firft begin to mmuSm lov^» or Will well unto us^ as ifhe did hate and will to damne us, %A}fe dicatm. before I for then we muft admit a proper change in the purpofe ^%m.^^9% ^4 ^t^^^^l^ WiU 0^ Gp'i F^S^^^^^i f?^^ !5 ottemail caufe^

which.

or hew he is the Uedmour oftheNewTeBarmm, ^pz

which is contrary both to Scripture and found reafon i butwhereas formerly we lay under wrath deferved by fin, now we are received into favour and f riendihip with God. For reconciliation is a tranfient ad, done in time, which inferrs a change in the creature reconciled, a change of ftate, not of qualities, and foliowes the obedience of Chrift, as the effed the caufe, and which God impar-teth to believers. Reconciliation, as the Scripture fpeaks of it, imports not any change in God, nor the externall good will or love of God, which remains in himfelfe, and woriieth not any change in the creature : but a blefling granted taus in time, that we who were the children of wtath by nature, fliould be the Sons 6t God by grace ; we who were enemies, and hated in refped of theeffeds of wrath, and defertof (in, {hould be made friends and deare to God, the enmity being taken away by the bioud of Chrift. And from hence we may learne how the new Covenant in many things hath the prerogative above the old. For wherein vl^o/>j mediated it was by the power of Chrift, but Chrift was that one Mediatour, who mediated from his owne authority and immediate power. Mofes was called by God and the people, but an imperted Mediatour, as not a right middle perfon: but Chrift was a fit middle perfon both God and man, partaking the nature both of the offending and offendedparty, and fo a.middle perlbn not only in office, but in nature, willmg and fitting to mediate. ji^afesby reafon of his weai^nelfe, was neither powerfuU wiih. ^ God nor yet fully compaflionate and powerfuU with the people i -But Chrift was man for the whole body of his brethren to prevailc for them: and man with his brethren, to be fully fenlibie.and compaffio"*^^* ^^^' ^'^7* Againe, he was man with. Qod. tp prefent a perfed ranfome or price of reconciliation : Md he was God with man to bow them fufticiently to acc^^pt the reconciliation offered. Mofes ftood in need t© mediate ht hhnlelfe, as for the people: butChrift having no controverfie for liimfelfe, me-~ diated only for the people, and hath perfeded, whsvin Mofes wanted. For he fully bowes and circumcifeth ihe hearts of his brethren tofeekeatjtonement and to walke futably ; He doth remove the guilt of fin fully from the confcience of the offendingbre-thren, Htf^.9.14,15. He is potent with God to fatisfie revenging Gal.3.ij,i.«^ juftice by prefenting his bloud to remoye the curfe of the Law, that ifeofe which are called might receive the ioheritaoce. He alon^. - — ? P ? h.a£fe

hath in his owne perfon performed obedience to the broken Law of God, and fulfilled all righteoufneffe : and by his croffe hath can-ceiled the hand'writing that was againft us, and broken downe the partition, and flayed hatred and x^mity betwixt the brethren, £phef.2.i^,i$. But of this more hereafter. The Fathers recei-

ee5,n,i5,E4, ygj j^Q^ jl^g promiles, but faw them afarre off, and were perfwa-ded of them, and {aluted them with great fweetnefle : but under the new Covenant we have recived the promife, God hath fent his Son into the world, borne of a woman, and made under the

Gal 4.4^^ Law, and openly manifefted him to be the Son of God. And if the appearing of Chrift God and man, did adde much to the joy and comfort ofthe Saints in glory: the manifefcation of Chrift in the flefh mufl: adde to the faith and comfort of them, that waited forthefalvationoflfrael. Thelncarnationof Chrift was the day of his Coronation, and of his eipoufals, wherein in fpeciall man-

^ant,3.if. nerhecontraded him unto his Church. Goe firth, O ye daugh-' tersofZlon^ and behold King Salomon ^ith the crowne Vphere-mih hii mother crowned him in the day of his e^oufalSy and in the dayofthegladneffe of heart. The Fathers cxpe<5led deliverance from the curfe of the Lav/, and to inherit the promifes in and through the Uiiejfiah: and the Sacrifices did prefigure, and Prophets foie-tell the death of the ^if//?<2^j but we may well thinke, the faithfull did not diftindlly underftand, how the Saviour pro-miled, was to fatisfie juftice, and by death to overcome him thac had the power of death. But in the new Teftament we learne ex-preftely, that Chriftis made of God unto us wifdome, righteouT-neife, fandification and redemption, bow he fatisfied juftice by one oblation of himfelfe, removed the curfe of the Law, deftroyed him that had the power of death, purchafed the promifed Spirit, 4ind rarified all the promifes of the Covenant by his death and bloud-ftied, Hf ^.9.15.

Thirdly, He is entred into heaven, appeareth before the Father, and maketh requeft for.his people: unto which there is pre-requi-r^d a power and prevalencie over all his enemies, to breake through the guilt of fin, the curfe ofthe Law, and the chaines of death, with which it was impolfible that he fhould be held. And this ppwer of Chrift was ftiewed in his Refurredion, wherein he was declared to be the Son of God with power, Rom, i. 4» and in his afcenfion, wherein he led ^1 his CQcmies captives, Mfhef^, 8, and

' / ' ' m

or hop? he is the Mediato:ir of the New Tefiamem.

^9S

in his flitting at the right hand of God, farre above all principalities and powers, Ephef.i.ip^io^ Allwhichdidmake way tothepre-fenting of his Sacrifice before the Mercy-featj which is the con-fummatioR of it, and without which he had not been a Prieft, PFe have (uch an high Prielt ( faith the Apoftle) as isfetdowne at the right hanA of the Maj9siie in the heavens, fir if he "^ere on eartfi hejhot^ldnot be a Priefi, feeing that there are Prielis'^hichoffer gifts according to the Law, Heb. 8. i^^. Chriil our high Pried-having offeredlip himfelfe ap expiatory Sacrifice once for all, by his divine power rofe againe*from the dead, and is entered into the very heavens, to appeare in the prefence of God for uSj Heb,^,t^i It was-the fan:ie continued adion, whereby the Prieft did offer without the holy place, and did then bring the bloud into the ho-lieftofall, Heki^.ii, Forthereafon why it was fhcd was to prefent it to the mercy-feat, and tofhewic unto the Lord there. So Chrills ad or olfice was not ended, nor fit to denominatehim a compleate Prieft, till he did enter with bloud and prefent his off earing in the holiefl; of all not made with hands, HeL p. 24. And therefore he had not been a Prieft if he (hould hav^ continued on the earth, for there was another Prieft-hood there, which was not to give place but upon the accomplifKmenjvjef his; for the whole figure was to pafle away when the whole truth w^as come. Now-Chrifts oblation was the truth prefigured in the Priefls facrificing of the beaft, and his entrance into heaven was the truth prefi'gured in the Priefts carrying of the bloud into the holieft of all. And therefore both thefe v/ere to be accomplifli-ed, before the Leviticall Prieft-hood did give place.

Some referre this to the oblation of Chrift, whereof they make two parts ; the one expiatory, when Chrift fuffered upon the crofle: the other prefentatory, u'hen he doth appeare in hcavai before God for us s the one of l^illing or fuffering, the other of o-ftenfion: the one finifhed on earth, when Chrift fuffered without the gate : becaufe as no fin, fo no punifhmem: can come within the holy place 1 the other performed in heaven, fatisfadion being firft made on earth. The firft was not a preparation of a Sacrifice^ but a Sacrifice: the latter was not fo much a Sacrifice, as the commemoration of the Sacrifice made: for appearing-in heaven is not properly a facer do tall ad, unleffe it leane upon the vertue of the §3crificep?rfqrmcds. the firft was an ad of humiliation 5 the lat-

Heb.9.8. Inchoiri. poteff jUrMiove/iSeu ctrdotii ftmts typka Sactrds-r tio &perfe^(i iffe mnps^efi i/lo fiate.Obla^ tioperaifain terra pstftQif-fimaflilt.fed ferfcflie/ie par-^ tis ?}o>iperjeiiL cnetvt'iM-

fsrre in terra^ aliujpera8a QbUtiane manc». re in tsrr^ Heb,i.j,& 10-

I Cer. 5,7,

Heb,io.8.3>,..

cerof glory; chefirft perforaied once for all: the latter done con-tinuilly : that the expiatory Sacrifice or obtaining of redemption _: Slrecltr'^ this th2 application of redeoipaoa. The Sacrifice confifted in the tudinei^Re^am ^^^^^^^ Chnft alone, the application thereof is grounded upon & ludieumin- thrifts death as its merit, bat eff>;c1:ed by the life oi Chrift as its terhomifisf, ipimediate caafe. Wiien the Apoftle faith, Chrift appeareth be-Ke^er enmfx- fore shs Father for us,the exprellion is borrowed from the cuftome deratt in/uii of hu.ma j Courts ; for as in them when the Plaintive or Defen-bemt^zms * ^^^^ ^^ called, their Atturney appeareth in their name and behalfe: picuobfides, fo when We are fummoned by the juftice of God to defend our qui quiiadiu fdves againft thofe exceptions and complaints, which it preferreth ■■■apparent in Re- againft US, We have an Advocate with the Father, even Jefus gu con^sSu, Chrift the righteous, who ftandeth out, and appeareth for us. firmafiat con-, j i^^^j j^ o j > rr

It confifteth in two things ; Firft, his appearing or prefenting of his perfon In our nature and in his owne, as a publike perfon, a Mediatour, a fponior and pledge for us ; as fndah was both a Me-diatour to requeft, and a furety to engage himfelfe to beare the blame for ever with his Father for his brother Benjamin, Gen,^^, 8,p. And Fattlioi Onefimm a Mediatour, / befeech thee for my (onneOneJlmus, Philem.p,lo. andaSponfor, If he hath "Pronged thee, or oweth thee ought, fut that on mine account, I ^ill repay it, ver. 18jip. So Chrift is both a Mediator and furety for us, Heh, 7.22, and 8.^,

Secondly, theprefentingofhismeritsasa publike fatisfaftion,

for the debt of fin: for the juftice of God would not be entreated

or pacified without fatisf^dion, now that is for ever, becaufc he

{hall not ceafe to appeare.

Heb,7.»T,z8. The InterceiHon of Chrift is his gracious will,fervently an^ im-

Rotn 8,j4, moveably defiring, that for the perpetuall vertue of his Sacrifice,

iHeb./.ay. all his members might be accepted of the Father, whereunto an-

fwereth the confent of the Father, in whofe bolome he is, who

heareth him alwaies, ^5^.11.41. andin whomheiswellpleafed,

Mat.iy.^, who called him to this office of being as it were mafter

of Requefts in the behalfe of his Church,and promifed to heare hin*

ilom.8.34« ill his Petitions.

.i[Joh.2.i.' Thislnterceflion of Chrift is generall and particular, for all and

every faithfuUmin. I pray not fir the ^orld, but fir att that thoffhafigivenme,]oh,iy.9, for all that (hall beleeve, verf. 20,

Sim Off,

$r how h is the Mediatour of the J^exv TeBament. zgj

Simon, Sintmy Satan hath dejirei to minnow jou 04 "^heate, but

I have prayed fir thee^ Luk.22.31,33. As the high Prieft went ^*°^»*^'»'»

into the San<5l:uary with the names of the twelve Tribes upon his

bread: SoChriftentredintotheholieftof allwith our perfons in

our behalf e, and doth carry all his people upon his breaft, and pre-

fents his delires unto his Father for them.

It is alfo heavenly and glorious: for our Saviour doth not fall upon his knees or proftrate himfelfe before his Father, as in the daiesof his humiliation s for that is not agreeable to that glory he hath received, and to which he is exalted : but after a manner befitting his glory, doch prefent hfs good will and pleafure to his Father, that he may thereunto put his feale a»d confent. It is a praying not out of private charity, as the Saints pray one for another in this life, but out of publike office of mediation, by a publike perfon fet up, not only to pray for the Church in generall, but to prefent the prayers of particular men to God in their behalfe j not out of humility, which is a propofing of requefts for things un- '^''^ ^"/"f Pi^ merited, which we exped of meere grace, according to the free ^Jandtmfi"* promifeof God; but out of authority, which is the defiring of a Satana,mard<i thing fo,as that he hath with all a right joyntly of beflowing it,who ^ earn, ac c. doth dtfire it. tiamip/atege

True Interccflion as it is a publike and authoritative sid: is foun- ^ ^."* ^"* «*•

ded upon the fatisfadlory merits of the perfon interceding : He ■^^-(^^''**'*'''<»' L • t K 1 u- ^ ... c> * ntbiM ac mora

cannotbe a right Advocate, who is not a propitiation too. The intxaui-endo Spirit is our Advocate by energie and operation, by inftrudion ipfe spimm J, and afliftancea as by his counfell, inlpiration, and atliftance he en- tSoscox/otafur ableth the faithfull to pleade their own caufe. But Chrift is our «^^*"A''a^>, ut Advocate by office, as he taketh upon himfelfe the caufe of his f^rodUnTe^'* Church, in his owne perfon applieth his merits in heaven, and 'Dicim^Q furthers the caufe of our Salvation with his Father. The Spirit Paradetuf^ maketh interpellation for men in and by themfelves, emboldening Advocatus (s* them in their feares, helping them in their infirmities, when they ^'^^^^'^'^^» qui know not what to pray, and giving them accede unto the Father, jj""^''^"^/^j? . JEphef.l.iZ. H.*.io.i5.I?. Ro'>'.^.26.Ephef.i.i6.mdhi4U,eil»-f. their Advocate, as be leadeth them into all truth, and teacheth /datur, inii. them fo to pleade their caufe, that they have wherewith to defend ^«"'>/"'o eo eti'i and comfort themfelves, J oh. 14.16. againft the criminations and '*?«''«^ ^ de^ tyrannieof the world, foh.16.7,2. ButChriftby his Interceflion a^^^"' applieth his fatisfaftion made, andlaiesthefalveco the very fore, cinatur.:^^^^^^

" i'l " i -■ — ■ \ ' ' ^-ji^. ' ' —rr

AndfotheInterccflionofChriftmiplics threetliings. The pcr-pstuail vigor of his facrifice;. the will of Chrift fervently dcfiring that sU his members might be accepted for the vertue of his facrifice :and the willofGod refting well plcafed with us in his belo»-¥-ed Sonne.

The Saints on earth pray mutually one for another according to Gods coramandcment, not in their owne names, or for theiif owne merits, but for the merits, and in the name of Jefus Chrift; but the InterceflionofChrifi: is no wayes reciprocal!, he praycth for all and every one that is.given unto him of the Father, and that through the vertue of his facrifice, but they pray not for him.

This Interceflion of Chrift is ever eflFe<auall, becaufethe Father heareth and anfwereth him, and as he hath a power to intercede for us, fo hath he power to conferre that upon us for whicli he in-tercedeth. J nvillpraj the Father^ mdhe Jhdl give yon another (^oni' fortert foh. 14-1^. Jf Igoejiot away the Comforter mUmt come untQ yofii ^ut if I depart» I will fend him unto yon ^ ^oh.i6,y, Chrift as man praying for himfelfe, was heard in that which he feared, though the Cup did not paffe from him : but Chrift as Medlatour is ever heard in the particular which he defireth.

Many and great benefits come to the Church of God hy the J^n-terceflion of Chrift Jefus. i. Hereby the faiihfull are alfure^ of protCtflion and defence againft the continual! temptations, afTauIts and accufations of all their fpir ituall enemies, Satan and the world, Whoiihethatcondemneth ? It i6 Chrlji that died, yea rather that k rifenagainef who ii even at the right hand of ^od^ veho alfo piaheth In» urceffonfoY m, Rom, 8.34. / fray that thots voou/defi keefe them from, evilly'^oh.ijif,

But are not the faithfuUfubrjedl to cvillsj corruptions and temp* Nations ftiii? how then js thatpart of the Interceflion. of Chrift; Jaade good unto us ?

For the undcrftanding hcrcof>we muft know that the Intercef-fion of Chrift is a vaileable to the faithfull prefently, but in a manner futeable and convenient, to the prefent eftate and condition of the Church, fo that there may be left roome for another life, and therefore we muft not conceive all prefently done. As the Sunns ihinethon the Mooneby leafi^ely degrees, till The come to her iuU light y or as ifthe King gyant apacdon to be drawne 5 though, ^fi grant b^Qf the. wMg tfing^at.oi^ce, yet it cannot be written,.

and fcaled but word after word, and line after line, and action after aftion: fo the grant of our holtncflb is made unto Cbrift at firft, but in the execution thereof, there is line upon line, precept upon precept, herealittlci and there a little; fuchan order by Chrift obferved in the diftribution of his Spirit and grace, as is moft fute-abletoalife of faith, and to the hope we have of a better King-dome. I have frayed for tk^ef that thy faith faiU mt, faith Chrift to Teter, yet we fee it did {hake and totter: the prayer was not that there might be no failing at all, but that it might not utterly and totally faite.

2. Hereby they are afTured of the pardon of their daily infirmt-mities, and ^heir rifing againe if they fall. If any man (inneof in-, firmity, he hath a pardon of courfe granted, for Chrift is his Ad-Yocate to pleade his caufcj 1 foh,2* i, If any man flip of wcakencfie. fee (hall rife againe, tor Chrift hath prayed for him, that his faitK might not faile, Luk^ 22.51,32.

3. All the workings and comforts of the Spirit in cur hearts which we en/oy, are thefruits of IntercdSion. J will pray the Fa* theff and he Jhallgive J ou another Comfertef', ot Advocate, that he may abide with you for ever, even the Jpirit of truth, fob, 1^,16 yiy, who fhall Icade the faithfull into all truth,and inable them to plead their caufe againft the calumnies of the devill, and accufations of the world: who doth teach them toifigh and groane unto God fbt mercy, fpeakc unto his highnefle in prayer, furniftieth them with wifcdome and prudence in every condition, diredeth them to grapple in all temptations, ferve God in all eilates, raifeth the de-fires to heaven, formeth* Chrift upon the heart, cnflameth with the love and comfort of the truth, healeth, renewctb, reviveth; prefirveth, ftrengtheneth, fupporteih, and fcaleth up unto cte?^ nail life.

4. The fourth benefit is free accefle to the throne of grace, and affuredhopeofall blefiirigs here, and heaven hereafter. Seei»^ then that rve have a great high Priejt that upaJfediMto the heavens, fe* fusiheS9nneofGo2y let m hold faft oftr profejjloffy and, come boldlf unto the throyte of grace, Hf^.4.14, l<5. And againe. This man after he had offered one Sacrifice for finnes for ever, fate dorvne on the right hand of God, from henceforth expeBing tiU his enemies bt made hisfootfieole: £tom whence the Apoftlc infcrreth. Having therefore hldnejfe $9 enter into the fioliefi hj the hUed 0} feftis, and

Q^ 2 hihfing

\

^oo Hcfv Chrtfi hath fulfilled the office cfMediamr,

l]ph«.a.i)t*

Heb,7,*5. ha'vifi^^ff hi^h Priejt over the hof/fi &f G^fd, Let m draw neere v>ith a true he(^t, in full a^nrance of faith, Heb.iO. I2.—- 23,

5. The prayers and workes of the faithfullare fandificd and accepted in the fight of God, the imptrfediens that cleave unto them being covered and rcKioved; as the high Prieft in the Law was to beare the iniquity of the holy things of the children of Jfraelf that they might be accepted,-E'j*rfli28.56,38 ChriiUsthe Angell of the Covenant, who hath a golden Cenfor to oflfer up the prayers of the Saints,/?<ft/.8. g. And tliisis a benefit which runneth through the whole life of a Chriftian ; all the ordinary workes of our calling (being parts of out fcrvice unto God, for in them we worke as Servants to the fame Matter) and workes of mercy and nghteoufnefle", are unto us fandified, and to the father made acceptable, not-witl>ftanding the adbcrcncieof finnc unto them, by reafon of our imperfedions, by the interceflion of hisSonnc,who hath made us Priefts to ofi-^r our Sacrifices with acceptance upon this h\UXtRev.i*6, i Pee,2.^ . Ifa,6^.y.'Phil.^AZ,

6, The fixt benefit is fellowlliip with the Father and his Sonne, 7 fray for thefe, that m thou Father art in me^ and Jin thee, they alfif way be oneinuijfohiy,!!,

7. Continuance in the ftate of grace, andftrengthagainft fin,

fo that the faithfullfhall not finally be overcome, is the gratious

and comfortable effed of Chrifis interce0ion. / have prayed for

thee, that thy faith faile not, Luk^ii.^i* Father Imllthatjhej at-

fo, whom thou haft jiiven me^ h with me where lams that they may

Behold my glory whieh thou hajij^iven pte, foh, 17.2 4. Some may fay,

in our Saviours prayer fot*Peter there was fome-what finguhr.

And every example is Angular, and fo this as an example: but it

containes nothing Angular which is not common to all the faith*

full, and fuch as are given unto Chrift of the Father: for then wff

muft fay, Chrift prayed fo for Peter^ as he prayed not for his peo«-

ple whoftoodin more nccdof his Interceflion then Peter, (if

the matter be weighed according to the judgement of men,) who

iiad obtained many priviledges. And if Peterj hiihQ:t3\\ perfc»

verc, becaufc Chrift prayed for him, they for whom Chrittroake^

interceflion that their faith may not failc> they fliall continue in

faith unto the end. If they fjy, this priviledge was granted to

^eter as an Apoftlc : then it was granted to all the Apoftles?

|at this privUedgG was sot conuaon to Bstm and W^a

; not for the faith*

Itrctrvaincs then that it was given to him as a faithful! Apoftic, and fo agrees to all chefaithfdl with him. And the things which Chtiftasketh for his Apoftlesarc to be diftingui(hcd : for feme things arc fimply necclTary to Salvation, as chat they might be f»-vcd fr»m eviil, and fandified by the truth; others which pcr-ta ine properly to the Apoftolicali office. Now whcnChrift af-keth things neccflary to Salvation, he prayeth not for his Apo-files as Apoftles, but as faithfull and beloved. For what things are asked for this or that man, as he exccuteth this or that office, they properly rcfped that office: but whatfocver things tend di-redly to the falvation of the Soule, are not to be reckoned among^ the things which are peculiar, but which arc common.

Further they objed, that Chrift ever pray- ru a r rr . edfor theabfolutc perfeveranccof belecvers, mthl'^^fZ'l^-' -:"*'

, f r J !• • ^ ' iii'i astauh.uil, but as eivcn unto him

but after a fort, and upon condition. But of the Father .• fcr Chrift hath prayed

the prayer or Chrift isccrtaine, and not fuf ^or them that they might beli/ve;

pended. They for whom Chrift prayed doe chri«s imerceffion is not conditionally

not love the world, but that they love not ^^^^'l;^" that condition ispurchafcdby

the world, is an effcd of Chrifts prayers, not 1^ fo°l rl ?',f uwr""'- ^^ "^»

1- • • J • -u ^L L • t t"^"'°'^c Ipirituall hleffinp is necefla=

acondition rcqmred in them that he might ry torus, /h.ch chrift hfth not pl.t pray for them. Some prayers taculy include chafed, if ye;, then chrift doth not a condition in him for whom we pray, as if ^^^'^^ '^^snj'ght receive what he hath. we pray God to give cternall life to a (inner, P"''^'i^fed. li chrifts Interceifion be we prefuppofe faith and repentarxc: becaufe 0° .nlT" ^ u'" ''\'' '* '^"^ '°"^"'-Without faith and repentance life cannot be "sdea^ or^Wct" ^"'^ ^^ given, nordefircd ;but fame prayers prefuppofe no condition in him for whom we pray, as when we praw God to give faith or repentance to any man. Now the Intcrccfli-on and requeft which Chrift maketh for the fathfull doth prefupl pofe no condition; for he prayeth not fimply that life midit fiml plybcgiventotlieftithfull, but that they might be kept from e» vill, and if they be kept from cvill, they muft pcrfevere in th-faith: for to fall from the faith is the grcateft evill. Neither cai^ itbcfaidthat Chrift prayeth for them that would perfevcrc, but he prayeth that they (hould perfevere: for the objca of the thine for which wc pray, muft ba diftinft from the thing it fclfc prayt cd for. No man would pray for men to pcrfcvercif they doc pcr^ fcverevbut rather that they might perfevere, which otherwifc yvouldnot. Yet they reply, Chrift prayeth that his Apoftles

5^^ ^ might

joa Horv Chrisi hath fulfilled the office efMedmour,

—~ — . '-— ^ • -•

might be kept from evill, as he had kept Jpn^as, Job, 17.12. Bdikc then Peter had no greater alTurance of his recovery, nor the reft of the Apoftles of their perfeverance in the hxth^thtn'fudas had. ?«-^a^ was given to Chriit in refped of his office and miniftery, but not as an heirs of Salvation, or as the faithful! are faid to be given; The particle tranflated But,in thatclaufcCi?«^/^<? child of^erditU ^fi) is not ever an cxceptive^but an adverfative in many places • as Qal,2.l6 KnomKgthat a mm iinot jufiifed l>y the Vforkes of the Ltm^bmbytheftxith ofjefus Chrifl, Mattb.12.4. IVhtch ^as not iawfullfor him to eaty neither for them that Veere yicith him, but only for the Priejis, Sscgal.i.y. tCor.j.ij. Revs A' and 21.27, And the Hebrew particle ««* h and ki $n*, which the SeftftapHt turnc \a.v [xh, gen.ll*l6» a^^etj (7tfff.24.38. Ifai.^^.2. and aM'^ 2 Ki»^, 5.i7.isufedadverfativcly. And fSjo.} t which thcSyriac Interpreter ufeth, is now and then put for an exceptive, in which fenfc ufuaily jjj folio wcth it,but without it, it is moft commonly

an adverfative. For the Syr. Jla) is compounded of JU,«' w/ Ur^^

Ha % f^K 3nd is the fame with the Hebrew /<w /^. And fbin this

place, ff^doi is oppofed to them that were given unto Chrift, and not excepted from that number, as if he had been given alfo. Wc maytherefore^oncbde that our Saviour prayed for the ccrtainc ^perfeverance of them that were given unto him, or that the/ might be kept from evill, and that he was heard in that which he defircd.

fourthly, Chrift being advanced at the right hand of bis Father, doth exercife his Kingly office, both for the comfort of his xhofen, and thcbridlingandrepreflingcf his and their enemies. This is noted by his fitting at the right hand of the Father: which was foretold by the Prophets, The Lord faid unto my Lordl Sit thou at mj ri^ht hand, u»tlll I make thine enemies thy fiot~fieole, PfaLiio.i, J^.2,i^» -^4«^.22.4^.44. Z«i^.20.42. and by our Saviour h imfeit s Tejhallfee the Sonne ofmanftting en the right hand effower. (JHarkji^»62. And accordingly it was accompliftied, Thid man after he had offered one facrifice for fnnes fir ever, fate

mJ\^iav doTvneonthe right hand of god. Htfi. lo. 12.'Thus Chrift is faid to ftand at the right hand of God.-^^* 7. V^i to beat the right

:«?^^m hand of God. ^«?». 8.34. i F^^.s.aa. to fit at the riglit hand of

God.

%a.v (Jt^tii

HI CDN

Pfal. 1.1,4. ; Gen. 18.15.

€us inierpeUat in GxlOyfTtftat aim patre mQipofiularat 0 Patre.-qvia Mediator efi ■^ Creator: Mediator utpe. /cat,Creator ut trlbuat, SntiaragAt in

(4^. 10,

See '.Veod.:ia Wal.iiQ.1.

or how he k the Medimm of the Netp Telfamem, §03

God. M^rk.16.19 to fit on the right hand oftbe power of Godj X»^22.^9. a^d to {it downqon the right hand of the Majeftic onhigh.Hs^.1.3. The right and left hand are proper diiFercnces of corporall pofitions: but figuratively the right hand is put for power, ftrength, counfell, work, aide, love and fidelity; as Pfal, . ^6.10,Their right handujuliofkrihes, TfaLi^^.'^Ai.Their rights kandU a right hand offalfjood, that is, cither confidence in theic own power will deceive themfclves, or they will dcceivsothers to whom they promife fuccour and afliftance. i Sam 14 19. 2s notthehandofloaif ^^ith thee in all tJjii ? CJaLi.Q, Thej gave to me A^d 'BarnabM the right hAnds of fillowjhif. And being applycd to God it notes his power, ftrength, aide, M^ijeftie,glory, fove-. raignty, and divine aut^ority. PM^^^-.^/Thy right hand, and, ifai.4S.1j; thine ay me, and the light of thy countenance, becanfe thou hadfi a., right hand s© favour unto them. Pfal.'J 710. Thii is mine infirntitj^ hut I ^ill re- fp^n the hea-.-member theyeares of the right hand of the mofl High: where wc find ^^'^■' -Gods hand, that is, his power oppofed to the infirmity of his fcr--vant. My infirmity and weake faith made me apt to finks under the ftmfcof Gods difpleafutf, but when 1 called to mind the experiences of ©od« former power inlikedifireff^s, j recollesflcd my fpirits,and v/as rcfrefhed 5gam,Pfal.Sp.i^. Strong id thy handy as/dhighisthy right hand. Pfal, 20.6. He 'Will heare him from .hiS: holy heaven,Vpith thefavingfftrength of hii righthand^ TfaL 21. 84 Thy riqht hand fhailfind out thofethat hate thee. Tfal.\\%.\6, The right hand of the Lord idejcalted, the right ha)id of the LorctdothvaH^ mtly, Pfal. I J-J. Skevfi thy marvellom k^ndnejfe, O thou that, faveB hy thy right hand them yi,^hieh put their truft in thee, Pfal./^S.io^ Thy right hand id fill of righteofifnejfe. Pfal. 138.7. Thy right hand Jhallfaveme.fPfal.lig.io. SventhereJJiallthy handleademe, and thy right hand/hall hold me. Hah. 3 .1 6, The cu^ of. the. . Lgrds right, hmdjball be turned unto tkee.

And God ftrengthenetb, and helpsth and upholdeth his people by the right hand of his righteoufnefie* Ifai.^y . r.o. that is,by hi5 power and faithful! promifes, which in their wcakneffq ftrengf thens them, in their fear and flagging helps them, in their (inking and fklling upholds them. Therefore alfo Gods right hand is called the right hand of M^jeftiCj ^^^.1.3.. and the.right hand of j)iower.i?/^.2?.d5U,. Tg. fi^ properly, bjstQ|sneth.a||tc ofbodi^ oppofite to flanding, 0^ ' ' '"" "" " " '~ " E^pvingri

Ho0 Chrip hAtb fulfilled the^offke ofMediatour^

Sec

Lcike S4.49* Ruch 1.4. Matt>z|.2.

"■^V "la^

Vii. 1 Chron,

nay

pD Pfal.'i$.io.

^i dextrant Deifedere^eft proximam fo/i 13eumpatefia* tern habere. Verbumfedere Regaifignijicat potefiatem. Hienn.in Bpb,

moving s bat figuratively it fignifisth to reft, ftay,dwclljinhabitc, rule or govcrne, as Tfal.i,j.^. One thing have IdeJtredoftheLord, that I '^illfeeke aftery that £ may /r, or dwell, in the houfe of the Lordallthe dayesofmy life. I K'»»j',i,go. Hefhall Jit upon mj throne in wy fiead, Trov.zoS. A Kingthatftteth inthithrene ofjndgementj feattereth away all eviW^ith his eyes, Jfaul6*'^, And in mercy jhall the throne he efii'ahlipsedi and he fhAU fit upon it in truth. To ftand or fit at the right hand is an ufuall phrale in Scripture. By the former divers things are noted ; Firft, to rcfift, oppofe, or hinder the endeavours of any one; PfaL l cp.(5. Let Satan ft and at hii right hand.fcil. to ftay or hinder that it might not move, to infringe, or weaken his endeavours. Zech. 3.1. a/^W he fhewedme lojhfia the high Friefiftanding be fire the Angel of the Lord^and Satan fianding at his right hand to refiFi hirxu.

Secondly,to aiTift,dcfend,protcft againft enemies and manifold dangers.whereuDto men arc fubjeft. He fhaU ftand a^ the right hand of the poorcy tofave him from thofe that condemne hidfortle, Tfat, I cp. 31. / have fit the Lordalwayes be fire me^becAHfe he is at my right handt I jhall net be moved.

Thirdly, they arefaid to ftand at the right hand, that obtaine the next degree of honour with him at whcfc hand they*are faid to ftand. T>fal.^^. p. Vpon thy right hand did ftand the ^ueenin golXofOphyr,

For the fecond, Great Kings and Princes doc fct them at their right hands, whom they Specially love, favour, or honour; and whom they mind to advance to the chicfe degrees of power and authority under them, or to be as it were in their ftead, and in office to reprefcnt their perfon j The King rofi up to meet Bathjheba, and bowed himfelft unto her, and fate dorvn on his Throne ^ and caufed a feat to be fit fir the Kings mother ^ and Jhe fate on hii right hand, I King. 2,1 p. To fit on my right hand^ and on my lefi^ is not mine to give, butit flioU he givento them fir "^homitis ^epared of my Father,. Matth,20.2if2^, By Chrifts fitting at the right hand of his Father, is noted that great honour and glory, plenitude of power, and judiciarie office or dominion, which God the Father hath given unto his Sonne, after his manifeftation in the fiefti, in his Nativity; and juftifieation by the Spirit, in his Refurreftion: for thenamongft other dignities, he was received up into glory. I Tim,^.io, It D5ay be defcribsd, thchigbcft and fuprcmc dc^

grce

grce of Chrifts exaltation, wherein bs hath received of theFa-ther, excellent glory, dignity, power and dotroinion,and isadual-!y made the head of his Church j and Lord ar)d Ruler of all thirigs both i-ri heaven ^nd earth, tvho u ^ane inta hem)tny .md'ii en thi right handdfQodf Angels^ and authorities^ and fowers, being inad& {ubjeB unto him, \ P^r.3.22. He hathfethim en hisoT»nright hand in the hea'venlj places, farre above all princifalttteJ .^d famf-y akd mi^ht, and dominion, and every name thae m ffamedy'^mt Jidlj^in'thii Vcer/dybutaljo in that '^hish ii to come: And:.hktk fut aU>tUngs //«-der hii feet, and gave him to behead over all things to jht (^harch^'Sph, 1.20^2i,z-i.ThouhajipHt all things in fiibje^iion nndtr hihyhe left nathing that ii not jet put under him. Hf^.2.7,8;PV tJmo^Hch of thi Angels ft»d he at any tirney Sit on my right hand, lie hi f t- Jl^, which the Apoftls expounds,H«f mufi raigHe.till'M.inatliyi^^ad iHemies under his feet, i Cor. 15.2 5, By; this fitting at thc^right ~ band of the Father, not the propriety of his hutnane nature; but thecxceedingglatiousliate of his perfon is ^gm^^i^iVe.have (u:cha)f^hlgkPriefl,^ho.k fet oH the right hand-oftJ^itkco'nkof'the ^M^^j^i^'in the heaven's^ HekS.l. Setdowne M'the^ghtkan^ofthi-throM^fCfvd, HV^.12.2* His divine riature-c^uld n^cpoflibly re^ ceive any intrinfecall ioiprovcmcnt or glory,'altfelncfle of glory eflentially belonging thereunto: bus fo farre forth'^ it w^s humbled for the adininiftration of his oSica, fofer^Vit was-rs-advain^ ced. H«emptied and humbled hlmfelfe, noc.'bylcrDpryiitigand putting off his divine gicry,but by fiiftiring it to be over-ihadow-ed wichthcfimilitudc of finfuli flsili, and to be humbled under the forme of afervant: an4 He is magnified at Gods right hand, as be dothmanifeft and llnew forth his divine glory invbis humine naitiirc,- which before was covered and^ iliadovO'ed therewith, as "With a vaile. "Arid bow-ever we cannot fay tire, Deity or divine nature was exalted in any other fenfe then by evident manifefts-tionofit feUe in that man who was before defpifed, and accufed •asablafphemer, for that' hcmadchimfdfeetpali witb.God,;y€t fey ^eafon of the comiraimcasiioia of proporifes feo m orranamre 10 affbthel"' in^fha un ity of one perfon, 'it is> krirc that as God favcd tha world by histloud, and, the Prince of life was crucified^ and the Lordvlay in thaGraveif^> ^^^^ was at the right hand of Majelf ie -cx?»hed agai«^ The humane nature of Chrift is moft |iighly::C!S- "''^^''"•i ./ ^k'edi^sshc hath obtained^ nc^cnunsncic ^DdLdignityovetall "Hl'*^'^'-•'

Rr creatures.

MmO/jnfl hoik fdjiStd the office of Mediatour^

Djin.7.14^

Matth«ii.27. Joh.i7.».

Cbitftsnatu-

EallKingdome doth belong unco bim as God coeffenti-all and coeter-nall with the Father. Chrifis difpenfatory Kingdome is his by donaei, on as Media> lour.

IllatMB.19. Kev.i.i.2>e<iit Autem h£c Jefu Chriftff, quatc-%u& Mediatarf^ mn ut coej^en*

Joh.17.5.

H£S &rdi»em ^ widgii docent, quo "Deus cog' mtianem Ec-(Lk^£ impertitt quata OTtgiaem

crcaturcs, which in rcfpedl of his humane nature he never had before ; he hath an ample and inimedkte claime to all that glory .which tniglit in {he hutnane nature be conf<;rrecl upon him. Thii glory) jdigiiity. and dominion Chrift received from his Father according to his eternall decree and Covenant. He fits at the right hand of bis Father, and from his Father he received his powerjatithorityand rule.

y. Chr^ftis a King bothi)y the providence, and by the good wiU and im-McdiatcicOnfecrat'ion of his Father. Tke Father loveth the Sonnet and hath^iven all things into hii hand. Job, 5,35. He judgeth no mdny-iffit hath committed all judgement to hii Sonne. Ioh.f,Z2, \hat:ts,'ihati) ehtrjtjftcd hjhi with thcaduail adminiftration of that ppwef in tVe Church, w-faich ociginally belonged aotp bimfelfo Hcbatb niaddhitii tobc-Lord.afad Cbrift, ^c7.2.3<^. zn^viiit^ him up to fit on his throne, 'ver,50. Bim hath Godexa/tedVcith f»s. right hand, to be a Trince^ and a Saviour^ fir to give repentance to If* rael,:.ASi 5^5 i., H^ hath ordained him to he- a Itidge of qnick. and dMdi:AUiiQ\il^'z\\Iie.hathaffoinndblmoverMi fypnhotife^ H^^.}. a,d. He ^athcrv^KeM. him, aiidpnt all'ihi^§s mfuhjeUion wider hii, ^et^Heb.i,j^2. He hath highly exalted himy and giveH him a nam» above every name, Phil.i.g. Therefore bucalleth him my King,, fct up by h jirj, ajpon his own holy hill, and that in the ver(ue of 3 ioIcitinedecree.tiV*'^*^-^?' •Iherefbrc to fit on the right band of the Father doth hot note glory and dominion properly divine, whithdotb belong to; the Sonne as cocffentiall and coeternall with his Father, and. IS his bynatum: but glory and dominion next unto that which is elfentially divine, which belongcth (© Cbrift as Msdiatour, and which is his not by nature, but bj dona* ticn^ and undjidn Iroin his Father, being made;th^ Head of bis Church, a Priiice of Peace, aad King of Righfeoufnefl'?. This glory and dominion W3S given unro Chrift ; aad fo was not that ctcrnali glory,.naturaH and ciTentiall, which he had v?ith bis Fa-iherbeforc the fourfdations of the world* 1 his glory Chrift had Bot before hn. afccnifion, in to heaven:: but th© other as itisnatiJ* tall, fo it was ^oci cverlafticigi Saiat Panl and Pettr doecon-llrue it by raigning immediately over every creature, till the My-ftcrie of our redemption /ball be finifhed,i C^r. 15.25 .PfaLi i o. i. The getting ChriGe in the throne of-Ma icftie,^^^. 1.5. and^.i. ^d^2i^»^:th^ %bt ^nd 0^ #>€: ^oi^e o£ Qodi, thcix^dkiog

ofhimChriftandLord»^^.a.35,3^.,aqd 5.3'- ^^ is hot then si felfmem ^might of divine fovcr^ignity oyer ths creatures which is gi- chrt(ii mn p]r9 ven unto ,hiai, for this'doth fo follow the nature of Godjthat it is ^^/^fc^L] neceifary with every perfon that hath this nature. This the Son fedfroipf9 * could not relinquilb, this he cannot be taken unto, ss which doth regnmdi affa necedarily agree to him, as God bleifed for evermore. What is accipiamwi so* itthfji^? A right of executing; imcnediately and in a manner ap- .eferanoHfaidg propriaCeto t^ispcrfons the fovfr^igne 4on3Jnion of God, oyer ^^^ S^V. every creature. This foveraignty is given to the psrfon of the fionureaevo-Sonne both as God and man now afeendcd : as God, for it is a cabitur.Marti

man-hood doth concurre as an inltrument working with bis God-head in the adminiftratjon ofir.

The meaning then of this phrafe it not to be admitted to t^e^perejuf" e<|uality to the divine nature, for this Chrift ever had as God, and ''«*» sjlemie could not but have: neither to be admitted into the divine blcfled- J"^®^'*fJJ'*^ ncffe fetledfy to in/oy it: for Chrift as God ever bad and could phyficam^Ui-not but have that eflT-ntiall beatitude. Neither doth it import quamtramfu-thus much, That the humane nature of Chrift is elevated to this foaera feu honour, that it may freely ufe the divine Attributes, omnifcicnce, tf(i^^i*onemiz omniprefencc, omnipoiency,fo as to becouie by them omnifcient, ^y*^* ^"r^* omniprefentjomnipotent no lefle properly then the divine,thougb Lamejurdm after a manner farre othcrwife; the divine nature being thus by persons ^tm^ naturall neceflity: the humane bdng thus by union with the di- vm, vine, by gracious communication of thefe unto it, with liberty to ^ ^ , ufe them for the perfeding of it felfe. So that according to this fedXaieKdo' opinion, the humane nature of Chrift is made omniprefent with non\7i<t[U the omniprefencyofthe divine nature, not as a thing fubjedivc- ^?»«ri«, non \y inhering in it, but fo really communicated with it, that it is permniram, made truly omniprefent by it,tbough the divine Attribute never '^^^^ fif/'^^l goe forth of the nature of God, in which as the proper fubjcA' "pnfoJa rs they grant it immoveably inherent. The ground of this crrour is,' hoyn^ (^e. that they fuppofe upon the union of the two

natures in Chrift a rcall communication of W't'fom.t. delib ConcorJ.eapXp.<;9S. divine Properties to follow, as that the f«^^P;^''^'^^»«if««« "-^"^'^ humane nature is made truly omnipotent qmrummifinmcft,cUm*infinva,T9-' or omnifcient^ not by any confufion of Pro- tm ch/i/im/ed non mum Christ efi ubi§.

R r a perties,

Sicutcau hibet im^zn^tatzf^.udrpe C9, parties, nor yctby any bare communtoii-and ^u^'^'i f/rf'^J-'' «j?.i«/««,^«3;,; cdn<:oar{b 6i it Cathc,{ame £?ff^;eaclH^^ift^fr carnmiti]U4rtmhmfin,p^y g|l working that^^bicb'belengeih to it-with ^i>kif&<ih^mrequhUiaej[/i:erg'J'fi'jeri communionof the Other, b'jt by'a realldo-j^r^Jlfa-turdelumnanarura^'yereeii' nation, by which the divine Qftinipotcncy ameUenwpoputetJiMepernatura'n, dothfob^coinetheomnipotency of thehu-fi'^'n^'^^fM'^MM^^'J'^'^ tnane nature, that it may #eitettenipotcnt-■^ -^ '.YvrlrJ. • lywitb It, no kfk then the diYine nature-dotji^it fclfe. But the union cannot caufc the humane nature partake more in the Properties of the divine, then it caufeth the divine partake in the Properties of the humane. Againe, if t ^ Kjjc.anj reall communication did foUow of divine atfhbiif4^,it. • ^ ■ ^^'\'"' p?uft ne<?ds be of ail, as eternity and infiaiteneffr, feeing "thefc are ^li.j: .r.0L^|_g divine ei$;nce, Vv'bich can no way be divided. Befi?!c in the union of foul and body which is perfonall, the life of the foul is .,: not comirucicated with the body, bur an cf?-^ cf it only. And .. to what end j"hou]d created gifrs ferve, when now niorenobte •' rroperties"4oe enter? Not to mention that infinite pcrfcdilons cannot perfcdfinitehaturcSj no more then r^aibnable perfcdions csn Ojake pcrfc^fl unrcafbnsble creatures. Finally, this opinion *■',!. tnaketh the divinePropertiesbecoir.einCiruitientary faculties as,

■;. , it were to a finite nature, . j •

' The place, where Chrifl fits at the right hand'-<tf<'hisFather,?n

tefpe^ of his Humanity, is in heavens bccaufs where that is, . there it is aifo inwardly glorious in itfdPe, and hath in it f:;If,

M^rkl6?i9. as in a lubjed, bis power, and worketh by that pov/er within the Hebr.4,r4. ' ^heare of it tinJtenelTe, not ftvnallyfrom-thswcrdjbutwithit, A&.i.it. an4 in it. He is. at the tight hand of God in the heavens, Ephef, * ^J^^*3'.**.' j.;3p.mthehigbeftpl2ccSjH^^. i.g.S.above, Ce?/,M. This his Sovcraignty is a confequsnt following on his Afcenfion into Heaven. Lookas Kings are crowned in the cbiefc Cities of their "Kingdom'^s, and keep their relidencc in their Palaces necre unto ' tbcm: io it v^as decent that our Saviour fliould be crowned in . tiis_beayenly J ■-rufalcnr, and keep his re(idcnce as it were in his heavenly Maniion. There Cbriil fittetb at the right hand of God, where be appearetb for "as, where he maketh intcrceffion for us: B>it Chriit appcareth for us in Heaven: H^^.9.24. and I ThcCs.io ^'4* ^"^ ^' Heaven heniaketh reqjeO: for us, and from Heaven we ■ ife6.<.' * expels the ]^^i^ ]efus. *?i;i/.3,21.God is infinitej Heaven is his "'■" '~^'^- • throne.

er how he is the Uedimurefthe New TeBamem. -gop

throne, and the earth his footftoole: but the bunanitj of Chrift

is fii>it7, and not every where prefent: Chrift is afcended above

thefevifibk heavens, above chetn and without them, but he fit-

teth at the right hand of the Father in the bighcft heavens, above

then[>,not without tbem. So the Cherubims were over the Arke Ephef,^ 9 ,0

of the Covenant, and yet they ft ay ed upon the Arke, as the place. Heb.9.5/ '

Heat^ is one thing,heavenly ^lory another.

ven, his prefenee in earth, in the Church, in Heb.^. >^.Heb.8.4- ita cieium dmtur the tnidftofhis enemies is not excluded. For |'t«'7«»'«< i^afJ^Q-. 3 Mac. ^, ^^, the fame Chrift, who is man, is alfo God and i^^^V'^' ^f' '^ ^X«f^«^ ^",^ /^-"-' .very wher. Chrift in hisbody^s in the ^^S^I J^i^^V S^!^^! heavenly and triuoipnant i^nurcn, abienC rueTd^^'m.hphsi.j.^. Ephir.^.ii.aad-from the earth j by his ioBnite Deity he is ^.i. Juh.j,ii,iz, 7^a4/.£:Df^.ii,Pfai. prefent together in the earthly militant and ^'^^J^' When a gnuc natme is in bea-toveniy. But concerning bis Body we may "J"/'' '-^^otmcmh chrift is notfc trulyconclade,bec3ufe h^ is in heaven ther- i/,,, ,^, ematlrJtame^^^^^r^^ fore it is not every where ; tor.Chnlt cm- duaihmc reii^uit. Eijtm c&rni duptexjfq^ not be faid to be made every where in f he comarius exiflenji mo.'iui tijbm pon pal heavens, without a conrradidicn, no more '^/i/^' bcain & tUuilh^fm.phy^m. then to bs made infinite within limited ^" ^P-'P^fi»^'-bounds of being. This being taken for granted, that heaven can ■ftgnifie nothing but a place limited for the extent oFit. Chrift as God and man hath power of rul: over sll things, by the cff»nce of his Deity he is every where; by the elf nee oF his hum?.riiry now he is in heaven t buthcrukth every where by the miniTlericsc? hiS'dominatioi. Where as man at. the right-hand of the Father, there he is faid to be as man in rcfpec^ ofpl.ice ; and if where hs fits as ruling, there alio he be in all places in his body, he is aifo m his body out of his body :. then which nothing is more abfurd* Ci^'-ift is rcceived.into Heaven, and licteth at ths right hand cf God, by a mediatory adion, which he excciL-eth 3C4'o;ding to both natures, the word working what pertaiaah to the wordj . .

and the fl^fn what appcrtaineth to the Beila. Chrift is Mt'diatour, as God and man: ancS glory hath redounded unto him as God ani i^an: and living in this glory he rukth and governeth his Church as God and man. He afceoded into Heaven in hisharaa-N i>ity : hs (itteth at thcright hand of God as Mcdiatour in refpeft

R r 3 of

UovQ Ghri^ hath fulflled the dffiee 0fMedtM6m,

Pfal 4?.f.

Heb.1.9.

Men/ura efi di-vifio quae dam <(bn(itti'n •' 3t t'n Chrifio plenif [una copii & ukeftai>

iGoiM% 8,si.

mv^Q-f dolor imr&enfu^ Se-vects ikuntur. Job. 1.16. Nan deplead» dliqiiidex ip-

menfitateneqi di/nenpone, fed implenda no(ira indigentiara ^

ip/Q.

Nuiiab, I! 45.

£ Pet. I. 44

oi both natures; he worketh together with the Minifters of the word by his divine and every where prefent efficacy.

The firft thing implied by Chrifts fitting at the right hand of the Father, is the filling of his humane nature with fupernaturall gifcs of knowledge, power, c^c, and whatfoever doth any way pertain to the adminiftration of his office. God, his God hath annointed him Veith theoyle ofgladneffe ab9ve his pliowes. In refpe<fl of US thefe gifts may be called infinite, but fimpiy they^re not, becaufe they are things created, cheeffedsaad works of the holy Spirit, abfolutely they are finite, comparatively infinite. He received the Spirit above meafhre, that is, the whole Spirit, all the gifts of the holy Spirit, in higher degree then any creatures, men or AngelSs i'Ci f-ull abundance. That is faid to be done in meafure which is done fparingiy, moderately, in proportion: for he that gives bountifully or largely doth not meafure or number what he giveth, but powreth out copioufly, as we fay, from the full heape or with both hands. And that which is plentifull, aboundanr, fulljis faid to be above meafure, not that fimpiy and abfolutely it is infinite, but in comparifon. By that which is given, and not by meafure, not that which is infinite, but that which is whole and entire is fignified. And of his fkllne^e "^e all receive^grace fir grace: we fo receive of his fulneflfe, that his fufficiency is no whit diminidied ; our want is filled by him, but his fulnefle is not emptied by us. The Sunne is not greater, if it be beheld of many,not the lefle, if of fewer : the fame is true of the righteoulnefle of Chrift imputed. The Sunne doth not decay by motion; an Angell is not wearied with the fervice of God; Chrift man is not wearied with the care of the Church, nor his ftore and plenty wafted with that which he doth every day impart unto his Church, not as a materiall beginning, but as an efficient. Inhimfelfe Chrift fhall ever have fufficiency, and in relped of us perpetually redundance. But the fame wifdome and holinefle, which Chrift hath in himfelf he doth not infufe into us, but he doth workein us by his efficacie, wifdome and holinefTe anfwerablc or proportionable in a fort. With fuch gifts we are adorned as our head, but not with fo great. Chrift is the annointed, and doth annoint us : but we are only an-nointed, the redeemers of others we are not. The fountaine o£ grace is in Chrift alone J theftreameflowes to the faithfull : but

the ftreame is from the fame fountaine, diough Icffe then iu Chrift

' '" •••-—■-■ ^ is

is annointed above his feliowes. The things here compared are Gal.4.6., Chrift and his feliowes, and the meane wherein they are compa- Ef/J:'^^ 7-ted is the annointing -..for which the Lord is called Chrift, and ^ '^HD we Chriftians ; together annointed, not together annointing. ^hald. We are like to Chrift, and fhall be liker unto him, but equallin ^jf^' Met^' dignity we are not, nor never ftiall be. Concerning his office r^rtjbuu'u"'' Chrift hath no fellow, he alone is Mediatour : as concerning his pr« parti^ perfon^ there is none in heaven or earth, who dares to boaftthat ejbus, sept, he is the fellow of Chrift : But according to his humane nature, ^^f* Ttif/zeru^ the hithfull are his fellows, whom he doth acknowledge for bre- X^^-p"^- ^'™^-thren. Our union with Chrift, and the union of the humane na- yg^'?^?^,^^ ture with the Word differ in kind and in very deed : but both thefe eipJmm^* are freely effed;ed of Godjand the one is like to the other, although quamcmg^ rei the one doc farre exceil the other. Chrift is annointed as our aUcujut ^luum head with moft abundant grace: we as his members in degree con-. ^J*^^f^ommunu. venientforus. , Heo.^.ij.&j.;

The fulneffe of grace is of two. forts : Firft, in rcfped of the ^t. Heb.°l'i°° grace it fclf e 5 And fecondly, in refped of him that hath it. The, iCor.^al, mlneffeofgraceinrefpedtofgraceiElelfe, is then,^ when one at-, taineth to the higheft and uttermoft of grace, both qtioad effentiam 0- 'virtHtem ^intenjiz'} & extenjive :m the eHence and vercue of it. intenfively and exccn{ively,that is, when he hath it as farre forth as it may be had, and to all effeds and purpoles whereunto grace doth or can extend it felfe; asheisfaid to have life petfedly, or. the fulnefte of life, that hath ir, not only in the effence, bat according to all the operations and afls of life^ lenficive^ intelleduall^ rational!, fpirituall and naturalL This kind of fulnefte of grace is ^^ « j.x, proper to Chrift only. The fulnefie of grace in refped of the lub- par'i.qwrl * jeAorhimthashath it, is then, w"hen one hath grace fully and Art'^,^ perfedly according to his eftate and condition, both intenlively to the uttermoft bound that God hath prefixed to them of luch a condition, andeKtenfively in the vcrtueofit, in that it extendeth to the doing and performing of all thofe things that may any way pertaineto the condition, office, or eftate of luch as are of his , place and ranke. Or weaiayfay, there is a fulneffe according to mealure, thefulnefleofamearurcorveffell, a fuUnefle for them-> fclvesonly, a fdnefleof adivity, courage and refolution : and fo £„5j i.t^.Bcro fohn the Baptift, Steven and others are laid to be fiiU of the holy 5 ^. AaXi^ * ^hdfil df wifdoijn^ and aDderftan^ing* But ft^lnefle without.iKing,?j*^-

mealiire, Ukethefulnefleoflightin theSun, or water in the fea,

which hath ^n unfearchable iufficiency and redundanqr for the

whole Churchjis proper to Chrift alone. So that as he was bmi-

Eph,4 8. filed with ail ipirituali endowments of wifdome, judgement,

lLi.ii,i Sc6iA. power, love, holineiTe, for the difpenfation of his own oftice : So

from his fulnes did there run over a (hare and portion of all his gra-

'. ces unto his Church.

A"^ a Certaine it is our Saviour irom the very

C.rA.ty CM ^s mm knows God ^^^^ that he tooke our nature was per-

Z!:i!!i;^^^:Z:':^^ feaiyfanned and received the Spirir^a-felfe, J5u: the Hp;;itle fpeakech noc of covemeaiure : Dut the perionall union aid the'raaft. hood ot ciirill only, but of not endow the humane nature with the hiswKokperfon^ noiofhistaan-hood reall titles of the divine ; othetwife Chrifts asinthstnneGrifehumihation, but of ftrength as man (bould have been infinite ^uT^iSft^^SI^ fto™ 'h* womte : and his body (h^uld oift.3 as might Htly ibnd witb the myfte- ^^^e been, every where. And it would be fie of his humiliation. Luk.s.yz. kfle unreafonable to fay, that his body is

at this day infinite, and his humane nature;

every where, then that his wifdome or knowledge as man, ftiould:

have been infinice, or as great whilft he was in the wombe as now

itis. Jf the divine n:ituredid not communicate his infinity to the

humane, nor make the Son of God To compleate a man for

flrength or ability of body from the wombe, as at thirty yeares he

was, whatrcafoahave wc to imagine, that our bkfled Lord and

Saviour did not as truly grow in Wifdome and knowledge, as he

didin ftrengthand ftature'of body. Simple nefcience can be no

^ . ^ ^ ^ (in in any child, nor in any man, unleiJeitbeofchofe things which

wSr 'Defta^- ^- is bound to know: but proficiency in wifdome and knowledge.

tt^qmei mmu- is to the Sons of men a praife-worthy perfcdion : which muft not.

Heu.f.s. Ok* be denied unco our Lord and Saviour in his infancy or his youth, no

dientUm dUi more then he is to be robbed of any royall arcributes now he is

^Iffl lit .'^^'v/< ^^^^ Yim^. That he was without all ftaine of (in, the moft holy

icirey ardule!' Sanduary of the moll holy and bleded God, is ftedfaftly to be be-

gYAvu fit.in lievcd. But chat he had. the fame meaiure of knowledge at his cu:-

lamacifHa Ci?* .cnmciiion which he had and gave pi oof e off, when his Parents

f^m n '.n ^o^a found him in the Temple, or at.his 3 aptifne, - frs (li Kc his rcluri:e-

T'^'n '.irZ <?t:ion and aicenfion he hach, t:i\ts cii3 Scripcure tdliricth'npc.. .^s

Mars s / ? z. man he was ignorant of the day ot juqgeaicrntj vvrucn now m hea-

M*«^g,i9. Vvn he kao wes.j as aii other things pertaining to his, office. 'How-: ---- — ■ - • g^^j.

er htP ht is the Mediator eft he New TeUiment,

3^3

Um coneerntt, omnei virtutes tale increment iu<ninea accc* pirunt, quaie in creaturam ca" dereporeJi]ua, Thijf, Theelog* 29.

ever therefore our Saviour had the habit of all knowledge from the beginning, yet he had not the ad: and ufe of it. Tha t which fome See Maidmau anfwcr, that Chrift by inf ufed knowledge knew all things, and af- in Luk. z 40, ter attained another kind of knowledge, which they call acquifite ^"*"^ votunttf Is not fo fit, becaule knowledge acquired and infufed of the fame things is of the (ame nature and condition, and two formes or qualities of one kind cannot be in the fame fubjed;.

The fccond thing implied in Chrifts fitting at the right hand of the Father is to be admitted into divine bleflednefle, fetledly co enjoy itv Chrift as God ever had^ and could not but have that effen-tiall beatitude: and that blefledneffe which he receiveth as man is nottoha^^eend. The good that is in an intelleduall nature is of two forts: the one of vertue, the other of fweet, joy full and pleading delight: And though both thefe concurre (ometimes, as in the fruition of God in heaven, wherein the perfedion of vertue, and tulneflfe of joy and delight doe meet together : yea and though e-very thing that is vertuous be delightfuU, yet it is not fo much the height oF vertue, as of delight, that is judged happinefle. Now our Saviour Chrift was joyned to God by

the affedipn of vertue or juftice , and Vtrnwicwpus chrifiiptwtt ((s" tamm could not be devided or feparated from '«^"^ior.e'», turne0ifus qm/dam Dei-him, no no: for^a moment, becaufe he 'pJT'!Z:,:::Z:;:,:::'Z

could not but loxe nim, teare him, trult m tamen mienefua, & hujus mmU tffz* him; but by the affedtion that feeketh "• ^ ■ -pleafing content in enjoying thofe ineffable delights and pleafures that are found in God our Saviour as man might) and was for a time divided from God. Moreover our Saviour Chrift in his life time here on earth, fo re-ftrained and kept within the clofet of his iecret Spirit, the happi* neffe that he enjoyed in feeing God, tha/it (hould not fpread farther, nor communicate it felfe to the inferiour faculties of his fbule, or impartthebrightneffeofittothebody, but it was fub-jed to mifery and paffion. The godly in this life doe taft not only fome hope of heavenly life, but the firft fruits of this heavenly joy. The Church and every Saint is heaven: the fouleof the righteous is heaven. Our Saviour was both viator and comprehenlor, bleifed in this life, with that bleflednefie, which is not to be had but in heaven : but now our Saviour advanced on the right hand

S f of

Rit fiui. Can loc.io/n lii, iz. cap. i^, Maldonat inMat.x6. Ifa 53.4. Joh. 46. Hcb. 4. If. Job, 14,231, Prov. 15.»5. Chamier. temtz. ifb'y. cap 20» Nu/ius compreben^er eft obnoxius uliU ca-lantitatibust

of God, isadmitced into that incomprehenfible, glorious, fetled

blefledneffe, never to fuflfer the leaft ecclipfe for one moment

. ,., . which doth communicate it felfe to'

CUm Panft. torn. i. Itb 4. cap 4 and?, n ^.^.^p^^ „f r„,,i_ „ . , , ^^"^ S"

Mar.E/.2. tP^ti,Bi.. ticb.iz.%, Phil. P P^^^^n^^ -"^^ T ^^^y' ^^*' *^ ii.ai. Tew conmfiari, doiere, ^ pati IS ana laaii remame tor ever incorrupt nonpotefii cuid.ivmaheutitudots' impafft' tiblc, impatible, immortall, encrealed j>?/i/<M -uere (ir rea/ifcr eommmkata fuit. with ftrength and nimblenefle fhinine z;r^». Tom,i, cofej^. de perf»n, chrift. -^yith brightnefle and glory celeftiall and f'^•^oz. divine.

Thirdly, our Saviour Chrift as man is taken to have prcro^ya-tivc before every other creature. For this phrafe of fectin^ at \is right hand, noteththepreheminenceof feim, as next to God:him-fclte: that looke as one made a King, hath a dignity above all per-fons named in his Kingdome, Dukes, Earles, Lbrds: So our Saviour takenup as man to this kingly dignity, muft needs be in preheminence before them. It is no v^ronder, for this nature d-fentially appertaineth to that perfon, which made all thefe things vifible and invifible. Againe, every p.^rfon, the nearer he is in con! Coll i^Tob i^n<^ion of bloud to an earthly King, the more he hath prerogative i.ll Heb uz\ at)ove Others, more dif-jbyned : (o this created nature, feeing it 3.* Rcvcl,4 ult' is made one perfonally with God, by how imuch it is mare nearely united, by fo much it is fit that itftiould have prerogative: before others. Not tofpeake, that being heire of ail things, it is meec that he (hould be before all, who are but parts of his inheritance and having more excellent endowments, I. mcane created gifts than any other, it is meet he Hiould have the firft place before all other. Chrift isfet farre above all principality, and power, and might, and domination •. which words are commonly under-ftood of the Angels, but the two firft words may fitly be interpreted as names of excellency found in this prelent world. For principalities and powers when they are put for angelical natures they are not termed (o fimply, but with an addition to the place * but thele words put for humane excellencies, we reade them fimply, without any thing added. And this diftribution of power Ephef.i.:o. <*V^;, principatu^ dicun- "^5^^^ i" ^j^'S World, and m that to come, ?«r. Rom.8.j8. Luk. sa 14. srgnificat refpeCteth lomething in this enumeration etiamturmai. iSain.n.n. Epu i-io fbre-named, the former thefe two firft ^e;?;jobi.i7.and6.ci.Sep?.tf;fyft?,^^. named , the latter the couple follow

16. 'Druf. pxteuin Rem.8.3g.Z>«o<^ ibid, ^'

Fourthly,

@r how he is the Mediatour of the New TeBament,

215

; Fourthly, Cbrift not only as God, but as man hath power a-bove every creature: As Mediatour he hath received a power im-pcriall over every creatare: which is apparant in this, that the A-poftlc faith, Cbrift is fo placed above all, that all arc fub jc(5i: under his feet. Tome is given all porver in Heaven and earth : that is, power whereunto every creature is fubjc^. He fpeaketh of it as done, bccaufeitwasimmediatly to be performed. Thisperfon as God, receiving by voluntary difpcnfation this honour from the Father, that he fhould in an immediate and appropriate manner execute government over all creatures in heaven and earth j the {ame perfon as man participating in this Kinglydivine authority, fo farrc that he; (hculd inftrumentally concurre in executing all that jwdgcmcnt which Cbrift according to his divine nature did principally cflfeA. Though the Father and the Spirit have a right and fo.veraignty over the creature, yet they doe not immediatly execute this in fuch manner as the Sonne doth, who hath received a right of executing immediatly and in a manner appropriat to his perfon, the foveraigne dominion of God over every creature. The Sonne by voluntary difpenfation fent by the Father, did emptie himfelfeofcxcrcifing and Hie wing forth his right and dominion over every creature: and the Father by voluntary difpenfation doth refigne to the Sonne the immediate execution of all power over every creature, till that time that all things be fubdued under him. This the Scripture doth lay downs, as in regard of earthly powers they are fubjedt; for he is ruler of the Kings of the earth. He hath this royall ftatc written on his thigh, as it were King cf Kings, LordofLordSj^^t'.ip.i^. That he hath power oyer the Angellsis plaine, both by the reverence they doe him, and their obedience towards him. Every knee boweth unto him, the cvill Angells yeeld fignes of fubje<ilion, either deceitfully to wrong ends, orby force compelled, though their ftate is fuch they cannot doe it rcligioufly as the other. And if Cbrift have power to fend forth, difpofe of, and imploythe Angells, he hath power to take account bow that he fcttcth them about is difchardged. The evill Angells could not enter the Swine without his Icavc^and they arefubjcd; to his judgement: when the Saints (hall Judge the Angells, what power bath Chrift himfelfc this way ? And as for the excellencies on earth, they all receive their power from Chrift, and are at his difpofc: yea the Apoftle faith. He is cro w-

Sfa ncd

Heb.i.z.

EpheCl. II, He6. 2. 8,5. Macth. i8< i^. Tluplexefi Cbrifii domini-ura, I. EJfen^ tiale^quodabigM terno hahet cetnmune cum Patre, i.Vi. carium feu Afe-diatorium quad habet a Patre^ in cuius loeum quafi/uecedit. Camer.in Heb;

Rer. I, y.

Heb. I, 4,6, <?ol. a. 10,

Bi6

Horv Chrifi hdth fulfilled the office ofMediatottr,

Heb.i. 7j8«

Jok 17.a-

€amer, in Heb. 7,8. Par. Ibid, jintithejii eft

: inter Chtifti

fiatumfedsntis ad desetrant Pa^ triii (^ expien. tUincrhcepeC' ftata nofira.

nrfi.'DeopU cusrit /» Chit. fio (i.)P\ Chriflura, tnb'* hitaretotam pletiwdlmmi h e t&ta'in ec'

ned with glory and honour, and all things are put under his feet: The Apoftle fpcakcs of that dominion which Chrift received over all the creatures of God, none excepted % but if all things be fub-^ jedtcd to the feet of Chrifl:, is not the humane nature every where? No : for the phrafe in Scripture is not to be underflood of fubje» 6lion locall or corporall, but imperiall j fc. that the man Chriii is King of heaven and earth, having all things fubjedcd to his command. This power and glory which Chrift as man received is not infinite fimply, for then it fhould be the deity it felfe, which hefhould not have had in the ft ate of humiliation: but the deity he had before, not by habituall infufion, but:by perfonall union; And if Chrift by vcrtue of the hypoftaticall union had received all fulneffc of the God-head, that iSj all divine Properties, as fomc interpret it, it is not poffiblchc (hould have received greater or more ample glory : for greater then that which is infinite cannot bebeftowcd. But the Scripture fpeaketh cxpreflbly, that Chrift as man was truly and really glorified, or that he obtained that glory and Majcfty which before he had not, fc. as man. And if the humane nature be infinite or eternall of neceflity the Incarnation of Chrift, and fitting at the right hand of the Father muft be really the fame, if they bcnot abolifhed, and the humane nature made cquall unto, if not the fame with the divine.

The right hand of God abfolutcly confidcred muft not fo be interpreted, as if it was all one with the phrafe of fitting at the right hand of God. For by the right hand of God is fignificd his power, wifedome, protedion, providence, &c. but by the other, the exaltation of Chrift, and communication of Ma jefty and rule, which he may excrcife and (hew forth every where, without the omniprcfence of his humane nature. Neither ar&we to imagine that Chrifl: hath allthings or places or times fofubjededto him-felfe, that he doth forth-with change their natures by this fubje-dlon, much leffe that he doth make them to be and not to be at the fame time ; as to make all places to be one indivifible title, or all times to be one point: for lb it (hould be divifiblc and indi*; vifible, the fame and not the fame together.

It is objecledj that the fulncfie of the God-head d wclleth bodily in Chrift, that is, the whole efftnce, Ma jefty and glory of God d welleth in the humane nature. And we are to conceive the per-£bn there fpoken of, fc. the beloved Sonne as man, as incarnate.

Th^

The reafon is, bccaufc the fccond pcrfon in Trinity, the Sonne of ^^^^^. God abfoluteiy confidered, hath all fulnefle, not by voluntary dif- nitudoefiuni-penfation, but by naturall neccflity, in as much as the eternall Fa- ver/a Tiei vo-ther never was, nor could be without his eternall Sonne, God imtM cir Ma-with himfclfe. In Chriil his perfon there is a threefold tulneffe: iefias^^mmm the firftfundamentall,fc. the fulnelTi of the divine nature, which ^''^I'eflS doth pcrfonally dwell with that man-hood in Chrift, whence it jebet.ij/ ■ comes to paffe, that this man is truly called God, that is, the man- zfrfm. Vbifu' hood taken intofellowfhipcfthefelfeperfcd and eternall perfon praPag.bou of the Sonne of God, ib that it is become as a part othis perfon, Omnupienitw Thefecondisthefulnefle of office, to which even Chrift man is fj^'^,'^^^'^^ called. For in regard of his humane nature now united to the fc- ^^ homim, nom cond pcrfon, heis mancalledtobetheChriftof God, that is, an- ftcutin alys rjomted our Prophet, Prisft and King. The third the fulnefTs of fanau, gratiA created or habitual! graces, wherewith the foule of Chrift is fil- '^^^'^^ ^« ^*» • led, which are not divine properties, (for no created gift canbe ^'^S^^'" ' a Propcrtie divine) bat effeds which the God^head worketh di- rclucmmni-ftinft from it, as the foule giveth life to the body. Now for the q^tme /m dwelling of all fulneffe in Chrift man, the latter two are in him confimarione, fubjedivcly.the former,that as the God-head doth dwell in Chrift A''s^^«^' a«w-man, not as in the Saints by relation of lo^e and communion of the ^^"f.^i*J^„7 cflfeas of it in grace; nor ss in she glorified Saints in regard of a- ZitJfmdl^-boundant love manitefted in the gift of glory ; nor any fuch (im- nature mfspe-pie cohabitation; but it dwelleth in the manhood as with a nature rabiiiter & ^et^^, which is taken to unity of psrfon in the Sonne of God, and fo is fsnaliter* through grace become of the fubftance of the Iccond perfon. So * ^^'^'^' * ^^ that Chrift as man hath the fecond perfon of Trinity, God with the Father and Spirit dwelling pcrfonally in it: (o that this manhood is ctfeatially and fubftantially coupled with the deity in unity of one fclfc-perfed and eternall pcrfon. Chrift man is fitly called God, and therefore in Chrift man the God-head is fiid to dwell properly: b'it Chrift his humane nature may not be faid to-be God, and therefore the God-^head is not fo fitly faid to dwell in* the humane nature as in the pcrfon denominated after it, that is,, in Chrift man

It will be faid, if Chrift rule in the midft of his enemies, then ic. muft follow that he is every where prefenc.

But that is fpoken of the perfon, and not of the man-hood alone,, pfal. i g o» 3„_ and what is faid oi the perfon doth not neceflarily belong to both,

S i 3 naturcso.

. " — ■ — ■■ ■ ■ II ■ TWW

natures. And Chrifts dominion over all things doth not require his corporall prefence with all things. Ac-Jc>h.8.s8. Chriftinrefpeaof his di. cording to his divine nature, he is, every '::::J^:::::^'^'Z!;^^;^:!:i whereWent according to thee^eas^of h. cffeftuall prefence of bis body, he en- providence,wifdom,power,grace,e^c. accor-treth the foulcs, and ftrengtbenerh ding to his humane nature he is eflentially in

the hearts of all the faicbfull, by the heaven, and now only in heaven, but his do-power of his grace and truth of his pro. niinion is over all things : which doth raife Hphcf.i.iz, Col.2 lo. iC^t.ti, j r ■

r Chriftistbe firft-borne, Col.i.tS. "ot denote foveraignty, power or omni-Heb. i.a,4. and beire of all things, prelence effentially divine, but glory and %Cot.4-^' Majefty next to divine, as was faid be-

fore. The fift thing implied in Chrifts fitting at the right-hand of the Tatheris, that in fpeciall he is the head of his Church. The word Head is uCed fometime for one who in any kind is before or above other: and in this large fence, Chriftis the Head of the Angels, that is, their ruler or governour, one that is above them ; man is the Head of the woman, Chrift of man, God of Chrift. But here * .it fignifieth that Chrift is fo over his Church, that he is in a more neare and communicative fort conjoyned with it, as the head is with the body and members. Looke as the King hath a more intimate and aimiable fuperiority over his Queen than over any other fubj'eds, fo it is here in Chrift our King, whofe dominion towards his Church, who is his Spoufe and Queen, is more aimiably tempered and nearly affeded, then is his government over any other. Chrift hath taken the (elfefame holy and fpirituall nature with his Church, ftanding as well of chat which is outward and fenfitivc, as of that which is inward and intellcduall. The faichfuU are united to him here by knowledge of faith and love, fuch as Chrift himfelfeby his Spirit begetteti in them, as hereafter by glorious light and love. He doth communicate unco them that whole ife of grace and glory, which they have or ftiall receive ; dired: and move them oucwardly by his fignifying will, and inwardly by fending his Spirit, which moveth with efficacy to that which he ftiewech; andfolloweth them with aides inward and outward, leaft cheir faith iliould be prevailed againft. Though betwixt the faichfall and Chrifts naturall body there be a bodily diftance, yec the Splric which commeth from Chrift doth lo pyne them witf» iiim, chat nothing commpth cwixt him and them. The fame life

of

of grace for kind, which is in Chrift,is in every faithful! foule,as fire kindled & fire kindling is of the fame nature. And Chrift having ful- Jf^Ji*/^^^?"!' neffe of grace and glory for all his, he cannot be but moft ready to TutyquateniL"' communicate with them every thing for their good. Chrift is the pomundi vita Head of his Church, both as God and man our Mediatour. For data eft,^ fide did not the divine nature, which is the fountaine of all lite natu- ^"oi'i* mandu-rail and iupernaturall dwell with this man or humane nature,. we J^^"*"' ^.*"^ ^^^ . could not be enlightned or quickned by it. He that eateth my flefh rTttfimui^l\ (faith Chrift) hath life in hirru ; not that this nature of ic fdfe jufmodi eficZ can doe thefe things, but becaufe the Ddty dwelleth with it, and ci<e, qu^ Msdi-byitasbyaninftrumentjoyned perionally withit, dorh properly ^^'oruperfonse and efficiently workc thefe things. The omnipotent pow^r of W'"^^ cenve-creating fpirituall graces is not in the humane nature, nor the om- Repjiatabiff nipotent actions which doth produce them, doe or can proceed 2Je«, &him, from the humane nature: but they are in God only, and from divim&hu-' God in and with the humane nature, working to the fame effedls, "'^^'t voiunta' according to its property. Chrifts humane nature hath both under- ^^f*^ "'*^"'. ftanding and will whereby he worketh, and is an internall infttu- pnpt'j^pa/rent ment united within the perfon of God the Son, as a part of his Jf>h6,j7. pcrfon in a fort, yea more neerly : but thefe divme works, which Fstm d patte Chrift the Mediatour worketh, the chiefe vertue and adion, which ^<»^^' xtemam properly effei^eth them is in God, not communicated really with ^ ^mreatam the other nature, though it doth worke them in this humane na- ^^'lao/a^^o; lure with it, yea and by it,as a moft nearly cdnjoyned mftrumenc, dm beatam Irl^ which within the perfon of God the Son hath his proper adtions wamvttamha-concurring in an inferiour degree of efficiency to that which the ^et:ut Medra^ ■ divine nature properly and principally worketh. ^od worketh ^'>^'^^tam bea-graces, Chrift-man worketh the lame : tne divine nicure crea- ^^^l^^^^l^J' r-!th them and infufeth them into this or that man, through tioletnvionm Chrift man being as a common conceptacle or conduit-pipe. The acqmfuju,^^ humane nature worketh them not by powertull creating them, but dtvinafm vir-by taking away fin and the caufe, that lo way might be made for *^^ ^!* "^^^ this promifed Spirit; by interceding Mediator-like for chem; and (£f^'', by willing the going ot fuchgraces from him, as.who is with God gee F/e//of the tie Son but one worker, though a diftmd principle of working, C7nuuh.!ib 5. that is, though diftinfl in nature, yet the fame perfon. He there- ^ 'p. 1 &. fore worketh them as his own workes, from his owne power: ^okUart. j-, de fm Gods power is by unity ot perlon made his, the divine power P^^M^^"fi* notbeingwithout him, as the power of another perlon then he is

' . biic

p.ij6,Peti(ata but beingperfonally with him. And thofe things which his hu-T^^^i^7 ""' mane nature workethjwhich are wrought after his humane nature, mtimmidd the workes not of an humane, but a divine perfon .- for though tarn bumana the nature, according to which they are wrought, be humane, yet quum divina the perfon working is the perfon of the Sonne of God. Hence it fua voluntate; is that Chrift-man doth give graces attthorimtive & effective, stamen non yg^ according to humane adlion doth effeft them in the ^cttlidumHm- *^'gheft degree that an inftrumentall operation can effed any namnaturam thmg.

ab ip/bproce» S^ Paul gives graces by laying on of hands with prayer, ««/»«. dat jncordano' fierialiter, not as his worke, but as intreating it from God in burn?/iTr^ Chrift, and fignifying what God doth in Chrift ; not from any /umopereturT power any way within his perfon, but the power of another; non nametiampro' asconjoyned withGod, as the body with the foulc, but as an intend sp.s, & ftrumenc with God. Chrift the Head of his Church is over all, to operatio per ip . whom all things arc fub jed. He who muft be a fa ving head to us, um'ienlui' there is great need he (hould be over all. Could he noc bind thac obm: alterum ^tong one, and caufe him re-deliver his poileflion, how (hould ad intra, alte. We ever be fet at liberty ? Could he not diflblve the worke of Sa-rum ad extra: tan, fwallow up death, create life and quickning in us, our cale ftdutetiamhw were lamentable ?

7fvduiZT ^^^ ^^^^ ^^'^^^ implied is, That Chrift God and man is the ob-'opnaihnm J^^ of divine odoration. Let all the Angels of heaven worihip Tieitatu fux him. ny^ll k^ees pyall how unto hitn, (^All fhall honour the Sonne^ innobii as they honour the Father, Tee believe in God, believe al^ in

Hcb,i.6. ;»<?,. (aith our Saviour. In him Jhall the Gentiles truli. So Ste-

Pfy 7. Fhii.z. ^^^ called upon the Lordjefus iaiying. Lord fefm receive my fpirit, 1^*4 °iViot)'. -^"^ ^^" Apoftles in the entrance of their Epiftles defire grace and f,z%. \?\a Z.I».' peace from God the Father,and from our Lord Jefus Chnft,not the Joh.j.if,16,17 Lord of Jefus Chnft,as fome Heretikes would corrupt the textjand g8356joh.6 z9 £q jjj [hj. ihutting up of their ^^i{k\tS-^The grace of our Lordjefus & IS |6. Joh. (jyi^^ I Cor.l%,2Z.GaL6.i%.i Cor,i^.i^.Phil.^.2S.l Thef$, xtrt;!;"!:!!: i^.z^./.S-l^. Philemv.2S. 2Tim.^Z2. Aa 7.59,60, Butlomeobjeft that if adoration be due to Chrift God and 2job.3.Rcv.i, man,then it will follow,that the humane nature is omnilcient and 4>?.R.o.i'7'Syj:. almighty: which followeth not, becaufe that which is Ipoken of ^C^'^*i'^Co, tjie concrate or whole perfon, is reftrained to the one nature, Ephf-f i>z!^* which (hould not be. The perfon adored or called upon is man, s ri«i.i/;. ^^^ the humanity it felfeonly or ioicly, or in it felfe properly taken

ken, is not the proper fubjed or objefl of that-worOiip. Albeit we may and fhoiild adore the man Chrift with divine worfliip, yet may we not adore his man-hood, or his fiefh and bloud. Becaufe though the man Chrift be God, yet his man-hood is not God, and by confequence not to be worfhipped with that v/orfliip which is properly and eflepcially divine. Againe, if adoration agree to the humanity oi Chrift, then may his humanity helpe and favc us. But the humanity ofChrift cannot hdpe and (ave us : becaufc omnis fiEiio eB fkppofiti, whereas the humane nature ofChrift is not (up* pofitum. None ck thofe who defend the adoring of the humanity of Chrift with divine worftijp, doe well and warrantably ex^ preffe their opinion.

Firft, Some of the Schoole-men have found none other refped Aqmn,%, (j.af. wherefore the man-hood ofChrift can be laid to be adored, except Aruy, this, that the f^efti of Chrift is adored by him who adoreth the word incarnate, even as the Kings cloathes are adored by him who adoreth the King. And thus they make the flefh of Chrift to be adored only by accident. Bgo vera (faith the Arch-biftiop of 'DtKep.K^U Spalato) nottpHto a cjuoquam Regit veftimenm, qnibHS efi in- ii^*7-cap»ii.i9^ df/tus,adorari. And why doth he that worfhippeth the King,wor- *^* ihiphis cloathes more then any other thing that is about him, or :

befide him, perhaps a Hawke upon his hand ? &c. There is no more but the Kings owne perfon fet by the wor(hippcr to have any ftate in the worship, and therefore no more worfliipped by him. Others devife another refped: wherefore the man-hood of Chrift may be faid to be worfliipped^ namely, that as the divine worfliip agrees only to the God-head, 2indnoz per (d»is pracue fumptis, i, Prsxiarasx^ (lib ratione jdrmalicoKJiitHtivaperfonarum qua, eft relatio, but ^^J*^y ^^^i^f* only as thefe relations identtficamur with the effence of the God-' nguart.i • head : fo the man-hood of Chrift is to be adored, N on per fe pra- . else, fed profit fuppofimtur a Deo, But ii by fteppojitatur they ■ meane ( as they muft meane ) that the man-hood is aiTumed into ■ the unity of the perfon of the Sonne of God (for otherwife if they v meane, that the man-hood is made a perfon, they arc N eftorians) "^ ' that which they lay cannot warrant the worftiippmg of the manhood with divine woriliip: becaule the man-hood,even after this aflumption and hypoftaticall union, isftillforall th-it a creature, and a diftind nature from the God-head, fo that it cannot yet be iaid to be worfhipped with divine worlhip.

Tt D^ Field

' , • D^ F*>/ilayech out a third way : foe whiles he admictech the

mil^i^'^^ phrafe of the Lutherans, who % not only concrecively, that the . j.s^p.i,. ^^^ Chrifl: is oainipotent, but the huininity alfo: he thus diftin-guiilieth; when we fpeakc, faith he, of the humanity of Chrift, ibmetiines we underlland only that hunaae created cffence ot a mm that was in him, fprnetimes all that that is implied in the being of a manjas well fubfiOtence as eflfence. Bat this difliinflion is as if a man ihould fay, fometimes by blackneffe I underftand blackneffe, and fometimes the (ubjefl; wherein it is together with the blacknefle it felfe. An ablira;^ is no niore an abltrad it it have Aqu.'i,iu.ii. a fubliilence. It is the tenet of the Sehoole, that though in God «f^'». the concrete and the abfttad differ not, becauCe Dens & 'DeitM

are the(ame, yet in creatures ( whereof the man-hood of Chrift is one) they are really different. For the concrete iignifiech fome-thing compleat fubfiliing, buc the abilrad ( fach as humanity ) iignitieth Something not as fubiiiliing, buc as that whereby fome-thingis.' Wherefore when fome fay, theflelli of Chrift is to be adored, the fpeech is not proper, buc figurative: becaufc properly lib Tcapitf' ^^* fieQi, fecHndumfe, is not adored, bscaufe it is a creature, buc " ' ' - ^ ' Godmaniteftedin theflefli. But here it is to be noted, that the Scripture fpeaketh of worfhip which is gracioufly communicated of the Father to Chrift as Mediatour, and not (imply oi that which J V ^ is given unco him as the only begotten Sonne of God. As God

loh,%^}.6. h^^h exalced him, fo he hath gracioufly communicated this honouE and dignity ofworiliipuncohim as God and man. The adoration chemmi.hAnni oFChrift ma/be coniidercd two wayes: either as it doth refpe(ft ';-^^i ' the effentiali properties ot the God-head alone, or the properties

of both natures and the orKce o[ Chrift. If it relped the properties of the God-head alone, adoration is predicaced of the perfon denominated from either, or both natures, and is underftood to be true of i\\\ c perfon according to the divine natare,as the effential properties therafeives are underftood to be true of that perfo accor--diog to the divine nature.But if adoration rcfpedl the properties of Sbhnm,iin,%, 5oth natureF,^nd the o:iice ofChriftjit is Ipokeo of the perlbn accor-dspeffofhibrrf, ^i^g tobotli natures^ and is underftood to be trucj bat the diffe-'^^'^ " renceofboth natures b;ring kept. For we aske blellings of Chrift

,Godani man, in performing whereof, we defire and underftand that he doe wtiat is proper to the Deity according to the Di-■sfiiif-j auj proper to th^hUvTianity according tg the huimnena-

turee

turc. For as the office, fo adoration rcfpcding the office, doth not take away the difference of natures, that is,doth not confound or equall the naturcs,or the properties of the natures. So we crave of God, that he would intercede for us, which he doth according to both natures, becaufe Interceffion is the office of the whole perfon: which parts in this office he pcrformes one way according to his Deity, another according to his hums-nity,and fo of the reft.

Chap. Ill I.

Horv ChriB doth bring his feo^le into Covemm, or fellowfhif mth h'pmjelf^^.

C

Hrift being appointed of the Father the King and Head of his Church,and after a moft excellent manner thereunto an-nointed and advanced of the Fathcr,and having fubjeds given unto him, it cannot be but he maft have his Kingdome and fubjeds He is a King as in perfonall right, fo in ad: He hath his King-dome and territories wherein he excrcifeth his regali power. He is a King as to punifli enemies, fo 10 feed and governe his peo- M«i7.<^^. pie, which arc given unto him to be made obedient unto his Scepter.

The way whereby Chrlft enters upon his kingdome,is ever bv Conqueft. For though the foules of the Eled are his, given by free donation purchafed with a great price, yet his enemies have vh\6%^% the firft pofTcffion, which muft be cad out by ftrong hand jand his it'lfl ,« people themfclves by nature rebellious, unwife, difobedient, until! Joh.^.jfe. ' ' they be lubducdand brought into fubjeaion. High imaeinati- As for the ons muft be abated, and proud rebellious lufts battered and beaten """'^^ °^ '^^ downe before Chrift come to rule and reigoe in thefoule. The fef^i!""?

n^rtTa'^ a"'"'"V5 r f ^^^ ^^P"^'^ '' ^^^^ by an ho- he ha /aT/;;' ly warre, deftruAion and defolation j wherein the Kinc^ oi kings ^U in hh^h'y

faghtcth againft,fubdueth, and bringeth under the difobedient, proceed only of

Which tormerly did rife up againft him. But this wafting or de ^"^"^ ^oiyGhoft.

folation isnotthelofreofcemporalllife,or fpoiling of ^rporaU wS/^''^"'

Tt 2 goods, '

goods, or any outward dcfolation which is feen with the eyes, cr heard with the eares; but a moft happy defolation,whereby pride and haughtinefla of minde is dcpreffed, and the mindelifwd up to things above; the power o* the fleih is qaellcd, and the Spirit doth gather Ctrength ; the edge of vices is dulled, and all kinde of vcrtue doth bui and bloflbme: and where the flefli did rule, the Spirit doth rule.

But what thcn,dotb Chrift compell men to fub/etfl themfelvej unto him? In no fort, but of unwilling he makes themwillinfy .. totally or throughly willing. The people of Chrift arc free arid

ExVd gf',**!. ''foluntary, who cffcr thenrjfdvcs willingly unto the Lord, and achro /o.8. yeeld themfelvcs unto his fervice. Therefore they arc faid to joh,6.4f. come unto Chrift,to runne unto him, to ferve him with a perkft Ifai.55 J. hearf,and a willing cninde.

a Chron.48.9, j^gjj jj.g gathered into the Kingdome of Chrift by cfFeduall

holy vocation, whereby Chrift doth not only invite them by his

a Tim.i.9i Word to repent and belecve,but by his Spirit doth affuredly bring

(hem unto himfelf, or unto the participation of the Covenant of

Rom.S.iS mercy. Vocation according to the purpofe of God is free, not

depending upon any precedent condition on our part required, or

whereby we are fitted or prepared to receive grace ofl&red, noc

Upon the good ufe of any naturall gift vouchfafed. Juftification is

of grace by faith in Chrift, and To is Salvation: but Vocation is of

Rom.f.id. ^'^<2 g^«c^ without any condition at all. It is mt of him that

'^illeth, nor of him that runneth , hut of God that Jheweth mercy-^

lph.z.4,f, ^[,0 of his rich mercy quickneth them that are dead in finne, and

Ifa!.6f.i.i. ^3{i\^^^ehold rne^xoihcm that inquire not after him 5 and hideth

Maciuaj,* . the great things of the Gofpell from the wife and prudent, but

jrcvealeth them unto babcs^ according to that good pleafure of-his

lofijiAs. ^^^^' '^^^^ Abraham was called, when be fcrved other gods i

K&'^^eT and Ta/^/, when he breathed out threatnings againft the Saints a

Mait.9.9^ and MAtthevi>,yfihsxi he iate at the receipt of cuftome.

The perfons called into fellowftiip with Chrift, arc all and on-MaE.11.27, ly they that arc given unto him of the Father. To thefe Chrift Kev. j.io. revealeth the Father; thcfe open unto Chrift, and he commcth joh.io.si,if, untojhem: for them he hath laid downc his life; they (half 3oh.i7.9j,zo, heare his voyce; for them he hath prayed that they might Joi!*io.a8c, belecvc through the Word, and unto them be will give ctcr» MdsjF.a. iiail Iife»

. The

The Subjeds called in the Kingdoire cf grace, or under the new Covenant, are Jewes and Gentiles, both necre and farre off, bat fpecJaliy the Gentiles, when the Jewes were broken off iviau,8.ii,ij, for a time. UHanj Jhall come from the Safi and fVefi, and fhdl fit Aa-a.3». do-wn Vfith Ahrahamt and IfiaCj and f-acob in ike Kingdome of reii «>/:/.<*-Heaven, and the children of the Kin^dotne Jhall he cafl eut into x£5<»'j''^«« (fi utter darknejfe. The promife is made to yon, and to jour children^ T^'^^cmf^'i and to all that are afarre off, even as many oithe Lord jour Qod es^^pnepo}. fhall call. To all that are afarre />ff, that is, to the Gentiles, at that mnm u^ejuf. time removed from the Covenant, but in time to be brought back, modi adverbih or gathered to Chrifts fold. The time of ignorance god regarded <idjufi£famftpi notyOY was highly difpleafed vjhhii>fftnorp he admemjlisth aR men r'^^'^^f' 'f^'*-everj "^here to repent, "Be^ it k»oyv»e therefore mtojou, that this Sal- Ti-^J'^^lu-^ation of gvdiifent to the gentiles. Chrift therefore isfaidtobe nm^jubadye^i. the light of the Gentile J, ihzt he (hould be the Salvation unto the fvem^cras.H? end of the world. In this fenfe is that of the Apoftle to be under- '^Jh^^^uc^ m Ctood, pyho'^ill that dR men Jhallhe faved, and come unto the k^ovf^ e^B.femel, iedge of the truth : fir there is one god^and one Uiiediatmr betwixt zndxl'lt' God and man, the man ChriB fefus. Thou hafl redeemed m to^ and sj.46,47, god by thy bloudy cm of every kinred, and tongue, and people. Rev. 5.9. and nation.

The terme or point from which they are called,is Satan,finnc, ~. and the world ; Satan as a Tyrant holds men captive at his will, * ^Jn'^-ip* untill Chrift that is ftronger then he, binde I im, and caft him out, Satan holds them captive through ignorance; having put out Aa.j<5;i8, their eyes of underftanding, and through their inordinate af- * Cor.4.4, . fcftions, and luftsjwhcreby they are drawn afide: vvhileft we arc Ep^*^'*. under the Law,fin hath dominion ever us, that we obey it in the ^°"''*^'MaMs. lufts, and give up our members as weapons of unrightecufneiTe to. * *'' commit wickednclTe,

The fubjcdl or matter of Vocation,are men naturall, worldly, Tir.i.xa, animal, carnall finners,ftrangers from the life of God, dead in apet.'i.4, fins, and therefore unworthy to be called, and not only unable to Ephia.i i,iii make anfwer, but wilful] and rebellious to refift and refufe' the ^"'^ 5-* 4. call and invitation of the Gofpeli; Men walking in the vanity "[^p*^'^^' . of their mindc, having their cogitations darkened, ferving Caui.V"' dumbe idoK £ph.V 1*7,18.

If it be faid, the Scripture mentioncth (bmcthat were wor* tby of their calling or of peacethat was offered. That is not robe ^^'^•*o.ij,ia^

Tt3^ ' under-.'^-

underftood of any worthineffe of gracious acceptation that can be in a natural] man, upon the good ufe of naturall abilities and endowments, but of a further meafure of light,which the Lordim-parteth to them that are in part enlightened already. He fpeak-eth of the Jewes, amongfi: whom many were godly, but to whom greater light was to be granted^ the Melfiah being exhibited. He fpeakes not of the difference betwixt thefe to be called, and others not to be called effedually, but of the difference between fome called already, and fuch as were of the number of them that were not called. The godly will not deny himfelf to be a loH fhecp, as he had need to be converted more and more. I Pet.»,9, If then the fubjed; of Vocation be man a finner, captive, dead ia Ephef.2.!,^,3, trefpalTcs, then the bound or terme from which he is called is the "*' 5« ftate of life animal, and of finne and mifery, becaufe of finne, fciL

i^^^A^'.-'^R from guilt and condemnation, from the power and fervitude of finne. The terme unto wnich he is called is Cjod,or Chrilt, righ-teoufneff?, and Salvation, or cternall life. God the Father in his a Tim. 1.9. Sonne is both the author and the terme of Vocation; he of his 1 Cor. 1,9. rich grace and mercy in Jefus Chrift calleth us to come unto him-sCor.i.57,^8. fdf, from whom we hadftrayed and departed. Chrift alfo isthe sCcn 5.18,1 9j author of Vocation, and the terme wheteunto the called do come, ^'^j' They are called unto the flatc of grace and i^rnaturall good,and

zl'a,\?i4\s. ^^^ fpirituall blcflings in this lik^ commurron with Chrift in I Thef.a*!**. wbom is the fulneSe of grace and truth, and the ftate of glory Roin.8,z8^29, and confummate fruition of God.

1=>. Vocation is partly extemall, partly internall. Externall, by

the Miniftery of the Word, ordinarily propounded by men, extraordinarily propoundedimmediately of God totheminde and will without the help of man, God doth fomstimcs ufe the mi-Jam.^.so, niftery of private pcrfons to bring men unto faith and repentance, and he is pkafed to blefls the word of Exhortation or admonition fpokcn by them: but ordinarily he maketh ufe of his meffen-Mit.i§.s9 %o, gcrs and fervants to that purpofe. Therefore our Saviour fent 1 Cor.|.5, forth his Difciples to preach unto all nations : and the Mini-^s7}^>9 fters are called Gods Fellow-helpers or Labourers, Planters,Wa-

^ 5,°'^'f*'% terers, Minifters by whom the Church beleeveth. I deny not but Lcor.i?-'. * in fome cafes men may bs converted by reading, or f^udying the Eph.4./i',3i. Scriptures, feeing it is the matter and not the manner which doth convert; and it cannot be fhew^d that God will not work

-by

6r FcUetvfhifwith himfelfc^^ ^ly

by reading, when the preaching of the Word is not neglcded. The knowledge of arts and tongues may be acquired by good books, but moft ordinary by inftrudlion by lively voice: and beflr, when both arc exercifed with diligence and care : and h by tha reading ofthc Scriptures a man may obtainc faith, but mofl: commonly it commcth by the hearing of faith, though they profit moft that joyn both together.

The inftrumcnt of Vocation is the Word of God, or the Go-fpell of Jefus Chrift s I meane,the whole dodlrinc of the Cove- j^^^ nant, and not (imply the promifes of forgiveneflTe and eternall Gal.|.z/ ^* life in Jefus Chrift; which is called the hearing of faith, and H.^b.i.?, the word of faith, and the preaching of faith, the Gofpell of Rom.10.j7. Chrift, the preaching of Jefus Chrift, the word of reconciliation, I^3i.j3.s. So life and immortality is brought unto light through the Go- ^qJ^/j^^ fpell: and the Apoftles v/hvtrc-ever they came preached Jefus, an^"^'^,*,^^^/^* who unto them that are called both Tewes and Gentiles, is the and s6.t^, power and wifdome of God, ^od fiom tl:e begiming (faith the x Cor.f.iSjao, i\pqftle to the Thelfalonians) hath chofenjoii to Salvation^ i^wough ^ Tim. 1.9. (anBification of the Sfiritt and the faith of truth, 'thereunto he called ""•^•?' jotihy our (jojpelli to obminethe glory of our Lord ^efm Chri§i, If ^Xhef aV?'*^! the fight of mifery be neceffary to e&<5fuali calling,thac is mani - • > *~

fcfted by the Gofpell: for it teachetb, that without faith it is im-poUible to pleafe God ; And if man ft and in need of a Saviour,.he is loft in himfdfe; (o the prcfcribing of the remedy doth difcovcr thenialady. Without hope oFpardon there is no true turning un- ^ to God : but the Gofpell propoundcth mercy to them that bumble their foules and confefte their (innes. If men may be perfwa* ded and drawn to come unto Chrift, allured and inticed by fair's andfweet promifes, thea the Gofpeii is the fole inftriinent cf converfion: butconverfion is a faire or flattering perfwahon, if H°f'^'^4« I may fo call it. Ferrours drive no man unto God cfthemfclves, ^P.'^'=^.'*7v but rather from him, unleilc he be pleaiid to work by them: «nd gentle perfwafions may prevaile, if God vouchfafe to put in witli them,

God doth freely give his Word to whom he pleafe, as long as he pleafe, and in what manner it fccmeth bcft unto him in his infinite wifdome. he gave his Law unto ^j-acob^ hi Sm'tutes .and^ JudgeTftents unto Ifraeljje hath not dealt(oMth every Nation, The? PraL^.z. times, of igno.'a.Kc God regarded not- Greater/things Were- Aa.i/.jW;

done.

Mat, 1 i.i|,t4. done in Capernaum, Chorazin, and Bcthfaida, then were done in A& «« TyrcandSidon,Sodono3 or Gomorrah. Tanl was forbidden to

MatAo.fl preach the word in Afias and the Difciples,to enter into the wayes of Samaria. Greater mcanes God doth vouchfafe to them Eick.2.7. !^^^ 2f^ Worfe, and more meanes to them that be more obdurate and ^.7,8^11. i" their finncs • like to them that are unlike, and Icfierto them Aa.13.45, that be not To deeply plunged into profaneneffe. For Goddoi^h exhort them, that they might be inexcafable, that they might E2ek.2.j. know a Prophet had been amongft them; that it might be for mlXTlo ^ tcftimony againft them, that they might be hardened, and Mat*.i j.\4, *^^^ ^^^ §^°^y of God might be manifeftcd in the vcflfcls of wrath. I f, 16. ' Thus Chrift is ftt up for a fignc, that ("hall be fpoken againft, and Rom.g.ij. for a rock of offence, i Pet,2.j,S. The Word is a morall inftru-Luke 2.34* ixjent of converfion, which God is pleafed to ufe,. without which he doth not ordinarily work, but it hath no power of it felf to work: and therefore converficn is the imaicdiatc work of the holy Ghoft, not withftanding the mcanes which God ufcth in the turning of a (inner. Naturail inftrumcnts being moved have fomc power to worke of themfdves, or by their own faculty; morall not Co, The Word is a fit inftrument,thongh of it fclfc it hare no power to produce the etf"i(3;. For though converfion be not a bare morall perfwafion, yet it is efFedtcd by perfwafion, or at leaft not without perfwafion. In the change God dealeth with' man as a reafonable creature or inftrument, which is to be renewed by grace, and allured by promifeSjfwect, pleafant, profitable, firmeandfure. Now the Word is very fit to convey thofe admirable and moft forcible perfwafions from the care unto the foule.

The Word is more generally publilTied in the times of the

Golpeil and Kingdome of the Mefliah, then it had been in for-

% Cor. y, 19. nier ages. God is in Chrift reconciling the world unto himfclfe,

and hath committed unto us the word of reconciliation*. thcGo-

Col.i.a^. fpellwhich hath been preached unto every creature under Hea-

ven,that is,to all Nations, J ewes and Gentiles,and to all forts, and

CoLi.^. fexes,noble,bafc, learned or unlearned, bonder free. And thus

Mat,88.i9,10. it did come unto them, they not minding it, or having it once in

Rom.io.zi, their thoughts. And hereof this is an argument, that it commeth,

not where it is fought, but where it is gainfaid. The Spirit was

more abundantly poured forth upon the Church after theRefur-

redlion

dr Fellow[hif withhimfdfc^.

redion of Chrift : The Paftours of the Primitive Churches

wer« faithfull and diligent : the primitive Chriftians did >Thcf,,.8,

not hide their candle under a buOiell, but did fliine as lights to

others, and labour their converfion: and the Gofpell lika the

Sonne for clearnefle, did fprcad forth the beames of light more

abundantly. ^

The Gofpell is more glorious then the Law or truth of Goi inanifdted in the old left a ment: that was as a Candle that could not fpread it light farre, this as the Sunnc difperfeth his beatncs farre and nigh. It is the miniftration of life, a quicknins * ^""^-l^U^^ lpir!t,theminiftrationofrightcourne/re, which Obaliendure for 7**'5',vo,u, ever, and in this rsfpea it doth exceed in glory, it is a Gofpell m of glory. Jf the types of Evangelicall things were glorious, how much more glorious mull the GofpsIIitfelf needs be ? The Gofpell is called a glorious Myftery, a royall Law a Q'^t'«y« mmiftration of glory, nay, glory it felf; a glory which draw- ^'^'''\ , cth the ftudy and amazement of the moft glorious creatures i Thef .if unto It. iijci.i.i*.

The publifher of the Gofpell, is Jefus Chrift, the only begotten ' * '

SonneofGod, whobeing in the bofome of the Father, thetruth Joh.,.18. It Icitc, and molt famiharly acquainted with all his Counfdls hath revealed and brought it to light. '

Heb,a,5.

The matter it felfe,is great Salvation, fuch as eye hath not fe?n

care hath not heard, nor ever entered into the heart of man to con^ »'

ceive:Newesf?om heaven touching righteoufneff^ and life etcr- ^^^''^'^'^ naIl,through faith m Jefus Chrift. Gods wifdome, power, good-pelft, mercy, grace, longfuff-ring, &c. are glorioufly fet forth intnc vjoipejl, '

The mainc fubiea,is Chrift, the brightnelTe of his Fathers glo- t. u-ry, the Image of the invifible God. r««crsgio. Heb.i.,,.,^,

This word propounded by the miniftery of man is not only pre '

rl a"? I ^"gg^H^y '^^ SPirit un^o the minde. For the holy Ghoft doth not inhghten the foule by his internall adion into any

?n^h?w "7^'^^'T"' °^ ^^/^^' '^^^^ '^^' ^^'<^h is contained in the Word externally propofed, oraffeathe heartwith other icnles, then which are propofed out of the fame Word Faith is o by hearing, thatis, bypreaching, and prcachig by the VVo^^^ T^^:^^ Cod, that IS, by commiffion or edia from Godt But this proa ''

Vu ching

joh.iy i7,io, cbing did perfe^Iy containc all things confummatory for the fan-3oh,i4 »6. aification ofthc Church, even ajl things which Chrift taught to jo^i 5 -15. yj difciplcs, which he had heard of the Father, and were dclitcr-3oh/i.i?.& cd unto him, who was in the bofoms ofthc Father* all truth, j.n. whereby not the Apoftlesonly, but the whole Church, even to

Joh.id.ij. the end of the world, fhall be fandified. The wifedomc of God in a myftery, even the hii wifedome, which God had determined before the world, unto our glory, the glory ofthe univerfall catholique Church: the wifedome which none ofthc Princes of s Cor.a.7. this world hath knownc: which containeth thofe things which verf.8. God hath prepared for thofe that love him, all that love him, and

verf 10 ^°^ ^°^^ ih^m. that were in the Apoftles time. The wifedome

verf!i J, containing the deepc things of God, even the things which God

EpheC /.8,1 6. hath freely given to his Church, called,the unfearchable riches of z Cor.».i6^ Chrift, the riches of his glory. The wifedome which is the very 1 Cor.».i4. minde of Chrift, and the knowledge whereof is called, the very verf. 6. kno wledae ofthe minde of Chrift :of which the fpirituall and per-

AGir^il. lect men are only capable.

Joel z.%%. The plentifull powring forth ofthe holy Spirit was differed un-

A^.a.i6,i7. till the glorification of Chriftj and he being glorified, it was to 3oh.i6.7,8. be differed no longer. Chrift being exalted at theright hand of Joh.i6,s3,i-?. jjjg Father, he obtained the promifed Spirit above meafure, and He (hall re- powred it forth in fuch plentifull meafure, as had not formerly ceive of me t bcco beftowcd upon the Church, fo that then was fulfilled what Chryrofiti7nf was foretold by the Prophet ^tf^/, IwiS powre mj Spirit upon all h ti'nv>->\.'^ pjh. That Spirit is the Spirit ofthe Father alone, and of Chrift, 7«i/7w^j« vof gjjj ^-jj picade the caufe of none but of Chrift, in all this age of 7S7? '/?& ^^^ ^^' ^^» ^^ ^^^ Advocate of Chrift againft the world : He Ihall iv%oicfk, In not fpeakc of hirafclfe, but whatfoever he (hall hearc, that iliall TOf ifjwi yvw hefpeake, and Qiall iliew it unto you. So that after the Apoftles «»< §-j e fcien- there fhall be no new infpiration necefliry to Salvation,unlcfle wc ^"'ue'mvi ^^^^ ^^y* *^^^^ *^^^^ ^^ another Chrift, or another Comforter. Tcor 2 A^' The Apoftles inrefped of their office were able Miniftcrs ofthc Gal;? li." ncwTcftament, ofthc Spirit,notofthe letter, of righteoufncfle, Heb.8 n. and not of condemnation : Able Minifters furnifhcd with fuffici-a Cor.3.8, cnt gifts, andfo with fufficient knowledge: of the Teftament, ^ l»9o which is not to be abrogated, whcreunto nothing muft be added:

ofthc new Teftament, which (hall not be antiquated, ordiia-OttUed: Of the Spirit, and by infpiration taught thofe thingjj

whick

which agree to tbQ moO: pecfed and fpirituall: and of righteoaf-ncCfj, which is the laft, immediately coDJoyncd with life ctcr-^ nail.

The Prophets fpcakc of the times of the Mc/fiah as the times Jok,4.x|. of clearc light and revelation^, after which no new infpiration is if3.8.s,», to be cxpetSed. fVhen the UHeJJi^h cometh, he wlH teach m all things» ^^^ ''' * The times oi the Mcfliah arc called, the laft times, which are the ^ p/t^'j* jj, times wherein that Dodlor of rightcoufnefle is promifed, after Gal.4,i,?.?. whofc comming we are to looke for no clearer or fuller rcvclati- a Corj, i7,i8^ on of divine myfteries. So the Apoftlc fiith, Chriftwas mani- CoLi.i9,&a, fcftedinthelaftdayes, to wit, in thetimefiofthe Gofpell. The *•

time of the Mefliah wasthat time appointed of the Father, wher- * cor.!',!!** in the heire was no longer to be an infant under tutours and go- Maci^li 4* vcrnouts, but es of ripe age he fliouldlive under the guidance of Rom.a 7,8,^ the Spirit: of whom, as by the Spirit of liberty, being enlighten- iCoii.si. cd, he (hould with open face, as in a glaflfe, behold the glory * Cor,?,9. Aft. of God. The Doadncofthe Gofpell infpired into ;and preached I^*Hcb!tT'^* by the Apoftles, is moft gloricu"?, the Gofpell of the glory of i^tuuifz^. Chrift, who is the Image of Gcd, and the brightnefT: of his glo- Col 2.z,3,Coi, ry, in whom it pleafed the Father, that all fiilncffc {hould dwell: i.aj,»6. in comparifon whereof the Law is not glorious : which (hall be ' J^*^*'- ?' preached in all the world untill the end come, andfhall continue ^,Z7tZ"bZ without abolition. The Apoftles preached the word of faith, nmeteghur'ec' rightcoufneffs and life, the word cf falvation, and poWer of aefia. iidlar. God unto falvation, even great falvatior, and the immort all feed deverk2)eiM4< which doth endure for ever, even Jefus Chrift, m whom are hid '^P-^' all the treafures of wifedoms and knowledge, that the whole Church might have communion with the Father and with the Sonne : But the Word of faith,righteoufne{fe and life, the im-mortall fee \ the Word that doth reveale the aiiniftery of Chrift fully and intircly, is a word confummatory and not preparatory : in communion doth confift pctficlion or confummation. And in thefe refpeds the calling of Chriftians to the ft ace of grace, is TitusBoionim mere excellent then the calling ofthejewes; as the inSrument ^K'''««'^^"<^-. cf their calling is more excellent. The fame Word for fubftance it^yn duxi7l^oc was delivered to both, but not for full and ckare mmiRftation. ejt,ineuiefianif In thcGofpel',Chrift, the promifes, heaven and life is more di- qux omnes m-flinc^ly revealed and fully propounded. God dealt with the P" > ^ <"«'>^' Jewesas with children young and tender; with Chriftians,as ^on->^'^^u»T*

Vu2 with

mjeijmdum le-

gaftioA audie-rtti(ijMoa intra-hit 4:ii'Jiomt(i in eccieftam 'Dei^aut Moit' hita, Audmut autsruy lie^^ docete omnss gentei,

Heb.S.ii.

I Joh.zQ,

113. lCor,i.7,

A'i' £tM« foi*

Gsa,3i. 28. i Sam.8o7' EpW.^.x». We wreSlc not pgiinft fiefti & bloudjioaly* A-^:. 16.14.

s Pec.i.2z.

Coi. 2.az. aCor,4e^

Epb.i.?,^.

with men grownc to age, and come to fomc tipeneffs. The bounds ofthcCharch are now extended to ailnations, and all men are invited to repentance,that they might live*

It may be qucftioneJ, whether the word be not frmtlefTc. and unprofitable, feeing ths Lord promifcth in Covenant, that men QiGuld not teach every man his neighbour, but they fliould be all taught ofGod. Butthsinternaii teaching of the holy Ghoft, is not to be fevered from cxtcrnallinilruiftion by the holy Scripture; for then it ihould follow, that the Scriptures were written in vain,that in vain we were exhorted to reade the Scriptures, yeata give attendance to reading, exhortation and dodrine; and that the miniftery of the Word was altogether fruidcffc. But the A-pofiles themfslves plainely declare, that the reading of the Scri-pturcSjand miniftery of the Word,and writing to them that were anointed by the fpirit, was not ufeicfTrand unprofitable. Such-paffiges of Scripture then are to be underftood comparatively»and not as fimple negations, and fhew what plenty of knowledge God would pDur upon his Church in the times of the new Te«. ftament, leading the true children of the Church by hisbleffed Spirit into all truth neccfHry to Salvation. The like phrafes are often found in the Scriptures, and the adveifitive particle Qbut^ is not pat as exceptive : But the anointing, /. e. except as,

Internall Vocation is by the operation of the holy Spirit effe-dlually inabling and drawing us unto Chrift j enlightening the" mmde, and affcding the heart, ferioully to attend unto thofe things which are fpoken, and by faith to receive and embrace them. The principall efficluall help which maketh us come to God by belief, is the efficacy of Gods Almighty power put forth to fuch a purpofe. It is the efeduall working of Gods Almighty power,which worketh faith in us to Salvation. For the creating us anew in Chrift, is a greater work, then giving us our naturall being in nAdamt and therefore may not be afcribed to any power that is not almighty. We are by nature dead in trefpafo, held in bondage by ftrong powers, whom none but the ftrongel^ can over-mafterj and by believing we are lifted up to an eftatc without comparifon more excellent then that we formerly received. Now to bring us from death, under which ib mightie ones held us captive^ to fuch a life fo unutterably glorious, muft siesds be the working of a power almighty, Bcfides, fo farrcas " ■* ■ God

or^FeUivpJihipwith himfelfcjiXv.^ ^^Z

God doth intend to work, fo farre he putteth forth his omni-potcn^ power to accompiilh ; hut God doth intend to make iome. before other fome come unto him : and therefore he dothlketch out the armc of his power to eited this.

A fecond helpc is the inward illumination and infpiration wrought in us, by which as-the intcrnall Word God fpeaketh in the minde. The converlion of jinners is. called,a convidtion, be-caufe it is ever wrought in us as we are rcafonable and intelligent creatures, the /udgemetit going before is a diredour what to chufr.And if the minde of man were once throughly and in a fpi« rituall manner (as it becommcth fuch objedls as arc altogether fpi-rituall) polT^fled of the adequate goodnelT: and truth, wtich is ^"^itf^^f'c^ in grace and glory, and did coniider it deliberately, both fimply fanie^fuadfat andincomparilon, witball circumftancss and occurrences, and ^ langu'de ' did apply it felfe to tbeferious ftudy and thought thereof, the traclethakna^^ heart could not utterly rcjed them. For humane liberty is not a ^^-f /erej'e ad brutilli,but a reafonable thing : it confifteth not in contumacy i^^if<^^dmi ap* and head- ftrongneffe, but in fuch a manner of working,as is apt to ^^.etro autem ' be regulated, varied, or fufpended by. the didates of right rea- appstttm[tnf» fon and found judgement, if things be diftindly and certainly ttvtfepetam. apprehended, ferioufly. weighed and pondered, and the thought i^^^td er tam thereof prefcrved and kept in mindcThe only cauie why men are "^f^^.^"^''^^'" not willing to fubmit unto Chriftjis.becaufe they are not through- 5/7/«a?«5"I'dp-ly,and in a manner futableto the excellency of the things, jnlighte- paitu impui/^, ncd in their minde, or they do not keep in minde and thought jubeatinteUe-that which they are taught in the Word of God, and cannot but &um judhaTt know in fomefort. Sinners in Scripture are faid tobe blindc, f-* W''^«« fimple,fooks,bruti{h,inconfideratc, that remember not that God *"^^^^^^' feeth them, confidcr not their latter end. Sinnc is natural!, not as nature is oppof^d to liberty, but as n3,ture is oppofed to grace; And fo without Cbrift and the holy Spirit, miferable, natarsil or ^of^JV/d! ttiortall men would finne neceflarily.. The firft linne of our firft ^ cor, \l^\ parents was an errour: for whatfoever a man doth will, that he i Tixuxj^o, doth will being led by certaine reafon,true,or in appearance. The ad of-willing hath in it power whatfoever is Tubj^d to it,but it fclfeisnotin it own power, tut in the power of reafon, whofc prefcript it doth follow, whether right or corrupt, Nccf ffarily good is preferred before evil, and the greater good certainly and Siftindly knowne before the icjfler, but not knowne it b not prsf -

y.u 3. ' ~ ferret:;

In fingulU qui-dem aifimabui vountoiteoi' tur ab inteffe' if a: in genere tamen xoluntoi I iperat inteUe-{fur nee infel" Ififus fe appli' cat 3 / inteUu

juffui a volun*

tatet

1 Cor, 8,2,

H6W Chrifl doth bring hisfeofk imoCovenam,

fsrred with equal! neccflxty. The \vill is not enforced of it felfc^ cither of it feifc refting, or forcing it lelfe: for then it (liould bc^ in a,fl and not in a^,at one and th: f^me time: The will cannot bsnd into the dired contrary: for then it might moft willingly dcfire that condition which it certainly knew to be moft mifcra-tJe, and refufe that condition whicii it iijoft certainly and di-ftindly knew to be moft blelTrd: Nor fufpend of it felfc, without the intervention oftheundcrftanding, bdcaufethe will is not the. miftrcfls of it fclfe, but of the a(^, which depends upon the infe-riour faculties. They that know the gift of God, they dc(irc and aske it. They that know God, they willtruftin him,and keep his Commandemcnts. They that are taught of God, they will come unto Chrift: and faith is hvely and operative to draw men-to the love of God, and obedience to his precepts.

The adl of judgement !S two-fold: i. Naturall, which arifcth from the fliarpnefle or dulncfl^ of the wit, a. Morall, according to which we arc faid to be good or t'iiL There be two degrees of light. I. Direding and warning what is to be done. a. Perfwading and efRftually moving forward the will. This pcrfwafion is, when with fuch force the holy Spirit doth accompany the Gofpell, that it doth not only move the will, but movfe ite&dually or throughly, and beget faith lively and well rooted. What the minde Judgeth bcft, the will followcth as bcft; what lefle good the minde judgeth, the will Icflb followeih. What the minde judgeth the gteateft evil, the will doth fpecially avoid: what it judgeth alefle evil, it doth /eflfc flee from. Unlcfle the minde Ihould either wax idle, or loofc the reincs to the ajRdions (which muft needs proceed from a moft grievous and moftper-verfeerrour of the minde) right reafon would obtain net only by righfjbut in deed and faff, the command and rule.

Knowledge is either prcfcribing or perfwading, true, and ib-lid: either of the thing (imply confidered, or o^^ the thing confi. dered with all his circumftanccs,ccrtaine, juft, profitableand pleafant,anfwerable infome fort to the nature, excellency and life ofthe thing known : And in this cafe, the heart is not over* ruled, contrary to the full, fpirituall, and infallible evidence of dim vine truth, f;:ricufl7 thought upon, unto a pradicsll judgement. This is the learning; of Chrift, the teaching of the Father, the knowing of things which palfs knowledge. Chrift i% not known*

if

orFellorv[hi^mthhmJelf€^. sjj

if he be not acknowledged as he is propounded j what pcrfcd si igmrareac, knowledge doth peifedly, that imperfea knowledge doth fm- e^piturpro nan perfedly: As the end acknowledged cannot bcrefufcd, by like '*'^^'*'i^^^> did rightjncithcr can the meanes acknowledged, the meancs I fay /""^^ "^^'s*'*' neceffary.only neceffary, and without which there is no poffibili- Tx uZl7 ty or likelihood to obtaine the end. For will is a reafonable ap- peccartfmtaii. petite, and therefore doth not ftirre from fucha good as is ftjlly q^ignerath-and fpiritually reprefcntcd unto it with cvidencc,ccrtainty profit "^•'?"'« ^wawi* and delight as the moftuniverfall, adequate, and unqueflionablc Z''7nte/eTu. objcftof the defires and capacities of an humane (oule, and that urVurtuT both (imply and mcompanfon: for the frecdome, and willing aiiudagitMc confent of the heart is not la wleflj, or without rules to moderate ^^^'^ndit ai re-it, but it is therefore faid to be frec^ becaufc whether out of a true ^''®^" '^*^**^^ judgenient, it move one way, or out of a falfc another, yet '"*"*' in both it movcth naturally in a manner futablc to its owne condition.

If it be objected, the heart being unregenerate is utterly averfe unto any good.

The anfwer is, that it is irue,thc will muft not only be mdved but renewed and changed, before it can yeeld to Chrift. But uithall, God doth never fo fully and fpiritually convince the Judgement in that manner, without a fpeciall work of grace upon the foule, whereby the will is framed and falhioned to accept, embrace, and love thole good things of which themindeis thus prepoffefled.

The third help is a formall caufe, a free gracious difpofition or habiteoffaitb, by which the will is inclined agreeable to the dit- 5Vi>»ar«M fo* pofitionof it, tocomcuntoGod. This babite is neceflary be^ penariremif ciufe without it the will being in bondage, ftained and defiled, it IZT'Z'ji,^ ,s akogethcr unable to will or defire that which is fpiritually Tcn^a^ .^T good. If there could be a will without fuchhabite, man might antei>^ecet,(5' performe the aft or a man fpiritually alive, before be was mad« ^'»'" petiprecj-alive. So that the full anfwer to this qucftion, w^.what is that *"*^^"'»»^'^^^/* <ff.auallhelp,whcrcby I cometoGod?istbis zitisamixtthing, /tT^Sl^ ftanding partly ohhat almighty power of his, put forth fcr i?y S;!^^^^^^^ good, partly of that inward Word and infpiration by mi with "^ ^ ^ ^ which his power is put forth; partly in that fpirit of faith and lupernatura)] life, which his almighty power through his Word bnngeth forth m my foule. what was that help whereby Cbrill

Ho^ CMft deth king hli feeble im» CAvenam,

^xfiU mntft de irrefifiibili. tate,fed deiit' JUpentbilitate fiaali. Nam quomodo traht* remut gratia irreji(iibili,cutn idipfumquod nolumm 'Dea refiftere^fitip-fa Tieigvatia f lUuiipfum

nihil alittd e^ quamrepjieie*

made LiizarHs able to come to him out of the grave of naturali death ? The principail,was Chrifts power j the inftruincntall,his voyce; theformallcaufe immediately helping to it, oc working it, was the fpiritof naturali life, which the power of Chrift by his Word rcftored to this dead corps, which now was fallen. And thus we have the effeduall help or grace, by which w« come aflually to convert, which are ail given from Gods free grace and favour towards us. And when God doth infufe the habice of faith into the mindc of one of ripe age, he doth canfe him adhially to beleeve, as the nature of the thing it felfc and condition doEh manifeH. For if the Spirit by inlightening the minde and renewing the heart doe perfwade and move the {(jule effedually to embrace, adhere unto, and love the Lord Je-fusChrifl, then the condition of the thing will not beare, that grace (hould be given cff^dually, but the ad and motion of the Joule mufl: neceflarily follow. But though the connedion of thefe two be indivifible, yet the flexion or turning it felfe is not indivifible, or in a point ormomen*,but it may be fooner or flower, more fpeedy in one, more remilTe in another. The will is neccflarily bowed or bended, but more vehemently in one, more flackly in another, freely or willingly in all that are turned, and yet neceffarily. And this firft thing is well to be noted, for from hence we may gather in whatftand-eth the efficacy of grace, effcduall to Conver(ion, 'viz. In Gods cfieduall power put forth to execute his intention, which lie hath of converting fomc adually before other fome. IC doth not ftand in any congruity or temperature of grace, cor-refpondent to cur nature. For this doth argue there is inward, an incorrupted, connaturall difpofition to receive grace. This maketh the efftcl of Converfion as much, if not more to depend on the adive capacity of the will, as on the grace of God: For it maketh the grace of God worke it morally and externally by perfwafion only, and the will of man from a power Within it felfe, which doth more inwardly enter the e&d of Converfion then the other.

Itmaybequeftioned, in what order doth the Spirit make us come unto God,wheiher immedi3tcly,or by fbme preparation going before ? wherein it is further to be confidered,what that preparation is,or wherein it conlillstb^

To

* To the firft branch of the Queftion it is truly anfwered, that

God doth ufe (b to worke our coniming to him by bdiefe, that he ^

dothfirft, for the rnofi: part prepare us thereunto. As before we'

engraffe a Sciens we cut it and fet it ior incifion: and ii aTimber-

logg liefunkejn mudd, men (et to their tacklings, firft to draw it

out of the mire, before they lay it on a Cart-to carry it av^ay. Thus

God doth by his power often worke fome preparative change in-

a (inner, before he doth by his power and word worke the Ipiric

of faith in them, and make them come unto him. So God by

aflidions is faid to boare the eare, and prepare to converfion. ^,

When Mana{jeh was humbled in great milery, he fought the *i,,i?"'^^'

Lord; Thus by convidion of fin, others were pricked in heart, Aa»,j7.

and/faid, whatjhall'^edoeto be faved ? and then fpeedily they

received the Gofpel beleeving. Sometimes by extraordinary ter-

rours rifing from externall accidents, yea hidden naturail caufes,

God is pleated to bring men nearer unto him. Thus the Jaylor AStti6,%6,z7l

was prepared to receive the Golpd by the fhaking of the CalUe,

andthatfearehe fell into, fuppoling the prifoners had been fled.

And Paul himfeUe by an extraordinary vilion was brought to Ad 9.^.

great aftonifliment. Sometimes by reftraining grace or common

gifts, which make men tor degree nearer, that is,in their kinds

andftatenotfo much removed, as others in theiamekinde and

ftate with them; God doth prepare men thus : Chrift faid to the

young man, who was nigh and unconverted, Thou art not farre MaNii.|4,anJ

^omtheKingdoweof God* Nay God may by giving a man up to *o»a'»

theheightoffomefin, orfinsjpreparehimtoconverlion ; zsPaul

and (LManafeh, the one left to perfecucing, the other to thofe

horrible out-rages. AndGodin wifdomeknewitbeft for Peter,

to give him up to be tempted of Satan and left to himfelfe to deny

his Mafter, for the curing of his felf-confidence.. Phyficians by

ripening difeales make way to cure them ; for (ick matter is never

more eafiiy brought away, then when in ripeneffe and quantity it

exceedeth.

Concerning this matter let thefe conclufions be remembred.

TirftjThele preparations arc not abfolutely neceflary : for we fee God doth give landif ying grace to Infants, in whom none of thefe preparatory operations can take place.

Secondly,We doe not finde that they have been alwayes ufed, though perhaps it be a thing moll commonly falling forth, How

^ j g < . Hotv ChriB doth hrwg his people into Covenant,

vits Matthew C'A\tA> even at his cuftome: and he followed prc-fently, not as fudds, but as a true convert of Chrift. So ZacheUt upon the very call, came downe haftily, and received Chrift joyfully. So it is faid of Z,y<:ij^, God opened her heart, that Jhe at" tended unto thofe things ^hkh Paul jpake. For life and death being luch contraries, as have no third thing between them, which doth partake in them both, the one may be changed into the other without any thing preparatory. The entring of grace doth expell corruption, and (pirituall quicknefTein newnefie of life is the mortification of fin. Terrours doe not drive men to Chrift of them-felves, norftirremenuptoimbracethepromifes: and God is a-ble to draw men unto Chrift by the allurements of the Gofpell. By Evangelicall enticements men may be allured, as well as driven by the conviflions and comminations of the Law.

Thirdly, All things which God doth prepare to the receiving of grace and comming to him, they make not of themfelves any thing to the introducing of grace, farther then God intendcth this efted by them. Feare of hell, confcience of fin, never fuch affli-dions, morall parts, and all gifts, which may be without fandi-fying grace and tiue beliefe J many have all thefe, who yet never turne unfainedly unto God. When the fickneffe is growne greater in quantity, this abfolucely taken maketh the patient further off health. The feeling of the difeafe is no part of the recovery,though the Phyfitian may worke by it. Phrenfie in it ftlf e is no preparation to health, but to the Phyfitian,who can worke on the patient niorefidyin this taking then in a deadly Palfey, it may be a preparative to health. Thus to be like an aguifli man on his good dayes, or like to fome mad-men in tiie time of their intermillions, is in it felfe as farre from ftate of health, as otherwile : but ycc the Phyfitian may ufe fuch a ftate, as a way to health, choofing rather to deale with him in this taking, then in the fit. And fo it is not the height of fin, nor the feare of hell, nor a morall courfe of life, that of themielvcs can make nearer the ftate of grace, but only in regard of God, who doth incend to turne them hereunto, Afflidions of themitlves profit not, if God open not the ear : fear and horrour drive to defpaire, if C)od fupport not : vertuous life, according to the light of nature,turneth a man further from God, if he adde not thereunto the elfeduail worke of his Spirit. And aiijor any of thefe in regard of Gods intention, may prepare man to

receive

receive the Gofpell or the grace of effeduall vocation.

Fourthly, A man that is fanke deeper into fin may be converted with leffe forrow or legall terrour, as the Thiefe upon the Croffe, and he that hath not ibgrievoufly offended may be kept longer under: for the ripeneflc and aboundance of the humour may make way for the more fpeedy removall thereof, when it is for the fafetyofothers,that have not gathered fo much corruption, to be kept under for a fealon.

Fifthly, A Chriftian muft not quarrel! his converfion, becaufe fee hath not been terrified or brought fo low as others, or kept under (o long: for it matters not how deeply thou haft been wounded , but how foundly thou haft been cured : It is not materiall what paine thou haft felt, but whether thou be brought unto Chrift.

' Sixthly, Chriftians in temptations or diftrefle muft not defire or pray, that God would terrific them, or humble them with deepc apprehenfions ot his indignation : for they know not their owns ftrength, whether they be able to beare it, ifGodftioulddeale Ic-verely; they forget that it is God chat muft make all affli(^ions proficable,and that of themfelves thefe things tend to dcfpaire and hardnefic of heart: and it is no fmall unthankfulnefie to complain of the Phyfitianscare, becaufe he is inclined to deale tenderly with you. Godly forrow is to be cheriftied, and fo is the defire of, and prayer for more tenderneffeof heart: but when we pray for more horrour,we relie too much upon our felves,and yet confider not our own weakncffe.

Seventhly, This preparation is neither faving grace, nor a thing between nature and grace, doneby theexternallaideof the Spirit, sit is not laving grace, becaufe it is that, whereby God is pleafed to bring us to Lhrift, and not that,whereby we are renewed to believe , or engraffed into C hrift. Nor a thing between nature and grace; as if the Spirit without any habit of grace, did lift us up to thelupernacaralladsofbeliefe, hope, love : for then we (hould be lifted up roads of life withoat the habit, which is to make a blindc man fee without fight, and to make us bear good fruit without lap, or before we be good trees.

Eighthly, Thefe things may difpofe us to faith, but not to /u-ftification immediately : becaufe the Imart ot the wound may provoke CO ferke a plaifter, but fcrveth not .to the curing of it. Ju-

Xx 2 ftification

U&rv chriB doth bring hu ftoflemto Covenanti

ftification is of the free grace oi God through the bloud of Jelus Chrift, and not through any habit of grace infufed into us i much leflfe through feare of hell, or initiaUhope, or defire , or iiich like. :

Ninthly, Where the eff^d:uall railing up of the heart to faith beginneth, there Gods preparative workes take an end : for as that which prepares the ground for feed now ceafech, when the feed is to be fowne ; So all thefe, which as they are preparations^ fit the foal for Gods effeduall calling to be given, they have their end, whenthisimmortali feed com th to be fown in us. The fecond Queftfon is, whether the eliicacie of grace depend upon the liberty of will ; not whether grace hath its intriniecall vertue to worke after the manner of grace^ or a fupernaturall a-gent from the liberty of the v/ill j which all men deny. Thougli if grace enclinc the will to a vitaU and internal! a(5i:, k takes away lome degrees of indifferency, and addeth fome weight of difpoli-tion rather to will, then, to nill. But the Queftion is, whether graceeffedualldoeleave the will at liberty adually to refift it or no; or whether it be from grace, or the liberty of will that this man doth afifent, and not another, why grace in the fecond ad is effeduall to the producing of converfion in Peter , and not in pidas. If grace take away the ftonie heart, then it removeth in us whatfoever rhould relift or make head againft the Spirit : for the will cannot refill when corruption is removed, and to refill the apr plication of grace fufficient, is no fmall part of a flony heart. 'A caufe in power only, is not a cautc, bu: a caufe in af% applied,which: Is then fufficient, and not potent only to doe foinewhat, when applied in ad it bringeth forth effed iTiifficient I fay, not phyfi-cally, but morally,prefuppofing the aduall application of it to £2e. ^ 6,2 5 326. that purpofe. And on the other fide,' if the heart.of flone be not D;ar,3o,6. taken away, fufficient grace v^as not adually applied of God for thatfpeciall efFed : for a. flefiiie heart cannot be received by. a ftony, bat the ftony is removed by theJBefiiie : There is the fame rcafon of that grace of converfion,. and of the grace that folio wetfa. after converfion: but the grace following converfion borroweth not its efficacy from the liberty of the will. That which God promifethtodoe, cannot be the condition of the thing proraifeds, becaRfethepromife is precedent i but God promifeth to give-a um- hmt^, and to jfticiiis. Spirit iato.thejnner man,^ and. that not.

Mu'imu efica-

quidditatlvo tHfluditura-iluak Ghfequi-mniUiiii quief-■Scmcitertnove'

V

sanaUoq'iMmO' tto ilia efct

efficaxt

Coi.a.ai

3?^?^. Ifa.54

pbii.41?.

i-Joh.4,4,

ar FeEowfhif mth hm^fcj*

341

for their fakes, but of his free-grace.. And this promife God did fulfill daily in the Church of the Jewes, bur more fparingly according to the rneafure of graqe, the luloeffe vyhereof was referved unto the times Oi the Melliah. That which the omnipotency of God is put forth to worke in the creature, that the creature can-Botrefifti But God putteth forth his omnipotency, that: by the effcduall working t.hereofs he may bring^ us .i;o. beleeve; To fay that notwithftanding Gods helping grace;man may refift,: is to put grace in mans power,, not to put: mans will under the! power of grace : to make man able to f ruftrate Gods countell touching his converiion, and. make God a lyarin that which hehath fworne touching the gatheripg of his people. ,. ,.

The worke of converiion is wrought in the will, not from, any; naturail powejof mffering^, but from cheobediencein.which it is 10 Gods almighty power, vvhich it cannot but obey,,and come to any thing whereunto he will bring it.. Eor the will hach no naturail inclination to feffer any thing, both for the being and manner of it above nature, as in the eye nowblinde there is no natu-i rail power to receiveiighta And if there were a.pbwer naturail to, receiveconverlion, then there mud be fomeagent in nature able to worke converfion -.for there is not found a power naturail ok fuffering in any thing, but there is found a power correipondent working upon it.. But to leave the elficacy of grace: to the .liberty. of mans will to chule or ref ufe, tha t doth makethe v/ill no inftru-, ment lubji.-^ to Gods power,, but giveth it power to doe as it willj_ when God hath done all he may unto it. If God doe not apply and determine the creature to will and worke that which he work-eth in the creature, then the creature.is the Ciule why God work-. eth ,.and confeqoently why he willeth the converiion of m.an», For Gods concourCe working this or that, mull either goe before. the wiiij andfo caufe it to will, or elie it muft. follow accom-pbrhing that which man willeth. Eut the will of man hath no eaulall force on God himfelte, nor doth his Willi olio w or attend uponthe willof man. If the efficacy o^ grace depend upon the liberty ofmans will,, then God doth not certainly tore-kno.w the converfion of man. For God cannot know this or that:mana-converfion certainly from eternity, but he mud.fee it certains in;, feimlelfcs, willing it, or in checauCes of it, or iiye muft fee '^x. frooi; 41 eKmicVaas being prefciU to himlelfe oqc,<i>f the caufes. But..

~r " ■■ ^'' x.x"3. " " ^ '^

I fa 4.0.4,0^ Luk.§,6,. Jotl 2.48,

Ephef.j.19* 1 ret^i.j.

Servmheri /»*-(iruinentum efil^ fed non necsjfe eft hews deiena-minet fjvguios a^ us few it At. omnu caupi fubsrdhtita ita.

I bet inftrmnm^ turn pajfivum tzgenti iikrSi. 5iC, -

sS-"

How Chrifi^^h ^ring hkfeQfleint^Covenmt,,

Certitudo men: fit abfg^ omni eniii certitudiH Csr" neeeffltate efi impoJibUit, ^uU 'Deo ie. termirtAtioncm trihacrir, am rationi a Dta mtnlmt aibu bit x,quando tola caufalitoi determinativa, quar>ra quanta tfijiEC a 'DeoJ vec aratione projici/catur? Joh.6 5?, Jer. 51.^4, Ifa. 54.15. I Cor 4 7. Effs6iiu produ-fii in bac ebje. {lo e^ Kon in iil'j.nQn funt tribuendi taujae commumtsT a*

1 The. C 2.3. £phelz.i.

if the efficacie of grace depend upon the liberty of mans will, God doth not certainly will and determine the converfion of man, nor is it determined in its caufes or circumftances : and that he hath thefe things, as-exifting forth of their caufes from eternity to eternity, co-exiftent with him, is an unconceiveable abtiirdity. God doth fee what a free creature will doe, being fet in fuch and fuch circumftances, becaufe he doth fee how his power would determine him in fuch and fuch occafions : but to make him fee determination, when neither himfcUe hath arty way determined, when the circumftances doe it not, when nothing in the free creature doth determine him, is to make him (ee that, which neither in the creature, nor in himlelfe is to be feene.

They that are given unto Chrift of the Father, and caught of the leather, they come unto Chrift freely, but neceflariiy withall, not in refped of the liberty of will, for neccffity flowes not there from, but-the efficacie of grace : they come unto Ghrift, they are not lo diipofed, that they might come or not come.

A common caufe doth not diftinguiOi r but if grace be common to them that believe, and thtm that believe not, it is only the common caufe of converfion, and doth not feparate the believer from the unbeliever. Men are faid to fandifie, purge and free themfelves, as the inftruments ofGod_, and free agents-fubofdmare to grace predetermining : but the Scripture never laith that man is the caufe, (eparating himfelfe from the number of reprobates externally called in like manner with himfelfe. Converlion, as it is an ad: fupernaturali in us, fhould bq thetffcfd of divine vocation : but the caute of comparative, vocation (hould be the meere will or pleafure of rhe creature. Grace and liberty cannot be mixed together in the partiality of the caufe, becaufe liberty ( as the Patrons of that opinion hold ) is a free, inditferencj ekdive caute '. but gracc> a caufe determinate cq produce one effcd. The ufe of grace is the ap-plicacioH of aduiill grace co ad. Buc if the efticacie of grace deper.d upon the liberty of mans will, neither grace preventing nor co-operating doth apply grace to ic wcrke : not preyenting g*a^e, becaufe no meere power, as luchjdochaduice it ielf > net coioptxiking, becauiein order of caukijty itgoeth'floc^befor&^-tlje c etticiency

9r Feffmfhi^ with hitnfelfi

t-/.

Phil.*. I J.

J43

efficiency of the will. It God give to believe, and not only pow- Poii.1119.

er to believe, tobdieve,: and not only to believe, when we will

to believe; then by grace hedetermineth the will to believe, fuf-

fer, will J and theefficacieof grace is reduced unco God, willing

and determining. And if he worke in us both to will and to doe,

not according to the liberty of our will, but his own good pleafure;

if to will and doe jinclinably, rightly and well, and not fo as we

may refift> then he determineth the will to will and doe by his

grace.

To what end doe the promifes and threatnings tend (may fome man fay) if God doe worke all things by his effeduall power in therri that believe? To what end, but that men might be faved? But God doth that which pertaineth to a King and Law-giver towards many, when that which pertaineth to the fecret and unutterable difpenfation of his grace, he doth not doe : that is, he invites many in the Miniftery of his Word, and externall admini-ftrationof the Covenant, whom he douh not inwardly inftru:^ and draw, taking away the blindnefTe and hardneffe of the heart. But then the invitation is-agiftlefle gift. Not (o neither, but rather he is a moft unthankf ull fervant, of a perverfe minde that he cannot obey : For this inability is no caufe of difobedience, pro-' ceedeth from no fault of the faculties fubjeA to the minde and will, from nonaturallqualicyoi-the matter neceflicating, but the meer wilfulnefle and perverlenefle of the foal. The invitation of God is not fo hard, that man cannot fulfill ir, if he would; nor wicked, that we cannot will to doe it without finne: but lawfull, juft, honeft, and fach as if man would he could not but execute, (o farre as he truly judgeth it ought to be willed and executed. If the eiicacie of-grace depend upon the liberty of mans will to things oppolite, then the promiles of God the Father made to his Sonne might all be frullrace; That he (hbuld fee his/<?^^: that the feofU foould come nmo him from the North, and the Wefi, and fiom the Ijles : chat he Qiould pofejfe the GeHtihs as hts inhermnce ; th<fit: his dominion fhould be fram Sea to Sea: that a ^illi>3g peoplefhould som« uftte himt &c. But the Covens nt of God with his Sonne cannot be made void and of none eflfed.

If

7)euific ntovet tominemadbO' na opera, ut h$» tnocognofcat(g* veifty 0> 'Deo oionentt (fymO' •ventiu'tro mo* rem get at- Nee tantum Deiaa^ g't eum volun-tatibm noftrUy fed etiam per votuntates. li-i,^j,io. Ifa,. 40.^,12. Pfal^

^eieminatio Z)ei efi externa y^qmvua. If (loiTie may ob)e(3:)converfion be fo the fjffa 'vmlU, prineipaiu. Humana vera, ^ofke of God, then, man doth^not repent.

tasfefeeieaiv^, mtaiiter,^ex pra^iL fibt: toc repemance IS the gift ot God, bat

c6 rationii jadich agat. 'Deuifrmh, theaflofman, God Jsthc caufe of wil-

prmipaliter ^ ai ceteTm&ifumlikrum^ lingjcfficicnt, butSlCt foiffiall S thecaufc ex-

mjutmum, (r t'.beri fonendum deter, ^gy^j^gij g.^^ cffcaivc^but not fitslly cfBchnU mmat.fednonad ahum fed cU mndemnu- ^. determination of God est/rna:]! • -nrl

meroaaum, ad quern v^tuniaiin tempore inc GaeriDinarion ot.ooa.extcrnadi, am

determmvttjeje. CdufaaHmliheriefi Vitali volition dlttcr as cauk and c&d.S ror

potentia dettminatd mn fmpliciter po h« workeih in US to wiU : bat volition dotb

4entia, Tiemficmovet resnue/anasiUt not worke to will : the determination of.

....- „., eentingmttam ^ .^.»~.„.^,„ , . . „

^M«y^o/Mf;mor waya-e/Zpf^yiw o'<« ^^^^^ ^^ loiernail, aod-re-,

legefolma, its' inferior m or alts, Qrlegi fpcdcth gOod to be chofcn or tO bc de-. Jubdita,eJio quoijuperier phyfica tnfuit (ircd«

iriinfermem.tmenfimjermefi libera. In man not converted two thingsarc to rea effepotejr tH srior, 0'' nan iupenor. . rj ^j ^- ^ ^ ^. j j

ViJ^nL Kts' fan, egen iokn^ ^^ confidered; native contumacy,,and the ^la,, not curing or that native contumacy. Tna

native contumacy,!S of themfelveSjas darkncs from the eatthsthc not curing of this cotumacy is of God,as a caufe phyficall, becaufe he can cure it,but doth not; but not as a Moral! caufCjbecaufe be is not bound to heale or cure it.Thc eff^d of God not curing this native contumacy, is only a negative non-conver-(ion phylicall or not cuipable,as a morall cffcd.Thc abfcnce of the funne is the caufe why the darkncffe of the night is not removed, but the darkencffeit fsifcisnot from the funne. Fault is a morall defcd, and cannot arifc but from a morall caufe and deficient. Culpable non-converlion is a confequent of Gods Eot curing our native contuoiacy, but noeffeft thereof, as of a morall caufe: becaufe God is not bound to remove it either by Law, debt, juftice, promife, or Covenant, andbct\»'ixtthere-liftance of the Spirit, and Gods not-converfion, the free willing ; of the corrupt will, and voluntary love of native contumacy doth

intercede, Notonly ability to bclicvej but bclicfc it (elfe is merited by the death of Chrift, and for Chrift vouchfafed to them, who are called according to his purpofe. In this vocation of afinnec God dotbfo adminiflcr both hf$

Word

Word and Spirit, as he knowcth it bccommcth both his juftice Rom,9.»4,*y, and mercy in Cbrift, alwayes refcrYingtohimfelfefulland free *6.& 10.57, power to call whom he plcafc, according to the good pkafure of ^omfu.lV bis will, But this diftribution of vocation into cxternall and in- 29, jo^aVj^'j, tcrnall, is not a diftribution of the kinde into its fpecialls, but ' ' ' fliewes rather what doth concurrc to that worke of vocation, * Cor.35,^, whcrcunto obedience iis willing and freely yeelded. Ronj.i.j,

This vocation is inftituted and adoiiniftred according to the eternall decree and purpofe of God : for knowne unto God arc all Act.? j. 18. his workcs from eternity : and God doth nothing in time, which he decreed not to doe from all eternity. Whofoever-thcrefore is Ephef, 1,536,9, called in time, he was predcftinated from eternity»that he (hould 11. be called, and in what ft ate, place, time, manner, meanesfo- Jam, 1.18.. ever a man is called, he was predcftinated to be called in that »Tim.i.9. ftate, at that time, by thofe meanes, and neither fooner, nor later, nor otherwife : for the execution cannot vary from the decree, but the note of changcabieneiTc muft bcafcribed unto God,

The company of them that are called efle^lually is the Church, whichisvifibleand invifible, as this vocation is inward and out- Rom.io.ioi ward; vifible, which doth profefle with the mouth, and invili-b!e, which doth believe with the heart: as man is diftinguifLed s Cor.4.i5; into inward and outward. And as vocation inward and out-War<l are not two callings, but one and the lame: fo the Church vifible and invifible arc not two Churches, but t6e fame Church differently coniidcred. Chrift hath not two Kingdomes, but Thereisbut oneKingdome, one body, one Church, whereof every one that one Lord, one is faving-iy called is a living member. Temple, one

The work ofgraceand heavenly calling is that which giveth Hi"*^^'^JN . being to the Church, and makeit a different fociety from all o- potUn.'de vir] thercompaniesofmen whatfoever. By e/f.-dualkalling and the cier.BilCon, anfwer o^the foule unto God calling, men are admitted into the Ferpet,govir)i^ KJngdome of Chrift or Church of God; every one that is thus "?•»!.] called is of the Church ; and every one of the Church is thus called. He that is not thus called fs not of the Church, and he that is not of the Church is not thus called. He cannot be out of the Church, who is in Covenant with God: nor caohebeamem-ber of the Cbnrchjwho is not in Covenant.

The (hccpe of Chrift by predeftination and ct email purpofe arc

Y y gathered

Hori? chriB i

HOfkinto Cevemm^

Mat. 2© ?.f. Act.li i8i

Rev. 5.9.

Fro, 1.14;

Heb.3.758.

Rcv.j.ao,

Bph.a.iijiZ) a J.

Luk. 5.74,75. Deut.#.4,y,

Epbef.i.6. Eev.4,8v,93io.

EtftrefpeMu ^ngutoritm qui ptnunt, opia-iile.efet ut h$m monenpeccaf-fet, te/pe^ti iamenuBtver" [alii boni^cujut potius hahenda fuit ratio, nan MwtX>eus potentiam/uam exenreadim* fediendum m g€ccaistkr^

gatbcced iatothis fold, foaae fooner, others later, fomc after one manner, {btne after another, of ail nations, ^inreds and ongucs, Jewesaad Gentiles, bond and free, male and ftmale, necrcand tarrecff; fuch as haue lyen longer and funke deeper into finnc; and futh as ha^e becne preferred from the pollutions of the world.

The end of this vocation as it is the workeof God calling, isj that they who are given unto Chrift of the Father, Oiould freely and willingly anfwer to God and Chrift calling, and fo become the confederates of God by Ghrift the Mediatour oftheNew Tc-llament, aod being faithful! and confederate, they (hould love^ fcare, honour, worfiiipand obey God injefus Chrift. In rc-fped of the outward invitation, it is their office and duty to anfwer to the call sin rcfpcdof the inward and powerful! worke of the holy Ghoft, they arc certainly inabled and drawnc to come unto Chrift^ and give up themfelvcs unto hijn.

Another end remote,isthe Salvation ofthe ck^, and the glory of God, in which refped calling to grace is a mcancs ordained of Godsand according to the ordinance of God neccifery to the com--munication of Salvation: and the anfwer ofthe called, is a condi»» tion rcquifiteand neccflary for the obtaining ofthat cnd,acCoriiJ ding to the ordinance and appointment of Gorf. The glory of^ God, moft wife, good, merciful!, juft and powcrfull deth ib. brightly (hine forth in the communication both of grace and; glory, that it doth worthily draw the mindesof men and Angels into admiration, and loofe their tongues into the praife and mag-nifying ofGod.

Gppofite unto this vocation, is^ I. That God doth fuflferfome to walkcafwr the vanity of their ownc hearts, and blindncflfc of their mindes,and doth not invite them to come unto him, or ex-horttbem to repent. Thus God regarded not the Gentiles in thedaycs of their ignoraipcc, but gave them up to the lufts of their ownc hearts. And at this day, many nations arc fliut up in ignorance, and have not heard fomuch as the found of the GofpeUfor many generations. It is true, the Lord calleth them . in a fort by his long-fuflfering and patience, and by the worke|of providence, in that hefillcth their hearts with food and glad*, ncfle, but by the promife of mercy he is not pleafe^ to fpeakc un«' to them* ■

~ , :2 Some

a. Some that be outwardly called, they contemne the counfcll ^^^^ 7-30.

©f God, put away from them the Word of grace, rcrrft the Spirit ^?'^^ ^**

of God fpeaking unto them in the mouth of his Prophet, whence pfaU/.IV **. followcth blindncifeof minde,h3rdncfle ofheart,efficacioufnc(sof ifai.ei.i^

errour that men Ihould bclceve lies, a reprobate fcnfe, and delive and 6,9,io.

ring into the power of Satan. Jer,j^, 20. Thou hafl [educed this Joh.s 1.17,38,

feofle J fill, by faife prophets promifing them peace, w hich God |®^|°*

promifcd not; and giving them up to the efficacy of errour, as a p^^filtatam2

puniftiment of former tranrgrcfiion. himffmpofm

I, God doth call fomc by the Gofpell, and beilo w upon them fmt kga Eth''

divers fpirituall good things, though notfuch as accompany Sal nicorum^vei

iration. And thus fomc doe hearc,and receive, and rejoycc in ^^'^ei,qu£

the Word, and bring forth fome fruit, but not to ripencflfe or ^cmceP^^' pcrfeftioB, ^^'

C H A P . V*

H^p^ Chriftiitns dnfxver U the call of Chrift, and fi come to have Fellovojhi^ mth him,

IN the matter of Salvation it pleafed God to dealc with man by way of ftjpulation and promifc, and fo likewife in his calling to the participation of the Covenant. For though this Vocation be every way free, gracious and abfolute, as the Spirit worketh where he lifteth, yet in the Gofpel, which is the inftru-jncnt of Vocation, it plcafeth God to propound both the conditio on, which he requireth, and the promife which he hath made. The promife,as an argument to move us the rather to give our fclvcsunto Chrift, and to doe what is required. The prefcription of what he requireth,as that condition, without which we cannot obtaine, and by which moft certainly we (hall obtaine what good is promifcd. Effsdaall Vocation on Gods part is the pow-crfiill invitation and aflurcd drawing of the weary and tbirfty foiile unto Chrift, that in him it might iinde rcfre(hing and Jcomfort.

Thcanfwcron our part, is a free and willing comming unto MiMTi*8,s©; Chrift, that in him wc might be fatisfied; the embracing of Te- job. ^.44. and fas Chrift, andlodging him in our bofome. And thcrofore that ^.; f ,37»

Yy a " which

Bow ChriHimsanfmr t&thecdlofchrift.

which firft of all recsiveth that Vocation^ is i^aith, whereby wc believe, that if a man performs the canditionjheOijll pofieffethe promirejifhecomcuncoChnfl^beflialibefatisfisd: butifhepet-formenoE the thing reqiiirsd, he tliall not enjoy the promifc; he fhall not be fatisfied, if he drinke not the water of life* And not only fo, but he fcall contiaus poore, caked, blinde, miferabk, captive,aprifoner, an alien from the Covenant, and without Ccd in the world: nay,he {hall be puniflied with contrary evils, according to the narare of the Covenant divine, where there is no proDiifc without a comminacion contrary to it. This faith is grounded upon the free and gracious Covenant, whereby God is pleafed to binde himfdfc firft unto us, before he binds us unto hirafclfe, that hispromifc might be apprehended asthe ground of Ifal <%.i 8, ^^^ fatth,upon which wcftiould firmcly beieeve: And uponthe 3oh!7.J7.' fi*ee and gracious invitation of Chrift generally made to all and Rsy.ta. 17. every poorc, thirfVy, languilTiing, faintic foiilc, parched with' the fenfe of wrath, and withered for lack of the fap or fruit of gracCj to come unto him for eaCe and fweet refreOiing, to the contenta-tioo and i^tisfying of their foules; to come aaddrinkof-t^e waters of life freely. Where kt it be obferved, that ThirB and ^ri» Ihui^.Z. fi^JfeAn phrafe of Scripture,doth note the want of good things, as PfaU4a.B. Qn the contrary, abfolute good, whereby thedsfire of foole.and lfai.32.2. body may be fatisfied; is ufually compared to Vpaiers. To.thirftsjs pn ^^^6 ^^^^ 2 ^^^^^^ defedi of the Spirit of Grace, or a defe<a:.of; the ]?f3.i4j. . ^[jQie Spirit of Grace tormsntingthefpule, todefire it. And Joh.4,1 4, fp not to thirft for ever, and the graces of the Spirit to remains and 7. j8« in us for cver,or that water, to be in us a fountain of water fpring-ing ap to life eternall, is one and the faine. In Heathen authors,ro thirO,is exceedingly to defire, but for the moft part that'defire comes from foins tormenting want. ij^rtemdorpts^T} W'V -^ J^i4'itf »jie? (*?^.o '^9, ti am ^vy.e^v. And Cy^in willing to declare his ardent defire of doing good to others, faith, c'^4^ ?t?*dC«^j KSitio . a/m ^atlficArl. In which fignification it is ufed by the Latines alfo, x^iQ.pro PUne, Delnde ppentemm^ mrttitU tm defemiJiL -4/^^ Hoxzt,Sifii urgentK Jpfid J:c^vcn^\,Sk^ fa^4, ^pffdClmdlfiniy^r ti4 prAddi, And the oppofition that is betwixt thirft and watcc will evidence the fame. For water, if we rcfpefl the ufe whicft It affordeth to the earth and to bodies, doth make fruitfall barren idds I purifte things poliutedj, quench or wat?r thcir^ tfe^ aro

drie, and fwectly refrefti them that boylc with heat: And there*-fore if water metaphorically fignifie comfort and rcfreftiing, wherewith the foul is recreated andrcjoyced: Thirft, which i» pppofite to wstcrjdoth denote a foul dried up with grief, fpent with the heat of Gods indignation, and tormented with the vexing or mokfting want of grace and confolation. To be weary and heavie laden, is to be faint or tired under fome burden, labour, Dcut.i^. 18. /ourncy, dif^afe crwprk. But tircdnefigand fainting, wcarincfTc a Sam.iy.x. and tjTciJbie are no parts of health or cafe j no more then the fight, and ^j.ic, feeling, or. knowledge of the difeafe is any part of the cure: P^3l,«-7.See wearine^e and fainting is.neither part, degree, nor preparative to ' '^'^^* refreOriing, if'init felfconfidered.

And here the doubt touching the precedency ol f^th and rc^ pent ance;n:vay eafily be determined. For it faith be taken largely orgeneraily for a bciiefe of the promife, if W:^ repent and receive it,thenfiiithis bciore repentance : for there can bejio turning withGuth©peofpardon,nor comming home by hearty fbrrow, wifhout ^ome expedation of mercy. .Ilius the Exhortationsrun, Xu^hunto the Lord, fir heu ■merei^U' mfl '£f-4ciou^.. KepmU fi^'tJie Km^i^ome.ofCjoAi^ -^/^'^w^. But' if faith Jbg taken.tyjorc^riBly,for "that faith-or bclicfe whereby we rec€ivejej^bi:ac;?3,or^efl upen the promife of God in Chrift J efus for pardon and fbrgiVencfle, then repjcntancego^^hbefor^pgcdons^for noremiflio!\i^vpi^^ Mark s.4: .

Be enjoyed but upon condition of repentance; and if thc-pcnftent ^"'^^ ^^^7*:-only be immediately capable of pardon,then pardon is received by, a penitentiall faith. If repentance be neceffary to Juftification, of neccffity it mufl goe before juftifying faith | becaufejaith a^ji juC^ification are immediately couptrdlogetn'ert'It iVimpolSbIc to come unto Chrift without repentanccjbut to come unto Chrift: is to embrace or receive him^ fonndly and eo-ednally to the re-f refliing of the foul. Comflfiing ^td ^rift is a lively motion of the foul, wherein arifing from fin, it dra weth nigh or approachcth untoChriftjtbatinhimitmightbefatisfied. The motion is one, but the points are two. For in drav;ing nigh unto Chrifl:,thc foul arifetb from fin :. whicb may .be xalied rcpsmanc®-. Q4^ th(^ fignification of the word, I will move no qucftion at this time s, but take repentance for a comming unto Chrift by true, godly, forrowjfrom whom we had formerly departed by fin and wicked^. nglfcjto the cstrcanchaz?g:d of our fouls. " •

---■ — "■'^ - - ' Yy 3.. ^^ The.;

a T" I ; The Author of repcntanc9,is God in J efusChrift. Repentance Jer.?i!*i8!^* is the gift of God, but the aft of man. It is man that rcpcnteth . and not Gad: but it is God that giveth repentance, inablethj and moYcth man to repent. Regeneration is the aft of Gad: rcpcn-E*ek.j5.iy, tancetheaftofman. Infubjsft they both agree; for he that is regenerate doth alfa repent, and foon the contrary : bat in their fbraiallconfideration and peculiar nature they are diftinft, Chrifi* alio as Mediatour is the principall caufe of repentance: for him Aa.f.ar; hath God exalted to give repentance unto Ifracl. And feeing rs-Aa.n. la* pentancc is not to defperation, but to life and Salvation, it cannot be without all rcfpcft of Chrift, in whom only we have deliverance from the condemnation and dominion offin. Repentance is the ef eft of Chrifts death and intercelHon. As he hath purchafed |(*'5JMs pardon of (in for us, (b repentance alfo, otherwife wc fhould be partakers of fomc faving grace, or blerfing, which Chrift did not purchafeforus.

The Spirit of God is not undefervedly called the Spirit of Chrift as Mediatour, convincing the Confcience of iin and un-rightcoufnefTe, and difcovcring unto the heart the grace of the Gofpell. The Word of the Kingdome or Covenant is the inftru-mentof repentance, as that which difcovereth (in, and holdeth ^rth hope of pardon, and intreateth, perfwadeth, and encou-rageth the weary and burdened to draw nigh to God by Je-; tliis Chrift,

^INJSl

A Table diredling to fome prinet

pall things in the foregoing

Difcourfe.

A

I Br ahami^<?w thfa- ^ ther if the faith-^/7, page 50. Vs>ho meant hyhbTzhfkva& y^if^jibid.^Wp.ji hiiia;^hether to he tranjlated tntoheavenifhehadfi»oei, p.io Though he had been reroarded m ju^ke,yet mt of merit,ib* A doti* yu obedience required of Adam, lih.nMHraliyandfymbelicali.p, I o | "^hj godfirbade h^2Xi the eating I of the tree ofk^tonledge^hlA, ^he* ther Adams ferfeSiion in Inmcen» cy^erenaturall or (hfernatHralL p. 11. Qods C ovenMt ^ith Adam a Covenant offiiendfhip,net of re* eoMciliation.&i.A^^m how he could he fecurey feeing hii condition W^ i»«M^/<?,p.X3. Adam in Innocent cji^hether hehadpower to believe,

p.44 Adoption, the je'^es partakirs of it, yep had it tempered Voithfer' 'yitftde, p. 3 5

Acccptilation, whether CJorifi l^tiifiednot Qodsjufiice filly i but by divine Acccptilation only,feeing hefufered but fir a time. 2 p I Affiance, the ground of pml-

cular affiance, ujome ^ord or prcmife made to a man not yet believing, p.«2P

Agony of(^hrip >^ithom any fin fill diflemper.1^2. the effects of it,22^,2%'^.Betwixthiidefres i». hli agony i^ diverJity, but no con^^ trariety, ib,

All*» Scripture pmetime Jig^ nifesneither all precifely, nor the mofi partt 208

B

BEcaufe "^hat itjignifieth,p.>^j The p/;r^yi from the begin-ning, or the beginning, T^/^rf/ is imports* p.4^

Believe, Vehether every man be houndtohelkwQ that Chrifl died fir him in particulari p. 2 2 2,2 2 3 J &:c He that goeth on in anevii "^ay ii not immediately called to believe in(^hrifi.2 2 3 .Things thai are trueoipromifedjt k not necef-fary that they be^unlefs W^ believe, 325. That man cannot believe,^ ' nn through impotency of'^eaki^efSi. hntimpotencyofVailfulmffe, 126 «■ Belief that Chrifl died fir allmen cannot be the ground of juHifying faitht2 2d* ^hatjtgne god gives op

A Ta b l

hii '^itlingnefe to have men ht' XiiifQ^hen he gives them notpov^er

245

Believers and Chrlfis Jheep, horp they differ, 255

Bellarmine co/sfiaedyVphoJaithf the faith thereby Abt^^^m '^*^ jfifiified, VPOSpjiice, p .7 3

Bat^mt ever em exeepti-vet but eft an ^dverfative. 3x52

GAnaan, how faid to he An everlafiingfoffejfion. p. 5 5

Q^^2iX^hAtitfignifieth^ 2jg

Carnall Chrlfiians theirprivi' ledge. ^ 55

Carnall reafonings: to he avoi'^ ideA in divinity. 24P

Caufe, ^n immediate or next Caufe WA<4f.p.70. A moraUcauCc, though notprefent in aU^jet iffup' fofed future jmaj have effe£is.p.^ 1

CitcumciC\oi)^^'>hy Vtfith h/offdg andVfhy ordained^feeing bothfexes not capable of it, p. ^o, "^hat k ^as a feal of. ibid. Circum-cifion not unprofitable to thofe that '^e'rerM partakers of thejpi-rkuall bleffings^ . 5? i

Chrift more darkly 'i^cvealed in the (Covenant of promife^and^hy, p. 3 2. Chrift CMediater,andTii' fiatour hothtioi.fir^hom he died and rofe again^ whether fir all and every man Vfith apurpofetofave, €rfirallinreJpeU of tbe-fufficien* cy of the price, not efficiency,lo^, 3,0'^,2o6^C^c, No man hindred fron) comming to him by mycmfi

efficient, or deficient out ofhimfelf 2^^,Bothnatures concurre in him neceffartly as a formall beginning in the "^orkj of Mediation, 269, How he k infirioHr to the Father, S71, our fimUyd Upon him. lyC, %yy, and he fubfiitmed fir the fins offhefaithfnlL 279. SatiifaUio» made by him,and that realland not by acceptilation, ib. and 280,2 81, How the Church it faid to have Chrift, 287. Bidappearinghefire^ hii Father for H6, Vehat it imports, 2g6. How be ii King. 30^. In Chrifts perfin a threefold fulneffe. 3 I y,How Chrift "^as Mediatour before hislMcarMation.p.2j,Qhn{k the common fi^tre'houfe, in "Which every thing ii fir H placed, that id to be imparted to believers, p. 3 8 0[\\xc<^'members,the Covenant externally made "With every one, parents and their children, p. 24,

Church of the eleSi only one. p. ^o,(ometimes the bounds of it nor-ron>er,(ometimes larger, 203, /« the latter dayes,it is probable, the bounds of it ^ill be-larger then heretofore. ib,.

Commandment, C/ods Com-aiindmcntsjhevt> Vehat our duty is, not Vehat Qod Veill Work-in every man. .154

Conditions oftt^ofirts. 133

Converfion, though not a bar^ morall perfwafion,yet not effeBed Veithout perfrvafion, •^2$, Convert fion of Afinner.called convi^ion.

Und^hy. m.'^hatii that effeEiu^ all help thereby a man comes to

L E.

rvorkiwhetherfttllonfoot in the pg^ fterhy^fAd^mJnrepa ef tem^ - ' - - • - : <j foraU^oddthings, p. j 3 Cove-

o4d, of grace effeeiualt^. COoYer-| nant of^raceM^t, l^Tmpame fion. 3 16, ^r^ether god a caufe- of to be under the Covenant of works wans noH<omctCion, 344 mdgrace at once.1^,Covenant of

Covenant feverailderwamns: grace divers in adrmniBrations, ^theorjg^mdV,ora,p..i. Cm,^ | We in (l^hfimce. 25. Co4nant of nam offakM^t.^,%. Accepiions \ nature and grace how they acree

i'^rf?^^''"'"^'^'¥'^'^'h^^^^^"-^^- <-^^^mm of trace effenceofthe Covenant, Meretn tt \ to be confidereda^promifeiandoi

T^'^t'% ^^^^^ ^^^jf^^ eflabliM, p. a7/coven^nt^ of h9W.difer.ih,r-here maj^ea^o^. ' r^mi/e^^hat, , i«^v Covenant of Tenant Mthmt 'verbalfexprejrt-' prowi/ea^dthenemQovcmntMi €ns,p,$.yettherehave.beena/wajesl they differ, yiz,eiaht w^.,,' expreffimsm the C<,stnmt ^Uh ChriB moredar^/y repealedi'nths thereafmablexrteMure, mid. The\ Govzmntofwowife.and.rphy fb Co^cnarit is on^thmg,andthe.YQQy^ri2inv4f^omi^^^^^^ n^meef the. Coveri.nt^ another, Igayndhow^h^gitcontinn^d.^: p.5 CaHfesUyGod^ple^fidto' The degrees of if. \\,. the pa. ts of deal with the reafonable creature \ it,^i.rpho contained under ir J inaCovcnznt'my,p.6. e^Co-1 the Covenant of promire,\phetVer venant mth man m hnoc^cy, \ wade in M^^^ y^ith every infant thaugh thewrd^x^^mi^vmtto\thatj%ouldb^Urn intothem>rld kefo,tt,nl p.6. The Coven a at ^f- I p 4^ ■ Ccvenant of grace as mani twtxtCjodandmantngeneralide-\feJieAtot^-braham,D,Aj r^hatpe fcribedp.j. Thes^mhour of the [culiarijjo beobfervedtherei?t, ib Qovcmni:,god,mtgfida»dmanyi the grand promifej of it ^7'th'' ib.-T.he CoMif^zntusofgrace.even I temporal^puniifes.^ a Covenanrs ' Tvhererewardj.- promifedofjuflice, \ perfonalt, f^^i/j'-Cov-nants' and ib. & p.g'ThefHhen of theCo- | nationall.'p,^^. Covenant with YQmntrsriM>i.,andhow,S. Covz-] Abraham, how confirmed p 90 Rant of works, mdgmc^m where}, JH are not in Covenant in one t^S-cripme t^i^cmaM^,9. [ rnawfeA^^.gir(^p^i„s:m^of^race Qo$.Qnmti>f\GGdmfk.mm, notj prnder-M^of^mLthA rdtiim^iit of onev kUt tnanifotd and^fmdrJ 1 the Gaptivity.pgi Covenant of wayeswhereby^they:are dtfiingmA works whether made with man faU jhed.Z.Oithe covenaat. wuh mm \ leK.^-^..,Qhfcumj ami-.^ 'I>i w-ift^'J^mcmi^-,p,9»'iQ^e^qtef.' f».'diferencin^ the <?/^ Covenant-•

^ ^ am

A Ta

B L 1.

andaew.^S- Covenant wsWf mth | Jfrae/particular/]/ explicated, md, what Mofes kcught to the further \ gxprejfure of the Covenant ofi praceii22, Qcds Covenant mth\ Pavid.i^-^.&c, Jtt thi-J Cove-! pant Chriji more cleerly njani^m i fiedthen before, 144. The ihingi\ frowifedin this Covenant* I4^>! 147. The condttioft of it, 14p, The , execution <>/?^a* Covenant. 150,! 151. 0-e, In this QoVQx\^nt fome j ^ings promifed ahfilfitely , fame | C9Kditiomllj,l$ 2ji 5 ^.TVo /^w^j j fo be confidered in this Covenant, 154. Covenant made voith Ifrael, 4fter the Bahjlonljh Captivity, 15 6.^fi,The promifes. of this Covenant, 15 S, 15 p. &C, I» what finfe this Covenant maj be called 9few, 16 l.fi'hereifi this Covcmnt exceeded the former, which God ,made when he brought them out of $gjpt» 1^1,162,163. Of the new Covenant orTeftament, and how god hath revealed himfe If therein, j,oA^ See New Teftame?Jt»

D , .,

DOubtingj what the ;rtght courfe to tuk^ with him that doubts, whether he Jhouldbeleeve, becanfe of his former tranfgrejft-

116

msi

'De^dytiowhatpurMfe tfimm-Horn m^. t.Oi them that are de^d ifijinst 244-

Death infliBedon none butiin-^ mrs, or Mm that biarsththeperjon

Debtj A two-fold paying of 4 debt. apo

Decree of ^od to punifh fH, the reafonofit. ' i^6

E

ELcd are in grace with god, in reSfeEl of Ordimtion and appointmenti though after brought into grace by C^^^^y aUnallcol' latien and communication. 29 2

Examination ofourfelvesne" cefary,p.2j. a meanes to attain andpreferve uprightnejfe. ' • > 18S"

Exhortations to all import not agenerallpurchafe offahatio/nfor all. 208, log, they areufefillbotk to thtm that have received the truth, and to them that have not, 2cp.to whatpurpofe exhortations and invitations are to per/wade men to believe that have no power?,

347

Externall bleffings more eSiee^. med of under the (Covenant of pro-mife^andwhy, P«34

F

FAith, why not expreffeiy requi^ red in the (^ ovenant of nature, p.l2. Faith which the righteoup nefe of nature prejiippofeth, how it differs from the faith required in the ^ovenant of grace,■p. \ 3.Faith the alone caufe on our part re qui*-, red of juiiification and falvation^ 18, /« whatfenfe it is imputedfor righte&ufnejfe. 63. Thre^ divert a« ptnions $f orthodox Divines about the imputation 0fVaith.64.,6$,66' Faith hath not the pUce of om

A T A B L E,

righteoufw^eyhnt ^oth anfwer m\ Gofpdl, how to hennderfiood.i^, curfarticifatimofChrifitto th4t-.\ Gofpell, inrt^hat fenfecalledever-T^hkh is the ground of oitr l?em^ ■ hHmg,i^i, How faith is faidto partakers of ^ dams Jinnee 6j,6S.' come by the Gofpell, feeing it roas Though faith ^(f commanded in the ■ cemmandedin the law, 11J. The larvyitfelloweth not^ that hingju- ' lave^given to the Jewes^ot eppo* fiified by faith, we are jnflified by fte to ihe Gofpell," ib» Gofpell theworks of the laiv. 11^, Faithy^ ffri^/y taken, er the, new TeFia* whether that Chrtfi as he died to\ ment,rvhe}t it tookjts beginning, impetrate remiffon of fin for nfe\ ' 197,198.

in particular, be the objeB ofjufvi' 1 Good, that the inielle^lfiallna-fyi^g feitb,2 27, Faith JHfiifjing j tfdreis capable of, is double, 513 is not without an apprehenjion of> Graces horv given by the hand of mercy in Chrifi to be obtained, but 1 the ApoSl:les,how by Ohrifl,

implyeth not an apprehenjion of wercy in the pardon of fin already oi/taiited,. 327

Faithfull, all of the fame faith tvith Abrahaiff, 9 1

Father, though the fame roork^ be done^ by Father and Son, yet a

?20

Guile ofourJpirits,howtofinde it out, 187. d"C. how to tnke up our fehesfvritf Ig^i

. H

HAnd, right hsruA what it fig' nifiethin Scripture. 305 Hc'-id,how Chrifi^ is the head to difference in the manner of workj j his body, 318

ing, ■2681 Heart, a doub/ehsirt what,

Vzthcrs^before ['hrip.,and(^hri^ 1185. fg^es of a good hear?, ibid. fiians in the time of the Cjojpell.un- Hcathens,/<y/w<? remainders of der the fame (Covenant for fub- \ (fods Image in them, and many fiance. '^6 \tempora:li bleffings vouchfafed

Fellowes, how the faithfull are them, whence it cometh topajfe. i-j called Chrifis fellowes. 311 j Heaven, The fathers that died Fellowfliip with the Saintsa\ beforeChriji, hadnot thatper^B ftgne er weans of upright nejfe.i 88 ' flate in he^-^en.that now they have, Fulncflc of grace of two for ts^ \ cp-weareprefefit/yrpojfejfedofand 3 11 j 2» heaven they did expeB their re* Q ^deem€r,'^^l6.TheKingdomeof

Gl\\ng doth not alwayes im- 1 Heaven not exprefely mentioned port an aEl of grace, ^.6l\ intheoldTejiament, ' 13a

Gofpell, why weft that the prOm mifeOjouldgee before it^^ 2.:(^rdce hefiowed more plentifully under Hje

Heavenly, thinffi w^aptnptin*

der earthly in the old lefiA"

mentp \«^ 33

Z z, 2 Humane

A T/A'^ L E

. ■' Huffiane nature of ChriJ}:^ciJ} kecanmither move to any thing of.

highlyexahed^:^X:)^\(^hrijfai mam \himfelfc:thatu gettd^. mr tmne^

h^li ^ frethgative^abT^, e'T/ery grac^irfh^AVouehfafed^s 'ipp»'

Creature,! 14.. He.is fet above all \ ' iRipoiliblbj how that.n>hirh is

prw^ipa/ityi afidporf'er, and donii jrnpofllbkw^^ff afi oljeB of

n%ontUndyphatftgni^sdhsreby,2\^, Godsdejtremdaf-proifation, i^<y.^

Me hath apo'}z>cr ahcveeverycYe^'l : ".Jrfri.o<entv-w/fe/^<?r i3»\fnrid%

tur'e.'i'i 5, Theman ChHfiisKin^' cent perfen cught tofufer.far\a,

of heaven and earthy 216. yet this j nocenti the ejuefrion largely hatidiK

power is not infimeJimply, ibid» I led, 284,285, &c.. It i6 not nni-

Humanity cf.Ghriji whether to ^ ver/a/7y againH emitj for one tfk.

l^'Adored, ~^\^-^^■. "^^X'Jufer the punljhmiTttiOfAtiotjoe^t,

V.V.ni.'A i^v^^^■^-■•iJ'^ i-"""'> ■ ■-■ \jiy.ne{\b> That ankmot^ntperfon

IEbov^fe, what'it demteth, il 3 may justly fuffer for ^noient^ "a^t, Jewes, w/^7 macU a nationall, u required, 2 86»

church,gi, they had a double 'vad \ Interccifi.on of Chrifi,. whe^ av^r their eyes, 120. j^» illujiri-\ ther nelidifiinouijhedintogeher.ali oPMtypeofele^tofiinthem, 53 ! <«»^y/i<fd^//r-s?^8/'^I.hte*:cE0ion ' Inczrnztion of ^hrifl, whet her \ of Chrifiy what it^, 'a()6. It» i^ecejfary ta goe before its ejfe^s, ! generall, and particular, heavenly ^nd benefits, iS, Ir\czTi)3itior) of and glcriouj,'2^jj. It is founded t^hrifi the day of his coronation,} ptfon hisfatisfa^ory .meritsj:iHd, mdef^aufdlSt.'- ' 2 p^ \ Jtimplyeth three things, 2gS, ft

Impute , what it Jignifieth in '■ u not reciproeatt,\h\di. Tide bene-$iCripture^,6Q,6\, Imputation of fits of it to the Churchy ibid. a;nd agoodthingthreewayes. 62. Im- | 299. Howthefaithfullcometobe putati'on and reputation how dif- \fubjeU to evil andmifery, Chrifi f^Jfjib. Certain ccrelUries Ahoht\ interceding for them, ibid, H^he" imputation, .y^e Faith. 62 therChrifi prayeth for the ab^ . Inhntsholy by Covenants 5 2 [foluteperfeverance ofbeleevers, er ■ Int egrity, .fe& Vprightnejfe, j only upon condition^ 301.

iheneceffity o/*>,8o,8!,82,8j. It j Invitations ofQad^ mansper-fifs-a (aire glo^e upon the meaneft verfenejfe only the caufe, why he aliens 3 S^, The ejfeBs arid fruits anfwereth them not, §45.

ofit.Sf. Meanesto attain it. 85, Ifrael, w^iC-a^/Icfurun. 180. 87188. How a. Chriftian istofiin \ Judgement, whether the will upMmfelftQMtmlntcgnty.S^y ifoliowk, 33-3,554.335« theaH. ^v .; *\j ^ ;. • v'. 8p),(^c. U/JiVjdgcinent/W-/o/i,.ibidi

" Impottacy of man^fuck that \ . Juftics ofGodcieeredinrequi^

ring

A T

A -B L E ,

rwgthati efmmfa^en, which he i Law efitred that jinne mi£k a-katb no fovoer Udoe. 44« { bound, 139. Whether the Law hs

^' Juftification cannot he bjfaith \ aboH/hed to tkem that are under^ audworkes, 4i concaufes,) o. J u- | the Q'ovenunt of grace, p. 15* -Qii^cmoniihyfdthalotte^mthyi Learning <?/' Chriji, i»haty that faith wh'ichii alone. 73* j 334*

, , , . K. I "^^^bus.pzixumyMo.fuchthing,

Ing,S why fpeciallj to bep'ay- \ p, |o, yet the fathers before Chri^ edfor^ , „ ,^-3.'^' \^'^^ ^"^ ^^-^^ perfeBHate^ vhick

now they have, and we are prefent^

- Love of god torrard the crea^ ture^ a double dijiin ^io» of it, 4.

M

K

< King^domc of Chrijl, he en trith alwayes on it^ by conque^, g2g, y€t ufeih no comfulfiony 224. me'4 are qathered into this Kjngdorae hj vocation^ ibid. Knowledge of god begets in as afmilittide of god, ^6, Chrifi

favethnotas cleereLj known^ but asfincerely achnovpiedged^ 31

JL-^

s-

MAny fomstimes put for all,

■ Mediatour, the neceffity. ofcney 2-^4' what an, one the Media-__. tcuvmufi b^^\b. why the fecorsd

Aw called fiery,why, loi.t^d i perfon voa^ McdhtQur^rathenhm-1 24 ! thefirj} or thirds 266. Accord-. J^he Law M given upon mount, ing to i»hich nature .Chrifi rs>M Sinai r»'^ <« Covenant of grace, \ Mediatour, ib, ^ Mediatonr^ proved at Urge^ l0^ilQ'^^l\Q. what ^ ijo.. Whether Chrifi a The Law r^ever given W/6-.; Mediatour ta himfelfe, ib. ryhe-. out the,gofpe/l, nor the Gofpell ther^if (fhrifi ^^.^Mediatour ac-ypithoptt the Law, 102. The Law ' cording to his divine nature,all the'. ■requirethfaithy as mil as love and' thres.perfons be not Ivkdiatours,, obedienccy 10,5. lo5. d"£-, The\ -^i..

Law to be expounded acccording \ ' Mediation &f. Chrifi , three^ to the fcnfe the prophets give of it, \ things to he ct^nfidered in the atis II o. In.the La w frequent men- J of it,p22f How Chrifi hathper-^. fion of the Meffiah, ill.. Faith \ formed the office ofmcd !ati6,2 7 r <, in ChriHcomwandedinths Law, Meancs not 'vouchfafed.to all:,. though»iore ohfcurely, 11 3.,. Law j and therefore neither therest.of thci md Gofpell in Tpohat refpeEis opp'o- , effe5is of(fhrifis death, 2^3,

fed. 115,116,117,118,11^, Meafure, %hat to-dog. a thing \'lOy&p. LzWi a double u/e oj I inMezCilVC, f^3l^».

U, 12 o. How it isfdid that the \ Minittery of the fetveSj and the

Z ^ } end

A Ta

B L E,

endofitf 13 8.1 rea^tt ^hy Qod made it ; f pp.

Mifery in man the occaJionA New CovemMt pyefirred mttch hut no caufe of ^ods mercj to-' \ be fire the old, though both of the vpardshim, \famenM}ire> and from the fAms

yit^nh^the times of theyit^X'm \fountain, 200. Thefromtfes in it ah times of greater light, ^i^* afured hj Father, Son, and holy

Moon, aftrefernblance of the 1 Cfhofl^tol, ^'os flricken with all Churchy 147. \ nations in oppofitionto thefeT»eSj

Mofes, "Kvhether the Covenant , ib. made With fime externaUj^ of grace were manifefied hj him, \ others internally, 202,203, The 91. The fhining of his face, what prerogative of, the x\z\N Covenant

itfignifyed, P4. How and in what

fenfe he was a mediatonr, ii'j,

128,16).

N

above the old, 2^3, 2$a,^c,

o

r\ Kih, v^hen the Saints bound ^-^ themfelves by oath to walkjn

NAiuVQlgifts^whethir they way allthefiattttesof the law,what they befoftfedy that God willbCm \ meant, 155. rvhy God confirtned

.pon> fttper naturally I'^J.

Negations in Scripture imply

not alwayes an abfolute denyall^

p. 5

New, rohat it Jignifieth in

his promife to Abraham ^oatb,

O'^az^xtTiZt^ under what notion requiredin the (fovenant, Ip. It is two-fold, ferfeB: and fincere, 20,

Scripturey 194. zAnzvj feng^ Ohcd>izT\ccperfi^ is commanded, whatAb. A new commandment^ though not rigidly exaEied, and Tvhaty I g^ . New man, what,ib, 1 T^hy, 21.// is in vain to thinkjfenm

New Tcftament aboUJbeth not the former, but the former was fulfilled by the latter, 2 p. ^<?Z'^-nant ofgrace, in what refpeU called a UQVJ Covenant,cr Teftamct, I p). JVhy it u called a Covenant, and why a Teflament, 1 96. New Covenant when properly it began,

tring into Covenant, if not refoL ved to obey in all things, jb,

Obfcurity in the knowledge of Chriji under the Covenant ofpro^ mife,and the degrees of it, andrea-fons, " p,32

Old Teflament what, 9 1, difference betwixt the old Teflament

196, l<lcvjTdkzmtntpubli/hed\and new. Old Tejiament aboUfh-onafolemn day, in the Affembly\ ed by the death of(^hriji, in right, almofi of all nations, I g-j. '^tVJ \not in a^, IplJ

Tcftament, the nature ofitfiands j P ^

in thr^Joings, 198. A deferi- f T) AfT-OVer , when and to what ftion4ifit^\h^ The authority of it 9 ; JLpurpofe inflituted^ 142

Pcculiail'^

A. Tab X t»

PecuVm people,vcko, 103 ' throw the chafUtf ^yid ohje^ians

The Vcdzgcgy efth^€n>esi/m\a»fK>ere£i» The deliverance'^eehm

luftrated Urotlj hj comparifon vf\ miti by C^>ri^ U called RedeiDpti-

4k Sehoolmafierj dialing mth hiiX OD^and^Oiwade hj thefajingof

Schelan, i38,i39,Ho.j^prw, ^ 279.

Pcrfedion, yp^^at it imports in\ B.Qligiot)ffirfui>fla*fcee'i/erow

Scripture phrafe,']^ . ^A thing is j andmcharjgeable, 27

fmdto be perfi^ three irajes, y6, j Rcmiflion ofjin, though cer-i

77' J^'VP' ! ^^^"' y^^ leffefilt in the oldTefta*

Prayers f^ot to be made for all\ rnent,^ j. Kcmiirion,what,2§o,ft

j»(?», 33 !• Chrijis fraying for j ^ not repugnant to antecedent fa-

thofe that crucified him,icva4 ofpr'v | tiifamon, ibid«.

^atedaty, not out of his office oft Repentance, how caUedfir m

Mediaiourt 4 5 p. fome ^xzyzxsUhe Covenant ofgrace.l^. Necefm

fuppofe 4 condition in him for ff^ryyandmuft accompany faith, yet

whom we pray, feme none^ 501 nocaufe offalvation, i^;

Perfonall umon, the end of it. Revelation, 4 double-cleerne^e

26p' o/revelation, 35

To prepare the heart to feekj Reward, hovo taken h Scrim

God.what, Z79\P»^^> 57

VTepzvatiom^rvhethertheJpmt Right, or upright, by^hat. wakes us come togodimmediatelyy ^ords exprejfed in the originalU or by fowe ptcpzmiom going be. ^ 177

fere. 256. Nine conclujions concer- R igbteoufnefle diverfij taken, ningfuch preparations,337.^^. ^2.Rigbteoufncfle>»«;'«;^//z/^, is This preparation is neither f>ving j not putative,61 . RighteoufnefTc grace, nor a thing betwixt nature ^ ofthefa^, and of the perfon, 66

mdgrace, 3 3-^ j S

Priefthood, theendandufe of QAcraments of the old Tefld'

it, 138.141

\Dment no types of the Sacra*-ments ofthenen>f^o. Sacraments

R Hading, C^^ f*f^y "^cork^ by it, of the old and new Tefiament how "^hen that preaching ij not\ they differ, 3J

flighted, 3^7' Satan, Qods indignation againji

Reconciliation, imports no j him,fome eaufe of the Covenant of

ehange in god, 293 \ S/"^^^* i 7

Redemption; univerfall re- j Sacramentall phrafes, 'therein

'demption, the controverfte con-1 the thing Jigniped ii given to the

sernipfc it ^^^I'^rJ difcuffed, iq/^\ figne,are ancient mdfamiliar, 91

Sacrifices,

•A' Tab l e ,

Sacrihces, ^-^^^ typified hy the I 4« heroic all f^irit into the'feopleof hloudof them^'^o, the fathers be-\ Gffd,ib, The fervice of the fomd firethe law that ofered them, had ! (^hrlflian is acceptable, ib. The de-commandment ■from Cjodfor them, ' grees andnatnre of foundnaffe or. J^<^.Jin expiate din them hyftMi' | linearity, Jb. &c. Theejfe&jofa tmion, 2jp fincctcheartily^. NineJignes of

,Satisfadion, "ft'^jr ^«7i U't?^/^| finceritv, :i74ji75,&c.

}fst'par'donJinVpitho0titi2<i^i2S^.y Sit, To CityV>hat it imports in How 'free remiffionf^ands rpith la- Scripture^ and rpha! it is to fit at ti&fadion, ib. H<?bj it conld be ne- \ the ri^ht hand of CJod, 5 o:?, 3 04. cefary for thofe, Vcbich were beio" Chrifls(ntm% at the right hand of vedofgod,igi. The VPord fatif- God,whae,^o<^. The place where ke f'a^ion not to be found in Scri \ fitSjgoS. Six things implyed in ptMre, but the thing is, tj2. whe- (^hrifis fitting at the right hand titer God could not have pardoned] efQod, 310.521

^\^;V^(7»rfatisfadion,273j274) 1 Socinus, the ground ^hy he de-

&c,\medtheprefcience of Qod, 248 -Seed, horfi ■varioufly taken in \ Spi^it,TheplentifidlpowriMgof S-cripture^ ' ^6 it,defirredtiU the glorifieatio»x>f

Scgu\hh^hatitimports,lo'i\ Chriji, ^ 350

Szx^znts head, how brmfedby\ Spirituall good things of twe (^hriji and his members, 3P,4o I/'^^-'* 15^

■ Servitude double, 1411 Sufferings of(^hriJi, two things

Sheep of ChriflQ)oken of tii»o\ to be confidered in tbem^ Viz, the "^ayes in Scripture, 257' fubfiance, and circumfiances ; for

' Sin, thedifcovery ofitfweetens \fubftance they were what the law rnercy, ^nd hence the law '^as more required, but for the circumfiances ^ fully difcovered by ^hrifi then it] they were more, 281. H« fuflpc-i had been afore. 272. Though ip\ rings were beyond meafure gr ie-hath an outward difagreement,fuch \ vom,22i^punifljments of Jin of two-^ may be in acreature from the^ forts,and which of them ChrijiCui'^ £reatour,yet it hath no inwardpO'\ hied, 282

ftive repugnancy to Gods nature 3\ • T

fiich as u betwixt fire and ^ater, I 'TpAught of God 3 what it t:y ^'Three-things to be confidered] JL i^emes, ■ ' 332

i«finne, 2^1 ( 'Xzmx^&csWbleffmgi inagrea^

SincerityiandTruth, andVp-'ter meafure, and fpirituaU in a riffhtnejfe. It is a comfort to a man lejfe, given to the . naturallfeed ift' inbisgrMteftdifirefeitjZxItputs thefirftageSf ' ' : -jj

Tcftamcnt

A T

Teftamcnt old and nevD^in rehat Accidents they dijfer^ ifeingforfftb-

ABLE,

8 2,85. See Integrity. Upright-nes of heart and life, 179,180. fiancethefameyi6^,l6^ 16$,^c. 1 (*yfnupright heart ii fixed in re» Of Truth and uprightne^e, 166. <g^rdofthe ohieEi, i So. The effeSii TrmhyVfihat it imports,xbJtprefup | «>/Uprightnes, 183, 184. i8?» pofethfive things, i6jil6S,i6g. \ &e. The meanes voherebyit may

Truth, compared by the ^Apofile to a girdle y in what refpeBs^ \ 6g, 170,171, d-r. Time may befirve^^ 178 Trinity, the AoUrine of it ob

be attained andflrenffthened, \%6,

W " 187.

To W^kbefore god,what,j^t j^JTo walk in Chr.ivhatyy^. Wicked men, what benefit they

fcure in the 0 Id Teftamentf 201,! have by Chrifi, * 3 * 14«

V 1 Will, wheiher the efficacy of

VNion, and communion with \ grace dependt^pon the liberty of the ChrifiyhowdifiinguiJhedj^^.\W)]\, 540. They that are given Union, fever all forts of union d' to (^hrifi^comefreely yet necefarily, Conjun6itanofoneperfonwith am-\ 342. HowmenarefaidtofanBi' ther,2t6. Union of the two na-[fy and purge th^tufelves^^^i. Gad tures in Chriji cannot caufe the hu-- \ determineth the ',¥ ill to will and mane to partake the properties of ,Me, by his grace, 343-

the divine t ' 308.! Works and faith cannot be joy-

Vocation, by it. men are called \ ned as con-caufes in jufiification, into Chrifiskingdome. Itufreey\'jo, what Works ^^ oppofed to not depending upon any precedent faith in'lufl-tfication, 1^7,

condition, perjons called to felloW' j Word a morall injfrument qf flnp with Qhrifi , who^rs^ 2 4. The Iconverfion,^ 1 8. It U not only pre-fubie^ or mutter of \oc3i(id,wh4t, \p(tratory , oi if the^e were another 225. Howmenarefaidtobewor-'iWgvdfuggefiedby thefpirit.which ..fhy of their Vocation or callingiib, I might be called cofun-matory, 3 29. And 2 26. Itiipartly externall^and j Word fignifieth thefecond perfon, partly internally ib. Sometime it ii j in many places of the old Teftam -wrought by the minifl *y of private ment. 12 5., 12 6.

perfons,il6. The inBru.ipent of\ VJorli to cam what y20y,\j^()rld Vocation. 32.7. Intirnall Voca- '.that Chrificomet:ofavejwhat,2\0, tion, how wrought,y 3 3 ^» Whether the whole \vo':\ be recon-

Vorftius confuted , who faith, died to Cjodby Chrifi ,i\6 ^& 217. that faith and repentance and new \ ^c, world ii ulually taken for obedience u accounted for ri^htem \ mfninthe vVrrlJ indefinitely, not oufnefs, 6p.'every man ifit he world,fipr yet t hi

Uprightncs, neceJfary,So,Sly\greatefipart, 261*

FINIS. Aaa

Texts of Scripture that receive foroe lightirom this Xreatifea.

Cbap.

3. 4. 12. 15.

17. 3Q.

i^-

(jenejis,

Vcrf..

3.4-

^;

17;

3 4-I^

lO.-

18.

Pag. i4i 37-U^

4g.|3l.

54. P7. 253. 2p,

po.132. 49.; 3 3

11^.

Ghap.^ Verf. Pag.' ibid.

99-

ib

56.

57-

17-

10.

7-

2; 3-

2 Chromchs,

Chap. Vcrf. Pag«

6. 23. 58.

3-4i5<

2$v 4^j4^* 32. 16,17.

4^- 34^3?'

54.

IP2.

leg,

125

X24»

Le%/iucm. 3^^ Ii>i2,i3. 1^5

IS.

14. 15.

■ 5*-

34. 13^-

8. ibid.

14 7^-' 25*

4^., 5X,355S

$.

124.

Chtonicks,

55.tPfat. Vcrf,

55.17^ 4-124 110. 10.

ioi.[i5. ^,1 ©,12,14 23. 25. 7,«,P. «3. 5. 12.

^.

18. 34.35-

2)4.

I. ir,2d.

2.

5«^ 7i€. n.

I.

6.

s..

47-

rp,

2J. 35-44.

51.-

89.

P7.

lor.

102.

74.

77.

40.

IIO;

104.

X©^

Pag*

57.

127'

124^

I20»

J 5.

si*

J 57* acp? 145-

I24»

126*

42«

145' X45.

7<^. Tfala

127, J 3 2, 130.

137. 141.

Vcrf. ie6'

4. p. 5-4. 8. i,a.

5-

Pag. 135*

57.

I50.|i8.

104 51.

58.

5^. 5^.

175.

feremiah. Chap. Vcff. P^g. II. 2,3,4,5,102.12a

15.

22. 32>33.

proverbs. Chap. Verf.

5.

10.

II.

32.

3^.

^i:^

22.

^3.

32.

p,25?*

3. ap.

18.

17-

a.

7-

44r

I3>i4.

55.

ip4.

I17

127 203.

Pag. 182. 82. 181. sSj. 2.

55.

170.

Scclejiajies. 4. 55

12. 7 ibid.

1-1%

12.

175

4 1^0.

Chap. I.

2.

4w

8.

p.

la.

I3<

i^»

17. ^3.

VcrC a.

170.. 70. 1. 2©..

14. 4J.

35,37.-

p>ii.. 8.

34^ 43..^

i>ag;

42.

7r.

4®*

261.

58*

J<5.

58. 171-

7P^

157;

171. ayp.

31.;

Cdntieles, II*

lA9r

ZecharUh.

lOjI 1,-12.

14.

^7-

4.

14.15-

\

4a. 14.

13,14*

^,7iii.

»7.

.4 aa 3

l^^mAmo

FINIS.