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Chriftian Reader,

f^dny have mitten to theedify : ng of the godly 9 of this excellent Subject : Its net much I can dge in this, but have added fome thoughts to what ii [aid, intending a more Practical nay of the la ft Voint in d-nother Trcatife, to wit, of the application of Covenant-Promifes, and of the influences of the Sirit under the Coven Ant of Grace^of which, cfpecidlly of.the latter of ihefc two, few have P radically written : And it is of much ancernment,to m.ik? cnt the Vnionofour Duty, and the breathings oft he Lord, and what can be done under deadotffc, to either fitch the wind, or to be put in a fpirituaffcondition\that thefoulmay tje far for the re caving of the influences of God. ideftre intbis to (peak for Truth ^net it-ther feror against per font of whom I am plenty concealing the namti of any Contrjdicent, judging Truth fo much tin moredefi-rable, whenitmaypefi bly be hadwith Peace, andas little blowing or flirringof the fire of contradiction as can be .What is here [aidin a way of Diluting, the tJModiratc Reader, who is nrttu ten with that way, w;.ypa(fc by and read what is practical. The Ksiuthor bath been (Itst Truth fyould f^fcr by him) a little

* a dtrkned.

}

d^kntd^as report bemfiiWihenmtJ knew mt what ,ofa p ro . teftcr, as one who hath defer ted the Government aud Difcipliae of the Church of God in Scotland \ Bat my humble thoughts are the fame tiny were before, though I can add nothing to the Truth 1lock 03 theft men tin worldfo names Protefters 3 Schifmaticks Separatifts, as finfuR menjsho jlandin need of a Saviour and asfuch as defire to fear god and love His Name^ndwould^ladly bdveourfra£lice,AU& walk come a Unit more near to the Rule of the GofpeS y and that our Land might mourn for all the abominations committed therein i whieh I defire to beefpoken without am refteftton upon any of the godly in the Land jv ho in that pint ^ are of another Ittdgement. It is my dtfire to the Lord, that he would let m hear experiencedly the reality of that : Thus faith the Lord, As the new wine is found in a aluftre, and one faith, Deftroy it not>for a blefling is in it: fo will I doe for my fer-vants fakejthat I may not deftroy them all. The Lord Iefm be with your Spirit.

Yours in the Lord Jefus, S. R.

Con-

Contents of the I Parr.

of Paving tinners, and fo all in the Vifible Church are in the Covenant; another in toncreto,** it contains the Lords wil and pleafurc,and as ic is adted upon the heart, and fb the Elcft are only in Covenant. p.94

The new heart is only commanded to Tome, and co others it is both coir sanded and promifed. p $f

CHAP. XIV. ThefUce Gen. 17. opened. p.p 5

C'rcumcifionandBaptifm compared. P»f*,9*,97

What ble f&ngs and priviledges aiuft infants want, ifihcybe without the Covenant p 98,95*1 • Thepljcc Marl 10.15,1*. L//^x8. Afar. 19* Of fuch u the Hjngdomt if beav ,-j, opened. p.ioo,ioi,roi Whac bleffing Chrift beftowed upon the'Infants, whom hce took in his armes.

p.101,10^104. A Covenanted feed is promifed to be added co the Church of the jews pjra^of Considerable differences between external and internal Covenanting, p.i-7,108 The place Rom. 11.6. iftberost be botf f f§ are the branches, piioui

By the holy Root cannot be meant the predominate to glory only. p.u? 114 But vifibleProfeflours,fithersandehildrcn. p.n5,u*

The children are in Covenant not by birtn,but hy fuch a bird). p. 1 16, 117

Covenant -holincflc is not the cotnplcac and adequate caufe of reall ingrafting in Ctarift. p.116,117,118

CHAP. XV.

Other empder Able differences between externa 11 And intern^ll

Covenanting. p 118,112

There is n$ nniverfsH GrAce fvbjcftive or eijeclive given

UaU> Rom.io.i8.P(aI.ip.3. p. 110,120,12 1,122

123,124 Nor power ofbeleeving given tall. p. 124,12 5,12 6

CHAP. XVI.

The judgement or men eftecming fuch vifible Covenanters to be reall converts before they can be admi ted, make* all Egypt, Aflyria, the Kingdomc* ofrhe world, all Judea Baptized,to be reall converts in the judgement of John Bapcift Pauttnd the Apoftle*. p-119,130

The invisible Church isthefirft fubjc&oftbe promifes of fpeciall note, &c.

p.i}i,tar

Hypocrites have no warrant to challenge the feals from any command of G >d, at Mr Tbomai Hot{(r lakh. p.I jt

CHAP. XVII.

Who arc Hypocrites P«i||»t 14

* * What

COVENANT

LIFE 0°PENED.

CHAP. I.

What is to befpoken of the Covenant of Life j {hall be reduced to thefe Heads.

•i. The nature and differences of the Covenant of Workgs

and that of Grace. ^2r The Meditator eftke Covenant of Life. ■3. Ike application vf Covenant-? ro>mfes. .4. Of covenant-Influences of Grace under the Goj}el*

Of the latter, efpecially of the laft.not much hath been fpoken by any in a pra&icall way.

CHAP. II.

Tropofitions touching Abrahams C'evenant-Jiate.

THe Apoftle, 1 Cor. 1.5. 47. Tte firji man is of tie earthy eartkte^ the fecond man is the Lord from Heaven fp.akir.g ot the two eminently publick perfonsj the noble heads of great Families; makes the condition of tSe firft Adam to be an mal The firil and earthly, 8<th\tv>fthe fecond Ad aw to be Cm* andfe-ritnaaaiid Heavenly. And without doubt, to be born ofthehoufe cond ^ -and feed of the ticond Adam^ John 1. 12, 13. mull darken the '

A glory

glory of the firft birth, (b as there is no great ground to boaft o^ Nobility tne ^' m and empty luftre of Nobility and good blood 5 Although & felt em- wnen tne creature called (I)' and (felf ) do creep in to lodge in pty c ungs. ^ p 0ore f ee y e pi ece of clay, that clay fo luitred muft be fome God. 2# The flower and choyfeft of Mam his Paradife-ftate, is an earthly condition, as is evidenced by his eating. Gen. 2.9,16. deeping, The firft 21, his being placed in a Garden, to drefliit,8,i 6^17, his mariage, Adam 23, 24. his Lordfhip over birds, beafs, fifties, Gen. 1*2$. But earthly, \ n tne fecond Adam, befides all thefe we are gifted with a life we have 0 f more worth then many acres of Vineyards. They declare tftefecond. therefore that there is much of the firft Adam in them, little of the fecond; Who would conquefle again the many lands, that our firft father Adam (old, and joy n houfe to houfi, and lay field to field> t'tU there be noplace, and disinherit all others, as if they were baftard heirs, and themielves the only righteous heirs of Adam 9 that they may be placed alone in the mids of the earthy Ifa: 5. 8. And the more fpiritual any be,the more are they above the nothing world, 3/ Mortality may be called (lipernaturallto the earthie" part of A-Mortahty £ am ^ fi nce \ t j s not naturally due to a body of earth, to claime life tatitvXow *° r ever * Though immortality be due to whole Adam confiding due to A- of foule and body > and endued with the image of God. For the dam. foul cannot die.

4. But if we fpeake of fuch a life, to wit of a heavenly communion How life with God as Adam was a commprehenfor^r one whoisfuppofed

was due to now to k aue runne we H 3 an d won me QqI^ and the Crown^ fuch a life was due to Adam, not by nature but by promife.

5. Adam in his firft ftate was not predeftinare to a law-glory, and to influences of God to carry him on to perfevere: Nor could he

Adam wa3 D J e ff s God,that he was chofen before the foundation of the world

■ pr d de *lifcT tfl ^ Law-Mr, as E/^.1.3. What? Was not then Adamj>redQ-

andhowT ftinated to life eternall, through JefusChrift? He was: But not

as a-publick perfon reprefenting all his fons, but as another fingle

perfon, as Abraham^ or Jacob : for Gofpel predeftination is

not of the nature, but of this or that perfbn: therefore were we

not predeftinate tolife eternall in him butin Chhft^ Kow.8.29, 30.

6 Therefore Adam fell from the ftate of Law-life both totally and

finally

finally, but not from the ftate of Gofpel-ele&ion to glory. For the Lord had in the Law-difpenfation a love-defigne , to fet up a Theatre and ftage of free grace. And that the way of works mould The Law be a time-difpenfation, like a futnmer-houfe to be demolifhed a- S2JJ|J gain : As if the Lord had an aime that works and nature (hould be a rimCt a tranfient, but no ftanding Court for righteoufneffe: Henee it is now the r cliques of an old ftanding Court,and the Law,is a day of aflife, for condemning of malefactors, who will acknowledge no Tribunall of grace, but only of works: And it is a juft Court to terrifie robbers, to awe borderers andloofemen, but to believers it is now a Court for a far other end.

Chap. Ill

What is the intent andfenfe of the threatning, Gen. 2. 17. In the day thou eats, thon /halt dye. And Gen. 3. 30. Daft thou art, 8zc.

WE muft diftinguifh between the intent of the threatner, and the intent and (enfe of the threatning. Law-threatnings may be well exponed, by the execution of them, upon perfons, againft whom they are denounced : As, 1 King, 11. 30. compared with, 1 King.i 2.15,16. Ten Tribes are taken from Davids houfe according to the Word of the Lord, Becaufe therefore the threatning of death was executed upon Cbrifi 9 1 Pet, 3.18. Gal. 3. 10, 11,12,13, 14. then muft the threatning, Gen, 2, 17. Veut. 27. 26, have been intended againft the Man Chrifty and becaufe believers dye, as all do, Heb. 9.27. the threatning muft have been intended againft them alio, for that they The death finned in Adam, and becaufe it is outofqucftion that therepro- th ^ eat ; bate dye the firft and fecond death, the threatning muft alfo have ^TJlT^ been intended againft them. And therefore, in the intent of the according threatner, the threatning was mixed, partly Legal], partly Lvan- to iht in-gelick •, According to the refpe&ive perfons, that the Lord had in renrofrhe his eye : He had therefore in his heart both Law and Gofpell. It Threar-is therefore to no purpofe to ask what kind of death, and whether (^J^T purely legally which the Lord threauied to Adam : For th. Que- iarr | N " \.

A 7 ftioiiTOngelick.

{Hon fuppofeth that the Covenant of Works was to ftand,and that the Lord was to deny a Saviour to fallen man. But we may fay what death the Lord actually inflift?,that death he intended to inflict, nor did the Lord decree to ii ;fii& a meerly legall death per-fonall firft and fecond, upon Adam and all his race.

Oojeft* Adam was to believe he mould certainly dye^For fo was

the threatning, Gen. 2. 17. if hefluuld fin, or then we muftfay,

that Adam was to believe he (hould not aftiully dye, the latter

cannot befaid, for then he was to believe the contradicent of the

What Lords true threatning, which was the lye of the Serpent, Gen. 3.

threat- Anf. He was to believe neither of the twain according to the e-

nl " gs a £ e ' vent, for there are two forts of threatnines, fome pure and only

forts there direatnings, which reveale to us, whatG^ may, in Law, do, but

be of not what he hath decreed and intend d, /?#// fecundu & quoad

them. eventum, to do,and bring topafle; Thefe threamings contain fbme

condition, either expreffed in other Scripture, or then re-

fervedinthe mind of the Lord. 1. B^caufe the Lord fo threatned

Adam^s he remained free and abfolute either to inflift the punifh-

ment,or to provide an Evangelick remedy,even as Solomcn 9 i King.

2. 37. faith to Skimei ( inTfe day thou faffeji over the brooks Ki-

drony thou (halt furely dye) that is, thou (halt be guilty of death,

Threat- reus mortis: Yet it cannot be denyed , but Solomon referved his

nings that own Kingly power, either to pardon Shintei 9 or to (often, or

are pufc change the fentence. 2. The words of the Law do reveale, what

threat- ^ jM a giftrate may do, fure y and what the guilty deferves by

hw 8 iTtow tne L aw > but do not reveal the intention and abfolute decree of

what the the Law-giver, and what p mimment actually, & quoad eventum

Law- (hall be infli&ed upon the guilty, and what (hall come to pafs

giver may as a tn * m g decreed of the Lord: So, Gen. 9. 6. the Murtherer

flitf but ma ^ ^ c y * e ^ worc ' °^ tne Magiftrate, and Exod. 22. 18, 1 o 3 20.

not what the Witch, the man that lyes with a beaft, he that facrifices to a

hefhall ftrangegod, (hall dye thedeathjw, merito, and by Law-defer-

a&ually ving,bat it followeth nor,but fuch as commit thefe abominations,

d°> and do live, as is clear in the Kings of Affyria, Chaldda, and many of

w ;^ Ifraeljwho were not put to death,but lived quoad eventum, though

pafle. contrary to the Word of God. 3. The expreffe Precepts of the

Decalogue, thou (halt have no other gods before we } &c. thou

Shah

jhalt not kill> 'thou {halt not fie ale , &c. do (hew what in Law we onght not to do, but not what afrually (hall come to pafTe : For there be not a few who do actually, & quoad eventum, worfhip T h rear _ ftrange gods, kill, and (hale. But there are other threatnings n j ugs ^ At which are both threatnings, and alfo Prophefie?, and thefe reveal arc both both the Law and thefaft, and what the Law-giver may, j#rfthreat-and, in Law, inflift, and what (hall actually come to parte upon n "?8* ai *d the tranfrreflbur«,if they continue in impenitency, Rom, 2 .1, 2, 3,ph°fieT[ Rem. 1.18. 1 Cor. 6 Q-, 10. reveal

Obj. 'then in all threatnings and promifes we are not to fo-both the lieve>that though we fin , we (hall actually & quoad eventum deferring die , and though we obey and lelee:e , we are not to beleeve 0 * f -that GOD (hall fulfill his promife y and that our falvation y^^oraiSthe come to pajje, only we are to beleeie jure, that we deferveotem. to die , and that we foall have eternall life , jure promiflio-nis, but not aftually and according to the event. Anfwer > Something is to be faid of the threatnings, then of the pro-mifes : As touching the fenfe,we are to beleeve. In the threatnings conditionall as (j'er fourty dayes and Nineveh Jha11 be de , ^ jbroyed ) and ( in that day thou eats thou Jhalt furely di^ in thy Yr^l/f-perfon and all thine thefirif andfecond death ) we are not to beleeve cur ity M the event,nor is it carnall fecurity, not to beleeve (uch an event, belceving we are onely to have a godly fean,and to tremble at the dreadful! legall defervingoffuch thr.-atnings legall, as alway are to be exponed threat-and bdeeved by all within the Vifible Church,\xith an Evangelick nl JJ gs exception of rep: ntance. If therefore Adam did beleeve that he and all his mould in their own perfons actually fufFer the firft and fecond death^and that irrecoverably, he had no warrant, for any fuch belief, and the like maybe faid of Nineveh. For when the Lord faid,;'« the day that thou eats thou Jhalt die y thefirft andfecond deathjthou and all thy children perfonally,Hi s meaning was,ex-cept I provide an Evangelick remedy and a Saviour. Godly fear trembles more at thcdarkning of the glory of theLord in a broken Law, then at the event of inflicted wrath, were it evgj^ells fire.

Obj. Adam was to belte, e no fuch except ion *«PrW/. True. Becaufe it was not revealed, nor was he to beleeve the contrary that he fhould irrecoverably and eternally perim, becaufethat

|wai

was not revealed: But the threatning of the Law doth not deny

the Evangelick remedy, as it neither doth affirme it.

What A- Obj. Then was Adam to believe , it was true which the Serpext

<Wwas faidyye /hall not furely die , & quoad eventum , but ye (ball be as to beleeve ■>. I v ■ ji ■ i 1 11

- " tlvWY (jod s hying and knowing good and evilL

threat An r Neither doth that follow > for in the meaning of the liar,

nmg,what it was not true,that they fhould not die, either by deferving ( for the lying Satan brangles the equity and righteoufnefs of the Law and threat-Serpent n * ln g ) or a&ually and in the event, for both were falfe and neither would revealed, and faith is not to go beyond what is revealed of God. tcTbe- And Sathan diiputed againft both the equity of the threatning, as lieve. if it had been unjuft , in law , and againft the event, as a fi&ion and a thing that mould not come to pafTe in the event,which indeed did not come to pafTe: but not according to the Serpents lying and falfe principles.

Obj. Was then Adam to defy air and to beleeve nothing cf a

Savionr. Anf. He was not obliged to defpair, but to rely, by

vertue of the firft Commandement of the Decalogue, upon God

infinitly powerfull, mercifull, gracious, and wife to fave, for that

was revealed and written in his heart, and that is far from defpai-

ring: But in the intervall between the fall and the Lords publishing

the blefled Gofpel, and news of the feed to come, he was lb to

traft in God for poflible deliverance in generall ( as the Law of

Nature requirethj but he was to beleeve nothing of unrevealed

particulars, far lefle of the myftery of the Gofpel, which was kept

fecret>fince the worldbegan^ Rom. io\ 25.

j The dam- Ob). Then may aljb the damned in Hell , who are not loofed

I ne( j m foil from their obligation to the Law of Nature , and the firft Command ,

not loofed b e obliged to rely on an infinite and Almighty God , for their delive-

from the r a nce , for they are nox obliged to defpair , nor is there an obligation

firft Com- tQ my fiHt

noTobli-^ An f There is not the like reafon, for though the damned be gedto de- noc loofed from the Law of Nature, but are to rely upon God in fpair, and his whole al-fufficiency, yet with exception of his revealed Juftice yet are an 'j tVutfvflfcMow he has exprefly revealed , that their worm never aotto be- diethyandthelrjire never goeth out. And to beleeve that, is not tuaU deli, to defpaire, Obj. What are then fuch Heathens to hdeeve as verawce. .. touching

touching that threatnings who nevtr heard of the Gcjfel > Anf V.'hathea-They are under the Law of Nature,md to beleeve that iin deferves ^"J v a e ret ° wrath, according to the inrmiteneffe of the Majeity, againft whom j^^cm-enanr it is committed, and to obey the Law of Naure, and read the c f works is Book of the Creation carefully: But and if the news and rumor noccoatrair to of a Saviour come to their ears, their fin cannot but be Evangelick, the Gofpel. in not purfuing the realty and truth of fuch a foveraign remedy. ^2^^ ^ Yet it isnottobethou.ht, that though the Gofpel be come to d^ucedfrom all Nation?, Row. 16. 26. that that is to be meant. 1. Of every the Law, /fan Generation of all Nitions. Or,2.ofthe individuall perfons,either aft of the free-young, or come to age* of every Nation under Heaven, experience will,grace and ^riptarefpeakethagainftboth JSSXm

Obj. But u not the Covenant oj Grace contrary to tht Law *^# be added to Covenant of worlds ? An fa. A diverlity there is, but contrary wills make good the. in the holy Lord cannot be aflerted. Yea the Gofpel may be proved afllimprion. out oftheLawjSc from th^firft Comrmndermnt of the Decalogue, if any Aft of the Lords freewill and infinite wifedome (hall be added to prove the Affumption. So,

If the firft Command teach that God is infinitely wife, merciful!, gracious, juft, and able to fave, then, if fo it pleafe him, he (hall fave»

But the firft Command teachcth the former : And the Gofpel ^ rhepr £ revealing the unfearchable riches of Chrift, Ey *.3.8.exprefly faith beiceved^and fomuch. Ergo. how in them,

As to the promifes, they contain not only the 1 jus, equity arid we are to be-goodneffe of the thing promifed, but arfo that the Lord (hall a- kevc borh rhc ttuaily perform, yea and intends to perform, what he hath promi- ^nt^/the C " fed upon condition that we perform the required condition. And promiles,if the in this the promifes differ not a little from thefe threatnings, that condition be are only threatnings, of what God may doe in Law, but not from performed, thefe threatnings which are both threatnings and alfo Propheticall a,1 J how rhc _ predictions of what (hill come to'paffe,lh;rcfore muft we here^ r ^ e muft difference betwixt threatnings, and fuch and fuch threatnings. tweene them The promifes are confideredasthey are Preached and aimuncia- and the ted to all within the Vifible Church, and agthey are made in the threatnings intention of God with the Eleft and Sons of the promife : The fame may the threatnings admit of atw r o-foldcon(ideration.The

promifes

The pro- promifes to theElett as intended of God,reveal that both the Lord m *k s * s , minds to give the bl effing pronifed,and the condition that is grace amUs made! t0 Perform the condition, and Co they are promifes E/angelick both in the matter , and in the intention of the Lord: But as pro-The Gofpei poned to the reprobate, who are alwayes from their birth to theic promifes to death under a Covenant of Wurk^realiy as touching the L o K D s che Reprobate holy DwXree,th^ are materially Evangelick promifes, but formal-are legall, and jy anc j ln t j le L orc j s intention legal!, as every difpenfation to them k° w * is legall, forafmuch as the Lord hath d .creed to deny the grace, by

which they may or can fulfill the condition of the prornifc, which is proper to the Law, as it is peculiar to the Gofpei, that the Lord both gives the mercy promifed,and alfo the grace to fulfill the condition of the prom ife. The Law The threatnings to beleevers, especially fuch as are legall (if

threading* *°you beleevers fall away , ye fhall eternally penjh ) are to belee-¥ Belie?* v^though materially legall, peremptorie, and admit no excep-and how. ^ on > y et tne Y are formally and in the Lords intention directed to them upon an Evangelick intention, nor doe they fay that the Lord intends and decrees that they (hall eternally perilh , for he hath predeftinate them to the contrary, to wit, to grace and glory , Eph. 1.4. Nor that he wills that they mould beleeve either their eternall damnation , or their finall and totall falling away, which inevitably leads there unto. For they, knowing that they are in Ghrift, 2 Cor* 1 $. 5. Rom. 8.16,17-and freed from condemnation, Rom. 8.1. are to beleeve ths contrary of the former, to wit,life eternall, John 4. 24. 1 Thef. 5. 9. John 3.1 6. and the contrary of the latter, to wit, the promife of perleverance made to them, Jer.% 2.39,40.1/^.59 21. 70^10.27,28. John 17.20,21. 1 Pet. 1.3, 4; 5. Mat. 1 6,. 16,17, 19. Thereiore thefe threatnings are not to be beleeved by the regenerate, as certainly to come to pafle in their perfons, but only as Law-motives to pre fie them to work out their falvation in fear and tremblin?,and to clrave (oj much the cloferto Chrift,asthe condition of fuch as are under the Law is apprehended to be dreadfull. But reprobates and unbeke-vers are not to beleeve that God decrees and intends to them the thing promifecjj and grace to perform the condition, but onlv to beleeve their obligation to fiduciall relying upon,and Gofpei faitk

in

in God, revealed in the Mediator; and that if they continueina way of oppofing Chrift, they not only d^ferve by Law (which Law-deferving alfo believers are to appivh^nd) to be broken, but actually and quoad eventum (hall eternally perifh. Believers are to believe the Decree of God to fave them, though they hear the threatnings, for its revealed. Rut the Reprobate are to believe only the fenfe and Law-deferving and event of the threatning, if they repent not, but are to believe no decree to fave them.

Chap. TV.

The EleB non-converted are not under Law-wrath. 2. Faith isnocaufeoffattsfaUion. 3. chrificanmt havefatisji-edfor the fins of the Reprobate*

WHether the Eleft unconverted be under wrath is a" doubt to many. It is true, they are fervants of fin, Rom. 6. 17. Blind, and under the power of Satan as Reprobates are 9 Atts 26.1% By nature children of wrath, even *s others, Eph. 2. 3. AnJw.Theiv fins committed before their converfion,are according -. . ~ to the Covenant of Works, fuch as deferve everlafting conderana- non . c ^. tion, and they are jure and in relation to that Covenant, heirs of verted wrath, as well as others. 2. But we muft diftinguifh between a ftate how they of election and everlafting, though unfeen, love, that they are are noc under, as touching their perfons: and a ftate of a finfull way !?" der that they are born in, and walk in as others do,untill they be con- wrac h, verted. As to the former ftate, it is true which is faid, Jer.^i .3. / have loved thee with an everlajitng love. See alfo, Rom. 9. 12,13. Eph* 1.4. fo that God never hates their perfons. 3. The pu-nifhment of their fins and the wrath they are under is two wayes confidered. 1. Materially in the bulk, and fo they are under Law-ftroaks and Law-wrath,that is Law-punifhment,as others a.re,Eph. 2. 3. and fo the other places are to be taken. 2. The wrath is to be confidered formally, and fo it is denyed that the punifhment of the non-converted ele&, becaufe of their finfull way is any part of the Law-vengeance or curfe which Chrift did bear for their other fins committed by them after converfion. 1. Becaufe when Chrift

B faith,

verted bear no part of the Law-curfe,buc CHRIST bare all.

I0 The Covenant-fiaU Part. I.

faith, John 5.4. The believer baib faffed from deaths it is a curfe 5 and (hall never come to judgement—and condemnation^ he cannot mean that they have half paflid from the curfe, and half not. 2. Believers are delivered, in Cbriji, from the victory,, fling 3 power of fin, curfe ot the Law, and every curfe, that is in affliction, and from condemnation not in part only, but in whole: Elfe their triumph were but in part, contrary to 1 Cor. 15. 54, The Elect 55j 5^* H°fi 1 3' Hi Ifa.2%.S. Nor mould they be wafhen frc m non-con- a ^ tneir fi ns anc * the fpots thereof in his blood, if they might warn themfelves from any fpot, by bearings part oftheLaw-curfe in themfelves,contrary to Can. 4, J.Jer. 50.20. Jo. 1.28.1 Job.i.S.Rom. 8.1 i 3. What ever Chrift was made for the redeemed ones, that he was made fully for them, in part, and in whole, for he is their perfect Saviour. But Gat. 3. 13,, He is made a curfe for Us\ and able to fave to tbe utmoft all that come to him> Heb. 7. 27. Therefore the half or part of fatisfaclory vengeance,- cannot be upon us, and the other half on Cbrifi , for this is to make men and Martyrs joynt fatisfiers of juftice withChriit, by their own blood and fufferings, to prevent thefcaddings of purgatory. 5 ; For though we^ teach againft Antinomians^ that the godly are punched for fins according to Juftice,yet that is Evangel ick,not law-juftice, for they bear not one dram weight of fatisfa&ory wrath and curfe joyntly with Chrift, Antinomians fay that tin, root and branch is taken away in Justification, fo that there, is nofianor punjfhment for fin in the juftified man. 4. The believers are blcf-fed through Jefus Chrift, Gal. 3.10, i^.Pfal. 32. i, 2. Rom. 4. 6. Pfal.2. 12. Pfal. 119. 1. Their afflictions and death blefled, precious In the eyes of the Lord, not qualified with any Law-curfe, Job^.ij. PpZ.Q4.12. Mat.^,6. Luk^6. 22. 1 Pet. 1.6. 1 Pet. 4.1^. Pfal. 21. 3,4, 5,6. Pfal. 34.17,18,19. JR.fv.14. il-Pfal.n6. 15. Pfal. 72. idpPfaL 37., 37. and they are afleep in Chrift, dye in the Remiflion Lord 3 1 Jfo/4. 14, id. Nor can Jvtiwmians and Socinians ©f fins and fay this is under die New-Teftament, for dying Jacob faith, lif< ! ete J," Gen. 49. 18. Lord! bare waited for thy falvation. If a. 57.1,2. the old ** When the righteous man is taken away* be (ball enter into peace y Tefta- tne Lord is the God of Abraham^ Ifaaky and Jacob, when their went. bodies arerotten, EW.3. 6. Mat. 22. 32. ( t ^.) r l\\h comes too

near

near the opinion of thefe, who make faith acaufe of fatisfa&ion for fin, as they muft teach, who hold that Chrift payed a ranfbm, on the Crofle, for the fins of all and every one. For that which Faith is added,maketh fatisfattion to be counted and formally reckoned as ™fc* f fafcisfaftiGn, in order to the expiation of the mans fin?, fo that by fatiifaai-no juftice he can fufferfor them 3 and which being removed,maketh on for fia the payed fatisfa&ion and ranfome,though never taken back again by all who by the payer, no more a fatisfa&ion for that man, nor for Devils: Jl°|j* < 5!j? c is too near to the nature and too being a part of the fatisfa&ion. If avc a ^ one pay a fum that fully exhaufts the debt of fuch a broken man, tisfaftory upon condition the broken man fay Amen to the paying thereof, ranfome otherwife it fhall be as not payed, he muft take up the fumme a- f° r a11 and gain, if the broken man refute to fay Amen to it, for ifhetakeit Vi Cr 2 on ^} not up again, but it be payed and fully fatisfie for, and exhauft the R e p ro ^ tc debt, the mans debt is payed, and the Creditor in juftice cannot exatt one farthing from the broken man.Now nothing given to the Juftice of God by way of fatisfa&ion for the fins of unbelievers, was ever repeated or taken back again by Chrift. Nay but, fay conditio-they, the ranfome was not payed at all for Judas, but only, upon nail pay-condition that he believe: but he never believed, and therefore menc it was never payed for Judas. Anfw. This is that we fay, that v ?*ff* or F Chrift gave no reall ranfome at all, for the fins of Judas by way ^^\ of fatisfa&ion. But they fay that there is as well a ranfome pay- „o payed for all the fins oi Judas ( finall unbelief excepted) to free him, mehr at all in juftice from eternall ftroaks^ as for all the fins of Pew to free him, only it is not accepted of by the Creditor, becaufe Judas, Accepting by faith, aflented not unto the bargain : But affenting or notaf- ^ ^w fenting, accepting, or not accepting, that are pofterior to the fc^thlg or payment, are nothing up or down to the compkatnefle and per- not aflen-fection of the fatisfattion made for theexhaufting of Juftice, for ting roths Juftice receives not two fatisfattions or ranfomes for Judas, oneP a > menr » upon the Crofle from Chrift, another in Hell, from Judas, yea arC "^ 0 f and it muft follow, that reall payment was made to Juftice for all t C ™ f L ^\ the fins of Judas, upon the Crofle, and that he fuffcrs for none of ency of them, in Hell, but for only finall unbelief, which is no fin againft thepay-the Covenant of Works and the Juftice thereof, but only and for- nUMlt mallyagainft the Covenant of Grace, fo that as yet facisfying of?^j! ct0

B 2 Divine

Divine Juftice for fins., muftbe tallied and parted between Chrijt 9 and Judas, which the Scripture teacheth not. AlTo the Father either accepts the fanfome of Chi i ft, becaufe it is intrinfecally, and of it felf fufficiently fatisfattory : or becaufe Judas does believe it is fb , The latter cannot be faid,for believing addes nothing to the intrinfecall fufficiency of the fatisfacUon, as not believing dimi-nifties nothing from the fufficiency thereof; Yea,and fotheFathers formall reafon of accepting of the fatisfattion of Chrift,muft be terminated upon our poor aft of believing; whereas the formal ground of the acceptation thereof is the intrinfecall excellency and The for- worth of the Sacrifice, being an offering ef a fweet fmelling favour to "h *G°& ^°^ y ^^' ^' 2 * ^ becaiafe ne °ffre ^ tne r^ufome of the blood accepcs° of °f God-man, of the Prince of life, All. 20.28* 1 Cor. 2.S. and of-CHRI3TS fered himfelftoGod, E/^.5.25.26. Heb^.i^. Mat. 20. 28.1 Tim. fatisfa&t- '2. 6. Rev. 1. 5. nor is there any fufficiency in his death from the on is the worth of believing. And the reafon why he accepts it for Feter>

Sffidency n0t *° r anotner :> is tne ele&icn of grace.

ofit and It is true the blood is a price refufable, but it is this way re-why he fufable, becaufe the Lord might have followed a Law-way with accepts it Adam* and all his Tons, and have denyed to give his Son a Ran--for ^^onae for us, but it is not refufable, becaufe of any infufficiency in notheris tne ^ atl ^ ome - Now faith is to fatisfa&ion as the approximation the free °^ an ^ the laying on of dry fewell to the fire, which is only a con-ele&ion . dition of burning,but the fire is the formall caufe of burning. Yea, of grace, if we (peak: propirly,faith is not fo much as a condition without the 5°^^ i which off-nded Juftice is not fatisfied,nor is it a condition, by any oitof X " Scripture of the world, without the which God laid not our ini-Chrifth quities on Chrift, for whether we believe or not, Gcd laid our refufable, iniquities upon him, and made him fin for us y Ifa. 53. 6. 2 Gor. how noc 5.21. Therefore, by neceflity of Juftice, he muft accept that Ran-ya ^jl a , fome intrinfecally fo fufficient, which did reftore more glory of apply1 tQ God, tnc n the fins of all, for whom Chrift died, took from ing the fa- him. Nor is it imaginable to fay that any aft of obedience or be-rofaftion lieving, can perfect the fatisfa&ion of Chrift, and make it fuffici-°wly« .. ;ent, yea, or caufatively make it ours. For God, by no neceflity of Juftice, but of his own free pleafure, requireth faith a's a condition of our aftuall reconciliation 3 for befide, that he might have.

required,

required any other aft of obedience, as love, he might have accepted the Ranfome without requiring any aft of obedience, on our part, as the Lord beftowed a calm Sea and deliverance from fhip-wrack, upon the Idolatrous Sea-men, upon the very aft of carting Jonah in the Sea, without the intervention of any faving faith on God may their part, As a gracious Prince may fend a pardon to free a con- accept the demned Malefaftor from death, and may command that it be va- k^fo&i-lid in Law for him, without the mans knowledge, and far more £? r % without his acceptance thereof, upon his knees, efpecially finceby vvj[h 0 uta-afpeciall paftion between the Father and the Son, hereftoreda- nycondi-bundantly more Glory to God by fufFering for all, for whom he tion re-died, then they took from God by their fins, and that reditu tion t l uired 0D was made to Juftice without the intervening of any aft of the our part " creatures obedience. But the truth is, it is much to be doubted whether they,who hold fuch a fatisfaftion to be given of God, for the fins ofall, Eleft and Reprobate,but fo as it (hall not be valid In Law, nor effectual 1 to quiet Juftice, but they muft all fuflfer eter-nall vengeance, and perform perfonall fatisfaftion, in Hell, to Juftice, except there intervene an aft of obedience of the creature, to make it effectual], do really and fincerely acknowlege, againfHV cinians, a reall fatisiaftion and compenfation ir,ade to offended Juftice by Chrift : For how is it reall, and not rather fcenicall and formal], which may andfhouldbenulland in vain, ifthe creature make it not reall, by believing. And ef|^ecially, if God out of his grace which is abfolutely free, work in us the condition of believing. Can God give his Son as a Ranfome for us, upon condition that we believe, if he himfelf abfolutely work the; condition in us ? They will not admit this.

CHAP. V. God intended a Law-difpenfation but for a time. 2.A-dam D how he was ordained for a Law-life. 3. How prcdefiinated to Glory in Chriji y how not. 4. 'lhaJthc Heathens have no more Vmverfall Grace then Devils. 5. No ground fir fuck grace. '£&*

IT is apparent that God intended notaLaw-difpcnfation in Pi* radife to ftand fai ever. For 1. nothing is fpoken of Ad.r>>i^

atcei.

afcer the fall, but of his procreating of children, of the Patriarchs, of Adams dying and of his a&ings before the fall, the place of Paradice being fcarce well known, which fayes the Lord had a farther defign to lay afide the tranfient Law-difpenfation and to fet up Ghrift. 2. The Lord, of purpofe, gave a pofitive Law, forbidding eating of fuch a Tree, added a threatning thereunto par-ticularly,fuffered the Serpent to tempt,and forefaw what frail nature would do, that he might deal with man, in a difpenfation of free grace.

Object Did not God ordain that Adam jhould have life and righ-The con- teoufneffe, if he Jhould continue in obedience. Anfw. That was a additionally, cree conditional of things, (the wan that does thefe things pall decree of ^ ve j anc j fhewes the equity and holineffe of the Law, but it was vtoetf he not a decree of perfons, by which God predeftinated Adam to a fhould do Law-glory, as the end, and to Law-obedience as the effettuall the Law, means leading to that end.

was not Q^ Was not Adam chofen ? Anf. Adam, according to the Lords predefti- ded^n^fina liter & objeUive was created in the date of predeftina-eTernall° ^ on to §l orv anc * g race m Chrift, as touching her perfon, but ac-glory. cording to his inherent condition, he was created in a legall dik How A. penfation, which was a gracious inlet to Chrift * And according dam was to his Law-ftate as he reprefented all mankinde, he was Created as chofen to a i u b r | c ^ an( j frail Copy of weak nature.

ChrH\ n M jn y who are fuch as are not chofen are Created and live under how not. a Covenant of Works, having onely fome concomitant favours of the Gofpel, as the Preaching thereof. 2. Common grace,inward The hea- warnings. 3. Protections of providence and forbearance, in re-then have gard they are mixed with the Elect The heathen cannot be (aid ^VT" to ^ ave an y * nwar d ca Ui n g to Grace and Glory, becaufe there be Grace. ^ )me rcmnants of the Image of God left in them, which no more can be called univerfali Grace, then the fame fparkles that are left in Devils can be called Gofpel Grace, for they believe, There is one God and confejfe the Son ofGod^ Jam. 2. 10. Luk^ 4.34. Mark^ 1.24*Only if this be called Grace, that the nature of man is fo capable of Gofpel mercy, and the nature of the fallen Angels morally not fo. 2. The offer is made to them of Chrift; not fo to Devils, we (hall not contend. Reafon may feem to fay that all

fhould

fhould have a (hare of Gofpel-Grace, but it maybe replyed to rea-fon, why fhould it feem to be a part of the goodncffe and bounty of God to will and defire all and every one to be favedj, and not to inftitute fuch a difpenfation, as all and every one fhould actually befaved? 2. How fhould thatftand, (he hath mercy on whom he 1^ ^ l will) if free-will of the creature abfolutely difpofe of Salvation and deep and damnation V 3. How is it that the Calling, Adoption, and the Sove-offcr of mercy is reftri&ed to few, and was confined to the Jewes r *igncy of only of old ? But we are more ready to call the Lord to a recko Go ^|f ning,for his difpenfation of Grace to others, then to ufe our own, umverfall as becomes us. 2. We cannot judge aright of God and of his good' Grace, neffc, except he be God our very way. 3. It is a matter ofno fmall difficulty to make right ufe of the Lords freedom of Grace, and for clay humbly to adore Soveraignty, and not to Bumble at the highnefTe of his wayes, who, in thefe points, hath wayes and thcinhts above ours ; as'the heavens are abeve the earthy Ifa. 55.

Chap. VI.

It was condejlenfion in the Lord to enter in Covenant rcith man. 7. Temptations in fearing we are not chofen^ dip covered. 3. Beings andnot beings are debtors to God.

4. Silfdcnyall required infinleffe nature^ as infinfull.

5. Man conjidered three wayes.

WHether was God under an obligation, to make a Covenant with man ? Hardly can any maintain the dominion and Soveraignty ofGod, and alfo afll-rt an obligation, on the Lords parr, of working upon Gods Co* th e creature : The Lord is debtor to neither perfon nor thing?. He venanring as Lord command?, but it is.condefcenfion that he commands Co- Wlth us ' li venant-waye?,withpromifeofa reward to the obeyer. The Le condlfo^ viaihan in ftrength is far above Job, he cannot command him. f wu . Job 14. 4. Wi\lhe make Benth a Covenant with thee> wilt thou take him for a fervant for ever /'That>, the Leviathan will not engage as a fervant to obey J(.b as his Matter, A Covenant (peaks

fomc thing

16 P A r T. I. the Covemnt-fldte.

(bmething of giving, and taking, work, and reward, and mutual! engagement?, betwixt parties, though there be fomething in the Covenant between God and man, that is, not in the Covenants of men. The rationall creatures ov/e fukable, that is, rational! obedience to the Creator, but God is under no obligation to give life, efpecially fo excellent a life as a communion with God, in glory, yet he does it. What a God muft he be, who will come down and put himfelf in a lovely and gaining capacity to be a Covenanting debtor to our feeble obedience, whereas he owes nothing,and to make heaven and glory fo fure to us, that the heavens mould fooner break and melt, like fnow before the San, then his promife can fail.

Object, true, hut faith is fixed upon the new Covenant-promife The cr- */^ believe. Aufw. Yea, but faith here is to belive, that the con^ cors in dition it felf is p rami fed, as well as the reward, cmptati- Obj. The condi tion of a new heart and of faith is promifed,but mis which not to a i] 3 not to me ^ but to forne few chofen only. Anf. . There TomfurC ^ e nere a n umD ^r of errors, i. Unbelief foments proud merite, nifcs that that we are to believe as much of God promifed, as there h con-ve are ceived, to be worth in felf, and in me to fulfill the condition -•> But iot chofen true faith, contrary to Telf-unworthinefs, relies upon the Truth of olife q oc ]^ the excellency ofChrift, and the abfolutenefle of the pro-sterna . m jk 2> § atnan like a Sophift drawes the difpwte totheweakeft conclufion from the ftrongeft, to wit, from the promife oiGod, that is mrer then heaven to the ftate 3 againft which there is a greater number of Topick Arguments) then there can be againft the promife oiGod. As i. Wbat amiF 2, Am I chofen or not ? So Sa-than to Chrift, if thou be the Son of God, commandthefe flones to be ^? ttcr . made bread, in point of believing its better that faith expatiate in God and* viewin £ God > Chrift, the Ranfome of the blood of God-Man, Chrift, the depth of free grace, then upon felf, and the (rate: in point of as felf. repenting and humble down-cafting, we would read felf, and our Unbelief owneftate. 3. Its Satan and the unbelieving heart that would q ua !j reIsat have onr faiths greatnefTe rifing from felfs holineffe, and but pre- 2Qodn *k- Whereas the greateft faith that Chrift finds, M,tth.

tendbfclf 8r.io. looks away from felf, v. 8. lam not worthy and

fmfulntfs.^wels much upon theCmnipotency ofChrift in commanding dif-

eafes.

cafes, as a Centurion bis Souldiers. 4. When unbelief quarrels the Lord as untrue and weak, yrho faints and reearies, and one that is not the Creator of the evds of the earthy it alledges only and pretends felf-guiltinefTe to juftifie unbelief: Yet I fa. 40. 28. though God be reproached as weak,we feem to refolve all in this; our own unworthinefle,but we cannot get our faith (lately enough; and the truth is here, we quarrell with God and his decrees, under pretence of this, what if he have not chofenme? and I have no right to Covenant-mercies, except I take a Law-way to earn them, by fulfilling the condition. 5. When we believe acondi-tionall promife (if I believe, I amfavedj faith relyes not fidu-How ta dally upon the ( if I believe*) or upon the condition: Its a weak believe pillar to a (inner to ftay his unquiet heart upon, to wit, his own c0 » dlt, °-believing, but faith refts upon the connexion Qf thou believe thou ^**°~ jhalt befaved) and it ftayes upon the connexion, as made fure by the Lord, who of grace gives the condition of believing, and of grace the reward conditioned, fo that faith binds all the weight upon God only, even in conditionall Gofpell-promifes. 1. Man is to be confidered as a creature. 2. As fuch a creature, to wit, endued with reafon and the Image of God, in either confiderations, efpecially in the former all that are created, are obliged to do and fuffer the will of God, though they never finned. Its not enough to fay, that Sun, Moon, Trees, Herbs, Vines, Earth, Beans, Birds, and Fifties, cannot fuffer the ill of punifhment, which is relative to the break of the Law, for the whole Creation is fubjeft to vanity for our fins, Rom.%. 20, 21. The Servant is fmitten and fickened, for the Matters fake, and God may take from them what he gave then), their lives without fenfe of pain and dolour, for all beings, yea defetts and privations are debtors to the glory declarative of God, Prov. 16. 4. Rom. 11. 36. yea, a"nd no beings are under this debt. God can ferve himfelf of nothing, yea, that th^re are not created, Locufts, Caterpillars, more numerous, Beings then that all the fruits of the earth can be food to them, Preach and not the Glory of the Lords goodnefle to man, and what are never to *f u ^. s a J£ be, no lefle then all things, rhat have futurition, or (hall come to t £ c glory; pafle either abfolutely or conditionally, arc under the pofitive de- of God. creeofGod, clfe we mould not owe thanks to the Lord for marry

C evils

evils that never fall out, that the Lord turns away violent death, violence of men, andwilde beafts, and many poflible mifchiefs.

All not contrar y to &* ut - 28.11, 12. Lev, 26. 6. Pfal. 34. 20. Pfal. 91.

beings are 5» 6,7,8. And all thefe beings or no beings owe thcmfelves to God to

wider the hold forth the glory of goodneffe, wifdome, mercy, juftice, 8cc.

pofitive fuppofe there had never been fin : Far more now, who wants mat.

decree of ter 0 f meditation, or can write a book,of all the pains, akings, convulfions, pefts, difeafes that the Lord decreed to hold orP fo ' that every bone, joynt, lith, hair, member, mould write a Pfalm Book of praifes, PJaL 35. 10. All my bones fballfay^ Lord y Who is hk^unto thee? Nor can any man write his debts of this kind. But we are little affefted with the negatives of mercies, except we read them upon others, and little then alfo ; Self-pain Preacheth little to us, far more, the borrowed experience of fallen Angels^ of Sodom 9 of the old world, 8cc. leaves fmallimpref-fion upon ftony fpirits. 2. Complain not, that you have not that (hare of grace, another hath, if ye ( you think) had it, you would be as ufefull to glorifie God, 3s they, but ye know not your felfj fwellnot againft him, that thou haft no grace, OvefLllof wrath, thou owes that bit clay, and all thy wants to glorifie his Ju-ftice. 3. My ficknefle, my pain, my bands owe themfelves to God, and are debtors to his glory, I, and every one of men mould fay^

©ur pains O that my pain might praife him, and my hell, and Earnings of

aid fuffe- fcyerlafting fire, might be an everlafting Pfalm of the Glory of his

S??wrs c to 3M ke > That m * forrow could fin s the Glor y of fo Hi s h a

the glory Lord; But we love rather that he wanted his praife, fo we wanted ©f God. our pain. 3. God hath made a fort of naturall Covenant with .night and day, Jer, 31.35- For all are his fervants, Pfal-119* 9 l * There is that they mould be faithfull to their own naturall ends to aft for morefelf- him, Jen 5.22. Jer. 31.37. Pfal. 104.1,2,3, ¥ and thev are more fhe Sclcfs faiAfuU to their ends then men. Jfa. 1. 3. Jer. 8. 7. The oxe and andun- the afle being more knowing to their owner, and the fwallow and reasonable the crane being more difcerning of their times, then men are. creatures 2 They fo keep their line, that there is more felf-deniall in their iii their a ftings, then in n^ns way : as if fire were not lire, and nature in Jit of nature denyedjthe fir-devours not the three,Children, Dan. 3,27,28.The then in ' Sun ftands ftill? the Moon moves not, Jofij. 1 o, 12,r 3. The hungry Bian. Lions

Lions eat not Daniel^ Chap. 6.22. When the Lord gives a Counter-command to them, and that is a claafe in the Covenant, that the Lord entered with them, that they aft or not aft, as he fhall be pleafed to fpeak to them, John 2. 10. Ifa. 50. 2. Mat. 8.16. It is a moft humbling Theame, that an a fife is more in denying nature,and the crane and the fire, then man, yea then a renued man inibme cafes. 4. But if man be confidered, as fuch a man, endued with the Image of God,and withall the Covenant be confidered as fuch a Govenant,as is expreffed in the Ten-Commandements,in which one of feven is a Sabbath to the Lord, it will be found that many pofitives Morall are in the Covenant of Works, that are not in natural! Covenants. 5. So man muft come under a three-fold coafideration.

1. As a creature. 2; As a reafonable ereature. 3. As fuch a creature reafonable endued with the image of God.

In the firft confederation, man comes under the Covenant natu- A three-rail, common to all creatures 5 So is Peters body carried above in fold conft-the water as iron fwimsv , 1 deration

2. As a reafonable creature, he owes hixnfelf to God, to obey fb ° e ™ r encc far as the Law written in the heart carries him, to love God, truft to a Core-in him, fear him. But this can hardly bear the name of a Cove- nauc nant, except it be fo called, in a large fenfe, fror is there any pro-

mife of life, as a reward of the work of obedience here.

3. But man being confidered as indued with the Image of God, The Co-fp the Holy God made with him a Covenant of life , with Conj- ?cn *PL niandements, though pofitive and Morall, yet not deduced from na j U [^ ? the Law of Nature, in the ftrifteft fenfe, as to obferve fuch a Sab- c^vuiaut bath ? thefeventh from the Creation, the not eating of the forbid- injrs pcfi-den tree, and with a promife of fuch a life. And therefoa ti^esof thoughDivine^ as our folid and eminent Koloc\ , call it a Gove* dlv > r 5 nant naturall, as it is contradiftinguifh.d from the fupernaturaU 2^ * Covenant of Grace, and there isgoodreafon fo to call it; Yet

when it is confidered in the pofitives thereof, it is from the free

C2 will

will of God, and though it be connaturall to man, created according to the Image of God, yet the Covenant came fb from the Lords wifdom and free-will, as he might have caften it in a new and far other frame: And it cannot be denyed, though it be moft fuitable to mans intire nature to love God, yet to love him fo and fo, by obeying the command of not eating the fruit of the Tree of Knowledge, and fome other Commands, is not fo connaturall,but God might have commanded the contrary,without any thing done contrary to mans nature. Yet from this it followes, no more that thefe are two Covenants, then that there be two Covenants of Grace, Becaufe faith in God,and the Morall Law in anEvangelick way are therein commanded, andalfo fome duties touching the feals by apofitive Law are therein contained.

Chap, VIL

Its not written iti the heart of man by nature^ that GOD fhouldpromife life eternal I to man^ upon condition of obedience. 2. And that the debt of Iujiice cannot tye GOD. $*GOD punijheth notjln 0 by necejjity of nature. 4. Nor defends he his own declarative Glory by that necejjity. 5. Nothingcan be given toGOD Alfufficient.\ 6. No meriting of the creature. 7. Wefhonld have humble thoughts offree-Grace. 8. How low thoughts of our felves. q.Tro-mifes make npftr&jufiiee between GOD and us.

God nei- QUre, it is not repugnant to th? yet innocent and intire nature ther by Q 0 f mani to k noWj tnat God may reward all fuch as feek and of mure, ^ crvc Wm > but tnat ne mu ff ^ward: obedience either in the gene-either re-' ra ^ or f° an< * fo> is neither written in mans heart, nor hath it any wardeth truth : £ or it were nothing' againft juftice. Or bounty,, or any at-obedi- tribute of God, not to. reward his creature, which is obliged to

^fhtft ^ erve ^* m ' ancltnou g n tnere be a *° rt ofquietnfff- of confcience,

P^i c which is the naturall refult ofobedienee in Adam y and of all men,

yet it cannot interre, that there is an intrinfecall connexion,^ »^-

wto tur.

tura m,between our obedience and a reward to be given of God* Therefore, nor will it be a good inference, becaufe there is dip-quietnefle in the confeience, after fin, & that it is naturall to a fin-ner to apprehend a revenging power purfuing fin committed, that therefore it is naturall and eflentiall to the Lord,to purfue fin with punimment in generall. For a naturall confeience may, and does know, that God doth freely create the world, and that he might not have created it, that he doth good freely to his creatures, and that he is not a debtor to his creatures; Will it follow by any Lo-gick, thatGo^ creates the world by any naturall obligation ? And A naturall becaufe by force of a natural confcience,all know that God is good c °nTciencG and bountifull to his creatures,in giving,and doing good to them, ^oi and we cannot therefore infer that actuall beneficence is fo eflentiall to k now t ^ it the infinite Majefty, as he fhould not be God, if he did not extend GOD that goodnefle to them. Common fmCe will fay no more follow- doth good eth, but goodnefle and bounty intrinfecall are eflentiall to God, £ cel >' to and thefe attributes are eflentiall to him, and were from eternity tu ^^i* c in him, and are his good and bountifull nature;Though not either it follow-man, Angel, or any thing elfe had been created, to which he doth eth not actually extend his goodneflejErgo, this attuall extenfion of good- tha t God nefle is not eflentiall to God, fo neither is the a&uall punifhing of do fJ? 8°° d fin eflentiall to God, but free, though Adam apprehended God ct^^ would punifh his eating of the forbidden tree •, Yet if he apprehen- for that by ded that he mould not be God, if he did not punifh it, hisap neceffity prehenfion was erroneous. And this only follows that there is Mature, an intrinfecall and internall Juftice in God, naturall and eflentiall in God,but fo that the out-goings of his Juftice, the cgreffions are moil free, and that is (aid by fome without all reafon, becaufe the apprehenfions vre have fuitur.ally ofGidthat be pumjheth Jin, Vniier-fales apprebenfiones , r.cquay.am funt eorum qu*~Deo veladeffevel abeffe poffunt pro hbemma voluntate, Univerfall appreheniions, therefore they are not appreheniions of fuch things as may be, or not be in God^ according to his free pleafure, if the appreheniions of Gods-doing good to Angel?,.to men, to all his creatines ' freely, be in all by nature, and cannot be routed out, and be univerfall, then theie appreheniions cannot be of fuch tilings as are in God, according to his moil free will, and may be in the Alminh-ty,or not be in him. Bui

But the conclufion hath neither reafon nor fenfe; for there are aniverfali apprehenfions in all men,andthey cannot be rooted out, that God does good to Angels, men, and creatures freely : Ergo, by this Logick the doing of good freely to Angels, men, and creatures is not a thing that is in God according to his free-will, and may be in the Almighty or not in him. Then the fo doing muft be in God eflentially. 2. Then muft God not be God, if he do not good freely to them. 3. Then muft God not be God, except he creat men, Angels, and creatures. 4. But fince he is God everlafting, he muft from everlafting have created men, Angels, and the creatures, and from everlafting he muft punifh fin ; Life may be considered. i„ As life. 2. As fuch an excellent life, to wit, a communion with God.

In the former confideration, life is either confidered as the end, Commu- or fecondly as a free reward. In the former refpeft. To live an r°o T> intelle&uall life in obeying God, was to Adam fo created a con-Glory, is a naturali end, as to burn, is to fire, and to give light, to the Sun. reward And God may put the refpeft of a reward upon anyobedientiall not due by end. But that Adam mould have fuch an eminent life, for the re-nature,buc war d of his obedience as a communion with God,which is farre a-f f?ft k° ve his obedience, is the free donation of God : nor is there any of GOD, N-ceflary connexion between Adams perfect obedience, and fa to the high and eminent a life, nor can this Covenant, as touching fuch a mort per- promife, be written in his heart. God then never loved to make f w* W " an y ^ ovenant > yea even that of Works, without fbmca&s and ence out-goings of grace, and the hyre was g**ace, how is he not to be

ferved, who loves to hyre and allure us to be happy > Aminius Arminius faith, the reward of keeping the Covenant of Works^ in Colla. cannot be fpirituall, nor can the punifhment be fpirituall, becaufe cum, you teach (Taith hej that the obedience is naturali. Anfw. It Francif. followeth not, for the reward is fpirituall, yea and fupernaturall Junto, ad f rom t ^ e f ree p rorn if e ofGod : It was, that God mould recom-Fafr $47'. P ence our naturali obedience ,coming from connaturall principles, * with fo eminent a Crown as communion with God-Creator^ in a life of glory. And this came from no innate proportion between a naturali work and fupernaturall reward; Otherwife we muft fay, firft,tharthcfe is fuch an intrinfecall connexion ex natura ret between

vween Adams work and fo high wages, as thatglorious communion was,as the Lord could not but in juftice, fo have rewarded his obedience, except he would be un juft, but there is nothing in the — creature, that can conclude, limit, or determine his will and wifdome, who is infinite. 2. It had been nothing againft juftice, if the Lord had followed Adams obedience, with no reward at all; For man as a creature, owes himfelf to God 3 and as fweetly and AnHmus pithily Anfebn faith, as a redeemed one I ewe my felf and more then t *™ ^ my felf towee, becaufe thou gaveft thy felf who art fo farre more Domhe** then my felf} for nte 9 and thaupromifeft thy filf to me. Now God 3 quiam^fe-who is more and greater then Adam} promifed himfelf, to be en- cifii debt* joyed by Adam 9 it he mould continue in obedience. For what amo ^ tk0 can the highijl goodnejfe (faith he ) give ta one that loves. it 9 but it ™W* m .

J e tf? i tanturn de-

bet) atmri tuo plus quam me ipfum. Quantum tu es major me, pro quo dedifii teVfum, & cut promittis teipfum.

Anfelm. Monohg. 40. quid enim fumma bonitas retribuet amanti fc defidsranti fe njfi felpjum. *"^~

3. If Gody of juftice, .give Adam life, Adam might compell No mcn < c God to pay, whatheoweth him, elfe he ftnuld be unj..ft: Bur czn win the creature can lay no neceflity on the Creator, either to work GW,forhe without himfelf, nor can he caufe him to will. 4. The proper isgrearer

work of merit ( faith great Bradwardine) ^n^o^him that work tienour

muft go before the wage?, in time, or in order of ri it ire. And it ^radward. the worker receive its operation, and working tor wages from decaufa G ^firft, and by his vertue and help continue if) operation andZX'j/tf.r, ; working, he cannot condignely merit at thehrnJ otGod> but is c -39-rather more in Gods debt, after his working, tiun before his P-343*" r * working, becaufe he bountifully receives more good horn God} i t j snoc then before, efpecjally, becaufe he gives nothing proper of his juft, that own to God} but gives to God his own good; But no man firft afts God for God} for God is the firft a&or and mover in every action, and fh°uW r «-motion. As that faith, WLgavefirft totheLou^andn JhaLberc-™. ^_ compenfedkim? ^ dience,

5. If this was yefterday juft, that life eternall is due to Adam with life for his work before God made it juft and due, then horn Eternity before and before any decree of God it was juft aud due \ Certainly, God} God ni ^«

upon**'

upon the fame reafon, was debtour, to make fuch a Covenant, that was juft, before he made it juft. And this is no Covenant of God) for God } not making the juftice of the Covenant, and the juft connexion between work and wadge, he cannot be the Author of the Covenant: But neither is Adam the Author of the juftice, nor of the juft Covenant: Upon the fame ground, it was then an ever-lafting juftice without and before God from Eternity. Non datur juftumprius prbnojufto.

6, If God did more for Adam, then he can recompence God for Man*caa xt 9 as the Father hath done to the Sonne, then he could not merit never at t ^ e k an d G f q oc i . g ut q^ did more to Adam in giving to him from un- being, faculties, mind, will, affettions, power, habits , his ble£ der an ob- fed-Image, then Adam can never be in a condition, in which he ligation to can recompence God, or give him more annuall and ufury, in his his Crca- a &ing of obedience, then the ftock was he received in proportion.

R^cm- ^ s tn * ^ on can nevcr 8* vc tne $*d\c r 'j ln recompence, fo much or er# the captive ranfomed from death, can never give to his ranfome-

payer, who bought him, fo much, as the one and the other (hall no more be under an obligation, and debt of love and fervice to father and ranfomer, then to a ftranger that they never knew: Nor could Adam thus be freed oiGod, fo as he (hould be owing nothing to him. If any fay, God may freely forgive all this obligation and debt: To which Bradward.ine Anfwers well : i. The forgiving of the debt, when the debtor hath nothing to pay is a greater debt taken on. 2. God (faith he) may forgive fo in regard of attuall obligation, that he is not obliged ad aliquid faciendum fub fxna peccati,to do any thing under the pain or punifh-ment of fin, as the hireling is obliged to work, when he hath made a Covenant to work, and fo we are not obliged to do, as much as we can for God. But in regard of habituall obligation, God cannot forgive the debt, that the reafonable creature owes to God? for fo he might difpenfe with this, that the reafonable creature owe no obedience to God , fuppofehe (hould command 1% which is impoflible.

They feem therefore, with eyes of flefh, to look upon God, who fay that God by neceffity of juftice muft punifti fin, yea that the tnoft High cannot be God, except he punim fin, and that he mould

not

not beG<^, if all his Lawes impofed upon men, were only pro •

mifibry and void ofallthreatnings.

What? could not God have faid, eat nit of the tret of know- God falls ledge, for if>r eat Hot, your obedience jhall be rewarded with life in no fort eternall,and no more? might he not have laid afide all threatningr from his What Scripture or reafon teacheth to fay, that God, if he create a »j atura ? reafonable creature, and under a morall dependency, which it th^gh' 0111 * hath and muft have oiGod, then muft God, by necelTity of nature, he punift? punilh the (inner, yea fo as, if he punifh not, he mould not be God, not fin by nor jiift, but muft fall from his naturall dominion, except he make neccfliey penall laws, andfo he mould not bzGod, except he fay to Adam °f Ranjrc -(iftkoueat thou Jhalt dye) or ((halt bepunifhed for eating) but this is not proven by one word, except this, the reafonable creature it not), nor cannot'befubjeci to God Creator, except God punifh the purer -, Bu-t that is denyed : Adam mould have had a Morall depen-dance uponGo^, and God mould have been God y and eflentially juft, if 1m had never come into the World, and if God had kept Adam under a Morall Law , as he did the Eleft Angels, who never felt or knew the fruit of a Moral Law broken and tranfgrefled. And God, if he impofed any penall Law upon the Eleft Angels as penall (which (hall be an hard work to prove ) yet had ana- <^^fhouli turall dominion over the Eleft Angels, andfuppofe no Law, but ha ^^ only a rewarding and remunerative Law, had been over their do m mj 0 * heads, mould God be no God, in that cafe ? and if any deny, that over mm, God hath a perfeft dominion over the Ek& Angels, he is not wor- though he thy to be refuted. 2. Shew me, in all the Old or New Teftament, had im " any penall Law of active obedience as penall, impofed upon the ^n"^ man Chrift, or where is it written, If the Man Chrijifw 9 he Jhall ^y r e. eternally dye 9 I tremble at fuch cxpreflions: Is the Lord therefore warding not the Lord, and hath the Lord fallen from his naturall domini- or reunion over his Son, the Man Chrift? Or (3) will any man deny, but nerativc die Lord might juftly have laid upon all men and upon the Elett lawcs Angels a Law only remunerative ^ not penall at all, a Law only Up ° n with the promife of a reward, and void of all threatning of death, firft or fecond, or any other punifhment, and yet he mould have been the Lord,and had a naturall dominion overjAngela, the Man Chriftj and all mankind /

D (3.)S u Ppo*c

The Lords ^} Suppofe the Lord had never impofed the Law-penall for-overman, bid ,ia g ths *™ a g ai "ft the Holy Ghoft, upon the Ei e a believers, is without nor any other penall Law, but by vertue of the moft fufficient ran-Scripturc Come of the Blood of God payed for man, he had made them now ©r reafoii, after the fall,as the confirmed Angels, and holy as the Man Chrift, "ftriftcd and brought them fo to glory,(hould he not have been God in that laws!* ca ^» anc * m0LH, d ne nave l°ft his naturall dominion over men in Si enimlex that cafe ? 4. The dominion of God over men is not only in one talisnon particular, of penall Laws-, it is in remunerative Laws alfo, in gi-feratur ne* ving ^redeterminating influences to obey and perfevere in obedi-Imble encc ' * n not * eac * m & mto temptation, in hyring and alkring us to effet It vel ^ erve God, in terrifying men with examples of the Lords judge-f)eusjnre ments on others, befpared not the Angels, &c. 2 ?et. 2. 4. jud. 6. fuo mturar and therefore, to fay, that God fals from his naturall donvnien ii fe Do- over man, and leaves off to be God,except he impofe penallLaws m ™ ™ upon men, is firft an errour in Logick, a negatione fpeciei ad ne-taderet fog at i° nem generis^ nulla efl confequentia : If God have not ado-fie non effet minion over man, in one particular of penall Laws, he fals from DEfOS^vel his whole dominion naturall, in other things: Itisan undue in-ftMito ference. 2. It cannot be but toodarring to tye the blejJedGod-eaturam ^ ea ^> anc * ^' ls e ^ nt ' a ^ dominion over man, to onlymaking ofi^e-e^nonefte . nail Laws: it fmels of Scrip turelefs boldnefs with the moft High, fubditam. and limits the Holy One, that he cannot be God, except he be U^od'm- God in our way : And faith, he hath noway to preferve hisglo-£fa**J® n ~ ry,but by creating a Hell: And therefore let that ftand as an un-nem*~ 1 P 1 " 0 ^ 11 pofition, fince it hath no probation ; Thereafon that is merfiifa. o- g* ve " is as weak as the weak ; conclufion ', Though water may bear bediwia up water, yet it cannot fupport the earth. For 1. it faith, if man Cquodfipj be created a reafonable creature under a Law, he may (in, inter-^ir /n Qi ^ V otuu obediential and he may be created under a Law, with dwnlitw P-tf e & mora U dependence upon God Creator, as. the Eleft Angels (imrdis anc * tn: Man thrift, and yet never fin, and yet God fals not from creature has dominion, and leaves not off to be God ) ( 2. ) This lookes rationalisa fomewhat the Arminian way, that man cannot be under the fub-Veojilla jeftionof, properly fo called, Moral 1 obedience, except his will ^ntinuari be tod^^N^ as Adams was, to ftaud or fall, to run to Heaven or oteft, nifi Helljwiuch indeed faith,that the moil perfect obedienceof Chrifl, r fxnam citariam. W»*

who was obedient to the deaxh, Phil. 2. 8. and delighted to do the will oj God, Pfal. 40. 8. John 4. 34. is no proper obedience, that is, perfeft obedience is not proper obedience. And that obedience of Elect Angels the famplarofour obedience, Mat. 6. 10. lfa.6.2)!. Pfal? 103. 20. is not proper obedience. 3. Whereas it is faid> if man fin, his morall dependency cannot ftand, except God punifh him, but To not only God (hall not be God, nor have dominion over man, except he impofe a pcnall Law upon man, but he fhall not be God except he actually punifh man, or his fure-ty Chrift. But the fame pen faith that the out-goings ofjuftice are Jam vm free, that is to fay, it is free to God to punifh fin 5 and yet hefals W^*. from his naturall dominion over man, and leaves cfFto be God, *ffif^ if he punifh not fin. But we do deny that God fals from his na- J e/ *f^ turall dominion over man, though he never impofe a penall Law negamus upon him, and never punifh, anddefire that this may be proven, Deum ta~ nor is it imaginable, kow God by neceffity of nature, muji funijh ™n w« fin : Andyety in the way, meafure, and degree of pumJhmeMt, and ^ r f, rcw in the time when, he can ufe moderation. Which is as good as to fay, the fire muft, by neceflity of nature, burn, the Sun caft light 1 its not But the fire hath free will to burn when it pleafeth, and at this feazable, time, and not at this time ; and the Sun muft fhine, by neceflity of without * nature, but it is free to fhine at ten houres of the day, and not at fl^^to"' twelve, and it may fhine as bright as the Sun, or as dimme as the ^ q q & Moon. Or God the Father loves himfelf, but it is free to him to puniflictfi love himfelf to day, not to morrow, and to love himfelf fo much, fig by lienor fo much. And fo he may fay, God is fo mercifull and juft to cc( | fl of day, as he may be no merciful, no juft, to morrow; and GWi> "^™ M infinitly mercifull and juft, and yet he is lefle mercitull and more wa ^ mc ** mercifull eflentially according to his good pleafure, which are fure,and* fpeaking contradictions. Yea this b that which misjudging Sua time of rex, faith, that the creature may do a reall injury to God, and take P w V^Pfr away from God jus Dei ad gloriam, his right to glory, but tbe hc ls -truth!*, the creature by fin darkeneth or overcloudeth hisdecla- >■ • ■' rative glory, but can take away no cfluntiall glory, noranyieall Jl^jl-right or reall good from God>(6Elibu, Job. 39. 6. Ij tboufwtejr, j^jxi £#, ,wbat doll thou agamft him f If thy tranfgreffiuns be wulttfjlvd, 5tf/*#-fqf-wbatdojitboutohim? To take his declarative glory from -Goti, 9-.

D 2 is

*8 GodpHttifieth freefy PAR T. I.

is no lofs to him, no more then it is lofs to the Sun, that ye hinder it to fhine upon the wall, when yet ye take no light from the Sun, for it (nines upon an interpofed body. Job 35.8. Jhy wkkednejje may hurt a man as thou art 0 and thy righteoufneffe may profit the Son of man. It is needfull (fay fome ) that God preferve bis own glory fafe^ but if fin be without infli&ion of punifi-ntent 9 it is impoffible that he can defend his own glory. Ergc^ of neceffity he mufi punifhfin. 22 e prcpofition is out of controverfie y for allconfeffe that God mufi preferve his own glory , but by neceffity of nature he mufi dofo y qmn'iam feipfum non poteji non am are, Becaufe be cann$t but love himfelf y and he hath fa id, my ghry will I not give to another. C( rfV* VCS ^° l ^ ls k an ^ werc ^3 tne g^ or y internall, eternall, and eflentiall fends by to ®°d> tne L° rc * nm & defend and love as he loves himfelf, by ne-■eceffity ceflity of nature; and if any fay that the egreflions and out-goings of nature of God to defend and love his own eflentiall Glory, and hi9 own his eflen- holy Nature, fo as he may ufe moderation in the degrees and time ttlwd - °f tne ^ e 3^ ne ma y l° ve himfelf and his own eflentiall glory, more clarative " or kfi^ an d touching the time, he may delay to love himfelf, and glory. he may love himfelf and his own efTential glory to mot3row,not to day, As the Author fayes, the out-goings of revenging juftice are God loves moderated in punifhing \ he fpeaks wonders and things unworthy an d de- of God. The place, If a. 42. (peaks not of this glory ,for no idol, tends the nQ creature> can mOY Q ta k e awa y from the Almighty, this effenUall jtospardo- i! 0 *} ofGod y . nor his blefled Nature can ceafe to be, but there is fiing mer- a glory declarative of pardoning mercy, as well, as of revenging «y, no lefs Vuftice $ It muft be a carnall c Dnception and anew dream, that Ged *henthe by neceffity of nature, loves himfelf as cloathed with revenging glory of j u ftj cej or as juft, and his own glory of revenging juftice, but that venging ^°d * oves ^irnfelf as mercifull and ready to forgive, or his own Juftice, glory of pardoning mercy freely, and by no neceffity of nature : and if he Which the Author mult fay, for the place, If a. 45. mould other-love the wife bear this fenfe, my glory of revenging jufiice only, I will not ^ftitv &' ivet0 Idol gods and creatures. But the place of If a. ch. 42. 8. of nature Should not conclude, but they might afcribe the glory of falvati-he muft ♦ on and mercifull deliverances 8c victories over Judahjhe Temple, alfolove f the Sanctuary to their idol god$,the contrarv whereof is intended the other,. \ by

by the Prophet; But if the Lord, by .neccffity of nature, love his The Pkce, declarative glory, ai he loves himfelf, then he muft love glory of /£•//' l8, one attribute, as well as of another y and fo as his Nature, not free- J^ e ™* dome or foveraignty puts him to it, to defend the glory of juftice V £% to a-when mart iins;Yea fo as he cannot be God and e (feudally juft, ex- nother, cept he vindicate his glory ofjuftice ', Yea fo he muft love the glo- vindi " r y of faving and pardoning mercy, as himfelf, 'for the one glory is cated "

no leffe eflentiall to God fifit be eflentiall at all ) then the o -

ther. And by this meanes, God, -by neceiTity of nature,to preferve fafetheglory of faving mercy, ftiuft fend his Son, and by.xhelike n-ceffrty, by which he loves himfelf, he muft redeem man; Now the Lord does not love himfelf, of free grace, for he every way, for the infinite excellency of his Nature is love-worthy, and there is The no interveening of freedome, or free grace, or foveraignty in Scripture rhe Lords loving of himfelf and his own eflentiall glory. There f P^ ks f° r is a declarative glory, which is not eflential to God, of which the ^"of Scripture, Pw. 16. 4. The Lord made all things for himfelf that the Lords is, for his glory, to be declared. Eph. 1. 6. He hath chofen us to declarator pr/77/e o*the glory of his grace, v. 11. In Chri'r we hate obtai- tive glory. rted ah inheritance* 12., That we foould l e to the praife of his glory, Rom. 21. 36, AHthwgsdre tohvm, to history, Ifa. 43. 21. God by This people have I formed for my felt, they fljaffhew forth my praife. ™*"^ c All thefeare robe underftood not of the eflential ii)ory of Gcd, fhould but of the declarative glory ofGtd, that fnines ad extra. And procure this glory is not eflential to God as fo declared, for he was in- hisde-hVrtly gloriou? from eternity, and fhould eternal h be efleutially clafanve glorious, thoughneither world, nor man, nor AugJ,,had been fo^ythat created. And the meaning bf that, Ifai. 42. S. i§ miilafcen, the neceflity, length of the Heaven, tt>to Cxlo. It is not this, 6 I love myfelj, creare the fo by ttecejpty of nature 1 will, and defire that my glory, due to world,re-me , m God, be not given to idoll gods, and creature.. 1. What dctm . f . by neceiTity of nature God will?, that certainly, and by ne- .{^"nc- * cefiity of nature is and exifteth, as he lo.vali himfelf, and his Son ceifity, he by necefTiry of nature, and begets, his Son by nea-lluy of nature, fhould fo alfo by neceflity of nature God is loved, and thfl Son of God is lcv 5 aiui . loved, and the Son is by neceflicy of nature, bfigtafcfi of the Fa- ^j^ 1 '" ther. But it ismoft untrue;, thnby nccdlicy ui nature, [&K Glory riveglorj

of

of God is not transferred to Idol 1 gods and creatures; The Scriptures cry the contrary. When eve? Idolatry is committed, ifa. 40. ttrid^i. Ifa. 46. Konu 1. A8s 17. his glory declarative isgi-

ven, moft finfully to af&tfterUgainft bis-approving will. \\ 2.What

ever fin God -forbids 3 he forbias the exiftence of ir, by his approving will, not by neceflity of nature, for if God effentially and by nature willed that fin and Idolatry fhould never be, he would ef-ficacioufly hinder it; But what Godwih by his commanding will, we fee he does hot efficaciously hinder the exifterice thereof: For then fin and Idolatry mould not be all, nor have any exiftence, which is contrary to Scripture and experience ; And furely,if God love his declarative Glory eflentiaily as himfelf, he muft effentially no lefle love to keep this glory, when Angels and men do obey him, and to hinder the taking away of this Glory by fin, then to revenge the taking away of this glory by punifhment, for every fin againft a pofitive Law, to eat of the tree of knowledge, or for the Jewes to eat Twines flefti, before Chrift abolifhed fuch Lawes, as well as fins againft the Law of nature, arecontrary to the Glo« , muft r y °^ 0 ^ * nc * *° contrary to that eflentiall love that God hath to byneceifi- his Glory, and to the Glory of the Lord, the Law-giver him£I£ tyof na- Ergoi by neceflity of nature, becaufe he cannot but love himfelf, ture Uin- he mould preferve his legiflative Glory, ("it is as properly and ef-der the fcntially the Glory of God, which he requires of us, in doing his e ff fte «fd W1 ^ ? as tn e Glory of fuffering punifhment for fin committed, is by The* n * s Glory J therefore, by neceflity of nature, becaufe God can-famene- not but love himfelf, he (hould eflentiaily hinder fin: And if God ceflity abfblve ; the guilty,' where is the Glory of his juftice * True, it feek his (fould be loft, fo when God fuffers the Angels to fall, and Adam G^ory"^ tofin, where is theGlpry ofhis legiflative Majefty> kisloft fo he love ir, ^ ar « God is obliged to defend the Glory ofhis Juftice: fay and as he loves prove that he is ooliged by neceflity of nature to defend the Glo-himfdfby r y ofhis juftice, more then by the fame^neceflity he muft defend nectffity ^ legiflative Glory. 3. God muft defend all his Glory with the °* nature# fame neceflity, except the Scripture make fome exception of fome Glory which he muft preferve, as dearer to htm then fome other — Glory, which is unwarrantable to fay, and ifGod muft, by neceflity of nature, and as God y becaufe naturally he loves himfelf and

his

hisownGlory^ defend his own Glory, then, by neceffity of nature he muft defend the Glory of all his Attributes, of HolinefJe, GracioufnefTe, Greatnefle, Onmipotency, Eternity, Infinite knowledge, &c. that the Glory of not one of thefe be taken from him by fin : And becaufe the Lord maketh, and worketh ail, that he doth without himfelf, in the creature, for his own Glory, Prov. 16.4. Rev. 4. 11. Row. 11. 36. inall that he doth, he muft by neceffity of nature love hi&own Glory, quoniam fripfuw no*. —"' "" potefi non amare^ becaufe he lows himfelf* trgo 5 by this ground j the Lord doth nothing freely without himftlf, and fo the Lord makes not the rain to fall, the tree to bud, the fea to ebbe, the wind to blow, the fowls to flee, the fifties to fwim, for the declaration of the Glory of his goodnefle, or his power, or his mercy, his hqlinefle, with any frecdv)me,but all thefe he muft do for Glory to himfelf by neceffity ofritture, which Glory he loves as himfelf, for his Glory in all he doth without, lie loveth by neceffity of nature, as he loves himfelf faith the Author. And therefore as *4* j' he cannot preferve the glory of his Juftice,but by punifhing ,'jn,and that by neceffity of nature, fo he cannot preferve the Glory of the reft of all his Attributes(whkh Gloiy alfo he loves as himfelf)but by doing all without himfelf in like manner by necenvy sf r^tUTg;, - " which utterly deftroyesthe liberty and freedome oiCod in all his works of Providence and Creation, andfo God (lull be a nat rail God might agent in all his works without himfelf, not a free agent in Creat- never . ing and Redeeming. 4. The Scripture fayes, he worses all things !l av f'?* .according, to thecounWioj kisiimUt for his Glory ■> and therefore his glory he intend* not bis own declarative:Glory as heloves himfelf :For deelara-. by neceffity of nature he loves himfelf, arid cannot but love him- tive he-fclf. But. he might, if fo ic 'dhad' pleafed/ him, never have in- 5 a ! ,f ? ^ tended tofhew forth his ownGtory, .?iocid<ks ubt fhew.it forth 5^ . by neceffity of nature a; he Item .hirt^cl£Yia Htinughi never have him, he created,the. woiH JttM'erJiave 'fe&ed-.iriihout hinifclf : t'or.hewHgfcr- -ne-.was fuffirient -within -himferlr^id'ftxffod quifltd of no decitrtaive ™$** Glory: Ge>:. 17. l, Ails 17, 2 v S-' Yea if by neceffity of jufticc, ™^^ God cannot but puniffa-fin,tfpecially this juftice ihall cany him to follow the Law oCWorksjiviibout any Gofpoll moderation,which • die i^vi pcffe» thjLt (ins, and ikofuii i)u/> Ezek. 18. and

If God no other, mould die for firi! for all thefe- ■ thou {halt deftroy all puflifh fin, t } e .yorl^rs 0 f iniquity;* thou art of purer eyes then that'thou h ^ ^^[caiiiehold iniquity y arid the like i% 'are expression's ofapurelegall ({i ce , hce preceding in the Lord', a^ainilfuchas are outofChrift 5 under muftV 1 ' the Law, not undef'the Gofpell, to wit, the Workers of iniquity jiifh Adam whom the Lord in juftice fiaall punfh in their perfon > not in their and all his f urct y # And if there be fuch a connexion objeftive ex natura re;> their ^er- ^ etwcen un anc * punifhment , it muft be between punifhment and fons, and the very per fon and none othsr, but the fame that tinned: For, by necefii- among men this is juftice. Noxa Jequitur caput , fo that by ne-ty of ju- eeflicy of nature \ God (hall not be God, uor eflentially juft, if he ftice, deny p Un jfh noc eternally Adam and all mankinde in their own perfons^ Savionr. an( * *° ^ n c ^ icie of juftice , he cannot punifti Chrift ; And ic cannot be denyed but there is a difpenfation of free Grace,and that it is no aft of Juftice but of Grace, that God mak£ Ghriftfin , i. e. afacrificeforfinforus, 1 Cor. 5.11. And that the Lor-dlaid upon bint the iniquities of us all , If a* 53. 6. and made him our furety. Nor let any man objeft , how could God make Chrift a propitiation for fin to declare his righteoufneffe ? Or how could fuch juftice , h) that allien be debarred ? fmce juftice did not exact fuch an action : If without violation of juftice it might have been omtted , if God fhould have been infimtly juji from etermtie , if he had done no fuch thing? Shall a Frince get himfelf glory in the name of ju-Thene-^ /c ^9 h A oin g that which , by his abfolute Soveraignety , he may ceffity^of leave undone without hurt if juftice. It is anfwered , this is to declaring meafure God by mortall men: Shall an earthly father freely for no the Tight-reall good to himfelf beget hundreds of children , when he needs e ?^ ifl not, and yet he forefees the largeft number of them mall perifh either eternally ,* and the eldeft muft die and be made a curfe, to fave pmifhing the reft. - The Lord punifted Chrift for us to declare the glory of the finner his Juftice in punifhing fin in his own Son , who was the finner by Adam , or imputation, for out of the depth of infinite wifedome, the Lord dbM^ fr eer 7 J m po^s a law upon his creatures: He might have impofed makes not no fuch law under fuch a pnnimment. By no neceflicy of nature God to did the Lord threaten death, for the eating the of that tree , punifh, by prove, that God mould not have been God,except he had threat-deccfiity nec j j eat h f or c he eating of that fruit, and except he had punifh-d

th ac

that eating with death, either j:o be infli&ed upon the eater or his furety. Qyid h&res ? Prove that by the word of Go;/, it is fin to eat, when God forbids;but the Lords foul hates fin. True, but does the Lords foul hate fin naturally, as he loves himfelf and by neceffity of his eflentiall juftice as contradiftinguifhed from his immutabiiitie, and his truth and faithfulneffe, according to which attributes, he decreed and faid, that the foul that fins/hall die , and ( he that eats Jhail die ) and he cannot change, nor alter, what he i hath decreed, and cannot but be true in his threatnings. But the I Queftion is,whether (laying afide the refpeft of Gods unchangeable^ (Te and truth ) there be fuch a connexion internall, between eating and dying, or between eating forbidden of God , and pu-nifhment, as God cannot be equally and eflentially juft, nor can he be God,except he punifh forbidden eating j for fure eating of that fruit,is not of its nature , fin , but it isfin,from the only for- • bidding will oiGod$ for the Lord had been no lefle eflentially juft, . had he commauded Adam to eat of the Tree of Knowledge. Ergo it is punifhed from the forbidding will of God, for fay that to be punilhable or to be punifhed be effintiall to fin , if eating of fuch fruit be fin from the forbidding will of God, the eflence thereof muft be from the fame forbidding will, then muft it follow that Go^hates not all fin, by neceflky of nature 5 And that he hates fuch eating only conditionally, if he forbid it ; bu^foe from his meer free will did forbid it. So the Queftion (hall not be, whether God in jnftice, punifh :d Chrift, and made him a propitiation to declare his juftice,but what the relative juftice ad extra is, by which . God punifheth fin, and whether God mould leave oftto be God »■*■■■» , ( hallowed be his hie;h Name ) if he fhould not make firftpenall Laws to threaten all fin with punifhment. 2. Whether he fhould not be God ,if he fhould not punifh all fin , even the eating of the Thc glory forbidden tie :. 3. What can be faid that is more weak and wa- °f Ged > & trie, to encrvat the glory of free grace, then to confound the fefta^o™ Glory of Gods Juftice in giving Chrift to die for finners, and this of his glo-glory as manifeft and declared : For fure the manifettation of ry to An-that glory is a work of free grace, and moftfree, if God doe any i els a « d thing ti eel) ,he muft freely, and by no neceffity of Juftice, Mercy, Ml n S *f!r Omnipotency, Patience, Grace, Sec. manifeft the glory of allj""^ 1-E theft

54 GodpHwJhethfreely, &c. Part. T #

Declared thefe to men and Angels, and thefe attributes and the inteinall glory andfp^ n j or3 beauty ,orfto fpeak (o ) the fundamental! glory of all m-ntall the attributes of God is efkntiallto God, and his very Nature, glory are And they dwtiy the Lord , who teach that any attributes or fuch different, glory are in God freely or contingently ( if I durft to fpeak ) for then might we fay , thefe may go and come, ebbe and flow,in the Lord, and he mould be God, though Mercy, Qmnipotency, Gio-rioumeiT;, Gracioufnefle, were now and then wanting in him, as he punifh :s not alway , and yet he is eternal! juft, hefavesnot alwaies, and yet he is eternally mighty to [are , and abundant in compsflions- but as to the manifeftation of Power,Mercy , Juftice, that is freely in God: He fent his Son, and gave his Son to death for us,out of love , John 3.16. But it is againft common fenfe, to infer, Ergo , God fent his Son , by neceffky of love, and mercy, QqaIu and free Grace. So that he mould not have been inrinitly loving, mm amor mercifull, gracious, if he had never fent him. And it is as poor j^Jj Logick to fay, becaufe of grace and free-love he fent his Son, and Vuemln ea f° might not have fent him, as to fay he loved where there was no re,qua ni- need , 8c it is in vain tojhew the glory of Jujlice ( faith the Author) hilopus whenGod can take away (in y out of'free pieafure , and why fhould f uit \. <j heexpofehis Son to Jhame y death , and a curfe , whereas he might *«fUndit? have takgn away fin freely ^ kecmfe it is his pleajure ? This is the ^ ' very thing^fet Socinians fay, there is no need of blood, and fa-tisfa&ion by blood 5 if God out of his abfolute Soveraignty can Xhe free- ta jj e g n awa y without blood, and fo there was no need of r^all ^unil?iin2 fatisfattion \ This is againft theHolyGhoft,andwe may hear it» fmisob- All the Scnptures cryes that out of free grace the Lord fent his jeftedby Son, and delivered him to death ; By the grace of Gcd He tafted SocinMtt death for every man , Heb. 2. 9. Shall we infer there was then no contrary nece fl] t y t h at he mould die ? It is fafeft to fay^the only wife God cetfitleof decreed that fin mould be. 2. *fhat the glory of his Juftice mould reall £mV appear in taking away fin, not in our way, but in the way of God, faction, to wit, in a way of juftice, of mercy , of free trace, in incomparable love, of mighty power 5 and in all thefe fo ads the Lord as he mould not leave offto be the Lord, but afts moft freely, though he had not taken that courfe. But far be it from the godly not to adore him in this, as the admirable way beyond the thoughts of men and Angels. In

P A RT. I. 'Bumble thoughts of free-Grate fhould take us up. 35 It were fafcft to draw holy pra&ifes by way of ufe from this. Gracc and In all prions between the Lord and man, even in a Law-Co- V 1 e m ~" nant there is fome oat breakings of Grace. Its true, there was no j" co ^ c Gofpel-Grace, that is a fruit of Ghrifts merit in this Covenant, humbly Bat yet if grace be taken tor undeferved goodnefie : There are looked thefe refpe&s of grace. 1. That God might have given to Adam on « fomething infbriour to the glorious Image of God,that confifts in truerighceoifnefle, knowledge of God, and hclinefle, Gev. 1.26. Epfc.4.24. Col 3.10. It was a rich enough flock, this hoJy Image to be fo badly guided. And who looks fpiritually to their receipts ? Its either too much of grace and holinede that another hath, and too little that I have,fo arifes virtual! fighing and grudging at the difpenfation. Or 2. a fwelling that it is fo much, as if it were not receiving. I cm holier then thou, I fa* 65. 5. a miskenningof him that makes me to differ, 1 Cor. 4.7. A blecking of others,!,^. 18. 11. A fecret quarrelling at God as too ftrickt and hard in his reckoning, Mat* 25.24. And what pride is this, becaufe I am ameer patient under gifted holinefie, to ufiirpe it as mine own ? As if a horfe mould kick and fling, becaufe he wears a borrowed fadle of (ilk for a day.

2. Being and dominion over the creatures is of undeferved good- Bcing,lifc f nefle. Who looks to a borrowed body and a borrowed foul, yea and felf, and to felfy and to that which is called 7, as to a thing that is free- ** c ^c-Iy gifted? So that though thou be in an high opinion of felf, felf *™* ™* is felf, and what it is, from God. And when thou rides, whence is it that I am the rider,and the wearied horfe the carrier,but from ? 3. The Covenant of Work sit felf, that "God out of Sove-raignty does not command,is undeferved condefcending; that God bargains for hire, do this and live^ whereas he may bide a Sove-raign Law-giver and charge St command us, is overcorringgood-rteflfe. Law is honeyed with love, and hire ; it is mercy that for It is mer-our penny p* 7 obedience, fo rich a wadge as communion with God c y ^ z m is <nven. 4. The influences to acts ofobediencc,come under a two- r j/ouc fold consideration. 1. As congruous and fuitable concurrences of obedt-God to Adams aft of cbedience : And fo they were tree gifts to encc. Adam not promifed, asw T e fnall hear in the New Covenant. 2. As fuch influences by which the funding Elect Angels fwho

E 2 were

$6 Humble thoughts ef free-Oracefiould tal^eusup. 1?AK7 I. A " admi " were under this Covenant as well as Adam)w?ve differenced from verafentv l ^ Z Angels tnat %&9 anc * were confirmed that they (hould not in the ^'j m tnis fetter refpeft. Abfolute Soveraignty fhines in Adams (landing fall, fo if a Sparrow cannot ftir its wing without God, MdT.i 0.29. of Angels nor a hair fall from our head , ver. 30. far leffe could Adam fall, and in the anc j a ji ^j Sj w i t h 0 ut a lingular providence; And farre leffe could ^ A ° Adam go on and aft without influences from God. And if ftrong Adam and upright, created in holinefle, could not then ftand his Gifts and a ^one j Shall our clay legs now under the fall bear us up? What habits of Godly trembling is required in us 1 5. The gift of Prophefie, Gen. faving 2. 2 3. feems to be freely given, befides the Image of God, and grace can- J 4d a _y m knowledge, Gen. 2. rp. of every living creature, according creatures t0 ^* v nature ma y De proven,but it appears to be naturall,and he on foot, is a lamentable example tous of abufing the Image of God, and good gifts 5 But no habite without the continued actings of God can keep us in a courfe of obedience : There is no ground to make habits of grace our confidence. 3. There can be no giving and taking between the creature and the Creator. Elihu pleads well for him. Job 35• 7. If thou be righteous what gives thou to him? The hum- Q r wh a t receiveth he of thy handy v. 1. 'thy wkkednejje may hurt a thoughts man > as x ^ ou aYt * an ^ x ^ r igh tei)u f ne ]fi ma y P^fi* 'the Son of that God wan* J OD 22t 2 * Gan a man beprofitable unto God , as he that k sieeds not wife may be*profitable to himfelf? Is it pleafure to the Almighty men,nor %hat thou art righteous? Oris it a gain U him that thou mahfjl their fer- ^ wayes p er f e ft ? So Eliphaz. And David, Pfal. 16.2. My Imycrea- goodneffe extendethnot to thee. Ads 17. 25. Neither is the Lord rure, worlhipped with mens hands, nor with their fpirits: as if he nee-fhould j ded any thing, feeing hegiveth to all life and breath and all things. take us What then is the glory of the creatures obedience to him Mr. is U P* fbme mining of the excellency of God upon men and Angels, from

the works of God, and our obedience to him. But fuppofe there were no creature to pay the rent of this glory to him, is the Lord alofer therefore? Hath he need of our fongs of glory ? Or that creatures (hould be Heraulds of his praife ? Or needs he the work-manfhip or ftru&ure of Heaven, Sun and Moon to be a Printed 7TO ^Book to fpell and found his glory > If he need not the Book (as he needeth nothing, created. Who fayeth I am the Lord All-fu f-

(entfici

ficient) he needs not one letter, nor any fenfe of the Contents of the Chapters of that Book. There is a fecret carnall notion of God ^_ in us;, when we aft and fuffer for God, that brings a falfe peace, secret ih andfome calmes of mind, we have pleafed him once, and befide us after that peace, a fcumme and a froath fmoakes up unfeniible in the actings of heart, we are profitable to God, it would be the worfe with him, Grace, if he wanted our prayers and fervice:but had the Lord any milling of Heaven and of Angels and Men , in thefe infinite and innumerable ages of duration, that went before any created being? When he was upon thefe infinite and felf-delighting thoughts, folacing himfelf in that infinite fubftantial fairnefle and love his Son Chrift, frov. 8. 29, 30. (2.) You can give nothing to God Creator of n 0 ci*ca-all, but it muft be either an uncreated God-head, but he who per- ture can fe&ly pofkffeth himfelf, will not thank you for that, oryourgi ve to gift muft be a created thing : But how wide is his univerfall do- Go(t ' minion \ can you give to one that, of which he was abfolute Lord before ? all the Rofes are his, all the Vineyards, all the Mountains, he is the owner of the South and the North, of the Eaft and the Weft, and infinite millions of poflible Worlds, beyond what Angels and all Angels can number, for eternity of ages, are in the bofome of his vafte Omnipotency 5 He can create them if hee will.

And what ye give to another,it was out of his dominion, but all things are in his dominion, for who fpoiled him of what he had ? David blefled the Lord, when the people gave for the Temple, excufing himfelf and the people, that they took on them to give to the great Lord-giver: 1 Chro. 29. II. Jhhte, 0 Lord, isthe^ ez ( oni greatneffe, and the power, and the glory, and the r'Mory, and the why cone majefty, for all that is in the heaven and m tie earth is thine, cangirc thine is the Kmgdome, O Lord, and thou art exalted as bead a-toGO ® hove all verf. 12. Both riches and honour come of thee, and thou from .j £ reignefi, and in thy hand it is to make great, and to give jlreiigtb parage of unto all. 14. But who ami , and what is my people, that we Jbould David-, he able, fo willingly, to offer after this fort ? for all thujgs come l Cbro.29.. of thee, and of thine own have we Qiven thee. Hence, none can "j 12 * give to God. 1 . Becaufe he is JEHOVAH the Eternall Go^then he gives all and nothing can be given to him. 2. B.-caufe of the grea-

Dcffi

nefle and infinitenefs ot G^.Giving is an adding to him,to whom we give. But nothing can he added to him, for thine is the great-netfe, the power, and the majejiy. . 3. Nothing can be given to him who is univerfall and full Lord and po{£Hour of heaven and earth, and all things therein, for all that is in the heavt n, &c. are thine. 4. Nothing can be given to him, who is fo Lord, that he is exalted as Head, Prince and King, above all created Kings,and their dominions over their own. 5. But ail the goods of the Subjects are the Princes, or the Commonwealths. The Juriftsdi-ftinguiihasthe Schoolmen Jheod. Smzfing,Tom. 1. deDeo y traVxat. What do- 3, difp.+. q. 5. fig. 65. a two-fold jus, jus ahum & jus baffmn : The T"ftare ^ vmCQ an " Commonwealth , have a fort of eminent right to the orcom- goods of the Subjects, to d'mbofe of them for the publick good, tnunicy as they may demolish a caftle belonging to a private man in the hath over frontiers of the enemies land,becaufe it hurts the country,and may private De better made ufe of by enemies againft them for the countrey 5 Jpnen ' And they may compell him to fell it, but this hinders not, but every Subject hath a dominion and right to his own goods, to ufe them at his pleafure, which the Prince cannot do. Ahab the King hath no right nor dominion over the vineyard ofNaboth to compell him to fell it or give it againft his will to his Prince * For the earthly Prince, nay themanhimfelf, the juft Proprietor before men cannot bear that, fo as it may be faid of God, verf. 12. both riches and honour come of thee, and thou reigneft over all; For God created the being of gold and of every thing, that we can give to God, which no earthly Prince can do.

6. Nothing can be given to him, in whofe hand i s power and might, and to make great and to give ftrength : For 1. Riches and things we give are of him. 2. Power, might and ftrength to give, either Phyficall, to bear a burden to his houfe : Or, 2. Moral!, a willing mind and heart to give ism his hand : Or, 3. A mixt power, the being of the act of giving is his. v. 7. Of thine own yre give thee. Can we give to any that which is his own already ? Can ye,giveto a Crowned King over fuch a Kingdome his own Crown? Can ye give to the righteous owner of his own lands, his own Garden, and his own vineyard, in gift ? but every being created is the Lords.

S.Saith

8.Saith Vavidly. 15. We are firangers before thee, andfojour-tiers as all our fathers were : And that faith, the Laid is the only Heritor, and we butTenncnts at will, and Grangers both fathers and fonsjthough for five hundreth or a thoufand years fathers and fons have lineally and in heritage before men poflefCd fuch lands: yet before thee (faith he) we and our fathers have but Tennent-right, and are grangers from thee. And what can a meer ftranger to life and being give to the juft Heritor and Lord.oi' life and being ?

9. And our dayes (faith David') on the earth are as afhadow,and there is none abiding life, and being is a (hadow of being, and God is the only firft excellent being: and fuppofe we mould give life and being to and for him, it is but a borrowed fhadow that we give him -, And we are not lords of our own being , we have not abfolute right over our felves to give our felves to him. ItJDoeg Such as will not give himfelf to God, and a& for God, Pfal. 51.2. God re f u f e co fhall taki thee away and pluc\thee out of thy dwelling place, and give felf root thee out of the land of the living. Job 27. 21. the eaji wind 0} for God % God carrieth him away^ and as aftormhurleth him out ofhis place. , 1^ Ye fhall beftow life and being worfe then upon God. God (hall o^f make morter of thee, Ofool! who makes a god of borrowed I, t heir great I and poor Nothing-felf j Nay if there be a Pronoun in thee, place. Olet it be this: Oh if my Reparation from Chriji and the blotting of my name out of the Booh^o'f Life, and my heaven might be a foot' ftoel to heighten the glory, and high glory of the Lord in the falva-tinn of many. 2. This Pronoun felf and mine is a pro ^d ufurper a- The unity - gainftG^. Was he not an Atheift or a churle, and his name folly, ^ lch as whofaid, 1 Sam. 25. 11. and breathed out fo many niy's? Shal^ wovd I take my bread and my waters, and my flefh which I lulled for my pr0 nouns (hearers, and give it to men whom J kitow not whence they be } my, and And he was as mad a fool who thus fpeaks, J fa. 1 o. 13. By the fifth ength of my hand have I done it, and by my wifdom, for I am prudent : and I removed the bounds of the people 14. And my hand

hath found as a nefi the riches of the people, and as one gathemh eggs that are left, fo hazel gathered all the earth, and there was none that moved the wing, or opened the mouth, cr peeped. This is the fool-axe boafting againft him that heweth with it. And another fool faid : Make an agreement with me l\'a prefent, and

come

come out to me, Ifa. 36. 16. And .this mad nothing is above God, chap. 37.10. Let not thy God in whom thou trufieft deceive thee. The Tyrant of Egypt, the great Dragon that lyeth in the midjl of the river [aid, My river U mine own, and I have made it for my Ccl^Eze^.ig. 3. God made the Sea and all the Rivers. There be three Pronouns in the mouth of another proud Monarch, Dan. 4. 30. And the King fpake and [aid. Is not this great Babylon that I have built forthehoufe of the Kingdom, by the might of my power and the honour of my Majejiy ? So.foon as there falls from the great Lord of being a chip orftiadowofcreated-being, efpecially where being isra-Cteaced tionall and under a Law,there follows and remits (the Lord with-fmkfe/e/f, drawing) a proud fuppofed I, and a vain conceit of felf, and a derived. ^ ream of God-head comes in with borrowed being 5 And therefore created finlefle felf is to be denyed. Adam denyed not him-(elf, and thought in his lick imagination he fhould be lik£ God knowing good and evill, Gen. 3. Chriji the more excellent Adam pleafed not that noble felf, Rom. 15.3. Ka» >** oX;iro$ ovx «*<"£ fain. He denyed himfelf as man, as a gracious meer man, to be God or more then a man. And this felf-deniallis-ineleft^gf/^ whoblufhand are flnlefly afhamed of felf, and cover their faces with wings before mining Infinitnefle ofGlory,and proclaim him thrice Holy, holy, holy^ Ifa. 6.2,3. And who knowes not we own grace as our own ? my prayers, my faith, my holineffe y my tears, as if grace had a relifh from felf, sot from God ; but Paul, 1 Cor. 15. 10. Not I) but the grace of God (not my grace in me ) that was with me, o^* <>»^ *tt' »i z*'? 1 * w©8« « <tvp tfi»f.

4. But is there no pa&ion between GGD and the creature"? The Co- Surely we muft (ay that the covenant between GOD and Adam is venant be- of another nature, yea and promifes alfo, then thefe that are be-GocT d tween man an< * ITian ^ or tncre * s proper giving and taking betwixt man is of tne creature. 2. The proper covenants between man and man re-a far other quire that both parties be free and independent one of another, nature, there may interveen &]us % a right and a debt upon the promiflbr then the to hj m t0 w hom the promife is made. Omne promiffum ex orefi-betwee^ cac ** t ** ^ lXum ' Jurifts fay there is no proper binding Cove-man and nants between the father and the fon 3 the lord and the fervant; for man. the (on and the fervant are not lords of themfelves nor fui juris.

The

The father by no pa&ion can remove the foundation or the debt of nature that thefon owethto the father : for inipoifible it is, buc if fuch a man be fon to fuch a man, but he owe to his father as to an inftrumenc, quod fit & vhat, being and living, and the (>n cannot fatisfie by paying the father for that fumme, and the father caa« not cancell the band,nor give him an acquittance. For ielTe can any recompencc the Lord for life and being. The fallen Angelis and damned in hell and all wicked men are in the Lords Comp.-booke everlafting debters to him for being- But God who is more then a Father (to whom men are bat painted fathers) may thus farre loole the bend, as he may command the fon to facrifice the father, as well as once he commanded the Father Abraham to offer up his Son to God. But God cannot refign his right that he hath over the creature to a creature, becaufe he cannot leave off to be Creator, and fo cannot lay slide or make over Creator-right, jut Qreatori^ to any. 2. Say that a creature had a jus or right over the Creator, it is either an uncreated right or a created right, fo to purfue God H0 ,° qa ^ n " by Law, as to caufchim do him jufticc * it cannot be an uncreated 0 r pare right i for that were near to blafphemie: For no created head can wi-h crca beare the RoyallCrowne of the King of Ages. If it be a created ror ri S h J& right, this created right muft be under the dominion of him who jj"^?! 1 is univerfall Lord of all; then may the Lord make u(e of it at his ovcr ai j pleafure j then may not the man make u(e of it at his pleafure: for thingi iha an abfolute dominion of one and the fame thing cann)t be in the maybegi-hands of two abfolute Lords, who may have contradictory deiires vcn » *** concerning the fame thin^: fuch as the holy Lord and (intull men JjJJjJJjJ^* often arc. Let us corrcft the bold pleadings and the daring char- can ^ c g j. ges that our vaine hearts put upon the Lord: Why d>ft tbm ftrivc vciuohim againji him ( faith Elibtt, J^>b 33. 13.) for bte gilts not account «f any of bis matters ? Men dare fay, when they are tinder the vengeance of ordinary fufferings, tbe wayes of tbe Lord are noitquiH, Etck. 33. 10. If our tranfgrejfions and our firims be upon w y and me pine away in tbem y bow (ball rve then live ? But upon whom ^ carcnot ihoald finncs and tranfgrefTions 3 and the punilhmcnt thereof be, If » 0 ftnve not upon the carcafa of the Authors ? Will ye raife letters to fum- with the monhim Where is the Judge ? Where is the Tribunal! > Buc I he promilcd fo and fo 5 but this is not the Quedion 01 nri& ju:lice: Loid *

F that

4 2 7here h mjiriB juJiUe between the Creator & the credture.V. I„ that faith fomething againft the veracity and faithfulneffe of God, but nothing againft the Juftice. But neither doth a promife as a promife raifc a plea of unjuftice againft the ho'y and glorious Lord 9 fuppofc he (hould not fulfill his promife. For I. A paction by pro* mifc creates no equality of ju'lice between thing and rhing,bt-t ween wage ?.nd u\~rLe: otherwise he th^t is zzlltd to the Vineyard, and TheCc- labours from the third hoijre, hath a jiuft pl-a : for he (hould have *enaa:, more wages then a penny, which he ge?s who labours but one bur not fc 0lir: g ut tne Lord makes not the rqtialiry or proportion between portion" niuch labouring for many hours, and the quantity and degree of betwixt the wage his rule. But the Lord pleads the free Covenant for I is workfa&d {landing rule. Adattb.lQ. 13. TrUnd^ I de tbsew wrong: didfi. W2 8 c is thou not agree with me f vapenny ? And Vitfe 1$ Jj it not lawful! the Lords y^ ^ iQ j rg ^^ j ^g jritb mine tvem? Hence read our fickly warding qucrculus nature. I. Naturally we agsefrom much working, ocr Ubor, and would conclude God, much running,!ong fweating^and pains roi fhculd in keeping the Covenant of Workes (hould bind? God, except he we be Rii fe unjuft, to give me as many ounces and pound weights of Glory lo'rd £ * swlafting, as ' h** ve fafted moments, and told over prayers upon fkyoil \ fo beach, and urtered ilghs : Wbe^fort have we fjfled and ?b u fieft Heal with not f We work and keep the Covenant of Works, but God payes **• _*_ us not cur wage. Though it be a doubt to me, if the Covenant of Workes had ftooden, and Adam and all his had fulfilled it perfectly; if the Lord (hould weigh in an even ballance, by ounce weights, oar poore labour, and great reward of Glory, for had he entered fuch a Marker, the lode had been ours 5 we could not have There ha obtained life eternal! that way, for our (lock of time-working ttmmn-2- (hould have dryed op. The vertue of juftice ftands in theequa* tive and a jity of that which is given and received. Now there is a two-fold diftribii' c q a a!iry, one rei ad rem betweene thing and thing, an Arhh-ftire J he- nicc ^ ju^ cf 3 ^° n<any ounces of naturall agings, and the fame tween God number Oi ounces of grace and glory i This commutative juftice ir sndu-sthenot in God, as the foundeft and learned'ft School-men teach. former There is another juftice of proportion duarum rerum ad dux alt' hath no m ^ f Q c two c jjj n g S proportionally anfwering to two things, di-tLabfo. ftributivcju-ltice is this,, and it keepes a Geomctricall proporti* kreLord. o\\.\Aufi$im with the Scripture faith, God ie become tur dtbter

net

not by rttiiving gmy thing from *r, but by fromifing ub*t bee A"ftin-f ferrn.16.de

2. It followes from the Parable, that GocUbargaining with ut jilucbftlr

depends not upon the equality between thing and thing, the work nobis fatt-

and the wage; But upon his own free pleafure of difpoiing of his « eft Dcus

own: And it is the froathinefie of our nature to judge the penny of ™*hw&

Glory, that we get by labouring to be our own, whereas after the ^^ d 0y ei

promile, *Dd after we have fulfilled the condirion, it is not our?, piacuitpn.

but Gods, and he calls it his own, and it it to be difpofed on by the mnttmdn

Lords free-grace, ftiend, may not I do with mine own, what I

pleafe i Mattb. 20. 15. 2. No promifc as a proroifc can give us a Glory is

proper right, by way of ftrift Jultice, to plead with God. 1. A notour rr Tc»c -i j t l r own after

promiie of grace is a tree promile, and no man can fay, becaufe wcr hiT C God promiles the new heart to rnoft undeferving men, chat are of w. cu^hc a ftony hearc,and do profane his holy name, amongft the Gentihs, foi it. that therefore it is juft by condignitie of the thing, that a new A r | ft heart mould be given to them, that m foolifcs difekdimt, ai§d M -a'p™ [ fc?ving diverfi lufij. The faweft that hard faced Jefuits go in chis, n ic an is to tell us of the poore penny of the merit of congruity, for the gjvc ui no right weight of the fumme and thoufands of faying g: ace which Pa. "&)? of pitta have refufed as afhamed thereof. ftkc t^any

3. If a promife as a promi(i mould make an equalitis bctweene peward. one thing and another, and fo lay a band of drift commutative ju-fticc upon God, then mould every promife do the like, qmd cm-vsnitnaN **vTq convtnit jgtf«W7»f, but that cannot be fa id: For then if God mould promife glory often thoufand millions of degrees a-bove the glory that Angclls and men now enjoy, for fpeakingone good woid j that mould be a free Prom ; fc, but that promise Ihould not make an equality between fo hu£e and rich a reward of glory, and fo hungry and poore a work as the fpeaking of a good word, foas God Ihould faile in Jaf!ice,if hs mould deny a reward fo grear, for fo fmall a woi k : For the d<nyinp thereof (hould be adrift the vcraciryaLdfaitrnuln-lU of God, if he (hould not ffjl« fill his p-oniife, btu he ihould nor tail a> a.nt* Ih tft Juftke sithej in not rewarding the work wi.h itondlf onnnotgh

to the man that fpJce the good word his own. For there Is no juft equality between work and wa^e h. n ever fo fee

h 1 a

o. woi k, or all the wos kf of men and angells, make the glory of life rveilading our own.Forglory remain?ever the proper gift oi God, *nd under his dominion.

4 A promiie is, by order of time or nature, latter and pofterior

. to che good thing promifed, as words of troth are latter to thing?,

A \.cnv\c Zl £ things have the fame valour and worth, before and after the

reno/io P rc mifr.yea if one prcmife togive for a plot ofgf ound,a fumme of

th'rg- p c- mon<y of value, five hundred times above the worth of that plot of

ni!icd,can- grcund,that promiie cannot make the unequall and unjuft price to

ror P^cr £ e a j u ft anc j squall price. Even fo the promife of God to give eter-

,ht wor;h f nail life to the obedience of Adam can make no equality of ftri&

tliir.fi; Ut Juftice ^tween the reward and the wage ; For the reward promi*

fed for the wages is equall and 7*uft before thepromife,and ex nam a

rd; and fo muft lay bands on the Lord, fo as he carinot do contrary

unto it, which is againft all reafon.

And vebo give firft to the Lord, and it (ball bertcompvnad to hint,

and he that gave firtt to him, man or Angel!, muft give his ewnc

None gave / ortne nitis no giving) which he received not from God, either

! crd°men c eate< ^ keing, or &&* or W( >rke, (for any uncreated gift none can .

or Angels, give to him) as is faid. 2. What is given is amongft the all things

that are of bim, as tfce efficient, and tcbim, as the laft end, and

through him, as the conferver of all, and fo can be no gift to him,

Rom. 11.36.

And whacGod of free good nefle, decrees to doe, that he may decree not to doe 5 and things falling under his decree, are not ne-cefTVy, he cannGt decree that man (houldbe a reafonable creature, for it involves a contradiction to be a man, and not to be a reafcr nable creature. But no fhadow of contradiction there isfor the Lord to forbid to eat: and to forbid to eat under a punifhment; And the not created World (it being from eternity nothing and a God was non ens) could not have znyjttf or right to plead that God would no debtor ft and to what he decreed, and give being and create a world, for if to ive'be- tn * ^ orc * fti°"ld not g* ve Dein B to *** a nd create what he had de-in/tothe" c f" ee d from eternity to create, hefhouldfaile agjjnft his owncan-WorM. changeable Nature, but mould doe nounjuftice to an uncreated World, except we fay God fhould be unjuft, if he had not created the World: For being of Juftke is due to the World, and God refute*

futes to pay the debt of being to the uncreated Worlc, which i« Non-cat* non fenfe. And upon the Came ground, if he. ilinuld annibilat the r ^ A fa* World or take away life from living things, he fbould be unjuft.; a:cl ^ fltia -It is fafer therefore to fay that God oWcth rhe crearure nothing, but wearehifdtbeors, forfervice and praifes. wink ue hue any hting.

4. life. If Godot his free will, fo placed Ad:m to reward his obedience: We think hard to ferve God for wage*, and to ex pia- We fliould cedin a condition of obedience. Evab 9 and we with hrr, luc- not rake ill king the fa me milk, thirft after fach lawlefie Independency to be J^^^J^ from (Gen.$ 5,6Junder God; Whereas Ad*rmw& Ann'.-cowTUtn w hohath ' that have wings to obey, and the Noble and High Hare rcb,; fo noble learned oUdunce tbraugb the ibings bee fxjferid were in this concii- ferwft. tion, and Chrift a King in the fnape of a Servant trot obidtnt m death, totbedeatboftbeCrojfe, PbU.2. Hence, too weary of fub* routing to God, fpeakes much unnatural! pride, yea will not be under God. 2. There i$ little of Chrift in fuch, for it was life to Chrift and meat and drink, Pfjl* 40. 8. Hf£.io-8. Jib* 4. 34. AU. 10. 38. toobeyjanditisiheAngtllslife,!/*. 6. 2,3. Yfji. 105. 20. Revel. 4. 8, and thty are neer him, who both at once feive and Raigne, Revel- 22-3,5. much delight to obey,fpcak much of God The betfb in the heart. Tire not out your Mafter 5 examine more, untoward -ird lifclefi nefle to pray, to confer,to give^c. if it be not a caufc of deadneft, creatures and be not a way of back Aiding. ^YcTe-"

5. Life. If creatures keep their Oovenant-naturall with God, ^.^ ^ c (hall not the oxe, the cran, I/i. 1.3. Jer. 8. 7. theaffe, 2 Pet. 2.16. gJm ft u$ who never had adeilgnof rcbtllion,depone againftus in Judge- *-ho break ment > Ah ! what an unnaturall policie, the firit erill wit of him to v enant that iinncd from the beginning, John 8. 44. and whom we follow * God ' at the heels, it is to pleafe our own wit,in Covenant breaking.Such

as are fick of love for their own wylie time-ferving cuftome ; if all naturall men in thcirdeath-beddamne not this folly, ask them and roo (^nc theyfnallfpcak. broke witft

6. Ufe. It God Covenant with us for hire, when his abfolute- ; ^° r « tern fie ni2y bea.c him to command, how finfully (oh are our fpii -its, ujr ;' ;T'* and weak isreafon, that is broken with a ftraw, when an apple; conquers Evabt eye and heart ? Talents of Silver, and a wedge of ^ ]:h g rot

G.)!d {hiii

Gold Acbm, and Gibaziy Adrinkof water, it not as hand, in time tot" ihirft, make the people muimure againft God; the mora fan&ified, defecat and fpiricuall region be, the farther it is above that which crulbcth Balaam and Judas ; The firft Heavens motion, the ftimum mabiky which draws all the reft, nrnft be the moft excellent, and the moving power mud: be moil fpiiiuall; its neither heavinefle which is in (tones or clay, nor lighenefle in the aire and fire, bat a more heavenly force, which throwei about that body, fo the motions of fan&ified reafon which is fwayed and driven by no Argument,but from eternity,communion with God, a King--jL dome above time, muft be moft fpirituall.The Dogge is moved with a bone, the Oxe with hay.

7. If no law and poor obedience of ours can buy a communion 1 ft'fisi- Wlt ^ ^°^ * et us cxamine tne peace that flowes from obedience; tion by ' t8 P urcr ana * more folid peace, that flowes from Justification, and worki it more immediatly removes the warre between God and us, R*m, 5.1. our own and comes by a purer and nearer emanation from God, and from decent, t |j C ranlbme o^ Redemption that is in Chrift,then that which flows SSS from created afts of inhcrent bolineiTe. ( 2 ) Our firft Aiams Q^facflfc c l«nent is Juftirlcacion by works,in which we love to live and die. ftrangcrs The Law is an home*bornc idol in us: O ir apprehenfions of our *> w» owne aftings are lively and vigorous; the 3000. A&s 2 * 37, Stul % Afts £• 6. and the Jayler, Afts 16. 30. Ask? what we (bill da? tows'. But it is not the law-word of working, K 901.4.2,4 ^^.Hem* 3.20, 28. Its much to be dead to the Law, and to Lawrighteouf-nffle: Galat*l, 19, 20- I live not, bu* Cbrifi lives in me* Chrifi: (a.) is a ftranger to us, and comes from wichout^ gifted righte« oufnefle corals from Heaven. Grace ©nely makes us willing debtors to grace. The pride ofr tilfc, will neither begge nor borrow from, nor be debtor to a crucified Saviour, when it defpifeth him until! theroofe of the houfe fall* 3> Seid< m? doe th'fe two concurred S.Idome (j ea( j nes t o works of grace,aud lively aftivify in the doing of them* JC w>rk» *' inl 4 ^ tame ^ co b° tn but every man is not Paul) 1 dr. 15.9,10. and ively I l*b->ured mart abtwdtmly tben tbty sit. But fearing and treru* aft vity m biing at that (IJ'y®, he itrikesfaile toChrifr, jet tt$t 1 hnt >bg w>kti» graz* of God in me* This pride ?ml wtfe* in the Jewef, they 0HC - fiovpidnot, nor bowed (at infer iouss to their Matter, King, or

L01 \

Lord, or Father and Husband, Co the word) totbtn$U<rf^%*>2 m% **%* of G*d. When ( I ) (filfe ) or nature meets wkjb working, yea *»^g»-with grace otten, there tollowes fome loftinefTe, f:xcept u r*ee q^™ * humbled and moititkd, (I ) which can Vircep and fay, Lardrztst :nm>rw

CHAP. VIII.

^f'/?^f f/are De^fA Aaffe i# /Ae Covenant. 2. 0?&f# jV./> ^ Caine and Judas are to do in their defperate Jiatc. 3. And why the LORD is no where called the G 0 D of Adam.

Q. IT/ Hat room hath death in the Covenant \

A. W Death hath room in the broken Covenant of Works,

as the Purfevant and Sergeant of revenging Jufiice. Hence Deaths

reigne, [ I mufi Me whether I will or not~] Unwillingncfle to die

and bondage through fearecf diatb is the Law- it ing in death, from The room

which Chriit hath delivered us, Heb. 2. 15. Originall fin anddeath ^ € ^ h J n

came and enti ed the world by the Covenant of Worker The Co Covenants

venant of Grace made not death, but found it in the world, Chrift The

made of an old enemy dt a hanewfervant: its now the Kings Fen change

ry boat to carry the children over the water. Its a futable condi- * har Chrift

tion to a fpirituall (late to die being fen* for,not legally fummon'd, j " h "? de

and to die, because I dciire to be diffblved, Vbit. I. 23. not becaufe

I muft. And better it is to fummon our (elves then to be fammo-

ned. Though we love Heaven too much as a place of pleafure, ra»

therthen a place of holinefle, yet moft men would wi(h a better

cauf y to it then to deep through the cold grave, or a dark hole in

the earth.

Q^ Wbatioom bath life intb« Covenant? Anf. The Admini-ftration of the Law Covenant isfirft habitual! holinefle of Works, and then a Crown. The Adminiftration of gracr is fir ft fafth and a title to Chri/t our life and hope of gUry y and then habitual! holinefle, begun here and perfected hereafter. The Gofpel-Iiie it both a reward and a duty of praifing and loving eternally in place? of all the ten Commands, yea of Law andGofpel. The Law-life

(fee

h

48 Whatafoulk to do t that's neer defpaire. ParT.I.

(for ought that is revealed) is a reward to be purchafed by our le-gall obedience.

Quefh //Adam in the inter vaU betmxthk fall andtbepuhlifhing bf the bkffed Seedy was not to defpaire, but to rely upon God as mighty to \ Jave h What fhouldfucb as Judas or Cain do ?

What Jv- Anf The conference of Cain and of defpairers,bting no au thenar and t i c k Bible nor Judge, which can carry the controveriie bctweene I frd"- tncm an dGod, folongas ihey are in the way, or are viators, the (pairing Gofpel treaty betwixt them and Cbrift yet (landing and not broken mood, are off upon the part of Chrifl, they are to cherifti and hold up the todo.^ Treaty, and (as it were J to force fpecch out of Chrift,andto purfue the news of an offered falvation. 2. There is no Spirit of God chat fuggefts to them defpaire, and bids them write thena« felves in the black roll of Reprobates,for though they beleeve hell, as the Divill* haply beleeve there is a God, yet they blow the coals of that he!lifh furnace, and kindle a fire before night. 3. They -~ being under the Law of Nature, are to rely on infinite mercy able to fave. Their witty darkneffe of unbeleet faith they beleeve, but they hate mecy in the generall toward others, as to themfelves* 2. For a doubting Child of God, becaule the light of evidence (which to them, in that cafe Is dimme) comes nearer to the nam-What rail light of reafon, then to fpirituall light, theref re faith mure be *«k fet on work to aft as feith,and faith afts moft ftrongly when reafon doubters | s weaker}. Natural caufes work more ftrongly under oppofition, the fire burnes moft vehemently in winter froft, and the internall Wh en keat of 1 he body is moft mighty for coucocYiomwhen the coldneft faith ifts of the aire is moft piercing without, faith fees God moft piercingly moft at midnight in J^when rottennefle and deadnelTe (peakes the con-ftrongly: mrl ^ j^ l9 j ty 0 „ f nrt i y (fo the word, Exod. 8.1. Pfsl. 31.8 J that my Redeemer live J. I fa. 50. IO. He that vpalk^s in darfaeffe, and bath no light ( of evidence) let him truft on the Name of the Lord, and let him flay himfelfe upon hvs God, Kern. 4.19/20. ( 2. ) There is a pecce of unfeene wilfulnefTe in unbelcefe, and two refu-Wilful- falls in it, as wee fee inlhomas. John 20.25. as there is a made of fiefs in un- fan&ified will required in fincere faith, Rom. 10. 9,10. Mar\$. 24. bt-'eef. and fo reft ft an c mult be made to that blind impulfion of will in •wi vrnv un 5 € i ec f e> by which we pleafe our felves in doubling or doubting.

(3)ShouId

f 3.)Should the commanding of killing the Son,Gew.«2.2. fom to contradi& the whole Gofpel of the promifed Seed, G e n. 15,4. yet knowing both to come from God, Mrtbam did well to leave the Y** r * t0 fuppofcd contradi&ion to be fblved by God,and believe both as we j^'^ are to believe food, in no food, and in famine. po f e( j con

Queft*. Where va* tbtrea word that God was Adami Ged ? rradiaions

Anf Not dircftly. For 1. that Covenant was like Letters of the ■? Got * m Kingraifcd tofuchaday, and the date being expired, the Letters j™ n °£ ceafe to be in force. 2. Adam was to winne and purchafe(as it were) God to be his God, by confummate obc dience. God never (aid that ——««•— -he would be Adams God by giving him influences to obey, and to why it 11 obey to the end, all influences granted to Adam, to will and to do, nor f*' d » were granted to him. 1. By God Creator, not by the grace of * J,"^e** Redeemer, as in the Covenant of Grace, to walk, Ezek^ $6. 27. God of 4, to love, Vent. 30. 6. to perfevee, Jen 32. $9, 40. 2. Thefc influ- dm* encej were free gifts, but not prom i fed. 3. They feeme to be wdh nit mturalU, natural], though they did bow andprevioufly incline the will, but not fb in the New Teftament, for the whole Covenant is called by the promife of the giving of a new heart,f&£. 8. 10. If*. 54 9,13. J*r. 31. 31, 32, 33. Ezih if. 19,20. H,f. 2. Bettfronr 18,19 And therefore better it is that God be Lord of my heart, h Cim oe and it be his, then that 1 be Lord of it,andmy heart be mine owne theLordi. heart, theleflcof our heart be upon our heart, the more upon th <u our God, the better. Ah ! we cannot skill to guide a heart. 3. The own * threatning of death to Adam, if he mould finne, Gen. a. 17. may infer a Covenant of life, and that God ftould be Adams God, if he mould obey.

CHAP. IX.

What life is prom/fed in the Covenant of Works. 2. l\ he-ther all we, efpecially the Reprobate, by the fall, Ivjt all right to the creatures. 3. How the Lord is onr God.

what a

A. YT/Hat " mea " c d by life promifed in the Covenant of

VV Works? y*fl/.i.NotalifcinChrilt and the fruit bh f the merit of blood, as our life is in the New Covenant, John 10. 11. p r c ol j^

G John to idgjiM,

John 3a 6. For Adam was not Mediator of reconciliation here, he was afore of pablick Law-head in who n he was to ftand orfall, if anypkafe to c^ll him fe a Mediator **7* rt but it isa.Law-Jife, happily a communion in glory. 2. But the life he lived, and the creature* for his fervicefeernei not to belong to this life, for the creatures were given to Adam, he not working for them. Yet I ihould not fuppofe, if any fay that earthly bleflings were given to Adam> as a reward of an actual I obedience, as they are given to filch as keep the Law, T>em. 28. But fore our gain in Chrift of (iich a life, bought by fo noble a Ranfome as the Blood or God-man, is not little. Its rawnefle and greennefle of wit, to value it (b low as we do* Children fee not what a hiring and taking Apple Heaven is. Of out Queft. whether or no did Adzm, andall the Reprobates in hk loyns>

right to»hc hfi n > loje right to the creatures* l

creatures. Anf. There is a three*fold right.

1. Natural!.

2. VrovidmtiaU. 3* Spiritual!.

A three- A natarall right may be conceived two waves. i- Abfolulelyfo fold right, craature 5 and man not created, can have no jm or claime to being naturall, or ]jf f) t ^ c Creators free gift is our beft Charter to life and being, providcn- ^ 1\fc right may conceived .conditionally^ if God create the Sun, null. Pl l " a power to give light is congruous, and debit a nature 5^,futeable to the nature of the 1 Sun, nor can the crearure plead for this, as There is debt: but if the Lord give being, to enjoy this being cannot be no Law to fin, becaufe there is no Law and Command to nothing to receive h** e keing or n0 t to receive being and life from the Creator ; And where there and fono' " n$ ^ aw ^ % ^ lT * no tran fe re $ Qn * And therefore to have being and fin in ha- life* cannot bejn it felf a fin.

vingit. 2. Providential! ri^htis^ut acontinuating of life and being

What a unt jl c he fame power that gave'itjfhall remove it^ by way of punift> P r ° v, ? c "* ment; ForG J a? Creator of his Soveraignty, giv-s being and •J* r ' 8 * life, and the com^rtableufeof the creatures; but asa Judge ordinarily for fin htremo v. s it, though h?, 1 deny not, out of his SoLVcraigntyjmayjandpjifiblydotb^ annihilate themgat that the

Angels

Angels in aflumed bodies, and which ik< Mar. Chrifr, after the Re* furre&ion, did eat.

3. Thefpirituall right is that new fupernaturallTitle, tthich the £k&beleevers have, in ordtr to fupernaturall end, and all thefe being made their*, to promt ve their falvation, 1 Ccr. 3 21. what t AS things an yours. Bevel. 21.7. He that ivercemetb flail iwireri/ fpirituall all things , by Covenant-right, for he addes. And 1 mil be £» right ii $ & Gd, andbejballbemy Son, Pfil. 37. ic. A drink of cold water, ho *«-by this Charter, is better then a Kings Crown, and hat h refrtfrecJ ccI1<nt * fome more then all the choile wine the earth yeelds. The Jove of ^ the Giver is Utter then xvim^ Cant. 1. 2. and here the Charter is, by many thoufandr, moreprecious then the Land. For nature com* mon to all is over-gilded with free-Grace. And the naturall life and beings and the materiall heavens we (hall in/cy, are blefled in another manner to the glorified, then thefe they how injoy > 1 Cor. 15.40,41, 42,43,8*0 2Pef.3.i3. ]tcve/.2i. I. J/j. 65.17. and they (hall be above the Heavens that arc, when the myfiicall '

body (ball be perfected, yea, and the duft into which the bodies of the Saints are refolvcd. keeps a fpirituall Covenant relation tc God inChrift; As Excd. 3. 6. JMattb.22.$2. John 6.39.R*ra.8.2i,22,23. for no joynt or part of the body, but it muft mare of Covenant* glory. We look little to any ?hirg but to have and injoy the dead lump and body of Gold, dead lands without Chrift. See Hof. 2. 18. 22. Ezfk. 34. *5 3 a7. Es*^. 36.29. Uv.i6. 6- Pfal.tf. 9, 11, 29. 1 Tiw. 4. 8. Heb* 13. 5, 6. Mattb. 6. 25,26. Pfal. 34 10. O faire inheritance. 4. As to the ftcond (which is t he main contro-verfie) to injoy life and beinp, isthefubtfanceof the aft, noflnne. MencontraveenaLawtobefoandfoborr,towit,in(inne, for its forbidden by a Law ; But to be borne and live, is no fir.ue, but by order of nature, before Origin all ilnne. Nor is it forbidden more To live fle to man to be borne and live, then itsforbTddentotcdfs,nor to eat, t0 V* B J°* ileep, wake, then to them: So neither is it commanded by a Law n,^, £ ^ oe todie, but it is command and commended to die well, to falJ ainitfclf deep in Chrii% 1 Jhef 4. 14, 16. to be faithfull to the death, ADs ''»• 7. 60. Rtiel.i.lo.Rtvel.i 4.1$. (2.)TheEi<ft whoare&jr/w hJrs ef wrath , * otbtrs> Efb.2. 3. And all/the Reprobate mould kill themfel ves, or* be killed, from the birth, if to live and cat were fin,

G 2 in

in it felfe. But only the Lord of life and death, and his Minister, the Magistrate hath power to take away life and being, no man can be his own burrio. But if it were fin in it felf to live,they ought to expire and reftore an ufurped life, which they poflefle, mala frie, to the owner the Lord^ as a theefe is obliged toreftore ftollen *L goods. (%<) The dominion of Reprobates over the creatures, is a

part of the good Image of God, G b n. 1.26, 27. and they breach, live, rid?, fail, and are no more then the Eleft to lay thefe afide, then they are to lay afide the natural knowledge of God, by which

~ ihcy aretoglorificGodasGod, Rom. 1.19,20,21. ^^1.2.14,15.

Att.i 4 1 6,1 7. Now ihe Rerobateshave not utterly loft the Image of God, as to know there is a (Sod,, to honour their parents, to hurt no man.

4. This opinion looks the rather like a fancy,that it is a tempta* tion in weak ones, under a fad defection, Satan riding upon their

Their Melancholie (a complexion not fan&itied, ufefull to Satan, and if temptati fan&ified, a feat of mortification and humble walking ) for they °"» w ^° judge it fin to eat, and drink, and (leep,they having no right there-

fhould not unto > ^ uC ^° tnev nave no r *S nt t0 ^ ve ' anc * are obliged to kill ear, or themfelves, and Upon the fame ground, it was finne to Adam to pray. fpeak, to anfwer God, to breath, to hear the newes of the bleffed feed, which all are a&s of lift, and foafts of finne, and upon the fame ground, that they cannot performe thefe without finne, they mould not pray, for in,praying, they cannot but ta^e the Name of God in v Aw. For wearenotto abftaine from a duty, becaufe of the finmlnefle, which adheres to the duty, by reafon of our corruption,for in Chrift the finfulneffe is pardoned, and the duty accepted.

5. It neceffarily muft follow, if it be fin to eat, becaufe the non-converted have no right fpirituall in Chrift, to bread, the convcr-

If the non-ted may fpoile by their grounds*, all the non-converted, of their converted, gQod^ houfts, gold, gardens, vineyards, lands, and upon the right t© a- * ame g roun ^ for the crime of non-regeneration, they muftalfo ny things, deprive them of their livts, and kill them; For they have then we a like right, tfutis, no right(the(e men being Judges J to either may fpoile life or goods. And fo, ibou (halt love thy Neighbour at thy felfe, ^nT of mi, ft k e meant of the converted neighbour: but with fire and fword lifcTncTalJ a ^ olacr neighbours may be killed and fpoiled, and fo there ftiould they have. be

be no ftealing, no oppreffing, no crufhing of the Widow, the (Iran* ger, the fathcrleffe, the weaker j not grind the fccsofthe poore, though their Redeemer be footage contrary co the Scripture, Prov. 23, ii.7er.50.33 34.F/i/.p4.5,6,7 3 8.P/2iAi4 4. ExoJ^2.i6 3 ^.Jfa^. 12,13,14315. Mic. 2. 3. and Co it werelawfull rot^ke Crowner, Kingdome?, Inheritances, L*nd<, Dignify, anJHjnour, from all the unregenerate Princes, Powers, and Rulers on earth, to cut off with the fword all the heathen Nations who as yet know not Chrift, and it were lavvfull tor the regenerate Tons and brethren to kill and fpoile Father, Mother, Brethren, Sifters, Kings,Potentates, Countreymen, Strangers,Orphans,tx' , kdCapiivef>Prifoncr8 : fick, weak, imprifoned, all infants that are by nature the heirs of wrath, upon this ground, the converttd ones judge all non converts to be void of aU due right to life, er goods , and io in thefe men, the focktks, Churches of Chrift muft ceafe.

ObyM. They who enjoy that of which they deferve to be depri ved, have no due right to that of which they deferve to be deprived ; bucareufurpes, and fo (in. But all the non-regenerated are fuch, or, tbey who ufe that to which they have no right, do finne in the aft of uiing it.

Anfw. 1. Ibey who injoy that of which they deferve to be drprfoed, they finne, and have no due right to ufe k\ Is not univerfally true. --■■ — They who injoy that which they may and ought by their own pri- How true vate power, reltore, fuch as ill conquilhed goods. They finne in it is, that uiing that, true, Fnv. 3.27. Exod. 2%. 26,17. I*% 19. 8. h$^thcjewho finne to withhold the rayment though laid in pawn, which mould JS^Sc cover the poore mans skin in the night, and they have no right to xbq ie-injoy that. ferve to be

But they who injey tbst y what ever it be, of which by fin, they deprived* deferve to be defrived t they have no due right to that, it is deny- r *9 have ed. For if it be life, being, eating, fleeping, and fuch things, "l^ l ^J° as onely can be taken away, by a judicial power, and by God they;,, /„ H f tn g Lord of life and death, and cannot be taken away by them ft Ives, it. (for it is laaifull for no man to punifh himfclfe and take away his ow n lite) nor by any other, except for capitall crimes, tht y have due providentiall right tfr keep and injoy all fuch things untill the fame power that gave them remove them, nor do they fin in uiing

them.

Living in t hem. And it is mod dangerous to fay, that Devils and the dam-anVdarn- ned m ** e ^ W ^° di ^ onoar ine Ma/efty of God by their living and ned and being,and fo by fin, deterve to be annihilated and deprived of their Reprobate being, do fin, in that they live and are not annihilated, and that is no ufur- all the Eleft before their converfion, finne in that they injoy being ping oflifc anc j iif e . A Judge (entenceth a man to die for killing his Father within 24. houres, but by invincible providence he is refcued out Simile. Q f jjjg nanc ] 0 f £ he Magiftrate, and lives divers years after,the fcn-tenced man finnes not before God nor againft the Law of the Land, in that he lives, nor can he be called an ufurper and un/uft, maUfi-dei, polTeflbur of his life: For the fentencej was not that he mould take away his life with his own hand, but that it fhould be taken away by the judiciall hand and executioner of the Magiftrate. Nor is this Providential! rights a right of meer permiflion, but of pofi« tive donation and free-gift, for then we might by the fame reafon, (ay that Reprobate men have a right of meer permiflion to keep and injoy the knowledge of thefe, that God is: Superiourr, Parents h CR & are t0 ^ e ^ onoure ^ : *b e whole is more then the part ; Yea they have non-con* tne ^ ame naturall and providentiall right by nature that other (inverted, in ners have to the one as to the other. 2. Tbefe who injy that, of the Vifible ppbicb they defeive to be deprived , they finne in the act of ufing^ as Church, tcuc hing the fubftance of the aft of living, being, eating, drink-

foSric-uiU in 3 : That is moft faIft ' .*^ **' in 1 §y thaf > °f » b **bibej righc by deferve to be deprived, they, in modo, in the way, manaer, and end faith in of living, eatings &c. doe finne : It is true: and fuch have not fpi~ Chrift ro r i tlia Il and fupernatural right in Cbriftf which they ought to have, life and the if they be in the vifible church and hearers of the Gofpel) to life, anTdicy ^ e5n S anG * tne creatures, and they finne in not believing, Rom. 14. fin in the not eating fa; the g'ory of God, 1 Cor. JO 31. Naturall men care manner of not if th~y have and injoy things fo they have them : They have livtegear- being, fo have earth, ftones, &c. they live, lb doe Trees and ing>** hej.^ t k e y nave health, fo have beafts and birds, theyfwallow How wo- up many years, fo do Ravens, and Harts and other beafts, a long ful to have tamp, many thousand yards and miles of life are fought, diufunt, a lump of ncn dmvivunt. But who lives for God, who deeps, who wakes, life & c ) n J e who eats for God and his Glory? and they who make themfelves

to fife? 8 X ^ Xl ^ enc * J Idolatroufl 7P ut ^ c * n t ' ie rcom °fGcd ; who onfy

is

ii the lift end of all, Rom. 11. 36. B eve I 4.11. Prov. 16. 4. andas good make ye/6 the firft Author of Heaven and Earth and Creator as thelaftend: Ye who eat and drink, whopayes your recko* ning? Chrift? Or are you ufurpers 1 Have you any Charter I Or do ye robbe the Lord ?

Queft. What way it God ours ?

Anfw. By Covenant, E«e^. 34.24. Gtmf.lj.y. Jerem. 52 ?S. Zzcb. 13.9. But he is not ours as if we had fome gifted right and dominion over him, as we have over the creatures, 2. Nor is ue oui» as we are hi?, the clay hath no foveraignty over the Potter. Nor 3. is God limply as God ours, but God as it were comming downe How God in Chrift to us Covenant-wayes as God incarnate, to make out his iS ours * goodnefTe, grace,mercy to and for u?« 4. Its true God incarnate, Chrift, is principally Gods, 1 Cor.$.2 1. not ours.He is ail nil God, he is lmnu*tul) our Immanutl in order to fave us, and fo is more ours then the God of Angels.

2. God is the fiuier of the Saints defire, more to them then al F God to the Heaven in the length and breadth thereof, and all the inhabitants Sa '"" and thereof, P/W.73.25. If* 6$, 16. more then all the Angells and^J!^* 11 Saints, ilhef.^. 16*. (2.) There is no hell to Chrift rut a farre otf h ea?eB , God, TfaL 22. r. Maub. 27.45. no Hcavn but tbi gfay be hid zpitb the Father, Jcbn 17)$. fj.) There i? nothii gmore like a ipiritualldilpDliticnthtn when the Spouf^ Cant.2 hath foul-love to Chrift: / foughtbim whom my feule loved. (2. Sfre hath an ardentdefire after him, I fcught bim but I ftundb\mnot. 3. There could not be fach diligent fearch after (he found him, if thcr* had not been firong faith. 4. And her conference with the Watchmen Saw ye bim whom my foule loneth i fdith, She enjoyed Qrdi- There iray nances and meanes, yet there may be (which is to be obici vedj a "** train furnicure of Grace and a want of Chrift, I went a little furth.r, I & ycr un * fiund bim whom mj foule luv.tb, Cant. ^. There is 1. a Wdkinp cjj c neffe heart. 2. A difcerning of the B^lovedj and a telling over again ct tor the his words, Opm to me, my ffUr, &c. 3. A itirring of Chrilis pf nt ^ f hand upon the key-hole or the heart. 4. A moving of the bowels l -for him. 5. A feeking of him and a praying, but no tindingnor anfwer. 6. A love ficknefTe for him,and yet a miffing of himfclf, Ifiugbt bim but 1foundbim not; So compare Cant. 1. i ? 4. with

Cart.

Cant. 2,3,4. with v. 6 0 %. and other placet, it will be cleare a God« head can onely quiet the fpirit, and that its a queftion whether we know the field where the Pearle is, and the Kubies, Saphirs, precious ftones that are hid here, which do in worth exceed the capa« city of Angels and Saints. A fpiritual Therefore (hould his glory be the laft end and ftirrer of us in all foul afts in our acYmgs, and grace the only efficient in all,and Co much of God God. (if he be ours by Cevenant) as our wayes, intentions may fmell of him. But there is much of the creat«re,of (elf, of gain,of empty glory ,in our fpirituall a&ings. God weighs not down the creature nor Heaven and Union with Chriii: as Exoi. 32. 3 2. Rem> 9.3. (2.) Its a fpiritual Ifoule that miffeth God, rather then the train* of And miffes all the graces of faith, love, hope, defire of and joying in him. God rather And know he is away, though Heaven were in the heart, and can then any difcern where the Ordinances are empty. 3> It engages all we are, crcatedfe- handgj knecs> bodyj Exo j 2Q 5# Tfal. 44. 20. iG*r. d.19. felfe ving grace {q ^ e ^ God, and to live wholly in him not in our felve?# 4.We are not to believe in beleeving, nor to be lick of love with the love of Chrift, nor to make a god of faith or love. Its a fpiritual con* dition.

COrvin. P H A D V

Pr'imo fee- §li \X7 ^ at are l ^ e ^^ g roun< ^ 8 °^ tne Lords making the Co-dere per in W venant of Grace >

obedtentia 4^ There are two baftard grounds devifed by *AtminUnj. 1. n'jTruvtT' ^ ecau ^ c ine Covenant of Works cannot oblige both to aftive and "cejfabat e- P a ^ve obedience, but to one of them onely (fay they) and the tiam obli- Covenant of Works was fo rigid,that God could not follow it out, gatio ad e, and caft infants in hell for a fin which is theirs,onIy by imputation, amobedi. anc j wa| p arc }oned to the firft man that committed it. Therefore iTprl-6 ' nc was nc cc^' atc ^ to ma ^e a Covenant of Grace with all mankind, fcriptam. none excepted. But the Covenant of Workes is broken, andean Ibid.c.9. now be a way of Juftification and Salvation to none, but yet ic Se&.$.Re- obliges all. And finne cannot make uslawleffe, for the fpirituall svrfrY- Law is of aneternall obligation* 2. They that never heard of n od. Dned. Chrift, pe. ifh by the Law, and not by the Covenant of Grace of 4.^.145. which

VAKT J.The Arminian ground of the new Covenant jeje3ed % %i which they never heard, and the Gofpel i8 written in the heart of Th: Li none. 3- The firft Covenant was holy and fpirituall, and G&d £ : ^f fir ^ fhould unjuftly threaten death upon infants, if they be not guilty ^y^nd of eternall condemnation, as Arminiut, difp. pub. 7. th. 16. 3. obligerhall and the Scripture faith, infants are guHcy of this (inne, Epb. 2.3. ro aftive Rom. 5. Tfal. 51. 5. Job 14. 4. Asalfo Chrift mud not have died obedience for the fins of Infants, if there be no finne in them, they need not 4lyv '^ cr -the ranfome of Chrift s Blood. The other baftard ground i?, the There is naturall antecedent defire and love of God to have all faved 5 ma- fin in In-ved hirrj(foy theyjto make this Covenant of Grace with ail. But knts, this makes away free- grace,and change? God as the blind Tj'mttJ, T( which faith God hath afecret place in which he afrlias himf lr>, JJJ^' becaufe he burnt the Temple,and delivered the Jews to captivity, dent love As alfb, the Lord remembring the captivity of the /en?/, and their of G OD, defolation, he powres out two tears every day in the Sea or Oce * vhich is * anjand for grief,fmites his breafts with both his hands. And the £ anc ^ c ° Alcoran faith,that God and the Angels wifh well to Mahomet y lut g r C 0Uilc | 0 f cannot free him from death. So made the Heathen their Jupiter the Cove, to deplore the deftinies which he could not amend. And what ^nt of isthif,buttofay, God hath paffionate defires to have all, Mttt Gra( : c > '* and Reprobate, Men and Angela to obey and be eternally faved, j^ £ [he but he cannot help the matter; and therefore muft upon the fame nlmud^c account, be forrowfull and mourn that he cannot get all faved, the %Atc*~ which deftroyes the power of grace, and reftrains the outgoings r9tt ^J^

of free-love. ££. .

D08rm.fi-

dei Judaic. CHAP. XI. ordi^t.

S.ib.ord.i.

1 he three-fold Covenant confedered. 2. The Law p>r(fed^ a l' c upon Ifracl was not a Covenant of IForkj^ but a darker difpevfation of Grace. 3. The t/jree-fold Covenant of Arminians refuted-. 4: Divers confederations of the f trr andtheGojpel.

THere be who hold that there be three Covenants. 1. A Tbe'Co. G-nwant of Nature, whereby God as Creator required p i Vf ,,jnt c f

h f t a Nilurc -

perfeft obedience from Adam in Paradfie, with promife of life., and thi earning of death.

2i 2. The Covenant of'Grace, whereby he promifeslife and for*

Of GrKc. giveneffe in Chrifts Blood to beleevers.

Thefnb- ^ ^ fit'fownt €<vendnt,imde I. With Ifael 9 not with

fcrvienr *s!dam 9 and all mankinde. 3. For a time with Ifiael y not

Covenant for ever, as the naturall Covenant. 3. In Mount Sinai, not in

fethedif- Pa-adice. 4. To tcrrifie and keep in bondage (the other from

ferenccs an inward principle required, obedience.^ 5. To reft rain Jfi **/

i^and'he h°m outward lins? to prove the people, that the fear cfG>d might

Covenant be before their eyes, that theyfiould not finne. So they expound

ef nature, Exsd. 20.20. the other Covenant was to reftraine from all finne.

whfehheld Yea.and fo was that en Mount Sinai, to do aft tbtt art written in

the B^h oftb> Law, Vent. 2 J 2d. Vtuu 28. \ 9 2, 3,4. frc. to

that fame ead, to love God with aUtbe be& ?, and with all the fm'e,

Dent. 10. I 2. Vent. 5.1, 2, 3. Veut. 6. 1,2,3. Df«f. 5 29.Deaf.

6.5. With all tbebeartp with all the fiule y wtb alltbem : gbt,wh\ch

is expounded by Chrilr, Mattb. 22. 37. L«% 10. 27. in as full a

blghc of perfection as ever was required or Adjm. 6. It was

written to Ifraelin Tables of (lone : The naturall Covenant was

written in the heart; fo was there a circumcifed heart prornifed

to lf>ad y 0^.30. 6. though fparinglv. 7. Icwas ( iay rheyj

giv n by the Mediator A/^/, as thatof N.ittre was without a

Mediacor. Yea, J\dofesw&$ the Typicall Mediator of the young

Covenant of Grace.

The differences between the fubfervient Covenant, and that of Grace.

1. In the fubfervient God onely approves righteoufneffc and The HifTe comft nines hnne 5 in that of Grace he pardons and rennes. Anfi re. ces be- £Q S 15.11. We heletve through the Grace of the L§rd Jefu4, we {ball CcvcDinc ^ f Jve ^ W e **\*fy under that Covenant, A&s IC.43 ■ f° ktmgive fobfervi- aH, ike Trofhets wukeffi\ that through bis Name , wb-fitv:r been (*t kzvithmh'im, foall receive remiffim of fir.nes. AbrabamandDa* they call z .j f { were j u ftiged 3 in that fin*;? rvat not imputed tatbem, not by

"$£** vorkfs, fc^.4.1,2,3, 6 >7 ,9,9,kc. Gef.il. 6. TfsK 1%.

grate ar/ U^i 9 *' J ^ l ™ Ul con fi'ff e m y ir * n fgrtf l * n i an ^ ^u forgav.fi null. lbeiniqxltj ?j : >m firmc iia. 43. 25, I, even lam be that blot; §h

thy

tby tranfgrefsiens for my ownfakg, and I mil not remembet tfy print. R'ghteouf-So David was a man according to the heart of God. So Afa 7 r " etf< ? * nd fisbyjebojbaphat^amuel) Barucb, Gedeon> Daniel, the Prophet^un- U1 ^*j£f der that fabfervient Covenantf except they be under a fourth Co- fab e iv Kn: venant)were renewcd,juftiried 5 faved by faith? Hib. 11. as under a Covenant, Covenant of Grace.

2. The former was, do and Hve 9 this was, believe andliv?, Anf Doing and living was but a muting them up under the Law, that they might flee to Chrift in whom they beleeved 5 elfe the fathers mutt befaved and juftified by workes, contrary to 'Rom,2. Rom. 4. Ueb.11.

3. In antiquity, the former came in as added 43 o. yeares after the promife of grace, G,*/. 3.17.

Anfpp. True, but he (peaks of the Covenant in Sinai Recording to the ftrift Law part,which could not fave, and fo its different. But that proves not two Covenants.

4. In the former is compulfion and the Spirit of bondage, in this heart inclining freedom and the Spirit of Adoption. An fit. Yet the differences are accidental!, there wasalegall awing of the hearts, as if they had been Servants, yet Heires and Sons they were. Gal. 4.1,2. The whole Book of the Proverbs fpake to the Godly as to Adopted Son?. They were beleevers, H<b. 11. Rom. 4.^810.43. and fo Sons as touching a fpirimall Irate, John i. n,i2. In regard of Occonomy, it wasfomewhat more rigid and legall,they were retrained as Servants ; Yet it w?s the Covenant of Grace, by which beleeving Jews were juftifird and faved, A3s l^.vtrf. 11. AB$\0. 43.

5. In the former min is dead/m this man is humbled for finne. Anjtc. Legally dead,except they wouldfLe to Chrift, and legally condemned, but there was true humiliation foriinnes under that Covenant: As David^-fab, Heselt^jb, and all belcevers then, as now, were pardoned and juftified.

6. In the former there are commands, not ftrength, but here there be promifes and grace given ? Anfxv. The full abundance of grace and of a new heart,was referved utuill now. And the Law could not make pei f tt nor give pardon, in the blood of brails; as touching that legal! difpenfation : But both Grace, the Spii ir,

H 2 pardon.

pardon, righteoufnefle and life were received and beleeved $ by looking on Chrift to come.

7. In the former, Canaan was promifed, in this, Heaven. Anf Canaan is promifed only but Sacramentally, and that was a paeda. gogical promife for the infancy of that Church,but a type which was then in that Covenant, and is not now, make not two Go* venant?, one then, and another now? Except ye fay, the^e was then a Lamb in the Paflfeover, which was a type of Chrift to come, and there is now no fuch Type, because th? body is come, and Chrift the true High Prieft offered him(elf. Therefore there are two Chrifts, one then to come^ another now who hath come already, The Lords difpenfation with Ifrael is often called a Covenant, now it muft either be a Covenant of Works,or of Grace,or a third Covenant.

Eut the truth is, the Law as prefled upon Ifrael was not a Covenant of Works.

1. The Law as the Law or as a Covenant of Works is made with

perfeft men who need no mercy j But this Covenant is made with

iinnerf, with an exprcfle preface of mercy : I am the Lord thy God

ibjt brought thee ml of the Land of Egypt,&c It is made with

aj lh ^ iv ftinVnecked Ifrael^ Vent. 29. Veuu 30. c. 31. a 32. and that is

ncd to If- calkd a Covenant from the end and objeft, as motions are dej3£«

rac I was minate from their end: for the end of the Lords prefling the Law

the very upon them was to bring them under a blc fled necefltty to fcek faN

Covenant vat j on j n t hcir true City of Refuge Chrift Jefttf, who redeemed

race. ^ m ^ of the fpirituall bondage of fin. 2.It was the Covenant

The Co- made wkh/4/;>rj6^w,which was a Covenant of Grace.and though

venant it be called, D*»f. 29.1. a Covenant befide that which was made

made at i n H^e£; Becaufe I. Renewed again after their breach. 2. Re-

STfcinc 1 P*^ a little before the death of Aiofts, Vtui. 31. 28, 29*30,

which God ( 3 0 Becaufe there were fome additions of fpeciall bleflings, cur*

make with fings, ceremoniall commands, that were not in the formerly pro-

tAbrtbm. poled Covenant, Exod. 20. yet the fame it was in fubftance, to

Ioye the Lord with all the heart, "Dent. 2. 1 o, 12,13,14. The fame

with that: of Abraham, Veut* 8. 18. 7*bjt he may eftablifh his

Covenant^ r^hich he fzvare unto thy fathers , as it ii thu lay :

When he is to deliver them put of Egypt, Exsd.?.. 24.. And God

heard

heard fair groaning^ and remenbrimg bu Covenant with Abraham, and Ifaac, and Jacob. So the Lord expones it in h is appearing to Adofes, Exod. 3. 6. Jer. 31. 32. Not according to the Covenant which I made with their fithers, in the day thai I tnoke tkern by the band} to bring tbem out of tbe Land of Mgypt. Now that was the Covenant which God made with Abraham, of which Circurrxi« fion was a feale, Gen: 17. not or'a temporary Canaan onely, but of hearc-Circumcifion, Col. 1.11 .For the Lord exprcfly tels them, when he toeke them by the handy as his married people, to bring tbem oMt ,</ be Landef Mgypt, and out of tht boufe of bondage, Exod. 2 O. He meant no other Covenant then he made with ^Abraham of bt\e~v\ng, Gen. 1 5. and of walking before him, and being per-frcl dn. 171 2. which is (bmewhat more legally as Mofes and tht Lord r.imie!:e expounds it, Exod. 2. 24. Exod. 3. 6. Exod. 20. 1 3 2. And he fhowes them, Levit. 26. if in their enemies land they repent and (hall come out and meet the rod, and their un* cirenmcifidhearts jbai willingly aeceptof thepuni/hment of their in. iqpeitj : 24. 'Then f faith the Lord) I vM remember my Covenant rpitb Jacob, andaifi my Covenant with Ifaac, andalfo my Covenant with Abraham, will I remember * Befidet there are not here three Covenants, but one, there is no word of the fubfervient Covenant with Ifiael in Sinai. Except that when he mentions the one, he excludes not the other. For to walk before the Lord required in Abrahams Covenant, Gen. 17* i# is to walk in all the wayes of the Lord, to feare and love him, Vent. 1 o. 12 , 13. and Samuel, 1 Sam.i2.22. Jofhua, Jofb*2a). 22,23,24,25. And Mary, Luke 1. 55. And Zicbary* vtrf. 70, 72, 73. refer to the Coveiwnt made with Abraham, and Veut. 6. the Covenant at Horeb the Lord nude with Abraham to give Canaan to his feed, verf. 1 c. Veut. 7.12. If thou hearken to theft judgements to d) them, it (ball come topaffe that the Lord thy Gsd will keep unto tb.e the (Covenant of mercy that hs (ware unto thy fathers, &c.

3. This Covenant hath thspromife of a circumcifed heart, Veut. 30. 6. and of the word of faith that k neer in tht memb, and of the righteoulhcft of faith clearly differenced from the rightcouP nefs of the Law by doing. For To Paul, Horn. 10. 5, 6, 7, &c. ex-pones, Mifis, Veut, 30. 11,12, 13,14.

4. The

4. The Covenant of Works taught nothing of the way of expiation of finne by blood typifying theRanfome of blood that Ghrift was to pay for our fins, as this Covenant, all along had facriiices and blood to confirm it. Exod. 24.8. AndMofes tookjbe blood and /printed it on the people, and Jaid, hehold^tbis is the Biogd $f the Covenant which the Lord hath made witbyou, concerning aS tbeje wsrds. Now the words were the ten Commandements. See Heb.y.verf 18,19,10,21,22,23,24. (V) This Covenant is made with Ifrael only, Exod. 20. Vent. 5. c. 6. Vent. 6. 5, 6, 7,12. The Covenant of Works is made with all mankind. (6.j No people under the Law can be juftified and faved thereby,nor have

their fins pardoned, K0/H.3. 9,10,11. 19, 20. Rem. 4.1,2,3,4.

Rom.?. Kern. 10. ?faLi$o.%.Ffal.i/fi.2.Gal.^i,2,$. . 10, 11,

la, 13. But in this Covenant,-^ braham y David, Gen. 15. ?fal.$2. R0W.4.1,2,3,4,5,6,7,8,9. And the Jews by faith, have remiffion of fins and falvation 5 as alfo the Gentiles have, AQs 10: 43. AUs 15.11. (7.) The Lord minds to lay afide the Law as inconfiftent with the Covenant of Grace, GW.3.18. If the Inheritance he by the Lawjben it is not by premife y but Godgave it to Abraham bypromife: The new For to live by this Covenant, is a life of proraitef, all being here Covenant promifed,both faith the condition,and perfeverance therein, and a life of a new heart, righteoufnefle, pardon, and life. A man that hath promifc?. n j s c ft ate j n papers and in good words that are tranfient things, may feem a poor man, but to live by promifes here is the rich life of the heires of hope,this is ftrong confolation under deadnefle, abfence,faith working under-ground in the dark,G#/.3.2i.// there had been a Law which could have given life,verily right eeufncjfe fhottld have been by the Law. How God Though he commanded them to do the Law, it was not that commands ihey mould live thereby, and though he commanded us the fame, *&**• it is another command, as it were, it is not fo much now that we obey from the Authority of God I aw-giver under the pain of damnation (chough that be not laid afide, but urged in a Go£ pel intention upon heirs) as from the love of God, Grace-giver ; as alfo there is an intrinfecall amsenity in Chrili drawing, and o-bedienc^ now becomes connatural,free,delightful.Let thele consider, to whom theyoakof obedience is a torment and man-mill.

8. The

8. The Paffeover and Circumciflon, Gen. 17.7. all along were "+■

Seals of the Covenants Baptifm one with Circumcifion in fuh- Th f L J VV ftance, Col. 2.11. is the Seal of the fame Covenant, A "is 2. 2p } "« u lr ^ W 40, 41. Now the Law req lired no Circumcilion, no fhedd.ng of no Circu-biood, no repentance, no new heart, but eternall condemnation cifion, no followed the leaft breach thereof. Paul faith indeed, Gal. 5 3. //focrifice jebeCircHmcifedC** the falfe Apofties would have, that thereby !j? r anv you may be juftifisd and (aved)jyo» are debtors to keep the whole Law panting perfectly, as the only way to life, and by no other Covenant can Chrift. you be juftified and faved, now Abraham was not circumcifed that way, circumcifion did bind Abraham to keep the Law, as a ceremony andfeal of the Covenant of Grace commanded ofGod.But the Law -'.s a Covenant of Works doth command no ceremony^ no Sacrifice, no Typeof Chrift Mediator at all.

la t ue, that firu Covenant had Mrfes for its Mediator, but as Th fi ft he wjs a Type ot Chrift, fa Chrift yetterday and to day was the Covenant real' M diator,but vailed. The new Covenant hath better pro- bad the mifes, Heb. 2.6. Heb. 7. 22- its a better Covenant, Heb. 7. 22. Mediator hath a better, re^U, ",ot a Typical! furety, a better Priell who of- ^"J* « fered himftlfe through the eternall Spirit, Mib. 9. 14. a better Sa- but 5 vailed crifice, becaufe of theplainncffe,/^ 16.29. 2 Cor. 3. i8.becau(e i n thco c, the reall promifts are made out to u«, becaufe of a larger meafure rcvea'cd in of Grace, 2 Cor. 3. 1, 2, 3 , 4. And the rlrft Covenant is faultj 3 Htb. thc other. £. 7. not becaufe there was no Salvation by ir, the contrary is fi i*° w t,lc Htb.li. but that is comparatively fpoken : becaufe the blood of nanr £ vc beafts therein could not take away linncs, Heb. 10. i, 2, 3, 4. be faulty. caufe forgiveneife of iinnes is promifeddatk'y in the rirh Covenant, but plainly in the other,becaufeGrace is promifcd fparing ly in the former, but here abundantly, the Law being written in the heart, John 7. 39. E/ijr 54. 13.

And it is true, Ga\ 4. 22, 23,24. &c. they fceme to be made How p jd 4-contrary Covenants: Bat Paul fpeaks, Gal. 3. of the Law ak. cf

tiveto thatpeonle, and Co it preffedihem toChrilt, and keeps tncCnc-th?m as young rkires under nonage. 2. Hefpeakes of theii^ ,,J:K » Cj " '• abfolotely, as comndiftingiiifhed from the GofpeJ, Gal. 4 21. fo * * nd how ic is a Covenant of Works begetting children to bondage: 2. Who & ' 4 come (hort of righteoufnefie and the inhcriunce.and fhaJ1 not be

faved,

favcd. 3. Who are caften out of the Kingdom of Grace.4. Who

persecute the Godly the Sons of promfte, fo is the Law as it was

in Aadms dayes s and is now to all ttie Reprobate; fo the Godly

are not under the Law and the Covenant of Works. The Cove 1 ?

nant urged upon Beleeverj is to prove them, when they ftand a

far off and tremble, EW 20.20. Feare net (faith Mofes) Godis

St 1 /""' 1 " come to prove jo h (not todamne y«u) and therefore Calvim fo-

XI. Seft.l J^y obfervith that Paul, 2 Cor* 3. fpeaks with Iefle refpecl: of

g. the Law then the Prophets do, for their caufe, who out of a vain

affe&ation of the Law-Ceremonies, gave too much to the Law &

darkneth the Gofpel, and faith the one was i. Liter all. 2. Writ*

ten in ftone. 3. A Sermon of death and wrath. 4. To be done

away and leffe glorious,whereas the Gofpel is Spirituall. 2.Writ'

ten on the heart, 3. The Miniftry of life. 4. And glorious: and

praifes put upon the Law, agree not to it of its own nature, but

as it was ufed by the Lord to prove them, Exod. 29.20. and chafe

them to Chrift.

The Arminians alfo (efpeciall Epifepius) make three' Cove-

Bpjjt.par. 3» nants» 1. One with Abraham, in which he requires fincere wor»

&• ' 2 ' ftip and putting away ftrangegods: Belidc *. Faith and Univer-

fall obedience, and promifed Canaan to his feed and Spirituall

The Ar- bleffirg? darkly. 2. One in Mount Sinai in theft three Laws 5 Mor»

S-ecCovc- all, Ceremoniall, and Judicial], with a promife of Temporall

nancs dif. g 00 ^ things, but to no finners promift of life Eternall. 3. A

14. ' Covenant of(5race,with a promift of pardon and life to all than

beleeve and repent, to all mankind: but he denyes 1. All infufed

habits, contrary toJ/^44. h 2 * 3* IA-59- 20,21. Zach. 12. 10.

John 4.14. John 7. 37. John 16.7, 8. 1 John 3. 9. he fayeth that

2. all commands are eafie by grace. 3. That the promife of earth*

ly things in their abundance is abolifhed, in that we are called to

patient faffering. 4. That there is no threatning in this Cove*

nantj>but that of Hell fire. But the Covenant made with Ahra-

ham is that of Grace made with all the Seed, T>eut . 30 6. V(ut.j.

5, 6, 7,12. Levit. 26. 40, 41. and made with all Belecvers, who are

Abrahams children, <5*/. 3.13,14, 18,19. Rom. 4,1,2,3,4. L«%

19.9. yea with the whole race of man without exception.(2 JThe

iecond Covenant which promiftthonelybleflmgs is made rather

with

with beafts,that are well fed,then with men, contrary to TjJ 7*/. 25. Ifa. 57. i>2j3. Ffal. 37.37. and it muft buildfome chalmer in hell, where the fathers were before Chrift, a dreame unknown to Scripture. The third Covenant makes the Covenant of Grace a Covenant of Works,and holds out life and pardon, upon condition that free will repent and believe and ftand on its own feet, for there is neither faith, nor a new heart, nor repentance promi-fed, contrary to Veut.$o.6.Ezel{.ii .i^ao.Esd^.jd.a^ij.^r.59.

1^20,2 1^/0.44.152^,4,5 Zjcfc.12.10.

CHAP. XII.

I. All are to try under what Covenant they are. 2. Threat-nings under the New Testament an more fpirituaU. 3. Defertions under both are compared. 4. Conjiderable differences of fuch as are under the Covenant of Workj^and fitch as are under the Covenant ef Grace. 5. of legail terrors. 6. ofconviftions compelled free JegaUfitc. Queft. 1. 1X7 Hetberfbotddnot *U try under tvbat Covenant tbty W ares' Anfiv. Selfe-fearching is a reflcft aft upon the ftate (and fuch a&s are more fpirituaU, then direct a&s fand therefore it (houId be the work of all, to try, under what reign they are, whether of the tirft or (econd Adam. And whereas Angells cover their faces and their feet with wings, lfa. 6. before God, and are full of ^Jf *JJ." eyes, as without, fo alfo within. Revel. 4. 8. We may hence learn, cet&ry, fuch come nearett to the nature of thefe pure and heavenly Spi-rit?,who have eyes within to (ee what they are, and their black-nefli of face and feet, when they compare themselves cither, with the Holy God, or his Holy Law. 2. The carnal roan is a beaft, Ffal. 4 9.20. and beafis have no reflect a&s upon their own beaftly (late, 3. The more of a fpiritual life is in any,the more ftirnng ^ 4 c a * in communing with their own heart, the Law makes, the rn3r«' more r r i. of life that is in the worme when trampled on, the mort ftir ing 1 irua' thca it mak(s:deadneft and ftupidity in not being verfed and well read Jiicftatf.'. and skillrd in our klves and our own heart, argues little of the

1 spirit,

66 ThreatmngSHnAzYthe'Nevptejlameni^iritHdl. ParT.L Spirit,and eftrangement to a fpirituall Covenant,nor can anj lay hold on the Covenant of Grace in a night-dream.

Queft. Whether are there rarer threatnings ofTenzporaS evils under the New Govenant t then under the Old ?

Anfwer. It cannot be denycd, except the threatnings of the

Sword, Famine, Peftilence on Jtruf*lemj\x\& the defolation upon

T the Jews, Mstth. 23. Matth. 24. but in placeof all the difeafes

nings u" of -^&P 9 9 L ™' 1 *- * 6 - and tne lon g Ro11 of dreadful! judge-

d«r the ments and curfes temporall. "Deuter. 28. denounced againft the

NcwTef- tranfgrefTours of the former Covenant, Chrift and theApoftles

taroent are more fparing in denouncing temporal plagues in the New

m all* fp iI ri "Teftament. Chrift fay eth the worme never dkth, the fire never

under the gMtbout, the Hypocrite is to be bound hand and foot and cafitn

Old. into utter darfyejfe , Ad/tub. 22. 12. and the Holy Ghoft, fuch

(hall not inherite the Kingditneof Heaven , 1 Gor. 6. 9, Ephef. 5.5.

the Apsfiate is neare a curfi, bis end burning, fieh* 8. 6. he is to

h&k{ for judgement and fiery indignation, Hcb. 10. ^7. to fome is

refirved the blachpeffe of darkriejfe for ever, Jude7- the Lakg that

hurneth with fire and brimfione, which is the feeond death, Revel. 21.

8. Becaufe it Temporall bledings and curies are more Iegall

and more eafily beleeved, when the light was dimmer then now,

when light is larger, convictions ftronger, and men are more ape

to believe Everlafting wrath. 2. Its a more Go(pel way to bear

Defertions in the threatning of EverJafting wrath then of Temporall rods.3.

under the Defertions and try alls under the Law were m:>re Iegall and (harp

m!L*t f and fad u P ofl Vdvid ' Ez ^b, Job, JeremUb, Heman. ffal. 6.

tlZnt ffil- 38. ffal 77- p M iot. *>/• 88. *j# 3«- >• 20 - But if

compared. 18 to be thought, that in regard the day now hath dawne, the

Gofpel defertions ceteris paribus for the abundance of light, arc

mor« (harp nearer to defpaire $ See 1 Cor. 1. 8, We wire prefftd

out of ntsafue above ft'engtb, in fo much that wsdjp aired even of

life, having received the fentence of death. Its a doubt if Paul

(hould be fo pre(F?d bv a fentence of temporary death. Though

there be a larger m-afure of furb, to bearc up the foule under the

New TeftarrKnt. but it would appeare there is more of hell now

then under that dKpenfation, and that the Gofpel defpair of Ju*

das and of thefe that cry for mountaines and hlUs to cover them,

Lukt

Luk£ 23.29.3 0. is more incol lerablt u.ider the Gofpel. (4.) The re The s . is a more numerous company of thefe »/?o have nst loved tbur livts arc ft rone f to tb> death, and the JVlartyrs that fuffered more txquiiite tor'c^rofoffer ^Knts forChrift, under the persecuting Emperours and reign of under rhe Antichrift, then ever before j the containing love of Chrift, Ncw Tcf * which is ftrongertlnn Dath or Hell hath fo fwallowed up all [j^™^ temporary fuffwrings, the Spirit hath fuch influences on the fiefh- r h c old. ( 5.) When the world feefys wifiome^ i Cor. 1. and the Rabbles of the Jews and learning and artes abound all the world over, as the A lirgcr profound Philofophers of the Gentile?, the wonders of nature number of prove, yet not many wife are called, l Cor. 3.21,26,27. and unlet- ? y j °* tered and ignorant, are in number, for Godly fpirituili know- un i carne d, ledge, farre beyond the Godly learned } and make that true, then of the Efa. 11. 9 The earth [haQ be filled with the knowledge of the Lord, at wife and the waters cover tbt Sea, and Ifa. 30. 26. Andibe light of the Moon karned ac-tyaUhea* the light of tb>Sun y and the light of the Sun (ball be of the ^flSh!° light of ftven dayes, fo hath the Lord darkned carnall learning, though of it felf the good gift of God, with the mining of fpiri-tuall wifidome in the fools of the world, for fo are they judged, I Cor. 1.27.

Queft. 3. What are the fteciaU differences of one under the Covenant of Worlds* and of one under the Covenant of Grace ? * £s a Law

Anf. 1. The dominion and kingly power of fin,to condemn & u^^JE* judge to eternal wrath,and alfo to command againft all fhaddow dominion ofreafon, fuch crying (ins, 1 Cor.6. o 3 10. Rem. 1.29,30. Gal, 5 20^ of fin, the 21. Et>b. 4.17,18,19. Col. 3. 5. 1 tint. 1. 9. Revel. 21.8. R<.v<l. r «ure of 22.15,16. without exception makes an univerfall flave*,for as far . ( *? mi " as the lufts of fiw go, as far goes the dominion of fin, and this is n, ° n ' to be under the Law, Rem. 6. 14. (2.) There is fubje&ion to the Law when men are agents in refigning 8c giving themfclves over, or offer themfelves as Sacrifices at the altar,or fervants that tender their fervice to their Matter?, Rom. 6. 16. to fnne, which hath ftrength from the Law tocondemne, 1 Cor. 15. 56. and to be a captive is not intended,but comes on by occafionall force,K6w.7. fuch are patients as it Were. But 3. Then they are iins fervants, when there is a Law of fin and a Covenant, a« there is between aMaftcr and aServant; And 2. full confent,and men givethtm-

1 a (clvts,

£8 Marks offuch at are under the Law^ Pa rt J,

felves, and willingly commit and deliver thcmfclves (the word fpoken ofChrifts willingnefle to offer himfelf for m, Efb. 5.15. Thedil- and toGodtheJudg?, I Pet. 2. 23.) to commie filtrnnefTelv **-rence be o*%U in aboundance, with greedineffe Ufa. 9. 17. when the re^ tween1 the nued part enters not a fpirituall proteftation on the contrary, fee and prote- ' 7* ! 9' the carna ^ proteftation entered by naturall reafon is fting of a n0 } tne proteftation of the renued will and affe&ions againft the naturall will and affeclions, but will againft will makes a divirion of the confccncc prafticall aft, and divifion weaken?, the halfeis JefTethen the fl?ft° ft smd whoIe 5 ef P cc * !aII y wnen nalfc and naI ^ e arc contrary, halfefire and berween h a *k water makes the burning lefle, halfe light, halfe darkneffe the fleflj & makes twylight,its not perfeft day light, yea,and it not only Icf-thc Spirit. feneth,but weaknetb,yea and alters the kind of the morall a6fcno reafon can admit that when a merchant caft his goods in the fea for fear of fhipwrack,that he does an a& of prodigality or waftry: It wants delight and full content. Herods killing of John Baptift, though he did it with fbrrow, yet was no compelled nor divided aft:on between renued affection and unrenucd affection. And fo it was no proteftation in favour of the Law of God,for he was not grieved, becaufe murthering of the man c-f God was againft the honor of God,but becaufe not murthering of him was againft his fuppofed credit,he fhould appear before men perjured, and to kill was a torment of confidence, it was then a proteftation in favour of his own credit and eonfeience naturall. Hence the formall objects of a&ion and aft ion, (how the cleare difference between the combate between fenfe & reafbn,or between a naturall confeien-ce and the flefh (for a naturall eonfeience cannot plead for,and pro-teft in favour of the fpirituall Law of God J and the combate be-c . tween the flefh and the Spirit. 2. The fecond fpeciall difference led aw-* ** ln c ^ € Law convictions and the Gofpel convi&ions,convi&ions virions under the Gofpel I, are ftronger and more folide, for they have argue a more of fanftified reafon : 2. Will. 3. Inclination of heart and |aw*$pi* afre&ion: A belecver accufeth himfelf and joyns actively with the nr# Spirit to convince himfelf,and hightens his own guiItinefie,P/i/„

51. i, 2, 3, 4, 5, 6. Van, o. 5,67,8,9,20 but a Law conviction comes upon Devils and they tremble, John 2. 19. and upon fuch 2S are under the Law,and are unfent for, by refukance from a

naturall

n2turall conference, as heat from ftre,light from the Sun: Com* polled ccnvirions fpeak a Lawftate.

*. Ic is eafier to be found and O;thodox,tben to be Godly,Sa» It leafier tan in a mtnfierToundly belee»es there is one God, Jamej 2 19. febe found and thatChrift is the Son of God, L«^ 4. 34. and fo doth the £«"° b * camall Jew teach that ic is not lawfull to ftea!, to commit adulte* ° ,y ' ry, 'Rom. 2. 21,2 a. But in the Old andNewTefiament, Devils never accufe themfelves of fin, but tempt to it, and challenge the Law and God. Gen. 3 4, 5. of unjaftice, never themfelves; Di-vels are moft properly under the Covenant of Works, and by no command is the Gofpell preached to them, and next to them arc fuch as are (bund in the letter of the Gofpell,buc never convinced of fin: Such are moft under the Law, as have leaft Law- work and Law*condemnation upon their Spirits, thefe that are under the Law moft, as touching their ftate, are moft under the letter, leaft Lcgall ter-under the Spirit, as touching any penall awaking. To be under rourscon-Law bondage is, a more punifhment to divels & men under a Law v « r t none, ftate, for legall terrors ate upon Divels, lidattb. 8; 29. James 2. 19. and £aitt 9 Gen. 4.14. punimment as fuch neither makethy nor denominateth any gracious,it is but accidental to prepare any for Chrift, many tormented with the Law have believed fuch a cafe to be the paine of the fecond birth, when it was but a meer Law- l cm |j fcaver, and have returned to their vomit and become more loofe rours may and profane. 1. Becaufe the Law as the Law can convert none, be mifta. s.Wreftling with Law-bondage without any Gofpel'Grace is but ken and a contradicting of God, and his juftice j and God recompenceth con ^ CIY f d oppofing and blafpheming of him in hell,with more finful loofe* chilZ-birrh nefle. 3. Law light under legall terrors (nines more clearly,and 0 f Regc-the guiltinefs in not making life of rods of that nature is Co much ncration. the more grievous. Ye that have been feadded and burnt in this furnace, and are come back from hell, are taught by fence to be-leeve there is a hell,and though hell torment can convert no man, yet it renders men more unexcufable: Humbling, vvakning, and (an&ifying Lawbondage is more then a work of the Law when it brings forth confefiion, praying, believing, humble fubmitting to God, in Job, David, Hez/kiabo Heman> and what a Phyiician is Chrift who can heal us with burning and coals of hell.

*- A

jo Marks offuch as are under the Law, Pa RT J.

Y j eral1 . 3. A man under a Law-work may give a legal and dead aflent, oonviftfon to botn l ^ e trutn anc * g 00 dnefle of the promifes liberally cob-on the ceived, as temporaries doe, and Simon Magus wonders, but Saul, mindejand ABs g; the Jaylor trembles, A&s 19. but that is in regard of the Gofpel convi&ion out of the mind only^but of the convi&ion of affe&i-COn t V ^ ai f" on and tne yielding to rvbat (ball I do ? But Fcelix trembleth, but fcttion.* on ^ m re g arc ^ of iiterall conviclion on the mind, but neither he nor Magus comes to rvbat fball I do ? they differ as the burning light of a fire,which both cafts light & withit a mining heat al/b, and the light that precious (tones caft in the night, which is both little and hath no hear. Firy and piercing conviftions are good, there is a dead conviction of the letter that doth not profit. Naturall 4. There is a ftrong Law*conviction that vengeance followeth and toper- the fcaddings of Sodomy, and the killing of Parents, becaufe na-mtu [*£ turall inftinft kindles and fires the foul with Law-apprehenfions, couvicl> w j ien t ^ e m | nc | e natn engraven fharpnefle to difcerne undenyable danger of principles, but the confidence is more dull in apprehending that th: lutcr,iffpiritual vengeance followeth fuch fpiritual fins as unbelief,becauf they be fi- untill there be fome ftpernaturall revelation, we are dead to the ry,a*d not o 0 fp e | truths, and Gofpel fins, but when a common Grace high-whhRricc. tens *e-foulto afupernaturall aflent, that Chrift is a teacher ftnt ' ofGod> Job. 7. 28. Job. 3, 2. the conviction is more ftrong: But becaufe it is more fupernaturall,andin ftead of kindly affe&ion of love which it wants, it is mixed with hatred and anger,andfo de-geners into fierie indignation againft the Holy Ghoft,as7<$* 15. 2 4. compared with Mattb. 12.15,2 6, 31. cleareth. 5 .Conviction Bare con- wn j c |! i 8 no more f^ convi&io, is no godly princip!e,nor makes no Godly an J neart change,yea,it goes dangeroufly on to mndervnddifpife, principle, except it fend down coals of fire to the affections. 6*. He who is vnder the Covenant of Grace nndes a threefold fweetnefle in obc-Afwet-^ ence# i- An inbred fweetnefle in the command. 2. In the nes in the ftrength by which he a£b. 3. An inbred fweetnefle in a commu-hardeft co nion with God. No man is any other way under the Law, then rrwnd, be- under a yoke, what is only written feemes the oldnefle of the lct-cau j" c ,c ,8 ter, K"w-7. and is dead of it felf, and Iayes on a burden, but gives of God in no bac ^ t0 ^ )eare - He tnat n under Grace findes fweetnefle of de-a child un- j light in a pofitive;Law> though the thing commanded be as h ard dcr grace, to

PART. I. And of fitch as are under Grace. j\

to flefh and blood as to be crucified, Jet. 10.18. yet it obtaines a fweetneffe of holineiTe from Gods will, Pfal. 40.8. 1 delight to doe thy mil, 0 God, ( even to be made a curfe and crucified) Thy Lave is within my heart , and he wbuld but fulfill all rigbttoitjhtfle, even that which Teems to be the out fide of the Gofpel, to be fprinkled with water, Matth. 3. 15. andthiiChrift would do as under the Covenant of Grace.

2. The furrings andrbrcathings of the Spirit makes the work fweet, hearing brings burning of heart, Z*%'2'4J 52. willing gladneiTe, AUs 2.14. and forr.e fweetnefle of furredbpweis comes A facet • from the Lords putting in his hand through the Key-hole of the neifc °f door of the heart, Cant. 5.4: whereas to a'naturail man under COfllfI ! u " i " the'Law, to life up a Praye- h to cirry a miliHne on his back, Q cd ™* every fy liable of a weird is aOone alight which he cannot bear, boendmt 3.Were there no more in praying, but a communion with God, hire for a how fweet is it? when fcn&fl prayeth,trie/jj&i.)* of his countenance du . y t0 a it changed,Luke 9. 29. There is a heaven in the bofome of Prayer, 5 hl q CU0 ~ though there "ware never a granting of the fate, fure there is a fin mm^in^heaven a hire, arid m making duty.a.relativething, a houfe for ajourneyja Llipfor a^oyagetOrfefch home gold,where as there is heaven in prailjng God before the Thrune, fuch as is both work and wages,and fo in fpiritual duties kere.

7. Suppofe there were no letter of a command, becaufe there is luteableneiTe between the Law engraven in the heart, and the fpirituall matter commanded^ a chiide of Grace under Grace fets ; nwa ° r d ™ above duties,fo that fin a manner) thelia is no need to fay to T>a* principle v'td, Get thee to Jerusalem, arrfto the Hdiife of GoJ, for he fayeth, of a new TfaL 12 2. I. I vpos ghdvphenthey fatd, Let us go %t the Hou/e ^/nature the Lord. As there needs no command that the Father love the ftind5 ^? $ child^nor is there need to exhorc the-Sea to eb 8c flow, or the Sun [ comn^I to fhine : nor are any more'argumenrs ufefu! toprefs the mother and yet the to give fuck to the child,nature ftarids for a law here,the ftrength Word and of the engraven Law in the heart, ovetpowreth the lecter. So the s P ,rit ™ uft new nature, the indwelling anointing, as a new inftincl: putteth ™*^ c " the child of GrKe to. aft. But here we ire to bew£r.*,that we fepa-rate not the W-jrd a»ld the Spirit, the Fa-hcr of Spirits loves to Work with his own tool^md Pjw wfch hi! own feed the Word or"

God*

God, thefc three agree in one. !. The Spirit afting. a. The ha-bite of Grace aSed upon by the Spirit,who blows away the alhes, and 3.The word of exhortation: nor do we extoll dead letters and livelefle formes, as Ltbirtines fay, for we take in with the letter the quickning fenfe and Convincing meaning of the Word,and its considerable that the Spirit drawes fweetly after him, the nature* faculties of will, minde and affe&ions, and they need no other allurement but the Word, the Spirit, and the new nature . But when they barbaroufly flew their children, and made them pafle through the fire, they rnuft put out of their eares and hearts the crying and howling of the murthered Babies, with the noiie of the beating of drums; nature ferves the Devill often weepings and Satan deadens nature, Grace fo mortifies, as the confent of delegation goes alone, Ffsl. i.s. Ffal. lip. 72,97.

CHAP. XIII.

7 here are trooforU of Covenanting^ one extemaffjrofejjed, vijtble, conditionally another internally reall 9 abjolnte^and tie differences between them. 2. Infants externally in Covenant under the New Teftament. 5. Sotnegtuejlions touching Infants.

PErfons are two wayes in Covenant with God, externally by Vifible profeffion, and conditionally, not in reference to the Covenant, but tp the thing promised in Covenant, which none obtaines, but fuch as fulfill the condition of the Covenant: For confent of parties, promife and reftipulation whether cxprefle,by word of mouth,D**f.5.27. We mllbetr and do, Jolh.24.24. And tbeftof.e faid unto Joffcua, the Lord our God will m ferve> andbvs volet will we obey. Or yet tacit and implicit by profeflion. I nill be tby God, and the Godoftby feed, make parties in Covenant* The keeping or brea king of the Coven ant,muft then be extrinfecall to ones being confederate with God. And 2. Infants born of covenanted Parents are in Covenant with God, becaufe they are born of fuch Pa rents a« are in Covenant with God, Gen a 7. 7. I will be a Gsd te thy feed after tbee*

(2.) The

(2.) The Covenant-choife on Gods part is extended tdthcfceds The feed J)eut.±37' And becaufe he loved thy Fathers , therefore he c tye^ ( r^™ tS their feed after them. Veut. 10. 15. Only the Lord had a delight nanring in thy Fathers , to love them, (and ) he chofe their feed after parents them , ( even yon ( Fathers and Children ) above all people , ( as it are in Cg-is ) this day. And the Covena-nt-choife of feed is extended to the venant feed in the New Teftament. A8. 2. 29. Fortoyou^andtoyour^ 1 ^ Goc * children is the promife made. He (peaks in the very terms and £" t ^ r words of the Covenant, Gen. 17.7.*) tewrfafalKaLF&fySr, every old and one of you be baptized 3 he faith not every one of you, old and New Tc-young, Parents and Children, repent. For that command of foment. Repentance is given only perfonally to them who moved the Qne-ftion. What (hall we doe 9 Men and Brethren f 37. For we are under great wrath , and crucified the Lord of Glory. The Answer is, you aged, Repent. 39. True. But ah 9 we prayed , his blood be upon us and our children. He anfwers to that, every one of you be baptized. Why, that muft be every one ofyou who The pro-are commanded to repent? No.lt muft be every one ofyou to whom mife of the promife is made, but the the promife is made ^u>x;to7< 71 m* the Cove-vya*. Qbferve the very two pronouns that are, Gen. 17. 7. ~Deu. £* nt "^ 4. 37. Veut. 10.1 «>• to thee and thy feed. To you and your feed , to ™fa\ts and children. Now the Anfwer had been molt impertinent, if he Ails 2. had mentioned their children , except in order their Baptifni, 3; elfe and their being in Covenant. For 1.their Children crucified not thefen ^ c the Lord Jefus ; Nay by Anabapcifts grounds, their Children not ^* being viiible in Covenant with their Parents, and not capable of ^^ a&uall hearing of the Word,of a&uall mourning for,and repenting naad. of their (ins, as Zech.12. 10. Ato.3. 8^9,10. they were not con* cerned either in the evill of their Parents, who crucified the Lord of glory , nor in the good of their Repentance more then ftones. Infants in So that ( every one of you be baptized , for the promife jJ to you and Covenant to your Children ) mould be inpertinent, andfo&lfe; for Co-' ™ ^ r ^ c . venant promifes are more made to Children , then to (tone? ? fay the oppofites of Infant Baptifm. Yea alfo, as the Lord in the Old Teftament, calls Ifrael ]his people. My people old and young* Sauljhall be Captain of my people. "David fhall feed ?wv ptople , old and young, and (hall punirfi with the fword the murchcring of Infants. 2. Becaufe he choife ( with a Covenant-choife ) the K Jews

New Te-meat.

£A Covenanting externally Pa k T. I.

JcWS and their feed, ZV/rt.4.37. Drar.10.15. Gra.17.7. thenhj muft be the God of their feed. But he choofcth with a Covenant ehoife^and calling all the Nations,1/i.2.2, 3. All the kindreds of the earth under the New Teftament, Pfal. 22. 27. All Egypt and Aflyria under the New Teftament. Blejfed he Egypt my people, and Affyria the workof my band, I (a. 19.2?. All the Kingdomes »fthe world are the Lords , and his Sons , and he raignes in them 5 by his Word and Gofpel, as the feventh Angel foundeth , Revel. , ii.i5:Ailthe Gentiles are his, 7/*. 60. 1, 2, ?, 4, Mal.1.11. All

the ends of the earth , and the heathen , Pfal. 2. 8, $. Pfal. yz. 7,8,9,10 Now if they be not his by vifible and externally.profeifed u , Covenant, they muft be the Lords Kingdomes only, becaufefomc 5q * n 0 £ in thefe Kingdomes 1. Are come to age. 2. Profeue thetrutlu ^Nations 3« Give a fignification that they are converted and chofen, and fo under the baptized. But fo infants and all the reft of thefe Kingdomes who ** ew fixedly, in a Church, hear the Word, profeffe they are followers , ^co^ an< ^by fo doing are witneffes againft themfelves that they have want ex- chofen the Lord to be their God , and have confented to the Cove-tcrnally, nant, as J-ofoua faith, Jojh. 24.22. muft be under the New Tefta-a» Ifrad ment cut off from the Covenant, and a pkee muft be fhown whe; c W*i>> God hath now under the New Teftament, broken the ftaves of beauty and bands , and hath laid this curfe upon all the Infants of Egypt, Aflyria, of all the Kingdomes of the earth, that the Lord is now no God to them, and feeds them no more, and therefore ghat which dies, let it 'die, and that which is cut off, let it he cut m i *Zft as it is, Zech.11.9. And the like rruft be faid of all that are

— ri (come to age , and not baptized, or as good as not baptized. And I ,. • L Covcnant-promifo are not to the Children of Bcleevers, contrary **i to AQs 2.39. nor to the aged, untill they be converted vifibly and

|? ISaptized ; This then hath never yet been fulfilled, that the Gen-

* ; '* 1 die* and Heathen are become the Lords people. Surely it is (2.)

4 and was a mercy for the feed to be in Covenant, Exod.20.6. I

am the Lord fiewing mercy unto thoufands of them that love me , Eli mud kief my Commandments. Pfal. 8 ?. 28. My mercy will 1 kief with David and his feed. What mercy ? My Covenant (ball ftand fafi with him. Hence we are called the fure mercies ,n •/David. Ifa . 5 5. The Lord following the feed of the Godly

with

PAHTI. andperfinall. \ &f

with real mercies (fo that it cannot be called the favour of a cere'* mony and inftituted or pofitive priviledge belonging only to the Jews) as that his feed is blefled, ?/*/. 37. 26. Ffal. 112. 2. This mercy niuft be taken away either in mercy or in wrath: but that a real mercy of a blefling mould be taken away in mercy, except a fpiritual mercy of faving grace in Chrift were given in ulace thereof, cannot be faid, far lefie hath it any truth that a real! mercy can be removed in wrath from Infants in Jefus Chrift, in whom the Nations are blefled. And we fee, Veut. 28. the bleffing of an ob-fcrved Covenant, and the curfes of a broken Covenant are extended to the fruit of the body to the fons and the daughters, T/.4318, $i. Job 21.19. Job 29. 14- Job 18.15, 16,17. And that this is not a New Te(hmentdif]3cnfation, who can fay ? And that outward pofitive favours arc bellowed on Infants, is clear. (1.) That Chrift laid his hands on them and blefled them, making them a fixed copy of the indwellers of his Kingdom. (2.) The promifesof the Covenant are made to them, AQ. 2. 39. (3.) They are clean and holy by Covenant-holincfle, 1 Cor. 7. 14. which cannot be meant of being born of the marriage-bed. For Fa *//, Rom. 11 • 16. faith the fame of the Jewcs, root and branches, Fathers and Children: And no man dreamed that Paul y Rom. n. intends to prove that the Jewes (hall be infert in again, becaufc they are free of baftardy Father and fons.Now Infants understand no more any of thefc to be blefled by the laying on of the hands of Chrift, and to be fuch as have title to the promifes, Ads 2.29. and to be Covenant-wife holy, 1 Cor. 7. then they underftand Baptifm. (4-)Thc fame Covenant made with Abraham is made with the Corinthians, 2 Cor. 6. 16. 1 will be their God, and thty Jhall be my people. Which is propheiied of the Gentiles under the New Tefta-ment, Ez^.i 1.17,18,19, 20. £2^34. 23,24,25.7^.31,31,32* 33o34335i3*- 7^.32.36, 37, 38, 35?,40. Zcch. i^.Hof. r. 10,11# 1 Prf.2.9,10. And it is made to the Gentiles with an eke of a new heart, and a larger extent of the Covenant under the New Tcftam. for which caufc it is called a better Covenant, hath better pr*mifes 9 Heb. 7.22. H^.8.6,7,8,9,1 o, 11,11. Now that were a ftranec eke and excellency of the New Tcftament Covenant above the 01d,to forfeit, without farther proccfie, all Infants under the New Te-

K 2 ftament

ftameht of all Covenant-right, which was due to them of old under the Covenant which the Lord cals faulty : Egypt (ball be my people, except their i. Infants 2. And except their aged, and their non-Saints. (5.)Infants in the former Covenant had right by birth to the means of falvation, to be taught and Catechized in the Law )fthe Lord, becaufe born of Covenanting Parents within the Vi-ible Church, and fo had title to Covenant-calling, and GODS Covenant-choofmg, Ato.22. 4. as is clear, Gen. 18. 19.1 know A-braham willcommand his ChiIdren and his houjhoId after him, and they Jballkeep the way of the Lord, Exod. 20. 10. Deut.6.6, 7. And thou Jhall teach them diligently unto thy Children, Exod. 12. 26, 27. PfaL 78.4, 5, 6. Now if Infants be without the Covenant as the Infants of Pagans, then they have no more Covenant-right to the hearing of the Gofpel, and a treaty with Chrift, and Covenant,, then Pagans have. Its not enough to fay their Fathers owe that much natural! companion to their fouls, as to teach them, it be- • ing a Parents duty -, Yea, but what warrant hath a Father as a Father to make offer of a Covenant of Grace in the Name of GOD to one pagan more then toanother,fince all are equally without the Covenant,if there be a Covenant-call warranted to them,where is the fathers command to propone and ingage the Covenanters content, if the Children be Pagans ? but as they have a right by birth to the call, they being born where the call foundeth, they muft have fomevifible right to the Covenant it fel£ more then other Pagans. Its but of fmall weight to fay that, Rom. 9. Faul ex-^ poundeth that in the New Teftanient, I will be thy God, and the God of thy feed y only of the fpirkuajl feed, fuch as Jacob, who Was predeftinated to Glory, not of thofe that are carnally defcen-Th ol ce fe<\p£Abraham, otherwife it mould follow, that thefe that are Kom.9.6. ' * n tne Covenant, might believe that they mould be faved, though vindica- void of Faith and Repentance. Anfw. The pi irpofe \ of the Apo-ted from fUe, Rjonu p. is. to Anfwer a fad Obje&ion : if the Jews be caft oft jheun- and rejected of God, as Paul, by his extream -deiire to have them' rfSpS: ^ved,in(inuates,then theWord of God takes »**f*ff,and his cal-fersof In. ling and choofing of them for his people, takes no effeft, v. 6. He fantBap- Anfwers, it is not failed, though the body oflfrael be rejected, tifm. goc there are two kinds of lfraeljtc^ fome only l canaail and born* , . according

according to the fleflr: others fens of promife^ and chofen of God. Now the word of promife takes effect in the latter fort, to wit, in the chofen, and in the fonsof promife , for they are not caft ofi oiGod) and fo the Word of God takes (ffett, v. 6. (2.) But the truth is, if there be none Covenanted with God, but the chofen under the New Teftament, then there is no fuch thing as an externall and vifible Covenanting with Gud , under the New Teftament, then muft all the Nations, If a. 2. 1,2. Kingdomes of the World, Rev. 11. 15. all Egypt* Affyria, I fa. 19. 25. all the Gentiles 1 I fa. 60. be internally Covenanted and fons of promife, and predeftinated to life ? And that, 2 Cor. 6. 16.1 will bey our God, andyejhallbe my people^ under the New Teftament, muft infer,that all in Covenant under Chrift muft be fpirkually in Covenant, and the vifible Church of Corintby and of all the Kingdoms of the world, Rev. 11.15. muft be the invisible and chofen Church, and as many as are caUedy muft be chofen, contrary to M.it. 22. children 14. Hence. ^ 1. Have Infants now under Chriir no privilege nor mu \\ } iave G oven ant^G race externall by their birth and difcentfrom beLennz from their Parents i Anfw. Sure they kave. For AUs 2. 39. the promife being it toy 9u and to your children. Either to all children,or to fome, ^, r . Bof '. the Text makes no exception. If it be faid to aU conditional-pj^™ 8 Iy, if they believe, not abfolutely \ Ah fa* That muft be an un der the internall covenanting proper to the eleft, and the promife is not New fe-niade to the aged but conditionally, fo they believe. And yet the ftament promife (hall be made to Infants and Children, but not while fome Co " they cpme to age. 2. To be cut offand caften out of Covenant is I^w^ adreadfull Judgement* Zecha. 11. 9. Hrf. 2,3,4, %i Rom. n* 20. well, becaufe 0} unbelief they are broken off. Then becaufe the Jews believe in Chrift already corned, all their children, for no fault, but for the belief of their Parents, muft be cut off. (3.) Whereas Taul makes it a mifery that the Ephefians, 2. 12. were grangers from the Covenants of promife*. having no hop/e^ and without Gody without Ghriji. And Peter* that the Gentile< were no people* 1 Pet. 2. then that mifery lies upon the Infants of Chriftians and all within the vifible Church, untill they be converted and baptized, and the Golpell is no favour to them, that they are within the net> anc} in the oftice-houfe of Grace the vifible Church,

wha

where the word is Preached to children, who are to be taught, Gen. 18. 19. Veut. 6. 7. Exod. 12. 26,27. P/a/. 78. 1, 2, 3, 4. 5, 6*7. 2Tim 3. 15. and the Lord reckons it among the favour?, that he beftowes not on every Nation , but onely on his own Covenanted lfrael y that the Word of the Gofpell to gather them and their Children, Matth. 23. 37. 2 Tim. 3. 15. p/i/. 78.1,2, 3,4, 5. and his Statutes and his Judgements arc declared and preached to them* PfaLi 4.7.19> 20. Veut. 5.1,a, 3,4. c.6. 1,2, a, 4,6,7. FjUE 81. 4. and that the Oracles of God, and the promifes are committed to them, Ront.5. 1,2 K0W.9. 4. the promifes and the giving of the Law, 8cthe Covenants and the fervice of God. And that this it a fpeciall blcffing in the New Teftament It is a Co- to old and young is clear from Atts 13»whcn Paul turned from the venant blafphcming Jewcs to the Gentiles. 47. I have fet thee to be a mercy to Hgfrx to the Gentiles* that thou Jhouldejlbe ferfalvation to the end of andxhii- thc eart ^ Now *N" Covenant-falvation is 9 lfa.49.6. I will give dren that thee to reft ore the freferved of IfraeL — ■ % • I will give thee for a

the Word Covenant to the people toeflablijh the earth. —9. That thou

of the Go- ptayeft fay to the pnfoners goforth 9 &c. Now if it be (aid, it was VCnai hed * n( * eC( * a fi 11 ^^ priviledgc to the Jcwes, but what places of the toriicm. New Teftament make it a Covenant priviledgc to the Gentiles and their feed, if the Word of the Covenant Preached to the aged under the new Teftament,can the fame waies, by accident,be preach-cd,and promifes come to the cars of the unbaptlzed Children,now growing to be capable of hearing the Gofpel, Atts 2. 39.2 Tint. 3.15. as to Pagans, and fuch as are no lefle ftrangers to the Covenant, and void of all right by the Covenant made with thek Parents, then Indians and their children who worfhip Satan ! Paul not without a command Prcacheth the Word of the Covenant to the difcerning Gentiles, Atts 13,47. from J//r.4p.6,9,io.muft not the fathers have command to fpeak the Gofpell to their children ) Or doth not the warrant that Parents and Paftors have to take within the Covenant the fathers, warrant them to preach the fame Covenant to the children ? whereas 9 otherwifc the Apoftles ftiould have (aid, we have no warrant to offer the Covenant to any or to Preach Chrift a given-Covenant to any: But 1. To fijeh as are come to age. 2. Such as are Converts. 3; To fuch as can

give

give fignifkation by confeflion, that they are not onely viiibJe but alfo inviiible and chofen confederates > and they fhould have faid all children are now by Chrift excluded as prophane Gentiles and heathen from the Covenant of Grace, becaufe there can be none (fay Anabaptifts) butreall Believers under the New Teftanient in Covenant with God.

Yea but the New Tcftament offers Chrift a Covenant, in the preached promifes, alike to fathers and Com. Matth^. j 6. The people f fathers and fonsj that fate in darkpeffe fa w great light, &c. Matth. 19. 43. Therefore I fay unto you, theKingdome of Godjhall he taken from you and given to a vat ion bringing forih the fruits thereof. And is it not a puniftiment to be deprived of the King-dome * If the Kingdome of God come where the Preached Covenant is, Matth. 3. 2. Matth. 12. 28. and the Bridcgroome a-mongthem, andfocaufeof joy* Matth. 9. 15. and the Golden Candlefticks be there and the Son.of God walking in the midft of the Golden Candlefticks, Rev* 1. 20. c. 2. 1. fure this is much to children. If it be faid, it is very nothing,for children underftand nothing of this. What then is meant by the Prophecy of the in- . comming of the Gentiles, Pfal.%7. 3. Glorious things are ffok^n of J^J* ' 0 thee, 0 city of God. 4. 7 will make mention of Rahab and Babylon be born m to them that kttow me *, behold Philiftia and Tyre, with JEthtopu, Zion. that man was born there. 5. And of Zion it fliall be faid, this and that man was born in her. 6. The Lord jhall count, when he writ' eth up the people, that this man was born there. And Chrift Pro-phecying of the defolation extends the judgement of a depHed Covenant to the children and the houfe. Matth. 23.97, 38. Lut^ 19. 44. Luke 22. 24. how (hould there be under the New Tefta-ment Covenant wrath, for the fathers Covenant breaking derived to the children, if in their fathers the fucking children brake not the Covenant, then they have been in Covenant with their parents, efpecially fince a Vifible Covenanting, by borrowed alluli-ons to altars, fpeaking the language of Canaan, offerinf incenfe, fwearingby the Lord, is fpokenof £gypt and ofhve,that is, of many cities of Egypt, and of all the Gentiles, Efa. 19. 18,19, 20, 2 Mai. n8. and Covenant bleflings (hall be derived from fathers to children. The Lord (hall fay, 25. Bleffed be Egjpt my

people

people, andAffyria the work^of my hands, and Ifrael mine inheritance. It muftbea narrow Melting of Covenanted Egypt} Af-fyria, Ifrael, if it be a blefling of thefe come to age. 2. Profefling the faith. 3. And baptized. How can the Lord fay, bleffed be £-gypt, and though the whole feed be vifibly in Covenant, old and youngjyet it followeth not,that therefore every proniife that is absolute, that is, that of a new heart is made to all and every one within the Vilible Covenant: for it is promifed Veut. 30.6. to the Jews, and was given to them andundenyably the vifible body of the Jews,and their feed were the chofen and externally adopted and Covenanted-people of Go*/, Ik«r. 2 9.10,11,12,13.IV/tf. 7.6. DeuU 10. 19. and the Lord cals them thofe whom he delivered out *f EgyP> n * s people, Exod> 3.7. I have feen the affliftiori of my people y Ezeki 37.12. 0 my people, I will open your gravts 9 as many as Saul and David did feed, whether they have a new heart or not, the Lord cals them his people, 1 Sam. 9. 16. 2. 2 Saw. 7.8. See P'fat. 50.7. Hear Q my people, Ffal. 81. 13. Jet. 9. 26. and fo the Church of Corinth. 2 Cor. 1 6. is called his people, and the Kingdomes of the world the Lords Kingdmes in Covenant, Rev. 11.15. and there were many of them uncircumcifedin heart, Jer. 9. 26.1fa*i. 10. Amos 9.7. and with many of them, God was not well pleafed, 1 Cor.10. 5. and fo it is moft falfe that none are in Covenant under the New Teftament, but only Believers 5 For Judas, Vemas, Simon Magus 9 and all the externally called ( for they cannot be baptized but as in Covenant with God) Matth. 22. 10. are by their profeffion in Covenant externally, as the Jews profef-fion. faith they accepted of, and confented unto the Covenant of Grace, for 1 Cor. 10.7. Benot ye Idolaters, as fome ofthem, commit not fornication^ tempt not Chrift, murmur not, as fome of them, ft 8, 9. thefe and the like fay we are the fame way in Covenant as they were,and our Vifible Church, now, and the Vifible Church then are of the fame conftitution.

Q^Andmay we not [ay, that the fame Covenant of Grace, -we are

under, is the fame in nature andfubjiance with thai Covenant made

,with Abraham ?. Anfw. The fame CfinfFwas their Mediator, as

q\irs,Heb. 13. 8. their Rock and our Rock, Chrift, 1 Cor. ib'% 1,

2 *3>4>5>& Jib.%. 56.

(2.) We

(2.) \Vc arepfti&ed as Abraban/ 9 2tid'Daviel.'Rottf 9 4'i;2>3;4>«5 GM.15.& PfaL$2.l>2.

3. They are faved by Grace, the Gentiles as well as they , Acts

15. 11.by faith, ^10.43. Htb.n. 1,233,4. 1$. &c. Thereis

4. There is no more reafon to fay,it was a civill Covenant made no groid with Abraham^ becaufe it diftinguifhed Abrahams feed from other to lay that Nations, and an earthly Covenant , becaufe Canaan was prcmi- the Covered to them, not to us, then to fay there be two Covenants of na . nt "J 3 ^ Works , one made to Adam , with a promife of an earthly Vara- T r ^ am ' & dife> and another Covenant of Works to the Jews 0 with an earth- w j t 'huv ly Canaam And a third to thefe who in theGofpel-time are under un der the a Covenant of Works. Yea upon the fame account,the Covenant NcwTeft. of Grace made, P/i/.8p. 2 Sant.j. with David * having a Throne aredif-promifed to him, mould be yet another Covenant different from c^nants the oeher two 5 And fince a Covenant here is a way of obtaining falvation upon condition of obedience, John Baptifl (hould be under another Covenant of Grace, then the Apoftles : For to their

faith is promifed the working of miracles, Mark^ 16. 16, 17, 18. But John wrought no miracles, and many thousands of beleevers work no miracles, and they muft be under a third Covenant: For though Canaan was promifed to Abrahams feed, there is no reafon to call it an earthly Covenant,or another different covenant, for to all beleevers the bLflings of their land are promifed, Ezel^ 36.25,26,30,31. 7er.31.31. comparedwith 38,3^,40,41.42,43. iVte^.33. Lukei2.$i. 1 Tiw.4.8. H^.13.5,6. 5. What if we fay the Covenant made vi hh Abraham, Exod.^. proves by our Saviours reafoning, Mat. 22. 31, 32, 33. that Infants fhall Tochil-not rife againe and be in Angel-ftate and faved, otherwife if Infants covenant and all beleevers in the Sadduces time be not under the fame Cove- re f U rrefli-nant with Abraham , no Infants fhall have a Covenant-Refurretti- on nor on, nor a Covenant-Salvation ; Or then there is fome other falva- any Cove -tion for Infants that are faved,to wir, fome Pagan heaven without nant-fal-the Covenant, either none of them are faved and rhofcntolife. vatl0nca * Contrary toChrift, M*r. 18.2,3,4. A/^ 10. 1314,15316. and£ 8 P romi-the Anabapuits grant. Or there is a falvation 1 without a Cove- fed ii they Siant,andfo without the New and Old Teftament. 2. without benjein

L the Ccvcnanr.

the Natm ofjefusand the Blood of the Covenant: Contrary to Atls 4. 12. 1 John 1. 8. Hez>. 1.5. (3.) they (hall be faved without the vifible Church, the way that Pagans are faved.

Q_3. Are they not Caved all of them ? Is not this enough ? But be-caufe the Kingdome ofChriji U fpirituall, the Element of water can do them no good, except they believe ?,

Anfw. If his Kingdom be not fpirituall, becaufe his wifedome hath appointed exteTnall fignes, then no promife ( which is but good words) (hall be made to Children^ contrary to Alls 2.39. The New for they can do them no good untill they believe. 2. Then (hould Teftam. t h ere be no preaching of the Gofpel to all Nations, as Matth. 28. ofcf ri/T 20# *" or #im P 0 ^ 1 ^ > ^ e lt ls tnat a ^ Nations can be profited by the Go-iifpiricu- fpel- 3- The doubt fuppones that it is legall fervility and Jewifh although to be under the Gofpell preached and the difpenfation of fignes there be and feals, even to the aged, fuch as areBaptifm, the Supper, rein it ex- bukes, cenfures. 4. To be a vifible member, arid vifibly in Co-toes and venant 3 anc * t0 ^ e baptized, except all be found believers, muft be feales. Jewifh. Now certain, it is a new Teftament Ordinance that Mi-nifters preach and baptize all nations, though thegreateft part believe nott How faith Q^^.If faith fanftifie as faith, then an unbelieving where might does fan- be fanilified by a believing fornicator: For faith will do its forma 11 ^fcr*^ w° r kj n ever y fafyett ?

Ving wife dnfw. Paul never meant that faith doth fan&ifie in every fub-tothe be. }e&, but in fubjefio capaci., Faith fanc~tih?th not inceft and fin, iieving they are not capable to be feparated to a holy ufe: If fire as fire husband, burn, then might all the water in the Ocean be dryed up with the lead fparkle of fire. If prayer as prayer obtain all things, (hall it . obtain that th: facri firing of your fonto God, (hall be accepted of Baxter" ' nim as no ty and lawfull worfhip 1 Mc.Baxter faith excellently up-plain ' onthisfubjeft. Athingmuflbe firft lawfully before it befandifi-Scripture ed ; Godfanftifietb notfinin,or to any. See the Argument, 1 Cor. prooffor 7. learnedly and folidely vindicatedby him, fo as the difpute is at l"**™ an end now.

A^r^on Q^' Wbathtiinefs is it that is called federal, or Covenantor hli-1 Cor.7.p. nefle which is in Infants f

98, 99* Anfw. It is not fo much perfonall holinefli (though it may fo

be

be called, becaufe the perfcn is a Church member, feparated from Of fede-the world to Gcd ) as holinefle of the feed , Society, Family , or ra ^lhoU-Nation , which is derived from father to fen , as if the father be a ne c * free man of fuch a City, that privilcdge is perfonall, as it is by theLawheredicarie freedom C derived from father tofon, if the father have jus ad media [dm is right to the means of falvation, fo hath the fon. Hence this was firft domefticall, God made the Covenant with Abraham and his family: I will be thy Of-d^and the God of thy feed. Gen. 17. jt was extended to him, not as a father only, but as to be the head of the family; the children of Servants bprn in Abrahams family were to be circumcifed and to be inftru&cd as having fight to the means of falvation. Gen. 17. 12. He that is eight daye.s old Jhall be circumcifed among you y every man-child in your Generations ( fo it is Genera tion-holine fie ) he that is born in the boufiy or bought with money of any firanger , that is not of thy feed. So Ged ihowes clearly that in Abraham he cho-fed the Nation and the houfe,G*».i8.i9. Ikgw Abraham, that he will command his children ( that is too narrow a Church Vifiblc ) and his houjhold after him, that they Jhall klep the way of the Lord. 2. Afterward he choofed the Nation to be&peculiar pe$-pie holy to himfelf y Veut.j.6^ 7. but not with an other new diftinft Covenant, but in the fame Covenant. 8, But becaufe the ^^ ™ajtt°" loved you , and would k^ep the oath that he had fworn to your fa- extemaU thers , to wit to Ahraham. Dm. 10. 15. He choje their feed is made after them , even you y aboie all people, not above all houfo. with a (b-Amos$.2. Tou only have I 'known of aUthe familes of the earth, ^y 0 * So the externall Church Covenant and Church right to the means ^S^ of grace is given to a fociety,and made with Nations under the thatouc NewTeftament, 2/*.2.1,2,3. PfaLi.^p. Pfal.22.27. Pfal.fy.tfthcm 2, 3, 4. Rev. u. 1 <). Matth. 18. 19, 20. And not any are baptized G °d ™ay in the NewTeftament, ( except the Eunuch, zndSaul, Ads S.&* her 39. )whoare baptized firftly, but they are baptized as public* i^y. men representing a feed ; alfo focieties are baptized. All Judea, Mat. 3.3. All the land of Jndea , Mark 1.5. All the multn ude > allthepeople y \Ajk^%\. Sure the fathers were fo Chriftijned and Baptized as their children had Hunt to ;he fame feal. So John 3.22,23,26. Corntltus his houfe and with him were baptized

L 2 Alu

Ms 10.33.47. Three thoufaad at once, A8s 2.19,40,41. The Jayler and his houfe, Ails 16. 33. fervants and friends. The What &9 ,J fhoW of Stephanas, 1 Cor.\.\6. was Baptized. And this 3. fcderall * s Golden forth as the Church, as the houjhold of NarciJJus which holineffe are in the Lord, Rom. 1 6.11. Aquila and Prifcilla, and all the ifc. Church at their houfe v. 5. Ike Church at the houfe of Philemon,

Phil.v.2.which teacheth that the Covenant-holineffe is of focieties and houfes under the New Teftament as in Abrahams houfe, and as Abrahams houfe was Gircumcifed, {bare whole houfes under the New Teftament Baptized. 4. Paul aptly calls it the holinefie of the !ump,or Nation, and the firft fruits, root-holinefle, the holineffe of the root and the branches. Of the Olive Tree and the brancheSjRflw.n.i^, 17. f$.) The fpeciall intent of God in fending the word of the Covenant muft evidence' this; he (ends not the Gofpel unto, and for the caufe of one man, to bring him in, but to gather a Church and his eleel: ones, by a vifibly and audibly Preached Covenant to a fociety, to a City; to Samaria Ads 8. To the Gentiles s Alls 13. to all Nations > Afe.28.19,2c. that they and their childreri may have right to falvation and to the means thereof ^and to the Covenant, and therefore we are not curioufly to inquire, whether the faith of the father be real or not * if the Gofpel be come to the Nation, to the Houfe , to the Society. The Lord in one Abraham , in one Cornelius, in one Jayler, ( whom he effectually converts as far as we can gather from the Scriptures )choofes the race, houfe, fociety , nation} and gives The being tnem a Covenant-holineffe, the mans being born where the call of born - q q j ^ £ QCS t j ie tum ^ as muc j 1 as t j le f a j tn 0 f t he Parent. For by the Gofpel the root is not neceffarily meant the Phyficall root the father. For founds, of Abraham was not the Phyfical! root and father* nor Cornelius that nad- of all the fervants and friends in the houfe. But if a friend be in on & race ^ n0l3 f e 5 G r fociety, and profeffethe Gofpel, he and his obtain iS und of ri £ nt t0 Baptifm andthe means of falvation. But a* touching real Covenant- holinefle, it is not derived from a believing father , to make the holines as Ton a believer,Scripture and experience fay the Contrary. Nor 2. well as is internal and effectual confederate with GW 5 tharJby which one the faith g a f on . of promife P Romfy and predeftinate to Hfe,3 national! fa-°* *5i ourJFor i.no man is chofentojifein his fath:r,be:a:iie thefatheris Si chofen:

chofen : A chofen father may have a reprobate Ton. 2. Election to life is not of nations,or houfes,or focieties, bin of fingle perfbns. It is not faid, before the nation had done good or evilly I ehofed this nation all and whole, not this^ but I lovejjfcis man, not this man.

Q^What Is the form all re afon and ground that any hath right1$ Baptifm?

Anfw. If we fpeak of a pafllve right, if the Eunuch believe, AH. 8. and if fuch have received the Spirit, A&s 10. they may receive baptifm, The Eunuch moves not the Qfieftion whether Philip mould fin in baptizing him or not ? The Eunuch was troubled to make fiire his own, not Philips Converfion. They who bring -, -. . that Argument, i%tftAtts$. and that, Marh^ 16. to prove that required* only fuch fhould be baptized, who believe actually and are come of thefe to to age : They prove that the Church finneth, if they baptize be hap-any, but fuch as are predeftinated to life and really believe. For nzed > the faith that Fhilip asked for, was reall, with all the hearty not as ^J 8 ^ 7# the faith of Simon Magus: And the faith, Mark^ 16. 15. is reali \ 5. j' s r ' C2 i fkving faith, that brings falvation 5 he that believes" is fazed. 2. Icfaving cannot be viiible faith only ; for that is in Simon Magus , he doth faith, not vifibly fo believe and is baptized. Yet upon that faith he was not vl< " lbIc faved, being in the gall of bitterneffe (3-) He that believes not 011 ^' it damned. The meaning muft be, he that believes not faving-ly is damned: Or then he that believes not viiihly, as Magus, and Judas, is damned, but this is moft falfe, for Peter believes not as Jndas, and yet he is not damned: Or then the meaning muft be, he that believeth both really, favingly, and alfo pro-feffcdly and vifibly, is faved. And that is true, but it concludes that none are to be baptized, but both reall and viiible believers. 4. If it be true that none are to be baptized but Covenanted ones, as Alls 2. 39. And if none be Covenanted ones under the. New Teftament, but reall believer? and fuch as are predeftinated to life, as our Anabaptifts teach from Rom. 9. then muft the Church without warrant of the Word baptize Magus, T)emas, Judas. (<).) Then muft alio all Judea, all the Generations of vipers baptized have been both reall and viiible believers, for they were all baptized, M^ith. 3. 3,4. Mark- 1.5. Lukei. 7, 21.Let Independents coniider this, and vfrtia\ T>. Fkf^j and Mr. Cuth

Wright^

might) Parxus, Calvin, Beza 5 and our Divines fpeak on thefe places againft the auricular confeflion of all the huge multitude. (6.) It is a wonder that any man fhould dream that the Eunuch made a cafe of confcience, AUs 8. whether it was iawfull to Philip to baptize, and not whether he himfelf did believe and could worthily receive the feal, AU. 8.36. here is water(faith he) p x»-Au« v* GxxliStivn. (7. ) So none can warrantably baptize any but perfons dying in faith, and its not certain thefe have the faith that The for- *h ^tts 8.37. Mar.16. 16. But for the formall warrant of fuch mall as baptize : neh her are the aged as the aged, nor Infants as Infants ground to be baptized ; for fo all the aged and all Infants evea of Pagans of bapti- are t0 De baptized. Nor 2. are all in Covenant, to be baptized: 2 * n 8- For fuch as are only really and invifibly in Covenant, and do make no profeflion of Chrift at all, are not warrantably by the Church to be baptized. Only thefe whether old or young that are , tali modo vifibili federati , fuch as profefledly and vifibly in Covenant, and called, Atts 2.39.are warrantably baptized. Hence they muft be fo in Covenant, as they be called by the word of the Covenant, for they cannot be baptized againft their will, Luke 7. 29. 30.

QjPhat warrant is there, A&. 2.39. for Infant Baptifine ? Anf. I {hall not contend for the a&uall baptizing of them at that inftant. But every one ofjou be baptized «v^s father and fbns. Why ? thepromife is to you and to your children , break the Text into an hundred pieces, and blood it as men pleafe, the Genuine The lis which cannot be negletted, is, Jhefe to whom the promt fe of the Covenant does belongs thefe fhould be baptized, imyfai*. But Thefe to the promife of the Covenant is to you and to your children. Ergo, whom the you and your children fhould be baptized. The afTumption is promife is the cxprefle words of Peter and the Proportion is Peters. E-made ^ very one of you b? baptized, u'f«i»>*'p £<ir for to you is thepromife of fhould,be t y Covenant. Calvin, Bullinger , Brentius, Gualther clear it. BuTthe " 2# ^ko they are, who are intheneareft capacity to bebap-promife is tized, he explaines, when he fheweth, that the Covenant pro-made to mife is made to thofe who are far off, to the Gentiles, who the children. Lord (hall.call, then all that are under the call and offer of Aft. 2. chrift in the preached Gofpell, as Prov. 9.1,2, 3, -. Matik. 22.

bid

PART I. infants Bapifmconfidered. %7

hid them come to the weddings Luke 14. 16, 17, 18. &c. are externally in Covenant, and fuch to whom the Covenant is made,and tfhould be baptized 3 its prefamed they give fome profeffed confent to the call and do not right down deny to come, elfe they fhould be baptized againft their will. 3. Calvin fhewes Ails 2. 39. that the Anabaptifts in his time, faid 5 the promife was made to Believers only j but the Text faith, it is made to you and to your children^ to infants, to the children of the Prophets and of the Covenant made with the fathers^ A&s 3. 25. Now what ground doe Anabap-tijis give that all infants believe, or that fome believe, fince to them, their children were as Pagans without Chrifr, without the Covenant ? if to the children when they come to age and fhall believe? but what n:ed to adde, and to your believing Children ? for thefe are not children but men of age, their fathers and they both being believers. Now Peter fets down two ranks, the aged who heard the word with gUdneffe, and were pricked in heart , v. 37. 41. and the children^ and to both the promife is made, and what ground is there to exclude fucking children? for the word,^<fc 2.. 39. is Matth. 2.18. 1 Cor. 7.14. where fure the word is taken for lucking children of whofe a&uall faith the Scripture fpeaksnot. 2. The promife is toy ou and toy our children, can have no other fenfe The fenfe then, the promife and word of the Covenant is preached to you °^ the and to your children in you, and this is to be externally in Cove- ^° r ^b r ? ;c nant, both under the Old and New Teftament. If ic have another topuand fenfe it muff be this, the Lord hath internally Covenanted with y ou to your the 3COD. who have heardthe word and with your children, and you children, are the fpirituallfeed, and fons of promife\ predefiinate to life eternal! : as Rom. 9. they expone the feed in Covenant: But 1. Were all the 3000. Ananias and Sapphira and their children the fpirituall and chofen feed 1 for he commands all, whom he exhorts to repent, to be baptized: And 2. Now to Simon Magus and De-nx, and numbers offuch_, Peter could not have faid, the promife is made to you and to your children, if it be only made to reall and a&uall believers,as they fay, Peter therefore muft own them all whom he exhorts to repent, as the chofen feed. Bit if the former fenffbe intended ( as how can it be denyed ? ) to wit, the word of the Covenant is preached to you , an offer of Chritf

is made in the preached Gofpell to you. Then it cannot be denyed* but the promifes to all the Reprobate in the Vifible Church whether they believe or not, for Chrift is preached; and promifes of If all be the Covenant are Preached to Simon Magus, to Judas and all the really be-Hypocrites who jlumble at the wordy to all the Pharisees , as is lievers clear, iV/^.13.10,21,22,2). ^#j 13.44,45. Alii 18.5,6. Math. that are in 21 ^ , p et . 2m7 $. ( 3. ) The promife,! willbeyour God, and ^™™^y e Jhall be my people , muftbe one way expounded in the Old Te« under the ftament, feowit, yw are externally only in Covenant with God. New Te- But in the N^w Teftament, it rauft have this meaning, I will be your ftament,al Q 0 d, 2 .Cor. 6 1 6. that is , you are allpredeflinate to life, and the the King- f ons ^ by promife % and the fiirituall feed■> to whom I fay , i" will be domes o ^^ g o j . g ut ^ Q .. ma y W£ jj ^ e ^.^ ^erc were no internal Co-world venanters in the Old Teftament, and there be none but only inter-which are nail Covenanters in the New Teftament, fo that when the Lord the Lords fayeth, Rev. 11.15. The Kingdomes of the earth are mine , and an /* myfons. He muft fay , the Kingdomes, Egypt , Affyria , fyrus,

Kev 11' Ethiopia, &c. are chofen and the fpirituall feed, and thefe Cove-15.muft nanted Nations and the Kingdomes of the Gentiles are all in-be ternally and effectually called, and there arc no Vifible Churches

believers in the New Teft. but only all invifible and faved. 4. If thefe and inter- worc | s . The promife is to you, and to your Children , be limited , tQ Covenant as wan y * s x ^ e Lordjhalleffectually call, either fathers ot children.-w ith But Mr. Stev. Marjhall judicioufty obferves* there is no more a God. Covenant-favour holden forth to their children, then to the children of Pagans; for the children of Pagans, if God effectually call How thefe t hem, have the promifes made to them. 5. Its clear that exter-words and ^j Covenant-tiolineffe, is to thefe men ceremoniall holinefs now Children out of dates and then externall calling the only means of internall are not and efTe&uall calling, Math. 22.14. 1 Cor. 1. 18.13, 24. Luke lmited. 15.1,2.and the fixed Church-hearing of the Preached Gofpel is a ceremony. 2. That G^ fhould be the CW of Infants of the feed Externall 0 f tne Jews, a mercy to fathers and fons coming from free love, ^&™" C P^M5M5< Gen.17.7. Veut.y. 6,7,8. and Prophefied as a mer-felefTmg of

tfceGcfpel Preached to the Nation, is but a Ceremony to the oppofers of InfanVbaptifm «Dntraiy toallanciencPropIicfiesj^.f^.c.ip./fr.aj./^.u.^'c. ■

cy

PAfcT. /. far Infant-tdptifme % confident. t<)

cy to the Gentiles by all the Prophets was a ceremony removed nowinChriit. Yea 3. Excernall covenanting and adopting, and choofing oflfrael is no mercy,except that aPedagogue of the Law is a mercy for a time. 4. Ibe promife U to you and to your Children^ muft be in a contradictory way expounded, to wit, the promife is no mo*e madt to your Children fo long m tbey are Infants^ then to Devils. Yea Fathers and Children not believing, though chofen to life, are excommunicated from viiiblc Adoption, calling, hearing the Gofpcl-promifes , for there is no covenanting now under the New Teftament,buc only internal covenanting of the EU&. 5. Young timothy and children of believing Parents, U J* thcf€ and all the aged within the vifible Church, have no right to hear

no co-

be vtnaatiRg

the preachrd Gofpel, before they beleeve and be the holy fctd l un j er ,jf t more then Pagans. Yea 6 They can have no command of God % N. T. but to hear the Gofpel, nor any covenant or Gofpel warrant, untill tna * of real they be believers, for if there were no promife made to hearing bcIe * v «n and considering the word,if they (hall beleeve, while as yet they b/ r * 0 "* beleeve not, and until they be effectually called, there can be no veaanr.ob-command, and no Law, to hear the Gofpel and the covenant of- ligation fer made in Chrift. It mall then be no more fin for unconverted °P°n the perfbns to turn away their Bars from the Law , and not to hear the nonc on-Gofpel. 7. It were non»fenfe to fay to men under the externally heV'tobc-propofed covenant, repent, bear the Gofpel, ufe tbt means, rective the \ccvc the feals, and yet you have no right to hear, nor have we any war- Gofpel, to rant to baptize you, until ye believe; for tbere U no promife madt rcc * ivc *• to you, nor u ywr feed and Children, untill frfiyou beleeve. And it ^ u muft fay there was no threatning to Adam. Gen. s. 17. before he finned , and no promife to Adam nor to any now, do this and live , until Adam fir ft finned, and firft obeyed the covenant5 and Coyifjobn covenant to labour in Peters Vineyard, and Peter promife to him four pence, fo he work twelve hours, otherwife heftiallnotpayhim^pence, though Jehm accept of the cove* nant, and work but one hour, whereas his covenant is to work for twelve hours, then no man can fay to John (wor\ , for there it a promife made of four pence to you) the other might deny; no fuch promife was made to me, except I work twelve hours. It were, fure, unfaithful dealing to John to faw

M foT

(b*For the four pence cught nor, by this i. ovenant, to be given to him except he work twelve hourcs : but he cannot without palpable falMoodjfayj I have broken no Covenant, in not working twelve hoars : for though 1 contented to the covenant, and A con- began to work an houre, yet the promife was not to me imply, dirionall but to me as working twelve hours? but there is neither face nor covenant fa^ j n {n \ $ Anfwer:For the fulfilling of the covenant is only to compleat £* ve ^ 0ur P' nce to 7°^") ** ne Work I 2. hourcs ; hot the promife clfence ano * covenant was made to him and he hath foully broken* Yea a and nature conditional covenant agreed unto and accepted^ is a covenant, if of a cove-we (hall (as in reafon we oughtj diftinguifh between a covenant, and na nt,in iiseflencc and nature,and a covenant broken or fuelled, truv n C a covenant or threatning, is a covenant and threatning obliging covenant Adsm^i'it (hall be agreed unto by lilence, as Adam accepted the that arc threatning, Gtn,2. 17. by fjlence, and ProfefTors within the vili-undcr if. ble C hurch, by their profelling of the Doctrine of the Gofpelor covenant of grace, their receiving of the Seals and profefTed hearing of the Word, are under the covenant of Grace 3 and engage themfelves to obey commands, promifes, threatnings, and therefore promifes are as properly made to the m, A&. 2,39. As commands,and threatnings, exhortations, invitations, and Go-fpel-requefls are made to them.But though the Anabaptifts igno-rantly confound the promife, and the thing promifed; the covenanted benefits covenanted, the promt [kit tiyeu, and Co arethe commands, and threatnings, whether ye belceve or not,the command is toyou,^nd laves an obligation on you,whether.ye obey, or obey not,and the threatnings are to you,whether ye tranfgrefs or tranfgrefs not. It is true indeed, the promife, that is, the blef-fing promiied,nghteoufncfIe and eternal life is not given to ycu untiil you firfi bele«ve. OhjzB. Is not the promife made the fame way to the aged as to the children', and (he fame thing required of both ; the promife is to you and to your Children. But the promife is made to t he agedonly , if they a&ually bsleeve. Ergo, tbt promife is made, to the Children onely^ if they.'<a$ually tttmPy and fi not to Infants. Anfrv. ^ Neither'prppofifion rior'afEimp'tion can bear weight. For the propofition- when God faith, / mUbetbjGjdO Abraham, and the God of thy feed. Is it need-lull

ful that God require the fame conditiont 5 that is a&ual beleeving that he may fave Father Abraham, & alfo.a&ual beleeving from hearing the word of the covenant preached from all Infants born of Abrabtm and dying in In fancy,or then all theft Infants Co dying mud be eternally damned? nay, wc beieeve many Infants ("we relerve to the holy and glorious Lord hi3 liberty of election & reprobation, Rom* 9.11 12 ) among the Jews were faved by the co venant of grace, though they died Infants.And this w^ condemn in Anabaptifts, that they (how no revealed way of God of faving Infants of beleeving Parents dying in Infancy, mote then of fa- Jy*? **" ving Pagans and their Infants, for to them boch are alike with- Vli i e p ^" out the covenant of grace and whhouc Chrift; and therefore be- falvation leeving Parents have no word of fakh, or of the Gofpel co pi;y by Law or for the lalvation of their children dying in Infancy , for fuch Go [Pf: J > 0f prayers have neither warrant in the covenant of Works, nor in shrin^o-the covenant of grace by their way. And yet chat w? a to pray, rhe raving is to be gathered from Gen. 10.18 \ iSamAi.lt.jQb.i.f.Aijrl^i Q<it\ oflnfaafc Pfal. 18.9, and if we pray for their falvation, th:y inu be fav.cd bj;a of by either Law orGofpel Its notenough, tu hy that we ma> pray bci ccvin 8 for lavages that never heard of the Gofpel, nor or the coven -it iil0 f C e t jjL of grace, tha they may be laved. For feeing there is no nam u i:Ur for faving Heaven by which menmay befaved-, but by the name ofjefnt^ Acts 4.. of Pagans 12. Johni^ 6. There is no other warrant of praying tv: fuch, *lc * ch<lr then that God would fend them theGofp \ t and fince Chrift lnfants * prayed for Infants and b!eflTed them,which is a praying for them, Gen.q%.i<> ) i6 PfKr.33.1.6,7.8.8cc Ef£. 1.2. &J/.1.3. 1C0M.3. 1 tim. I.2.2 7fm.i-$. See Ma .0.16. he muft own tftem asbleded in Chrift, in whom all the Nations of theeaithareblcfled, ;nd fo covenanted with God in Chrift.

2. It is falfe that thepromifeismade only to the aged, upon Ics faifc condition of a&ual beleeving. i.lt is ma ^e ro their children ex-thjc ? c . preliy in the Text, and for the way of their beleeving, we leave it mTdcco " to the Lord. Nor is it true, that tbepromife it made t* the sged^upon lnfanri fc tondition of beleeving. The promise is made to them absolutely, totn « aged wheiher they beieeve or not. But the bleflSngof thdlpromiieand on y u P on covenant of grace is given and bellowed only conditio- or^Icc?-M * naUy,ing.

nally, if they beleeve. The promife is abfolutely made: its called conditional from the thing conditionally given.

Obj . But is not this an approven diftin&ion, that perfons are withii the Covenant, either externaSy, frofe^tdly,vifibly % or i«-urnaUy, really, or according to the intention of God 1 %rgo 3 fuch as are externally within the Covenant, are not really and indeed within the covenant of grace.

tsfnf, The Adverb (really) relates to the reall fruit of the ful-filled covenant, and fo fuch as are only externally within the co-How vifi- venantj are not really within the covenant, for God never dircft-feflors are CQ *> nor intended to bsftow the blefflng covenanted, nor grace to really with perform the condition of the covenant upon them ? but they are in the Co- really covenanted and engaged by their contented profeflion to VCMnt >™ d fulfill the covenant. And as the commands and threatnings of trithink/ l ^ e G0VCnant of grace lay on a reall obligation, upon fuch as are only externally in covenant, either to obey or fuffer, fo the promise of the covenant impofes an engagement & obligation upon fuch to beleeve the promife, but fbmetimes, we fay the promifes of the covenant of grace are not really made to the Reprobate within the vifible Church, becaufe God intends and decrees tc 5 and for them, neither the blcffing promiftd, nor the faving grace to fulfill the condition or to beleeve. And therefore thefe words arc figurative, Heb. 8. !©• Ibis if the Covmant that Imllmak§ with the boufi of Ifratl) I mil write my Law in their minds, &c. that is, this is the fpeciall and principall covenanted blefling, I will give them a new heart; which malt not be called a firople predictions though a prediction it is, but it is alfo a reall promife made ab-folutely to the E!e&, which the Lord fulfills in them: And this is called the Covenant. Becaufe I. They are no better then non-Covenanters upon whom the Lord beftowes not this part and blefling of the covenant, 2« The truth is, the promife of a new heart is not made to the vifible Church, which is only vifible: but to the Eleft & invifible Church. And if Anabaptifts fhall expone thefe words, A Eft 2.30. The promife of a new heart is made to you and to your Children , upon condition thai you and your Children hekeve , which they cannot do until firft they have a new heart > its as good as Titer had faid, God promifetb to you

ami

and to your Children grace to beleeve, and anew heart to ohy him, up* m condition that you firft be-leeve. And that is, Gods promife to yuu j, 1 ^ " CW tobelecve upon condition thjtye belecve, which is ridiculous, and notpro . therefore we cannot fay thac this promifc of a new heart is made m ,f f d ro to all that are commanded to beleeve and repent and be bapiized. aJI, who For Ele& and Reprobate, and all are und^r thefe commands, if ought to they be m:m ers of the vifible Church. But the proraife of a new £ p £ nl b a t nd heart is not made to all within the vifible Church. lizc ^ # ^

Qucft. How then f Muf the promife of s new heart b? here ex-eluded? And pall nothing be meant in the word, but a W h, c ; t promife of forgivtnejfe and lift it made to you and your Cbil proirifed, dren. *ft-*t*

Anfw. I mould judge it hard,to fay, that were the only pro- J^h* 1 " • mifc here made, the promife of a new heart is made to ytu aM, there- j^ t j, erc j a fore repent and be baptized' The Antecedent is not true a. There- promifed, fore becaufe Peter fpeak* unto, and of a mined multitude, Fa» or cxcli> thers, Children, Eleft and Reprobate, who muft firft underftand, <*«*• the promife of life and forgivencfle is made to you. Ergo , all come to age, repent and be baptized. And becaufe the promife is made to your Children, therefore let them be baptized. And 3. the promife of a new heart is not to be excluded, becaufe there were in the company to whom, and of whom the Apoftle Peter fpeaks, manyEIeft, in whom the old Prophefie, 7fr.31.Ece4.il. was to be fulfilled; for he faith, The promife it made to at many at the Lord (hall calk to the Gentiles, it were a fenfc too narrow, to exclude that promife, and therefore, as the great promife, / will he thy God* andtbe God of thy feed (which chiefly is meant, sUh 2. 39.) requires not the fame condition in Fathers and Infants, nor the fame condition in Fathers, Wives, hewers of wood, Officers and Commander /, little ones, and fuch as were net born, Deut.%f» with whom the Covenant is made. For the fame faith in Fathers & in Infants,and faith working in the fame duties cannot be re' quired of Husbands,Wives,Magiftrates,and hewers of wood) Co neither is the promife made the fame way to Fathers, Children, Jews near band, and Gentilesfarre of, to Elcft and Reprobate.

Qyeft. Mow can the promife oftbt Covenant, to write the Law im

the:

?4 Inwhat fcnfe thepiomifeof\tnewheart Vakt.L

tie htsrt) be made abfilutely, and not to the Reprobate , but to the £-k£t only ? For the E/g# are only theft to whom that promife is made* sndyet the Reprobate is really in the Covenant of Grace, and the pro* wife is made to them a< bath been (aid. Mcrdes of tAnfw. 1c is jio inconvenient that the Reprobate in the viable ihc Cove- church, be To tinaVr the covenant of grace, as fome promifes are noTaKke n}at * c to cntrl1 » arK * ^ omc mercies promifed to them conditional-and the ty> anc * *° n3e relerv^d fpecial! promifes of a new heart, and of farce way perfeverance belonging not to thetr-For all the promifes belong promifed noc the fame way, to the parties vifibly and externally , and to to the Pa* t ^ e p art j €S internally and personally in covenant with God. So covenant tne k° rc * P rom i^^ l'& & forgivenefs mail be given to thefe who towit t E- are externally in the covenant, providing they bcleeve , but the led &Re« Lord prcrnifeth not a new heart and grace to beleeve, to theft proba e. tnat a yp on jy externally in covenant. And yet he promlfcth both to thetlea, The Co- Hence the covenant rnuft be confidered two wayes, in abferaUc renanc of and formally, in the letter as a Ample way of faving finncrs, Co Orace is they beleeve, fo all within the vifible Church are in the covenant conf.dered Q f g raC e, and fo it contains only the will of precept. 2. In the cm* to Mr till' cr **> as tnc ^ orc * carr * c8 on tne c° ve nant ia fuch and fuch a way, & in con-' commenfurably with the decrees of Election and Reprobation; cm: As thriord not only promifes, but afts ami ing^aves the Law in the heart, commenfnrably with his decree of Election, fo theE-The new '*& °nly are under the covenant of grace. The word tells efno heart is condition or work, or a&to be performed by any, which if he promifed do he (hall have a new heart: aud therefore the promife of the in* to fuch g ravgn £jb, i H their heart 9 is not a fimple p'omife made to the covenanters'" ven anters as covenanters, for fo it mould be a promife to ail vifi« not to co- b* e covenanters ( for vifible covenanters are effentially covenan-venanters tersj but it is both a promife and a prediction, yea a real cxecuti-in general, 0 n, or an efficacious way of fulfilling the deeree of Election to and as cc- fach & ftch c h 0 fen, & fpccially loved of God Covenanters, venanrers. ^ A new heart hath a twofold coHikbratiori, one as a duty command* 2. As a blejfiug promifed 9 as to the former, Ezech. iS. 3 t. make yon * new heart and anew fpirit, Jer. 4.4. Or-cumcife your heart to the Lord , takeaway the foreskin ofyonr

bcart A

%t*rt 9 )e tntM rf Judib, Eph 423. b> reserved in the fan it of y,ut iT,' !** wiWe, Eph. 4. 14. Avcahg thou that ft epeft and rift from the dead: cor.fidercd theie are either bare commands, without any Gofpel (Irene th asadu:y given to obey, and Co they are Iegall commands in the latter cb- cemman-iigingal 1 viiible covenanters to obedience, ar-d fo, all Letter , all dcd " ^ Law, no Gofre!-ilrer>g(h to perform fpeak* poor unmixed Law. *, r *' \ c l\l In this cafe God iep?ats and craves b2ck again from broken men pc. a found heart, which (hey fnfully Joft in Adsm 3 and may ^uftly fcek hcarc-conformity to his holy Law from all men. Or then thefe commands arc backed with Gofpel-firength to obey,and fo they are both commands and bltllings promifed,as Jer 3 J.33.7^

my Cevmsnt (a covenant and fomething morej (ball be ■ / uill T ,

put my Law in tbeir inward parts , and write it in tbeirhearts Dro k a C f ."

34. Ezetb. If. 19. Ezecb. $6. 26. Hab% 6 10,11,12. fo the more not in rhe lircngth prcmifed the more GofpeL Neither is there any incon- Covenant! venience, to fay that the Reprobate vifible covenanters are not °'g ra pc «

thuf 3 as touching the fpecial promUes of a new heart and perfe- tcuch ' D 8

rue ii-t_ e icmefpe-

veranceofthe bunt?, really in the covenant or grace. C|al * 0 _

Q_ Whs an tbej , ubo are to beleevt God fbjll give ibtm a new mifc. bsart i

Anfw. No man is pofitively to beleeve ir, while God work it in him s for no man is to beleeve that he is prcdeftinated to glory, while he firft have the effects thereof in him, the bidden Manna y the wbiu Stont^ tbe mvp Name. But no man is to defpaire or to create fatal! inferences that he is Reprobate 5 (ince God begins kindly with him with a Gofpel-call.

CHAP. XIV.

Confideratiens of the Argnmtnts from Gen. 17. Mark 10. 15,16. Luke 18. Matth. 19. Rom: 11. * for In-fant-Baptiftnc*

1

F God b: the God of Abrabam 8c cf his feed, Gin. 17. therefore ^very male childe dial! be entered in the covenant, by the

initiill

initiallfealeofCircumciiion, and fo women alfowho cat the PafTeover, which the uncircumciftd might not do: and Peter was Tent to the Circumcifion,that is,to all the Jem men and women, and Co the women is (bme way in the men,any they might be cir-How the cumcifed in them upon the fa me ground, becaufe the fame pro-Lords Ar- mifc is made to fathers and to children muft infants be baptized, gument ^gj 2t ^ t I# -p n j s j 8 tne L orc Js G wn Argament,<3e». 17.7. there cumcifion W€re multitudes of differences betwe< nCircumcifion and Baptifm fiti u$ for as wc g rant > ^ ut * n tne fiibftance nature and Theological! effence, Biptifmc, and in the formall t ffe&s they are the fame. We grant that Ghrift revealed in Types, Sacrifices, to come, darkly offered may differ from Chrift as clearly offered^ Preached without theft already a» bolifhed (haddows and who Is now come. Yet he is the fame Saviour to them who believed in him then and now, AUt to. 43. A eft i5.1t. And we *. argue not fimply from the letter of the Covenant. I am your God. Ergo, be baptized, for one might reply, I amyeur Gdd> Ergo, offtrfucb hafts to me> it fhall not follow, But I amy our God 0 and the God of your fted offering to you the fame Chriitand righteoufnefle that was offered to Abrabam in the fame Covenant: Erfa all of you be baptized who are under the fame Covenant. For,

1. Circumcifionof the flefti was a feal of theCircumcifion of the heart promifed in the Covenant of Grace,P*»*.§o.6.and ©f the cutting of the foreskin thereofjjer. 4 ^Jer.p.i6*Ezeeb.^6.26 P 2j. and Baptifm is the fame, C0I.2. 11,12. Ttf.3.5.

2. Circumcifion is a feal of the righteoufnefle of faith, K0W.4, 11. fois Baptifm, as 1 Pef.3.21. R^.4.24.

3. Circumcifion is a feal of the Covenanted by a metonymy called tbe fivenant of God in tkeftefb, Gen. 17. 7,13. fo is baptifm, a folemn in Mailing of all Samaria, A&s 8. in the Chriftian Covenant, and fo A ft j 2.59.

4. Circumcifion is a folemneway of inftituting any in the Church of I/7W, fo we are by one Spirit baptized into one body, 1 Cor. 12.12,13.

iThe command of Circumcifing is as large as Covenanting,bu* that is with Abrabam the father* and his feed, ABs%^. makes the command of being Baptized, U«r®« every one of you be Baptized?

zed, as large as the promife of the Chriftian Covenant, and cal 1: For the promife is to you and to your children , and to as many as m Lord frail call. , i

2. The command fuppofes that all the Circumcifed, the maies

of eight day es old underftand not the promife of the Covenant:, A compa< th2natLire,ufe,fignification,andendofthe feal,and the command to ringofthr be baptiz:d , fuppofeth that the children to whom the Covenant command promife is made do not underftand the fame as touching baptiime ^^ and the Covenant-promife-,//:?; 2.39. ' and of the

3. If the poiitive command be £enera!!,that all thefe in Covenant conmianc i fhould be marked with the inkiatorfc feal of the Covenant : As 0 f baptifm Gen. 17.7,$. I m thy God \ and the God of thy feed : Therefore in three, old and young be Circumci fed, then there was no other command

in particular, to baptize old or young, but the inftitution of Ea-ptifm in place of Circumcifion needfull. As touching the application of it to perfons, old or young, except the ground of externall Covenanting ftand as warrantingto adminiftrate the feal to all, fo CovenantedF$ Yea, and if there be a pofitive command and warrant in the New Teftament to tender the Seal of Baptifm tonone but to the aged, that can give an account of their faith , and do actually beleeve; then mould there be an exprefle command in the New Teftament concerning Baptifm as concerning the Lords Sup- 1/atfuall per,that every one before they be Baptized, try and examine them- ta c ir |\ be felves, whether they ffavingly beleeve or not, before they be Ba- . r ^4™re ^ ptiz:d,otherwife they receive their own damnation,as in the Lords baptized, j Supper, for felf-judging and felf-examination, if a&uall beleeving t h cre and being internally in Covenant, as thefe in whofe heart and in- fhould be ward part of the Law of Grace muftbe ingraven, be the neceffary ^ om " condition required in all thefe to whom the Church can warranta- ( c if. cx . bly tender Baptifm as the feal of the'Covenant: And we require a amining pofitive command Hi the New Teftament, fee that ye Baptize none in the N. though they piofeffe they be in Covenant, except fuch as can try T.ofal! aud examine whether they favingly beleeve cr not: and here A- ^° r ^ nnbafiifii muft flee to the confluences of the Word and reafons baptized, drawn from the Covenant of Grace,as well as we, and an eiprefi command they cannot flee unto,nor is it in Old or New Teftament: It fhould not move us, that Infants underftand neither conlfoand

N nor

nor feal, nor Covenant, for the Argument is againft the Holy Ghoft, and they are obliged to anfwer it $ for Infants are as ignorant of the prom ifes, the fpeciall mjfteriesof the Gofpel, as of Precepts of the Gofpel. And yet the promifes of the Covenant of Grace are exp re fly to Infants of the New Teftament Acts 2. 30. promifeiiMu}^/^ The Gofpel-promife made to Abraham^GuL 3.16. The Gofpel and promife of righteoufnefTe of the Spirit of Life^GW. 3.17^18322,13,2 8. Gal.6.2. Rom. 4.13,16,20. Ron:. 9:8. iTMtf.4.8. H^.4.1. fM.6.i?,t> Heb.%.6. Heb.9.14.. 1 John 5.1. is made toTj mp«/^wjxii» to your children of the New Teftament, to your Infants, if they hclecve ( fay they ) 1. Can Infants actually beleeve \ 2. Is not the promfe To made to the Turks, if they beleeve ?

Bat it were an eafier way to Anabaptifts to fay , infants under the New Teftament are externally in Covenant, where as Parents beleeve,and members of the Church are follwed wiih Covenant-mercy , only becaufe they underftand not, and the adminflration is more fpirituall under the New Teftament, and faith more urged HoW "J^ God requires not the dipping of Infants in Rivers £ a ceremony "bf rdi - m0rC onerous 3 more 3 truely in w'omen with child, virgins,difeafed ties mutt P er ^ 0ns 5 m winter, in cold countryes,againft the world,the fecond follow Command, the third, the fourth, the uxth, the feventh, then that the exclu- it needs be refuted ) it being only a ceremony which they may dtog of we ll W aat. But now Infants of beleevers are caften out, for no

Yon X faultj of the Covenant of Grace.

Covenant ( 2 *) From Covenant-mercy to the thcufandGeneratcen. Con-

of Grace, trary to G^.17.7. Exod. 20. $.

( 3. ) From Covenant-prayers and Church-prayers: Contrary to 1 Sam.12.PfaL 28.9. Pfal.6j.i>2. PfaL 103.4,5.

( 4. ) From the blefting of the Lords Covenant-prefence, who dwels in the Nation, in the Kingdome, FJ. 13 5.21. Pf.i 3213,14. Rev. 11 : . 1 5. If a. 1 9.2 5. If a. 2.1,2,3. 2 Cgt 6.16. I will dwell in them } and ypa\ in them s and be their God y and they jl>all be my people, 18. And I mil be a father to you 9 and ye fhall be my fons and daughters , faith the Lord Almighty. Though this be^fpoken to all the Covenanted people of God', yet are Infants caften out of the bofome of a Covenant Father and God I

(5.) Infantg

P A K T I. ex eluding of Infants from the Covenant of Grace. 6 $

(5.) Infants are debarred from Covenant-calling and gathering in under the wings of Chrift ; Contrary to Matth. 28. 19,20. Matth. 23. 37.P/tf/.i47.i9,20.and excluded from GodsCovenant-choifc; Contrary to 1^.7.6,7,8,9.13.14.1^.10.15. and left being heirs of wrath, a prey to Satan.

(6.) They are Excommunicated from Covenant-blefllngs earthly, and the tabernacle-protection promifed in the Old and New Teftament: Contrary to Deut. 28.4. Lev. 26. 6, 7,8,9. Ffal. 37. 18.22,2^,26. Ffal. 9210. Ffal.112. 1,2,3. E2tfdr.34.24,25, 2d. £^^.36.29.35,36,37. £2.^.8.7,8. And in the New Teftament, Matth. 6.27,43.33. 1 Tim.^.%. Heb. 13.5,6. which were nothing if our Heavenly Father provide bread,proteftion, fafety; dwelling in the land, and our houfes, to the fathers, but the children had no charter but to beggery,to the fword,to be devoured by wild beafts and the difeafes of Egypt: And the Infants have nothing from the Covenant but what Infants ofAmaleck^ and Bab) lon^ 1 Sam. 15.1,2. Ffal. 137.5.and of Sodom have, Gen.ip.

(7.) they are members of Satan, of the Kingdome of the Prince ofdarknefTe, not members of Ckrifts Body, fincc there be but two Kings, two Gods, Satan, 2 Cor. 4.4. Eph. 2.1, 2. Eph. 6. 12. Matth.12.29. andChriftthe King and Head of his body. And it is known that Infants within the Vifible Church, differ incur-fions of Devils,dreadful difeafes, death-, and being without the Covenants Pagans;thefe evils nuft either be atts of revenging /uftice, and preparatoric to the judgement of eternall fire, or blefled in Chrift : But if the former, they are damned, if the latter, what bleffing is there without Chrift? Remit-

(8.) Being wkhout the Covenant. 1. Infants cannot be chofen-^ 4 ^ 5 ^-and predeitinate in Cliriftto falvation, Eph.i.± Rom.9.11. nor p^rM"'" given to Church to be faved Covenant-ways, as John 17.2. Job: ^,' 0# 6.39. norloved,from eternity, nor in time, asArminians teach, an i fo muft be carried in Chrift to Heaven or Hell, or rather to a Infants mid place, without God or providence, or decrees, or fore-know- not prede-J °doc, or counfel of God. 2. They being without the Gofpel-^ narc ro .ovenant, cannot be redeemed by Jefus Chrift his Blood,but fomc ^ "] nof ' :her way: Contrary to Atts ±1 2. 3. If Infants be born with- redeemed UC fin, as Anabaptifts teach, they die, and so cither to Heaven, \n Chrift.

N 2 and

Imants an J f Q Qhrift took not on him their nature, and is not their Sav i-capable of oar: or tnev g° to everlafting torment,and yet n.ver finned, which heaven or * s repugnant to Divine juftice: Or to fome third place of which hell by the Scripture fp:aks not. And yet the word faith, Rev.20.12. this way. that the dead [mail and great jh all ft and before God, and pall be judged. And the Scripture faith Infants are capable of punifhment, and of being cut oif, and the Parents punifhed in them, and they^ ■— bear Covenant-wrath in their Parents: As is clear in the feed of Infants fa- Jeroboam, of Achab, of others, Exod. 20. 5. Gen. 17. 14. 4. ved /7rv£ Neither remidion of linnes, juftirlcation, nor life eternal], nor Son-not capa-' mi P-> nor adoption in Chrifts fuffering death, and in the Blood of *ble of the everlafting Covenant, can belong to Infants if they be without Grace, of the Covenant.

remiflion, 9. Nor can children be capable of being bleffed of Chrift, or of juftinca- fa laying on of his hands, As Marh^io. if they be not under the N. Teft. capable of Covenant grace: And it is to be minded, that Covenanting Parents, Lvhg 18.

1 Such as came to him to be cured of their difeafes, andbelee-ved him to be Meffiah, the Son of T>avid 9 as the blind call him, Mtff.20.and the woman o{Canaan,Mat.i%. Luk^ 1815. •xwtyo* brought to him little Children, as Ma f .8.1 6. Mat.9. 2 .1^4.40. they brought the fick.

2 The children were not difeafed,norpofle(Ted; And ths Parents being defirous they might be blefled, as the event proved, it is clear they were not children of heathen, but members of the Vifible Church. £

Of the 3* T£r A 7»«]«p Offuch is the Kingdome ofGod^Lv\A%. 16.we can-

children not think that his meaning is offuch as fuch, is the Kingdome of brought to God, as if all Infants of Jew and Heathen, belonged as fubje&s to Chrift. t h e Vifible Church; for then the Infants of all Heathen mould be Covenanted members of the Vifible Church, and yet their Parents are without the vifible Church, and when they grow to age, they fhould without any fcandall be Excommunicate,which were mon-Of infants ft r0USj n orcan the Invifible Kingdome of God be offuch, as if all ketone-' ^ ant s,beeaufe Infants were faved. Nor, dome of 4 Can the taking of them be a meer Embleme that fuch. were ^orfisnot. blefled,for fo, befide.'that Doves and Lambs, for; meek neffe are % capable

capable of being taken in the amies of Chrift, and bleffed, Chrift bids then), in all times -coming, be differed to come, and not forbidden, v. 16. which faith he defired the whole (pedes of Infants of the Vhlble Church to be brought to him. Nor dcth Chrift make acts of E nblems ordinary, but he will have children at all times to come to him : forbid them not', He once curled the fig-tree, that was an Embleme: and did but once waft his Difciples feet,and that was an Embleme. And,

5. He could not mean, that onely Infants predeftinate to glory fhould be differed to come: For he faith indifferently *$&* rx x wiu-«A*j fuffer little children to come: Now he Uhould then have given marks to difcerne predeftinate children and fuffer them. (2) And receive them only as Difciples, in my Name, Mar. 6.36,37. (3.) He fhould have laid his hands upon fome Infants, as predeftinate to glory, and forbidden others to come. And the Parents fhould have known what children are predefti na te to life, and fhould come,and what not.

6. The Text evidences that the difciples had a prejudice and a carnall one, at Infants,thinking they underftood nothing of Chrift and of the Kingdome of Grace, the Difciples fttriwtw rebuked thefe that brought them : as Anabaptifts do. And Chrift rebukes them, and inflates infants of beleevine Parents as members of the Vifible Church.

7. Nor was it extraordinary, when Chrift faid fuffer little Children to come, but he would have the (pedes inflated members of fuch a Kingdom. Ergo, fome of the kind muft be faved, and examples muft be verified (faith Mr. Cobbet judicioufly) in fome particular?.

8. Of fuch is the Kingdome of God, of fuch in Covenant-relation is the Kingdome of God, of fuch fubjefts. For ifChriftsrea-fon be, of fuch for humilitie, meekneffe, want of malice, and envy, as 1 Pet.2. 1,2,3. Mattb. 18. PfaL 131. 1,2. h the King-domeofGod: he muft mean by the Kingdome of God, the King-dome of Glory & the triumphing Church,this Clu(c is refufed by Anabaptijh. 2. The Infants of Pagans, and of all men, by nature, within and without the Church,are as well marked reft nil lances ot converts, as they. And we muft fay that Chrift would have taken

ken in his arms, and bleffed all the Pagan-Infants, and when they grow to age they mould be for no fault, but for age only. Excommunicate from the bkiling, for Pagan-Infants as well refemble humility and harmleflcnefle (if only the perfonall qualification of jHeronymm convert?, and heart-converts, not the Covenant and Church-ho-increpanr, lineffe of viiible Profeffoui s, be here meant) as Infants within the non quia Vifible Church.

7lZl!^rt 6 * There was no other defigne and purpofe in Chrift, in that ffldnMtw.^P^P 1 ^ ex P r «»on, /omitkwwr to come *&n& Mat.\$. ce benedict: 14- .W* P* Luke 18.16. to me their Saviour, as well as the Saviour fedquodnon- 0 f the aged, but to hold forth the common intereft of the whole dum haben-^ {p £C i es 0 f infant sf r « *■**#«) within the vifible Church,their Cove-^^f^nant intereft in Chrift, for there is no imaginable reafon but, the putarent e- conceit of want of underftanding (the prejudice of Anabaptijis um infirm- only) why the Difeiples (hould have aimed to debar them or any Utudmmfr poor finners from acceffe to the Saviour of finners. h0 n Umh m- I(?# ^rift t00 K. tf?em in h e arms, layed his hands on them> portunitdt'e sieged them. Now this was a perfonall reall favour beftowed upon lajfari. intents,had infants been meer fy mbolick and doftrinall resemblances of the humilitie of reall converts, and the young ones as much Homdifti-- w ^ tnout tne Covenant as Pagans, and as uncapable of Covenant-puli expelie grace and covenant-feals, becaufe void of aftuall faith now under bant pueros the new Gofpel-adminftration, as horfes or beafts, let the appo-caufadignv. fo es 0 f their Baptifme mow what fort of blefling it was, that Chrift tatisChrift.^Qftowcci upon them, if it be not: 1. Of more value then Jacobs Chnfts ra- blefling oiEphraim zndManaffek, or at leaft as reall, and certain, arrnesthe 8 Chrift tae Lord from heaven muft as Soveraigne, who had power children & to CUI ■ & * ne figtree and it withered,by his foveraigne power have bleffing bleffed, in them the whole race of infants in the Vifible Church, then, did and declared them Covenanted Church members under the new not aft Teftament in this eminent aft of blefling the children and in com-fcmblances "Endingthat all fuch might have free acceffe to him as King, fince and Em- the young ones were Subj efts of the Kingdome of God, as well as blems. the aged, and expreflely forbids, that in time to come, they be Theeffica-hindred to come to him, M^r/^10.14. Luk^ 18.16. Mattb..i$ t . SS H-and three Evangelifts are three fufficient witneffes^) thrift he chfl- tnc Lord is the S jpremc and Soveraigne Lord of blefling and cur \xca. fing;

PART L ton fo'ngChrip hleffingofInfants^opened. *°3

fing: for in him all the Nations of the earth , and with them , young on:s a coniiderable part of the Covenanted Nations, muft be bleffed. ( 3. ) If Ifaac bleffed Jacob, and he muft be bleffed^ Gert.27.29j3. and Jacob bleffed the twdve Tribes, Gen. 49.28 and Mofes the man of God bleffed Ifrael , before his death , Deuf tf<i)2.&c. with Covnant-ble flings, and they were really blef-kdj Chrift muft as really with Covenant-bleffings, have, in this. bleffed the whole race of infants of Covenanting-parents , except Anabaptifts fay that it was fome complementall falutation, for the faftion that Chrift beftowed upon infants , when the Evangelifts Thcy . fay, he bleffed them, Matth. 1 9.13. *J tt^|<«/£it*i Mark, 10. 16. j^fhould rnKtyH auia. 4. by the gloffe of the adverfaries. Chrift bleffed them p Tay f or fymbolick and do&rinall refemblances of the humility and docility them. of reall converts, and they were bleffed as meer fignes, as the Ele ments in Sacraments are bleffed, or as new made ccrucifixes are Chrifts bleffed and dedicated to divine woi (hip, as refemblanes of Chrift b ^ c " ,1 ^ of crucified, and as Popifh Images are fymbolically bleffed, a ftrange j r g n C u o C " device, or rather a ftrong delufion. 4. If Chrift prayed for infants as when as Matthew fayeth the mothers or parents fought that of him, the ele-Matth. 19.13. his prayers muft be grounded upon the word of the ments are Covenant, and what could he feek for infants peace in thefe , but con(ecratc Covtiiant-mercies and falvation: for Chrift was not to work a miracle upjn them,, and he fatisfied the defires of thefe, who brough c them on uheir armes , and therefore could not ro on their feet nor give a confeffion of their faith, they were born as the man fick ofthepalfie, Math. 9.2. (5. ) Now as Chrift is alwayshard Hisblef-in his prayers, John 11. 42. fo his blcffing he borrowed upon them fing either ( though Anabapifts will have them without Chrift and the Co- a Law-venantand under the curfe of God) muft either be a blefling of ^l" 801 * the Covenant of Grace, or Covenant of Works, for a third of the "^ - fort of bleflingthe Scripture knows not : Mofc takes all bldlings Covenant up in thefe two. Deux. 27. I2,n,t<5. Vein. 28. 2,3,1^,1^ Dent. ; ofGtace. 30.19. Ifet before you U V and death , bleffw% and CUrfinjL , and fo doeth Paul, Gal. 10,13,14. Heb. 6. 7, 8,1 ,15. ButChrift could notbeftow the Law blelling of Works upon thefe infants, fc* they had not fulfilled the Law in their uerfons, nor cm infant* or any fleftbe juftifijd by the Law, Bom. 3*j. therefore muft Chrift 1

have

have beftowed upon them the blefling of the Covenant of Grace, Gal. 3. 14. Heb. 6. 14' let it be the blefling of remiffion and life, or reall right to the Kingdome of God, it is a blefling of the Covenant. 6. The faith of the parents that brought them is holden forth, Matth. 19.13.Then were little children brought unto him, thatbemight layhis hands on them and fray : then had they faith inChrift, that his praying and blefling mould be available to infants, its a conjecture that they came with a maybe, or as Mr. Cobber well fayeth , a faith grounded upon a poffibilitie of Election feparated from the Covenant, that is fecret, and the Covenant revealed , and fo this , not election abftra&ed from that, can be the ground of faith, VeuU 29.29. and when Chrift faith, Matth. 18.4,10. that little ones Angels behold the face of his Father, and the Holy Ghoft faith , Htb.i. 13. that Angels are Miniftring Spirits eftaVaj fA6\\Q9rai YJMytoyLetv o-uTJizitu) For thefe that jhall by he-ritage or lot injoy filiation. Its cleare 3 infants have their (hare of falvation, and by Covenant it muft be. As alio the bleffed feed is promifed to Adam before he have a child, and to his feed : To Sethy Japhet , Ifaac, Jacob , Abraham , when Cainan , Cham 9 Ifhmael, Efau , Abrahams Idolatrous houfe, to David, when his brethren are refufed , and to thefe as heads of Generations, when contrary Generations, and the houfes of Cainan, Cham,Ijhmael, are rejected: Hence the houfe ofIfrael , the feed of Ifr ael, the feed of Jacob , and there (hall be added to the Gentiles, Ifa. 49. who fhall bring in to the Church their fons and their daughters upon A Cove- their fljoulders, 22. I/rf. 54. 1. SingO barren —for woe are the named children of the defolate then of the marit'dwife,faiththe Lord, Ifa. feed is 60.4. Lift up thine ejes round about , and fee, all they gather propheci- xhemfelves about, they jh all come to thee: thy fons fljall come from c jj, c °k e far 9 and thy fons fhall I be nourifned at thy fide. Ifr ael marying and the^ewT V rael according to the flefh is the holy feed, Neh.j.6i. Neh.9.2. under the the holy feed havevmjngled with the heathen. 1 Chron. 16. 13. q New Te- ye feed of Ifr ael $(s fervants, ye children of Jacob whom he hath ftawent, chofen, be mindfulbof his Covenant. And this holinefle by exter-nall Covenanting is extended to the Gentiles, 1 Cor. 7.14. But now areyoiir children holy 5 and its holinefle the Jews to be called in., Rom* 11*16* If th' firft fruit be holy, the lump is alfo holy :

and

*ndif the root be holy ,fo are alfi the branches. So it is propheci-ed, I fa.61.9. Their feed Jhall I e known among the Gentiles, and their of-firing among the people : All that fee tlem fialUdqtcw? ledge then?, that they are the feed that the Lsrd hath blefed. 6: But ye jhall be Hawed the Priejls $f the Lord, (holy bv C venant as was Aarons houfe, becaufe in Covenant vifiblewuh God) r,en Jhall call joutke Mmijlers of our God: Te J!*ati eat the riches $f . xheGenules, and in their glory Jhall ye haft your fthfesiVk.62.2m Thou jhalt be called by a new ttanx, which the mouth ojtheL^rd hath named, v. 12, And they Jhall call them tic holy people*. the Redemed of the Lord ; And thou Jhalt be called, Sought out\ A City not for fa ken. Iia. £5.2*. As the days of a tne, are the dayes of my people : find mine elett (by calling) jhalt long enjoy tie work^ •/ their hank. Sure he proprieties of a vitible Covenanted-people under the New Teftament: For he adds, v. 23. They Jhall net labour in vain, nor bring forth in trouble: for they are the feed of the blejfed of the Lord, and their off-firing whh them. Now to any godly Reader, there is here. 1. a Propne-iieto be fulfilled of the Gentiles brought is, as is clear, Ifai.61. 1, 2, 3, 4. Chriii, Luk* 4. applyes that Text to hinifelf. And <y. There is Their feed (I all te known among the Gentile;. !fa. 62. 2. the Covcnan-Gentiles jhall fee thy righteousnejfr. And for Chapter 65. i^fiA tedvifible Paul expounds it of the in-coming of the Gentiles, Bom. 9. 24., 26. fcedpro-Rom. 10. 20. Eph. 1.12, 13. K0w.15.2o. (1.) Hjfpeaksof a b p c h ^Jr° Vifible Church and of their feed, kgown *>nong the Ge#ri7tt, tf// lhcN T# that fee them jl)all acknowledge them, that they aie the feed which the Lord hath blejfed, I fa. 61.9. But they did rat fee the white Stone (thefealof their elc&ion) and a new Name which pore can read but he that recenes it, Rev. 2. 17. And they fee than a feed and orf-fpring of the Covenant people of G,d. K&.62. 12. They [hall call them tle holy people : then they mult judge them a Viiiblc Church. But a Church of fuch as arc predominate to glory, they cannot fee them to be. (3.) Ifa. 55. Truy are a Vi-

iible Church. 21. They Jhall build houfes and inhabit them

22. They fhallnot build and another inhabit, They (hall not plant

and anotlereat. And the reafon is 33 O Becaufe they are

f they Hull be, its a Pi ophefic under the new Teftanninc) the

O feed

feed of the bbffed of the Lord, and their off-jpring with them. Jet. 23.22. As the HqJI of Heaven cannot be numbered, neither thefandjfthe fea mea fared, fo will I multiply the feed of David. What feed> The Vu:>Ie feed : And the Levites that Minifler Calv.in he. unto me will I multiply : He alludes to the promife made to 1\£cpromif- Abraham, of multiplying his Cced, Gen. 13.1s* Gen.i*,.^. Gen. Jio Abrah£ 2 .ij. And this promife made to Abraham (fa ; th Calvin*) be-data ad to- \ on ^ 5 t0 t j, em a i^ anc j ne W ould have them not to doubt of the re-Corpus°ipe- ftit\ition of the people to their own Land. Now the people aud ftabau Levits, and houfe 0$David were never fo nmkiplyed in the Jews, after the deliverance from Babylon, and therefore muft be extended to the New Teftamenr. And if God eftablifh Davids feed for ever, Pfal.%9.4. And the feed of his people jhaU poffeffe the gates of'their enemies , Gen. 24.60. And if he powre his Spirit upon the /m^ of Jacob, Ifa.44.3. and Circumcife the heart of the feed of hispeople,D^at.^o.6. and put his words in the mouth of the feed of his-people, and their feeds fe.d for ever, Ifa. 59.21. And the TheCove- feed of the righteous be bleffed on earth, Pfal37.26. not (imply be-fmnt pro- caufe they are a feed ( for the whole feed of man (hould be blef-fliife is fed, if fo) but becaufe they are the feed of his fervants, Pfal, 69* P o°bdon 3 6 ' °f the J 6m > Efther 6 ' l & the WfAw of his fervants, Pfal. tofucha I02, 28. SeeytT.31.35.36.37. Ifa. 6. 13. becaufe the feed of A-certainfeed braham, and in the covenant made with Abraham, Exid. 1. 24. 2 Kings. 13 23. P/rt/.iso. 8,9. Pfal. 111. s,9. Gen 17.2,7,9. Lev. . 26.42,45. Ezei^i6. 60. Luke 1 72. E>od.6> 4. Veut. 8.18. Sec-Then muft the Covenant be eftablifti.d under the new Tcftament with the Vifible feed; and if there were an abridging and contra-lf there be ftingof his favour to the Elett only, it would have been (hewed, not a Co- an j t fe Q narter 0 f refervation and exception muft have been pen-Sunder ned in the ° ld ? r N: W Teftament. 2 Qihei wife the feed of all the New- Gentiles called in to Chvift by the Preached Gofpel, muft be vifi-Teft. the bly curfed oi God, cut offfrom the people of God, feparated from chuVr.nofthe Lord from'the Congregation o f tis people, not to the-tenth beleevers Generation only as the Ammonite, the Moabite, the B&fturd, SewTeft. ® eut 2 3* 1 5 2 »35 and Excommunicated out of the Camp as uncle*?/, Huiftbea nor fhould Chriitians marry or Covenant with them As Veut. eurfedfeed23,14. L<^. 13.. 43, 44, 45,46, THn\q* 1*2,3, Exod. 34:15316.

3 Km*.

i King. M»> Ezra. 9. 2.12. Afcfow. 13. 23. Jvdg.$.6 9 y. jrWg. .4.2. 3. Except there be (bme middle between a car fed and a blef-fed feed , a feed in the Church 5 and in Covenant, and the (ccd of the Serpent, ofHeathen, without the Covenant. 2. A middle between the Kingdoms ofdarknede, of Satan and the Kingdome of God of his dear Son : Contrary to Eph, 2.2,3,4, AUs 26.18. Col 1.13) 14- 1 Ptf- 2 -9j l0 - #/>£. 5.8. which is unknown to Scripture. Yea the Covenant is made to Chrift and his feed,Ga/. 3.16. and the fame blefline of ' Abraham y comes on us Gentiles, Gtf/.3-i33H'B Llt he and all his feed were blefled and in Grace by the externall call of the Covenant. E^ 16.1,2, 3,4>5,6>7A ~Deut. 7.7^8. R0w.iO.25. I will call them my people that were not my hi a ft*i« »«>&&, and her beloved which was not beloved. And this exter- °f com " ' najca]ling.u of Grace and Co Grace, no merit,as well as predefti ™^ gra€C nation to life is grace, or for grace. For whofoe ver are calied,not. W uh in becaufe Eleft, but bceaufe freely loved of fuch a God and without the Vifible merit called, Father and Son, they are in aftateofgrace : But fo €hurch. are all within the Vifible Church. If any objett, by Chrift s com-wing all the Nations old and young are not become the Nations of the Lord and of his Chrift , but only true Believers , even by our T>otlrine. -

Anf. They are become the Kingdomes of the Lord, not only becaufe they are truely converted, but becaufc they are the chofen of God in the Office-houfe of Chrift, and Chrift reigns over them by the Scepter of his word whom he is to convert. And external Covenanting with God is of it felf free Gr4ce and a GnguJaVfayour bellowed of God 9 Ffal. 147. 19,20. DM.5.1,1. Mat. 21,42,43. LukeH.16.21. Its grace

2. It is free Grace that God will have hypocrites and real infi- t,la * Re " dels to beget children to him that are internally in Covenant with ^ \rf[fa-him I and fills up the number of the Eleft by Reprobate Parents mcnra i ^ who are inftrumcntall to the in-commin^in the worlp 1 , and into the -?n-co-the Vifible Church^ofruany Beirs of GloryVand in fo doing thers mingto

is a Church-right communicated from Reprobate Parents tp ^ c vVor l d their Children,that are Heirs of Glory. Vifible

3. Externall Covenanting goes before intemall Covenanting., &,&& 0 f as the means defrrc the end , and the caufe before the efFett: for t Uc heirg

O 2 faith of glory.

faiib comes by hearing of a fent Preacher, R0w.1o.14. and the Preaching of the Gofpel is a faving m :an< of begetting a new heart and of a new fpirk: H,nce 1. All tnuft be firft externally in Go-venantjbefore they can be internally and really in Covenant. 2.— God i a God iinply to fome, and no more bar a Gud to them in regard of outward Ghiirch-priviledges, as the Word,Seals, Protection, Peace, Hedge of Difcipline 3 his planting and watering by a Miniftry. But he is, tofpeakfo, more then a God to others, H of.2.19. 1 will betroth thee unto me for ever , yea I willbetroth God is a t fa eU9f t om > in righteoufneffe , in judgement 9 and in loving \qnd-trathto ^jff* > tf *^ * Jwhy- Now the Lord is joyned to back-Aiding Ifc ioroe, andrael,in an externall marriage-Covenant : But J^.3.14. wot-i* how to righteoufneffe 9 in loving hlndneffe and mercy , in reference to the others. rotten party. In regard of which he faith, v. 2. P had wi thy our mother , plead: for fie is not my wife 9 neither ami her husband, Zech.8 7. Thus faith the Lord % I mil Cave my people from the Eafl Countrey , and from the Jfeji Countrey. 8. And I mil bring them , and they (hall dwell in the midii of JerufcUm , and they fhall be my people 9 and I mil be their God 9 in t nth and in rightcottjnefft. Then he is not to all* God in truth and i£he-oufnejfe, fulfilling the firft and fubftantiall pronufe of ingraving he Law in the heart, not that he keeps not Covrnant even to excernal confederats, to wit, the conditionall Covenant! for if they fhould beleeve they (hould be fated i but he promifed not a new heart, and faith to them. 3. Becaufe he it 4 God externall to the El ct\ and thatof free Grace, therefore he is a God in truth and right-•oufnejjhy toingraveJiisLaw in their hearts. But externall confederation is not the adequate caufe, for then he (hould give a new heart to all, with whom he externally Covenants, buttheade-The caufe quate .caufe is confederation externall tali modo, out of his difcri-why we minating love and free grace he is a God-to fome. 4. He is a God bchtvp is to his Elec%that he may ingrave his Law in their heart and inward feecau've parts j fo that the promising to be a, God , tali model 9 is the caufe, G ^ X \ni anc ^ t ^ c i»graving ofa new heart is the effc£. jfor.31.33. Jer. !^,in 3 2 -3 8 - Andthey fhallbemy'people , and I will be theirGod. That .Cavcpam is the caufe. 19 I will give them one heart , and oneway , that T&yfrkfo they may fear me for ever, for the good of, them andof their children

P A K T T.' with fame, inter rtatljLWith others. X C9

d en after tl.em. See the fr-»e order, E*ft;A. 11. ip, 20. though thv words lie not in thit ordeF th.re and here. A.id rleb. 8.10. 5. God is not then a God to my, becaufe they have a clean heart, and the Law "me r averi therein/jr then ihey mould be in Covenant, before they be in C wenani ; And (b this is true ( hecaufe he is our God in truth and \ igbteemfnejjfa . berefirt wee beleeve ) but this is not true ( bee an e we beleeve^ therefore he is our God ) except we argue from the effeft to the caufe.

B-it t-o'return: Calv mcm y : i:h. 14 14. We hence gather that the zrace if, Cb-^'i /.< extended to Infant-age , jcr whole mun- c , . kjnd had fenjhed. Be2a, Infants are alfo csmfrebended in the mdi c '^ free Covenant. Parens 9 its unlawful! to debarre thefe fromba- ghnus ad ptifm and the Church, whom Chrift bids come to him, &c. Obj. banc qui-Bm Chriii commands not they be baptized. Anf. Nor doth 1'** latent Chrift in this place command the Parents to bring them up in the e £f ndl c ' nurture and admon* :<>n of the Lord: Nor fpeak the Evangclifts jJJJ. of any Purentall duty; (hall we from that conclude, it was not fyut wro Ch rifts mind that the Parents take care of the fourth &c fifth Com- Wisp g man J ? Parens faith, it w is neither time nor place, M U. 28. Xfii *A *'& 19-he bids baptize all 3 He who prayed for them,bleffed them, ^^J hid his hand* upon them,"nviced them to bring Infants to him (of D ej ji/j os ? all which Infants were as uncapablc, as of the ufe and ends of Ba-ptifm and ofa&uall confeflion of fin and of believing )judged they B:ra, jtfi o ight to be Baptized. 4. Its never to be found where any are Ba- jwfi ln-ptized, but the head of the Family is Baptized : And when we *"***{ m read that hoafeswere Bjp:ized,i Cor. 1.16 Attsi6.$$. There f^Jf^r is no more ground to fay Infants are not Baptized, th;n to fay compreben-when the L >id faith to Abraham , Gen. 1 2. 2. I willblefle thee > dmttur. and make thy name great. And 21. 17. in blejftng I will b.'e'Se thee. And when the Lord faith, Ify.lf.2f) Blefled be Egypt The Co-nty pes h\ he ihould m:m, he would biciXzAbaham y not his J?*?* feed, )xnd that he minis toblefTe the ag?d of Egypt wd ofAf- ^ h ^? f fyna , but 11 >t then- feed and infants,becaufe they un.lei itand not fc Jhc°Co^ what a blelfuj; otGod means, and yet r the fruit of the womb and tenant the feed are faid to b: bleffed, Vfal. 37 2&, Dent. 7.13. and God bJdlmg of fo intimated to Weffelfrael, and to blefleZ^i/Wjhoufe, Pfal.2%. ***** pVftil.Cj.i. Pewt.26.1f. 2&W/.7.29. the.meaning (honld

not be that God would blefle ihe young Infants and Children in

Jfraelmd in Davids houfe: And ivhen Jacob is faid to provide

tor his own houfe, Gengo.yy. And the beleever to provide for

his Family 3 i Tim.^jg. tbe meaning mould be that they lhould

provide for the aged of the houfe, who underftood what provision

is, but fhould not provide for the young ones, who can not know

what it is to be hungry to morrow. To fay young ones are not

capable >of Baptifm,is to begse the Qucftion. For ( i.) all Ifrael

were Baptized in the Sea and in the Cloud , old and young, i Cor*

i o. 1,2. ( 2. ) All Ifrael old and young are capable of the blefling

Covenanted , Pfal.iS.y. Ffal. 6j. r, 2. and foofthsfeal: Ana-

baptijh grant ( as they muft ) if infants be in Covenant,they ought

to receive the Seal of the Covenant Laftly, how is it that by

baptized lioufes, muft be meant only thefe come to age who can

actually beleeve £ *

The Jews 5 Rom.n.i6. are holy root and'branch, firft fruit and

lump, fathers and children , and the Jews (hall be brought in a--

Th j ace gain. Why.? The Generation to come in Uholy , for the Cove-

Rom.ii. '"^nt made with their fathers. Well fay Anabaptijh , butnot-

\6» if the with/landing of thefederall holineffe you talh^ of, Rom. 11 ;i 6.-that

root be holy gives not right to the caften off to be Baptized^and admitted to Church-1

j?*^ priviledges ; for the caften off are m Church, and have no Ch'urch-

opened' ^iviledge^yourft'derail holineffe then rmift be a dream ?

Anf But thefe to come in, and to be re-ingrafted are holy ,

The lews intentionally , in the decree of God, becaufe of their beloved fa-

tobeWnthers, and when God (hall call them, the fame Covenant made

are intern- with Abraham gives them right$ and thefe branches not in being,

• nally holy and the nnborn Generation are only intentionally holy by this fe-

andwhe^ dera11 holineffe, and they fhallbe aftuallyholy, when they mall

they are be born, but it followeth not, but the prefent Generation not

bom, they broken off through unbeleefe, as Paul and others called by the name -

fhall be a- of election , Rom.i 1.7. have right, becaufe of their fathers. For

ctually q 0 j- kfob not caft dff his people ,'whom he hathfore-kttowti. Fori*

$' am anIfraeliteQ (aith Paul, v. 1, 2. of the feed of Abraham, and

there are thoufands of Jews now hid 9 as in Elias his time, who

hwed not their lyiee to Baal 5 but the body of them the great bulk

is fallen away arid cut off. Hence the 'Jews are holy federal!,

and

and not holy, beloved of the fathers federally^ and not beloved federally holy and keep Church-right'to Baptifm, and ordinances in regard of the founder and invifible part: And not holy federally, nor having any Church-riaht toBaptifm,in regard of the wilfilly broken off body, that crucifie Chrift and ftand to their fathers bloody deed, thefe have no more Church-part nor portion to Ordinance?, then Simon Mrfg/^ 3 ^c7i. 8. notwithstanding of their carnall dtfceiiffrom Abraham.

And when God made the Covenant with Abraham, Gen. 17. and renewed the fame, Vent. 29. he made it with thefe who were not>there landing 0.14.15. not with}on only, &c. but vertual-ly, radically with us Gentile?, who were not then born, as touch- T « -ing the fubftaittia!ls,forPrieft-hbod,Law-fervice,Tyr>e?,Sacntice<s Covewae Gircurhcifion, yea Baptifm, the Lords-S ipper, Paftors, Teacher^ j n rhe lub-Eld ts to rule, Deacons were all accidents, to the fubftance of the ftandals, Covenant,to wit,to beleeve in Chrift and to obtain right oumeffe ,s ,n r ' ie & life by Chrift. A« the fame way to the fame City hath other hedg- NewTcft es, way-mark?, bridge*, this year which it had not 500. years agoe. And look as a father that knows he (hall beget To many hundred fons whofhalf all be King*, md have the'fame royall inheritance, writeth a Charter intituling them all before they be born, to the fame inheritance:They have all vertual and radicall right,ere they be born, with the firft heir; And when they are born, he makes not another Covenant with them. So Vent. 29. 14. 1 5 hefryeth not, H: (hall make another Covenant with thefe when they "(hall be born : but I make a Covenant with you, and with the'e ihat are not here, not born. Hence by way of excellency he calleth it the Covenant, the Covenant of the Lord, Jer. 22. 9. Deut. 4. 23. Jofh. 23. II. My Co.enant, faith the Lord. Gen. 17 7, ?, ic. Exod. 19. 5. Pfal. 50. 16. His Covenant, Pfal.i 05. 8. We \e yew-bred his Covenant for ever, Pfal. jii. 5. He will remember lis Covenant for ever, 5, 6. His Covenant with Abral am, Ifaac and Jacb, 2King.13.23. When Hazi.el Kim 7 of Syr hi oppref-fed Ipael, in their faddeft afRittions, Lew. 26 .42,43. The Scripture is called tie Bool^ of the Covenant, Exod. 24 7. 2 K"tm\ 23. 4. 2 Chron 34. 3^3.31. TheQjeftion is caiily determined, it can be the Book of no Covenant^ but of that made with Abraham, I e

oaih .

The one oath unto Jacob, i Chron. 16. i6 y ij. Pfal. 105. 10. Jer. 11.5.Dan. Covenant ^. II# Luke 1.73. Heb. 6. 1 >ij. and to the fathers^ the everla-°aM dth* ^"8 C° V€Hant y Gen. 9. 16. Gen. i7.-o,i3. which relates to A~ Covenaat ^ w ^°) Levit. 24*8. %Saw. 23. 5* ww.'/e 7^wt0 J) avid, 1 Chro. ofrhelari io. 17. Pfal. 105.10. Ifa. 61- 8. Heb. 13. 20. which cannot be, by way of if there be fo many Covenants^as fbme fpeak of: the new Cove-excellency naHt and the better Covenant, Heb. 8.3,1$. Hcb.12.9Q. Jer. a™ dNe ^' ^*' ^ C ^* 7' 22 ' wmcn newnefle and excellency is all expounded Teft. of the Mediator now God y the Word wade Flejb, Hcrb.j.c.S.c.o.

And we would remember that Rom. n. Paul proves 1. God A fhort o- hath not caften off the Jewes wholly. 1. Arg. Becaufe I Paul am peningof a Jew, and he hath not caften me off: Ergo in one the Covenant ilo.n.to niayftand. 2. From hisunchangeablenene, God bath foreknown 1 '* 17 ' them. 3. From the example of the Church in the dayes of Ekae. By way of preoccupation, it is true many are fallen off: but as then feventhoufandwerein Ifrael who bowed not their knee to Baal, fo now; Becaufe the election of grace doth not fall now, or then. Then faith he, not of woi ^. He reconceals that he faith with what before, by a preoccupition. And have all the Jewes fallen (hort of righteoufnefD and he anfwers, Allarcnottallen iliort. The elt&iovy that is, the elected have obtained righteou£ nefte, the reft not. 2. To make way to exhort the Gentiles to walk worthy of the place and room of the Jewes. He fpeaks fome more of the do&rine of Reprobation, as he fpake,C&. 9. of eternal 1 predeftination, and of 2. The caftinp, out of the Jews, and of their blinding and hardning. They have fallen in Gods decree, not that they may utterly fall. a. That the Gentiles may be provoked by their fall.

H nee by diverfe Arguments he proves that the Jews mall be brought in again to Chrift I. From four ends or" the Jews fall, v. 11. (2. J To provoke them to ccme in, v.i 1. (5.) That fome may befived. 4. For the riches of the worlds falvation. Whence the magnifying of Pauls Miniftry, v. 13,14. 2. A>g. From the great fruit j I: their fa 1 be the riches of the world, their incoming again muft be th ; reCirre&ion from the grave of the buried unbelieving world,i/. 15. 3. Arg. They muft be brought in. Thefe who are holy fcpara-

ted

ted from the world/or the Covenant-call of God muft be brought in again: But fo is Ifrael. The Aflumption he proves by parts, i. The maffe and root of Ifrael is holy , the Fathers were the Covenanted vifible ftock 3 line, root 3 as all the Old Teftament faith: then thepofterity, the firft fruits, the branches partly born, partly to be born,muft be holy Covenant-wayes : The tree, root and branches are holy and of the fame nature; Therefore the branches have right to Chriji , to the Covenant, to Baptifme and the feals. Hence Anabaptijls , without all reafon, fay that he fpeaksnotof federall and e'xternall holineffe, but of reall, internalland trueho-lineffe,only of the invifible body predeftinated to life: for though invifible holineffe cannot be excluded, except we exclude the holineffe of Abraham , Ifaac and Jacob , who were without doubt a part of the root: yet he muft be taken to fpeake of that holineffe of the Covenant and Churches made vifible,and of the vifible collective body of the Jews, not of only reall and invifible holineffe. By the i. Becaufe this was tru- in the dayes of Eliai , If the root be holy holy root the branches are holy; And it isaNew Teftament-Truth ofperpe- JJ^mic all verity , If the Fathers be holy,fo muft the Sons. The Fathers t j lc pre a c -have Church-right to Circumcifion, to Baptifm, to the Pafleover, ftinare to and to the Lords Supper, fo have the Children : but it is moil falle glory of the invifible myfticall body and root only, and of reall and in- onlv -ternall holineffe ; For neither in Old or Ndw Teftament is it true, If the Fathers be predeftinated tolife,juftiried,and fanttifod and fa-ved, fo muft the Children be, Ijhmael, Efait, Abfalom , and all the world of Hypocrites called from their prophaneneffe '■> Sodom and Gomorrah, lfai. i. io. v.nciratmcifed w heart, as Egypt) Moab and Amman, Jerem. 9. 26. as the Thlijiines, Amos 9. 7. Then fhoukl that ( 2. ) Diftin&ion of J ewes in the heart, and inward, and of Jewes inthefiejb, Rom.2.2S. and of the./v/-dren oftheflefh, that are not of the fpirituall feed , and of the ci >/-dren pftbe promifi y Rom. 9. 7,8. and of th; perfecuting children of the bd id-woman not juftitied by faith, and of the children ofthepromjfe, GaL 4.23,24 Sec. fall to the ground.. Yea 3. It by the root and the Ivnip be undtrftood only Belie 1 . er> and cho-ftn to life , the whole lfrael y \\r\\ic\\ is as the (and of the fea,(h, aid be filved j whereas the Word of God faith , a rtn

P fay

[aved % <*t**«/wa*.LXX. Tecla. A part taken outjhall befaved^Rom. 9. 27. Ifai. 10. 22,23. Hof. t. 10. 4. By the branches muft be meant all the vifible body of the Jews , old and young. Now if Anabaptifis give us a Vifible Church of the Jews of all reall believers, even the branches and Infants, ( which ftiall hardly be proved by the Scripture ) thefe infants at leaft being vifible Believers may lawfully be baptized , being both internally and vifible, and externally in Covenant. For this Scripture is exprefly expounded by them of reall and inherent holineffe, and fo Infants muft be reall Believers and in Covenant. Ergo they muft be baptized : What can be replied is not imaginable; but they have not actuall faith, and poffibly that is not known to the Church. B it this Scripture faith, that the branches and root both are holy. 2. It (hall be new Divinity , that ncne are to be baptized but fuch as are under thea&uall exercife of their faith, a thing that cannot be difcerned by the Church , in thefc that are come to age. 5. Here (hall alfo be this new Divinity , thatpredeftination to life and glory muft be propagated and derived from the lump to the firft fruits, from the root and parents to the branches and children.

5. Its againft the whole current of the Text , that Faul fpake abftra&ly of the only invifible body really (an&ified, and not of the vifible body. For 1. The body invifible is an eleft feed that cannot fall away ; But the body that here he {peaks of are flich , of ftuljRem. w hich a p art aK hardened and blinded,and under the fpirit of flum-of a vT ^er, and a part ele# and choferu 7. The eleUion have obtained , Me, notan ^ re fi are hardened , and of fuch a body,compared with the body invisible in the time of Ei/'^f, of which multitudes fell way, flew the Pro*-bcxiy. pkers , digged down the Altars , and a good number were belee-vers, that bowed not then knee to Baal, and fo is the body now, faith P*»/,*7, 2, 3>4,5. &/r»jwi'$*T0»3r«uf5, which is a mixt body. 3. He fpeaks of the body that is fallen and ftumbled, v.i 1. and thefe whom he preaches unto,to provoke them to a Violy emulation, to come in to Chrift, by the incoming of the Gentiles, v. 13, 14. which is fure a vifible body,and which fhall be ingrafkd in-again, v. 23. which includes a vifible body of diverfe generations. 4. Yea, he muft fpeak of nationall ele&ion and externall calling, as Bent. 7. 7,8, 9, Vent* 10,15* FjaL 152.13, Ifai. 41, a. Not

df

of a perfonall ele&ion of (brae certain perfons who fell, were blinded, rejected fully and totally in their perfons,and received in and ingrafted as found beleevers again: for the fcripturc fpeaks of no fuch boating in and out, but of a huge numerous body of which fomcfell, fome ftand and includes diverfe generations. 5. The collective vifible body of Jews and Gentiles are fuch as Pau I prcar cheth unto,!/. 13, 14. fuch as are ingraffed in the room of the Jews, and ingraffed into the Olive of the Vifible Body, and fiar-takg of the fatnejfe of Ordinances, Baptifm, Covenant^ctmforts, promifes. Now if any fay that this proves not that Infants are in- Infants of graffed, then mti ft they fay that Infants of the Jews before Chrift thc J^" partaked of no fatneffe of the Covenant, Circumcifion, Bladings, ^h^ Prefence,Protec"tion. 2. That they were not broken off with their r0 ot, and fathers, and fo that they now ftand. 3. That the Infants of the fha] be re-Jews are not holy brancnes, as the root is holy; as v. 16. and that ingraffed none but the fathers (hall be ingraffed in, and only 4. The aged Wltn tne and the Baptized afruall believers of the Gentiles are the ingraffed rcoc * ones, not their infants, they are all Heathen and Pa?**s as well as the caften off Jewes. 5. mat the Jewes ingrafting in again (hall be to their great hurt, fo as God was long agoe their God, but fhall no more in time coming be their God, then of the Pagans and the lately cut-off fathers: Nor can the Adverfaries fay that Jewifla Infants were broken off through unbeliefs becaufe they are capable neither of beliefneither of unbelief to them- Then they remain in the Olive tree, members of the Church as before* and Gcd muft be ftill their God, when die fathers are cutoff verf. 17. And again* when the fathers (hall be reingraffed and they made Chriftians, the Infants (hall be out of Chrift,and have no more Covenant-right or Church-right to Baptifme, then the Infants of Egyptians and PI •/-hjiincs had to Circumcifion.

Obj. Shall not by this means, all the Infants of all the Gentiles be ingraffed in and baptized?

Anfw. The Text warrants us to fay it only of the Children of

the ingraffed and called Gentiles, that they have right to Baptifm.

Obj. this text is ftoken of tiefe that have hereditary C<ni~

Hunt -right, from their naturall Father Abraham. Wc Gentiles

P t hare

The feed have not that naturall relation to Abraham, mr are we kit natural!

venln C a f' n ** nor branches ?

bybirthas Anpv. Itsfalfe, that the Jews by birth at birth, had heredi-birth, but tary right to Church-priviledges, they had right byfuchabirth by inch a from Abraham taken in out of tree-love to Covenant fellowfhip bnth, fo & w i tn God, and bis children are natural!;, that is, kindly. 2. Firft ?i raci r ". branches and fprings before us Gentiles, to believing Abraham, viledged. ^ L,t we believing are made Abrahams by proportion, and are fe-condary and fo wild branches. 2. Abraham is not the.Phyficall, butMorall root; For the Covenant was made wich- Abraham, not as a beleeving Father, but as a beleeving Head of Children^ of Servants and ftrangers under him, as the Covenant is laid as an Heavenly depofitum, upon Zacheus, in relation not to his children only, but to his houfe, Lul^e 19. for when he is made a fonne of Abraham, falvation, that is, the Covenant of Life comes to him and to his houfe: and fo to Cornelius, A8s 10. and to the jayler, Afts 16. and to their houfes, and the fame way I diftinguifh feeds

JJJRow can the Jews that are come in 3 be federally holy for their fathers i Since now it is about fifteen hundred years iince their fathers were broken off from Church and Covenant: May not all the world jews and Gentiles be federally holy branches, by the fame reafon,becaufe the Covenant was made with, and Preached unto Adam a beleeving root and father in Paradife \ So it would appear once in the Covenant of Grace, and all the feed to the coming of Chrift, are federally holy, as well as they. Anfyr. This is as great a difficultie to the Adverfaries (and infuperable) as to us, for the Jews unborn by their way, are no more holy in their branches and off fpring then "lurh^ and Indians^ and their children, untill they grow to age and actually beleeve, and fo are the Infants of Americans, and fuchas worfhip the Sun, or Satan, that way holy. And fo the branches of the Jews have no holinefie from the root, nor are they beloved for the fathers, as ver/,2%. 2. All the Jews leave notoffto be members of the Invifible Church; ForPatiliaithRGnt.il. 25. bljndneffe in part is happened tolfra-el £*> i*£?*t to a part of Ifrael: For howbeit the vifible mafle and body of the Jews rejefted Chrift, and wrath be come upon them

to

to tbeutmfti i Tbef.i. 16. yer that isnotfaid univerfally of all the Tews, 14. **$*]*) * , vTotZmrWl*£*i6>9- Yea, Yaul wrote to the Jews the Epiftlc to the Hebrews. James to the twelve tribes fcag tered abroad, J ant. 1.1. and Peter, 1 Yet. 1.1. and John to the Jews; I Judge, not in a vifible body, ?nd thefe are not broken off the Olive, and do, though not in a Vifible Church-way, derive Covenant-right to the branches that (hall be'ing'raffjd in. But many N.itions defcended of Adam had univerfally rejected Chrift,ar.d know not the Name of Chrift the blefled feed.

QsJthy we not fay that the root is Chrij} as myftkallWead , from whom we partake ofthefapp* of grace, andlije and fatneffe ?

Anfw. The intent of Yaul is to prove that the Jews cut off, becaufe of their unbelief, (hall be ingraffed in again, in the Lords own time, becaufe of the holineffe of the Covenant, that was in the root -\i\d in the fir ft fruits Abraham, Ifaac, and J a- Covenanted. It is true,their Covenant-holinefs is not jhe adequat caufe,why hoImeflTe they (hill be ingr.,ff :d in r..ally into Chrift, for fo all the carnall ^f ,s children, who had this relative holineffe muft be really ingraffed adequate in Ch ift,but it is with the Lords free love,both the caufe of their complleat perfonall, and of their Church ingrafting, and the continued de- jwnfeof riving of that relative holineffe being a continued free favour in ,n gJ a » in g its kind, is the Lords love in the fame kind to root and branches, o- chrift. therwife it fhould not bear truth, which, is faid v. 28. which ex-pones this, yer. 28. that they are beloved for the fathers, not as if they were predeftinate to life, becaufe Abraham was fo chofen,but becaufe of the Fathers Covenant-holinefle, which was holineffe from Chrift not as root and head, through influence of faving grac, but as a politick head which yet is,what we fay. For becaufe Chrift is holy as root, head and Redeemer, the Jews once his Church Vifible and to be fo again,the branches are not really holy by faith,becaufe all of them were not in Chrift: but if all Tews and Gentiles, and alfo Infants, who are Jews and Gentiles and parts of the body be baptized into the vifible bod 7 ,fo are Infants. See more ofthisin Nlr.CottonJAr. Blacky Mr. CobbitJAr. Kith. Baxter^who ruveebfed the difpute learnedly.

P 3 CHAP.

CHAP. XV.

The differences of externall and internall Covenanting. 1. No Vnrverfall Grace, Rom. 10. 18. Pfal. 19. 3. nor in Scripture. 3. Nor power of believing to all given byCbrift.

HEnce, the clear differences betwixt the external), vifible and Natictull Covenanting of the people of old, when they rablc dlfFe- were brought out of the Land of Egvpt ; and the internall and rences be penfonall (though it may be vifible alfo) Covenanting with God. tween ex- r u This un der the New Teftament is a new Covenant, and all IntemaU the old ^ dow arc abollflaed : The former is the old. Covcnan- 2 ' This is with the houfe of Ifrael and Judah chofen perfons, tcrs. and fo perfbnall with fingle men. You (hall not give a Nation,

KingdomiorLand,with which the Covenant internally is fo made, as if all and every one, without exceptions, muft kgow the Lord favingly (what may be the converted Jews cafe, whether the whole body of them, all and every one (hall be vifible, real, and perfonall covenanters, as the place, Rom. 11.26. feems to fay, I cannot determine) and all and every one be faved 5 for then muft all the vifible houfe oflfrael be faved, and not the chofen only.

3. The vifible externall Covenant was broken, Jfr.31.32. The other perfonall and internall is broken.

4. The promife of a new heart is really fulfilled, in all the per-fons and fingle branches of the houfe otjudab, fo that all and every one are taught of Gody none excepted, 7^.31.33,34.I/rf.54.13. J oh. 6, 45. not fo in the vifible externall Covenant, if it be but externall : not any is taught ofGod, but all are taught of men.

5. The reall perfonall Covenant is everlafting, like that Covenant with the Moon and Stars. 2. The night and the day; 3. Of the motion of the Sea, J^r.31. 35*36, 37. There is perfeverance abfolutely promiied, Jer. 32.40. I will wake an everlafting Covenant with them 9 that I will not turn away from them, to do them good. Its fure in Gods part, for he changeth not. Nay, but we change and turn away from God, he obviats that: I will put my

fear

PART I. abfohtfc and internal! Covenanting. 119 .

fear in their heart? , that they Jhall not depart from me. So Ijai. Pexfcnall S4-I0. lfa.%Q2l. but all fuch as Nationally, vifibly only,and in Covenant-~r/*• 1 • r* c 11 ers cannot

profeflion only, a re in Covenant, may tall away. faI1 a .

6. J^r. 31.38. Behold the dayes come faith the Lord , that the bat Natio* City /ball be built to the Lord 5 &c. There is a promife offpiritu- nail, con-all right in Chri ft nude t©the bleffings of this life, totfofe that ditionall, areperfonall Covenanters; As Jer. 32. 41. Ezeh. 11. 17, 18, 19. 5!^ vlfiblc £^36.26,27,28,29,30,33. £2^37.24,25,26. £2:^34, 23, cr ° v ™™" 24,25,26,27. which promife , though not repeated in the New Teftament, when the Prophcfci of the Covenant are cited, Heb. 8.8. Heb. 10. 16)17- but ofpurpofe omitted, becaufe the promife of temporal I bleflings, is not fo expreffe now ; Yet in other places of the New T:ft iment, 't is clear that we have bread by Covenant-promife, Matth. 19. 29. 1 Tiw.4.8. H^.13. 5,6. 1 Pet. 3.io 5 11,12.which promife is made not to thefe only that are in Covenant externally , &c. Thefe iix differences are clear, JcT.31.3 3 , &c. fo that it is evident,thac all and every one of the Vifible Church are not really and perfonaliy confederate, fothat though the Lord fay to both : / mlibatbiir God, and they Jhall be my people , yet not one and die fame way.

Hence there is no ground at all, nor truth in what Arwumsm T| >

fay,that the Covenant of of Grace is made with all and everyone of v * * y 5 " f mankind,* 5 was the Covenant of Works. For this muft be true, gracc j s that in Paradife , the C3venant was made with AeUm 3 and not made all his feed : Bit a Covenant fo uni verfall ought to be proclaimed with all to all the Covenantee but this was not: For the Lord publiihed and CVCI 7 and made it to Abraham and his (ccd, and the Lord chooied ™ c ?f , Ifraeh.bovc all the people of Ac earth, D^r.5.1,2,3. Dm.7.6. an ,n e * jTVwr.10.15. andlhewed his judgements and itatutes to them and Fa!.147. not to other Nations : And therefore there can be no fubjeftive 19. -0. revealing of Chrift, by uniyerfaU grace, given to Heathen and all others, and by an^ objective revealing of Chrift in the works of Crcation^the Heaven and earth,night and dav,as fome teach,citing the PfirL 19.1,2.

A * rictus , Mi* -*< 9 and all the wild Savages to be his people, aswell as he chocfed the Jews: and if the found of the Gofp:I went tut to the ends •ftkteaith , that is, to

all

There is all and every one 3 as they expound , FJaL i p. 3. 4. Rom. 10.18. no univer- t h ea \ t mu ft b e t j le p lir p 0 fe of David and Paul> that the do&rine 1 zof** °f tne Covenant of Grace, and of Chrijl crucified , by whofe alone CHRIST ntlwe men are fad > and by whom only men come to the father, to Ameri- Alls 4.12. John 14.6. is written in the Firmament, which muft c4«^andto declare the glory of God ?nanifejlechw the fiefh , day unto day , and all man- muft preach Chrijl crucified to all Nations, who fee the Sun rife which is anc * §° d° wn 5 For f are tnat £° im & > Pfal.i?.^ goeth through either a ^ tne earth. Sure Paul muft give a darke interpretation,^?*/, io. fubjetlive, of that Pfalm, as ever was imagined. 2. If the hearing, Rom.io. byapow- xS. (but I fay have I not heard*! ) be the Jiearing of God Cre-er or \mi- ^^his founding glory in the Firmament , Night, Day and Sun,

erce 21- as lt lS * ^^ % X ?' ^ a ^^ ** ee C ^ e S' jnne * anc * a ^° tne near i n g of ven to all, tns joyfull found of Chrijl Preached in the Gofpel, written and or which objectively declared in Sun and Moon,Night and Day, as Amy raid is ob)efti- and his do expound itj Then may all that fee the Sun call upon the ve,hy the nams 0 f the Lord revealed in Chrijl , and believe in Chrijl (for nature j n of their belief jfcfo/tt fpeaks, Veut. 30.14. mdPaul, Rom. 10. the works 9-1 4- ) anc ^ a ^ have the benefit of the Preached Gofpel, and fent ofCreati- Prophets, whole feet are beautifull upon the mountaines, publi-on point- Jbing glad tidings of peace , verf. 15. as Nah. 1.15. IJau 52.7. in 8 ?" c and all that fee the Sunne are the fame way faved by Jefus Chrijl ,

die place tnat J ewes and Gmiles are > wno hear tne Gofpel. ButPaul

p^/. I9 . 4 Jtrangelycrofleththis, How Jhall they call upon him (asGodre-

aiiftakcn vealed in Chrift^ in whom they believed not ? wi <T< How/hall they

is cited, believe in him of whom they have n$t heard ? And how jhall they

hearwi.hout a Preacher ? And how Jhall they preach except they

h e fent f Now if the found of the Preached Gofpel be to be heard

in the Firmament, Sun riling and going down ( as Amy raid and

fome Libertines do fay, whom 1 heard Preach the fame thing at

London*) Paul might receive an eafie and fhort anfwer : The

The place Q 0 fp~j 0 f Chrift crucified written on the Firmament Sun and night

id'eated anc * ^ a ^ > 1S as ^ awm ^ an Ordinance, and a book upon which A-

mricans , and all that fee the fame , may read the glad tidings of

falvation 5 andfo may call upon, and believe in God , and winne

and earn, by their induftrie , and hearing of the Gofpel by fent

Preachers, as the Preached Word of God, and therefore Paul

cannot

cannot deny but faith comes by hearing of fome other Preachtr then a Gofpel-Preacher or one that is fent ; for Paul, Rohm. 16,

17,18,19. znd David, Pfal.19. i, 2, 3. v. 7, 8,9. dirtinguifh

the two Books.

There is not fuch an Objection dreamed zs^Awjrald imagins of Kcw.10.18. If God -will have mercy on the Gentiles , how is it that they have not heard the Gofpel ? For the Lord hath not declared his minde to them* He anfwers; God did not fo keep up his good will to the Gentiles in former times , but by the Minijlery of the Heavens&c veluti voce providentiae, and as it were hy the : re -ching of the Word of Providence he fpake to them : which r jhouldhe fpokgn to m purpofi by Paul, if they be under} ood of a revelation of God as Creator only 9 and not as Redeemer ; for what hath that revelation to do with the Gofpel ? Therefore Calvin (faith he ) Cpeaketh of the revelation by the creatures preparatory to the Gofpel. It is true there is an Objection in thefe words, r. 18. but I fay, have they not heard i Alearned Country-man, w ^'j n ^£ Charles Fermi n : But the Ifraelites (faith he J have not heard Ka %ad the GofpeTTThen if faith be from hearing,and faving calling upon Romanos, God be from faith,then believing Ifraelites flull be of the number c - l °P-them that call upon the name of the Lord , aRdfhallbe faved. 2C *" He not only yeelds that Ifraelites have heard, but he continues The true it from Pfal. 19. Tea theirfound&c. It is an argumxut^juy/^rt', Exp> • from the leffe to the more, The whole world hath heard of God, °^hc cither by the preaching of the creatures from the beginning, or by P[* cc *>J a -the Apoiteles in the revealed Gofpel, far more then the J ewes tp^J^Lj whom the Oracle? of God were committed, and to whom firft the preterm Gofpel nvift be preached,have heard: And therefore nor all that hear do believe ( though faith come by hearing ) nor doe all c all upon God and are faved. So Pet. Martyr: Cu Calvin , lftperi- r y !au -* uSpFaius It's not Itrange that the Gofpel is preached to the 6c > ,n ^ ^~ tils: (or God (pake to them by the knowledge or the creature, r&jnms ?,:reits obferves that Paul cites not the place, P/rf/.i 9. and faith - .'.«.; n ;jot, As it i' written , but alludes to it only. xianifuam

, diem

'rtnrdi cslcflespublica>i in univerfum nrbem:Ergo & kvang 'limn curavil identidem ■

gciri. Ouormao igiter potejlis dicere , vos Judxi n*n audh ijje ? - Rotic .1 \>.v r>w 4 mi-

note. Si hie minus digna^fi altera longe jalubrioi & utilior mnfubiicdi

SjMJgmi- Sfanhemiusl If it be well faid, that the found of the heaven, is us in Se:t. gone to the end of ^ wor]d ^ ^ may b ^ ^y ^^ of thc p rc ^

ching of the Gofpel. ^Fimifti to that fenfe. But i. the pi ice faith Amyntld j>.not 3 that God called with a will, to fave the Gentiles: The Scri-1426, ptare faith, he winked at them , and called, them not 3 A&si*. 16. 1427* £#r now God commandeth all men every where to recent) A&S17. Jumm, 3°- and he revealeclnot his T.:ftimonies to them. Now was not par-id. the fame Gofpel-book in the Pages of the works of Creation, as legible to the Gentiles before, as after the coming of Chrift in the flefh? Njr can the Gofpel which never came to the ears of many Indians and millions of people, it being to them a, nm ens , and an un heard of Doftrine, explain the book of Creation 3 as the thing that fiiadows out Chrift, asthcN'W Teftament clears the Types of the Old : Nor doth the Scripture any where tell us,what work , of Creation or Providence, expreffeth Chrifts dying for our fins , nfingfor our righteoujnejfe: Nor doth thc Scripture eel! us of an Embleme, in nature, of God Tncarnate,of the man Chrift in glo-1 have r y pkading at the right hand of'God for us j And no doubt,the mercy on L orc J s naturall defires of (aving all, calling and inviting all to R > w>i//7s a P en tancc,of Chrifts dying for all, his naturall willingnefle that all Gofpel. anc * every one fhould obey, do not ebbe and waxe -md decreafe as truth in the Sea and Moon do, and therefore his taking fuch a courfe with the Old all the Gentiles, that no word of the Covenant comes to their ears, and Newf 0 t ^ at ^^ at t fr at time 9 they were without Chrifi , being aliens perpctu II f rom *^ e C° mnim ~ weil hh °f tyaely and fir angers from the Cove-verity. nani of promife^ having no hope , and without God in the worlds A&t 0 % Eph.2.12. And in time pafi were no people ( in Covenant ) and had H-ot £fA« not obtainedMC^cy , 1 Pet. 2.9,10. and were far cff 9 Acts 2. 39. i aim, h 5 nill ^ ev j n ce, that the fenfe of the Gofpel was not written in Sunne V^*»x»- and Moon; and the book of Creation is not the Gofpel 5 and there-£^"22 iQ^ ore ne bath been fhewing that the Gentiles were not in covenant ^nini before the Incarnation, and fince no word of the Gofpel comes to ^^^'^N millions now, they are yet not in covenant. And this is a Gofpel-TCmt truth now, that ftands after the Incarnation,. as before, Rom.9. tDrpNi J ^' ^ e ^' zt ^ x ^ eYe f ore werc J v t on whom he will , and hardens whom he will And he faid it ia the Old Teftament, Excel. 53.19. and.

repeater^

repeateth it to us. Rem. 9. 15- I t*$ haie mercy upon whom I mil have mercy, and I will bate eompjffien upenwkom I wi'J haze companion. And if any man fay that he hath the like antecedent — natural! good-wihVo fave eternally all thefe whom he calleth and moveth finally to obey^and the grcateft part of mankind whom he Co moved and calleth as he knoweth they (hall never obey, whereas he can move all finally to obey, without ftraining their naturall liberty : He lpeaks things that cannot confift with both the wife-dom and liberty of God.

And if amongft thefe to whom the word of the Covenant comes., *f the Co-fome as externally only, and never faved, Mattb. 12. 14. Row. vc " ancbc 9.6,7. Others intemally,per(bnally and really in Covenant and fa- Heathe^ ved 5 why, but fome may be neither waye9 in Covenant, if they they muft never heard the word of the Covenant, and if the Heathen and be the cho-Americans were under the Covenant of Grace Preached to them fcn people in that found that goes to the end of the World. Why, b t of God is Moab 9 Ammon, and Adrians, Philiftines, Chaldeans, ^•^l" *ns, are the Ifrael of God, his c ho fen people ', his Sion, and muft not the principall pcomifc of the Covenant be made to them I and are we not to believe that God will write his Law in the hearts of Cain, Pharaoh^ Saul, Voeg, Ahab, Judas, Magus, and of Moabites, Ammonites, Egyptians, and of all and every one of mankind, if they be in Covenant with him? Contrary to PfaLi 47. 19,20, H0/I8.12. Exo.20.1.

Neither can it be faid,that all mankind have received a fubjeilive power to believe and receive Chrift holden forth in the Gofpel Jff to us, Printed to be read and heard in the book of Creation, cal- r ^ ch a f led the objective Gofpel, as Adam had power to fulfill the fi. ft Co- bdTeving J venant, for Adam had the Image of God concreatcd in his foul,by he given to which he was able to fulfill the Law,then muft they give us a Scri- aJ I-«• All pture *) prove, that all Adams fons are converted, and reftored to niu( * ^ re * the Image of God,born over again, for by no other power but by "^ by anew heart, and the agings of God, can man beleeve the Gofpd \. h J objective, to come to Chrift, and do good-works Evanjielicall b) 45/ ' AA * which they are juftiticd,and if it be a remote power that may grow, 2 Chrift di-»l is not the like power which Adam had to keep the Law. i This ed in v*in"

Q^.2 powa

gower is either natural?, or fnpernaturall: N.iturall ir cannot be, torthenflefh and blood might beleeve, and the wifedome of the flefla migh t be fobjeft to the Law of God, which the Scripture denies, M/rr. 16.16,17. Rom. 8.7. 2. There fhould be no need that Chrift die, except only to fatisfie for our breach of the Law, not to purchafe new grace to us by his merks 3 and fuch a power ftuuld be no grace of Chrift. If is be a fupernaturall grace merited by Chrift, then have Pagans, and ail-the Heathen that fupernaturall inherent grace to beleeve in the Son of God, and yet the object thereof the Gofpel is not revealed to them, which is an incongruous difpenfation not warranted by the Scripture, that the Lord ihould give a fupernauarall power, to beleeve they know not what. 2. A fuperntturall power to beleeve is faving grace, and a power to love Chrift, and can faving grace be In Pagans or in any, and they know not of it? 3. Yea fins of Pagans; for which they are condemned, muft be the Gofpel-fin's, for they cannot be Law-fins,for if all mankind be under the Covenant of grace, there can none at all be under the Law:For there can be none under the Covenant of Works, alfo under the Covenant of Grace, for they are contrary difpenfations, and contrary wayes of ialvation. He who is under the Law is not under Grace; and he who is under Grace, is married to Chrift, as to another husband, Kow.7.4. and not under the Law.

3.Grace 3. Saving grace is not in vain, but effs&uall, 1 Corinth.i 5.10. JJ? 1 tin.\.\\. And we are faved by the Grace of our Lord Jefus

ineffec- Chrift, Ads 15.11. and no greater mercy can be wifhed to any,

tuall&in then the grace of our Lord Jefus, Rom, 16.10. 2C0r.13.14. Rev.

vam. 22. 2t. by which we are called, juftified and glorified. If it be

faid that this grace is not that effe&uall faving grace beftowed upon the elefr, but a generall remote gracious power, by which we may acquire the faving grace proper to the Eleft. But fb 1. that grace faving proper to the Eleft,by this means is in the power of all Pagans,and all muft be gifted with a power to purchafe that grace proper to the Eleft: That muft be ftrangeconquiftung, we muft all be made our own efficacious Redeemers, and Chrift is Saviour by merk, not by efficacy 7 For if this faving grace be infufed, it i g

either

either infufed 3 we doing nothing to which they cannot ftand : Or 4Thena-

then it is acquired, and Co we make the generall grace faving and ^ ° ^

proper to the Elett, which everteth the nature of faving grace,and the tridsSc

makes it the purchafe of works, and they mull fay that Chrift ufesoithe

hath merited a generall ineffe&uall power to fome,and that he dy- dying of

ed to merit a ipeciall faving grace to others. Let us have a warrant chr '^

for this, that Chrift both died equally to fave all, and yet with two ^{Wed.

contrary intentions* to purchafe a power of believing which fhould

be effe&uall to fome to fave them, and ineffectual to others. If it

be faid that Chrift dyed to merit the fame general power to all,

but fome make it ineffc&ual, fome not; This faith thus. 1. That

Chrifts death might have it's fruit and efF~c\ though all perifh. 2.

That Chrift dyed to merit a far off, lubrick and poflible venture

of heaven, fuchaswas the cafe of the firft Adam. 3. Chrift dyed

not to purchafe a new heart more to one then to another, whereas

1 Fet. 1.18,19. the blood the Lord fhed is to 'Redeem us-from our chrifts

vain converfation, inanaturall ftate afvvell as to fave us from the Wood was

wrath to come j Then muft Chrift have died to buy Pagans from ^^1° I u y

Paganifm and Idolatry: and that either abfolutely, and then why ^fl-^S?

(hould multitudes fodie in their fins V If conditionally, what can verfetioq

be the condition going before converiion, to wit, that we fhould as well as

be delivered from our vain converfation, fo we be willing, before fro wrath,

our conversion, to be delivered from our vain convei fation. And * nc * c ' lis

fhall not the QJWtion recurr concerning that conditionrin a word w ^u p° c .

they will have Chrifts death to buy Heaven* but not to buy faith, gans ^ 3re .

without which Heaven is impofTible. Yea he no more bought to

men a grace fweetly and ftrongly inclining the will to believe,then

he bought fitch a gnrce to the damned divels. Hepurpofed to give Acmonftr.

to all Pagans a power ; by which they fhould be made fit to perform in Decide.

. all that the Gofpel r.quires, and be fit to be made partakers of the \^/il^ m

inheritance of the Saints, Col. 1. And yet Paul gives thanks to j t f )U j usmi ^

God for that bellowed on the Coloffiam^ and God muft by this potentitm

call all men to Chrift, either mediately or immediately. Andfey ionferrebo*

that God is prepared ever to give more and more as we ufe the for- mnl P caa ' r r & ton per

qttam idoneus fa aptusredderctur ddid'mneprdtftandumquoda!? co in EvdngdiopoflnlatHi<:

Remonftf.in Synod. Dordrac. Arc. 2. p 237. Mediate vcI immediate DEVM 0rnnes vocdre.

Corvkau§, ma? well, and that all by diffident grace (faith Corvinus') ar c

eonrgjf Mxr- difpofe to converiion, but that fuffi den cy is not habituall grace,

fclpft. 5 *-' bara&mil affiftance conveying the Preached Word, which is to

jjjwti Can- bring all to frec-wills-power, rejecting all mfufed power, and to

fevfccuK' make an influence of grace, which is in the power of free-will

dumjepara t0 n f e or not to u f Cj an d to ftand in two. \,lna measure of heaven*

tum , e ^ e * be Jj Votlrine. 2. In the ftirring vpen the heart', Whence i.

\Torcm*ira- Grace habituall fo is denyed; then the will needeth no healing. 2.

tiampromo' Grace univerlall is limited to the Word Preached, then it is not

v.ndamm univcrfall j For Pagans hearenot the Word Preached. 3. There

wquipa'- is no other help given to free-will in every aft, but. 1. Informa-

aorcreZlc t i on by the Word, that was the grace of ?^»%i«j. 2. Some iuflu-

vtuntur. c ^ cc Q f q 0( j in cvCr y a [i: # ut tri at adds not new ftrength to the

Free-will will, Shortly they fay, any man may know , under ftand and be-

dothall. lieve the Gejpely if the ohjett he JEfficiently prepofed and revealed,

Corv.cm. And fo the naturall man can no more know and receive the things

Mol. cap. of the Gofpel, then he can underftand the Metaphyficks, the A-

$ l 'f eS '.j\ cromaticks of Ariftotle : forthefehe cannot receive, but judgeth

Mfimntia tnem *°*ty' anc * fo we are the fame way blind, dead, ftony-hear-

(jrratiyu tec * to believe the Gofpel, as we arc to know and believe the my-

amusTmm. ftcries of ' Ariftotle s Philofophy.

mw ajfiften-

■tiajpiritus nobis tribui: minime vera habituakm tratiam qua omnibus ammumi fit a tubis ftatui$cdi*i9- Honeftpotentiainfufa.

Cap.3 2. Secundum Concilia fy Patres intelligimm tale gratijt adjuwium*, quidadfittguUs aUus detur y cujus auxilie nititur,&4dfingula adjuventur libevem arbitrium.

Laftly, this power of believing and coming to Chrift cannot be in all men, fince the Scripture faith of all men (even thefe within the Vifible Church not excepted) that untill the light of the Go- . fpclfavingly enlighten them, they fit in darkntjfeand inthejha- ^~ dow of death, I fa. 9. 1. Mat. 4.15,16. And WiIjJWtwi H$ man can .come to Chrift without the Fathers drawings and God teaching the heart, Joh. 6.44, 45. The natural! man 9 « JWmi 3,Wr*z, cannot underjtand the things of God 9 hut judges them fo9-lifhneffe. 1 Cor. 2, 14. His wifedowe cunnotbe fuhjecj to the Law of God* Rom. 8:7. He cannot (cfitami) call the Lord , Jefv.s ■except by the Spirit sfjefus^ 1 Cor. 12.3. He is a whithered branch

being

PART I. tsmthMever Pclagius did. **7

firm.lt reckons not much to tell that jjimtcs^$M^rt7tiez de Kip id- £ m /fnp er Swarez , Alphenfus Curiel 9 Vuvallius , Lod. Molma , Did. Ruiz> nat Lib. i. VafqueZ) Be liar mine 9 Phili. Samacbaus^ SorboMicus , Gvke. E-ViCzo. N. ^iwi, Dominica y Toietus Cardiifulis , Pirerius y Salmeron> teach, $7. that, without Caving grace, men may, and can firfl know morall j ^ tz, ^t" truthes, mining vertues, as heathens, be free of fin, as touching ^JfJJy thefevertues in their due circumftances. 2. Keep the Comman- per totum. dements and Law of Nature. 3. Difpofe themfelves for, and ob- CurkI in tain the grace of Convedion by their own induftne. 4 Be vi&o- 3 2 1 * c 9 . rious over this or that weighty temptation lingly taken* 5. That Art * 2 - N * there is no intrinfecall hurt of free-will, that it is wounded a little, DuvaUius becaufe of the darknefle of the mind , and langour of nature, but Tr*8 de not dead to acYions fupernaturall, 6. That we may love God as neceff. gra-the Author of nature, and Creator fincerelie 5 And Arminians f'^CLi. teach that we may witho it the Spirit of God know all truth, quan- j\ rc \ 2 -Xumfnfftcit nd fa Intent > Efficiently to fukaxim , and fo may will, Cncoro* love, and beleeve without the infilled fupernaturall habit or j4.Art.12 grace* fo their Apologie. Difp.9 .tee

totum. Did. Ruiz. Tom. devolinider. Tom. de Prjtdefini. Vafquez 12. Djfp. 138. Bellar. De irat. folibe. arbit. Lib. 6.e. 13. (yper totum. Gamacharus in i2.Q^8 5. Cap. I* & feq. Elu'usLib. 2. Din. 14- SecL. 1. $e&. 2 & feq. Tolet. Com. in loan. 6. in Rom. 14. Plrcr. in R»m. 14. Remcnft. in Scriptis Synod. Art. 4. p. i$8, 159.

And the Socinian Cat:chifm , c. 6. pag. 212. and Socinus him-felf, PrdeU. 7keel: Cap. 4. Fo!. 15,16. Et de officio bemw'a Chrijh; Cap.j. Swalcius onjob.i. Horn.?,. Give to us man-whole, Touno, iinle fie, as he came from the fifft Adam. 2. That man can doe all that God commands him with little help of God. 3. It is an errour ( (aith Smalciju ) that a man hath no ftrength In Smricius fpirituall things , there is no need of the inward gift of the Spirit J?" Frtn a of God to believe ( faith the Kaccovt an Qexe.chidw') for we read Grmnt\ not that fuch a gift in Scripture is beftowed upon any but upon be- bmwdum*

7.111s, durn ait, Hominem non reratum nihilpoffe fphitutlibus, nemfe infenfu interne, in 1 trhun dtvinum, inanverjjoueadDcv.minpdemilium Cacccli. Raccov. c. 6. Ntmeadcreden V

EuMu&elioSp. Santliinterioredono tpuseft? Null* modo:Ncque in Serif turis legimm iddonamconferrir.iji aedenti.

Soci.Fral- leevers: fuchas are born of Adam (faith Soeinus^^z all born Theol. c-4 m tne f ame condicion,and nothing is taken from fuch a man? which Unlet A- henaturally hath or was to have. Oftorcdius Jufti. Kelig. Chrijh damo naf- caf.21. Vrccdicatio fola Euangelii foteji hominem absque interna cuntur, ea- Sfirhits illuminatione , & oferationea feecatis converters The dm condi- only Preaching of the Gofpel without the inward illumination by xmc 6mnes the Holy Spirit, and his working is able to convert a man from mttlquc r li^ m ' AU which is Printed and taught, and many other abominable tdemptm* errours to us.

quod natu- To this Objection againft univerfall grace f as I judge unanfwe-raliter ha- rable ) Corvinus AnfwerSj that all the places of Scripture brought beret vd t0 prove mans inability to beleeve in Chrift, and to worfhip him.

hubitw'us

conclude well, that a man hath not ftrength of himfelf without Chrift and his graces but this,is but to cloud the truth,and to mock Corvinus tne reader, for if all and every man ( even the Infants of Pagans) contra Mo- De in Covenant through Chrift, and be made able by a gifted grace lm.f*j>. 34. common to all, within, and without the Church, by whiah they Sett.nag. are able by degrees to do al that the Gofpel requires, what avails 6j 9- it to difcourage them , and to tell they are not matters of a good thought, without grace 5 for they are no lefle mafters of good thoughts and good words, and of good a&ions then Adam was* for they are not hearers of the Gofpel by nature, but as gifted with univerfall grace,they are hearers,and before their converfion , and before they receive the Spirit of Regeneration, can fleafe God, and prepare themfelves for Regeneration : Yea there is no animal and natu rail Pagan de fafto exiiling in the world ( by their way ) who cannot receive the things of God, and cannot come to Chrift, excefthebedravpn, for all Pagans and others are drawn, and by this it might have been faid, Adam as wanting fupernaturall grace, and as a naturall man (for the Image of God was fupernaturall grace to Adamfls Arnmnus and Corvwus teach ) fo was rot able to think a goodthought, as 2 Cor. 3. 5. nor able to receive the things of God} as the naturall man, 1 Cor. 2.14. and Adam fo was alio dead in trefpafles and fins, aid n i.ft cone to Chrift. the fame way,to wit, drawn by the grace fupr-added to nature,as we fallen tinners do.

CHAP-

PART I. are the Covenanted people and Vifible Churches. 12$ CHAP XVI.

Cafes from the formerDo3rine. 1. ?he differences betwixt fuck as are externally % vijibly, and conditionally % andfkch as are internally and perfo-nally in Covenant with Cod* a. Gods efteent y not mens^ make Nations Vifible churches. 3. The firfi and prime JuljeSt of fpeciallChurch privilcdge. 4. Cods command^.Honker to receive feals, no warrant to all members to challenge^*- ° f them. Pa-:

|^i. TF multitudes and people externally Covenanted witb.37>38«

XGod, though not internally, whom the Lord calls his There isno people and chofen by him, Veut.j.6. Dfwf.10.15. be the rightly place of conftitute and Vifible Church, as Mr Ihomat Honker grameth, o™? cures then Kingdoms mud be his Vifible Church. Anfw. no doubt, in the word Egjpt> Ajjiria y all Nations, all the the ends of the world, all the that Nati-Kingdomes of this world,are prophefied to be the Kingdomes and °» s and fc-Covenanted people of God, and the Lord challcngeth them as his, cicrles ^ ll (If*. 19. a 5 . Blefed be Egypt my people} If*. 2.1,2, 3. Pfil. 22 . ™££* 2 7 Kw.ll.l5- rfal.96.Pf*l-9?- Pfil-fl- If*. V. 10. /^.tfdpeoplt

49. 7,8. 20. 21. Cant.%.%. Afis 13.46,47. Ront. 15. 8; £, 10, ot'Godand

11,12. muft be the vifible Covenanted Churches ofGcd,to whom vifible the feals of the Covenant are due 5 but that none in Egypt 3 A - ? hurchc o fyria, of all the called Gentiles, though vifible and btoKfledly foS^a-inCovenant,and - mimed by the mouth of the Lord to be hispeo- C th them pie the_ Sifter of the Jewiih Church; and his Kingdomes, are in nulri-members of the vifible Church, or hath right to memberfhip and rud es of feal?, except men judge them to be reall convert?, found bclje* P laccs , of . vers, and Co internally called and chofen, is to p reteri t the judge- - " mentofmen, to the Word of God, andfince he (aid that K ; ng- Hm 7E «" domes, fathers, children are his in Covenant, and chofen to be judgeth< m his people, in regard the Lord calleth them by his Word, as be faft nrifr didlfrael, Veut.y.6. T>eut.\o.\%. ?f*l 147.1 9,2c. they nuirtbe klc . andrc * all Vifible Churches in Godsefteemj except he fay they are not jllJ,nr * or

R Vifible co ' ,vatfc

Vifible Ghurches,except men alfo efteeme and judge them not only externally,but really and internally juftified and effectually called. 3. Thefe we are to judge in covenant vifibly, whom the Lord (o calls, and to thefe the feals do belong Eclefiaftically, though we *ee not fignes of their inward converfion 5 Except we fay that our judgement is furer then the Lords 5 But the Lord calls Nations, the Gentiles fo, and fa muft P#///and Church-members jidge all the Kingdomes, and all the Gentiles reali convert*, Elfe the feals are not due to them. 3. Ifwemu-ft judge them all really redee-Surv.Tttn. mec ^ an d fanttificd, who are fed by Pallors, as Mr. Hoohgr tea-1 Cap.?,, chethfrom Afts 20. 28. feed the flocks then are we to efteem all ^.39,40. the fathers who -were baptized unto Mofes in the Cloud, and in the Sea, and did eat the fame fiirituallweat, and did all drink^of . the fame $irituall Roch^Chrift, 1 Cor. 10. 15-2,354. to be really redeemed, real beleevers, and the whole world to be really redeemed;, and yet the world is not the Church, yet they were I-dolaters, murmurers, vifibly known to be fuch; And JohnBaptifi was obliged to efteem the multitudes, all Judea whp were baptized of him, Mark^i. 5. Luk; 37. Matth. 3. 2,3,4. really fan-ftified and redeemed, yea and fince there be Propbeiies under the Tho.Hook, Md fi as 3 tnat a U the Kingdome of the world, Rev. 11.15. M-argueth % £jf r * ^JJyria, Ife. 19. 25. all Nations, I fa. 2.2. all the Gentile?, from con- I fa. 60. fhall be the confederate people of God, we mull beleeve fedcracie that all thefe Kingdomes are vifible Saints, chofen to life as the with God Corinthians and Efhefjans were, 1 Cor. 1.1. Eph. 1.4. So ar-thaTwe £ nes ^ r# ^entas Hookgr from confederacie. 4. Let one word in arc to Old or New Teftament be given of a Judicature giving judicially iudge all fentence on earth of a number that profe (Ted !y are hearers, that (b vifible pro- many are to be admitted as due members of the Church, becaufe h ^°ftificd conceive ^ °f m ^n to be regenerated, and fo many re Jeded,bccau(e intcrnalvy concc ived to be non-converts;or what word of Chrift there is tbat callled,anddoth regulate the judiciall fentence,as touching the time how long they are no the Church-member hath been fo. 2. What motives or induce-* Church- ment j e j Simon Magus, and the generation of vipers, the mul-me, ^p t 7h ey titudeand all the people baptised, Lukg 3.7, compared with Luk. 2foinour3-2. Matth.$.<$.,6. Marl^i.%. (for as many as went out to be br-efteemo ptizedwere baptized^ but all Jerufalem, and aU Judea went out

Mat,

Mat. 5. 5,6. and were baptized, faith Adar\\. 5.^) what motives I fay led, and induced them to join ? For they joined but for a feafon, Job.f.tf. Af*rtft&. 21. 32. and what rale of the word there is to regulate us in judging of thefe motives ? 3. What outward marks the word gives of outward Regeneration, and confequently T . ofpredeftination to glory , Juftification, Effl-ftuall Calling 3 made f lW * a JJJ" viable, which we muft fee in others, before Paftours can fed niyuicall them as Paftours,for the word is in all the like a perfeft rule. body of

§>ueft. 2. What is the firft, principall and only proper fubjeft of chrift m & the promifes of fpeciall note, in the Mediator , of the promifc of Church, ,s anew heart, ofthe ftyles, properties and privileges official] ^ftp^J note;That is,to be called the body of Christ, the Anointed cipall and ones, and fuch as {hall never"fall away, Jer. 3 2.3 &40. Jer 31.3 5 3 proper 36. Anfw. Only the Invifible and myftkall body of Ch;iit , for lu ^ °*" apromife of a new heart, ofthe Law ingraven inthcinwari^J*. parts, ofthe anointing, jFtfr.31.33. J/^i.54.1 3. Heb.S.io. of per- £ r jvjied g . ieverance, Jer ii.tf#6. Zj2i.54.10. Zpj.59.23,21. Jir.$2.*6j esoffpeci-40. jFafc. IO.27, 28,29. are promifis ofjpeciall note in the Media- al note gi-ror j And if any fay that the Vifible Church as fuch, as vifible, vcn ia thc whereofSVwwAftfg^isamember, is the firft principle fubjeft of chrlif^ thefe promifes or of privikdges of fpeciall note in the Mediator they muft join.( it may be miftakenly ) with Arminians. Mr. Mr./fto^-Tbomas Hooker did fo not ingenuouQy as need were, refute t]\is ersSurv ' 0 ^ Theiis of mine, as he ought to have done, but framed an other or^ c c j* mm 5 his own , and refuted it,to wit, which is not owned by me. Ihe Difciplinc Invifible Church is not the prime and only fubjetl ofthe Jeals t that Par.i.C.$ is, of the external! feals. I grant all the externall flaJs is not a/> ri- p.$$#6 t viledge of fpeciall note in the Mediator , for it is a priviledge of 37-Ijhmael , Magus , and of all prophane Hypocrites. And it is not to be faid that Hypocrites and gracclefle men, Ijhmael , and EJau , ^1,7*7 have // command of God to receive the feals , and a warrantfrom Uueiigki his Word to require them , as that pious and grave man Mr. 77 omas ofFresby. Hooker faith in his Survey , Part.i. Cap.$. pag.+i^.For ( faith ***** Fl -lie) there can be no better right then God; comnandto injoin , and\C^SeS*Q his I ford to warrant us to challenge a nj priviledge, Thc command Hf"^ ' *

The command of God is not the beft, nor any warrant at ar^as grave MxMnker kith , why gracclcflc men fhonld challenge the feals.

R 2 of

of God is a good warrant to the Church and Minifters to confcrre the feals to Ijhmael y Simon Magus , Judas , though no word of God warrant us judicially to tentence them to be regenerate, before the Minifters can confer the teals, as Mr. Hooker and his teach, but that the command of God is a good right and warrant to E-fan , and Simon Magus 3 to require and to challenge the feals is not written in the Scripture, with the good leave of that pious man, no more nor ufurpers have warrant to challenge that to which they have no right,or a robber hath warrant to require the purfe of an innocent traveller. Can the forcerer Mazus fay, there can be no letter rioht then I have to challenge Baptifm and the Lords Supper ? Why } I have the command of God. Nay but an anfwer is fbon returned to the witch: The Church of Samaria hath Gods warrant to confer the teals, (b long as the witches skill failes him not to aft fairly the part of the painted profeflbr, but the condi-tionall command ofan externally Preached Covenant is not the beft r ight , nay, no right at all for him to challenge the teals, except he come beleeving and difcerning the Lords Body 3 and mourning for fin,and fulfill the condition: Indeed if the Lord had commanded Magus and all the vifible members, with an abfolute command , Come and receive the feals whether ye profejfe , know Chriji There is or believe-and repent y or not ; that command fbnuld warrant all an aftive t0 challenge, but Itruft Mr. Hooker will not ftand to mch a com-nghtm nian j # /\ nc | therefore diftinguifh betwixt jus aUivum^ an afiive Church to ri $t in the Church to confer the feals, and jus paffivum&paflive confer the right in Magus to challenge : The latter requires that-Magus feals, have right as a believer , and inforo Dei , both to the feal and in-when ^ terc ft j n Chrift,by the grant of Adverfiries 5 Elte he hath no right, t ^^. l " n0 no command of God to challenge the teals. And therefore we right in nu1 ^ diftinguifh betwixt the Covenant of Gracf f qua fa Bug? & ini-nianyvi- turn , & quaannunciatum , the Covenant, I fay, as nvebwith tible-mem- feme , and yet Preached to all. And whereas Mr. Hooker faith , bers either ^ 39. p#g, that he cannot fee how the will ofpurpofe, and rhe will orto^hal-^ wealed command, do not contain apparent contradiS ons, lenge the This Godly man hated Arwbtians , whenhefaw them in day-teals, light. I cannot now infift to anfwer him and Yapifts and Annini-ans who objeft the very farqe thing. It is clear they differ much 3

bu t

bat they arc not contradicent, more then the decree of God, and the morall obligation ofcnen are contrary. Hypocrites and fuch are only vifible members and no mor^and have no true and inter-nall right and intereft in the feals according to the inward grace fi-cnifiedorthe premifes of a new heart, which are abfolute and made to the Elect and beleevers, who are the cntyprincifall prime and f roper fubjets of fuch pxmifes of jpeciali note in the Mediator.

^vfjr. 3. What be thefe pincipall reall Covenanters,to whom only the new heart is abfolutely promifed, and how are they known.

CHAP. XVI.

i 9 Of the hypocrify of f&rmail Covenanters. 2. self-deceit. 3. 'thenew spirit. 4 Revelations and Prophecies. 5. Markes of a Spiritual/difyojition.

Anfw. 'npHis toucheth the differences of the old and ftony heart X in fuch as are externally only in Covenant with God, and are Hypocrites: And the new and foft heart of fuch as are in-tcrnall, reall, and abfolute Covenanters : Hence thefc propositions.

1. An Hypocrite is he who in the ftage reprefents a King, wken he is none , a begger t an old man, a husband, when he is really Hypocrite no fuch thing, Luke 20. 20. They fent out fpies, faming them-\*. fdies tobejujlwen : To the Hebrews they are TDMQ faddles , faoemen^ men of the face and vizard and OtypSf cokrati 3 dyed men,rid men,dipped, baptized, from the root P?!f to dye , dip, waft, baptize, Jet. 12.9. wine hern ape is to we as a (peeked lirdy crapjedbird, and hath caften off my fimple livery, and fo is a bird of many fundrio colours: The Hypocrite is dyed and watered with a hue and colour ofgodlineffe. Cmtfh notcth byp©-crifie'i Kr.aa.6. from^jj fmuUnm , frawehtlemer egix. The nom*$\CMd.O*T} adiflembler, an Hypocrite, who isfome-times juft, fom.timcs wicked , the root by a Metaphor is to pollute

*34 Hypocrites ho true Covenanters. PautI*

lute , and defile, PfaL 106. the Iand~waWefi!ed with bloods • Hence the Hypocrite is all things 5 and all men , and nothing, and no man bat himfelf.

Hypocrifie is cenfidered in it felf, and fo it is oppofed to finceri-ty. Or in relation to thefe graces and duties which it fenzies, and fo it is oppofed to all the true vertues which it lyingly and fenzedlj reprcfents , as painting is oppofed to reality in nature , being a counterfeiting of nature, and it is oppofed to things that are painted 3 fo a living man , and a growing rofe, things obvious to the eyes of fenfe are mod eaiily painted as colours lineaments, as a mans body , but things that fall under the underftanding only , as the foul, and under the fenfe of fmelling and touching, are hardly pictured. Ye may paint the man, the rofes., the colour, figure, and the fires red flaming , but ye cannot paint the foul, thefmell of Its hard to tne rofe,or the heat of the fire : It is hard to counterfeit fpirituall ^.°. unt ^ cs graces > asloveofChrift, fincere believing intending of the Glory and things of God. Its hard to get a coat,or put painture on fpirituall graces, not obYi- and the more ye counterfeit theSpirit,the more the Divell-like is the ous to the forgerie, for he changetb himfilf into an Angel of light. There fenfe of is fome ufe for painted men, for they ferve for ornament., but feeing. there is no ufe tor faith but reftlng upon Ckrifi , nor for love, but to cleave to God 9 and pleafe him and our neighbour: In all duties we counterfeit but the outward bulk of graces and a&ions , and would feeme to do what we do not; If the colour of graces and godlineffe be defirable, it felf is more defirable, but to imitate only the externalls of the Covenant of Grace to keep a roome in the Church, is to put a lie and mock upon the Lord, and to reproach him with dimnefle of fight ; And fuch as hate Chriji and Many hate the Godly in their heart, and firft cloath them with the coat of hypocrites hypocrites, Iyers, Samaritans, feditious men, they much more • ndf reh°^ otcG odlineffe, he that would have the picture of the man ftab-pocrites ked or hanged, would much more have the living man in perfon themfelvesftabbedor hanged.

Hypocrifie is a refembling of a morall good for vaine glory : Its

^0 hVpo- not n yP° cr Jfi c to fupprefie tears in Prayer, left the man feeme to

crific. " feek himfelf, nor for a father to feeme to be angry at his childe,or

fervant when he is not angry,nor to put on deafoefle at reproaches

TfaU

Tfal. 38. 12. they fieak^ntifchievous things , 13. But 1 as a deaf man heard ttot: It was pruciencie, not hypocrifie \n Said to hold his peace and misken when the fons of Belial defpifed hinijit being the beginning ofhisrtigne, 1 Sav1.10.2y. Nor is it hypo-crifie in a Magiftrate ovjofeph to put on an other perfon to his brethren, though if the ground be unbelief, it is not lawfull for David to feinzie himfelf mad ; Njr for Ammon to contcrfei fick-neffe, or to put a lie upon providence; and yet it is not hypocri-fie for Solomon to feeme to divide in two the living childe with a fword» or for the men of Ifrael to flie before the men of Ai. A lawfull end, and right end and motive, contributes goodnefle to acYi >ns that are not intrinfecally crill.

There is a naturall hopocrific in all, every man in both fides of the Sun is a liar, he that faid he would wi(h that he might dwell in the land be\ond the dawning of the morning, where they are all iincere, wifhed to dwell where there are no men; for where-ever men are, there are hypocrites and hypocrjfie. There is an acquired hypocrifie in all, lefieormore, and an habit thereof in not a (ew.

Accord'ng to mens waves, fo are men white and painted Hypocrites; Herod profeffeth to wOrffrp Chrift, and mindes to kill him, Matth. 2. And Abfolom converts treafon and rebellion againfthis father and prince, with the whitcneffc of a vow at Hebron^ what better is the whore, and what more devout to fay, Prov.y. 14. I have peace offerings with me 9 to day have I payed my vowes? under the vail of zeal (they think it) iervice to God to kill the Apoi+les, 7*6.16.

But the worftof Hypocrites is he who Snakes himfelf a Hypocrite, not before God oncly, and before men, but whitens and paints himiclf before himfelf, and deceives himfelf iJoh.i.S. Tt is ftrasge a man hath fuch si power over himfelf, as to perfwade himfelf that he hath no fin, not only in point of faith, as fuch as deny any originall finne in themfclves or others as many feducers now do, Socmiansj Arminians^ diverfe Anabapu\h^ and fuch as fay, the Law may be fulfilled by Grace, wc are juftified by ™ hat|!s Works: Ic is poffible to be free of fin in this life and to be pcrfeft, $ f$£ fo as they cannot fin: But alfopra&ically a mans heart may deceive deceit.

his

his heart and may perfevade himfelf that he is Godly and Religious, Jam. 1.26. and that his wayes are right > Prov.14.12. and may fay within his heart, and (b think not only, I am holier then thou, and yet not be fo much as ceremonially holy, but remaint in the grave and eat [wines flejh, Ifai. 65. 45. but I fay I am rich, (and which is above admiration) I have need of nothing, Rev. 3. 17. that I have no need of forgiveneffe, of faving Grace, of the Redeemer Chrift, of falvation. And this is fo much the more dangerou$,that the prejudice and blindncfle of felf-love,doth more ftrongly perfwade (elf-godlineffe then any godlineffe of the world,and begets a more ftrongly radicated and fixed habit of believing felf-godlineffe, then Miniftcrs the godlieft of them, and Profeflburs, and Angels, and the Lord immediately fpeaking ((b long as the revelation isHtcrall) Numb. 22. 12,24,28. and Chrift Preaching in his Perfon , Matth. 8. 9,14, Matth. 21. 43,44, 45. Luh^i 6.13,14. 7^.io.24j2?,26,27.28,a9,30,3i.and the Apoftles, Atts 24.25,26. A&s 26. 2,$,4,5,6,#r. 24. can be able to root out, for they can fence and ward off, and can let our blowes at all that ye can fay f and carry this habit of a falfe opinion of felf-holi-nefle to Eternitie with them, and ftand to what conceited lamps they here on earth did glifter withall; and plead againft the Lord in his face, that the fentence of condemnation is unjuft, Matth. 25. 44. and that they defervefor their profelfion to be admitted into the Bridc-groomes chamber, Matth. 7.22. Matth. 25.11. Luki 12.25. and all fuch fairded Profeflbrs, are externally only in Covenant with God. And therefore thefe are fad marks, when firftye hide your lufts and nourifh them, and feed upon the Eaft wind of fome created feft end, and have not God for your laft end., Luke 12. 19. PfaL 49. n. Pfat. 4.6. J eh 22.17. 2. When ye know not that*ye are poor, miserable, bhnd^ naked, Rev. 3. 17. Matth. 9. 1 i,i 2,13. Luke 1 5.2. Lukeiy.j. and ye were never in Chrifts hofpitall, and are whole and need no Phyfick. 3. Ye loath Chrift but knows it not, Luhe^j. 44,45. ye love Chrift as a fup-pofed Prophet, and loath him as a Redeemer. One may deadly hate Chrift and not know it. 4. Ye cannot compare the two ftates, together, the ftate of nature and the ftate of Grace, as iTint. 1 13. ye Idolize your own choife, to bear down Aahabs Idolatrie,

but

PaktI. Who arethe parties of'the Covenant of Grace. \$j

kit chafe not the will of God to oppofc Jcrtboams Idolatric 5. Ycwant Chrift, ye were not born with Chrift in the heart. 2.Yea,ye are eternally loft without him, and know neither the one, nor the other.

Que}}. 4. Whether or not are beleev*rs the parties of the Covenant of Grace? Anf. Thefe are parties to whom the covenant-promife is made, not thefe who already have die benefit promifed in the Covenant, but bcleevers rauft have a new heart, and confe-quently faith already, therefore they cannot be parties with whom the Covenant is made. As becaule the Image of God is not pro- flelcewi mifed to Adam in the Covenant of Works,but prefuppofed to be * re P rc F*r-in him by order of nature, before God make with him the Cove- 0 f fhenew nam of Work?, elfe he could not be able to keep that Covenant, Corenanr which we cannot fay, for God created him right and holy, Gw.but not as 1. 26, 27. Ecdef. 7. 29. Eph. 4. 24. C$1. 3.10. Therefore A'Um Wcevcn, in hi? pure naturall?, as not yet indued with the Image of God, ^ G c !*? lca cannot be the partie with whom the Covenant of Works is made, j^ for then the Image of God muft either be a reward, which Adam by his pure naturals and ftrength thereof muft purchafe by working, which the fcripture and nature of the Covenant cannot admit, or then the Image of God muft be promifed to Adam in the Covenant of Works, which is no leffe abfurd. And if faith be promifed in the Gofpcl, the Covenant of Grace muft be made with fomclfracl and Judah as predeftinated to life eternal! and yet wanting a new heart: For God cannot Covenant-wayes promife a new hea-rt to fuch as have ir, but to fuch as have a ftcny heart and be-leevenot, Ezel{.%6.26. Veut.^0.6. Ezek z ii.i?<nov can he promife faith to fuch as have faith this way.

§hcjl. 5. Who are thefe that have the new heart, and fo are perfonally and really within the Covenant of Grace. ^#/.Becaufe the new (pint is given, when the new heart is given, Ezet%$6. 27. Ezek; 18.31. Mahi yen a ?;ew heart and a new fpirit, and many in our times boaft of the foir:t,it (hall be lit to fpeak of the new fpi-rit, and who are fptritu all. Hence thefe queftions of the new fpirit. ^wftf.i. What is the Teed of the new(pirit> Anf The word of the Gofpcl, therefore before Au'mu o

S have

bavd the Gofpel-Spirit, the Lord muft reveal the doftrine of the

the word0 o fp C ] 5 the feed of the woman muji tread down the head of the fer-

SpiriV f ent * ^ cn# 3* So the word and the fpirit are promifed together,

I fa. 59. 21.1/tf.30.21. 3% teachers Jhall not le removed^ and thine

eanjhallheare (this is the inward teaching^ a voicebehindthe^

faying^ this is the way^walKye in it. Ifa. 51. 1^17, Mat. 28.

20. Go tead^ that is the word: Loci am with you to the end of

the world; that is the fpirit to make it effeftuall, by my fpirir^

J oh. 14.16,17.

thefirft Qb j eft. But Mam when le heard firfl the ~D-drive of the blef-

r ^ vela " cn feli feed} could not try the doftrine or feaker-, by any new Do±

fpeUnd #«**: ...;.-.--'"'.

the firft Anfip* The firft-doftrine can be tryed by no other rule, becaufe

principles, it was the firft rule it felf, nor can thefe principals written in the

cannot be nea rc naturally ("that God is) (God is juft, holy) &c. betry-

tryed by_ £( j ^ an y otnei , truths, becaufe they are nrft truths} As the fenfe

Doctrine of feeing cannot try whether the Sun be the Sun by the light of

er rule. Sc-m: other Sun, that i=, before this Siin,which is more lightfome.

For there is not another Sun before this, the Gofpel itfelf hath

God fuming in it, to thefe who are enlightened, as^^wwas, a

Pv nbie doth fpeak that is aRubie.

Ob]. How then Jhould Adam know what Gcdftake to him and not • . to another y are we not to try all fpirits that ffea\? mediate ^ n f' There is a word immediately fpoken by the Prophets, and word, and Apoitles, that is to be tryed, partly by the fiVil Preaching the Lord themoft made in Yaradife^ partly by the effefts, that it converteth the immediate { m \ 9 YjaXmes 1 9.7. and fmels of that fame Majefty, and the divine fountain- ower 0 f anotner \\^ w hich is in the hi ft Sermon, Gin.%. 15. UieVvine tnis 1S ^ er ^ um ^ ei iwwediatum. But when God himfelf fpeaks ©fborh. hi his own perfon to Adam , to Abraham^ Gen. 22. to MoJis 9 Ifaiahj the Apcftles^ that is Verbum Dei immmediatiffimum , the fountain-word j neither word nor fpeaker is to be tryed. The Patriarchs and Prophets are never bidden try the vifions of God y . for when God fpeaks them himfelf,he makes it evident that it is he, and only he who fpeaks, and we read not of any in this deceived y Angels or men cannot conterfeit God.

01). There have, after the Canon of the Scripture is chfedy

been

beenfom: mm, who have Prophefied fatts to come, that fell out as they foretold, juft as//*/*£, Ettas, and other Prophets, then fomthing is to be beleeved, that is not written, and fuch may have the Spirit , and yet no word of Scripture goes along with it. Th ,.#.

P ■ Anf. 1. Such men may hare (I confeffe ) a Prophetical! fpi- / e nLsb£ rit, butfirft, they were eminently holy and found in the faith ,twixt the and taught that the Catholick Church mould believe nothing,nor Prophe-pra&ife nothing , bur. what is warranted by the Word. Such as fics rh <*t boaft of Spirit or Prophefie, and reject the word, are therefore not "TeS^ to be beleeved. t a " ralI ^

2. What thefe men of God foretold, is a particular fact concer- phefies. ning a man, what death he mould die, or a Nation,or a particular j fuch a man (hall be eternally faved, but no dogma fidei , nor any truth that lays bands on the Catholick Church to believe that to the end of the world, as all Scripturall truths do, and a doubt it is, if we are to believe thefe, in the individuall circumftances of fac\/wi> periculi peccati , upon hazard of finning againft God, we may, 1 judge, without fin fufpend belief, and yeeld charity to the fpeaker.

3. If any object , the Prophets did foretell particular fa&s concerning the death ot'Ahab , the birth ofjofiah> which concerned particular perfons: I, but they were the maters oftaft fas the Th .vr crucifying of Chrift was a matter of fatt ) as alfo they did by therente be-"' intent of the Holy Ghoft contain Htftoricall, Morall and dopmati- tween re-cally divine Inftruftions, fothat, the whole Catholick Church relations, muft believe them, with certainty of divine faith, they being writ- of *, hac li ten and fpoken for our Inftru&ion,and they fin who believe not. rri / • aB< * Qucft. 2. What are we to judge of thefe truthes revealed to Pro- lawfiill or feflbrs when they are in much nearnefle to G»d 9 and the Lord is nor Iaw-pleafed to lhine upon them in fome fulnefi of manifeftation of him- foll,and ftrlf to their fouls, efpecially in particular fa&s ? Aufw. There u rcvcI * ri -a wide difference betwixt revelations, which fpeak what is lawful! f^^hK or unlawfull, agreable unto or repugnant to the Word * And flulfcome what is good wjurc y snd what infatto , flnll come to pade or not to paik-, come to paflTejwhat ever is given to revelations of the fo:: ui f> re, wd what is taken from the Scripture, whole peculiar perk&ion it is to Ih.vv u0X '

S 2 what

T40 OfRtvtltti*** tndProphtcits that now are. PaktI. what is good and juft, what not 5 Therefore to fay that revelations now do guide us in difobeying higher Powers or kiMing men, &c. is a wronging of the word, efpecially ofthefirft, fecond and fixih Commmck As to the other , God may and doth lead his owne,efpecially when they are near Glory, under feweft prejudices touching time and eternity ,to (peak what (hall be, but it is notour ruL-. It's an Argument of nought y Such a thing was mightily born in upon my [fir it as l.iwfidl and as certainly to come topajfe, wheal was moil near to GOV in a full wanifcjlatitn ofhimfelf; KfaruelTc therefore fuch away is right , or Juck a way jhaU come to paffej J? t G ^ in rf Fprnott&&/, I. that this is a wronging of the perfection of H^fefta* Seripture^and 2. That there is a baftardLogickin theaffSions non of where God and nature hoth feated difcurfive power; And we ofhimfelf, isten propheiie , becaufe we love , not becaufe we fee the vifions of nofurcly God. 3. Pew might, the fame way, reafon, Ifiw the glory of conclu lea: en at the pan figuration , and xhe Peers of the higher^'koufe , thatVuch 3 ^ofes ««4Elwfc> and this was then mightily born in upon my fti-thingis rit j Li go)dfor us to be her* 9 let us build three Tabernacle,: truth or therefore this is true , It is good for us to be here : BittheCon-lawfulJ. cLilion is a dream; who (hould preach the Gofpel as witneffts and Peter at fufe for ir,and write Canonick Scripture,if thefe Difciples mould the trans- be for ever there ? And if they (hould be fepai ated from the whole figuration glorified body , and make up a Church eternally glorified in that and^/i, Mount j of only fix perfons; And the word faith, Peter being ca p T 2* 2 . 1P ' drunk with glory , Mark^ 9. 6.*»^« tgtw'mt what he/aid 9 whenthey and the Difciples were deeping , not prophecying , Lw^.32. were rnoft which faith they were in heaven, but cloathed vvith bodies of fin, neer to and not lead by Scripture light (as that good Prophcfie of Peter \%_ was contrary to the Gofpel of buffering anddying, that Ghrifl pro-ftumble & phefied was abiding hinifelf, and all his, Mattk.i 6.21 9 22. ) we trre. mould reel and fin: for there mrybe no connexion between the prefent nearneffe to God,and the thing fuggefted in the fpirir, and The de- they cohere by accident. So one in prayer is near God in reipect ceitinli of (weetneffe of acce&i, and yet the individuall favour which ye beity of p ra y f or conditionally, never granted ; Ye may be faved, and God praying. nnre glorified in the fufficiency of fei's grace,without granting it to you,as is clcare 2 Cor.i a.p. Sorrow and defire can ftiggeft fuch an

anfwer

anfwertothe faiTmg of Ifracl , as they may fay and think, they {hall be victorious now over the children of Benjamin , and yet

upon th;hd..CialiactF,a-:iu wc uuim n»wiicn«iu^vii iuc jjtfiiKLi- &^»t— lar thing we feck : And here the Antecedent is true, a? heaven, f 0 "^ and the Confeq ience lolly and darkneffe. So Jdm, Rev. i 9. and l ^d?u-cap. a- teeth Heaven opened , and behold a white korfe and km ff jfics the Tribe fate en I: im , and he heard the voice of many , faying , Halle- fowl. lujak , and faw the pure river of water of life, the tree ot life, the Throne,and Him that fat thereupon , &c. But he did not rightly infer that he might therefore fall down and worfhip a created An-ge\ AH whichfaith they vainly boaft of the Spirit who reject the light of Sciipture,which is a furer day-ftar then the light of glory, for our dirwfti on. The light of glory is for our perfection of hap-pinefli, in feeing and in joying the laft end,butnot for our inftru-cYion in leading to the end, and the means. The Candle-light and Sun-light in the City comes not without the City to direct us in the way, the lights and torches in Jerufalem and the new City fcrve not to guide the way to thefe Cities.

2. The fpirituall man judgcth all things, but by the word. In one particular,S<w*# f/ , in another Tertullian dotes upon Montana;, fomcoftheprim: fathers, othcrwife Godly, are blacked with Tlatocs purgatory, and fomeof them with invocation of Saints, yet * r* <*i' fpeaking to them doubtingly," tU alfrpr*, f ay • the fpirit may be, •&*»"«•. where fome pellicular crrours are, but if the judgement be rotten

& unfound in the matters ofGod,rottenneffe in one the fiede of the Apple creeps through the whole, and f© doth corrupt ion from Tain, the mindc fink down to the heart. A godly heretick I cannot &**> and know. fW™

3. Any bone or hurt member in walking,, actually pains and JJJJjJjJJ brecdeth akin;* , if there be a piercing and a graving conviction, in fpeakerh Chrifiian motion, that untowardneffr and opposition from the * h *t the flefh,pains the Spirit and new man, and hinders the ftirrings of the s P irit ,s Spirit, it frith the Spirit is there, as water caft upon fire fpeaketh l ^ rc th.re M fire, Km. 7.15, 16, 23, 24. It weir good to try the unto- ^ch wc.

wardneflc

! ^2 Marks *f a fpirituall difpfitiotK P A R.T I-

wardnefle to fpirituall duties, and fever all kinds of delight, whether it be borrowed delight from the literall facility of the gift, from gaine and glory , adhering to the office and calling, or from the inbred fweetnefle in honouring God, crooking and pain in walking is a token of life-walking. ^. Its a fpirituall difpofition in the Church, Cant. 2. in a par-To oh- licular foul,to know and be able to give an exaft account of all the *h ° vs nations, goings and comings of Chrift, where he lyeth as a bundle of God in ofmyrrhe all the night , even betwixt thebreafts , Can. 1.13. when the foul,a& theKingbrings you into hishoufe of new wine, Cant. 1.4. Cant.

ye may be 2 . 4. when he (peaks. Cant. 2. 8, 10. My beloved jpake and

able to y^ x0 me , arife , my kve , my fair one , and come away , when give a par- ^ e j cnoc ^ s k now y e his knock , to tell over again his words, open t ^moil\ t0 mem y fifi er -> ^ c - where is her Cant. 2.8. Behold he eometh Cbrifts leaping upon the mountains , skipping upon the hills , where is he motions, in his difpenfation to his Ancient Church 1 Cant. 2. o. Behold he his going, ^andeth behind our wall^ he lookgth forth at the windows. 16. He hiscom-^ 'f ee£ ( et iy among the Lillies : when, and how he imbraceth , Cant. the Aft- 2 * &> &*A %fi hand is under my head , his right hand doth imbrace ings of his?>tf : when he withdraws, Cant. 5. 6. and is not to be founds I Spirit^ fought him y but I found him not , I called him, but he anfwered fpake * me m x. Cant. 5. 6. Cant.%.i>2. how hard he is to be fou.nd,and

m °il dif1 ^ ow ea ^ e ** e * s t0 ** f° unc * fiax^h 1 j *>3 4* wnat fpirituallftir-pofition. rings he makes in the heart , Cant. 5.4. My beloved put in his hand by the kgy-hole. For ( 1. ) this fpeaks much foul-love to be where he is. Cant.i.j- (2.) To be able to write a fpirituall Chronicle and Hiftory of all Ghrifts lHrrings towards your foul, faith ye have letters daily, and good intiiligence of the affaires of the Spirit, and of the Kings Court, and that he writes to you, as Cant. 5.1. I am come into my garden^my f : ler,my fpoufe-, I have gathered my my rrhe with myfpice, I have eaten my honey-comb with my honey , J have drunkmy wine with my milk^: Then will Chrift write a letter to fpirituall ones, and ( as it were, with reverence to his Holineffe ) give a fort of account whereiie is, what he does, what thoughts he.hath to us: O ! how few know this f

5. Godly miffing of Chrift muft be a gratious difrx>fition 5 C#«f. 5. 6. I opened to my beloved , but my beloved had withdrawn him-

felf Cant. g. J. I fought but I fomul him not , verf. 2. 1 fought him hut I found him not. Such as are pleafed with a bare literall Biiflfing^and arc not alfo in a holy manner anxious, and are not - 6. Reftleffe in rifmg and going through the City, in the ftreets and the broad wayes, feeking and asking, faw ye htm who?n my fr-'l Lvexh? Cant. 3.1,2,3. are not Co fpiritnall, as is nq.iired, Canr.5.6. My behvod had withdrawn himfel^ and wits gCf# 9 my feu I ( ailed -when he fpake> remrmbring his fpeeches, when he knocked, v. 2. There may be fonmoo longfome fecurity under fad falls, when Ire is not ("von miffed, 2 Sam. 11. 1,2,3, P W-26.15. a rp-ricnali foul having regard to all the Comma ncknrifs miffrth the fpirit; acting in ail the wayes in eating. Fro 6. Ads 27. 35. 1 Cor, 1 o.%\. Job 1.5.

7. Fr.q lent con AC ions (which are the connaturall agings of- .~. m the Spirit) Job. 1 6 9 and of the moft fpirituall fins, as of unbe- ons f or leefand G-npel-ignorance, J oh. 16.$. prove a fpirituall ftate: monfpiri-as fLnvng proves fiuc to be lire, ilubcleef is more contrary to the tuall fins Spirit,th.n arnall ii:-.s 5 being moft contrary to the flower and bloo- fpeakmuch mings of the Spirit in his fwecteft operations, and moft againft the P intualrcs Mediator-tore of Chrift. For as by the fall, Chrijt hath a new AsChiifl-Officcto redeem us^ Matth. 1.21. i T/w.1.15. Luke 1 p. 10. lfi. M an hatha 6i.iy2. Ifa. 44. 6, 9. So the Sprint hath anew office, which he new office &ould not have had, if mm had not tinned, to apply the blood of to redeem, fprinkling as a fort of Mediatory interccllion, to dippe us in the f° hath the fountain of his blood. John 16.14. He (bull receive Of mine, and 0^*0^ fircw it unto you. Job. 14. 16. to be the Comforter^ Jch. 14.16. comfort, the Leader^ Joh. 16.13. the IFitneffe^Joh. 15.26. Kow.8.1 5,16. neither of Thcfpiritin his Office cannot ftcp one foot with the unbeleever. which Hence much tenderneife and uniting o{ heart where the Spirit, P 1011 ^ 1 Sam. 24. 5. is. Yea confeience to weep as oneover his nK)thers u f e f u ] jf grave,for his enemies, P//7/.35.13,14. and fti i& doubling of faith in man had greatcft deps;ln which thrift proves himfelf to be more then a be- not finned. Sieving man,Ato. 2 6.39. Luk 22.42.44. for no man that is only man can both drink hell and believe heaven at once.8. In duties there be thefe 1 .The end. 2.The delight in them. 3.ThefuccciTe. As to the firft, theLfieofthe creature and felf, and the more ofCWinthe end,fo much the more denyed and fpirituall is the doer,when purely

The Spirit ty for God »i T$wfa, we do., i Csr. 10.13. Col. 3.23. we are fick as the ?pi- f or God, and in health for God, and wake to him, Ffal. 119. to do all 62 - *47> H8. and deep to him, Ffal.16.7. Ffal. 139.18; live for God, ai to nim ' 1^-2.23. live and die to him and to Chriir, Rom. 14. Ocd 7>8. and pray to him even when we fpeak to God, Ecelef. 5.1,

2. and preach to prepare a Bride to him, 2 Cor.1.14, 2 Cor.4.25. we may be not fpcaking to God, or for God and his honour, 1 Cor. 11. 2. iTirjf. 2.19,20. Howmiferable and carnall to doc all for the creature, and the flelh, Rom. 13.14. jkr.22.15. Ija.^S. forfelf, Dai*. 4. 30. H*&. 2. 5,6. and this fpeaks much of the Spirit,when the man is fick and hungry,for the exalting of God,ancl the will is fo capacloufly wide in this, that he would his eternal! glory were a foot-ftool for the hightening of his glory, Exed.$2. 3 l.Kom.o.^xhQ will is araoft fpirituali and capacious facultie, and O! what acceptable fervice when the mans will looks right toward an infinite A/ajeftie,as thirfting for and panting after this: O! if all being?, millions of Worlds, Angels and men, and all created beings^ Heaven, Earth,Sun,Moonc,Star?,Clouds,Air,Seas 3 Floods, Beads Bird?, Fifties, and all the drops of Rain and Hail, Snow, Dew, fo many worlds of Angels would fing his praifes > What wender then, he accept the will for the deed > And what is to be thought of the will averfe from God, and which hates him, and wifti:s that God were not S How contrary do a Spirituall difpofi-tion is this >

2. For delight, it is a fpirituali difpoiition, to go about the duty a? duty, utbonum honejium-y and not upon this formall account, becaufe it delighteth us j Except the delight be in the Law of the Itsfpiritu- Lord night and day, as itglorifieth him. 2. Il's fpiritiulnefle, alncflc of wncn abftra&edfy from private confolation we go about the duty ^ lfP do our *° r God,and can re ^ u P on Offering and burning quick as it is du-dutyforthe ty, though thefufferer mould bedefcrtcd all the while; Weof-duty, not ten feed our fclves with the bonum fecundum y the pleafantnefle in for the the duty 3 which is our ilnne, except the fwectneflj of the holinefle pleafciic- 0 f t h e duty be our delight", and the beauty of pleafiug God allure

"he duty. ll5 * but ^ ee ^ n § being a wa V> we f m d now ^ arc ^* c l *> t0 d^teht our (elves in the Lord. 3. We do duties too often, for the fucccfle, not for the duty ; We pray, the Lord hears not, we wearie:

we

we rebuke men, they care »ot, and we wearie; fuccefTe and not Its fpiriru-

but my prayer returned to my be/owe > that if , the fwcet peace of the fucccfc God , which is the fruit of the duty of praying came to my foul, <J f the and cheered mr. We coniider not the promife of peace, and° uc y* confolation is made to the duty it fclf, P/Jr/.i 10.165. P/f/.io. 11. Prw.3.21 ,^2,25,34,25. notto fuccefTe of the autie, and wee coniider not that we are to be quieted in the duty,and to be armed with patience, againft the temptation of the duty. Often it in-rages Pharifees againft Christ and the Apoftles, yet the Spirit bids then* Preach. Therefore whether fucceflTe in praying, and the fugar of delight in duties hire us, or not; We are to know that though Abrahams offering ofljaac to God, had neither in it the one or the other, nor our Saviours offering himfelf to God, for the fins of the world \ If reafbn weigh the one and the o-thcr, yctbecaufe both were performed upon the motive of the love of God commanding, both wasmoft fpirituall obedience, e- Goft*I-(pecraUy, becaufe the duty is both work and wage, and the more j 0 vc i«do« of the Word of God is m the obedience; I mean not the letter fed in the ontyt but the word including the love. 2. The authority of 1 £ ttcrof the Commander. 3. The beauty apprehended to be, and the T' peace in obedience; the more fpirituall is the obedience: Tke let- 3J? r B s ^ m ter only may (how you duty, your obligation , and the penalty obedience ofdifobeying, and all thefe three in a littcrall way, and yet upon fpirituall. chat acccount,the obedience is not fpirituall, but Gofpel-love added to the Laws-letter makes fpirituall obedience.

CHAP, xviir.

the New he*rt ofCovenanters 9 the Nature , Chara£fers t properties thereof hitherto of the nexc Spirit.

Hueft, 6. TTT Hen are we to judge , that rre hai* a new heart ? W And when do vre know that it is not the old heart ?

T A*'.

Anf. i Propof As phyfically, fo alfo Morally, the heart is

The heart the man, the good heart, the good man, the evil heart, the evil

«JJ ■ man, and God weighs men by the weight, not of the tongue, of

™*»- tnehnnd., of the outward man , but by the weight of the hearr-

A.a his heart waspertift, 2 Cbron.i^y. the heart of Jeko'baphli

2 _CW, 7 .3. wasperkcl And Pyi/. 7 8. 37 . their heart was not

Thereisa r !S ht -; thetroward heart is the troward man, P w . 3 . 52 , Fof

heartwithther.'isamanfpsaking within a man, and a heart within a heart

in a he art, afting , as it it were a man made up of foul and body 7W a„<i

and a mm/aid bitty heart, Ivrill afiend u p to Heaven, fo thci&ne of R,kT

wimma l 0 n ; J^. 14.1 =. So the heart afts Heaven or H-ll wffi?i 7 "

manfpeak-p -;/ "> ? , , av "' ul "-" within the man,

,Uganda V** '4; I- f-**- 12.1?. 1% W« A W f >*}>M»«r*h» bufrd in

aiBg . in the Colledge, ftudying and reading avetmfn'efte ', 2 Pet."

God on!y * /^ ^hen the Lord tryes the man, he tryes the heart t ry«h,he andthere.ns, frov.^tt. Hell and thehean botklre M%. hcm.AH-firttjm. Prov. 17.3 Vmdoret. God afteth the noon-'day-Sun Cmfeff.io.mendtonditer in every heart : The man himfelfis u..iri-„„, j

« w #». ** l hsre t plotc,ngS ««• »n<J"jations toevill in the heart, which the heart knows not, . W.8.12,13. P^r hath a better heart thenallmeninthebooks ofhis own heart, Mattk.26.vt butYt, not fo indeed "' unitlls

lel'lTi T^y**? h f art A« lodges not vain thoughts, .,1, u *»\ 4, J, 4# P, ur & ed fr™ de * d V«A* , fy the blood of Chill C aW

h, & how f*' 1 5- H- is the good heart. It is a better heart according to it is node the heart of God, 1 King. 15.5. that tumeth not afide V?J? S ood. 13;H- of Gods feeking out and finding , then the firft 1 eartcrea-1.. Cmiti.^ 0 ^*/*^^ C./.3.10. Andah! we feek a goodRu-01, of a sr > a g°°d Phyfitian, when we are nek, a good houil tn rWH feaflff ^"^O agoodhorfe, bUS&*S

a h Aece 'of t n & W J 1 ? «4? a& ° f God ' in a ffiann ^ f with glory AeVareft 5? ""Highnefle^; to mind his firft work, to createa b tter hS rfthe then the firft which he created, faith, that there is great need of * z^ goodhearc,PM Sl . I0 . cfanewhearc, E^ 3 *.aHS£&

aU

all admiration, to create fo rare a peece as the Sun out of nothing, and a beautifull Lillic out of mire and dirt, out of common clay to bring forth Saphirs, Carbuncles, and in lieu of a ftony heart (for grace is not educed out of the potencie of any created thing) to create a new heart, which God loveth to d well in, rather then in heaven the high and holy place, iyi.57.15. which fo ravimeth the heart of Chrift, C*»f. 4.7,9. and is of more price with God, then gold, or any corruptible thing, even a weehjind quiet $irit 9 1 Frt.3.3,4. is the rareft peece of the works of God.

Its an excellent aft of God to keep the veflel in a fpirituall feafon, as David prayes, iCbren. 29. 18. To make room for Chrift dwelling by faith, and for love to comprehend love, Epb. 3.1 7,18. and who puts fiich a thing in the heart, Ezra 7*27. when a fpai kle of fire from flint falls on water or greene timber, there is no firing from thence. But when afruall influences fall upon an heavenly habit as the Lord can caft in a coal, or a lump and flood of love, CtfHr.2.5,6. Lz/^24.32. Cant.6.12. there are more heavenly a-ctingsofthefoul.

2. He bows and inclines the heart to the Lords tcftimonic^ard to cleave to him without declining, Jer. 32.39,40.?/119 ^.Canr. 1.4. P/141'4.

4. We are to beware of 1. the reigning evils of the heart, of a rotten and unfonnd heart, \Tim. 6.5. Pfal. 119. 82. 2. Of an unfavory (linking heart, that fmels of hell and the fecond death, TJ ,.

of all fort ofunrighteousnefs and malice like a greene opened grave, ortso f cvill Pfals.9. 3. Of an uncured heart, that never came through the hearrs, we handsof thePhyfician(Prei/.i4.i3. A found heart is the li e e/arc to fee-tbeflejh.) Of an unfound unfavoury and a rotten heart, EpbeJ. Wireo ^ 4.29. compared with wf. 23. from whence iflue rotten words, N£~! borrowed from rotten and worm-eaten trees which fpeake an in;- v ?*■ jj cured heart. we+atk*

5. We are to look to deadnefie of heart in all the branches of it. re dohrem. As (1.) fl.Uennefleand dumpifh fadnefle, in refufing c mforts,Hof.u.$. and being fullofunbeleeving heavineffe, in David, Pjfir/, 69. 2c. £fi Pfal. 42.11. whereas we are aiwayes to re Joyce, Pfal.i 19.52. Phil.

4.4. (2.) fainting at the greatneffe of the arlliction, Ifa. 20. 3.

Job. 14.1. wingence j comes wither ofheart, Pfal. 102.4. P/i/j

T2 -.13.

4 7- J 3» ^3.) An overwhelmed and unbeleeving fwoening heart*. Pfal.61.2. P/^142.3. PfaL 143.3^4. CO Deadneffe ingoing about the ferviceof God, P/*/. 119. 37. guicfyn m* in tbyway^ of this elfe where. (5.) Narrownefie to take in God, oppofed to an inlarged and wide heart, Pfal.119.52. P/i/81.10. and ftrai-tening of heart when the foul is fo hampered, that he cannot fp^ak, PfaL 77.4. unbelief clips the wings ot the fpirit, and layes on fetters, which may conn from the wicked company, and may be laid on by our felves, PfaL 39.1,2. (J>) There is an A-theifl heart, to hate the tiftence of God, of Chrift, of a Gofpel Jam. 2. 1 o. Mattb. 8. 29. Compared with PfaU\ 4.1. Epb. 2 ? 12, Sc me beleevers are near to fay, I take my leave of Chrift 1 "le pray no more,for h is in vainpjfa\2o.Q.P/.73.i 3,14-but it is not a fixed refolution: of thirelfe where.

7. There is an evil heart ofunlekefu depart front the. Living Q*d> Heb.3.12. Trov.6.i2. 8« A heart that devifeth, ploweth, ordelveth wicked imagi-UJin to nations, Prov. 6. 28. As Prov. 3.29. Plow not evil againji thy d f lvc,t j ™i$bowr. H0C10.13; Tou bait plowed iniquity* fuchplots are Sinn he forg€d a R ainft the people of God, Mattb. 27.1. Nah.1.11. that work- 9' & P*Ottd heart fi.) refifted of God. (2.) Farreft from eth either the lowly and meek heart of Chrift, Ator/fr. 11. 20. ?£*/. 2.5, 6, 7. ©nironor (3.) Moft near to Satans heart, 1 fcni.36. timber., j^ Why are we more afhamed of an uncleane luftful hcart,then Why wp of a proucfc heart > Anf. A proud heart is deeper guiltinefle, and a ^" 10 ^ nearer to Satans nature; And pride and unbelief are fins more re-iwdcantcs P ro * € hf u M to God,and incroacttmore upon his Throne, but there aa4 fal- l$ morc &*& * n *» ^ben fpiri t, and we think that there is more of a fhood then beaft in uncleanneflc.

♦f pride, §ueft. But we are more afhamed of lying, falfhood and flea-ling then of pride f Anf Therms more of being afhamed before men itbeingacamallfort ofpaffion, then of being a/hamed before God, and falfhood and lying to men are flefhly evils againft common honefty, b»t pride is a more Angel-fin, or a more Godlike fin, a fpiri tuali fin,and pride is a fort of heart*herefie,by which we )udgt but blindly, we have reafon to afcoKJUnd climb aloft to

Gods

Gods roome, Gen. 3. 5,6. Ifa. 14.13. becaafc of knowledge, part?, power.

ip. There is a deceitfulnefllr and felf-deceiving in the heart,//*. 44.20. the Idolater feeds on afhes, a deceived heart bath turned km afide, that be iamot deliver his foul^mr fay ', is there mt a l.e %n my right hand, Obadiih 3. The heart is the greateft liar on eart h to fay and gain- fay.

11. There is a wicked fearfulnefle in the heart to do eviL Jude 12. feeding thewfelves without fear> ^Sam. 1. 14. was thou not ttfraid (faith David to the Amalehjxe) to put out thine band t* dejhoy the Lords Anointed i Its a godly feare to tremble alwayes, at feafting, fpeaking, hearing, fleeping, company, Prov. 28.14. iPtf.1.17. PhiI.2.15. Jobi.t). Andinall there liefnares within and without the houfe.

1 a. There is a wicked flightnefle of heart, rre Jhall have peace ch * r *J" 1 though we both heare curfing and walk looflv,Pr«t.2^. 19. we are ^ on ° n cff e fallen,but Ephraims ftout heart (2.) will rife whether God 0 f heart a-will or not, Ifa. $.9. And (3J the King of Affyria*s ftout heart gainu Q*i. will be as ftrong as God, Ifa. 10.12,13. And (4.) its wicked ftout-nefle to fay, godly mourning before the Lord is in vain, MaU$. 13,14. (50 Its wicked ftoutneffe to reft upon your own rightcouf-ncflc and refufe to treat with God, Ifa* 46.12,13. (6.) And vain ftoutneife to dare God in his own quarters and fight him, Exod. 14. 8. 26. Exod. 23.1. ij. Ifai. 36 10, 11,3d, 37. if it were in his own feas as Pharaoh and the Egyptians would do.

I). There is a wicked hardening of the heart, when men make the Lord his word and his mighty works the contrary party,Ex0^ 5.1,2,3. Excd.j.io,j 3,16,20,23,24. Exod.S. 5.6,7,15,17, 18, 19. Ifai. 6. 9,10. Zecb. 7. 8, 9, 11,12. Ezek. 2. 3, 4, £*f^ 3. 7,8. Matih.i 3.13,14,15. ^#.13.44,45,46. and oppofeGod in his word and works. Of the »o-

14. There is a finfull dulntfle npon the heart, by which men rail con-are as weaned children, line upon line, line upon line y can do them cumnceof nogood, Ifa 7.29.9,1 o,i 1. Here it is to be obferved,that wecan- [{icTaof not preach Omnipotency, nor perfwade a word to be created, nor in f u fion of a new hart to be infufed, nor can we preach to a Wolf to become ^ new a meek Lamb, nor threaten the Sun to rife at midnight, we but heart.

fpeak

'peak words about the new birth, the husband-man but breaks the

Job q 20 eai ^ W "^ n * s P* 0u & n ' but G 0 ^ ma ^es the corn to grow, and he

J ' ^ only,not that the word is not the inftrument of converfion of fouls,

* v^ ^ m ' u l ^' ^ 0m ' I0 * Ii r* but how to the aft of infufion of a new

heart the word concurres as a niorall and fuafory inftrument, is a-^denar- ^ ovc m Y capacity.

row, to be * 5- There is a froward heart, Fro. 17.20. that perverteth and is pretfed in crafty WpJ? to pervert.

body or 16. A wicked heart. Fro. 26.2-5.fet of evil,Eccl.%.i\.ij. foolijh-

minde, to njhneffe is bound to the hearty Fr 0.22.1 5 .a diflembling heart,when fe-

rex Gen. ™§ € ls b° un dt* the heart, Pro.22.15. a diflembling heart, when fe-

22 7.ftrii- ve » abominations are in it, Pr0.26.25. (1.) We take not heed to

tening was the imaginations, and are not grieved for the conftitutlon of the

on Iacobby heart,for aftuall fins make originallfin to fmell as two floods run-

a Metale- n j n g imo one ? ma k et h a huge River. (2.) We take not heed to

r\araeby C ° the young births of the heart, with the concurrence of the mind,

preiling or fancie and imagination, there are multitudes of forgeries, clay-

keepijag pots and imaginations framed, as a potter devifeth veffels of earth

ftraighcas c ,f m any quantities, figures, (hapes, great, fmall, narrow, wide,

Pot ters rounds cornered, for the word is a potters word, Gen.6.^. 1 Cbr.

fcl^HeneV 2 %-9* witk all keeping k^ep thy heart, Frov. 4.23. the word is to

liv jot/e r keep as the keepers of the walls, Cant. 3.5. as fhepherds, for its

a potter, in danger to be ftolen away, Hof. 4. 11. 2 Sa?n. 17.6. Hof. 7.11.

&ie.ii.i$ EpkraJm ^ like a filly dove without heart, but we take no heed to

The vain the entry, to fee what goes in, what comes out. (1.) What

andunrea- if there be no God> Pfal. 14.1. (2 ) What if God fee not*

fonablei- i&zek.(). 9. (3.) What if man periih as the beafts* EccL$. 19.

maginati- | t miy ^ e tnere j 3 n0 neav e n , nor hell. (4.) What if there be

heart and no Chrift, nor Gofpel, but only queftions of words > fuch clay-

theatheifm pots were framed by GaVio, and Ye:tus, Aft. 18. 14,15. Aft. 25

thereof. 11.19. Hence come imaginations of things impoffible, Z/4.14.

A heart j 3. n e a fcend to heaven, faith Babylon I wiU fet my nefi among the

deli hG C d J* arSm oba -4- # m fakn » J am Qod > 1 & in tle J €at °f God -

H thework Arid new-wikUfire flights which are indeed old hereiies, are of this

houfeof kind, in re, its a lie. (5.) A new heart is the Office-houfe of

Chrift. Chrift, and a heart delighting in Gods wayes is a new heart,where

the Law is imprinted and ingraven in the heart, Tfa . 51 .ij.Hearken

ye

ye people in whofe heart is my Law. Pfal. 40.8. 1 delight to dj thy will) 0Got 5 tby Law is within my heart. Its true there is a new delight in the taart, but not a delight of the new heart. IjasyH.l. Joh.^.^ . for a delight in the Gofpel as a good thingjnot as a good Gofpel, a delighting in Chriftas a Prophet that feeds thenr,not in Chrift as a Redeem :v,]ok.6. 26 that faves thtmjis not a new heart.

2. The new heart is a heart univerfalJ, wholy for God as God, an 7!!°^ there is an jntekneflk in it, when the whole fpirh and foul and heart. body is kept blameleffe, 1 tteff^ip* iPet. 1.18. «' ™™*W^3 Haff a fin-in holy convtrfations and gtdlmeffes , 2 Pet. 3.11 Haifa globe, . cere <«* though exqnifitely plained, or half a cart wheel, is nc>: a globe nor ,s no k ,rh * a cart wheel. Extemall things maybe divided, onennybean hearing ProfefTor, aud a drunken Profeflbr, and a praifing, a iinging Profeflbr inpublick , and not a praying nor a believing ProfefTor in private, fpirkuall duties cannot be divided: hdfa faith,halfa love,is no t iith, no love,(aving grace is an cflencc that confifts in indivifibdi, and cannot be parted. A r ,

3. A new heart is a fixed and cftablifhed heart by Grace, it's a heart. newftate, not a new tranfient flam, anew heart, D^r. 5.27 All

that the Lord our God will fpe a\unto thee, we will hear> but the Lord D. Prefl$u h\th 9 verfe 19. 0 ! that there were fuch a heart in them , but it is not in them.

4. 1 Stfiw.io. 9. God gave Said an other hearty then a chan« Somejiew ged heart is not a new heart, a new fpirit or a new gift in Jehu is J^wV^ ' not a new heart, It's not newnefle that makes^the heart new, but haloid™ Gods new ingraving , Jer. 31. 33. heart.

5. A heart keeped with all keeping is a new heart, Prov. 4. 2 3.

both the words note exaft diligence in keeping, as watchmen and Cant - $•$• fheepherds with all keeping, at all times, Pfal. 119. up. fome 9™''?' 7 * pull their hearts to pray and hear, but not while the fabbath, or kcep!d under a ftorme of confeience : and the heart is a word in fome heart is a company, not at other times and in other company. new

6. The heart is new, where the affe&ions are all faith (asit hearr * were ) and all fan&ified , reafon and zeal is a lump of angry rea-fbn,ind fear a made of mining reverence 5 and love only foul lick- N. cwafl k" nefl: and pure adherence to God, the inftinft of faith wholly on Jhanhcy God , as trie laft and only end ( 2. ) The heart is new when the arc.

affections

affc&ions are equivocally^or at Icaft, at the fecond hand fet upon the creature, but as nothing can be feen, but what either is colour , oraffetted with colour, fo nothing is fixedly fought after, but God, he only feared and ferved, Mat. 4.10. Dent. !•• 20. onlydcfired, Pfalj%. 15. loved, Veut.io, 12. Cant.$.i#. the foul fick of love for only Chrift, Cunt. 2.5. Cant. J. 8. heonly trufted in, Jer.\y.%tf. Pfal.62.^. (1) Nothingisall good and defirable but God, and God in Chrift, Mat. 1 f. 17. Canu «•$& the fhadow of the Sun in the fountain is not the reall Sun : the ftirringsof the pulfe of the affc&ions towards thefhadowed good of the creature, fhould be lent, and like the beating of the pulfe of a dying man, with a godly contradi&ion, loving and ■ot loving, joying and not joying, 1 C#r,7. «o, 30, mourning and not mourning.

CHAP. XIX.

1. ihe plaeeofEvangelick. works in the Hew Covenant. 1. Poffeffion of glory and right to gbry considerably different. 3. A twofold right to life. 4. We are not j*. ftifiedby work*. $. The place ofdeclarative jufiificatU m by Works , J*m. 7. difcuffed. 6. Faith and Works different, f. Poffeffion oflife and right to life cleared. 8 Faith andfinallbelieving bath commaniedin the Law 9 flnallnnbelief not the Jin forbidden in the Gofpel only. 9. How life ispromifed to work* Evangelick.

IT's a grave and weighty Queftion to rid marches between the two Covenants intheir conditions, the one requiring theobe-Thene- diencc of Works, the other faith : I'tsnottobefaid that for fif-wS£ bv wen hundred years no man did doubt of the neccflitic of good theLaw Works, Paul propones the objections of the Antinomians 9 Shall of faith, we fin and continue in fin , that Grace may abound I Rm. 6. 1. an old this they fpakc through the occafion of what he taught, chaf^. qucuionm fonl 3 have faid ity are kurtfully becaufe we abufc *tem $ fim Church, arbiirarie and indifferent , becaufe they arc not n ^ ffa ^ gj

ftification. O i what pronenefie in us to fuck out of the Do&rine of Our mif-free Grace poyfon, how kindly to defire there were no Law againft ^ cs w of treafon, becaufe the Prince pardons \ All fin is vertuali Atheifme, Grace*' of to wifh the exiftence of a Law, and fo of a juft,holy and unchangc- word,'of able God were not, and we can hardly believe this. And 2. what God, & of rifing of heart and carnall realbn is there againft thcfirfta&s of r he works providence, why, and what ncceflity was there to make a Law to °f G °d> forbidthe eating of an Apple, God forefeeing that thence mould come the ruine and endlefle damnation of all. It had been good God bad never created fuch a Tree. 2. That the eating thereof had never been forbidden. 3. That it had never had fuch a name , zstkc tree of knowledge ^ for it deceived Evab. 4. That God had not given free-will to Adam* 5. That he had given him confirming grace in the moment of Creation. But

Obferve 1. Satan ftarted firft the difpate concerning the equity of the Law, and that we are Difciples of,and apprentifes to Satan , when we tofTe and rackot arguments in our carnall heart-Logick a-gainft the holy Law of <W, Gen, }. 2. and make the heartafer-rie-boat to carry meflengers and divellifh thoughts hither and yonder in queftioning the goodnefle of the Law, and the a&5 of pro-vidence;and therefore it is fpeaking Grace^to clofe with the fweet- Irs S r * €C neflfe not only of the Law written in the heart, and thefe inbred ^j m °J| principles of honefty and truth , to hurt none , to obey God > ( for f orrs ^ Satan raifed not the firft difpnte about thefe) but with all the com-judgements and Teftimonies of God , as David 3 Pf*l. no. 127 , mands. 128. verf.%<$. All thy Commandentents are faithfully 1 Sam 12. 7. Stand ftill that I may reafon. with you of all ike righteous ads of the Lord. It's a mind like Chriils that hath an heart-prejudice at no one ccmmand,by an other,and is fweetly friended with all that God command*, Matth.^. 15. ft becomes us to fulfill Mfrifbte* neffe. and 01 how fweet to have no feeart-quarrell, but a fweet (looping of foul unto, and an adoring of God in all providences, and ads or decrees he hath concluded or done in time or from Eter-nitie. Thefe draw decpin the decree of Reprobation ., God had an hateful! defiant againft me. 2. TheGofpelis an untrueand Gdlsmusde fabulous difptniation. What a (pirit is Gal&tus who rtproacheth u[* Wife* becaufe he teachetbhiot that God works eier and by deceffn\ -

V

Alpbonfus 0 j nature , what is moft good for the creature. And that Prince

—'St?/- whofaidj that if he had been Connfellour to God in the time of

/* J tne Creation, many things (hould have been created ordinatius &' -

Melius »r- welius 5 in a belter order andflate , then they were. Let the man

fttnamfque be rem:mbred who called the Gofpel a fable, and the fpiritswho

finguia con- re p roac h the Scripture/rs inkie w'/fedom. I. A L\ire deadforwe, bare

p mfrMet fic&i < ^ rc * and we^k ones under defertion, who feed upon reports

printed and lying news from Satan. God hated me before time, and car-

an. 1647. ries on a drfign of eternall mine to me , therefore I have no right

P-31. to hear , to pray, to eat, to deep. 2. Yet theneceflky of good

Luther, W0I ^ S is affirted by Luther , the Auguftane Confeff. and ApoL

J iibeUodi*dni.*Q. docentnojlri) &c. Evangelick works are neceflarie^ not

.votisMo- to merit-, but by the will and commandement ofGod: Cal-

naftu vtn calleth them inferiour caufes of the poffdlion of our falvation.

Cbemn. The difpute began upon occafion of the book called Interim Anno

Loc.Com. M# 1CLXVIII. and in Colloquie at Ahenburge, UelccnUhon

ln™L , ,. and the Divines of 'Wittenberg* a/Tented to the neceifiry of good qu.Lp. 2i^ works, but the followers of Flaccius IUyricus diffcnted ; The 22. con- Authors of the book of Concord condemne thefe oiFlaccius their feff. An* W ay, and deny a neceffity of efficiency in works to deferve falvati-gufi.& A~ on \y lK yee ld a neceffity of their pi efence , that the work of falvation pol art.10. t • • t_• j j Doientno- benot hindered.

ftrl->quod 3. Thefe diftinftions are necefliry. 1. There is a jus and right 'necfyefit to Gojpel-life eternall. And 2. there is a&uall poffeffion of life bona opera eternal!.

f acerS 2.j™ 2. There is a twofold jus , One by the purchafe of merit ^ and the muTper ea P a J e ^ ranfome of blood ; There is a right fecund ary bypronnfe , every gratiam promife giveth a right in a wanner : but its unproper. merer], fed 3. There is promife of life formally federal!. 2. There is a pro-frfytervo- wife of life con fequenter federal!.

D^FlTd 4* There is an order of things , one going before the other as the €oncor.' ' Antecedent and the Consequent , and in order $fcauje and effeil. pag. 666. 5 • Law-obedience doth much differ from GofpeI-obedience as Law-Some ne- commands from Ccfpell-commands*

sefsaiy di- 6, GOD fent his Sonne to jufiifie ferfons , but not to jufi?fie / ons workit not t0 ma ^ inherent obedience perfed^ or or \righteoufneffe the C necef- before God. £cy of E va n l c li c k works. Affer 1,

Ajfer. 1 .If the new Covenant be considered ftrifrly and formal- ^^j, iy in its effence, he that beleeveth whether his faith be weak or wea kjufti> ftrongisjuftified and faved, 7^.3.11,36. Jeb.5.24. Aft. i> 9, fieth. io,u. Rom. 3.16. Row. 4.1,2,3,4,5. K0W.5.1. for faith juftifieth as lively faith, and not as great or fmall: Otherwife none mould be juftified and faved but the ftrong beleever, whereas Cbrifi died for the weak in the faith, Row. 14.

Hence Mr. Sibs excellently. Know tbat in the covenant of , f GrMCe Cod requires the truth of Grace, not any certain meafure> Reed%ae and a fparkjf fire is afwel fire as the whole element thereof , we 107,108." mufk look^to Grace in the fpark^e a [well as thewhole flame, all have not the like ftrong, yet the like precious faith, whereby they lay bold audpnt %n the per feci righteoufnejfe of Cbriji , a weah^ hand may receive a rich Jewell, a few grapes will Jhew that the plant is a vine not a tborne: There is a room in heaven for thee who judgeft thy {elf; for the number of lambesj and babes weak in the faith in this Kingdome,do far exceed the number of the ftrong and aged in Chrift; for the fcripture names the whole flock, little ones , babes, his fheep, they are not a flock of fathers and ftrong ones. _ Thcri hc

Ajfer. 2. There is a right to me by promife, he that beleeves f a j r h gj Tes (lull be faved. Promiffio facit jus, & creat debitum ; Godli- to Iife,irju-nejfe hath the promife of this life, and.tf ihat which is to come, ftifieth noc And becaufe a promife as a promife cannot create an equality be- as h H w " twixtthe work and the wages, as is proven, this is an improper ^ hc ^Jj* right, and not proper debt, and take not away the nature of a free ij ng 0 f the gift ; This isnoconfeqtunce at all, the performing of the condi- condition tion of the Covenant of Works doth juftifie Adam by Law-works, of the Co-fo as he is no iinner, hath fulfilled the Law, hath right to life e- vcn *" c °f ternall; Ergo, to beleeve to the end , and fulfill to the end , and lo^Jih^c fulfill the condition of the Covenant of Grace doth juftifie the be- as cnc tH j. leever by Evangelick works, make him no firmer but a perfect ri!,: fhlbller of the Covenant of grace, and one who hath due right by t!u working to life eternal!. Certainly then, 1. doing Evangelick ^ oncir ^ gives a good right to eternall life, without the price and ran- 0 f^S5 fome of blood, as doing legal! gives to the fame lite. 2. When Q»uWh«*e we iin and fail in atrocious off.nces, Adulteries Parricide, Kob-jLiuitied. V 2 bingj

bing, we have as good right to juftification by works,and life eter-»all by Evangelick works, fuppofe he be a robber all his life,as was the repenting theef, as Adam y fuppofe he had perfectly fulfilled the Law. Now though beleeving be the condition of the Covenan t of Grace, it is ofafarre other nature then perfect doing, to the end and conftant fulfilling of the whole Law, in thought,, word, and deed with all the hearty and the foul and mind> and all the jirength. For there is no fin here, and fo no place for puniihing juftice, or wrath, none can fo believe, but he fins and fo deferves everlafting wrath. If it be faid, that by the Covenant of Works he doth deferve it, but not by the Covenant of Grace, for Chrift hath ruerited to him life eternall. Anf. i . We (peak-now of the right ttiat a Beleever hath byEvangelick works to juftification and life as contradiftinguifhed from the merits of Chrift, this opinion faith that a man is juftified by Evangelick doing, becaufe God hath made the like promife, and the like jus and right by promife, to doing Evangelick, that he made tcxLaw-doing," if Chrifts merits be added to qualifie Evangelick works, to adde to them the worth that they have, then Chrifts merits muft give life eternall by way of merit, or a vertue of meriting condignly to our Evangelick doing, as Papifts fay, and fo Chrift hath made us faviours and redeemres of our felves, and this is a right to life ex condigno more then Adams moft perfect Law-obedience had; 2. The Covenant of Grace commanding faith, doth by this opinion command all that the Law of Works doth but in an Evangelick way that they be done fincerelyj Ergo 9 it muft forbid all fin which the Law forbids. But the Law forbids not only unbeleef, finall unbeleef, but all the works of the flefti; Alfo Chrift muft come to looie and The right diflblve the Law, which he denyes, Matth. 5. for if the Cove-•f redemp. nant of Grace condemne nothing but finall unbeleef, Chrift in this tien is not Covenant muft diflblve the Law; but Chrift fayeth, he that breaks ours, by or Xeac \ i€X h men to breakjhefe>is the leaft of the Kingdoms of God.

doTnf « ^ ut tnere * s otncr J us an( * Tl $ x to ^ e cterna ^ J by which the place, Chrift dying hath fatisfied the Law, expiated our fins, reftoredas ■Rev. 22.14 much and more glory to God by paffive obedience, by his fuffe-jniftaken, rings, as we had taken glory from God by our evil doing, andfo

* s exP 0 " 1 ** merited to us life eternall. If any fay abufing that place. Rev. 22. by rone, j

14. that we obtain this tyrla* and right to the Tree of life, t A to Chrift oar life and everlafting glory (which is cur only right, the on ;ly Charter of blood) by Keeping the con:mandements E-vangelicidly 5 hemuft fay that we firft may keep the Ccmmande-merttj Evangelically before we have right to life: to Chrift, and fo before we belcevc. 2. That we merit Qhrifts right, or merit by doing, and that by evangelick works, we buy right to Chrift and Chriits meritr^and fo Chrift hath not merited to us a jus and right and title to life everlafting by dying,and grace and a grarious right todohisCommandementsbyhis death, but that we, by doing his Gommandemcnts do earn and fweat for a right to Heaven, which is to fay, that we by doing, merit and deferve the price of Redemption, and that we merit Chrift to ourfelves, by doing, ^ y j chrift whereas it is he and he alone, that hath merited to us Grace and obtaine^ Glory, and all title to Heaven. Not to fay that a Charter of life right to from fuch a noble Siperiour asChriftby thepurchafe of blood and life and to of fuch blood, the blood of God, Aft. 20.28. is fome better then Chrift, not to have eternall livelyhoodand'free-hold from our duty and lu- by work5> brick beft works,which are polluted with fin,and by whichjthough we are Evangelically confeious to our [elves of mthing, yet Jbould we not be therefore juihfied, 1 Or.4.4. for the righteousnefle in which is Davids bleffcdnefle before Chrift, and Abrahams before the Law, and ours under the Gofpel, is in forgiving of iniquity, covering offinne, not imputing of finue, Rom. 4.1,2,3,4,53637. But in all the Scripture our fins are never faid to be pardoned and not imputed to us, by ouf own moft evangelick doing, for we are )u-ftified freely by his Grace, through the Redemption that if in Chrijl Jeffis, Rom.3.24. not by the Redemption that is in us, and are wajhed from our fins in his Blood, Eth.i.j. Col. 1. 14. Matt h. 26. 28. Rev. 1.5. and fuffering?, not by our Evangelick doing?, and if fuch a cafe could ftand, the Martyrs, fure, might well be ju-ftified by their own blood, and fince no pardoning, wa(hing,Law-fatisfying vcrtue, can be in faith, works, or our Evangelick de-fervings, they cannot juftifie us nor keep andocupy the Chair of Chrift. And the fault were the lefTe, if our works were onely r f!„ called the way to the Kingdom, not the cau'e of reigning, but the) {A , are called perfett, both in their nature, and conforms to tie rule,94

ard

and alfo in order to the end> to juftifie us before God, and to fave

us. And if fo, all in Chrift may fa\, we have no fin 9 contrary to

Scripture, jFrfw.3.2. 1 King. 8.46. Ecclef. 7. 20. Prov. 20. 9.

Jam.2.iQ. Yea though he that is guilty in one offrnds in all, yet

Therecan- m the fifiht $f God , all flejh (hall be juftified, this way , Pfal.

not be a 143.2. Nor can it be faid that fuch works are perfectly coniform to

perfection the Gofpel, becaufe the doers beleeving in the loweft degree ful-

l * he faith ^ t ^ ie con ^ it ^ on of the Gofpel. But where it is faid that the Go-

selick™ 1 " *P e * commands only faith in the loweft degree; then the Centu-

works in r * ons faith, the faith of the woman oi Canaan, and the greateft

order to faith fhall not be required in the Law. For the -condition of the

theGofpel, Covenant of Grace cannot (fay they) be required in the Covenant

more then 0 f Works, and it is not required in the Gofpel under the pain of

to* juftifie fi mim g againft the Covenant of Grace,and of damnation,for then

us . all who have not faith in the higheft degree mould be danined,and

violate and break the Covenant of Grace, contrary to the whole

Gofpel, which faith that thefe who have weak faith are luftified

and faved,and fo the greateft faith fhall be will-worfhip and a work

of fupererogsttion. And becaufe this way faith,that all and every

one of mankind are under the Covenant of Grace, then 1. there

(hall be none living under the Law. 2. no Law, but onely to be-

leeve in CHRIST, (hall lay an obligation to any, Jews, Chriftians,

under pain of wrath.

And if James be to prove that we are j uftified by works,and yet If faith gc mcan ^ t foat both faith and mrkl concur as caufes , though' faith cuHoindy" more f r ' mc ip a fy* now can * au l ^cny tnat we are juftified by as caufes of works 1 if Peter and John jointly work a miracle, and heal the our juftifi- creeple man, fuppofe the influence of John in the miracle bz more, cation,nei- ve t it is not to be denyed, that Peter wrought the miracle. Nor tJiercan ^ctri tne Scriptures fay that we are more principally juftified fr £tidy that n * anC * e P r ^ nc ^P a ^y juftified by works, but the places al-we are ju- ledged for falvation by works(if works have a caufative influence) (lifted by fpecially Matt b.2^ fpeaks more for the preheroin?nce of works, faith, nor N or d otri t h e Scripture infinnate any thing of the firft and fecond Faul that Juftification^ or of growing in Juftification, iu having our fins not ftifiedVy" i m P ate d to us t0 our ver y °^ a y °fdeath; and the Queftion mull be, works, Row. 4. whether Abraham was juftified l5y works done before

circumcifion,

circumcifion , or not, Rom. 4. when as faith was trot reckoned 10 Abraham, when he was in an circumcifion, and the blefTdnefP of ri^hteoufnefT- by faith cometh both upon circumcifion arid un-circumcifion , verf p. and he had faith and righteoufnen^and was in Chrift and regenerated , when he was juftified. Though fome taught Juflification by the works of the certmoniall Law, yet Paul Gal. 3. ib. ftates the Queftion of works agreeable to theMorall Law,that are abfolutely perfect, and mid be done by Grace. And Paid might juftly in the Epftlesto the Romans and Galatians have excepted himfelf, David t Abraham^ and all the regenerate 3 for they are juftified by giving almes to the poor. Mat. 25. as was Rachab , by re ceiving and lodging the fpyes. The Englijh Englifh D'nines fay , How con Id the Scripture conclude from Abrahams Divines 'keittgjufrified ty works , whence he offered his Son Ifaac , unleffe £ nnoc - Cn by works here we underftand a working faith, the Apoftlemuft J am 2 ' mean the fame by works, verf 21. that hemeanethby faith,23. for he cannot fay verf. 23. the Scripture was fulfilled ( in Abrahams being juftified in the work of offering his temperf 2 1.) which faith , Abraham beleevtd God , and it was counted to him for righ -teoufnejfe : Except it muft be meant, that the work of offering his fon Ifaac was counted to him for righteoufftejfe. Now the letter of the Text exprefly verf. 23. faith, that beleeving God was fleering counted to Abraham for righteoufftejfe > then the work of off .Ting and faith, his Son muft either be the believing declared by offering his fon, 7* m - c - 2 -and faith working by that afr of offering, or if they be two fundry ^ft 1 ^* 5 * things,he muft then fay this in effett, Abraham was juftified by beliering the work of facrificing y verf 21. caufatively before God , Ergo and work, the Scripture is fulfilled , verf 23. and Abraham is juftified by be- >«g faith, lievins; caufatively before God, verf.2%. which we cannot afcribe to the Apoftle 3 according to their mind who make faith and works the two collaterall and joint caufes of Juftification before God: as if one would fay Veter wrought the miracle j Ergo, the Scripture is fulfilled that John wroufcht the miracle. So Abraham was juftified hy works,: erf. 21. Ergo , Abraham was juftified by faith , 23 - 2. The faith which James debarrs from Juftification tool the faith, Jam. 2. by which P/zw/ftrongly proves, Rem. 3. c. 5. we are juftified without works. If faith and works concum

collaterall

collateral! caufes in oitr Jufrification before God, as the Papifts The faith conten d 5 DLl t tnc &i«h which J/zww excludes from Juftification, which is no faith at all. But only ( i .) fair words to the hungry and Jam. ex- - naked , and giving them fupply for no neeeffity either of hunger or clucks Yjakedneffe , and which cannot fave^ and fo is no faith, and fo can from jufti- h aV e-no faving ? influence with works to juftifie and fave,^but fuch aofthe lS is the faith which J^w« excludes & JWr«# w w*i w**n «JrJ» faiththat *>. H-*'. 15. the faith of Paul, fares, Hew.4. Row. 5. purifies p**/ the heart. Acts 15.9. ( 2. J A dead faith is no fating and living fpeafcs of, faith, no more then a dead corps is a living man , v.ij. ( 3.) A gT \ t kk* 1 tnat cannot De A 10wn t0 others in good works, as this v. 18. abaftard" is no faith, fork hath no motions of life. ( 4. J A faith of the faith only, fame nature, with the faith of the Divils, who beleeve and trembly Sec Can- v. 10. ( 5. ) A faith which a vain empty profeflbr imagins to »"{/#, fee be a living faith, when it is dead, without works, as this ^.20. ^ 'nftthe ca nhavenojoynt influence of life to juftifie and fave with good lefuites of wor ks j all which faving influences contrary to this, faving faith Rhems, hath.

Jam. 2. a ; It is to be obferved that James maketh mention of two forts of 'faiths , ch. 2. which the Adverfary confounds. 1. All along, tikulidc v ' *4> I 5s 1 6 > l 7* iS> ifj 2 ,°- he g, ives w 'w ebaratiers of a dead juftificante^ painted faithwhich is in «>V'*V x **f> i»tfo vtf»» empty boafter, 1.8.c 9. ' w.20. 2. He (hows us of a lively faith of Abraham , which fcrfc 4«tt« wrought with his Works,now it is a lewd errour to make Abrahams fides fine f a i t [^ anc j t ^ e f a | t h of beleeving Rahab of the fame nature with the

mml'eft. ^ aitn of tnc vain em P t y H yP° cr5te 9 wn '° ^ tn " nothing but fair words", and with the faith of Divels. S3 the Papifts, Lorinus, Jam.2. /«* Eftivs , Stapleton> Mavochius^ BeUarmine, make it an Hypo-jiHa&by- criticall and dead faith, and lively faith as Abrahams was, a vitall Tim^i ' rec civing of Chrift and abdieving the Lord,fo as believing is coun-

quantumad / " y ;

perfeBs. juftitU vittm & veritatcm y non autem quantum adjeipjamfibtque propriam virtuxetn, &c. Lorin.Cfmmes. injac.2.25. fSicut euim corpus J uonfit comparatio cum famine mortuo', fed cum corporejam homo mntuus non poteft preprie vocari homo •, fed corpus mortuum eft prt-

prie corpus. i2L«o etiampaUo fidesfine operibus, eft verefides , licet moitud Necfatis

placet quodaddit (Xajetan in Comment. Jfidemfine operibus mortuam , quoniam opera funt^ tonc«mitantiafidcm. Eftius Com. noncomparat Apoftolus fidem mortuamcumhminemortuo,fed cum-corpore rwrtuo,ficnt ergo corpus mortuum eft vere ~&proprje corpus, itafides tmrtuayere & prop.-u fides eft. ted

ted for rightcousneflY, to differ not in nature and eflrnce from the faith of the Divels whereas in the faith of found Believers there is a Godly fubmitting and leading captive of the underftanding to the obedience of Clirift, becaufe it is the Lord that fpeak?, and fo a receiving of the Word as the Word of God 2 Cor. 10. 5. 1 Ihef. 2.13. Matth. 22. 32. which is not in the faith of Divels (2.) There is in it a receiving ofCbrift, Job. 1.11. a fiduciall retting of the heart upon God in Chrift. And the wordnonisto confide, to betake himfelfto a lurking place, where one may be fafe from a ftorme, P fal. 2.12. Pfal. 11.1. Pial. 31. 2. Vent. 32. 37. Pfal 118.9. Judge. 9.1 ~. c we <zW trujt under wy foadoxc. And this is contradiftinguiflied from the Divels and Hypocrites who cannot feck their lodging nor a hiding place againft wrath in on X s P Jf ^ the Lord. liwdy frith

2. It is to lean and reft the body, 2 .?*«/. 1. <$. £#&/ leaned up )yv

onbif fieat'y and by a Metaphor it is to caft the burden upon the Im " tt **%? m Lord, IJa. 50.10. P/tf/. 55.22. hence the-word that notes a£'^™;" ftaffe, 2 5^w. 22. 18. //**. 3. the ZW batbbroakentbe ftay and Y is^Kwg.$ the Jiajfeof bread, Ifa. 30. u and this is to be done often, when 18.&. 7. 2. there is ao prefent duty to be done, nor any work required of us, The Lord but only a fiduciall relying upon the Lord alone, as at the Red Sea H»* r «t Mofes and the people were to lean upon Jehovah only, not to ^^fcc aft, which cannot be fakl of the faith of Divels and Hypocrites. K j„ g iean-Co-J It i* to look with delight and confidence, Ifai. 17.7. as op- ciGen.ifc prefled fervant?, P>-/. 1 23. 1, 2. ("4.J There is a word that notes 4- bane to be fi 1 cnt, not to fpeak, not to move, Jojb. ic. 12, 13. tie Sun *»"» •■' watfiknt, it moved not; It notes a Godly fubmiifion that the icta*i+ foul dare net fpeak againft God, Pfal. 37.7. ret m the Lfinl.ifik ii?j{fa

LXX. fubdftm ejfo Vomuio, 'Pfat.62.6. whence hnhcrjedtoAt te.Tchcth us 10 (lib-nit and hold ourp_ace,and lay the mouth in the Lord\bel£ duftasa fphit dantorted or God, Lev. 10. 3. 3W. 1. 21. Law u ^ M f^ 3. 23. E;:^. 16.63. which is farfroni Hypocrites, (sj To be* Jeeve is to cleave to God, fipma root itatfignifies to adhere a= things glued together with pitch or gLw, Vtal. 63 9. 7 6 •'•. 21. h

row yeftinntn recumbert\JDOiJJlere > t4cere y Eick.2'j.i'j. H «,< ! P^J/» to\.*gglktir.atiu tft^ihtfitjmnre conjugal^ Hctaphrt c nailer in 1 . .

X

p ra VeuU 11.22. Co we become one Spirit with the Lord, 2 Cor. 3. Vhvnter ^ ^ j t j s a wor d 0 f neere adherence HM to lean firmly upon any V^" r Lwith hope of fecuritie, 2 King. 18. s ; fo/g t*<w fc*»^ «/>*« ri# eeoir«»» ^WW Hfl/Tio. 13. Pji/rfJ.^. ?/*/. 31.7. Pwr.12.10. Tte cffi,eo qued 'halt dwell fafelj, confidently, it places the foul under the Rock onfidenti- ofOmnipocencie. (7.) It is to roll thy (elf upon God, that is ^ta«*'" r borrowed from heavy bodies, Jojb. 10. 18. Roll great nones to tie ofpnlZ- r,mnh °f tke caie > Genef.29.3. Pfal. 22. 9. fo fn^J *a tie a'ubirationi.Lords rolling h&mfdj on the Lord. Prov. 16. 3. commit thy Eft inatiquoworks v.nto the Lord^ and thy thoughts Jhall be eftablijhed. Cart-(pesomms yVY jght fayeth it is a Metaphor from m:n who being opprefT.d Jicrepmere w j t h a burden, transfer it off themfelves upon one who is migh-"*jlfcal ani- tier and ftronger: It is excellent when the heart rolls all its cares mm advcr- upon the Lord, and disburdenes it felf upon him. (8.) There is fw omnia a word that noteth to leane, to flay or ftablifh, to ftrengthen. If a. periculafy ^§ t 2 . 2 Chron. 32. 8. the people refted themfelves upon the word lutein °f Ezek i ab ^ Cdnt ' 2 ' *>* J ia y me with flagons , Pfal. 71. 6. I audeat. have leaned upon thee from the womb, and it notes to draw near, 1 , EzeJ^ 24. 2. fo it is to ftrengthen and make ftrong the heart that *7? is trembling and making if it be not frayed upon God. And [hall Afummo 2 ]j t h e f e excc llencies of faith, be in the faith of Divels and Hypc-dtvohnt crites * and tn e r efore it is moft abfurd to make the faith of Abra-n?2D ham all one in nature with the faith of Divels and Hypocrites, and Innixuscon- to make the difference only in having Works, and no Works, as if juntlM,vi- there were the fameiheart-leaning, foul-rolling, and cleaving to cwwfuit, tne L orc j by faith in Abraham^ and in Hypocrites and Divels g^'who tremble.

*L . ' 3. That Scripture, Abraham believed^ and it wm counted to faith fo- him for right eon. neffe: h not Ger. 22. when he did juftifie him-teth farreo-felf by the work or facrificing Ifaac: But it is Gen.i 5.6. when the *herlively fon of promife Ifaacji type of Chrift is promifed to him: at which aftsthen t jj ne tnere was no work at all required o$Abraham> but only be-c .* a f , m of leeving the promife, for what mould Abraham aft or do to fur-hypocrites. tn:r tne fulfilling of that promife,,for he believed that Gofpel-pro-mife in the mean time, with a faith lively, and having with it as a concomitanr,a refolation to walk before God and be perfeftjbnt then the Text (hall fay. Gen. 1 5.6, Abraham refolved to be fruit-full

full in goo J works, when he heard the promife, and that refoluti-on of good works was counted to him for righteoufnefle which h mod violent,

4. Who fo are juftified caufally and in the fight of God by Works, as J a mes faith, tohimworki are counted as the formall caufe, forfo James from Scripture, Vfr.23. Abraham , vmrtvn vf ©«5 , believed God, and it was counted to him for righteoufnefle. Which fayeth, by that faith he was dedared,or by that he was juftified, which was imputed to him for righteoufnels- But his believing or his faith living and working like the body quickened with the Spirit, was counted to him for righteoufnefs. Now except it be yeelded that James (peaks of two faiths, one dead and empty, afcribed to the hypocrite, x^r/i 14,15,16. another lively and working, afcribed to Abraham , ver. 23. and except this be denied, that Abraham was /uftified, ver. 23. not by that fame faith ; Itmuftfollow that Abrahams empty believing , w. 23. was that which was counted to him for righteoufneffe , Gen. 15.6. but James cannot be fo underftood, but when he faith, the Scripture , Gen. 15.6. was fulfilled; for his faith in beleeving the pro-mifed feed , Gen. 15. he (hows that Abraham was juftified by taith without works, as Paul, Rom.4. and when he faith he was ju-ftifndby works in offering hisfon, asG?«. 22. he faith he was not declared) uft, or not juftified by the empty and idle faith of the hypocrites j but by a faith that did prove it felf to be lively. So that James proveth that we are not juftified by a dead faith that neither hath, nor can have good works. As his Ad verfaries faid, and Paul proves, Rom. 4. that we are not juftified and faved by works,that is by our own inherent perfect righteoufnefT', becaufe, Rom. 3. all have (inned, Jew and Gentile. Becaufe Abraham then mould boaft as a perfect man free of Cm, and he needed no Redee-mer,uhe Law of works mould fare him, and (b he needed not re-miflion offins, nor the non-imputation of iniquity. But there is a mids between thefe, and James faith, that it is to be juftified by faith, by a metonymie of the effecl:, by faith made known to be lively, not to the world only, but to their ownconlcience, for if James fhxild mean that we are juftified by works property as counted to us for righteoufiicfle, he could not fay, vtrfl 21.

X 2 Ah.-'

Abraham was jufufied by works, when he offered his fon , verf.22. he cannot infer, verf. 22. thou fee It that his faith wrought with his works : Wtut faith ? Hi had fp >ken of word?, verf 21. not one woi&of Ai> ahims \vi\ , yet he faith, becaufe Abraham was ju-ftifbd, that is declared to be really , before God, to his own con-fcience and others juftified, his faith did work in a lively way as re-all in and by h's work~,and you fee that Abrahams faith, Gen.i% .6. was -perfected by works, Gen. 22. when he offered his fon. How it was not perfected as touching the nature of it, and the ac"l of ju-ftifying, for Paul , Kom.^. cities Oen. 1 5.6. to prove that Abraham was juftified by that faith in believing the prcmife of the bkffed feed,fome 25. years, as others reckon 30. years before he facrificed lfaacfien.22. fo that it muft follow that Abraham was not juftifi-ed by works, nor his faith perfeft in its lively op;rations untill he offered his fon IJaac: when the contrary of this, the Scripture tells us,for by faith he left his Countrey, C. 12. By faith believing the promife he was juftified.Kom^. many years betore: Therefore thefe words, fee]} thou his faith 9 muft mean that his faith came out to view by his works.

But there be learned and godly ProteftantB who grant that James

muft fpeak of Juftification reall and before God, and not ofdecla-

red Juftification before men only ? Anfw. It's true and eafie

to nam. them. Bat thefe are fubordinate : James fpeaksnot of

.• a faith only declared, nor of a juftification only declared to the

James * world : But of a declared Juftification that is reall before God.

fpeaks of 2. That is declared to the man himfelf> and to the world : And

reall iufti. that James fpeaks of a juftification before God, the Text faith:

fication be- g ecau f e he faith, verf.i+. What can that faith profit f Which is

u der°rhe em P t yj be muft mean, what can it profit before God, tofave

aotioB i% and juftifie ? As the word , 1 Cor. 13.3. if I have not love pit

declared »>Sa*ph, , it profits me nothing before God* 2. Can that faith

and mani- Q ' lt i s not well tranflated leaving out the particle in the new Tran-

fcfted to (| at i onj C am faith fave h?m r ) fave him! Then he muft fpeak al-

theconfcL *"° °f rea ^ faith,and fo reall falvation,and fo of juftification before

ence God. 3. The examples of the Juftification of Abraham , of Ra-

of the fo ta^which were reall, muft fay fomthing to the fame parpofe. 2.

uftjned. j That he fpeaks of reall Juftification to the mans own conscience as

well

well as to the world if clear in the Text alfo. For JfiV « [peak? to the coniclencc and privitie or the man who faith that he is juftifrd, and hath faith, vnf iS. %*****&*. 19. 2»»*W*tf, tbi

faith, thm beleeieft , th: Divels aifo believe , he would have the hypocrite to difenffe his own confeience , and folidly to know, whether his Faith and Juftification be reall or not; And James waken? all vifible profeflburs in this Epiftle (as John alfo doth J to try his Religion whether ic be true and jfolid , or vain : by Chap. I. be'm n * doer °- ^ Wtir&i and nut a hearer ontj , 23,24. by irifitingthe father lejp^ verf. 27. by loving and refpecVine the poor that areGodly, as well as the rich 3 Ch.i. by rrying his faith whether it be dead or lively,^ bridling the tongue, Ch. 3. ^ Rcmcnflr And therefore the Arminians and others do but loft: their la- Apolc.ie. bour,who fay James doth, not (peak heere of Tuftification declared fol.13.col. to the world, beca lie the world cannot Judge infallibly whether 2 j/*a b ? m _ our works by which we are declared to be juftified , are fincere or ^Jjj J j e [ a ~ not. For 1. we fay that James doth fp a ak or Juftification declared da-ationc to the world , for he fpeaks of reall Juttifi: ition before God but as non loqui declared , not to the world only, but to the conscience alfo of the docent vtr-doer.2.Becaufe the world can not be infallibly judge of our Juftiii- b JfVy e ' nim cation and works, therefore they cannot judge at all. It's a loofe J e U Qvecors confequence : For we may declare onr f rives to our own confei- e ft, qul cum encc and to others by our good works, that we arc before God Apcftolo juftifivd. Otherwife becaufe men cannot fee our good work?,nor contendere the principles from which they proceed , whether from {jl\ ing faith ^J^Xcfa-ornot, nor the ends for which they are , whetheefor the glory of reX ur\uftH* God, ornot,menfhouldnotglorifi?ourh'avenly Father : Con- ex fide, fi-trary to Matih. 5.16 nor mould the Gentiles glorify God in the des emm day of vifitation : As 1 Pet. 2.12 becaufc they cannot infalliby Vf**?*^ know whether they be good works or not and done in faith and for -L u J]n jn ^ a God: N^r is Abuabam declared to be juitified becaufe of a fecret ab 0 ^ nbAi heart-intention to offer his fon to God in the court ofm:n ( but fietaut , in the court of his own confeience he may ) yet his fojourneying to n*i eft mjfS

in corde bomiais. Theologia enim eor urn non pat it ur aedere hoc verum effe * ram ne de c[eribn> ipjis conftare ptteft an put bona opera : non enim pojfunt effe bona tap exfidefiant , ex fide enim fieri non modo non poteft alteri declarari, fed ne Mi ipp , id wnftare poteft, qui eafacit. Quia reprobus ilia cadm opera }raftare poteft.

the

th) place where he was to facrlfice his fon 3 his building an Altar,his laying on wood, his binding his fbn,and flxetching out his hand to kill him , may well declare him to be a juftified mm to the world fenior de anc ^ to nien * 7&tka$itts , the Profejfours of Ley den, Calvin , juftifica i. Bfz-/r, Partus, yea the Papift Cajetan hath faid well to this point. Claflf.Arg. Not to adde that Scripture mall never admit, that Abrahams and 573. Pais Hababs fins were pardoned , their iniquities not imputed, <7#^ f&<?/ lus, /f r •_ delivered from condemnation, by the works of offering Ifaac, re-nescreden' ceiving thefpies, fighting the Lords battels, differing perfecution tesjuftifi- otSaul. For J^m , if he (ay any thing for this caufe,that good cantur co- works are the formall caufe of our righteoumefft, our merits, and ram DEO m tne very place of the fatisfa&ion of the blood (hed by Chrift, we jfocer,]aco- ^ij £ Q ^ e f ornu l cau f es n ot of the declaratory a& of juftify ing (foe modi JjrV tnat 1T,a y ^ e tnou g nt to be the Lord our Juftifiersacl:)yetofour fican cog- own Juftification, and fo (hould we fkht and run for the Crowne mfcantur. of inherent ri^hteoufnefle of works, as well as for the Crowne of 2. Paulus. Lif e# And what Scripture is there for that f 3. A man (hall be fide vera. as j u ft anc l finleffe, as he may fay, I have no fin, I am juft : And mfttfeari ; in ol ^ er t0 tne Covenant of Grace^which forbids no fin ( as fome jacobus

qu&namfit vera ilia fides ah effetlis,probat. 3. Paulus huh verefidei tribuit juftificationemfi-ns operibusincaufisjuftificdtionis,]zcobusfideifiZ}£detrahit banc vim,fycontraveramprobat abeffettisveris. 4. Paulus ne^r bona opera pracedere juflificandiim: lzcobus dicit eajufti-ficatum fequi. 5. Paulus a caufis juftificationis ad effctta defcendit, quibns detrahit ceram Dee vim juftificandi , utiujolidumidtribuat Dei gratia fo Chrifti merito.

Calviu. lnnitut. li 111 .c 17.n.11. Incidunt in duplicem Paagolifmum: Alterum in juftificationis , alterum in fide vocabulo. — Tu credis^ (inqu'u J quod Dens eft , fanefi nihil

iniftafide continetur, nifi ut credatur Deum effe , jam nihil mirum eft finon)uftificet.< -

nee vero dutn htc adimitur quicquam derogariputamusfidei Chriftina. N.i 2. Juftifican

a Paulo dkimur, uon obliteratajuftitU noftrs. memoriajujfi reputamur, eofi expetlajfet Jaeo*

bus pr £p(ft ere citaffet. Illudex Mofe, Credidit Abraham Deo.. Si abfurdum eft effe-

Sumfua cAufa prior em ejfe,aut falfo teftaturMofes eo loco, imputatum fuijfe Abrzhxfidemin juftitiam , aut exeaquaminlhzcofferendopr£ftititobedienti£Juftitiam nonfuitpromeritusy nmdum concepto ifmaele, qui jam adoleverat , antequam nafceretur Ifaac, fidefua juftificatus fiat Abraham.

We are not Evangelically juflified by Works.

Frofeffores Ley den. in Synopfi Pur.Theolo, Dif. de Juftiflc. & in Cenufra Confeflfo. Remonftrant.c.ic.pag. 145. ApudVzulumnomenjfuftificationhfumiturpro ipfo juftifieandi atturfuifol'M DEI eft tanquam caufr efficients principal^ fidei tamtam caufx inftrumentalU Apu i Jacobum pro fidet profejfione fides fumitur.

for

for this way to teach) but finally unbeleef, he no more needs ior-givenefle of iins and the blocd of fprinkling, nor pardoning grace, then the cleft Angels, or Adam in the itate of innccency, and to that, Prov. 20.9. as to that, Ecclcf. j-,20. 1 Job. 1 Who can fay I hare nude my heart clean^ I am pure from my fin ? The man Evangelically juftifiedcan fay 3 I have made my heart clean lam -pure Iron my finne. 4. Nor need fuch a nun pray, forgive r. e ray fins as I forgive, Sec. for lie is iuftirled from all Law fins, who is inherently holy and Evangelically juft: And fo the Go-fpel is a new Law which does not forbid all iins that the Law forbids, and the mm is not under finne, though he iinne againft the love ofChriit. According to that, if ye lo:e me kiepnty amtmandements, Joh. 14. it. fo he once, ere he die, be-leeve. For the Law (fay the Authors) forbids not unbelief,nor any Evangelick unthankfulnefs againft the Law of a ran fome-pray-er,which yer, 1 judge the Law of Nature and Nations condemnes: The Covenant of Grace forbids no fin, but finally unbelecf,and the beleever cannot be guilty of that unleffe he fall away.

5. And it may jurlly be be asked^whether the beleever Evangeli- Caieranus cally juftiried,who needs no grace of pardon of Redemption from m J^b.c. fin in order to the Covenant of Grace, needs the grace of renova- jj v 2 *' tion to keep him to beleeve,for he needs no pardon for the weak- py UC i cns L e# nefl; of his finall beleeving,for the fmalleit weak faith is a fulfilling ffor quad of the covenant of Grace. To thefeadde, it" James mean by n<fit lacobiis/ion p'o'<*> faith alo>;e> v. 24. by which he iayes we are not justified, '*$*$*"*> hkt**br**ipitor f n o other then the dead faith, ver.20. and the^^^ faith which cannot fave, the faith of fair words to the hungry ;md e jf e ( qu0n i-naked when the vain man gives him nothing ncceflary for hi? bo- m enfi* d),i6. the faith without work?, 17. the faith that cannot bewj«#ji«-(howntomen, 18. fuchafaith as divcls, 15?. and vain hyioc rites } V/\r ; J ™ boait of. 20. thenfuretheconclurionis for US, and agreeable tofJ/' f ££ thefcoreot jr* w ^> v 2 4- *&T%7u\nlw %)e fy ilea a mant^jufit- unr ^ fiei betore men and to himfelf, and fo really declared before Godj

fcr.ir Jinc opaUm hoc eft renuentem operari ejfemortuam, (p hnfletg eft (Snip, . mem maxinh tfew- adquodpm at a eratfidet Abulia:,- uterque vet urn Hat : Paului

dm quod nonfadh ceremonialibm aut indida.'ibus fecund urn fejeafidei ffrM i I -Ja-

cobus autem quod non fidefterilU fedfidefscunda operibusjuftipcttTiHr.

W hat a faith fames-, Chap. 2. fptaks of, j u< ;

jujhfiedand faved by works as the fruits of;faving faith *S 5»* ** David Pa- ^rwnoto*, an< l mt ty f a j t ^ m [y^ w hich is dead and without works? reus, Cow- p Qr l he cannot exclude faving and lively faith: For that belee-c!ai>li™ ving.God is counted to Abraham for ri^hteoufneffe, faith James, dc'cmmdi- ver. 23. for then the conclufion mould contradict the premifles, ceretfidem, and he (hould fay, Abraham was juftihed by found and lively v.21. coope beleeving. Ergo, we are not juftifi >d by only found and lively be-U^mfuifie i C£V ing. 2. the Adversaries, Socinians, and Arminians 3 who TZerafy" b y this Text fay we are uiitified by works, know no Go/pel-faith nechdochic e by which we are Juftiikd, but faith including eflentially new obe-fnmeret,per diencethe crucifying of the old man, the walking in the Spirit, metnymiam and repentance; as elfe-whercl cite. Therefore when J^ww faith, tffettjWih we are not juftified by faith only, he nmft mean a naked dead af-bJs con/hi"' & nt: as in the former verfes; We are not Jtiftitied; and that is it cua) i.Ju- which we fay : James denies not butfaies that Abraham belee-bentvidere ved, Gen.15.

quodnon e- 5. (I c is only beleeving, but livelyand not dead, not a naked tat & quod a (jg nt vv hich was counted to him for righteousnefie, and Gen. 15. n ^}Jfij e f Row* 4- he was thereby juftified; and therefore Paul and James miUamrmn- are well reconciled. And the faith here excluded muft be a dead tionemfece faith, not a lively faith and a true faith, as the body without the rat: potius foul is a true body, and hath the nature of a true body, though it dicent,v\- fe no Jiving body. So (fay they) the faith that J awes excludes rSffc^oo-ls a tmc ^ itn 3 when *$' lt is evident, it is no more true faith then peraJa&c. the faith ofDivels and Hypocrites. 3. it is falfe by the Papijh 2. Abfu.de

etiam <ferer,ver.22.Credidir Abraham DcoScripturam operaimpktionUfilii impletam fuijfe; Soiptura enimdefidefy Jufiificatione Abrahami implerimn pote,aU njfiperfidem juftifican-tem, cu]m in hiftoria oblationit nulla babetur mentio : imofibi contradicent, ver.20.ex operibuAy fa ve. 22. ex fide Abrahamum )uflificatum ajferens. 3. Abfurde etiam ex faiptura. Credidit Abraham Deo inferret, ver 24. videtis ex operibus juftificari hominem. Potim enim contrarinm inferenaum erat. Videtis ex fide juiHficari hominem, non ex fide, <£rc. Ipfe Jaco.Armiaius dijput. priva. 8. f/j.7. Jufiificatio apud Jacobum pro manifeftone & deelara-tiona J unification* qux fide fit fa ope?but\ fed a'ia rathne quam ea qua fides propitiationem fa)uftti am a Deo prop-fit am apprehendit qua certefide fa opperibia non apiebenditur,fedappre-

henfa declaratur ■—>—'• fides non accipitur eo modo quo apud Paulum,£ro ajfcnfu nempefi-

iudMh fedprofidei confeffione fa profeffione quomo do fides fumpta fe habet ut openi, nempe ut cum bona operibus junita dedaret fa manifeftet hominem jujlificatum,fafic juftificat&c. Cat::h Ra:cov.c.$. dzprophe. mumre^LC.pag. 193.

way

way and Arminians alfo, that we are not juftified by faith only, ¥ ~ which is a true and generall affent to the Word of God, for they ca { hardly teaehthat in the firft Juftifieation, we are juftified by taith onl, bcundcr-without works as Paul proves, but in the fecond Juftifieation flood to when a man of juft is made more juft (fay they) he is juftified by fpeak of works; as faith Jaw is, e. 2. Now by this they are forced to fay thcP ^ P r , James fpeaks not of thefirft Juftifieation, but of the fecond, but^5££ tio £" belide that fcripture knows not cwo Justifications; James mud b * WO rk*. deny that the unconverted hypocrites, and Kahab the harlot were juftified by only faith as Paul faith* and it were iroft incongruous to teach unconverted ones,who never knew the firft Juftifieation, how they were not juftified in the fecond Juftifieation. And if James being fpeaking of the nature and caufes of the fame Juftifieation before God only, with P W,and not of the effefts thereof, it were falfe that Jamas faith (with reverence to the holy Lord) that we are not juftified by taith X*fl**sy' without works, for PtfH/fayesit, and proves it ftrongly from the fcripture, and never insinuates that we are juftified in a fecond Juftifieation by works. And fure he (hould not have denyed all the Jews, all the Gentiles, all the world, Rom. 3. 9,19,29,30. David a man according f Gods hearty and much in communion with God^when he penned the 32 Ffalm y and Abraham a belecver and effectually called, Gen. 12. and juftified when he, Gen. 15.6. believed thepromife of the feed,Kow.4. to be juftified by works in their (econd,or their Evangelick Juftifieation.

Yea, when James faith we arc not juftified *«.*•» only, he muft mean fidemfolitariaw, a faith folitary, which hath no works conveying it, as man fees not with eyes that are folitary and plucked out of the heart, and feparated from hearing, fmelling, and the fenfes though faith, if true and properly fo called (as they fay this is) muft juftifie as the eye fees only H°»<», and the eareonly not the eye, hears; now this faith hath a caufative influence in Juftifieation as well as works (if it be proper and true faith, as they fay it is, as the body without the fpirit hath the nature of a body) and fo James had no more ground tor him to fay, ye fee then that wearen<)tj>«}ifiedby faith onlv, then to fay, yc fee then that wr are not jujiified by works only. For works fcpaiatcd from faith

Y arc

are no lefje dead works and cannot juftifie,i Ctr. 13.I,^3*4/3 .Then faith feparated from works,& really pulled from them,as in an hy-^pocrite, is a true hhh.Oh].When James/*ir/; rto # man is )u\hfied by v?orki> not by faith only, he waketh faith and work^ concomitant in that procurement $j Ju^ifieatUn, and in that k[nd of caufality, forhefaiih not, as he is commonly interpreted (not by faith wh.ch is ahne) but by fatth only **< •**•«>•«$ jxdrair Anf. He is not more commonly, nor foundly and truely interpreted, he is not ju-ftifiedby faith which is alone, fide folitarih, by dead faith. For fold fide jujhficamur. Faith hath the only vertue of jaftifying as an inftruiiient, aud fo is the Adverbe ^m Solum taken, Mattb. 5-47- lf)e falute your brethren ph** only, what do ye more then Publicans ? Where f^w notes duties only natural excluding t thefe which only convert in a fpi ritual way can do, Mattb.2 t S. >w cnl h ° ® n ^ f a J tke wor ^ y **° w lt c * ear ty ^ aitn > tnac a m andat of Omnipo-J*m\. no- t€nc y on ty in Christ could heal the fick fervant; but yet that teth. Orunipotcncy is not really feparated from jufticewifedome, mercy, Mattb. 6.21. i^HoWL^vpaf If I only touch him, I Jhallbe whole. But the aft of touching was conjoined with the aft of hearing. Who hath touched me ? Yet the aft of hearing had no caufative influence in the drawing vertue out of Chrift, but only the aft of touching did extraft the vertue, as Chrift faith, LukSZ. 50. Mar. 5. 36. Fear not, ftoiannVft*, mly beleeve, faith Chrift to the Ruler 5 can it be faid, but this excludes works as touching the apprehending of the power and mercy of Chrift in railing the dead Damofel. And yet that beleeving was not folitary, but con-joyned with love, reverence, fubmiffion, 35- SoLz/^8.50. Mat. 21.1 p. And ^#.3.16. The faith that is by Chrift hath given this creepleperfect foundnejje. Heb. 11.30. by jaith the wals of Jericho fell. It were ftrange to fay (by Pt te/s and Johns good works and holineffe the creeple man was made whcl/) and (by good works the walls of Jericho fell) and yet there were good works, love, nsercifulnefle, courage in the Priefts who compaffed the walls of Jericho, and in Peter and John. Adde to thefe that by good works we muft more and more juftifie and pardon our own fins,and muft more and more buy a right to the Tree of L ife,

pAa.tr. ?heplace, Jam. 2. opened, j?j

as they teach, citing Re v. 2 a. 14. and more merit, expafto Evangelic* , life eternal! : and Co our works and merits mutt be joinc caufes with the blood of Chrift,and the Martyrs blood and Chriils blood muft have paralel and collateral influence with Chrifts blood to buy right to the Tree of Life; Yea and Paul already jufti-fi:d , even in the progreffe of that which is called his Evan gelick Juftiiication, P&/.3. would be in another condition, 9. That I may be found in him not having mine own righteeufnefle which is of the Law , but that which is through the faith ofChrifi , the righteoufneffe which is o!God by faith. And why fhould Arwinians and Socini m am deny it to be Pauls own. For 1. it is inherent righteoufnefT. catech. 2. It is not infufed as Papifts fay , but acquired as they teach. 3. Raccov. c. It came (fay they) from Pauls own free-will indifferent to will or 9-T«&-ni!I. "**

But how is the Scripture fulfilled in Abrahams believing , lam 2.23.

Anf. The Apoftle fpake often of faith *•/«"/$ and believing, v. 14. twice, v-17, once # v.i g. thrice, v. 19. twice,v.20.once, v. 22. twifc, that is nine times, thereof Emphatically, v. 23. by way of excellency the Scripture was then fulfilled, Abraham amnvct nji 0i$ 9 beleeved , and it was counted to him for righieouf* neff^as its written , Gen. 15. 6. before God and mm and to his own conscience, when he offered bis fon Ifaac upon the alt dr. That was real!, vifible and confpicuous believing and righteoufnefTe, to deny himGlf fo far for God: For lames is much for Religion made known to a m ins f:lf, and to m:n, and hath far other Adversaries in the other exremity then Pavl had, even the old Gn'-ilick? * who, in oppoiicion to the lews and Tharifees^ laid afide the Law, doing of tie Law, Jam. I. 22, 23. all worths, c. 2. 14. all confei-etKC of bridling tie tongue, c. 13. 1,2. of peaceable and mortih" :d living , f. 4. c. 5. and thought it gcdlineflfe to hear the word in lhe Affect lies, ch. 2. 1,2,3. without love to the Brethren, and to keepin their head a room, empty faith, and profcfT.d fair, and rave good word?, but no garments to the naked, :. 14, 1 5. And lame* had good caufe to treat of a vifible and declared faith , but yet not raeedy declared, but which w T a$ reall and can iave, 14. and ofi unification Cich , as that of Abraham and Rachab, as was fen-

Y 2 flbk

fible and reall and not in a bare profeffion: For James (peaks ofa gnimsi profiting and faving faith , Jam. a. 14. What doth tt profit , &c. "ftifi^ C*n faith fate him f Another devife is here alledged, ©fafor-58. Me? med faith, animated with charity, and that juftifies ( fay Papifis ) minjffe-de- and an unformed faith,voyd of charity, and that, fay they, doth bemusfi- notjuftifie : Arid the fame way, but in other cxpreflions, Armi-dem banc niam an( j Socimans teach 5 that to believe & to do good works, and !*%££"* to repent and walk in all the Commandements of Jefus Chrijl, is mur\e% to beiievc,orcompleat formed andEvangelick faith. Butwedi-ibedknti' ftinguifti them as the Scripture. It's true , Rom. 4, 9. faith is faid <im. Sccin. to be imputed to Abraham for rigkteoufnejfe 0 and fo v. 3. v. 5. but de Chrif. * lt * ls not mca nt of the aft or work of believing, that was counted Ser var, p. f Qr ^} rra y ams formall righteoufnefle , there mould fo no room be cbriftum kft to tnc fatiifeftion of Chriftjrcckncd to be ours : if all the righ-sredereui- teoufneffe of God, Rent. 10.3. iCorin.^.21. P&^.p.mouldbc bil aliud be turned over in an aft of believing, mixt with much doubting eft qu*m anc j m our fl n f u ll obedience * And the Socimans have more reafon Ichmi for them to fay, there is no neceffity of any reall fatisfaftiion of wrmamfo blood payed for us, then the Amman* andP apijh: For if our frsfcriptum righteoufnefle and inherent obedience may be of grace eftecmed tbedicn- formall righteoufnefle before God^ by free Evangelick paftion and tern pr&- an aft of Gods free-will: the Lor^might have etteemed the eating **?• C *^~ m of an aple , or any aft of obedience , our formall righteoufnefle , levien. *& and Co Cbnft dyed in vain>to become our righteoufnefle, were an prophcri- aft ofa finfull man, or a deed of the Law,even the taw of faith 19 co, I. C. fufficient. What needs the (hedding of the blood of God ? Frujira muBcre, c.fit perplura^ quod deque benepoteftfieri per pauciora. Thcr's no need

£P*g-i93 of reall fatisfaftion.

Ergo tu 0-

bedientiam fab fide comprehendis? Sic eft Jac.2. utfidem Abraham ex operibus confummatam,?.

194-they expone that.'L'r pmitentiam agamuss non fecundum carmen ambulemus? nullius

peccati habit urn contrahamus , omnium vero virtutum Chriflianarnm habitus comparemus.Re-wonftr. Annini.Confeff.c. io.xh.2.Vtique necejfe eft fidej prsfcriptum non alio mod* hie (qua-tems juftjficaij confideretur,quam qnatenusproprietate fua naturali obedicrtiamfidei includit: Mac ratiane confiderata fides tot am hominis converfionem Evargdio prtferiptam fuo ambitu con* met , Remon. Apologia fol. 113, 114. Edward Poppius. Auguft. Porw. fol. 28.

2. Faith imputed doth well bear the fenfe of the objeftthat faith layes hold on, as our righteonfnefle. Rem- 3. 21 Nw t&

righte$ufnejfe

righteoufneffe of God without the Law is manifejled. What righ-teoufnefs of God ? ver.22. Even therighteoufnefft tf God through faith of Jefus Chrift unto all. Now if the righteoufhefle of God ismanifefted without one Law, to wit, of works, why not without another Law, of faith, of inherentGofpel-righteoufnefle ? And what need that Chrift fhould die, if the aft of believing mould be that precious righteoufneffe of God, and that according to the Law of faith ? This by the way. As hope is put for the obj e& hoped for j As Ront. 6. 24. Hope that is feen is not hope, that is, the thing poflefled,the falvation which we have in prefent poffef-fion, isnot hoped for. Col. 1.5. For the botes fake laid up in heaven, that is, the thing hoped for. Fortne grace of hope is not laid up in heaven, ver. 27. Chrift in you the hope of glory. So faith here put for thing believed 5 (b faith the Martyr , my love is crucified^ that is, Chrift my loved or beeleved one is crucified : So by faith in his name is this man made whole. It were ftrange to fay» by faith, and repentance, and mortification is this man made whole. And it muft be faid, if (b be that faith includes repentance. Now Peter denies, AQs J. 12. this, why mar-vail ye , ds if we hy our power and holineffe had made this man to walkj It's not our holinefle,but Jefus Chrift h4th done it,even God, the God of Abraham, 8cc. ver. 13. hath done it : And yet, zer. 16. faith in his Name hath made himfirong : That is, faith , or believing in his Name, that is, inhisPower, Authority , Godhead, hath made him ftrong. Ergo , faith is put for the thing or righteoufhefle believed : SoHeb.u. By fai:b the walls of Jeri-ch$fell i that is, by love, the foul and form of faith , fay Pafifts , and by repentanceand new obedience, which is all one with faith, (Ivy Seeimans , the walls of Jericho fell. So by faith they ft bdi ed Faith is Kingdoms, {topped the meuthes of Lions. What influence reall P«forrhe or phylicall had faith in flaying men , in refraining the hungry Li- ob ^ of ons to eat Daniel ? None at all : Bit thus the mighty God be- * lieved bi by thefe men, H-.Sdued Kingdomts, flopped the mouthes ofLion?-,if it be replyed there is not a like reafon of juftifyin* faith, which is dead as t< >tcYing the influence and caufality to j lftifie, as there is of the faith of miracles in ihefe points > it is replyed, there is everyway the fame reafon : For as Abraham i dead fajth, if it

bad

had been dead could no more have juftified and laved him , theu the hypocrites dead faith can fave and juftirie him, as J times faith, 2,14, 15,15, &c. So could not thefe worthies recorded, Heb.i 1. have cajien down the walls of Jericho , fubdued Kingdomes , flopped the mouths of Lions by faith , if that faith had been as dead in its nature, as the faith of the vain Gnoftick^nd Hypocrite , who faith to the brother or fifter naked, depart in peace , be thou wanned and filled , and yet gives him not thefe things that are needfullto the body, Jam. 2.15,1 6. And this we muft fay, except we admit that the fancied faith of the Hypocrite can remove mountaines, nor is it place to difpute whether Reprobates as Judas have favirg faith in working miracles, it is fure their faith of miracles cannot be a Hy-pocriticall faith,fuch as is, Jam. 2.14515,16. (3.) The Scripture difFerenceth between faith and love,and faith and repentance. As 1. we are not once faidto be juftified by faith, but are never faid to be juftified by love, repentance, almes deeds. It's ealie with an active engin to labour to prove how faith includes love $ And fodoth hope and love include many other works and gifts of the . m Spirit,but the Holy Ghoft diftinguiflheth them. Asf 2. ) by faith © re c *^ as from a faving principle, Abraham fojourned in the Land , by found rea- faith Noah builded an Ark, Jacob blefled the fons ofjofiph, Mofes fondiftin- would not be called the Son of Pharoahs daughter, yet to build guifh be- an Ark is not to believe in God5 we pray in faith,hear in faith,yet ** een , thefe are not the fam?.

»cw obe- ( 3-J M*r.i.iy. Repent and beleeve , ASrs 20. 21. Tefiifying iience. repentance toward God , and faith toward our LordJefus y Heb.6. 1. Not laying the foundation of repentance from deadworkl, and faith toward God, 1 Tim. 1. 5. Love and a good confeience and faith unfained, Phil. 5. Love and faith, 1 Thef. 1. 3. Wethanh^ God) remembrin^ your worh^ of faith , and labour 0} love , Heb. 6. 10. Labour of love. 11. -The full affurance of hope. 12. Faith and patience. We beleeve in Grind-' but do we repent in Chrift X 4. Faith is a leaning on God ,Ifa. 10. 20. Ifa. 26. 3. Ifa. so. 10. love is not fo. Faith is a coming to God by way ol affiance, J oh. 5. 40. Matth.11. 28. Joh. 6.37. a receiving of Chrift, loh. 1.1 u an eating of his flejk 9 and drinking of his blood, loh* 6. 54, 55,56.

not

not any of thefe can be faid oflove, of repentance, of new obedience.

(4. It to bclecve in Chrift as Lord and Law-giver be formally (for effectively and pra&icaliy we may with that Learned and Pious D. Prejion fay it is) a contenting to Chrifts Dominion and Government over us to obey hiir(though to confent at the Coronation and to fwear an oath of loyaltie to a King be widely different from obeying his Law.^ as unbelief is a rebellion againft his Government, Lw&. 19.17. then wel may Adam in the Covenant of Works, be faid to be justified and laved by facth; for if to To 8 ire bektVcinGod-liedeemr, be to give ourfelves to obey him as ?qW 1vcs Lord-redeetfe j and if this furrendering be the obedience of works chrift to by which we are juftified and faved and perfectly righteous before be ruled & God upon the fame reafon to believe in God Law-giver and Crea- comman-tor in the Covenant of Works, and for Adam to furrender himfelf dcdbv nim Covenant wayes,. by a legal faith (hall be the Law-obedience of ^^ works by which Adam is juftified and faved, and fo he is faved by ; s not fofj Law-faith, as we are by Gofpel-faith, mally to

And this is to be remembred, that for one to give him (elf toheleevein Chrift as ha Lord to be governed and commanded, and to be wil- him " Ling to obey him is neither formally faith (though it may be conjoined with believing) nor obedience, but an intention or purpofe to obey. And 1. (hall we then be juftified by works, that is, by a purpofe and intention to work ? 2. There are in us May refo- „ lutions and purpofes like May bloflbmes, that wither before Har-veft, as fome are willing but not obedient, I fa. 1.19. One faith he will go work in his fathers Vineyard,it may be hepurpofesto work, but yet he works not 5 Mtff.2i .30. nor is a practical purpofe of heart to obey either obedience or faith formally.

5 .K to be juftified by faith in Chrift as not only Jefns who fave«, but as Lord wbo commands, then we are juftified by love, for we are to love him not as Jefus only, but alfo as Lord, 1 Cor. 16.22. Eph. 6. 24. efpeciallyhnceall the works of the Law come under the comand of love, Matth. 22.$. 7. Luk.j.ij. Veut.6.^.Kom. 13.8.

(6. J All thefe, thy faith have hath fared thee, Matth. 9. Luk.7. only befevit, muft be of this truth, thy good worlds have fai\ d thee:

only

*nly do good works. And it is ftrange that Paul faith, Epb. 2.2*

By greet je are faved through faith, and that not of your felves,

it is the gift of God. a. Not if wor^ left any man jhould bo eft

Nor could Paul make an oppofition between grace and works (as

in Rom. 11. 6.) if the grace ofbeleeving and good works were one

in the New Teftament, for fo we fhould be fared by works, and

not by works, and Paul by an «V7«V«ieA*<r*, takes fihat away. Yea

but we are faved, that it, juftified and delivered from obligation

to wrath by the works of free-grace. He anfwers, nay, but nci-

- ^ tncr arc we laved or juftified by thefc works of grace as by means

Learned orcaufes. For we are firft faved and juftified before we can do

Commcn- good works, for good works are the fruits of free-grace, tince v.

ter, D. 10. we are bis workgianihif created in Chrift Jefus (and fo jufti-

of luch fins as bring condemnation, and fohc muft abound in works of grace) n»C lot i» n%, yet [thereby (and notwithftan-ding all my inherent holinefle by works of grace) I am not jitftjfiid. (7.) There (hould be no ground of gloriation and boating more then this, by the Socman and Arminian way, if we fhould be juftified by works which come from free-will not determined by any grace either habituall or a&uall 3 which is merited by the death of Chrift,but do proceed from pure free-will, which feparateth the bcleever from the non-beleever : Then might we glory and boaft that we are not in the debt of Chrift or of his grace for that which is our formal righteoufneffe before GOD, and fo no flefh can fay they are juftified by grace, but that we are juftified by nature the fame way chat Adam fhould have been iuuified,without being beholden to CHR J5X,or to his Ri S ht ° r death.

rauTfe, &** 3-There are not properly the fame caufes of the pof-pencils fcfion of Life Eternal, and or the rightcoufnefle of Life Lter-ot, or the rial: The ranfome of thrifts blood is only the caufe of the right, way to life For jus or right to Life Eternal is a legal and a moral thing, ens * Qti *$ c mor*le> and hath a morall caufe, as a man hath right to fuch a fr^or Cit y king the Lord and owner thereof by birth, or money, or lQlzult ° conqueflc,

vtHJibe diftingmjbed t not confounded. PART I. IJ7 conq icffj or by gift or grant of a Prince or of the Citizens them-(elves, but poffdlion and injoying the houfes and rents of the City is a Phyficall th'mg, em fbyffcim 3 and hath a Phyiicall caufe, as eating, drinking, lodging, deeping, wearing of c I oaths to defend the body from the cold. So the legall right a man hath to the bread and lodging he hath in antfnne, but the Phyficall caufe*, are hunger, appetite, bodily neceffities fo require and his pleafure chrifts to make ufe of fuch neceilities. Hence the eating, drinking, may blood 15 be Phyfically good , and the right, )us legale , very bad , he may ^ n S hc have no right to the bread, when he comes to it only by fpoil and ^™ r< to rapine. So the legall right, pis legale , to life eternall is the ran- m \^ go^j fome of blood that Chrift payed 3 ourGoel^oiir friend and kinfman, works the to make the inheritance ours; but that great (I may fayjalmoft way and Aportolick light, Mr. John Calvin faith good works, are, as it m f ansb >' were,the inferiour caufes of the poiFcffion of life. So iimple pof- N ^ nich ^ c (effion,is one thing, and quo jure auttitulo, but by what Law-righr t j lc po flei-he polf.-ffeth, is another thing. fan there,

of. Cahinus Inft. I.3 c. 15.11.21. Refpo.ad r.Arg. Iflius nihil obftat qui minus opera X)->minu4 tanquam canfai inferiorcs r.mplettatur. Sedunde id * Nempe quosfusmifericordia item* vrr.e htreditati deftinavit , eos trdinari fua difpenfatiwe per bona Optra inducit in ejus piffeffun-zn. Quod in ordine difpenfdtionis pf£(zdit,p)ftervris caufam nominat.

Bit 1. Good works are neceilary, neceflitate praefpti 3 by the command of God and promife, ilhef,^.^. 1 Cor.6* 20. Eh 1 o. Matih. 28. 20. And where it is faid, 1 Tim, 4. 8. Godlimfieis frofi table to all thing?, having the promife of the life that now is, .\nd of that which is to cone. imyUti* the promifes is oppoled t > iw. And thatisaftrong Argument, Gal. 3. 18. B«*>4ic top* r\r.Au& topi tuifa' \%kmyfai3i If the inheritance be i ihei. n is no more ofpromife , but God gave it to Abraham -

nam- promife : What is rhit to the Galatidm and to us ( reryway. For three notable points are the. 1. The he .vitance promifed to the ked , to ChriftoiHl

a poor earthly Canaan, a^ 5 il , wot to Abraham4a\A\{\% 1

uthly Canaan was pfomHedtoJ Tl

iftofan heavenly inheritance ma< Z-

jmeis made to the believing Galatians, the Gentiles and their *eed , elfe Paid faith nothing for the Doctrine of Juftification by *aith to the Gentiles, contrary to the purpofe of the Apofile. 3. There is an inheritance by Covenant-promife a promife,of eternall life made not to works as the price that buyes the right; for, fure, then Chrijim aft have dyed in vain. 3. Works are not necefTary limply 3 neceffitate medii : for then we muft exclude all Infants; Bat the neceflity of a Precept inferreth a neceflity of means ordinary to all capable of a Command;, that they do good ? and fow to the Spirit , that they may reap of the Spirit life ei er Lifting , Gal.6.8. (3.) They are neceffary for the Glory of God, Matth. 5.16. 1 Vet. 3. 1,2. 1 Pet. 2.12. (4.) They are neceffarie by the law of gratitude, which is common both to the Covenant of Works and of Grace, as we are debton to God for being, fo to God-incarnate asranfomed ones for everlafting life, 1 Cor. 6. 2c. Luk^i.6^. 1 Fet. 1.18. and eternall well-being.

But fuch as will have our works the formal caufe of our juftification, they put them in the chair of Chrifts m?rit, and they muft be meritorious as Adams legall obedience fhould have been : yea but not , but by and of gracious eftimation , God fo efteeming them , fay they. True; but, as is proven, neither was Adams obedience meritorious, but by Gods eftimation .* Yea and Calvine gives a The power of meriting ex patio to our works. But our works of grace

Scripture are dyed and wafheri in Chrifts blood, and juftified that they may fpcaks of juftifie us. Bit the Scripture fpeaks nothing of juftifying of works, jiifttfying or not imputing fin to our works. Antinominians dream of a treeing of'perioRb, 0 f DOt h tne p er f 0 n and works of a juftified man from Law-obligati-works. on D anc l tn «*t is a way indeed to juftifie works of murther and adultery in f)avid)Or any jufrified man from being fins againft the Law of God; But becaufe our works of grace have an intrinfecall power of meriting and juftifying communicated to them by the merits of Cbrifi , they muft be far more our forniall righteonfneffe before G&dy then Adams righteoufnefle was his juftification and life before God. And if our works of grace have no power of merit or worth communicated to them from Chrifts death , then muft it follow, though Chrift had never dyed, our works may have the farue gracious efteem oiGod , the fame power of meriting, of juftifying

ftifying and faving they now have. Yea, and fince Chrift hath re~ deemed us from our vain converfation^ 1 Pet. 1.18. by hh blood; How wee Why but, as he hath redeemed us from hell, and purchafed falvati- are r £ dcc * on to us, by giving us grace by our own good works after conver- "Jf r ^™ fion to redeem and juftifie and fave our fclves, (b he hath redeemed ccnverfitf. us from our vain converfation, 1 Vet. 1. 18. by giving us grace to on. do fuch work?,bsfore we be redeemed from our vain converfation, and before we be converted, as we may merit our converfion and Redemption from our vain converfation i If it be faid,he abfo-lutely and without any condition that is required, on our part, by his blftod redeems all, whom he hath given his Son Chrift to die for, from their vain eonverfation. 1. All mankind without excep-tion(for by their way he hath died for them all) rnuft be redeemed from their vain converfation and converted: nothing can be more falfe. 2. The Gofpcl to no purpofe, and the Gofpel-commands (hall in vaine crave obedience,or fo much as the duty of hearing the Gofpel, from fuch as are not yet redeemed from their vain converfation, or not yet converted : For that Redemption is promifed to them abfolutely, without any condition required of them, faith this way. Ohjcaiom

Obj. If workl have a caufative influence oh the poffejfion of glory, againftthe 4f working on wages, and fighting on victory, then ?nuji they have in- d jAi n ^ ioM -fluence on juftpofiefton, alfo : forpoffejfton except it hejuft, is nopofiefi- ^frf!* * oh, butufurpation. c ^ on £ f "

Any*. Pofljflioniseflentially the enjoying of any thing plea- life, rerao-fant, gainfull, yea or honeft, whether the title be juft or unjuft. Te <*-The Title is accidentall to the pofTeffion. ^ ..

Obj. 2. He that peffeffeth the Crown, pojfefletb theViomands and right'isac* pretiousjiones andtle worth of the Crowns therefore he that peffeffeth cickntalto life,poffeffeth the ri^ht and title to it. the nature

Aujw. True: but hence it followeth not but pofTeflion and of P°fcffi2 right to what they pofllfle do differ in their nature.Nor do we pro- „ ~ perly poflcfle the ri^ht of poffeflion) for the right or title is mdm J^k^d rei, urn r$s 9 the maneror,and the due or the undue wny of the^^htto poffeflion thereof. ufeyircboA

Obj. 3. * Is mt pojfefion of eternall life from Chnt, * Will* \l e fr w, r hijt title or right to the Crown fi m Him } bit divei le

Z2 w>. WJVO -

Anf. True, both are from Chrift but not the fame way. Pod feltlon of the Crown is the enjoying thereof, and is from free grace, and we as willing and faucYifird agent?, make ufc thereof: Bit thrift alone bought with hi? blood the title and right to it. And when he gave his life for the rightful and due pofleflion of glory to us, we did contribute nothing either reqieftor help to procure the title, and the grace to enter in to the pofleflion by faith is the fruits alfo of free grace; nor can it be deny^d but our good works, by which we enter into poffeflion of the Crown, are alfo the fruit of Chrifts death : but yet not fo as there is any meritorious or federali power of deferving the poffrfllon communicate to our Works; Only they are made by Chrifts death the obliged way to the pofleflion of life.

Ob). 4. How then is there a promife of the life to conic made to Gidlinefle y 1 Tim.4 8?

Anfw. That promife is neither a promife of the covenant of

Works, for by the deeds of the Lawnoffejh can be faved: Nor is

it a federali promife of the Covenant of grace, ftrittly fo called,

he exce P c an y would fay that it is called a promife efpecially for faith

promife is which is efpeciall Godlineffe, and the acknowledging of the truths

made to which is according to godlinejfc 3 Tit.1.1. and fo a promife made

godlineffe. to the Godly in fo far as he is in Chrift by faith,and in Chrift is the

promife of life* iTim.i.i. Nor. 3. is the promife of a title and

right which is made to Chrift our Ranfome-payer, made to our

Godlinefle, as if it did buy our right to life eternal], or were the

price thereof. 4. Life is promifed to Beleevers who work, not

becaufe they work : And 5. the Lord in thefc only fheweth the

order of bringing m:n to glory, not the caufes of the right and title

to glory, except we fay the mowing of the firft quarter of the

Medow is the eaufe of the mowing of the fecond,becaufe it makes

way to the mowing of the fecond, and the mowing of the fecond

quarter is a caufe of the mowing of the third, and fo forth until!

ail be mown. As, becaufe God gives grace to works, to run* to ufe

means, therefore he giveth of free grace, the crown of life in the

pofleflion thereof.

Obj. Adams Law- obedience fhou Id only have fo> and by this way ■hem the caufe or way to tbepoffeffm?

Anf

Anya?: Not To, ifAdam had perfeft^d his obedience, he fhould fctve claimed lift by rfcht of finlefTe., federall merit, ex p< ao, without fuitinjg of it by any title of grace merited by Christ, not {owe. Its true beleevers are called «?w. worthy, £,?:<. 3. but that i? legally in Chrift the Head, not that the meritorious worth of Chrift goeth out of himfelf and renders our wo: kg intrinfecally meritorious.

CHAP XX.

Whether or not fujfered chriji for any fin dgainfi the Go/pell only 3 fuch as nnbelieff^piall , which is conceived to be only fin againjfthe Gofpel•-> that chrift died not for all wrthin exception. The unwarrantableneffe of that VoUrinehow the Lord commands fufiifying faith and repentance^ how n)t.

IT may appear that Chrift fuffered not for any fin which is only againft the Gofpel, f.ich as finall unbeleef: If any fins be con-fidered in any other refiett as againji the Gofpel only, then Chrift was not tofuffer for any fuck fin Co cenfidered , for where no death it thrcatnedy none it explicitly due 9 and where it is not fodue totbefinntr^not JhouUbavebetn executed upn bim 9 there it could not hare been due to Chrift nor executed upon him. Fir the Gofpel threatxed nut death to any fin y but fin a fl unbeleef and rebellion (and for that Chriji never dud) therefore Chriji died not for any fin as againji the Gofpel, nor fuffered ihut which m no where threatened. But this ismoft doubtibme and cannot well ftand. Its true that Chrift fuffsrei net for fin a 11 unbeleef^ it being the proper (in of fome reprobates, to wit, of fuch as hear the Gofpel, JohS. 21,24. 2 Ihef 1.7,8. but it feems againft all fcripture trut Chriil fhould die fbrthefefor whole fins he dies not: And Co that 1. Chrift fhould balfc and part with the fins of Reprobate,and Scrip-, I judge (hall not admit that Cbrtji bare in Us own body 9 <,n the tree, fome fins of the Reprobate, to wit, all their lins againft the Law, abfol u te!y, or conditionally, and he that bears nor iher abfokttey Orcouditijnalty their other iins againft the Oojel,

to

Chrift fuf-10 w j t# t j ie j r ^ aa n un beleef and rebellion, for Chrift was wounded fon,"^^ 01 ^ and bruifed for the tnnfgreiTions and inquiries ofthefe for whom of rcpro- be died; He muft then have been wounded for fome of their tranf-bates,and greffions and not wounded for other of their trangreflions. And not for o- fothe tins of the Reprobates are divided between Ch&ifts fatisfa-thcrs. ^ on U p 0n tRC Q TO ff^ an d t heir own fatisfa&ion in Hell; But he differed (one may fay) conditionally only for the Reprobates fins againft the Lav/ upon the GrofTe, if they beleeve, not otherwife> Anfw. The fame reall fatisfa&ion conditionally that he performed on the Crofle,for the elect, the fame (fay the Authours) he performed for the Reprobate, conditionally , if either beleeve, but becaufe the one beleeves it is accepted for payment for therrj, and the other beleeves not, it is not accepted for them.

2. As there is a fatisfa&ion performed for fome fins, not for all, not for finall unbeleef, that fin then muft be in the fame cafe with the fin of the fallen Angels^ there is no facrifice for it,nor is Chrifts death applicable by divine ordination to purge men from finall unbeleef more then to purge Devils from any fins they commie. $. the fame incorruptible price of the blood of the Lamb that is given to ranfome all from wrath, Matth. 20. 28. 1 Tim. 2. 6. conditio-nally, is given to buy all, for whom Ghrift died, from their vain Chrift converfation, alfo, 1 Pet. 1. 18. that is to merit faith to them cannot conditionally. Shew us the condition of the one more then the buy all other. If a condition cannot befhown, Chrift muft have payed va^con^ tne P" cc °f ^ 00c ^ u P on l ]f CrofTe, for fome upon intention, for ▼crfation others upon another unlike intention. 4. If Chrift died for all, condition- not becaufe they did will and beleeve, but that they might will and ally, for beleeve; and if Jefus fuffered without the Camp that he might fan-thecondi. Qjfi e the ^p\t by his own blood, Heb % i3-12. Heb.io. 10. that no^be"" ^ wight wajh them from their fins , and mahg them Kings and fhownin Fr ? e fts to God, Rev. 1.55 i that they might offer up themfelves Scripture, holy living facrifices to him, Rom. 12.1. upon a great defigne of love to cleanfe them with the wajhing of water by the Word, and prefent them a glorious Church without fpot or wink[e, Eph.5. 26, 27. If he gave himfelf for them, that they fhould live torigbteouf-neffe, being dead to fins, 1 Pet. 2.24. That they might be ddive-red front the prtfent evill world, Gal. 1.4, If Chriji gave him*

felf

Jelfiov thefe , for whom he dyed , that £* might redeem xkem from For whom all iniquity , and might purifie item tobimfelj a peculiar people , c [ )} ^ zealous of good worh^ , Tic. 2.14. Then did he dk to redeem all 4| . for men from iniquity, even from finall unbelief the great iniquity, belief and and from the vain conversation of finall unbelief, and that they finall vain might he dead to fins , efpecially the fin ofunb litf ; Except it converfati-befaid that Chrift gave a price to buy fuih to all Reprobate and E- c « he died left, and to redeem them from finall unbelief, if all would be wil-ling. But to commit to their free-will the efticacie of Redempti- ^ ;c i/* r on , which Vrofier faith, mahth the will of God valide and effec- toj^^jf tually and nnvalide and veak^ 9 acco.divg as the will of w.an : Etgohomi-which Vavenantius , Bifhop of Sdishtrie (if that opus pojthu- ms valida mum have been written by him in his riper years, and revifed by arbinio d\-himfelf) juilly ceniures asthe boyl oi Pelagian Do&rine, which vwavolun. Fauflus Rhegienju did covertly teach ; 7he Lord (faith he J re- ^InvaT deems fuch as are wtitixg* being a rexvarder of their goodorevilldaeft^ fcc. wils. Now hardly can thefe cfchew this Telagianifme who teach D ioati.Dave-that the death of Chrift is an univerfall falve applicable, by the de nantm. E-cree of God.to fave all and every one of mankinde, Chriftian and P lfc ; Sa { { f: Pagan, fo they actually believe : For it cannot be laid, that Cbrijjt fcj^ dc hath died to make all mankinde faveable, upon condition of actuall mor ' re faith to receive Cbrijt preached : for fo Infants, to whom Chrift chrift i. preached is no tollerable fenfe applicable, that way,by any ordina- Imprcf. tion ofGcd^ifthey r.clually believe 3 (hal be no parts of the world,& ^50. ci. they nmft be excluded from Baptifm. And it cannot be faid that ^j^ e n^i° m this argument (hill militate aeainft us: for we de not defend fuch a foTulcus ' conditional! applicability of Chrift upon condition of faith actual do&rin* in preached Chrift even to infants in the Vilible Church , yet we Pelagiant, tea* h they are in Covenant with God, and fo God hath his decree E*f' of election to Glory and Redemption in Chrift among Infants as *£a£Lfis among aged profeffours. 2. There is a providentiall,and to many hifceverbo* thousands of Pagans,who never heard, nor could hear of Chrift, an nmm invincible impediment,and fo Chrift is not applicableby Gods de- »*»*« arc to them , upon condition of actuall beleeving, ZUfir.lO.i4* r,iu ° •"*'" Hew (hall they teleeve in him of whom tlej have riot heard ? It [*!''iy.."."'

rcJemit^voluntatem remunnator. Chrifts death is not a remedy applica'jic by the Gcfpcl-Covciianr, k> a/1 and every one of mankind , fothey actually bclcoc-

fecms

feems to m*phyiically injpoffible , that there is fuoh a thing asjdhe Indians worfhip Satan under, tich a'^nu and in fuch rices, if I never heard oi the Indians^ or of their God, or their wo i (hip: So neither can they vvorihip Chrift in aGofpel-way, who never heard or him. Ic's impoilible to beleeve a non ens , Chrift offered in the Gofpel is very nothing and fo not applicable to thbufar.ds byany decree of God. 3. This is not written in -Scripture, God hath decreed that Chrift be Preached and life be offered actually to all and every one of all and every Nation under Heaven, and this opinion faith that Chrift died and fatisried offended Jiiftice for the (ins of all and every one of all and every Nation under heaven,except for our finall unbelief The Antecedent is clear by Scripture and experience. God fulfills his decrees irrefir ftibly ; Bat he never fent the Preached Gofpel to as many as thefe This is Authors fay he died for. Nor can they themfelves teach any fuch

GodVatb* thing ; Nor is this thle ' God hath decreed that Chrift in the decreed Preached Gofpel and fa Iv at ion may be offered to all and every one , that Chrift old and y&ungyf all and every Nation , in all Generations , upon in the ^ condition of actual! beleeving. And yet for all thefe , without rre r 4C ! 3e * j exception, Chrift died, fay they. For not to fay, God never de-hlvation crced that ** llcn mav be °^ T ^ t0 infants of Pagans,for whom they may be of- % Chrift died. To make a thing that phyfically is pofTible,the fcred to all objecl: of a decree of God, we muft fay that God hath decreed to and every give the gifts of tongues to all Profeffotirs and Paftours to fpeak to wejldand a jj and every Nation j n tnc * ir own Language, and to make an offer y *ndfv>ry ofchrift • For there be many Nations, who never heard of Chrift, mioninaU ancl underftand not writing or any of the commoneftLatine and generati- Greek,and there is not any fuch decree revealed in the word , and •w, upon we can not but know fuch gifts of Tongues are not beftowed on conditions mcn ^ apd witnout t fc s it is phyfically impoffible to communicate bele'vinl theGofpel. It (hall hot help to fay that Chrftians mould travell • to all Countreys & learn their Tongues,fo that they may communicate the Gofpel jand that it is their fin they do not fo. And therefore God hath decreed that the Golpel may be offered and Chrift applicable. Anf 1. What (hall become of th; aged, and of nnltimdes, for whom Chrft died, who muft die in Pagariifw, before Christians can be fo mixed & learn the Tongues of ail Nations

under

under Heaven? 2. Did ever the Apoftles to whom the Lord gave the gift of the tongues, go to this Nation and not to this but by the call of the fpirir, to Macedonia^ not to Bjtbinia, A>. 16. Is there no call of Go^now required for fprcading of the Gofpel ? Some nations would kill them, fomc would persecute Chriitians to death and not receive them; in the mean time, many for whom Chrift died, perifh. 3. Show from Scripture that it is the duty of Chriftians to mix themfelves with all Nations, and to learn their Language, and that they fin in not doing fo. Nor let it be faid into what Nation foever I come, I may fay, if thou btleeve in Chrijt tboujhalt be favid. Anfrr. 1. You cannot fay that, except you Preach the Gofpel to them. For they are not obliged to believe upon one fentence, and if you Preach the Gofpel to the Nation, God hath f?m: chofen ones there, and it is no more a Pagan-Nation. -. You are to fay to any one by your way (thou art obliged to believe that Chrifi fatnfiid for all thy fins , and for the fins of the whole yrorld) but that is a lie which you teach Pagans as a principle of the Gofpel. 3. Its falfe that I may fay and Preach truely fuch a thing to every Nation, and all in it. 4. Nor it is phyfically poifible that Chriftians can fo fpeak to all and every old and young. Alio all is indeed referred to the free-will, except the Authors fay that God doth infuperably determine the will of the Elect to beleeve, and the places fpeak of the efficacious redem- Thar there ption of the Elect only : But fo God had two intentions in Chrifts ** two in ' dying, one general to render alj mankind faveable; another fpe- Q^ n V n cial, actually to fave the elect. But 1. who can believe mul- me> f or a 'ij tiplied intentions in God of half-redemption from wrath, and of without wnole redemption from both vain converfation and wrath upon exception, their bare vvord,when the Scripture faith Chrift in fuffering with- ,iar}l no out the Camp, fufFered for the world of Jews and Gentiles, that wananci " he might fanftifie them he died for ? 2. what warrant to feparate thefe two conjoined by God, to wit, that CHRIST fhould bear on the Crofle the fins of reprobate,and not intend that they fhould die to lin, be redeemed, but not from all iniquity: beloved and warned,and not made Kings and Princes to God* That Chriit fhould be wounded for the tranjgreffions of man) y and yet the cbs-ftijement of bisfeact not be upon them ? 3 The dying for all and

A a

ever/ one cannot bz conditionall,in Co far as tire condition is referred to dyings to wit, if they beleevej for fo beleeving muft go before dying, either really, which is imnifeftly falfe : for m iltitudes .. for whom Chriji dyed had neither being nor beleeving, when he for all ^nd dyed for them; Or in the prefcience of God, and that d-ftroyes crery one their principles: for fo Chrift cannot have dyed for ail and every cannot be one, forefeeing that all and every one would beleeve: for hene-condition- ver fbrefaw that the Reprobate fhould beleeve. Then muft the a11, condition of dying or Redeeming, or of paying the ranfome of His

blood (thefe being all one) be referred to Gods accepting of Chrtfts death for fo many, or for all, if they mould beleeve. And the fame way the Argument is as formerly : For 1 God accepted the - payed ranfome for all and every one, if they all really believe, or if they all and every one be forefeen of God to believe before the Lords accepting of them. Both are falie, as is evident, and fo they fay in the ifTue what we fay, and contradift them (elves, to wit, that believers and only believers, are thefe for whom Chriji died. We before faid,the promifes are condition illy to all within the Vi-The pro- fibfe Church, but foasthe condition relates only to the benefit mifes are p 10 mifed, we (hill have remifllon and life, if we believe, but not f ° ma . d 5. t0 otherwife: But now the Covenant-promife, which is accepted of, the Vifible andaffentcd unto by Profeffors, in their very profeffion in them-Church as felves or their parents, is abfolutely made to all within the Vifible all are in Church, and they are Covenant-wayes ingaged and fay, and pro-Covenant feffcd they are the Lords people, and they take him, and no other conditio- £ Qr t j ic ir Q 0 ^ y w hether they obey and believe, or no: for a people, not right in heart may bind themfelves in Covenant with . God, Ueut.29.1Oyi i,i2,13,14. compared with 2*1,22,23. J)iut. 1.27. Jojh. 24.22. compared with Judg. 2* 12,13. So God abfolutely intends to fave all for whom Chnjl dies, and by his death intends to give a price to redeem them from hell and from unbelief, or tkeir vain converfations 1 Pet.i. 18. from all iniquities Tit. 2.14. from this frefent evil! world. Gal. 1.14. Ergo y from final unbelief the greateft iniquity of a prefent evil world. But here the cafe widely varies, upon no condition, that we can read in holy Scripture, gave Chrift a price, a ranfome of blood to redeem men from unbelief and from alliniquitie, this price muft be

abfolutely

P A K T I. for finallunbelief. X 87

abfolute ly given , and grace purchafed to all whofe fins Chrift did bear in the Crofle that they may beleeve, that they may be fan&i- T{ . ficd, Heb.15 12. 1 Pet* 2. 24, 2. Sinnes otTbomas , refuting to ij e f 0 f, u -beleeve the refurrettion of Chrift, and of Peter denying the Lord ftined per -before men,and the Gofpel-finnes of believers , after they are ju- fonsisa ftified,and arc inlightened, muft be finnes againft the Covenant of 8 ain ^ chc Grac:, as well as againft the Law. And the denying otCbnji be- ^Gracf-fore men hath a fad threat ning of everlafting death, Matth.i 0.32, & diverfc* Mar. 8. 38. annexed to it, if they repent not. And (hall thefe other fins within the Viiible Church, who receive not Chrift, be in a harder befide fi-condition then Sodom and Qomorrdh , Matth. 10. 14,15-. it no iins nal j! un ^' againft the Gofpel be punifhed with etcrnall death but only unbe-1}^^c$ lief \ Yea the Scriputre faith,fuch as live in the Viiible Church and of con . are in Covenant with God, not only for finall unbelief are con- demnati-demned, but becaufe they are unrighteous, fornicators, idolaters, on. adulterers , 1 Cor. 6 9. whoremongers , unclean , covetous perfens , Eph. 5. 5,5. murtberers, forcerers, dogs , hers , Rev. 21.8 Rev. 22. 15. for all their ungodly deeds and bardfpeeckesy Jude v. 15. 2 Pet.2. 17. for all difobedience , 1 Cor. 4. 5. Matth. 12. 3^,37. they are everlaftingly puniflied. And if Chrift have fuffired on the Crofle for all the iinnes of the Reprobate, how are they judged and condemned for thefe finnes,as the Scripture faith? And what Scripture faith they are condemned for the guilt of only unbelief; or that Pagans are condemned for Gofpel- unbelief, where as Sodom , Gomorrah , Mat. 10. 15. the men of Niniveh Mat. 1 2. 41. Tyrus and Sidon , Mat. 11. 21. and fuch as have finned with* out the Law , Rom. 12,13, 14,15. are freed ofGofpel-guiltinefTe, and condemned for finnes againft the Law, and yet this fame way faith,that there is aGofpel-Covcnant made with all,even thoufands of Pagans who never heard of a Gofpel, never ingaged themfelvxs by any profeffion to take the Lord for their God in Chrift, yet Chrift bare their fins on the Tree,and made his blood applicable to them by a Gofpel-Covenant, if they (hall beleeve. Whence they muft all break the Covenant of Grace, which many of them never heare, and be condemned for no fins but the Lift aft of Sodomy, gluttony, parricide, for the Gofpel threat enetb not death to any fin but to finall unbeliefs fay they. There arc not any iinnes A a 2 commit^d

All fins a- committed againft theGofpel, but they are alfo fin saga; nft the

gamft the L aw; t^caufc q oc [ incarnate and Immanuel is God, and leaves not

ven^all °ff to De G°d confubfcantiall with the Father , becaufe he affiimcs

unbelief, the nature of man. Then as the firft Command obligeth Abra-

are alio a- ham to facrifice his fon IJaac > when God (hall reveal that Com-

gainft the mand, and Mofis and the people are by that firft Command to be-

Law and jj eve tne j r deliverance out of Egypt , and fo if the firft Command

God Re- °Mige us to believe and obey all Commands and Promifes and

deemer Threatnings of CW, revealed and to be revealed, becaufe the Lord

Immauuel. is God , then muft Chrift Gc^-Redeemer and Jmmanuelbz belee-

ved'by this Oominind 9 and fo finall unbelief and finall defpiiing of

Chrift God-Redeemer is as directly againft the firft Command (and

fo not a fin only threatned and forbidden in the GofpelJ as fimple

unbelief and fimple defpifing of Chrift God-Redeemer > For the

believing and finall believing, & unbelief & unbelief, continuing to

the endjdiffer in the accident of durationmot in nature and e {fence.

As a Rofe that grows for a moneth only, and a Rofe oi the fame

nature that growcth and flourifheth for three moneths. Otherwile

Chrift could not have pronounced Peter bleffed, fta**?'©- J, Mat.

Vkique be- 16*17. in tne prefent,for believing in the prefent: for he fhould not

atii; ante have been bleffed to the end: as Solon faid of hisblefled man. And

obnum ne- tn j s cann ot but fubvert our faith,crufh the pcace,hope,confolation

mawefu- °^ wea ^ Believers, to whom undoubtedly the promife of perfeve-

neradebet. ranceis abfoLtely made, Jer.51.31^35. Jer. 32.39,40. Ifai.

54. 10. Ifai. 5 p. 20, 21. J oh. 4. 14. Joh.io. 27, 28.

2. If there be as formall a tranfgrefllon of the fit ft Comman d in finall unbelief as in unbelief (imply considered , and in the other finnes of Judas and other Apoftates; Why but as Chrift bare in his body the fins of unbelief and fatisfied for them,he muft fo alfo bear the lins of finall rebellion and unbelief? And (hall we beleeve that Chrift payed a fatisfa&ory ranfome of blood upon the crofle for the yefterd ayes unbelief of Judas ^nd not for the dayes unbelief ?

If it be faid, No man can break the Gofpel-Covenant, for it is an everlafting Covenant. Anf. It*s an everlafting Covenant,bur. yet all who fin againft the coir m ending love and authority of our Immanuel , efpecially they fo profefling to be his, do truly break the Covenant: butthey fo break it > as it leaves not.offro be the

Covenant

Covenant of life both to the breakers , if they repent and believe, *? ow thc and to others: forfo is the nature of this Covenant , and fo it is q° Q^ac!^ everlafting> but the Covenant of Works if once broken, ceafes to IS everlaft" be a Covenant of life for ever, becaufethe nature of it is > to admit ingand of no repentance at all. Obj. Does not the Law command the yetbroKea finner offending God to mourne and be humbled, and confefle ? Anf. hy men -It doth. But it injoines not repentance as a way of lite, with a promife of life to the repentcr, as the Law, or as a Covenant of The Law-Works commands to its native and proper Covenanters obedience commands and every fingle a& of obedience as a way to obtain the reward of repen ", a Law-life, nor does the Law as a Covenant of works command no^wYtha juftifying faith and reliance upon God-Redeemer, or Irmnanuel; promife of but rather as the Law of Nature, or as the Law of thankfulneffe to life, or as aRanfoming and Redeeming God , the Law does this. Though a way to in a fperiall Covenant-way the Gofpcl command faith in Chrift. life *

Obj. Bur finall unbelief as againft God-Redeemer and fo confide-red is the only breach of the Covenant of of G^\cc:He that beleeves not is condemned ,3% the man that re j efts the onl> remedie of fin.

An r . The only breach of the Covenant of Grace, is too narrow to be the adequat caufe of damnation, for many Pagans who Howfinall never heard of Chrift and are under no Covenant, but that of unbelief is Works, are condemned not for not believing in him of whom they the only never heard, Rom. i o. 14mor for breach of the Covenant of Grace, cau e °^ but for breach of the Covenant of Works. 2. Unbelief may be ^onTnd called the neareft caufe of damnation to fuch as periih within thc "* ^hom Vifible Chjrch 5 a<; the wil full refuiing of medicine which only and and how ' infallibly would heal the lick man of fuch a difeafe, is thc caufe of not. his death 3 but is the Moral! caufe. For the difeafe it CM is the Phyficallcaufe , or the miteriall caufe of the mans death. And without doubt, uncleanneife, covetoufnelle, forcerie, lying,i-dolatrie, &c. and many the likcfinnes, betide unbelief, are, 1 Cor.6.9. Ejh.j.^6. Rev.iT.Z. Riv.22.1^. Jud.6.j,S. 2Per. 2.17.10,11,12,13. 2lhef.2.9,io. 1 Per. 4. 3,4, 2 Fet.2.2,^ 4,5. ihz ca ifesof thc damnation of many vitible profelf'Urs,where as this way faith Chrift did fatishe upon the Crofs for all thefe fin?, and thc damned of vifible profeflours fuffer in hell only fotf hnall unbelief. Anditfecms unjuft that both Chrift and they thouLi

luifer

fuffer fatisfattory puntfbment -fins done againfi the

Law: And as ftrange that Chiift ftould die for any , and not die tor their finnes, fince the Scripture ufeth tfiu wordof dying for finnes, Rom. 4. 25. d^t.eredho:u cmrfwm , Chrift is a propitiator , t i 0n f or our fi nnes ? ^ ^ t j ie ^ me wa y^) nQt f or ours m jy ^ ^ m

Chrift -^ r ^ J***« °f the whole wwMi he died for finners, Heb. 2. 17.

died, he tyty he wight mah^ reconciliation for the finnes of the feopk : that

died for is , for the finfull people, or finners - Heb.9.2%. fo Chrifl was once

their fins, offered to bear thefinnes of many : That is,to bear the finnes of the

and for all fa^pJJ many tnat ^ e ^d f or ? £j^ # 10.12. £ar this man after he

had offered one facrifice for fin , fat down on the right hand of God:

that is* after he he had offered a facrifice for finners. 1 Pet. 3.18.

Chrift once fuffered for fin^ that is , for finners, 1 Cor. 15. 3. /

delivered unto you how Chrift died for our finnes , that is, for the

perfons of us finners. 1 John 3.5. He was manifefted to take away

our finnes, 1 John 4-10. Herein is love that he fent his

Son to be 4 propitiation for our finnes. Rev. 1,5. Tfo him that loved vs , and wajhed us from our finnes . be glory. Gal. 1.4. He

gave himfelf for our finnes. Now it muft not be aflerted, but proven that in all thefe places where he is faid to be a propitiation for thefinnes of the world 5 and hath taken away our finnes ipeaking (a*the(e Authors fay) of the whole Vifible Church, and not of the ek& only that Chrift hath died and by his death hath taken a-way fome finnes, and hath fuffered for fome finnes^ and not for all finnes, not for the finall unbeleef of finners, ifitbefaid, that we cannot teach that Chrift fuffered for finall unbeleef, we grant it ; But then we (ay that Chrift fuffered not for finall unbeleevers and for the other fins of final! unbelievers, fince fuffering for fins and for perfons that are finners, to bring them to God, iPfr.3.18. are conjoyned. And God was in Chrift reconciling the world to himfelf , not imputing their trefpaffes unto them , 2 Cor. 5. 19. Therefore there muft be a pardoned and a juftified world, and fo a truely bleffed world,as Taut and David teach 9 Yfal. 32.1,2. Rom. 4. and fo a loved, Joh. 3. 16. andjehofen world followed with the feparating love of God toman which fa ves fome foolifh ones and ferving diverfe Ms, and faves not others 5 and fo there muft be a love and mercy of predeftination, antorwM*f> not common

men to all the world 5 as is clear, Tim. 3 ^,4, 5. &ph. 2. i, 2,5. ™jjjjj*. j 4,5. We feek a warrant of Gods not imputing to this loved world conc jj ec iro their trefpafTes againft the Law, and of his imputing rothe fan e whcmGod world the trefpafTes of rebellion and final unbelief: And how imputes no Chrifts blood, fhed for perfons, both reconciles them to Gvd 3 and rnne,^ and leaves them in wrath, imputes not their trefpafTes to them, and |i tr L Kre makes them blefFed, as David fayes, Ffal. 32.1. and imputes their wcr ^ of final unbelief to them, and leaves them under a curfe: Nor (hall Pagans & it help the matter to fay, that final unbelief may be considered as Infidels both againft the Law, and as only forbidden in the Gofpel. And cannot bc in the former refpeft Cbrifi hath fuffered for it, not in the latter. £* . a * For if the »>•/*'*, the contrary betweene final unbelief and the ec j f or anc j firft Command, as it is a rebellion againft God manifefted in the whofefinal flefh,be fatisfied for by Chrift on the CrofTe 5 How can it condemn unbeliefhe the perfon as fti r e it doth I 7^.3.18,36. JoLS.21 ,24. It cannot be Satisfied (aid , hat Chriftd ied not for final unbelief, fo we believe.

2. What fpecial ctPopU and repugnancie to the Law of God is there in final unbelief,that is not a repugnancie to the Covenant of Works and Grace both ? And what repugnancie to the Covenant of grace which is n t alfo contrary to the Law? This 1 grant T j lc L (which 1 defire the Reader carefully to obferve ) the Law and the & c h c Co-Covenant of Grace do not one and the fame way command faith venanrof and forbid unbelief. I fpeak now of the Covenant of Works and Grace doc of the Covenant of Grace as they are two Covenants fpecihxally » or ^ onc& and formally different. ^^

For 1. The Law as the Law Commads 1. Faith in the fuperla- mand faith tive degree, as it doth all atts of obedience, and fo doth it Gofpel and forbid repentance. B.caufe the Law commands all obedience molt exact unbelief-andl perfect, and condmines faith in the pofitive-degree, though fincere and lively, as finfully deficient. The Go'pel doth only require fincere faith, and condemneth not for the want of the degrees of fairh molt perfect, though the Law of thankfulneiTe to the Ranfome-payer (which Law is common to both Covenants) re-q lire that we believe in the higheft degree,bccat:fe Cbrifi hath cx-preffed to ns the grcat.ft love,J<?/j.3.16. Jo^.i 5,13.

2. The Law as the Law i\q rires tairh not final only, but faith in Iminamd forever, and that we be bjin with the (mage o! (

that

that we believe at all times* under the pain of damnation. Bu the Covenant of Grace, becaufe it remits of repentance, and holds forth the meeknefle, forbearance, and longanimi tie of Chrift, is fatisfied with faith ac any time, or what houre of the day they (hall be brought in.

3. The Law reqnires faith, with the promife of Law-life: The Covenant of Grace requires faitb,promi(es of grace to believe with promife of a Gofpel-life.

4. The Law requires not faith in Chriji with finners Covenant-wayes as a work to be legally rewarded/or it finding all finners, 8c all by nature, Covenant-breakers, cannot indent with them that have broken the Covenant, to promife life to them by tenour of the Covenant, which now ceafeth to be a Covenant of life, and cannot but condemn, and is now rendered impoflible to juftifie and

How the f ave by reafon of the wakneffe of the fiejh, Rom. 8. 3. AH the re-reprobate p^b^e tnen are this way under the Covenant of Works, that they the Cove-are ( as lt were) poflible Covenanters liable to fufTer the ven-nant of geance of a broken Covenant, but not formally active Covenanters Works, as Adam was. But if Chrift fufTer for final unbelief as it is a-gainft the Law as the Law,how is it charged upon Reprobates as a fin againft the Go/pel only 1 Since no wrong done to God-redeemer can be any thing but a fin againft God, and a breach of the firft Command. I deny not butfinall unbelief hath an aggravation that it is the neareft barre and iron gate between the finner and the ocly Saviour of finners; but yet the putting of fuch a barre is a fin againft the Law. Neither can it be (aid that only finall unbelief is the only meritorious caufe of damnation to fnch as hear theGolpel. For befide final unbelief, there is alfo a contrariety betwixt the murthers,Sodomies,e/r.of profeflburs and the Law,ior which they fufifer in hell eternally ,Rev. 21.8.c. 18.7.

guejl. Whether doth the Lord-Mediator as Mediator,command the fame good-works in the Covenant of Grace which are commanded in the Covenant of Works?

CHAP XXI.

Anf. A Ccording to the matter of the thing commanded,^***' ±\ rem mandataw> he commands the fame, and charges

upon

u pon all and every one the m Drall duty even as MediBtor, for he c annot loofe the lead: of thefe Commandements, but limply they a renot the fam: 9 quoad modum mandandi. It (hall not be needful to di (pace whether they be commands differing in nature:For not only doth the Mediator command obedience upon his interpo-(ed Authority as Law-giver and Creator, but alfo as Lord-Redeemer upon the motive of Gofpel-conftraininglove. In which notion he calls love the keeping of his Commandements (.if they love him, Job. 14.) the new Commandement of love.

§l^efl. 2. Doth the Lord-Mediator^ in the Covenanant of Grace com nand the fame good works to all, the fame way >

Anf Rom. 3. 19. The Lord, in the Law, mnft fpeakone way to thefe that are under the Law that is under the jurifdiiftion and condemning power of the Law : and a far other way to theie that are not under the Law.

Chr ist fpeaks to reprobates in the Viflbfc Church, even wheti . .-the matter of the command is Evangelick, as to non confederates ^''*j^ s of grace in a Law way, and in a Law intention. For he cannot bid Evangelick t'lem obey upjn any other ground then legiflative authority, not commands upon the ground of redemption-love beftowed on them, or that u P on the he died out of love to fave all and every one: For we di (claim that Ele< ^ and ground* or becaufe he died out of a fpeciall defign to five them as ^ ^ his chofen ones. For there is no ground for that untill we believe. the'Repro-But they are to obey 11 pun the ground of Redemption-love,(b they bate, firft believe and liducally rely upon Chrift the Saviour of all. Bit heeommands Law-obedience to his chofen even as MediaKr.(i.' s Up)naGofpel-intentiontochafethemtoChriit, Gal.3.21. (2.) When they are come to hedge them in, with Law-threaai ig to adher, in a godly fear, more clofely to Chrift. But the Lord commands no believer to believe hwll id the event to be thsir reward, but to believe perfeverance and life, but hell in the defer-ving. Hence that, 1 Jim. 1.9. 'Ike Law **«t»Ij / y not wade fur tbe righteous (to codemn them: as if God thereby opened up to them their doom ) but for tbe lawleffe, &c. to let them be damned and fee their damnation.

Bb CFAP-

CHAP. XXIL

1he differences in the promife of the Covenants.

Si* eft. TXr^ac is the fpecial difference ofthepromife of the VV two Covenants? Anf. It is known that only life eternal is promifed in the Law, if a right to the things of this life was promifcrd to Ad/.-ht, it is like he behoved to com pleat his courfe of obedience, and merit a right legal to the herbs and fruit of the earth, beiide the right he had by gift of Creation, ex dono Crtatoris 9 nonjure operum.

Bat 2. There was no promife made to Ada* of perfeverence, and fo no promife made to him of influences to work in Adam to will and to do; Co the influences by which he obeyed wm^purum donum Creators, a meer gift of the Creator, not a gift of either the grace ofCbrijly or a promifed grace, though in a large fence, it may be called a grace, or donum gratis datum: For God gave that influence upon no obligation. Now that it was not a grace promifed is evident by Adams fall; for God, who is true fulfills hispromifes. 2. Auguftirie and our Divines teach, Vedn Deus poffe ut veller, non velie ut poJJet> a power to (land, but not the guift of a&ual perfevernnce. if any fay that the Lord promifed to Adam perfeveranee conditionally (which inonefenie is true, in another faife) ifhepleafed, in that he gave to him all neffefaries reqaired for aftual (hnding. Anf. i. This is to teach that perfeveranee was promifed the fame way, in the Covenant of works, • that Arwinius faith it is promifed in the Covenant of Grace, and that the free-will was abfolute lord of (landing and falling, and to deny God to be the neereft ctufe of our (landing uid perfevcriug in either the one or the other, and to bid us firft and laft facrifice to CoruTitio OUr own free-will. 2. Willing perfeeerance a.cmall cannot be pro-nail perfe- mifed conditionally : for the queftion mould be. Upon what con-verancc dition doth theLord promife to work in Adam attual perfeveranee, was not }f j ie fnould be willing to perfevere } But the queftion (hall remain, toT*^ whether that wiliingneffe to perfevere, fince it is the greateft part, if not whole Perfeveranee be promifed or not s If it be not promifed,

P A RT I. Covenant ofworkj, and of the Covtuant of Grace. 19 j mi fed, the contrary whereof they hold, if k be promifed conditionally , the cj leftion (hill recur, what (hall be the condition , and another condition then the willingneffc of the will to perfevere cannot be given, and fo the argument (hall rife at ainft it felf, and the ifluemuftbe God gave to Adam attuall perfeverance, if he (hould be willing 30 perfevere, that is, he gives to Adam perfeverance, if he give him perfeverance 5 for willingneffe to perfevere is perfeverance , or a very large part thereof.

3. But perfevering grace and fo influence of grace to perfevere is J heeonfi-promifed in the Covenant of Grace, Jer. 31. 35. that they (hall dffferen-continue in Covenant, more fure then the night and the day. Jer. ecs ^e-32; 40. Iwillput my fear in their hearts , that ihiy fhall not depart twixc from me. The meaning cannot be , I will give th^m a power ne- the in-ver to depart from me , if they will: For fo nothing is more pro- nances °f mifed in Cbrift to the fecond Adams heirs, then to A lam and the G °j a ^ Ca An-els that fell,for the like,fay fay, was promifed to them. [° r f* s And 2. If notwkhftanding of that fear both promifed and put in landing in theheart,and in the will, yet lubrick free will may ftand or fall obedience, and remain indiferent to either, then the fenfe (hall be thu>. 1 will andthefe make an everlafting Covenant, I will put my fear in their hearty by ,n " ucnccs which the/ may either depart from me , and turne Apojhte: % or not de~ j n V j n ^ part from me^but perfevere: But fo"the Couenant, made with Adam fecond and the fallen An^ef s, mould be an everlafting Covenant, and yet Adam.

it was broken. For the image of God of itfelf inclined Ada.ni and the fallen Angels never to depart from God: For fure, Adams fear , being a part of that Image, which 1 anctiried h'b affections, inclined hiiu (but not undeclinably and immutably) not to depart from God } and not to hearken to the lying Serpents fuggeftion?. But it is not that new Covenant-fear promifed aud given in the fecond A da Mj 7^.32.39,40.

4. That thefe influences were purchafed by Chrijts death is clear, b.caufe they are the neareft caufes of our a&uall believing and coming to Chriji, of fjjfth and perfeverance that are given freely, aud repentance and frith are given of Chnji , AAsj.31. Zech. 12.10. 2 Tim 2. 25. Phil.1.29. Ephei". 2.t,2-,j. Ezek. 36. 26,27. Eph. 1. 17, i!>, 19, 20. John 6. 44,45.

5. So obedience to the Covenant of Works was Adams own.

B b 2 f 2. ) And

( 2. ) And came from his concreated felt ("the Image of God that

was his own) by a common influence , and neither was the Image

of God.noi* the influencies of Grafts of free grace, or the purchafe

of grace properly fo called.

Theobe- f2.) Adam had a Law-claime to the Crown without fin, if he

dicncc of j ia ^ continued in obedience , and did merit ex palio life eter-

a dutv°not na ^ 5 our n ^w Covenant obedience in habitual and actual! per-

a promifed formance is fo a duty, that it is alfo promifed and a ben.fite meri-

benefite, |ted to us by the death of Chnfl ^ whereas Adams obedience was

mKntvro'p urum ojficium, nop officium promiffum , as our Gofoel-obedience

bediencc |«

duty and a &• Hence in obedience diftinguifh two. i. The nature ofobe-proraifed dijnee. 2. The worth and excellency of obedence. The mor the benente. obedience be from oar (elves, the more h panaks of the nature F k' d °* 0D£ di ence - Hence four kinds of obedience are to be confidered. of obedi S 1 ■ Chrifts obedience was the molt lcgall obedience, and alfo the ences. moft perfect, for he obeyed mod of his own, of any, from his own will purely, lob. io. 18. Mat.26. 39,42,44. His own blood, Hebr.9.14. Rev. !.<$'. My bloody faith he, Matth. 26. 28. He gave his life aranfome, Matth. 20. 28. He gave himjelf a ran-fome^i Tim. 2. 6. By kimfelf he purged ourfinnes^ Heb.i. 3. Gai e homfelffor his Church, Eph. 5. 2S* Offered himfelf, Heb. 9,14. And therefore the fatisfattion that he made was properly his own. It's true the life, flelh and blood which he offered to God, as common to the three Perfons, was equally the life, flefh, blood oiGod by way of Creation and efficiency : For God as God created His Man-hood, aud gave him a body, but that Man-hood, in abftra* Bo j was not the offering, but all thefe, in concrete^ and the felf 3 The ex- including the value and the dignitie, was not the Fathers , not the c 5 1Icn 5 y J? Spirits 3 but moil properly his own, and the Sons only by way of ence of l ~ perfonall termination andfubfiftence. 1. There are contradictory Jews tearmes affirmed of this holy felf the Son, and of the Spirit and the Chrift Father. The Son was God incarnate. 2. The fon offered himfelf how it n j s own ljfe 3 his own blood to God for our finnes. Neither the Fa-was his t ^ er nQr t k e spj r j t at a U i s q oc i incarnate, neither Father nor Spi-pedV me- rit offered his own life 5 his own blood to God 5 Neither the Father riiorius. nor the Spirit hath>(to fpeak fo) a perfonall or terminative dominion

nion over the fl :(h and blood of drift. 2. Chrift was in 110 fort obliged to empty hhnfelf,and cannot be under a jus or obligation to the Creator or the creature. Of free love and his own will he became M>i//zr0r God-Max, and being created man, and having fiid (here a n I to do xhy -will) having ftrickcn hands with God zs . Surety of the Covenant , none more obliged, being holy and true ; dience of And therefore though C£r/f-Man was molt ftri&ly tyedtogive cbtift the Father obedience , yet he was not oblidged to give him fuch dcbtfull & and fuch obedience, To noble, fo excellent,from a perfonall Uni- notdebtful on : for Chrift God cannot properly come under any obligation. «* diverfe Hence the obedience of Chrift is m oft meritorius, becaufe maxi- re pc s meindebita> in regard of the Goi-head moft undebtfull, and yet obedience moft debtfull in regard of the Man-C&ri/r. 3. Moft from his own will perfonally conhdered, the affe&ion, love, the bended will, high ft delight to obey, lay perfonally near to the heart and holy will of Chrift God ; With defire have 1 defired to eat this Pajfeoier. He went foremoft in the journey to Jerufalem^ when he was to differ. Much of the internall propenfion of the will makes much and fas it werej heightens and in intends the nature of obedience, fo that Cbrijis and our obedience have fcarc an univocall definition. 4. He gave and reftored more glory to offended jnftice, by fuch a noble, incomparably excellent death , then Adam and all his Sons took of glory from God : therefore J™^}t againft impure Socimans it is a moft reall fatisfa&ion and compen- tisfaftion fation, where glory by obeying and differing is reftored in liew of is perfom-the glory taken away. All that Socimans fay, that God cannot be ed by a lofer, and needs not glory, and nothing can be taken from him, chrift and nothing can be given to him, proves nothing but that it is not fuch a fatisfattron-as one creature performs to another, nor is it a fatisfa&ion that brings profit to God : For can a man be profitable to the Almighty ? Nor fuch a fatisfa&ion as eafesa difquieted minde *-> Which proves not Chrift to be a Saviour painted in a meer coppy to us, and only a godly Martyr who fa vet h onely by-preaching and witnefling, and not by a moft reall ao eminently clear fatisfa&ion.

2. The ele& Angels next to Chrift gave obedience in their Law courfe , but not fo properly of their own as Chrtli , for fome

difcriminating

Angels o- dilcrhrunating and ftrengthning grace they had from Chn>l Me-

bedienct diator rheir h.ad, Col. 2. 10. that they fhonid not fall, and fome-

obedience l ^' nx g fr° n * the Ele&ion of Grace, which do not neceffu ily agree

that i> of to die Covenant of Works, which they performed without iin,and

grace and the more extrinfecall help from grace, the leffe merit , fo farre is

not their grace from being, azjefuhes fay, the eflentiall requifite of merit,

own. that the work is leffe ours, and fo the leffe fmcritorious, that it

hath grace. Let not any fay then Chrifts obedience that came

Grace di- ^ roni tnc ^ ne ^ of the Spirit without meafureof* **> M&Y 8 , muft

minifhech fo be leffe meritorious, which is abfurd, for the reafon why grace

of the na- ■ in Angels, and men who are meer creatures diminifhes the nature

ture of of m :rit, is > becaufe grace is not their own, nor their proper due,

T" h!S™ k uc fupernaturall or preternaturall, and fo hurts the nai ure of the

ence merit * ^ llt to * e merltin ^ P" rf o n Chrijl-God-Man nothing is fu-

pernatual,nothing extrinf.calJ, nothing not his own : Grace is

his own as it were by fort ofaperfonalldomhron,nottofay that

the Man Chrijl as man did not merit,yet as man he was born finlefs

and with the full image of God.

3. Adam gave more faintly obedience more indeed of his own, Of Aamr but it was lefle obedience, and leffe will in it, tben the obedience obedience Q r Angels, anc j had he continued, his obedience had been proper perkwas. obedience; but this is to be obferved, none did ever, Aftu fecun-d:> and by the only help of fimple nature attain Juftification and Salvation by the fimple Covenant of Works, but men and evil Angels fel under both, though that was a poffible Covenant and holy and fpirituall, yet God fet it up to be an inlet to pure Juftice in the reprobate Angels, and fo to free grace in eleft men. Gofpel-o- ^ j n e obedience of faith, or Gofpel-obedience, in the fourth £ ed M !1 r e .place, hath lefle of the nature of obedience, then that ofAdant, or the nature of the Eleft Angels, or rhat of Chrifts. It's true we are called 0-of obedi- bedient Children , and they are called the Commmdements of ence, then Chrifts and Chrilt hath taken the Morall Law and made ufe of it in Adams o- an fcvanselick way, yet we are more (as it were) patients in o-bedienee. b £ yln g Q 0 fp C l-Commands, not that we are rueer patients, as Libertines teach, for grace makes us willing , but we have both fupernaturall habits and influences of grace fornimed to us from the * Grace of Chrift, who hath merited both to us, aud fo in Gofpel-

obedknee

Pa*.T \. Obedience of larv and of love and of grace differ much. T99

obedience we offer more of the Lords owrij, and leffe of oar own* becaufe he both commands and gives us grace to obey. And fo The Law to the elett b.leever the Law is turned in Gofpel, he by his Grace ' l * made fulfilling (as it were) the rigbxeoufneffe of the Law in us by be- Q^ gun new obedience, Kow.8.4. and to the reprobate the Law re-Gofpel to mains the Law, and the Gofp J is turned in the Law, for all condi- elect bc-tionallpromifes to the Reprobate, though in termes Evanselick, leevers & yet are Law to them (ij Cain do well he (hall be fazed) (if Judas the Qo ^ { beleeve he (hall be faved) becaufe God by Grace fulfills not the ^Te^" promife in them. Ob). 1. Then (hall Gofpel obedience be of leffe worth then Law-obcdience-which floweth not from Grace, which Chrift hath merited by his death* Anf. Its not denyed, but it is obedience, fo the Scripture, Heb. 5. 9. Rom. 1.5. Rom.6. 17. Kow.16.19. 2Cor. 10.5. 1 Pet. 15. Act.6.9. ^#.5.32.37. But (2.} It hath leffe of the nature of obedience but moreexcelen-cy. Who would fay Peter labouring in the Viniard of John for wages, does properly obey, if we f jppon that Peter hath from John, not only foul, will, body, arms, and legs, but the inward infifed 1 principle of willingncfle, the habite and art of drefling Vines the nrartft propenlion and determination of will to work, fo have we In the Gofp 1, but in the Law though the Lord who gives being does alfo give hi * Image to Adam, and his influence to o-jx-v yet the Image of God is cona eated, and Adams own, grace especially merited by Chi ift is fup?rv; ;rienr r.nd a meer ftranger to us and the influence, thou :h it did predetermine Adams will, yet it is connaturail as it v rj* natura debits not merited by Chrifts death and fo we give more of our own, when we give the fruit of Creation which God hath bellowed on the Pifnire and the Wonhj then when / we give the obedience of Grace, 2. The obedience ofAda.m though rationall and perfwaiive, there being a lamp oflight in the mind, yet came from the feared authority of the Law-giver under the pain ofdamnation,the Gofp el- obedience ObedieHce is ty the word, ^3,2.37. is by way of pefwaiion : Chrift tYuh fro »n Law nor, Pete , thou art afraid of hell, feed wy Lambs, but, P««r l ^ r gJ ! thou me, feed my Limbs : For a Law-ibeyer is not to bc ai( ^ acjl J lee cUre eternal b^t in fo far as he (lull keep the Law perre&Iy, the Gofpel obeyer (^o obeyes as he beleeves deliverance ft em wrath

and

and lite eternal], hut his believing is not recoiled to him, mra-ro c?iA»iiccc ? of Law-debt, but of love and Grace-debt : See Rom. 4.4. Adatth. 6. 12. thefe promifes, 1 Tzw.4.8. L«J^ 12.31. Matth 19.2 9. are expounded by the promifes made to the overcome^ Rev. 2. Rev.%. which is by faith, 1 Job. %. 4. 5. 3. But it is moft true, Gofpel-obedience hath thde excellencies. 1. it is a plant of a more noble Vine coming from the merit of blood, yet is not our obedience comparable to ChrinV; for a work of Law or Gofpel Grace hath a neflefary reference to no wages of its own nature, but only by the intervening of the free pleafure of God. But Chrifts obedience intrinfecally from the excellent dignity of GofpcLo- the perfou hath a meriting vertue. 2. It works more eminently bedienee t [ ien nature : \ t \ s a pillar to fupport foHiiing nature, and acts in howexce-Hlore excellent fubjefrs, in Ch r is t ,, intheelecl: Angels, in tent and the Redeemed ones and makes them ftones of another nature , how far a-and this is the handi-work of Christ, Ifa'u 54. 11. I baye civili Wl u [ a y thy Jiones with fair colours, and lay thy foundations with tV ftVft fai Sa ph* rs ' v « I2 - I W M ma fy x kf windows of Agats> and thy gates rc u of Carbuncles^ and all thy borders of pkafant jiones : What do morall men that work on clay and make clay pots all their life and know nothing of the actings of faving Grace. Faireft civility is but rouftie iron the bafeft of Metals: and they fweat and hammer upon Law-works being ftrangers to Cb/ift, and his gold. O! what a difference between praying and hearing out of discretion, and by neceffitie of the office and paying in the Holy Ghoft, and hearing in faith.

CHAP XXIII. ^l *\ X 7"H at f° rt °* doing the Law requireth jf TremtU'm ** ^ ne ^ cri P turt is ^ arc > tnat confumatc, and con-

& Tfoftw tinned in doing to the end is required by the Law. Paul inter-in Syria preting Mofes 9 Deut. 26. 27. Gal. 3.10. Cur fed be every one 9 Ver.Gal.$. 05 Ik IjLtfctVw i* ma 9 who continueih not tnall that are written m Qui nonfe- t } :e L aw t o do them. Deut. 26. 27. Cur fed is he who Jhall not con-tmt °™J^firrn. It is a word they ufe in matting of Laws, when we fay, Be "MS It ftatuted and ordained: the word in Tie! is three times in the Dip'' N 1 ? Book of E,iher, to ordain by a Law, Which clearly faith that.

the

the Covenant of Works was a work of juftice and fuch a time God H ^ fet to Adantfo as to the end he was to run it out, but how long he ^^ m was a viator or traveller in hiscourfe of obedience no man knows. qu j Mn

permanct. LXX. tuvj-myt]®* ira; o art get *& kig «X ffiiw & ™<r* 70/5 Acyct; T« v,'/xj» r* 7* Toivrai *ui*< Chald. Fara. Qui non permanferit Syria. Verfio. MaUdiflw quinon perftiterit. Arab. Verfio. Qitinon confirmabit. Beza, Gal. 3. 10. Qui non firmarit Magna vis Verbi Jakjm. Pagni. &• Ari. Monranus, Agi *on ftatuerit.

chap. xxm.

Whether faith as lively and true, or faith as contimingto the end 0 be the condition of the Covenant of Grace $

TH.'fe, who in all points, as in this, make this new Covenant a Covenant of Works, contend that faith as enduring to the cnd,muft be the condition of the new Covenant. 1. Becaufe tht promifc of the reward. 2. The reward is given to him that endures to the end. And this faith ( fay they J is the adequate and compleat condition of the Covenant of Grace as full and confum-mate obedience to the end in degrees and parts.

2. But faith as lively and fincereis the condition of the Covenant, the nature and eflence of this faith is to continue to the end, but continuance to the end is an accidentall condition of this only efifcntiall condition of the Covenant, faith que , which indurcs to the end, but not qua aut quatenus , as it indures to the end is that which faves us and juftifies us as the condition of the Covenant. Faith as lively unites us to Chrift and juftifi:s 3 whether it be come to the full perfection or not. Otherwife 1. no man (hould be ingrafted in Chrift as branches in the Vine Tree, no man parta- .. kers of the Divine nature, no man qnickened, but he that dies in ^ely/not finall believing : Whereas, Job. 5. 24. he that beleeveth before his as mdu-finall continuance to the end, v*Ta&iCr t w U tii *«r*T*, hath pafj'ed ring ro the from death to life and jhallnever come to condemnation. And in cnd r . hc this is the difference of the condition of the Covenant of Works ^^^ that Adam had no right to life by one or two the moll nncere a&s covciiu* and higheft in meafure,except he continue, • W"»*(as the Law faith DeHt.26. 27. Ga A3. 10.J to the end, otherwife at the firft aft of C c obedience

2 o 2 Faith as lively not as great and enduring to the end 0 P A F* T I. obedience perfect: in degrees and parts, Cod behoved by Covenant (exceptthe Lord fhould break the firft Covenant himfelf, before man iin, which s blafphemousj to have eiven him corfirniing grace and the reward of life 5 but the condition of the Covenant of Grace is that. He that beleeves,Joh. 3. ^Mpm-ra^is not condemned , yea is freed from all condemnation, Rent. 8.1. and *x lt -hath life being really united as the member to the head, as the branch to the tree, myjiically, as the wife to the husband, legally, as the debter and the furety becomes one perfon in Law , the fumme one and nor.two. 1 Job. 5. 11. And this is ike witnefithat *Jku he hath given us life eter nail, and this is in rhe Son. 12. He that hath the Son hath life : He that believeth hath the Son dwelling in his heart by faith, Eph. 3.17.

2. Faith, before it come to feed and full harveft brings folid ^ a "fi ft P eace anc ^ c °n»fort and faveth: So Chriji to the blinde man, Luke j iv ^j y r a ^ 18.42. thy fai*h ^ fftm'u, hath faved thee, not a bare miraculous faves and faith,butrh^t which apprehends remiflion offinnes, adie fpeaks juflifies. to the woman who did wafti his feet with tears, Luke 7. 50. and to the paralytica mm, Mat. 9.2. feeing their faith, be of good cheer 9 go in peace, th/ fins are forgiven. If they be but forgiven conditionally , fo they beleeve to the end, whereas they may fall away. 1. What comfort and good cheer ? 2. What peace being juftified by faith, Row. 5. 1. > 3. What glory in tribulation, Row. 5. have they more then Judas the fon of perdition \ What Covenant of life and of peace are we in? What difference between our Religion and the Religion of Cicero, Seneca, and of all Fa-gans, if Chri[i furnim not to us folid unlhaken help and confolati-on r And wnat a trembling hope have they that they be, and are to fear they fhal be in the condition of apoftate Angels to morrow? What faith then Chrifr, Matth. 9,22. Markj$. 34* Mark^io. 52. Ln/^8. 58. Luk. «). 20, 24. Mar^. 34. Mart^y. 24. yea and much more faith the Holy Ghoft of our cafe, even of everlafiing ctnfolation, 2 TheiTal. 2. 16. firong confolation, Hebr. 6. 18. all comfort, 2 Cor; 1.4* lively hope^ 1 Pet. 1.4. Heb. 6.18. 19. then Heathens can fay, Nay otherwife not fo much, for they promiie not fo much. 3. Our lively faith is to believe our perfeverance in lively faith as promifed to us, Jer. 32. 39,40. Ifai. 54.10. Ifai.

5 ^ 20.

59.20^21. Job. 10.27, *8. 7^.4,14. 1 Pet. 1.3*4}$- Job. u.ifc 27. As we believe life eternall, and that purcnafed by the merit ofChrifts death, the one as well as the other, then faith as finall cannot be the condition; And who can think that Gcd commands faith in God Immanuel in the Covenant of Works? but faith in God Immanuel to the end is not commanded in thr Covenant of Works, but only in the Covenant of Grace. 4. Faith juftifies and faves as fincere, be of it great or fmall: but it juftifies not and faves not, but as it indures to the end , then no man is compleatly ju-ftified and faved and united to Chrift untill he dL j .

Since faith ( as all other graces in a child of God) is imperfe& and ft ill growing, 2 Pet. 3.18. and we are to pray. Lord increafs our f'aitb, none mall be juftified and faved, but he that hath the greateft faith, if faith only, which endures to the end, be the condition of the Covenant,and fuch a faith as groweth and endures to the end : For take one who for twenty years believ.th the ft it two years, he being united co Chrijl, hath right to Cbrijt, Job. f1«i>*A4*5- J°h- *7- 21,22. Joh. 14.16. Joh.i6.7,8, 13. Joh. 4.14. Joh. 7. 37, 38, 39. be fhall not hi judged, nor condemned^ batbpafled from death to We, (hall never die, Joh.^.^o. 1 Jub. 5.11, 12. Joh.4.24 Joh. 11.25, 26. then mould he die the end of the firft year of his believing, by the Scripture, he muftbc faved, el fe he muft be dam ned* who yet died in true faith and yet never fell away, which were ftrange : But by this opinion either the remnant found believing mould be no condition of j lftirication and falvation,becaufc the man is iuftified and faved without it,and the faith of one or two years gave him right to Chrift and faved him t Ergo the remnant faith is not a condition of the Covenant, but a perfevering by grace promifed and a perfevering in that faith, as alfo by their way who make perfevering faith the only condition of the Covenant of Grace. 1. Faith and works are confounded: whereas to be faved by faith is to be faved before, nd to be iuftified b.fore we can do good works, and trK jus or title ro rigrueoul-neftl* and falvation coming only from the price and Redemption that is in Jefus Chrijt> is not moreorleffr, no: more

then the worth of the ranfomc of the blood called rt blood bfl A&S20. 28. does grow, and it is to be juftitied by grace and by Cc2 raid.,

Mow boa- f ait ' , > an d then works come in as the fruit of our juftification and

fling is ex- falvation, Eph. 2. Te are not fared by work^ leaft any wan Jhoitld

eluded by boaft, in a righteoufhefie of his own 3 coming from no merit of

grace. Chrijl> which buyeth determinating grace, and indeclinably leads

and bows the will; Otherwife we may boaft, that i«, glory in the

Lord, who worketh all our worki for us, Pfal.34. 2. 1/^.41,16.

Ifa. 26.12. The falvation and righteousne fie is the gift of God.

What then (hall be the room of Works * He anfwers, no room at

Stlfa, all as eaufes of juftification & falvation, by an excellent antanacla-

Commcnt. fis as learned Irochrig: for he anfwers, We are his workman*

Qb, 2. Jhip created in Ckrijl Jefns to good worlds, which God hath before

erdained that wejhonld walkjn them. Then by grace we have the

full right to righteousnefle and falvation by the ranfome of blood,

which isChrifts. Fapifis and Arminians dare not bring in Evan-

gelick works or faith as an Evangelick work here, though they be

too bold. 2. Being once made the creation of God in Chrift, and

having obtained right by the blood of Chrift to falvation,we walk

by his grace in good works as leading us to the poffeflionof the

purchafed inheritance. 3. The Authors of this ftand for the Apo-

ftafie of the Saints, and they cannot efchew it who make this finall

faith that takes in its eflence good works as the foul of it, or chz-

rity (as Fafifis fay) as the form of it, the only condition of the

Covenant.

£>ueft. But is not lire eternal! given and promifed only to faith which continues to the end ? Anf Faith is confidered two waves. In its nature. 2. In its duration and exiftence. As to the former faring faith is of that nature that it is apt to endure, it hath a fort of immortality, fo the promife intitulo&jure, is made to that faith only which is of that nature that it muft endure to the end, and the promife of life and remiflion is not made to a faving faith under the accident of enduring to the end, or for the years, fuppofe thirty or fourty years, or eight hundred years, or above, that Adam and the Patriarchs lived in the ftate of beleeving, for a faith of fbme hours only (hall fave the repenting thief as well as a faith of many year6. And 2. life eternall in the pofiMion is promifed and given only to the faith that continues to the end not be-f aufe of the duration>becauie a longer enduring faith hath merit,

bus

but that is by accident, in regard of the right to life, and becaufe God hath commanded perfevering in faith,life is given only in po£-feifion to fuch a faith as endures, but we cannot fay that the accidental! endurance and exiftence of faith for fo many years doth fave and juftifie, as the living fo many years makes a Child an heir to a great eftate, for his being born the eldeft fon, makes him his fathers heir.

CHAP XXIV. What faith *f required in the Gofttl.

THcre is a legall faith, a duty commanded, the object of which is twofold, i. Truth relating to the mind revealed and to be revealed. So Adam had a habit or habituall power to believe the Law and the Gofpel upon fuppofition, it mould be revealed. As a whole man believes skill in his Phyfitian to prevent difeafes ere they come, and to remove them when they come. Its folly to (ay Adam ftood in need, be he fell, of a fupernaturall power to believe Evangelick truths, if he believed God to be true, he had fuch a power as to believe all was true, that God (hould reveal. 2. Adam had a faith of dependencie, to rely upon God in all poflible How faith evils feared. laves not

2. The promife of life is not made to Law-faith more then to according Lw-love, or Law-fear, or Law-defire, more thtn to any other, ™J IC C Q { -^ but the promife is made to Evangclick-faith that layes hold on a ft # Christ as our righteoufnefle. But for obeying the Commands Adam was to live, Gal. 3,13. & *vVo7* jnn in them by doing nSheindle-them, EM. 20. 11. As Lavater> there is no abfurditie if it be ™™'* f r " /aid wen frail live 3 that it y merit by free j>atiion y life eternall: but CiW.com! then (faith Calvine ) if a man \eep the Law he needs not the Ezck. 20. Grace of Cirift, Ob). If faith be imputed, as it laye3 hold ox\}\ Nulla Chrifts Righteoufueffr) itmuft be the meritorious caufe of juftifi- **5/^ cation and by its inherent dignitie, for there is nothing more eflen- *j a j^f tiall to faith, then to lay hold on Chrifts Righteoufnefle. Anfw. nes vhrnm If faith were 'imputedas righteoufnefle according to the aft of lay- hoc eft me-

reantur ix fatlo vitrnn dternsm: Sed^quis legem fcrvtffcquetur turn nan opm habere Chrifti gr gt'i*.

in#

ing hold on Chriji^ it were trufc, but the aft of faith is not imputed but that which faith layes hold on, ir being an inftrument, to wit, the-RighteoufnsfleofChriftjkis not an aft of believing faith a Jefuiu And though they fay the works Erangclick are from the habit of grace, Co was Adam a patient, when God concreated his Image, and habituall righteoufneffe in him. But Arminians and i ws Jefaiu do not fay, nor dare not, that predetermmating Grace is Rom.z. from Chrijh merits, therefore yet the miner may more boaft then Adverte ft-Adatn 9 and fay I have juftifisd my felf by the Acts of free-will dem nun ha which is indifferent and from under all the bowing and d^termi-bere ex ft n j n g or f wa yi n g of the Grace of Chrift,for the free-will ihould efficaaam hay£ f hcther Chrift had died or t dkd ulUm ut a-

ilia quidam, nofter eft, remittendi fy reconciliandi,fedvirtutem totam procedure ex objefto ipfc nempe,€hr\ft9icujiu <virtutem fo meritum difpofuitDeM perfidem in ipfnm applkare peccatort si juftificandum.

The adversaries exclude not Law-boafting.

CHAP. XXV.

^l TT 7" Hcther is Chrifts righteoufneffe imputed and made W ourSibecaufe we believe and apprehend it oursj or do A twofold we believe,becaufe it is ours firft before we believe? ^ p S° n Anf. There is a twofold imputation, one legall, another which one legall, 0T Doftrines caufe wc call application or reail (though the legal! another E. imputation be alfo reall $ but not to us as the former) the Lords vangelick. aft of laying the iniquity of us all upon Chrift> Ifa.53.6. and the Lords making hint fin for us, that is a facrifice for fin, 2 Cor. ,5.21. evinces neceflarily the truth ofthis, the former imputation. For 2 Cor. 5.21. God wot in Chrifi reconciling the world to hintjelfe* not imputing their trefpaffes vnto them. If it be expounded of a-ftuall reconciliation ofperfons, it may fay (bmething for the other imputation, but the other imputation is clear, ilow.4.3. Abraham beleeved God^ and it was counted to him for righteoufneffe^ v. 7, Bleffedis the man whofe iniquities are forgiven and whofe fns are covered^ v. 8. Bleffed is the man to whom the Lord imputeth mt fmy v. 9. Faith f that is, that which faith believed, as hope is put for the thing hoped for, Cs/, 1. 5. Rom. 8. 24. wa§ imputed to Abraham for righteoufneffe, though Gomarus give another expedition, to wit, that by faith or the aft of believing vre obtain this to

be

be routed righteous , and it funs better with the Text. And as to the former imputation , G^could not in juftice wound Chrift fur our trarigreflions, nor bruife h m for our iniquities , nor could the Lord break him , nor deliver bimic the death for us all , except God had both mad^ him the fattier, that is, in putrd and reckoned him the (inner in Law (tor intrinfecally and inherently he was not the (inner , but holy^ harmleffc^ &c.) and laid our debts upon him , Ifa.~3*6. and except he hid been willing to have been counted thefinner,and had faid , (jkou hajio.iven me a body , here am J to do tkj wll> Pfal. 40. 7. Heb. 10.6,7.) this reckning of Chrifttobc the (inner is not only in the et.rnall decree, but alfo a laying of our iniquities upon him in time, IJ"a. S3. 6. or a dealing with him in Law in punifhing him as the (inner. And 2. by tiling the humane nature as an inftrument of our Redemption on the CrofTr. Antinomians take this imputing of our fins to Chrift, and recko--, L ning Chrift to be the iinner>to be the juftifying of the finner, which ta k c 0 r " is agroffe miftake \ for fo without believing all that Chrift dyed Aminomi-for (hould be j lftifbd upon the Crofle. But the Scripture is Co far *«. from afcribing Juftirication to any but to a beleever, that it faith Abrahams faith was imputed to him for righteoufnefiTe. Now the faith of multitudes for whom Chrift died when he fuffered on the Crofle, is a very nothing : Many arc not born, and a nothing or a non ens cannot be counted for righteoufneffe.

It is to be obferved that payment made by the furery abfolveth the debter, fo as the Law, except it be theGenerall Law of gratitude requireth no aft of love, of faith, of fer vice from the debter, nor doth the Law of furetyftYip in its eflence and nature require that the Creditor, & fub eo tnulo (hould pay the homage of faith, indeed when the Creditor is both the creditor and the offended obedien Party, and alfo the fupream Law-Giver GOD, he may require of to the the captives the obedience of faith. So would juftice which faith, Girety. we (hotld hurt none, give to every man his own, prefle, that cfj,i fi is the debter repay to the furety, fo far as he is able to make up his X j? lpeci " loffwS, bur t.i pay the obedience of faith as a part of the ran!< >me due to offended Juftice, u no Gofpel-Law, nor any part thereof, nor can it bear truth, except we deny the reall fatisfa&ion made by Chrift which both Papifts do weaken when they mix the merir of faith thercwith,and Socinians deny. 4. The

4. The fatisfa&ion performed upon the Crofsfor finners,though it be for a certain particular number, determined of God, & quoad numcrum nwmrantem 9 & quoad numerum numeratum , both as touching the number, fo many 2 not all and every one,and fuch pe-fons by head, name, birth, &c. Yet it is not the juftifying of me, or John 9 or Paul , for I, nor no man can know that Chrifts fatis-fattion (lands for you or me , by name and perfon, while firft I or you beleeve, becaufe it is the hid Decree ot God. 3. Nor is this legall imputation beleevable, nor is it revealed, as it is terminated to fingle perfbns, to me or to you, until by faith we apprehend it.

5. But the imputation of application is that in which our jufti-fication ftandeth.

And the faith by which as by an inftrument we are juftified,

Faith pre- prefuppofeth three unions, and maketh a fourth union.

fuppofeth r I# Naturall.

on^&ma-" It prtfuppofeth an union,. < 2. Legall.

keth the C 3* Federall

fenrth. 1 • Naturall, that Chrift and we are not only both mankind,for

Christ and Pharoah,Judas y thc traitour and all the fbns of perdition arc one, fecie & natura 9 true men, but one in brotherhood. He aflumingthe nature of man with a fpeciall eye to Abraham , Heb. 2.16. that is, to the ele& and beleevers, for with them he 11 bone of their bone, and is not ajhamedto call them brethren Hcb. 2, 11,12. Plal. 22.22.

2. It prefappones a legall union between Chrift and them ,* that God made the debtor and the Surety one in Law , and the fummj one in fo far as he laid our debts on Chrift, If a. 5 3.6. 2 Cor.5.2.1.

3. It prefuppones an union Federall, God making Chrift our Surety , and he was willing to be our Surety , and to afliimenot only our nature in a pcrfonall union,but alfo our ftate,condition , and made our caufe his caufc, our fins his fins, not to defend them, nor to fay Amen to them, as if we might commit them again> but to fuffer the puniftimcnt due to them. And our faith makes a fourth umorrbctwixt JChrift and us, whether naturall, as between head and members ,the branches and the Vine Tree, or mifticall, as thatofthefpoufc and beloved wife, or artificiall,or mixed between

PART I. Hon? chrijis right eousnejfe is mdde ours *®9

twecn the imp and the tree. Or 4 Legal!, between the Surety and the Debter, the Advocate and the Client, or rather an union above all, is hard to determine, for thefe are but all comparifons, and this Chrift prayes for, Job. 17.23. I in them and thou in me, thai they may be made perfett in one.

6. Now to the Queftion, as the Law condemns not a man but him who is firft a finner, and an heir of wrath by nature in the firft Adam, for the Law is eflentially juft : So God juftifics not a man, but the man, who by order of nature,is firft by faith in C h r is t, Rom. 5.18. 1 keyefore as by the offence of one (judgement ) came upon all men unto condemnation even fo by the right ecufnejje of one the free gift came upon all men (in Chrift, its the otUr ycoe in the firft Adam) unto the jujiific ation of life : And fo we muft fay, that all ere they be luftified, and before God impute faith to them, that is Chi ills believed righteoufnefie to be theirs, muft have faith and fo believe, and fo be one with Chrift. And this imputed righteoufnefie is ours, becaufe we believe, and not until! we firft believe, and the other imputation goes before faith : So the faith of Gods fpecial mercy is two wayes fo called. 1. As it leaneth upon and apprehendeth God in Chrift, for the obtaining of mercy and remiflion of fins, and imputed righteoufnefie : So faith goes before juftification, and we beleeve that our lins may be pardoned, and that our fins may not be imputed, and that we may be juftifbd and freed from condemnation : fo by the a& of believing righ teou fnefie is imputed to us. And thus juftification and remiflion, /'. e. relaxing of our perfons from a ftate of eternal 1 condemnation, as is meant, Rom.2. 1. are not theobjettof faith,but the effect and fruit of faith • 2. The faith of fpecial mercy to me , We f isconiiderjd as it apprehendeth and believcth, or rather feelingly cbrifis knoweth fpeciall mercy, imputation of Chiifts rigbtecufhefle now rightc-given to me,and as Chrift both payed a ranfome for me, and fatif- cufnefle tied juftice for me, and fo imputed righteoufmfie and juftification rrav nc M the object of faith 5 Or ratherthe object of the feme of faith, JJ^^Jg which is raoft carefully to be obferved. Toanfwei Ktnv»j ( j b ours

(olid Argument, we either believe remiflion of fins pajft, or to we belief* come, &c. But remiflion is liberation from puniihment eternall « ro l)C or temporal J, bat juftification k frecdame from the fundamental! oursal f°-Dd It-

guilt-deferving puniftiment,andremifiion is a confequent thereof' ^Whether or not, is Juftification taken one and thefam: way

in the Old and and New Teftamcnt>

Anf. TheApoftle is clear, Rom. 4. where he proves both Jews

and Gentiles are juftified as Abraham and David. But 2. Juftifi-^ om or cation by Grace hath not in iijdem aticibus in the fame points, the ^^"^ fame adverfaries. 1. Mofes and the Prophets contend moft with who cau- Ceremoniall hypocrites, who fought righteoufneffe much in Cere-fed various monies 3 Warnings, Sacrifices, New-Moons, arjd alfo their own confidera- inherent godlinefie, Deut. j. Veut.j. Beuu 10. Veut. 11. Ifai. lion * ofth< l 1.10,11,12, &c. Mic. 6.6,7,8. Pfal 50.7,8,9,10,11,12,13^4,

jSE^'^ 1 ^ 1 * *M**>9*fr * ^^15-22,23.7^.66.1,2,3,435,

on in the f»r»T' , >'* 21,22,23.

Old and in 2. P#«/ had other adverfaries, How. c&. 3. c£. 4. d?. 5. c&. o.

the New ch. 10. efpecially Antinomians^ who drew the Doctrine of free

Te "* Juftification by Grace licentious loofneffe, then we may finne, if fo and fo, we be juftified (faid they^ then is the Law of none ef-fe&y Rom.6.1. But his chief Adverfaries, on the other extreame were men that ftood much of Juftification by the works of the Morall Law : And Pavly Rom. 3. proves that all Jews, Gentiksy Davids Abraham, could be Juftified neither by works of Nature nor of Grace, and calls down the Jews righteoufneffe by Law-doing, Rom.^.Rom.io.

3. There were a third Clafle of Adverfaries to free Juftification, Galatiatts, feduced and falfe Apoftlesywho contended for Juftification by Circumcifion and the neceffity of keeping the ceremonial! Law if they would be faved, Aft. 15.1,2,3,4, 8cc. Gal.2. Gal 3. GW.4. Gal. 5. ch.6. Who mixed the Gofpel and Mofes his Law, and Pa id provesj Gal%. that we are not juftified by the works of the Morall Law, for that Law, Veut. 26. 27. involves all that omit the leaft duty of the Law, Gal. 3.10, n, 12,13. under a curfe, and Chrifi was made a curfe for us. And Paul proves in the generall, we are juftified by neither the works of the Morall, nor of the ceremoniall Law-

4. James had to do with another gang of loo(e livers, the Gno-flicksy who contended for Juftification by a bare nommall faith without love or good works. And James proves that we are juftified

fied before men and to our felves by faith working by love, and not by a dead faith.

5. John contends much for reall and fpeaking marks of juftiS-cation and converlion , againft dead Profeflburs void of love to the Brethren.

^ 3. What is the dominion of the Law over a finner ?

A. It is the legall power to condemn allfuch as are under the Law,as the Covenant of Works^as marriage is difIolved,if either of the parties be dead : So Km. 7.4. 1e are dead to the Law through the body of Chrift , and it is not every commanding power that Ofthcdo-Pauiy Rem. 7. denies to the Law, but a Lordly dominion , fuch " im ^ onof as Lords of life and death have andexercife , Jo/*©- *»fiitm tS *»- c e aw * £/>»*•*, and we are dead U the Law through the body ofChril , which mortification or dying 1$ not underftood fhbje&tie , as if ic were in us, but legally and objectively in Chrift, becaufe Chrift iu his boly on the tree did bear our ftnnes , 1 Pet. 2. 24. and was made a curfefor us y in our place , Gal 3.13. For Chrift ( faith Ambrofe 9 Ambrofe clearing the placej giving his body as a Saviour, overcame death Mo)i legi and condemned fin: Hence thefe two woi'ds,Rom.j 4. Wherefore eft were ye alfo my brethren , are become dead to the law. Gal. 2. 19. ForV^j ^ U1M I through the Law am dead to the Law> that Im-'bt live unto God-, ^f^atT-As^the death to the Law is legall, I am no more tinder Law-con- , ^ ^ demmation then a dead man, fo the living to God is a Law-living erga ditr.it-to God on a Law-abfolution (as theabfolved malefactor cleared of tuntur pec-a capitall crime which might have coft him his head, liveth,md fo ca a "™ 9 ' is fet frej fo there is another molt emphatick word which infinuata r l tur a )? * that Chr/ji is dead to the Law , as Paul was , for after Paul faith , tatkr \ Gal.i.} 9. I through the Law am dead to thehaw , he adds, v.20. Legcpe r I am crucified with Chrift legally , that is, as Chrift was crucified for corpus iin by the fentence of the Law, fo I am crucified with him. Rom. Chriftu fa 6 8. Now if we be dead with Chrift , webeleeiethat we fialtalfo \^^, live with hi,)i y which is not only to be expounded of mortification famul* and inherent newnefle of life, but alfo ot legal! dying mth Ch \ For Chnft died no death but legall death , there is no inherent corpmfiam mortification or flaying of a body offin in him as in U',choug! his death therealfo flow an merited an inherent prfonall m >r cation in OS j for it is added, v. pi knowing that Chriji being 1 1

D d 2

fed from death dieih no more , <^r& &#f£ #<? marf dominion over him , thenCki/r, by Law, cannot die twice, fo Chriftbeing once crucified , the Law and death, which had once dominion over him , hath now no more do:ninion over him. Then, firft, as Chrift died a Law-death^and was under death, becaufe under the Law, fo are we legally i n him freed from the Laws dominion, and death a 'AM' following thereupon. 2. As Chrift defies the Laws dominion and ftlc'all ^ eat ^' *° ^° we * 5* ^ S C nr ifl cannot twicefatisfie the Law by Chrift a'nd dy m g 0~ or r ^ en tne ^ r ^ nac ^ not been diffident J fo neither can believers we ever be under Law-death and Law condemnation, for we were are freed once } n Chrift legally condemned & emcifLd in our Surety,and Co from the^ cann0t faffer in our perfons legall condemnation and legal! death. Won. ° mi * 4* ^ 5 ^brift is dead to the dominion of the Law,and death having once died and com. out from under both,fo are we dead and come legally out in him ; which anfwereth the feverall tentations we can be under in Chrift. Ob). But then may we not fin 5 bxaufewe are freed from the dominion of the Law and deach * as Rom. 6. he had faid 3 )e are not under the Law but under Graces v. i~. What then ? Shall vtefin , because we are not under the Law , but under Grace ? God forbid} ver. 16,i 7. He anfwers from an abfurd/.hen wethatareranfomedby Chrift mould not be our ranfome-payers fervants > but the fervants of fin. Now except the meaning had been, we are not under the Law , that is , the Law dominion and the Laws condemning power, there had been no place for fuch an Objection , nay, nor any fhadow 5 but the true Objection is, we are not under the Law to be thereby condemned and eternally punifhed, therefore what is the hazard of fin * We may finne at The Auti- w j}] ? tn!re is no fear of hell. PauUnCwcrs not from that evill of wtmnn oh- r ery j| e £ ear t ^ ac f 0 ]loweth fin , but from the woefull ingratitude to chanrd our ranfcm>payer. O then we fhould not be under Chrift and upon is the directing light and rule of our Lord Ranfo wer y it we fin at will^ anfwered but dill fervants and ilaves to fin,& fo not redeemed, by which we by him. gather that there are two things in the Law. 1. The condemning powerofi 2. Thedireftive commanding power : As to the" former,Chrift by being condemned and furTering a curfed death for us, took that wholly away. We are not then under the Law as condemning yea neither as faving and juftifying, for then fhould

we be married to the Law and und^r conjugall power,as wife and husband living together, which Paul ref.ites, Raw. 2.1,2,3,8.

(2.) There i< a directive comm.mding power that Christ takes in hand,and command? us to obey our Lord Ranfcmer, and we mould fin a;ainlt his love, if we fhxild live loofly , becaufe we jh erc isa are freed from condemnation. Hence alfo there is a twofold domi- twofold nion of fin, one legall, to condemn us eternally 3 another (as it were) domioion phyficall, to keep us under thefuperlative power of lufts, ifChrifi of fin -had not died , we had been under both.

^_ 4. What is meant by the ddmffe of the letter in which we are not to fen e ? Rom. 7.

A. He means the idle j fruuleiTe, and bare knowledge of the Law in externall difcipline, that reign? in an unrenewed man, by which he rem lining in nature under the Law, foments an opinion pharifaicall (for he points at the falfe and literal! glofTes of the Law T *J5. 0,d -given by Pharifee? and refuted by Chrift, Mat.s>.) Of merit, exter- "h^ e ° t [ cr nail worfhip, ceremonies without any inward heart-renovation, to an d r j, e ' which is oppofed thz newneffe of the Spirit^ or true new Evangelick newnefle obedience and holinefTe wrought by the Spirit. °f the

Objett. Is not the letter of the Law a bondage, hncc we are freed Spinr * in heaven from th: letter and from awing threatning ?

Anf To ferve God is liberty, not bondage, Pfal.h 9.45. Rev. 22.3. compared with ver.£ ferving of God and raigningfu.it well together. SeeL/^. 1.74,75. 7^.8.34,3^,36. Rom.6.\6>\j. but there is a threefold bondage of the letter. 1. Accidentalt m regard of our corruption, the fervice iswearifome to unrenued nature : This we are faved from in C h r i s t , not fully in this life, but it comes not from the Law which is fpirituall. 2. A bandage to the dominion uf the condemning Law, 3. There is a bulke of Ordinances hearing ,reading, prayingj meditating, repcnting,receiving the fcals, we are freed from the one in this, and (hall be freed from the other in the life to come.

^ What is the dignity of the Gofp^l above the L A. By the heaving of faith, thatis, of the Gofpel we receive the Spirit , Gal. 3. though the Law in the letter be alfo fpirituall and lively,ind leek of us the loft Image ofGoDl way of commanding y.*c there is no promife of the Spirit;, ra Law

v neithec

neither gifts nor grace, and both are given by the Preaching of the

Gofpel.

2. No miracles are wrought by the Law to confirme the Do-No gifts ft r } ne 0 f inc Law,for it is not new, nor is the gift of miracles given can be^gU as a reward ot Law-obedience, miracles ingenere caufdfinalis^ are venby the wrought to avenge Fkarach and the JEgypians Law-obedience * Law. but the miracles are wrought by the name of Jefus, AUs 4. and

for the confirming of the Gofpel,and for the good of the Church:

See Gal. 3.1,2,3.

CHAP. XXVI.

Of the property of the Covenant of Grace, the perpetuity there-

</• Que]}. Y"TTTHerein ftands the eternity of the Covenant of How the VV Grace 1 And what other properties there be of

Covenant thc Covenant >.

is w. An f- The Law and the Covenant of Works is a rule ofeverlaft-

na ll. " ing righteoufnefle, and fo may be called an everlafting righteoufnefle containing precepts of the Law of nature intrinfecally good, fuch as to kno,wlove, fear,truft in him as the only true God : and in this fenfeitis aneternall Covenant

Bit 1. it is not eternall in the pofitives of the fecond,and fourth, and fifth Commands, the way of worth'p , the means,as Cercmo-c° W nant* n " ie? > Sabbath, Magiftracie, and fuch like, which are not to con-of works tinue in the life to come , and fo neither faith nor hope in God isnot throughChrift, iCor. 13.13. Row. 8.24. 25. 2 Cflr.5.7. nora eternall. Temple, nor Ordinances, nor the Kingdome of Chrift as nowdi-fpenced 3 are to be the binding rule for eternity to fuch as are confederates of the Covenant of Grace, Rev. 21.2 2,23. 1 C0r.15.24. though more of the fmell and remnants of the Covenant of Grace, of the Larwbjof prailes to him who was (lain, Kev.^.g^u, 14. be in the life to come, then of the Law-Covenant, in regard of our ftanding in a ftate of glory for evermore,by the Mediator, to keep the nature in an oternall union, for evermore , by the Lord Chrift his being cloathed with our nature, glorified for ever. Rev. 3, 21.

Rev. 5>

Rev. ^. Rev. 7- Rev. 20. Rev. 21. Ch. 22. And in that we fhal 1 There is be ever withGhrift God-Man, Lul^ 23. 42. Jafc. 17*24. 1 T^ more of 5. 2 Cor. 5.8. r6i£*.13,17. in an etcrnall (tateof glory, though the Cove-not in regard of an advocation and interceiTIon for fallen finners. nanto f As ijoh.2.i>2.or of praying that our faith fail not,when winnow- £ r * c . e J n ed, asLuk.22.31,32. In a word there is a mediation of the trium- e0 methen phing reign for the Handing of the glorified nature, and a mediati* of the Coon for the reconciling of, and interceding for of (inner?. The venant cf latter muft ceafe when the Kingdome is given up by the Sonne to wor ^-the Father 1 Cor. 15. 24. The former is eternall and fhall never ceafe.

2* The Law as a poffible and (landing way of juftify ing and fa-ving finners is not eternall, but is now eeafed to all flefh, the Man- other dif-Cbriji only excepted, but the Covenant of Grace ftands as the on- fcrcncei ly way under heaven,by which (inners may be faved, and after the between Covenant of Grace there is no difpenfation, which Libertines and C ° TC " Familijis call more fpirituall without Ordinances and away as works, & they fpeak of all fpirit, of pure ft ir it. that of

3. The Covenant of Grace is eternall, in regard in it there is Grace, promifed actuall Grace,and continual influences of Grace from the Head Ckrijl, the High-Prieft, to keep the confederates in obedience and in perfeverance to the end. And no fuch influences either for the habit of grace-or for the continued afts thereof, are promifed in the Covenant of Works, in regard Adam a man, and poor men in him do undertake to obey. Whereas Chrift-Man binds and undertakes as head-Covenan*er and Surety for all the un-der-confederates, and for finners in the Covenant of Grace. Which difference is much to be obferved,between the Covenant of Works and the Covenant of Grace : And for that caufe the Covenant of Works is, 1. more independent, and requires more of mans ftrength and lefs grace then the oiher.

2. It ftands more by precepts,lcfle by promifes,having only one promifeof a reward and hire to the obeyer, and conlitto all o\ precepts, the other though it want not precepts, efpecully, it is his command that we belecve in the Son of (W,yct ftands moft b) pro-4iii(es, and this Covenant gets the name of a prooiife or the pro-mLfc, Alls 2.39. Rom. 8.9. compared wiih Ail* 525. Gen.x 1. -.

3- '1 9

of Grace in the life to come.

216 lh efreedc me oft he P a r t I.

3. The Covenant of Works hath more of hyre, more of man, ofnature, of earning and working, and more of mans Covenant, where he binds for himfelf, and the other partie for himfelf, without the mutuall help of any of the confederate parties. The perpe- 4- The Covenant of Grace is, thus, alfo eternall, in that the tnity of the buried and dead parties Abraham, Ifaac, and Jacob are ftill in the Covenant Covenant of Grace, and there remains a Covenant-union between Chr iftand their rotten flefti fleeping in the duft, which is not an union, by faich, or by any actings obedientiall of dead men, as is moft evident, if wt compare our Saviours words, Mattk. 22. 32. with the Lord fpeaking out of the Bnfti to Adofes, Exod. 3.6. and God is not the God of the dead, but of the livings nor is therifing of the body promifed in the Covenant of Works, nor is there a ftanding Law-Covenant between the Lord and dead Abraham requiring the condition of faith from buried men. Only there is a warrant to fay that the Covenant is everlafting,becaufe it goes beyond time, and ftands with the dead in Chrift, Matth.11. 32. (2.) Becaufe two great promifes of the Covenant, the rifing of the body and life everlafting, are fulfil led after time is ended, J oh. 6.38,39. 1 1heff.\. 14, 16,17-andaddeto this thepublick owning the confeflion of the Saints before the Father and the holy Angels; which is publick remiflion and declared juftification before the world of Eleft Men and Angels, JU% 12.8. Matth. 10. 32. (3.) Becaufe after all thefe, to walk among them as their God, and dwell among them, Rev. 7. 15,16,17. when they are eloa-thed in white Robes y and are before the throne ferving hint night and day, and that the Lord mould be their God. Rev. 21.7. after they have overcome all temptations* is fulfilled eternally in heaven. Now for God to walk among the people and be their God,\$ to be a Covenanting God to them, as is evident from 2 £V.6.i 6. Lev. 25.11,12.7^32.38.2^.13.6.

2. The (econd and principal propertie of the Covenant is the gra-

ciousneffe and freedome thereof therefore it is made with iinnerr,

without hire or price, and every article and lith of it is Grace. 1.

The whole Gpfpel is the word of Grace, Alls 20. 32. CcL 1, 6.

thi. Ccve- the Bargain a paction of Grace, arid the new Covenant^ Heb. 8.8.

^^ free for Gr;xe is a new thing, and nature of old thing* the condition

of

Every thing in

Grace.

of the Covenant, to believe is a gift of grsce , PHI. i.2p. r . nc mercies beftowed and promifed are, all of free grace, for we^reJ u ' Jlified by his Grace Worn. 3. 24. freely, and are fared and cafe* with a holy calling*) not according to our worlds, hut according f ° kit own purpofe and grace, 2 Tim. 1.9. For by grace (faith Paulj are ye faved through faith, and that not of our fehes, it is th* gift of God, Eph.2.8. and the new creation is framed ;n us of grace* But God who is rich in mercy, for his great love wherewith he lo< ved us , even when we were dead infinnes hath quickgedus together with Chrijr, Eph. 2.4,5. and the new heart promifed, Eze^ 36.26. is given upon this account, v. 32. Not for your Jakes do I this faith the L^rd, be it kpown unto you, be a(l>av:ed and confounded for your own vrayes, 0 houfe of Ifr a el. We have rem: f-fion of fins freely of his grace, Eph. 1.7. In whom we haze redemption through his blood, the forgiveneffe of finnes, according to the riches of his grace, Col. 1. 14. Perfeverance is promiled of free-grace, Jer.31.35. Jer.32.39,40. Ifa.54.10. as lije iitrhall is the gift of God through Jefus Chrijt our Lord, Rom.6.23. and e-very influence of grace is of free grace, Phil. 1. 13. Joh. 15.5. and CHRIST the Surety of the Covenant, of free-grace and love, is given , Joh. 3. 16. to tafi of death for tvery man , Heb. 2. ■•;.

CHAP XXVII.

Of cafes of Lam-fear, and Gofpel-faith : Uorca child of God fears Law-threatmngs.

FRom thefe properties flow diverfe cafes touching the liability of the Saint?,their perfeverance,their temptations,their Handing in grace.

1. If they cannot fall away, who are thus feated in the Covenant, is not free-will left to much loofneffe of fecurity ? Anfw. Not at all: for a principle of Godly fear is fixed in the heart, and fo in free-will, never to depart from God,7*r.3 2.39,40.and where this Godly awe is, the heart is in a Godly trembling an<i fear, and dare notbeloofe, wanton, and fecure to fear nothing, but fears Ee alway

alway. Vr$v.2$l 14. and fears and trembles at the Lord and hit £Oodiieffe> Hof. 3.5. A Godly heart trembles more for

fear of grace and the debt of grace then of juftice and wrath •, and fears fin more, as it is againft the bands of grace, and againft Chrift and Gomel-love who csn rave* then as it is againftLaw the Lawgiver, and him who eternally deftroyes. And fo the aw of hevaven hath a ftronger impreflion then the terrour and aw of h.11. How fear ^hefi. 2. How can the fear of falling away, and the faith of f iiVV & perfeverance abfolutely promifed and abfolutely given confift to-

J^Ybe-S clh?r *

kever. An fa. The Law-fear of falling away, and the Go: pel-faith of

perfevering are not confiftent: the fear legal of the leaft finne is nth°of7o- a ^ ear °^ le ^ ana * of eternall wrath to be irrecoverably inflifted ? but fefb&Ma- b^caufe the perfon is under grace,the believer cannot fear this fear, //, that except the Law-fear be leteen out againft him as a temptation, but Oirifi their it is not his obliged duty fo to fear.

sonfhalbc 2f fhe Law-fear upona believer is conditional!, and not abfo-fit hi the ^ tQ ' as ne ^ ears ne ^ anc * ^' m & aw ay, jure, as his deferving, if Throne tf Gt^ mould enter in judgement with him 3 and if he were not in David his Christ: But he is obliged to a Gofp.l-faith which layes hold father fy on Chrift, righteoufnefTe , and deliverance from condemnation, fi al r **& n and if Chrift and intereft in him be hid from him, and nothing on foufeoffa- DUt L a w-fear,that is a trial], not a duty of Law-fear. * But there cob for ever is a Godly Law-fear, or a Gofpel-Law-fear, which is a Godly Luk.1.32, horrour conditionall for that which is never to be inflicted,but yet 33.did wel according to deferving may be infli&ed, and this is the terrour of confift the Lord, which breedethGofpel-pcrfwafion, 2Gav5.i1. andfo holy & o- ma y wc ^ ** anc * w * tn Gofpel-faith and afTurance of deliverance from bedientiall falling away, and of being ftablimed and confirmed to the end. Xs fear offlee- a child in the fathers arm^s threatned to be caft over a (harp Rock in wg into £- tne Sea, may have horrour and fear, and cry out for fear, and yet £#>r,forfear kdeeve fo his fathers compafllon as he will not throw him in the ^j d ^ r Sea, becaufe thethreatning is ordained not to beexercifed, but ther that that the child may fo much the more thruft his armes about his fa-Jiopefull thers neck.

youngKing gjhieft. 3. What is the beftviftory over temptations from fuch ^^^'fean?

Anf. As in all temptations, fo here , overcoming is attended J^* 1 ^* with precious promifes, which are to be read, Rev.c,2. 7. 17. 2$, ^^^jj. 20,28. c.3.5.12.21. Kev.2h rations.

For 1. Feaversofthe Law that have no kindly cools, and relenting by the promifes of the Gofpcl, tend not to the ftrengtbning of the life ofGo^, but only when they leave a ftanding felt-loathing j and loving ofChrift.

2. It argues the ftrength of faith, after many, yea fix foy lea to ftand; as the Army that is broken fix times, yet rallies and draws up again , is often at the feventh time victorious.

3. Such asftand againft a ftrong and mighty tentation, being frejfed tut ofmeafure , above fhehgtb , as Vav.l was, 2 Cor. 1. 8, .9 in Jo much (Taith he) that we defp aired even of life. But we had tbefentence of death in our felves , do prevail to the being taught of God) not to trufi in our felves , but in God who quickens the dead: For here there comes reall ftrength from fighting : Ashe,who, by ftrength of nature, lives and convalefceth after a running botch and ftrong peftilence, goes through peft-houfes and is never infetted again. So the worthies by faith who overcame ftrong temptations, Keb. j 1. to the end, keep the fields and prevail til death.

4. Godly fear of felf-weakneffe and trembling as fin which may darken the feelings of received mercies and fweet influences addeth ftrength. Something of that is here, 2 Car. 12.10. when I am weak^ 9 then am Ijirori^.

5. A fixed peace in aflfurance of deliverance from condemnation, and quietnefTe ip believing pardon and righteoufnefle inCbriti, ought alwaies to be , as touching the ftate of Juftification : for the q itftioning of this in a believer, if Antinomians will yeeld to truth, is contrary to faith, and no warrantable afTurance. But 2. a fixed peace in Vt,v:d , immediatly after blocd-fhed and adultery , be- whac fore believing of the remifiion of thefe particular fins be, in the way atix-Lords order , renewed, is fecurity, and not Godly peace. Pfirl. cd P"** 32.3. While I k^ptfilence , my bones wtxed oil , through my roar- ^Urca

ing all the day. 5. 1 acknowledged and thou forgavejl ol (j^i

theiniquny oi'myf.n. Pfalme 51. 1, 2, 3, &c. prove this.

But it may be faid , doth not this holy feeling of, and trouble for

E e 2 the

the particular hainous guiltineffe, brangle the fixed peace and the A believer p*rfons faith and confidence that he is in a ftatc of juftification ? oug it not Anf. Not at all : for the outcries of the child of God, Rom. j, 24. toe n- und-.r, notafioger, or an arm, or a leg , but a body of fin : 0 ftateofia^^'^'^s who (hall deliver me ftorn the body of this death ? fiiftcation, are good, and much feeling of pain argues much 1 ife. And fuch as but ought in this regard fay, Ithank^Gcd, I was plagued and pained, but to com- now nohirtg aih ?wr, 1 have peace , I amnchy lhaze need ofno-plain oi a tUnfy Revel. 3. 17. J am allwhvle, nmft be in a dangerous cafe, w^faufti- * U( feed the complaining of want of juftification andoftherightc-fccation, oufhefle of God In a believer, and a razing of ths foundation, as Ffal. 31.22. Jonah 2.4. I am ca\i out bjihy fight; are both falfc and baftard-feelings, and haftie unbelief: tor this is a reflection upon, ?.nd a reproachingof the Office of the Healer of finners. This k contrary to fa'uh,and the former is a complaining of the body of fin that can hardly be flandered; Co a complaining of fclf, and the feeling of inherent corruption weakens not, but ftrengthens faith. And complaining thus, and triumphing in a believed juftification do well confort in VauU Rom. 7. 24. 0 wretched man , &c. v , a e I thankficdihrough Jejus Chrijt our Lord: and Rom. 8.1. Then every feeling of fin is not contrary to faith, as Mr. loven and other Antinomians teach, fome godly tender feeling foments faith.

^6. How commeth it to pafle thatfeldcme feeling of fin wan-teth unbelief I

Anf. Our looking, ina Legall, not in an Evangelick way.,

Why feci- u P on ^ n 3 doth occafion unbelief: for looking to the fickneffe of

mg of fin, tr * e finner is but abufed , when this ufe is made of it, that the qii>

fcldome ftion which Chriji hath abundantly anfwered 5 Ah, he hath not

wants un-who fatisfied and payed my ranfome, juftified me alfo by the Re-

beleef. demption that is in him: but the ftrong body of fin which leads me

captive^J^. 7.2 3. doth alfo lead, rather miflead me to doubt

whether the ranfome was fufficicntly payed, and I fufricienfly and

freely, by his grace, and the Redemption that is inCkriflJefus ,

juftified, as Rom. 3. 24. And becaufe the finncr feels the ftirrin^

andtoo vigorous attingof a body of fin, which is his own work ,

he removes the foundation-ftones laid by Chriji , and qucftions the

well done work of drifts <md thrufts in bis fickle into Chrifts har-

veft,-

vcft: which is upon the matter to fay, Ah my fan&jfication is nought often or fmall: Therefore Chrifts fitisfa&ion is weak,fb the m inlaying ^y the burden upon the wrong back, will take an J pull efftbe burden C oniplaini that Cbrfit inhis own body J id bear on ihetree, as i Pet. 7.24. and ofhisow* WTCfllc under his own body of fin himfelf, and he thinks he will do fanftifica-the btriinefle b.tter himfeH then Chriji.This if that which Antinomi- tl0n » beam impute to us gronndkfly,but it is our fifcfel weakneffj foto be ""£ °lr t rouble d arthe indwelling of a body of fin , as we doubt of and latcly^aft-call in cpeftion the work of Juftification and the fatiffa&ion of ed, he atfo Chrift. But there is good caufe why the (inner quarrell with him- unbelcc-felfand complain of a body of fin , and yet not only quarrell with Vli] %ty Chrift,but exalt Chrift, and by faith clofe with the abfolutene(Te^^ ns of his gifted fatkfa&ion and righteoufneffe. And this is as eafie by hj 5 ^f_ the Grace of God , as we see the more that a gracious foul abafes formed fa-himfelf, as one carna 11 and fold under fin , Rom. 7.14. as one in tisfadioa whom there dwels no good , as touching the rlefh, v. 18. in wkom zs ^ il fin dwells , v. 20. as one brought into captivity to the Law of fin , wcr f and a wretched man , 24 fo much the more doth he exalt Chrift the only deliverer, Rom. 7. 25. Row. 8. 23, $3, 34, 35. and why mould not our blackneffe commend Chrifts beauty, ourdeadnefie exalt his life, our finful wrechednefTe his glorious office in faving, and cur empty neiT: and drynefle his fulneflfe of the anointing who is all fulnefle *

CHAP. XXVIII.

Chriji died not to blot out thefenfe tfjinjwt rather to quicken a Godly fenfe thereof.

THe more of Chrift and his fuffcrings be apprehended,the more Chrift by godly fenfe of fin, fo far is Chrifts death from blotting out all his death fenfe of fin: for if fenfe of fin be all one with afimple reflecting removes knowledge that we once finned, then the godly in this life from 1 ) 0 ^ 1 '"^ ^ grace, not from the ftirringof the Law, do both know and acknowledge what they were. 1 7Vw/. 1.13. I thank^Chnji Je r n< y our Lord, &c. I was before ablafphemer , and a perfecuter , and injurious : but I obtained mercy , Tit, 3. 3. Wi our ft lies wete

tlfi

alfo fwttmti foolijh , difobedient , &c. Yea the glorified cannot before the Throne fing the glory of the Lamb (lain and theprice of Redemption payed, i^.5.12. to redeem them from fin, but there muft be even In glory , tb\s fenfe m of \xheir debt; though without heart-break or forrow. Then it cannot be a Do&rineof the Gofpel that paying of our debt 3 and the ranfome, doth fcore oat of a gracious memory the counts of a payed debt : The more I know what Chrift hath done, the more I mould kifie and imbrace the gracious furety, and thefe kines of Glory, and that fong, -worthy is the Lamb , &c. fay that grace and the lakh of the pricepay-ed do inlargc rather the holy memory and fenfe of fin, then obliterate it. Hence the tranflated out of fenfe of grace, caft back their, eye to the pit, the drudgcrie of bondage they were once in, Eph. 2. 3, 4,5. Hu 3. 3,4,5. tint. 1.13,14. with loving and praifing the riches of grace. And muft it not be good to read old counts, and weep for joy, and caft and dart up praifes to him who is at the right hand of the Father, and forrow for old debts, and lore much him who freely pardons f

2. If fenfe of fin be taken for the unbelieving feeling of, and judging my felf caft out of his fight and condemned, whereas yet I a u in Chrift,and it is God whojuftifies me , -who is heft?all condemne > Rom. 8. 33, 34. We (hall agree with Antinomians^ this is indeed the haftie fenfe of unbelief, Pfal. 31.22. J oh. 2. 4. Hence let them be rebuked who fay not that Chrift in the Gofpel, hath taken away this fenfe of fin. Yea, many redeemed of the Lord, are wearie and laden, but they render themfelves wearie, and then finfully complain that Chrift will not eafe them. In which unconverted ones in the dead-throw are more to be juftified then they, the one being under a reall burden, and the Spirit of the Law acting upon them, the other aft the Law at their own hand , and will receive thejprt of bondage to fear again , whether it be reafbn or not. He is the lefTe to be pittied, who calls himfelf with his own hand in prifon.

3. There is a Gofpel-fence of in-dwelling of fin bringing forth the mourning of the dove, and tears that are fo innocent as they Wrong not Chrift, or his work of redeeming and juftifying ; Of thiF, Rom. 7. 24, Chrift, fine, takes not this away. Believers

lodge

PART I. fc rcmwedby Chrijls death. Q«3

lodge a body of fin in them, as fighing parents and captives halfe rHRTST againft their will, at leaft their renewed will, does contradict this dicd "

notto

gueft, Row. 7. 14, ISs 16317, 18, &cc, 23, 24. It is finful Dcftrine renove ro fay that Christ takes away this fenfe of fin. For 1. this is Gofpci the v ry true tend^rnefle and gracious fmitings cfheart under any fenfe or raiiltinefi?' hsi Saw. 24. 5. 2 Sam. 24.10. Davids heart fmote a ^ k" fe him after he had cut off the lap of Sauls garment, and numbred jnJfroma the people. 1 Job. 3.20. Job. 27. 6. and in feme the naturall naturall ccnfcknce accuiing and challenging after fin is committed ; Now confcicnce Christ came not to extirpate confeience, nor the power of feeling and difcerning the obligation to wrath, that the confciencc *

apprehendeth after Cm is committed 3 nor the legall evill difcerning ot fin, nor the contrariety betweene it and the Law. 2. Chrift by his death gives repentance and mourning for fin, Atts 5.31. Eze. 12.10,11. f3-J Chrift commends this Jer. 31. 18. I hate furely heard Efhraim bemoning himfelfy 1 King. 22. 19. Becaufe thine

heart wm tender and thou baji wept before me, I have alfo

heard thee, faith tie Lord. Luk.7.44. Shi hath yrafhed my feet with tears. (4.) If Chrift by his death fhould remove this, hec {hould bring on, by his death, a heart pafled feeling, and burnt with a hot iron, which is condemned, E/>£.4.19. 1 Tiw.4.2. (5.) It fpeaks a gracelcfle rockinefle of heart to fin, and not care for it, /4tf.18.17,18. Pro. 30.20.

Far leflTe would the Lord have us to dream that a Chriftian is annihilated and melted into God, where they leave off to know, will, defire, feel, aft, or do any thing, but God is all and all in this life, and that, to the eye of faith, though not to the eye of reafbn all fence of fin is deftroyedjthis is a deftroying and overturning of all, of Law, Gofpel, of all humble walking with God, and removes all neceffity of fearina,hoping,believing,praying,hcaringj and changes us over into blocks.

PART

Part IT. IbemmtfCbrljlinhtb Cwmmh. «5

PART II.

<9/f£e ^MUiatour of the Covenant.

CHAP. I.

r Hat room or place hath Chrift the Mediator in the Covenants >

He hath place in the Covenant of Works as The room fatisfier forus. 2. As a doer and an obedient of chrift in fulfiiler thereof in all points. And he is Me- ^ CoYC * diator and Surety of the Covenant of Grace. nantl " 2. Thefirft Adam marres all, the fecond Adam who makes if, e fi r ft all things new. mends all. The firft Adam was a publike fort of ^^ 4W ftirrefman^o whom was committed the ftanding and falling of all marres all, mankind, and in reference to man the ftanding of Heaven,Earth, the fecond and Creatures in their perfe£tion,and he fpoyled all,put all things m ^ $ ^ a-reeling.The fecond Adam received in his arms the whole Crea- m tion that was a-fallirg for in him all things t* ta/Io. fiwiswcijtaxd fift , Col. 1.17. And he beArs up all by hu mighty werd> Heb. I.J. He fatisfied for our fins, and for our breach of the Covenant of Works.

2.He is a full doer and fulfiiler of the Covenant of Works mod perfectly, by doing, I Joh. 2.7. He r*ho does righteoufnejfe is righteous : As he who iuffers for the brokenLaw,ralfi]ls the Law. Rom. 6.1. He that is dead MtK*ic»7&t is freed, juftifiedfromftn^ in the obligation of it to punifhment. So /W, verf.8. // wee be dead with Chrifl we belceve th>.t we [hall live with htm. This dying istobeleeve that he died for us. atleaft it excludes not that. And if we keep the Law, we are not obliged to fuffer : for the Law does not oblige man in abfolute fenfe, both to perfect doing

Ff and

andtoperfedl: fuffering copula tively 0 but to one of them. But if

*lZ t\ we ^ ^ lc S a ^y) fad with Chrft, ( as hi.s death fo excellent doth

obiTgeto exhauit i ns punifhment and is a peife&.arisfactiontherefore)we

both doing areireed or jutUfedffomfcn. not toiufrer or latisfie byfuffeiinc

and fuftc- for it as Rom.8.3. For wh&tfjhtL«\v cot-Id not do. fothditwa*

1 n o« weak^ (by ac ident not of it fe f) through the flfh> God fending

his own Son in t he //^ ■■ fjc f fitful! fl flh < nJfor fin condemned fin

in t he fl. jh. To ^ikoaoj^a T6 v'oy.v, ( he right ccufuffe of the Law- t e

pafiGve righteouineffe in iunering for the breach of the Law,

might befpdfilhd MM) 2.C0M.2. And liai. 53.5. But he was

tppgh ded for our tr.hfgreffions &c. 6. 1he Lord laid upn

him theimcj'jiiy f m all. But though ibmeiufTer. as the reprobate do, and iufter in this life the beginning of fatisfactory judgement, yet are they not looied from active obedience to the Law as the La w.thoughthey cannot hav ing once hnned be under the Law as a Covenant of Justification and life: nor is any flefli under that Covenant no vv.

Q_ What place hath Chrifts righteoufneffe here ?

Arfi. Pare us .with fome others, diflir.guifh between the Righ-

Therigh- teoufnejfeofChriftsyerfm, which contains his effentiall Righte-

feoufncirc oufneffeasGod, thehabituallandactuallconformity oftheMan

0 *fftn^nd Chrii * 3 and theperfect holineffe of theMan Chrift. Such a Hi?h

ofhi^mc- Priefl became us^ as u holy^hwmleffs* &C. Heb. 7.26. And,

lie, The rightco-fneff? of his merit*, in the iatisfaction of his furrering,

thefatisfactionisthe formall caufe of ourjufiification which is

counted ours: this latter righteoufneffe is acquired, the former

is eflentiali.

Now the active obedience oi Chrift kh under a twofold conf.de-

ration. 1 .As the Man Chritfs perfect conformity to the Law of (W,

live obedi- ^° as man ^ e was °Miged to do and iuffer all that he did and fuffe-

ence, how red,even to lay down his life for man. But had he been only man,

ic is rrcri. his righteoufneffe had neither been by condignny meritorious,nor

joriousfor yet fatisfactory for us. But 2. The whole courfeof Chriftsobe-

j dience from his birth to the grave by doing and iuffering is to be

confderedas the doing and fuffering of fo excellent a per ion, his

being borne, hispraying,preaching dying, coming from a P erf on

God-&lan 9 How the Law requirea not praying, preaching of

God-

God-man, the blond of God,or the dying of him who was God-Man. And To all thefe being both fo excellent , and then fo undue, havereipectofiatisfaction toG^.2.Theaai\eobedien eofChrili

Emdall that Chriit did ana iurYered wereperfo med by him in his teteof humiliation: In whi h he was poor /iu^*V, 2 Cor .8.9 .for us, lb alio, by the lame ground, a weeping man, hungry, thirity, ,!weary lor US., made lower than the Ana els by the fujfering of death, Wy • JHeb. 2.9. Hum'Id by partaking of (I jh and blond, becaufe of the dtiufiix^. ^children, Hzb.2.i^.Emptied bnxf'f for us. Ph.2. This was, as acliva& I Parens well faith, perpctuaq 4<Um p ffio & pAnxp.cc .torun no~ p-(pM%itti \ftrorum. fattota vitaChrifli : Ail the e ha. e a refpe t of punifh-ment and iuffenng. For (in e Christ was both a-w'.*/-*/- and zcom-prehenfor, and fuch a holy hnieffe per .on, he ought to have had the actuall poffeflion of the Crown of Glory from the wombe, and lb fbouid have been Tee o c weeping, hunger, thirlt, wea.i-neffe. groaning f.ghing'adneffe perfe ution reproaches,err. all which adhered to alt his a tuehoinefle and therefore in that his actions werelatisfa torypaffions. Fo. fatisfa tion is def ned a voluntary leftoring of the equivalent, and as good in thepla eof what is taken away, and the good retiored mn'lt be i. Undue. s<it»f*8io 2.The proper goc d of thereftorer which agrees to the active and tS uddtio paflive obedien e of Ghrifi. v$iitm*rhi

Obj, Then Chrifis very weeping and praying, being the rvee- JJ"^! '*" fir.g and praying ofGod- Man, might have been a perfeol ft is- \ n \ biu.ut fflion for our fins > for Qhrifi was God-Man in all his holy afti- alii ex pro-

onr-nthe ft. te of humiliation, as in hid being; cr.ucfi~d. And in his priubwu / fr { * ' & Kirn de-

fftjfering} T.

Anf. This do'h not follow: Becaule the punifhmert of the breach of the Law. and not that only butfu ha ipe iallpuniuV ment by dying the firlr and feeond death according to the hrea-tening of the Law Gen. 2. 17. fk the day that thou eat eft thou fhaltfurrlydy*- was required in the Law- and except the threa-tening of the Law be luifiiled,the Law is not fulfilled : And Paul, Gal. 3.1?. Qhrifi hath redeemed m from the curf of the Law, being made a curfe for us ' fur it if writttn\ cu Y f d be every one that havr'th on a tree. Now ChrifJs faffering the death of the croffe, the curfed death is that whi< h makes him under the Law.

Ff 2 Ergo,

ffofatii- Erg*, ThcreisaLaw-righteoulheffe in fuffering death. So Gal,

ldh ^*^' Cod fent forth his Son made of a woman 3 made under the acalles- Law. For what end? 5. To redeerne them that were mder the t ep: Cbrifl Law^ that we miqfht receive the Adoption of Soxs, How are we had died, redeemed from under the Law ? By b : oud, purchafing to us Ju-^"a^bf 11 ftification - Rom.3.24.Bewg jufnfied freely by hisgrtcej through £ion 01 ' X ^ e rec *-mpti0n f hat u in Jefus C hnfi^ whom God hath ft forth a furcty to be a -propitiation tkrouah faith in his bloud^ to d?ciire his rirh-inight i;i teoufneffe for the rcmtjfion of fins fifi: And redemption from the

haffceter- i'Tim.2, 6. Eph.i.iJ. In whom we have redemption inhis bloud y naliy y^^-the fur given effe of'fin », Col, I. 14. In whom we have redemption ^^ Vm through his bloud) even the fcrgivexeffe of fins, Rom.^.p. Beinq^ in a Lnv-.' ' jvftfod by his blond. I Pet. 1.18. Beivg redeemed by the bio fid of way in the Lamb unfpotted and undtfiled, I Ioh. 1.8. The bloud offefus their per Chrifl purgeth us from all fin* Rev. 5.9. And they fang a new

for^ihe^" f on & ( t0 W * C) r ^ e ^ our Beafts aRC * C ^ e ^ our anc * twenty "Elders )

was need for thou waft fiain^ and haft redeemed us to God by thy bloud,

of a P j- iPet.1.18. ^^/'j/r/^jwhichhefurfered inhisdeath 3 /p.5.3. nifliment we are healed. Re v.i. 5. To him that hath loved us^ andwafhen orTb^ Up " ^/^ w our fi m iy2 ^ iS bloud. For though all Chriils anions of Q 0c j ar ^ en God-manfromthe worth oF the infinite perfon be meritorious, «he Media- y et are they refufable, yea a.fatisfaction by Covenant,which was jor by a the death of God-Man mud be alio. 2.The word alio never fpeaks fecial Co- 0 f Chritts dying for all, but it mentions Justification in his bloud, « V ^uniflb i ^^^ ,2 ^ )2 ^ Rom *$'9* Yea, the Scripture adds another end of ment rm!ft thrifts death } to wit, forgiv eneffe, Col. 1,14. Eph, 1.7. interceffi-bcf & ci8 r a. on at the right hand of 5W,i Joh.2,1, that we may receive the A-^°fj to doptionofions,6W.4.$. To make us Kings and PrieftstQGod, which™ ^ Vt **&• dfm° to to, living to him, 1 Pet. 2.24. That he

quired dea b.Gen.a 17. and fomufl Chrift God-man dye.

The Scripture never fpeaks of Ghrifls dying, but it fpeaks of this intrinfccall end, that theyftoulddyeto fin and live to God, for whom Chrift died \ nowthis end isnorpcftible inPagan:whoncvci hear nor csnhc*r theGofpc 11, thei<foie Chrift dkd not foi Pagans.

might i

might bring us to God-, i Pet.3.18. The glorifying of God in our bodies 1 rw.6.ip 5 2o.Redeeming us from our vainconverfarion,

I Pftjl.1%. From this prefent evitl world. 6\ /. 1 . 4. Sanblif/-

ixgthepropk, HeV.i ;,i 2. heS.i 0.8 9,10. All whLh the Lord mull intend in Chriiis dearh to Pagans. o'd and young to ali and every one of mankind to whom the Gofpeil could rot iome. And what authority \n\ e men to de-. ile a redemption genetaH imirer> lall. from hell, and not from fn? 2. For lire erernail and not for the giung of the Siric. and for redemption from a vaiue c cn-verfa ion, and fcriandiifying of the pec pie alio ? 2. A redemption «nChriiis bloud,butno forgi. e: eile of fins in his bibud, not any non-imputation of fn nor reconciliation of the world 2 Cor. 5.15,18. 4. A dying ctthe jufi frr the un)ifty but not to bring them to cW; a redeeming of them , but not artitimlngofthem

out of every Kindred kxa r 9ngne, and People and N.itto;* ( for thefe People,Nations ana Tongues.,were redeemed by this way, as well as they) and a vp*$i*g of them in his blond, but no m*.Itjng of them Kirgs And Prlefts to God., a dying for -ill, but no living to him : Contrair to l/V.1.18. Rev. 5.9. Rcv.1^^^6. 2 Cor. Thefe w! ,> 5.15. 5. Chrifti bloud did ibmcthing ( andit isnetany thing ) reach that to make all faveab!e, to pacifte Juftice, fatisfie Law, to merit Chriftd*. Heaven ' but did nothing to foften the heart, mortifie and Lin-cd lar *'* dir?ethewilhmind,affec-tions, to remove unbeliete, to renew*the * on€ c ^/ mind. But it is fure the Lord had not intended to commit heaven made a and hei anymore toafandUfied will, but mutable and lubrick in Covenant Adswi) but to commit ail to thrifty to a better Covenant, bet- °\ Gmcc ter promifes.to a way of free-grace not of nature: Yet thefemen *™j ^ commit the falvation and damnation of all and every one, to an an <i r cnd y unfancl:ifled,cornipt rebellious will, Gen.6^. Gen. 8.21. 1 Cor 2. no more 14. Joh.6.^. 7^14.4. PfiL 51.5. Jer. 17.9, io.&C. ( except ofibeGoi they fay, Pagans and all mankind are regenerated, lanctificd. ju- r ^ el toal & flified) yea-to a worfe Covenant than that Covenant of Works, mlkltbt* roan univerfall Covenant of Grace. That 1. never came to their way of r a l-eares.2.By which they are in a worfe condition than Adim was, yationmo c who had the Imageof God in his foule.anda full power to ftSnef, " n pofl>olc and a clearely revealed Covenant: But all mankind for whom j^ 0 ^V J^ Cbrift is fuppofed to die, are born heirs of wrath, but they ;re unc'trW

born jirft.

born in more mitery in the bondage of fin, of a blind hearty of a corrupt will , their chains heavier, their furnace hotter in hell, helps fewer. And yet the abfoiuteneffe of Soveraignty under the freedom o the Grace of Chnfiby this way of Umverftlifi/Jbu^s no more now, nay, not fo much now as in Ad-msfaxs, for more is laid uponirce-vviil- and leffe help to hea!e the will, than was in the Covenant of Works. And if all die in Adw^nd the Second AAmk&l for all, he mutt die to looie the works of Satan in all; Now if a weaker courfe betaken to dettroySathans kingdom now then in Adams ftate and ail be laid upon a weaker wilu Sat ban is Wronger now than before: Arid if Qhrifi do not pur haie by his death grace to bow indefinably the wi 1 of all thel'efor whom he dyed ? to caufe them live to him, die to Ln, to make them Kings and Priefts to God, &c. but leave their will in a more weak and yvkked condition than it was under in the firft Covenant Sathan is in this ftrongerthan the fe:ond Adim.Ho more oi this here.

It is aqueflion) the Threatning ftanding Gen A A*], how the active righteoufnefle of Qhrift can be a caufe meriting to us life, t and fatisfying the Law, when there is no luffering for the breac h of the Law which exprefly required death inthefmner: Not to fay, that it feems too near to make Chrifts dying needieffe, if his activebolineffedothebufineffe; Nay-wecannot lb teach.

CI4AP. II-

Wherefa Hands our right toChrtft and the fatisfaBion made for us 6y Qhrifi ? 2. Faith m tut the caufe &f our right. 5. Chrifts incarnation and dying are not favours merited t>J Chfifl.^H$w Adams (in andQhriHsrigbteeuf&eff are eurs.

OUr right to Chrifi muft be confidered more accurately than ordinarily it is. Whether it floweth fromi. the merit of Chrift : Or 2. from the grace of predeitination: Or 3. faith in Ckr.fi.

1. Qonclufion. Grace is either 01 j-tiki out of us, as the free love of God having mer y on whom he will ? Or JabjeBivi^ merited by Chrilt to us and bettowed upon us. As

Forif ( free kue lent his Son in the world ,J >h. 3.16.ai

if he, o ut of free ra-'c of manfrom Aj

PART II, 7** love ofthe caufe efthe, InunuiionofGod. rh l As touching onrVignt to God as inrariiate. 2. A? dying for us. Chrifh in-As his fatisfa tion is made oilirs. arc or' divers coiibderatioiis ca ' n * liori

, and d *th • ana cannot be

1 An- a fi tiir or

gels, cook up on him the_njture ci man 5 to wir^ o'i .A'r.ih^m^ and i»e Mediator f/jfi- «V?*r* - f Ang Then frre by the merits of tl rs dc * lb « Chrifts death it cannot come that God came in the flefh to lave -finners. For the erfei: m the < aule ; but the cau:e flowes not from the erTec t. nor is the efeo^ra wit^XJirjtls

.nai'K)n>.nd. hi\dy in g .,t' ftlTatTov^ndjree-grace of [S

God which moved God to -. cfn but polkrior I

unto,and latter than that Ic . anfe he loved us he lent his

Son in the fleih to die for us,

2.This cannot then be true ( C/?r//? £; to dying for the But}, mcrtcd and d'ferved, that God \loottld be made Man far v.s ) Fc r this fhould be true alio ( by the blond of drifts and by the redemption that is in Chrifl^ God fint his Son in ihe fit(h y and the Sox tookjnhim o r nature^ ly the bhnd of the Covenant) nor can this be true (Chrift merited by his deaths that he fhould d ; e fir us) forfo itiliould be true, that Chrift by his bloud ihed pis bloud for us: Whereas becaufe he loved hisChur.hfreely., he gave himfeife tor her. Eph .5.15. Who tffit d me and a Ave himf If f r m: Ga.1,2,20. Hen e i.though grace be the caufe of grace, as bc.aufe he of grace ordained us to gTory, therefore of grace he calls, and becaufe of free-grace he calls, of free-grace heT carries onhisworke, and gives of grace, perfevennce and glory. Yet there is afountain-grare of election to glory, which hath nocauie nor merit not the merit of Chrift for its cau'e; but isthecaufe of caufes and of Chrifts merits. As cue fire may produce anothcr-but the element of fire was notprodu edby another element cf but by God in creation. And one Vine tree brings forth another, but the flrft Vine Tree was createdby the Lord only.

2. Conclxf. Nor have we (tofpeak accurately ) right to Chrifis fuisfactionnor tohisrighteou "nefTeby f&ith. 1.BecaufetheXqrds We hate free or.ee in la\ing our fins on Chrift, lj . 5^.6. and his making n him in'orus 2CV. 5. 21.does rather give the right to his Luis' faction. God would have Chrift toftaiid for fo many cholen of v . ir ldl ','*" '

God by tar.L

God upon the Crofle, and for no other, i Cor. 1.3a. Ye are of him through J'fus Chrift) who is mzd? #t» && of God, to my > Tvifdome-) and righteovfnejfe y and fmEtification-) and redemption. Nor is there any act of faith inter v ening by which Chritt be:ame ourfurety and ranfome-payer upon theCroffe.andnotthefurety of others.

2. It is ordinary to our Divines to fay, by faith we do apply Chrrfi and hisrighteouinefle: but it we fpeak properly, application is poffefTion and a putting on of Chnft and his righteoulhefle. Now title or Law-right to an inheritance and poffefTion of it,are different natures, and have different cauies: but faith gives not law-right to Chrift & hisrighteoufhefsnotib much as inttrumen-tally. My receiving with my hand gold, my eating and drinking the flefh andbloudof Chrift by faith, Joh.6.^ y $^&c. doth prefupponefome ri^htto thatgold : but no man can fay that receiving of gold, and eating of bread.and putting on of garments, gives a man right to gold, bread or garments. He that poffeffeth an inheritance hath fome right to the inheritance by birth,buying purchafe or gift: the poffefTion in its nature and cauiesmay be un-juft, yet it is poffeffion. Nor can it be fliewnwhat caulative influence, even inftrumentall faith, hath in our law-right to Chrifts fatisfactionandrighteoufneffe, except it were a meritorious cauie chr} n s 0 four right by way of inftrument,which can hardly be faid. death can- 3* We may ask how Qhrtft fo died for the Reprobate, as his not be sp- death is a remedy applicable to them by the ordination of God, fo plicable to asthey fhall have life eternall, if they beleeve. For 1.there is ei-blnfT 0 ther a ^ an ^ a Law-right to pardon and life eternall merited by faith, ex thrifts death to the Reprobate, or no fuch thing is merited. If cept faith neither be procured by Thrifts merit ,the Patrons of this way fhall be merited fay there is no ierious offer made to them: yea there is a jus? a title ■Sheath tolifeeteim11 andremiiTion, which all the reprobate may chal-

Davcnantius,^; ffert.de mstit Chrifti.p*g w.Rctyeftu mortis Chrifti voluntas Dei aliter efi com-par*taadornncs&fngulos,quam fffit ab/que ea 3 nam hoc ipfo quod cbi4^f^ Mt ^ l ^ naturA . bumm«i fine alio uttomedio intervemmt> hoc felicm apud Dcum tffeclttw, ut vtiu cuivk bomini fCaino) credenti&ptenitenti rtccncil>ari t ptccaic remittor, vitam ttermmconjure — *oUt rejjteSum hunc mortit Cbrifii —— pon.iffiombu* quoad now el'eSIos nihil ferih nihil (0M1 aut

wri/iibefct . iUudcertum.qucmlibei bominem beveficio mortis Cbriffi bofjwu $& vendi-

tarc poife (E^b^^treft imfttmum wm% Cbnfii warn wrobis.) .

lenge,

lenge, even a right to remiflfion and life eternafi> fo they beieeve. Well then,it is the lame right conditional to life and pardon vvhkh is purchaled to the Elect: yea. this mult be purchaled whether they beieeve or net. Then there is no more in the kind of the Law-right to Redemption and lire eternalland remirTion of iins pur.hafedto /V/*r,theri to Judo* or Cain ; And therefore hath Chrtfi bell owed as much tender love in dying for the Reprobxe as in dying fer his friends.And drift faith there is no greater love than this, jeb m 15.13. As for the efficacious intention of applying of Ckti&s death to Peter l when as God had no fnch intention of applying it to J a das. that i; an act of cternall prede'iination, not arruic of Chrids death, and as for thegra. e or bclee> ing, it was purchaled to all, Reprobateand£ie~>, onlytheLord applies nothis death, and bellows not thegrace of belee>ing upon the Reprobate, but forrighr to faith, to remiflion, to perievenn e, to lire eternal!., this right mud be purchafed, but faith it felfe is never bellowed upon them. But there is arunfome of bloud giv en for faith, and pur.hafedby Chrifts merit: but Chnft is never called the Head of s^, all men, Elect and Reprobate////- the Head of the Bodr the Churchy Eph.1.22.Col.1.18. And whereas the Head hath merited faith to the Reprobate, and that abfolutely (for a condition isnotpoifi-ble) he fhould bellow it abfolutely, elfe there is no ler oufneffc in thecommand of bclecving. And lin:e faith is no meritorious caufe ofright to remilfion and life eternal nor a caufe in partjOrin whole, of our comp'eat and adtuall reconciliation, it may well belaid, that they allarccompleatly reconciled, pardoned, jullified.wafhen in Chrilts biOud,wr*ennothing is wantingahat compleat*; the nature or remifllon and juftification, for faith is only a condition applying, not a caufe buying, nor fatisfying for us, and no caufe giving in part,or in who!e,any new right.

3. Concluf. Should we, by faith, have right to thepromifeof anew heart, by beleeving, we fhould havea new heart be "ore we Wchava

Siave a new heart, for none can beieeve favingly any promile, and ; ot a * c * b neither can he beieeve that promile that God fliallgivea new ^f rt ^7 heart, untiil the habit of faith, which is a ipcciail part of the c CCVin &* new heart> be inrufed: For actuall faith mud now from habituall fcith. Therefore right to that promile mult be abfolutely pure ha /

Gg ki \

fed by tiie death of Chrift to theEledt before they beleeve.

Que ft. How is it that not only penally, but intriniecallyand formally we finned in Adxm^nd are mkerenter finners in him^ but we are righteous in Chrift only impta tne, and why fhould not Chrift be named formally the inner f n.e he is made by imputation the (inner ? As Adams hn is ours by imputation^ and we formally and inherently are finners in Adam.

A f. Hovv we finned in Adam is a point of greater difficulty: Tout's nm For this ftfttii the tottering and reeling of the ipecifick common bccaufc' a nature in Adim is orrs, not becauie he is 01 rfather <ptV«by na-rfj»i>our ture (though that be a ground of the imputation alfo) but be-wiher b> cau feheis iuchst father by Covenant and Law, the Law andCo-b'caufeh* venantof Works being laid in pawn in his hand. There be three iveui fa/ V n ts ot Originall fin: A partaking of the firft fin of Adm, we all ther both i nned in him^ Rom.%.\ 2,i4>i 5. ( 2 .) The want of the Image of byimure q 0 ^ called the Glory of God, Rom.3.13. ($.) Concupifcence andbyhw. a nd a bentnefleof nature tofin ; Rom.j.j 14,17,18,23,24. As to . the firft, Adams fin is ours really and truly,' not fo much becauie k Three part- \ s oms> ^ as becaufe it is imputed to be ours by God ) who fo Conor ori&tnjl ti j V ed the Law of Works asitfhould bemadevviih.^ m not as a fingle father but with Adam as a publike per on representing all man,and having our common nature as a father both by nature and La w- whk h came from the meer free- will of G od.

1. Who might fo have contrived the firft Covenant ofWorks>> that fn fhould only have been Adorns own fin, not the fin of his The frre- pofterity. For by no ne effity ofnature,which ?s antecedent to the will o\ God £ re ^ ecree Q c q oc j are a ii mankind lerally in Ad^ms lovns, though the ground 1 i_ " 1. *• .• tj

of the Urn »*tKr*"7 the y te . .

hnput ng (2.) But children areas naturally in their neareft fathers loines,

jd*»sda 2s weare all in the loines of Adxm^ndzW men are equally of that

lous * iame ipecifick nature with their neareft Parents, as with theirfirft

Parents: Yet the fins of the neareft Parents, by noneceifity, aie

alwaies charged upon the children^but now all have finned in Adam>

Rom. 5.i2 : i3.

(3.) Where a finis inherently and perfonally there is no need of

imputation, which is a free Adt of God had Chrift been inherent-

* ly and perfonally the finner-God needed not make him. or impute

out

our fins to him : zslfa.53.6. »Cfc*.$.*I. and if wehadbeenin-trinfe.ally finners 'mAdam^ his An had been oursas intriniecally as it was Adams ; and as Adam was not the firit who fmned by imputation but personally andintrinfecal!y,fo neither fhould Adams i.nhave been our f.n byimputation,but intriniecally and perlbnal-ly, now the Sciipturelaith, Rom.5.19. By one mans d[obedience, many were made [inner s, <^/*f raKot x,at t^ei^tiya.y oi ttoK^oi, then they we not intxinfecaily fanners, before they weie made, that is, before they were reputed Hnners in Adam, or betore Adams hn was imputed to them: as we are not intrinfecally righteous in Chri'.Lbe-Fore we be jullifxd^and made or reputed righteous in C/:r.</?:\Vhen therefore our Divines fay,we are as guilty of eating the forbidden Thc ^ Cm fruit, as if ourhand> were there and our teeth, and we did eat in rence be-him-the fpeech cannot be taken phyfie ally ^ personally (for wo were twecn me not then born ) but msrally and legally' but our nature was legally »™p l ' c * t,on there. But when the Eiec* does fin, Chrift is not laid to have been fiVfoljT'sr in our loines legally, but he was made Cm, he was punifhed fo as if 0 f t hc righ-he had been thchnner; though there was in Chrift no formallguil- ceouf.iet of tinefle y no reatpu culpa ,but re at us pa n* . chrl ft t0 u, «

But we are deprived of the image ofGod,and in .lined to all (in, not by imputation, as the young Lion and the young Serpent have not the bloudy and the flinging nature of the old Lion and the old Serpent by imputation, but by narurall and intrinfecali inheren y : Now our holy, harmleffe, and undefilcdHigh Prieft hath 10 fn in him by inherency.

?. AkgaJl fatisfa&ion and paying of alum, yea more than the debterwas owing, cannevcr takeaway a morally inherent guil- Ckr'Jltim. tineffe, nor inherently juftirle and make innocent thefmnerand P atcd n ^" make him one who hath never borrowed the money and walled cann^ic-it, or one who hath never fnnedin Adam, and who huh never more iuiie-fnnedin hisownperfonr YeatheLawof Works (landing asitis icmfin.or mod fpiritiiall and holy ; It is 1. impofTibie that he who hath on/e ™ akc us br^kenthe Law though he be made inherently mod holy anjper- y u c c r f" Q °V fc&ly fanctifled.can be made righteous, whi:h requires there [hall never be one the lealtf n committed, and what is done cannot be undone.

Gga --.The

i. The fuffering of another, as of the Man Chrift, may well ftand for what wefhould ha.e fufrered, but cannot remove the inherent blot offn. and remove fundamental! guikineffe. The paying a thoufand Crowns for him who borrowed five hundred Crowns and {pent them on harlotry and drunkennefle, may free the debrer from being in Law lyable to pay the five hundred Crowns but can never free him from being an unjuft borrower, and a profuie waiter.

L The two Covenants of Works and o r Grace ftandingdtsim-poifib e that the active obedience of Chrift can make us actively and inherently righteous.orrelloie tons our loft innocency.

CHAP. III.

How Chrijlfrff't red for m in our roeme and place, i. He dttd not for all and every one. 3. How many tvdfes Chrtft is faid to dye wou. pad 4. The Lordi f6r iytr,g for all makes net all favtahle^ nor the Goffe/l Preachablt to all Nations. 5, Chnji ditdinthejleadof the Eletf.

T He Lord Jefus hath a room in each Covenant, of Works,and of Grace : In the Covenant of Works as a iufferer for the /tftfcinone breach of it. Its faid by Learned D>:venantins, One is [aid trnly Chrifli % c 4. and properly to dye for another, who dies to pnettre his good, though £'*r 4 ,?" • the other by his ownfa.lt, get no feed fhis dying for him. But ^ a /° m a V g r . there is not Inch a Qneiiion as this, whether one may truly and fcorum : properly dye fcr another, but whether Chfift in thefenfe of the chifituprt Jioly Ghoft died vcre & pr(pr:i, truly and properly, thejufi for ommbm ^ g un j H fc l0 procure good to the unjuft. and yet thefe unjuft mnpoufl m a y eternally perifh and reap no good by (thrifts dying, through hfeni chr> their uiibelicic? a. Will it not follow that Chrift 1. died truly

$nm pro

omnibus it a mwtuum effe ut abfolute decrevcrit bacftta msrte etmiumfalittem (ffiewter & inftlli-bilitcr optrfiiiqwafaiit vert & propm pro ah qua mori it ci.catnr qui bono dan m pocuYundo moriiur^jaamvu We after [no vit'to nihil %$mmo&i ir.de penipiar^ Chrift cannoc be hid w dye lor all, if theft all may ciaaally pcri&,

and

PART fl. for aS without excpiio*. fff

and properly for all, andyet 3 nonobfla *e mo te Chrifti^ not with/ Handing ot' the Lords dying,all the world may eternally perifh, a^ (ay Armenians and Socinians. 3. It fhall foiow that the imme-diate,yetthecompleat effect ofChrifts death is not adluall, but poflible laving ot ail. And Chrift hath vere & prvprie, truly and properly dyed Tor them. Nor 4. is it enough to lay that Chriit had a fpe iail intention in dying for the Elect to give them faith, but he had no fiKh intention in dying for the Reprobate. But, hence it follows that ft-rift as properly and truly died for the Reprobate as for the tied, as toti.hing the nature and intention of his dying; and that he offered as furfuient a ranfomefor the one as for the other, and that is a meere poflible ranfome, but as concerning the intention to apply effectually, or no effeclu all intention to apply the death, there's rhe dirferen e. But 1. weaskefor No S rrip, S ripture, where it is faid Chrtfl dying as dying for the world wre war-had theletwo contrair intentions The S ripturefaith, CTrifi di- '^i 1 * 1 *£**

1 Lc.-r 11,, 7i r 1. ^ j tofavchac

ed to gatherghis jcs.tttrcd children, joh. II. 5. to brti£ to God, c < nl ft &\ t <\

1 Pet.3. 18. thefe for whom he died, that they might h$vc Ufa for a a wi h Joh.10.11. live to God, 2Cor.^i5. die to fa 1 Pet. 2. 24. J#on«i«t:^ redeemed from their vaine conveyfvicn, I Pet.I.l8. be de!;vcred UOHt °'"?' from this prefect evill world, Gal.i .4. Here is ourefTeftuall inten- ^. y a .^ 0 ,^ tion \ where is there a place for his dyiflg w ith n > effectual inten- c C c t) r \ ticn to bring any to God ? and yet he dyed for all good and eviil, wufc a. o-10 make ialvation poffiblc, fay they. It is not enough to coyne chrr " ycx -two intentions in thrift-God-Man d)ing, and give us Si ripture *\. ££?* for one of them only- and bid us take the ot crontruft. 2. Notdcacha' all is it enough to fay all'the^e p'.a es fpeak of Oirilts efrc£hull dying w the iu-fo: his Ekcl only. For 1. it is not truly nor p.operiyfaid that ,rt,b * • Chrill effectually died for the Eledt only, for he effectually died foe no man by this way, be:aufe he died only to make faKatioii' poflible to all, fo as they mighr perifh for ever,notwithrtardin;?, of hisdyingtorthem: Sothe effica yo; dying is in Chritts inte tiorr, and application. Now efficacy of intention and efficacy of application arc both extrin'.ecall to his laying down his life. 2. lhc plait, 2 Cor^ m \ 5. cannot be expounded by them of only the ef-L&: For ic fpcaks ( as thev expont it ) of Ckrj§ dying for all. that wire tbady XIV.V4. aridftriefc rhty fay a« Eic&andRcpro

bate.

cbtifl fu- bate. 3. Nothing is faid, whether Guilt on the Crofle did iu-ftaincd roc ftain theperfonot all for whom hedied.Eledt and Reprobate,and two perfons vvnetriex h e i U ftained two perfons ( for he was cut of> but not for c«^h" 11C hirfjf(fifd^.X>m.g.i6.) one forthe Reprobate j another for the E-

lec>. -And whether he fimfhed the tr^tfircffion^ a^d m-de a* Ckrift vt}^€ffdof f(nt) as D^/f/iaich.9.24. that is 5 ofall fmsandtranfgrdli-not euicffonSj finall unbeleefe and all others: For ex ept he did that, he co P ut 3I J cannot fi.ijh the tra-igreffim^ mskj an end of fi .s, niak? reconct-their iranf- ^ i:tt0ft for tnicjuitj^ And I ring in everlafli' g righteoufneffe^ to urcfiions thefe for whom he died ; Except either he bring in halte a righte-rbrwhoRi oufnetfe, or atleaft imperfect, and njver make an end ot tome hedicd,by Q ns an £ trayfgreJfions y becaufe men will not have it ib, and fet Ui^teKh bounds to theinf.nite infufficien:y oi'Chri/l: Or becaufe he puts an ihatbcdi- end of (in, and brings in ev.rhftmg right eovjnejfe conditionally, cd for all and is graciousand merdfullas men will,andde.rees to {hew mer-w'uhouccx C y^ not upon dikriminating rebellion or upon unbeleefe, whkh cc^non. f e p aratet h a Reprobate from an £le6fc, if lb it feemes good to men,

and if man/£W/ have mercy on whom he will^ and h*rd:n whsm he T h r • willy or, which is all one, if man (hall havemer;y upon himfeife,' nothing becaufe he wilI,or harden himfeife becaufe he will harden himielf. purchafed Yet may itbedifputable tofome, whether grace by whi.h one is tothemoft effectually drawn to Chnfl^ rather then another, be the grace of P* rLtor predeftination continuated and to before Chrifts death, orafruic dies "tot a °f thrifts death and ib after. But it may well belaid that every pelagian created faving grace is a fruit of Chrifts death, and that we receive power to the habit of faving grace out of bis* fulnefle., and the faving habit applywhich i n f u f c d feparateth an Elect from a Reprobate: For it is peculiar to mefTbave 1 Beleevers and the Eleft to be gifted with one heart, Ezek.n.19. fupponc ' anc ^ a new heart in the habit, Ez.ek,. 36.26, and wixhthe fpirit of chnjihid grs.ee andfamplication to beieeve and mourne Zech. 12.10. and never died, the Spirit and blefling that is povvred on the thirfty ground,and the aCC °ch d fc g feed.//i/.44.fj. Arcffo mud we fay, thatthe fame habit as actua-who\ejch re ^by the Lords Spirit, and as it makes one to beieeve. ?nd draws thixeb/ip himefte&uallytothe Son, actually and enr acioufly, and draws died for all net another is afnlit of Chrifts death, but this waymuft glory and every fo e a fruit of the death of Chritt, but not habituall laving grace,?

^The death of Chrift for all is as common a means of ialvation as

r the

the Preaching of the Gofpell: And both mud be made effectual

by efficacious grace, whuh is not the fruit of the merit of Cbnft,

by this way, andfm.egra-.e to actually apply the death of Chritt-,

k not given to Pagans and mi.lions fc r whom Chrill died, as thefe

Authors teach) how unfufficientmuli the death of our Lord be?

For it leaves faith as impoilible to the reprobates 3 is if he had never H

died fo.;them, for neither habituallnor actuall faith is purchafed m m' nm Jj

to them by this death : Only the Pelagian application is left to bs bid

them, whi.h they fhould have had, fuppo-e Lhnft had ne^er died cbrif &4

for them. _ _ a id Head

2. It is to be conf.dered, how many waies Chrifi may be laid to '

gi.ehimfUL«iJujAit2i' ? ranfome for us^or in qurplace.

1. CrTnfthath fuffi.iencly died for a 1 in'their room to redeeme Thel.ffi* them. For, pro iffh Jot men\ notetrTe.cr the decree andinten- ciency ot" ticnof Cl.r-fi dying for men; but the furTLien.y and worth and Ch, j| 1 ^ intTrrrfccall dignity of Clmfis death, depends not upon the de. ree j^d! jZ and intention of God for the worth of the death and the bloud of on the in-him who is God y/c?..'o.28. 1 Cor. 2.8„and the Lord of Glory istiarcnefcof inrlnite ; becau!eoftheinhnitenefle of the pcrfon, before and with-iliS " c (en » out the dec ree cf God. 2. Nor is it true that Charts dying for all " h ° c l t > c P ^dc. and every one(whkh is a dreame) makes lalvation poiiib.e to all, crcco i q^ fo that theCo\enantisPrea.habIeto all upon condition of belee-

ving ^:7.io.43.Tohim(Jefus Annointed who went about doing Aether good, and fo was man )v.?8. to him (who w as fiain in our nature, a iiDcic>.vc not for all and every man, 1^.59. to him) whomGodnifeduptbe >&4b.f» third Jay,z>.40. To him gave a/I the Prophets ivitvtffcas it is^.4;. ) Vti > cr that through his Name-) vohotver bcLcvesm him (hall hav: remijtUn l' 0 "" *l

r r IccVC or DC

of fins. ^ OcJ, >t»

2. And this would bz con r djrcd ( whofobelec/es mChrif? tfucih*c are juflihed and laved ) how it is unuerull? It is mott true thus s whoever There is a fure connexion Jbetwecn raith and life eterna l!, and the bt, ^ vc ^ al connexion is de.reed of God j or the ion;aunationof the end-and n * ; ^ ' themc.in^j or of the means and the end faith and falvation. And' truih o k ii it is 1 rue: whether allbelecveornone at allbcleeve, and whether rfcpcndcrfti all or none at ail be faved, as is this iwhpfoevcr fh.ill kjepthe Lm> n ^v.r n

J> rffBly^ jhill be juft:fied and fovea by the rrorkj of the Lr.v. ) (jjJf^Ji

But 1. it makes neither faith no* lalvawon. porfible to Pagans and in j t ,, r c .

Rcpro- vc y v.no.

Reprobates : nor perfe£t obedien.e in doing the Law ^norjunification orfaivation by the works of the law poilible to any \i\ ingman. But the C^e(Uonis,whetherthe connexion of the former be made true by the decree and revealed will or" Gd promihng life to the beleever, by no meaner but only by thi^ be^aule Chri(t died for all and every one. And fothis fhould have been falie ( if ail Pagans and Reprobate and Elect bdee.e they fliall be laved) if Chrift had died only for theE!e6b. This muft be proven either by Scrip-trre, or by fome folid reafon from S. riptnre; for it faith this, Reprobates cannot haveiife by belee>ingin C&r^ru.ifiedfor them : except it be true that Chriit was crucified for them, butnonecan be laved by -beleeiing that Chriit died for them, except they alb beleeve that Chrift role from thedead, andaicended and inter.edes in Heaven for them. Then one might infer this could not be true, but falfe (ifReprobares beleeve they (hall be laved) except N.*ne arc Chriit have died rifen againc, afcended, and intercedes for all Relayed by probate and Elect. For true and faring faith the only condition belceving 0 f falvation muft lay hold on the Refurreilion Af.enlion, and In-.thitcbrtfi tercefiion of Chrift, as well as on his dying for ail. The reafon them ex- wn Y ^ c cannot be truethat Reprobates fhall be laved,if they beleeve^ ceptthry except Chrift have died for them, is (by this way) they cannot alfobclL-ve beleeve that Chrift hath died for their fins, except it be true that that cbnft he died for their fins: Yea, Ianfwer, they cannot beleeve that lkznd°d ^rifi rofe againe for their riobtecufnefle, except it be true that and" inter- Chrift alio rofe for the righteomnefle of the Reprobates ', this latter ceded tor they cannot fay.

them. It is faid by Chriftsdying for all, God hath now aconditionall

will of faving all and every one Ele&and Reprobate, if they fhall beleeve, which conditionall will was not in God, before Chrifts dying for all. Yea without Chrifts dyingfor all, falvation upon condition of beleevinghad beenimpoflible. But not to fay that it is unworthy of the Holy Lord, that new wills and new decrees fliould arife in him, upon any thing thatfalsoutin time, fuch as the crucifying of the Lord Jefus. Such Doctrine we condmne in Vorftins, and in Arminians, as is well obferved by Dr Twijfey fuch a decree as this, that God (hould fay (I decree*, will, and intend remijfien and life pnrchafed by the death of Chrift, to all Pa*

gans that never hear the Gojpel, to all Reprobates , fo they (hall be-lecvein Chrifi i And yet I never decree they (hall beleeve. nor have <?race to beleeve) faith no more then there is a connexion between faith as theeondition, and remifTionand life eternallas the thing promised- as when God had de,"reed that lerufalem fhould be o^d hath burnt, and deny grace to obey ; Yet faith Ieremiah from the noiatchci-Lord, Ier 38. 17. If thou wilt ajfuredly goe forth to the Kino ^ntofave Babylon* Princes^ then thy foul (hall live, and this City (hall not *^' °i> 6 be burnt with fife^ and thou fh alt live and thine hotife. And the c hat believe Lord faiesto Cain y Gen.4. 7. If thou dfl well (and (hall laving- (hall be fa-ly beleeve as Abel) thou (hah bee scaped. Then was that con- *ed, nor nexion decreed of,God it containing a moft ju(t condition of life, comes fuch and a condition to which Zcd.kiah and Cam were obliged, but ^ omC h r ifls that the death of Chritt made the Lord to intend ard decree con- intention to ditiomlly and in any terms, either acceptation to life, or remiifion die tor all to Cain, as the end, and welldoing as the means, or intended to and every pure hale the grace either of the one or the other is not warranted onc ' by Scripture, for both the one and the other are the fruits of the merits ofChrirhShew 1. how God can will and decree fuch a thing to the Reprobate : for its as a father would fay, Ipurpofe to fell fuch a plot of ground to my fon,fo he pay me an hundred Crowns, When 1. the Ion by nopoflibility, hath, or can have the hundred Crowns,but only from his father, z. When the htherof his freepleafure hath decreed never to give him the hundred Crowns or the plot of ground. 2.Shew how faith is made poifible by C hrifls death,whenit is not purchafed to the reprobate by Chrifts death, it is not furely made nhyfically poffible by C hrifls death, if it be laid that it is made poffible morally, rationally, and objettnulj to them, becaufethere cannot be an offer ofiife made to Reprobates, and to all-, upon condition of faith, except Chrifi have dyed for the Reprobate, that is denyed, and never proved : If one fhould come (fay they) to the Antipodes,^- to fuch as never heard cfChn/r, and Preach the Gojpell, hec jbould rot, before he Preach, l,oh^for any new eftablifhino cf the conditional Covenant (w!)o cve\ in ( hrift fhall be f uflifi-d and fived) but (bouldtakj it as fraMed^ lftvas nu:d^ wit It them before '■> therefore by Chrifrs death tht (pell of it fclfc is Preach able and may be Preached to all N't tons,

H h quovis

quovis feculo, in any age ', as it was to Job. Anf. If any come to the Antipodes and any Nation that ever heard ofChriit, having the gift of Tongues, and Preach to fuch, or by his own indafiry One thu acquire the gift of fuch Tongues, and by the ftro'nghand of pro-hath the vidence Preach the conditional Covenant,thefe providen.esfhould ma ^cac'n De a command aid the letting up of a fhiivng tor. h there fhould • the Gofpcl prove thefe people (as to the elect among them) in Gods minde 10 the Na- were a Covenanted people no Jeffethen the Church 01 Samaria. -tion he ^ nc j tncrc W ere no need to expect a new efiablifhing of the condi-foV!."-n tiona.lGo;pei-Covenant: But how is that proven to be Irom this, ©reachable- becaufe God fent his Son to dye for all and every one of thefe lin-r.eflc of the tpodes, andmade theGofpei-Covenant with all and every one of : GTpcll, them before: the Authors (hah bee ebbe of Scripture here. And ^rrfrum" 0 i: theie Antipodes fhould, ah and e\cry one refuiethe Gofpelland

• hcLo lis killthePrea* her, andneveroneeitherre.ei.e theGofpell orpro-feVidibg his pxgateto any that may receive it ; Tl enfu.h an Apoftolick mil-Son to d)c {^on ; s net in Scripture, and the lawfumeffe olthat mans calTto me [or all and i s t0 bequefiioned : and 1 fhould judge, his own Spirit, not God

vc, >" u - • fe m \ i ^ m Kcristhis true, that the Gofpellis and was Preachable, And of it fife fnay b? preached to any age. lob lived before the The G*>- giving c{ the Law, and Metc%ifedec\, and they had the call prechable ff God to Preach to them to whomtheyPrea.hed. 2. Itfhall be-to .i! .'nd denied that lohdh had finned, if hehad not preached to Ninev.h^ evcyNari except God had expreffely commanded him to preach to Nineveh', ■ on, at all otherwise it had been the fin ofGodly Prophets who lived with * n ? & c J£ } himin the time of loajb King of Iudah^ 2 Kings 14.25. and they foencc of h ? .d been guilty, as Jonah in not Preaching to Nineveh. Yea all rime. the Miniiters and Apofiks,and Prophets had fanned in not Prophe-

sying to the Phyl:fiixs^ Syrians^ Perpans , Bythinia^ Szma-yiaC whereas the Apoftles, Mat. 10. 5. Aft. 16. 6. were forbidden to Preach the Gofpell to \heGextiles to A pa : and it were flfange to fay E&ckjel finned in net preaching to a peop'eofariun-knewnLanguage, whereas the Lord expreflelyiaieshefent him not" i unto them, E*fl(. S.^rf. and that, Rom. 10.15. Howjha11 they

* Preach, except they be fent ? is meant of the Apoftles, and of all lawfullPaftcrs. And there maybe tunning and no fending of God to Nations, Jer. 23.21.and PfJ. 147.19^0. when he denies, he •declared his judgements find his ft antes to Any Nation^ by fent

Prophets, as heedidto Jacobs if cheGo pell then wasofitfelfe Preach able to ali Nations, Prophets unient might have Prea.hed thefelame judgements to other Nations, that were Prea.hedto Jacobs though not fent of God. But that place, Pfal. 147. and divers other, would fay he choired only Ifraelis his Covenanted People: As ZX?///-. 7.7^8,9. i>;.r.io.i2 5 i 3,14,1 5. Exod.io.irf. r[.d.~i%.*> ; 6. Amos^.i^i. Deutdj. 1,2. to them only he revealed the Covenant of Grace 3 then was it not a Covenant of its own nature that might at any age, be Preached to all Nations. But what is then revealed in thefe decrees ? (ft he Rcprofa.e belecz.^ they ft Ml be faved) Anf. Net Gods intention conditional! or absolute to iave them, or to give them faith or grace merited by Chriils death, tobeleeve, for then fame good-will and loveof election., the Lord faouid bear toward the election effuch, and fhoulddehre all the Reprobate robe faved/b they would beleeve, Tnecondi-andyet by this \vay 3 no more is there grace pur^hafed to them^byM^Up © Chrill, tobelecve, then there is grace pur.hafed to them toper- "I 1 ? cnbcr forme obedien:e to the Law i Now the Authors will not fay that °hu fhall by Chrifts dying for all, there is a conditionaii will inChriit, ork C pihc in the Father, to give life to all who perfectly keep the Law : forLiw.orof this conditionaii will or means and end, was in God before, and ^ivanonco fuppone Chriti had never dyed for (inners. 2. This would fay that ^ eC y"[ n e " theReprobate were to bclcCvC that Chrift dyed to fave them, ha-chrift, can vingpurchafed iifeto them, and tobelec\ e that he dyednottofave inf-r no Lo-them ail far whom he dyed,becaufe they are not tobelecxehedi- tioM ° r . ed to purchafe faith by his death, or grace to beleeve, without j* qJ to which falvation isimpoffible: it cannot be laid thatGod absolutely be flow ri>c intended to fave them, whether they beleeve or not, even while end and \Yt as there isiiuh a decree in God becanie he hath decreed both the ' can < U P" end and the means^ to wit, having ordained them to ialvation, ( ( jJJ. c ^ r or and hav ing ordained for them faith ; nor is there any fiuh deuce ,.' c ot ^ f or inGod, toward any but the Fleer only thcreforethis conditio nail tnygo«l decree (ifa)I and every onebeleeve, all and everyone fhal'. be l\\- * Iji ved) can infer nolovc'ofGod through Chrill,to the pcrfon> pfall thcil and every one to have them fa ved more then this an inLr a ove of laving a'l and every one. to be in God or to have been in the Lcrd ; before the fa'l of Angels, and men (if all and every one of H h 2 Angels

Angels and men fhall perfecHy 3 without fin to the end, keep rir Law, then all Angels, all men,Lle6t and reprobate {hall be laved eternally.) Now no man found in judgement, canfa^r this conditional! can inf. r that God had a good will to fave fome Angels 5 not to fave others: More then this (if all and every man beleeve in Chriit they fliall befa.ed (can infer that God hatha good-will to fave Reprobate men 5 and not fallen Angels. In a word, no fimple condiiiomll proportions can inter the defre or good will of God to the per ions of mentor to have the things done,ex;ept God effectually worke the condition : As this (// all fulfill the Law ■p-.rftth men find Angels, and nil men {hall bj f^v^d by the Law) cannot infer that GWhath a good willtothe perfons of all An^ek,, and all men to juflifie and fave them all, without exception by the workes of the Law ; the contrair whereof he decreed. For this connex proportion may (land true with the falvation of all Angels, ofallmen, of no Angels, ornomen, according as the Lord {hall be pleated of his good pleafure and free grace to worke, or not to work the condition of moving the will of Angels and men to keep Conditio- the Law. And therefore thefe connexions nihil form n a bfoluti^ nxlipronu-they place nothing abfolutely to perfons, but only to things, to fes pi've w i Cj Tt that it is the duty and obligation of all Angels and men folutdv hi* t0 P er ^ orm abfolute obedience to the Law, as they w ould be jufti-pcrTonsjbat ^ and laved by the Law and its the duty ofallmen in the Vikblc only, the Church, to beleeve in Crril^if they would be juftified and faved in connexion Chrift. 2. That there is a wife connexion between means and fc rflin ? , \ end, obedience legall and life, laith and life, according to the ap-cnXvork Paving will of God,and yet neither means norend mayevercome ftn/rcwardto pafTe or falout : ,and neither means norend may ever be de;reed of God to fali out •* Ye-jGod may decree abfolutely that none of the extreams fhall exift as God decrees (// Zedekiah {hall yield to the Kmg of Babylon^ Jerufalem {nail not be burnt) and yet according to his decree or wil ofpurpofe the Lord hath decreed that the yielding of Zedekjah, and the fafetyof the Idolatrous City fhould not come to pafle, but the contrair. So God decrees, it Judas repent and beleeve, he fhall be faved according to the will ofprecept, and yet according to the Lords will of purpofe.neither did the Lord decree or intend the repenting and laving beleevin?

of

oUxdai nor was rrace tobeieeve and repent purcnafed by the death of Chrntto Ittdasfy the.e Authors) though they b#ait of the amplitude^" Chrifts death, nor did the Lord by that will of purpo.e e^er deGree or intend thefalvation of /.-:.

Therefore, 3. this, that the d e \th ofChriftis tff it* a^ne nature >./ f reachable to all N.-.tions^ m every age, is not true : Tor the phrafe is neither in Scripture, in Old or New Teflamenr,nor is the thing it feKe in Scripture: For the meiriingis,either God may fend A pottles in any age to ail the Nations ofthe word to Preach : It that be by his extraordinary power, he may lave all the damned. If ^- G?-that way. The Preachablenefle is not the objeft 6f our taith : j? el * ! 1C Ncr is that Preachablenefle a fruit ofChrifts dying for all. It it be Prca: | u ble meant that God by his ordinary power may fend AJpofttes many at ill ri«a age to allNations:How is that to be laid? Except we fay'Gcd hath w all ^ A -deirjedinhis willofpurpofe to fend Preadicrsto ail i That can- "pn*** not be, except his decree be disappointed. Or tfjf it bee his com- J;''^^ mand andre.ealed will that the Gofpel be Preached to all Nations, p f0 j every age, they griev cully f n, who Preach not the Gbfpcll to the n >c to B, afiUa/ts and A>;up:d:.^ whether they can fpeakin their Language p [" ch . co or not. And if the Doctrine ofthe Covenant o: its ou n Nature ^. l | 1 l c ° n * > may lobe Preached to ail Nations without exception, in cverV ^y can" differai.e of time, then mult all the Nations of the earth, in all fpeak with differences of time, be in a capacity tobe a Covenanted people of all tongues God, the Church or" Chrift, the Vineyard of the Lord his irfie- £?* ^ ritance, the Spoiheoi'Chrilt, his Eody, his Called, andChofen Nj ions flock. Forto have the Doctrine cfthe Covenart fixed y Preach- (hni ed to a Nation, and C hrift offered to them, is to be the planted in » ^ ca -Vineyard ofthe Lor<l; for to Preach toMdcedom* fixedly, they P***) a | al willingly hearing, is indeed the borcb cntring in Covenant with [£?*

edjm.i^ and his choofwg them to be his confederate people and theLord> planting a Vineyard and building a Wine-prefle in cW it a id letting up a Miniilry therein i and fherefore*he Lord was a11 N . jn " not in Covenant With them KM ore Indeed to . Pfrac h the Word j* 1 q ^ r . f.mpiy 'o (coffers who re & it, and thato.ca l ona.ly intheplt t . r: fng <o as there is no fort o^ accepting ofthe Co\enant r.or any \cvun fixed Miniflry there,is nota renewing of die Covenant with them, Wllh Oj i njordoeritprclrppofeaCo enant before nude with them. 2. It '•' c

is

is againft the wifedome of God that i .there fliould be fuch a band ofiove, the greatett love that ever was, Joh.i 5.13. lying upon all man-kindyBrrtfliaxsiAmcricansybinding them to ttankfuilGofpel-obedience, that Chrift dyed for them, yet this obligation of the greateft love, is neither written in their heart, as the Law of nature, nor is it ever revealed to them that they are under ib much love by Covenant.2 .How can the Lord faylchoofedyouX) Ifradj among all the people of the earth, and entred in Covenant with you Sc your feed only .For 1 .there is no need of a new eftablilhing otthe conditional Gofpel-Covenantior it was eftablifhed with IP raeWndwith althe world before he choofed or called them. 2.He cannot be laid to enter in Covenant with them only. For all the world ever was thus Covenanted with God. 3. All the world mult be an in.ifible Covenanted Church, and the fit matter tobeea Church. For the Evangel may be Preached efidefe munci'abfo, not to ftones and to rocks,but to all Nations ^uovis fectdo.^. Since the Preaching of theGofpel to ibme Nation >\and not to others is an act of the Soveraign pleafure, yea and of the free grace of God to fuch as this Sun-light graciouily doth viht, by this way. the hnfull neglect of fuch as refuie to Preach {hail be the caufe of the perifhing of the elect, a dream. Its falfc 2 . Chrift may bee faid to dye for us, as if wee had fubftitu-

that cbrifi ted him in our place, in ib rigid a fenfe, as ii he had been made our lo dyed for f uret y to fulfill both the preceptive and active, and aifothe fatis-cu*r h ft C ad m fy*®a an ^ offering part ot the Law in our room. This may pleafe a"* that in Amnmii*ns z but adoubt it is, if it (land with the truth: For our Scad then what ever wee. yea all mortallmeii bee (for Chrift dyed for he fulfilled them alL as many teach) molt wicked, yet Chrifts active and thcLaw ' furety and cautionary righteoufneiTe fliould be ours, and though med ? all°a-we ih°uld never beleeve,yet Chrift who fulfilled the Law and pre-divc obe. ceprive as well as the threatningpart, mull have beleeved for all dience and that hedyedfor, and what need .we then inonrper'ons either be-paflive by ] eeve or re pent ? Its true, wee need not perform any active obe-dyinf that^^ ence 5 as a P art bfa&he fulfilling of that Covenant of Works, Codcinte which either muft have ail or no obedience.Ifit be laid that dwti-quirc otustulo) upon another account ofthankfulnefle to our ranfome-payer, we owe active obedience:Yet all that Chrift dyed for : both actively

p A RT II. as fimteach. z ^j

jyand paffively muft be perfectly righteous and jflftirled 3 having payed the moll perfect accive andpailive obedience that the Law required though we never belee.e, and Ch rill mull have payed the active part of jmUfying faith tor us. And why, but we ihouid be formally jultiiyed in him without faith alfo ? As alio, God net we, laid ouri mupon Chriit.//f/'.55.6. 2 Cox, 5.21. and therefore wee How s did commiificn.iteand fubiutute Chriti to dye in our room. «** *'•!

Suanm , Creliius , the RocCfViftrt Ctitedifae , Arminius , * V - C . contend that Ch rift xhed for ailj& ///*r, for to procure good and us# yc " ^ r falvatonto all, fo they belee\ e and vet through their owne fault, Sodnu?, dt

.1.

Martyr and witnefc- who as the only Author declared che Go-:.?/,

were actually taken off them, and tranflated upon 0irift 3 10 as wee Gauche.' are actually freed from the punifhment of fin. as if wee had fiibfti- R^c rute a Saviour our felves, and payed our celt ourfcLes to God \ c . 8 P a K-and fo according to the rigour of jftifiice, 1 rave by the j!^ 4 "-

Law oi buying and felling deliverance from | nt. and life e- ttfetuu*

tcrmllfromCod. But this way they will not ha\e Chriii to dye r*mmtpr+ in the place and room o r any, but only for their good fo as they riW * •***■

M-

maydye eternallythemfcl.es for whom Chriit dud. Hence, 1. it^r^ follows that Chnft died for them but gave no r:nfome of blocd for anidat them for whom he dyed. 2, Airmi* tans vVill net ha. e tl . Aw

and punifhment fat is fact or)' to juflice (for of fuch punifhment we t^ fpeak) a&ualiy upon Chrifh and tranflated off the i.nner and. laid

Tac. Arroin. Anl'iptr (dit. B rti.mx, fj4. £f?od(i fdtmamtu tatcm mrd:<>: •

tit omiitm clcftoium putala ail it ab;j fit ahlaia <jp in Ch, :(>um limjEtta {lu\ 7.,; | I

U91 ad it ip'oifxn'u Mfravh, tnweb d'ur.t tab \Rhfofih 11/.7.W xivmam it/Aprc/lationc non jib'-, ltd i&t rr.trm> a mm fit its qujtn Q luco cMftjtufftmiu & pertum Deo o'vifr'mus d b'ua n.ft-a r mfwm f'tm pi . gw rignyew clcflis dtberi &immumiaitm a pacamc* vitim x.

■ 1 poflUtan fjtrf Mut'um « & vtpionii, a' q e to m Dim ■' & cowerfioncm U D:ump((fi;,

upon Chrift^ and beleevers actually freed from fatisfa&ory punifh-ment: So that both beleevers and C/;r/y? muft adtually hear thefa-tisfadtory punifhment. Which indeed ma! es beleevers haif-redee-mcrs with Chrift: agaihfi whi h vvt di putcd heft %c.

£, Arminiam deniethat we payed our debts to God, in Chrift,

paying them for us. So that the broken man annot be laid to have

iatisRed the debt in, and through the furety who latisfiedfor him,

which in all law is unjiitt. And trice Arminiaxsferfe that wee

payed to juftice aranlbmefcrfn,, becaufeour Surety Chrilt payed

for us, he mufl deny that thrift was wounded far our tranfgrejfi-

onSj and brut fed for our iniquities^ or that the chaflifement of our

peace was upon htm*, contrair to /fa/. 53. 5. becauie wee made

him not our Mediatour and Surety.but God made him Mediatour,

and laid our iniquities upon him. If at. 5 }.6.But it is accidentallin

One may Law, that the debter fubftitute the furety, orrequeft him to take

in Law,bc t h e p.| ace 0 f i uret y U pon him. But he is a reall and moft legall fure-

truVfatis- c y w no not requeftec^of free grace becomes furety and pays the ve-

fying furc- ryfame fumme infpecie^ in kind, that the debter ought to pay:

ty for ano- this reafondoes prove he is both a furety and a gracious iurety. As

thcr, thogh a Kings fon who comes in andlayes downe his head for a malefa-

nchhcrTe- ^ or ' tru ty an< ^ really dyeth and layeth down his life in the room

queft, ncr ar} d place of that malefactor, though there was' no Covenant nor

Covenant padtion between him and the Kings fon, though neither the male-

wkh himrof\£or, i;or any friend in his name did requelt the Prince to become

undertake f uret y 2nd dye for him. Reuben offers his two Ions to Iacob as

hcknow g P awns to bee (lain, if he (hould not bring home Benjaminffitto

r.othing ol his father : Ard had Iacob accepted of the offer, Reubens two

the furcties fons who knew not of the bargain had beenfureties for Benjamin^

willmgnefv Q en 42 ?- mdlud-zh might have been Law-furety for Benia-

to under . r $ \ 1 t> • • n j i> 1

take and fo mtn to * aco ^ though Ben\amtn requeued him not to take any

Chrift is fuch place. The Lord the Creditour, and Chrift,the Cautioner

our furety, did.ftrike hands together. Chrift put himfel'ein our room, as an

hditag e, pledg e and iurety to dye for us, and payed the firft ard

.feconadeath, the turn that we were owing, accordingto a padVion

between the Lord and Chrift, and we requefted not Chrift to be

furety, only by beleeving, we thank him, and fubferibe and fay

Amen to what is done. But in Law we payed; in regard the fame

nature

nature that fuffered was ours, and accepted as ours. RutArtninians clearely refufe that Chnft fhall be an homage and furety for us, be- <*'*»'«• caufe the offended party of his ownrurnifried not one that died \£^ for him; and lb he llrikes at the root of a rea 1 facrifice that is fatis-fadfory to God, becaufe one and the fame cannot be both fatisfied, and,^/^7 5 of his own, furnilh afatiifyingfurety.Forfo-as his own, Sot mm faith, one cannot be both a latisfict and a peifon fatisfied, and this is no fausfa&ion at all, faith S»cikhs. (4.) Our beleeving cannot effectuate this,that Chnft hath actually born the fathfac-lo-ry punifhment due to us. Armmms faith, that ChrhThath not, itlti //^actually born that punifhment : he mulr lay he hath born it only potentially,;^^/*.Then it \ like when we beieeve he bea rs thatpunifhment compleaily but he cannot die nor fuifer,bu tome; only he muft mean that Chrill did actually beare ©ur fms 5 but the fatisfadtory punifhment is not accepted as fuffered in our name. But onr beleeving hinderethnot but he hath in gem-rc caxfo mora- f °-^ w f-l* & mentori&-> really as a meriting caufe defer ved that God in ju- ££ ^ JU " ftLe cannot exact from us that fame fa tisfa drory punifhment that chrixsdy-Chriit hath fuffered for our f ns and its impoflible that our faith can ^g>'o that add any meritorious power to Chrilts death: and thcreforefthough wc cannot not in our felves md phyfic.ittr y yet really, morally, legally in Chrift, J^".""" deliverance irom fa tisfacrory punifhment is due to us, we being in hel iftfri/l Chnft legally, and life eternailis due to us> being in Chrift accor- furred (or ding to the rigour of juRice, and tnjttria irrogxta Chriftofponforifo- u> on *f ret$ wrong fhould be done to Chrift and commutative jufilce, by Crofs wuh-whkh, ex cdndignojzy condignity^he h:th boughtfreedomefrom jof^.-^ hell, and right to heaven, to thefe he died for> if we fhould furfer jaUicc. eternall wrath.in our perfons. whether we beieeve or he'eeve not; for beleeving is no part of the meriting caufe of thefatisyingran- * fome. Yea Chrift by right of buying and felling and we in Chrifl our furety may claime freedome from the fe^ond death, ;nd right to cvcrlallinglife, foas God fhould faiie againfl commutatr. «■ fticeagainft Chriihand break (with reverence and humble :ub million to his Glorious Majefty be itfpoken ) Covenant to Chiik artd he fhouldbuy withapri e more then enough hisfeed and not jet his wages, if thefe he died for die the fecond death and comefhort of glory etermlljiuhc Lord lay to Chri(t,I promifeto thee a feed,

I 1

eddies, that they fhall be delivered from the fecond death, and have life nocfo in eternall-providing thou fhaltgive me a price abundantly fufrtcient and Scad t0 ^ Uy tneie 5 t0 wit > tnc ^ anc * bl° 0( * °f God-Man, and offer thy as thuwc felfeaiacrificeuponthe Croffe to offended Juftice. If Chrtfttt\z\\ cannot in do.this and pay theranlbme^and Qhttftys/ti no wages,nofavedfeed ; juiticc die bit they perifh through the want of faith only: either mult faith * j hc .L Conii be a part of the ranfome. whLh none can fay a or then the Lord Jpe there ^ a ^ notkeepCovenant toCknft. ($.)VVhen Arminius faith,that be a bread* the Lord can ^W/eyfcr^^by no Law 5 nor Jnliice crave of us faith and of Cove- convey [ion to God if ive have fayed our debts^by rigour ofjufiice exaEv~ nam be- i y t0 Q 0 ^ m Chnft who legally in our ftead and place payed for us, Lctrdand hefuppofes plainly that God requires faith and obedienre of us as Chiii>. a part of recompense made to offended J ufti :e. And ^rw'/Hw faith, Q hi dc- that Chnfts ri^hteoufncjfe is curs, not as performed by him, bp. t as im-mancu not p ii€ ^xoui by faith'* So that faith comes in as a collaterall price and^M? pay^for us M apartof the price, the very .aft and work of belee-tanceyMy. ving being counted ours, and our righteoufneffebefore God: Yea ikcaAuy of but God by noneceffity of hurt Juilke craves faith and repentance

divine ju from us.

L^uS That-t/?r;y? died not for our good only, but in our ftead is pro-fall againft ven . *• Becaufe Chnfi infomc other more legail way died for us jofticc than for Angels, for he died for their good,that he might be made (wiihall the Head of Angels, Col, 2.10. P*hil. 2.7,8,9,io, 11. Rom. 10.9,11. glorvto ar< j ^ e j^j f or the good of the whole Creation that he might fpotoMt ma ^ e -11 things new, and reftorethecreatures to theirperfeftion, htfhouid whkhby thefnof man they had ioft, Rom. 8. :o 21,22.23. Acts exact thefc 3.21. Rev.11.5. but hediednot asfuffering punifhmentdueto the from us, Argels,and the work of Creation in their ftead-.^ wounded for their •n a'*a 'traxfgrctfioxS) as he died for oilrtran'greffion sJfa. ^.Vor thetranf-chrifi died gi 0 . 7SS f m a g pj e ^ 5nc j Reprobate as they lay, exponing that not tor eur & j* j > . » r . , J < 1 . o

geed on!y ail : lf\H.6.o\ all and every one of mankind, were upon him. tut ain> In* "2. We deny not, but there be confiderable differences between onr flead. Chr-'ftsdyw° and the punishment of the Eleft which they were to There be ^^ ^ f

Med ffe-" 1. Oursfhonld havebeeneternallbecaufewecouldneverout-

renccJ bo- fatisfie. But the lufferings of C£r//?,becaufe of the dignity of his

ween pC ribn God-M**>\ytK perfeftlffatisfaftory in a fhcru:irne. Cbrifisf* r 2iic

2. He could not fuffer the fame pain in number., that we /nould niftment havefurTered, for one and theiame accident cannot be in different and . rhat _ I fubjedls^or is the furety to pay the very fame fum **?»<rtt?.that the pu u ^ n ?c debter borrowed. ■ due to us

2.The Lord could not but have punifhed theEleft with hating cterailly. and averfion of mind, they being intriniecaliy and inherently finners. He punifhed Chrithwho was not inherently, but only by imputation the^nner, with no hatred atall, but with angerand deire of fhewing and exercifing revenging juftice,but (Ulllonng him dearly, as his only Son. But upon this account, Chnfl mnft Hand in our room, and becauie of the five-fold onenefie and Law-identity and famenefle. For,

i. Though phyfically the furety and the debter be two different a fitcfold men, yet in Law they are one and the fame peribn.and one and the onencfle * fame Jegall party.and the lame object of jultice. Whofo purfues in law-identi-Law the furety does alfo purine the debter. c 7 & r * me -

a.The debt and fum is one not two debts nor two ranfom^nor cIIm^T* 1 two puniilim-ents nor two lives to lode, but one. furety, and

3. It is one and the fame folution and latisfaction, there cannot fianertftc in Law-juftice, come another reckoning dying.and paymentm-a- r vh .°7*j c king after the furety hath payed. * tlk :dt

4. There is one and the lame acceptation upon the creditor his part,if he accept of fatisfaction in the payment m.ide by the furety. he cannot but legally acceptof the debter, and cannot puflue fTi'm in Law.but mult look upon him as no debter. To juftihe him is another thing: It being a forinfecall tranhent declaration of his righteouinciTe who bcleeves.I fpeak here of an acception of fatis-fa&ion to hurt jultice revenging hn ; not of an acceptation of obedience.

5. Its one and the famelegallefreclX/T/'/? juHirled in the Spirit, andriicnagaine,i Tim.?. 16. and we in him as in the meritorious caute are legally juftified. Hence he -who fuffered the fame fati dlory punifhmenu foi the fame fins committed by us, whkhin Law we ought to have tufFcred eternally.

2. He fuffered and died for us in our (lead and place^ efpecially when the Creditor counts thefe fufferings, as if we hadfuffered -So P'H.lp. Cor. 5.14. If ont be dead for *£, tlxnwerc all dead. And

Ii 2 the

Scripture the Meffiah was cat oft and died not for himfelfe^Dzn. 9,i6.He did and argu- m -violence ^neither was guile found in his mouth^fa. f3 .p.joh.8.46^ sTi?" * l °™ Heb.7.26. tut he was wounded for our trarfgreffions^and brufedfor prove rhst OHT imquittcs-fbe chaft;fervent of our peace was upon him.aidwuh his-a>ftd\td ftripesweare healedylia.Sl.j. I Pct^.2^24,^ 5, He was delivered inWtooir f uY0Ur offences^ The Lord I aid en h-m the ttirjuitjof'us all.Hj was cm and itead. ^ D ^ [ } oe i m £ c j t J oe li V mg, for the tranfgrejfion of my people was he plagued) I a. 5 3.8. He bare on his body our fi/isonthe tree.

3. He who being made under the Law., payed chat Law-debt of fatis;ac>ion, whuh the Elect in t eir penons fhould havepiyed, and thereby freed them from the Law-debt of iatisra&ion : He luftafhed the perfon of the 1 lect in his fuffering. ButC'/?nr/?beinc* made under the Law payed than Law-debt of fati^facUcn, whLh the Elect in their perfons fhould have payed. The proportion is out of doubt none denies the Minor^but that we fhould have died eternally in our perions^f (thrift had not died for us.

4. He who of purpofe took on him our nature, the nature and feed of Abraham^ and the le°all condition of a furety to differ for us 5 he flood in our perfon androom in differing for us. But Chrill took on him our nature.which is common to be.eevingjews 3 and to fuch alfo who areeaften off ofGod^w.p.^.butnotas common to them,but as the ked of Abrsh. m Heb.2.16.

H Ch r ift And 5. Gal. 3.10. Tor as many as are cf the workj of the Law^ are was rmde under the curfe^fr it is wntten^curfed is every one who contmneth not inc cure ^ ^ things which are written in the book^ of the Law to do them. cue in law * h ffoM I *th redeemers fofp^tche Lxw> being made a curfefor

10 u-jihat us not to reconcile aKand every one tohimielhor to obtalre

HefTingnota potentiall and far offpowerofialvation. But 3 v.i4.7>*f theblf-<iuc:ous r Q c graham might come on the Gentiles through lefus CJrifo i^on us, t ' oaX wemip'.t receive the promtje of the fptrtt through faith. Not ihen \.z that we might beleeve or not beleeve if we would, that is not the fuffcrcd in blemngof Abr.iham^Aci.i i.i8.A6t.i 5.8 9.^^.5.31. Phil.1.2^. t ur phee. anchor his great love he dud for us-, thejufifor the unjuft*, to brina us to God.

6.And it is thus confirmed Chrift in dying is not looked on as a man; Nor 2.£mply as a £ngle man dying; Nor 3.as a pubiikeMar- ~ t^rorwitrevTethutalljOrnoneat allif they ib will 3 may get good

of

of him. but by fpeciali paction if he fhalllay down his life, and work his work, andTuTferfor onr fins that which we ftiould have f fuficredhe fhall receive his wages and fee his feed.

7. As alio none who diesasaiuretyorpaies as alurety, but he beares the perfon of liuh as he paies for, whoe\ er gi\ es a ranfome for another by way of payment, and whofoever as a Prieft offers a facrirue for another, he reprefents the perfon offended for whom heofters, lb does the Advocate ad the perfon of theClient^ the interceflour his perfon ror whom he intercedes.

8.The phrafe to die for another as a ranfomer fignifies to dye in '

thelkad and person of another. Demofthenes.orat.vTrl^ xlnrtyuylS' iniieu of 10. efipho n.V oz Arc Luis , c ov /^?r<:^//j\he pleads it is in Law Oratfo pto as if Arcl.iM as if Marcellm^ or as if the parties for whLh Cicero^ 'tirckU P*» and Demofthenes do plead, were in perfons pleading themielves. Its tl a - . true, Ifocrntes hath ut*j ror mbomtm, tor tne tai our arc good or M yti ul % any 5 Ard {for ) mi notes aifo to do or die for the good arid pro- [^ if ^ flL of Otheis Cel+i .24. / rr'oyce tn my fuffertngs for yon t'\it I may KetK £ m fill uf the remnant of V hetfufferinqs ef' Chnft f& his body.¥>Vlt if it can- ^ ^ \ 7 _ not oe denied, but for Ct-.rtsl to dye fr/his (cdy is fomewhat more K(ttflA ,. than for PjuI or any Martyr todve for the body, 'hen fare Chrif:s ij Cl ,v rtb, dying for his Church (as the more doth include the Ief;e)n^txs ^ r*. Cbriiisdwng for the good of his Churih, and feme what mere 'e^'th^o/ than for the Churches profit-any may feeav^/u^/his Thef* writs . auroi*

fJitlXhOV <F \y* T*$ V-d* ?? Troinfa.

ratcsvv^ r&t €;^-3-fw> ir$S>v avlvv Af/Aftr &Z\%vty,ifot. Col.i AA.xriJFUJ****

•C# ^(TftWT(^tfo^/HomerJiia5.T?«$l^rtyT/ei;rf.:^/. Thrcefor oncfiak>,

■v^Cj ( For ) is ofen the fame with Jbfh PMi Rom. 9. / would RoT 9-V vjfhto b>fcparatcd f om Chri-ft-, for my brethren ; that was nottHat ^~ : they might be laved or not it werecontraiiro his prayer. 2 Cor. 5. *A^WZ*

1 5. If thrift died for all, then all were dtr.d. ' 'be br\. dit n tai\#P

> i I xv ill five for r for life of the wo Id. 77 c good jhep l < ** n '

I. f for his (hcep. I Liy down m y ttfi fw my (heep. Cre.iter love than t h. s „ «

h#th no man,that a man (hould^ivehis li r c for his friends Jt is cxp.d:- *

:o dye for the people^) oh. II. Chrr: d- V^^

;, Rom.5.hulieir(lead. Forthfjt.ft.v.j, civr) for noteth mofffrc- ^'

quently

quently-w^™, in the place and (lead ; As alio, nnn * Sam.iS* Joh.i o i r. 33- ^^ GW ^ ^d dirdfor thee> Abfalom. The LXX. the Syriack ^ T #„ verhon.and the Chalde paraphrafe, in thyftead^ I would I bad died, TfofaTw. a &d thoti remam:d dive, Gen.22.13. Afacrficefor Ifaac, inftead )oh.i5 13. of/^^Gen.44. l^.lfoMl remainepledge ( faith Reuben) for thelad y V2^ tcov vuiinr.in pavvne for the lad. Num. 3.1 2. / ^^ taken the Levitespr <?/A^ctUT« all the fir ft born^inftead of the fir ft born. So LXX, dyji ttclvIqs *va£&< I oh 11.50. 1 0 ^

^ro-9-ctt/M 0 2.When a ranfome is gi ven for another in point of juftice, i^ferj ^ ^ 10.45. Chrift gives his life a random efor many 3 Mat. 2 o. 2 8. fl* ^ w? Act?. f^ (r;^^ £# (deare precious) life a,rarfomeinft£adof'many , 1 Tim. 2,6.

Rom.?.*, ^y K ^ T ^ Vi a com t er ranfome for all. Mat. $. 38. Eyefor eye^ tooth "^ ***" /t?r f <wr 6. Exod.21.2 2,24. Thou fb alt give life for life.Give thatpeece , °f mone J f or t ' oee 6ndmeJs/lcLt.ij.llcL,q.3,q, I will give men for thee^ V. 7. \^> ^^ people for thy life.

i x*x*' 3 • ^ * s uiec ^ c h us 3 vvhen a man is given in place of another, Pro,

■> N ^, 11.8. The righteous is delivered out of trouble^ and the wicked co-7, Sam!i8. mrthtnhis ftead^ Job 24, 24, and he makes others to ft and in their Syria-verfioplaceMzb.as before, Pial.45.1 6.infteadoffithers fhall befons. Job Quis c*a':>it 15.4. Oh ! if your foule were in my fouls ftead. me mori ^ j c [ 5 w hen the Ion comes in the room and (lead of the father, cbaidtPa- or one ^ s anot ^ er : vv ^^ * s a ^ exchanging of one perfonfor an-raph.Vxl- other, and though the following King does not adt in the perfon, km quod or by the name and authority of him who went before 5 yet there is moftuus one perfon changed, and another raigns in- his place androome. marts'" * Chro.14.1. Abijahjlept,ard A fa hisfonratgned tnhisftead.LXX. hodi£ 61i *$ * v ™ ? ^ n g'3«7» 7 h oti k*ft mad? thy fsrvant'to raign in the room im.Gczi. 0/David my father. LXX. mt\ cPafilf ru iraq-fas [j.k. 2 King. 11.42, LXX. Rehoboam reignedin his (lead dvl AvrvyChal. Paraphr.?ftes,yro eo 7, 1. am la a* ^bijahraignedin his ftead, dyTavrs. 2 King, 1,17. J or am raignedtn ajl <f% J/2

tf-yraGen 44.LXX. ot^/^7rflt/cM«Mar.io. aJt? ov&vVi -/toaa^V. Mat.20. 28, & ePoiu**/ rim 'i'VX™* ^ ve ^ autjop «y1/ to^kSv opSuA/zoy wH o$$a,\u* ^ h^iivrA <Lv\i 0-croi/T©-. LXX, tf-y7/ c0 3-&A//K. p? nnn jy 2 ^, ^.J^/i' -i'o:nnn vsv LXX, 4 y x,^ tfV7< '4-u-%»{. Dabis ymn oi$ LXX, avti* Prov.l 1,8, LXX.ctW tf'y«ra otr&f&fi-r'oTaucie-ijZtifr job 24.24. Heb.x* before.Vhl.4%.16. LXX. ^ TcwirctTfSy. Jobl^.LXX, <tK7/ TW; euH? Mat,2,2 2, rtl/Ji Hf«^ TS IIctTf ^5 «VT».

k:s ftead)LXX.&yT dwre.l King.i ^^Z.Bazfha flew him ar.dratgned, ivr dvTx. 2 King. 8.1 5. He flew hint) km Hazael reigned., w-r avrjtk 2 Kin.I 5.10. ShaUumflew hirn^ andreigned in httftcjZ&W &v<n?VCr. 14. Menahcmflew him^and reigned, civT lv&, vcr. 50. Hofheafmote him> and reignsd, drT a-vrk. So Efih.i.q. Ecc/.q.i 5. 2 S.m.i 7.2 5. Gen, : 0.2. 1 King.1 6.1 o. Zimrt raigned &?T ivi** Ez,:!^. 1 6. 3 2.

Joleph faiftJ r/:ur Archelaus d draigneiu the rsom of Herod his father 5 Mac.2.22. Trcmdlms- ard Tr oft jus both turne it, fori i/;rs- J r ^' ^Mar.5.38. ey^/lr H«rJ Its the fame word ^m Mkt\ 17.17, jr«/*. ^J " i; for me and thee. The fame WOrd.Luk.l 1.11. ffhiffpn aske afijh^ Htrodn p*-forafijh inflead of afjh.Tremel/ius and Troftitis^in place cf afifkjto- ty * to CO pilvii, he will not give him aflerpent. Rom.i 2,17. neither render **7i U** evdlfor evill' So the fame in both Languages is, 1 Thef.5.15.04*™$ **> UtiTMKaKov*v1l kamv airofZ,znd i Pet.3.ip.and i Cor.11.16. #>r -i'^l' />«?/>*■ is given her ixflevd ofa covering. The iame word in the 5yr;- v \ uv \[ t L ac^js l /Vf. 3. 18. The Lord Chrifi d>fd } thejy.fi for the unjuft : in- „j ,j/ 1 ftead of the unjnft^ Chnft is : Gal. \. I 3. made a Curfe for xs y in our ty^Q. ftead. Mat.20.28. ijr^r^, that he might give his life a n demotion * ^. fo*-m4*y*> *frn vice ntul'orun?. And the iame is Mar J 0.45. andj\^ w Rom. 5. 6. in due time Chnft died for tie wicked^ \z?f &<si$uv.S)7Jackj> t am »L

'-.n yro^ vei vice improborttm. 8. While We wtre finntrs Chrtft Rj.-u.h.i*. \d-icdfor ks. i'o v n \^> «ftoV i # our place y 2 Cor.5.1 5. If one died in pi ace kakqv avI* \of all mental I were dead. Mark. 14.2 4. This is my blond of the New KUt \v. \Teftament which ts•{hid e ftr\~[for"niaxy> locomtiUorum^ Luk. 22. 20. Syr.^n Th;s cvp is the NewTeftament in my I loud) which is (bed in t/fc* avV^fm c f y Qti * Joh.TO.l \ .The good jhephe ard laics down lis lif for his ]heep } p c *ct.iv. in place of his (heep: Thefame word. Joh.ll. 70. Know ye not that T.c«*ellius it is expedient ths.t one man die in thepLice of the people, r.nd th*t the Ttoftius, whole pecple perifh not. Then the intrin'ecail end of Chrifts dying **1* ' ToA ~ connfkihnot with theperiflung of thefe for whom he died:' for *•* he died chat the whole people fhon!d not perifh. 1 Tim.2.6. Who ^ n P ro gaze I in: fife a redemption for every man. TfC. 2.14. Whi give his mult ts-fed foule inflead of us. Heb.2.9. who tafted death in the place cf eviry^^' 2 *

22. vcrtunt loco. v> ha »)hn pre> vcl vice omnis horr.iuis. |ttVjir| loco ftuvice veftri,. my «iSr 'loco oVivtm fmrum. nojryin vice popuiu I Tim. 2, 6. v-.sSj-^n loco omnis hominis.i Pet.2,21. \^r\ pronobis,%if ncftri*

man

(Ixfrad) w^iPet.2.2i.CfcW/£ diedinfteadof us^ I Pet.^I.Rom.p.j. /

or (for) an praythrt Iwere fepsr^ted from Chrifi inftead of my brethren. The ^ f ''" n ' lame word fo conftantly efed can hardly fignifie, for the goodand ciwaics profit either of things or perfons: As Lukj 11. 1i, vviii the father furtbe pre- giv e the fona ferpent inftead of a fifih, for the good and profit of a fit and good frfh ? i Thei.5.1 5. See that none of you render evill for tvillj.e. evill of amhr, f ortne aood and profit of eviil? a wild ienie, and it is wilder in

but it mult t_ .- r . 1 • • c J 1 ' » 1\ v » -

makenon- thecaieot perions,whenitis laid, the ion raigns- *Wiw*TfJs*ur«, fenfe. fo often by the feventy Tranftatours, inftead of his father, that muftbeibr the good and profit of the dead father. But nothing can be wilder, than to fay Jehu killed Ahabsfezd) and Zimn flevV his Mailer EUh^ Hcjbea (lew the King, and he raigned in his (lead (as the Seventy fay not once) that is, he raigned for the good and profit of the King whom he (lew, and lb (layingof Kin°s, and rooting out the race and pofterityof Kings, fhalibe their good and profit. Socin''s Soctnus^ and the Catechifme of Raccovm^ faith, if todie for fin-

de Stfvatd. ners y e as miic ^ ^ t0 £e in the place and fie ad of finners jt hen to die for c lahtf ' fi nyies wvfijte to die in the place and ftead offinnes^ then to die for RxtovUnf. jinxes muft be to d>e in the place and fie adof fins. Axf. Theieand c. 8- p». the like argue much the vanity oiSocinus^ if this be retorted, as 183,184. juftly itmay. Then as Cbrifts dying forfinners, isfor thegood,pro-^afbn*of nt,faving,belee\ing and confirming of the faith, eftabhfhing the socihians comfort of finners, then by the like Chrifts dying for fins, muft be that cbrift to'fave fins from hell, to bring fins to God, that fins fhould not live died not in to themfelves, and to eftablifh the faith, the confolation of fins; th a P J 3CC whereas Chrift died not for fins as for finners, that he might lave of finners tos jbut to diflblve the works of thedevillto take away fin, i Joh. becaufehe 3.9. Joh. i. 29. Chrift dies one way for fins, and anotherwayfor died riot in finners: The Phyfitian one way cures the difeafe that it may be the place rooted out and be no more, and another way the difeafed peribn, of finsand that he may live and be in health.

iranfgrcfli-ons; retorted and an-feted. CHA1<<

' i • ■

CHAP. IV.

How we are in Chnjl dying, and crucified in him. 2 . A twofold crucifying of ut with Chrift. 3. A dtfcourfe $f mortification. 4. Theaclings 6f the mortified. j.That we are to be mortified in our ajfecltons to every thing that is not God.

IT is ob}e&ed,that we were not borne, nor had we arty being, when Ckrifl died> then we dyed not in Ch ri fl, *or could we rife, af-cend to heaven, nor fit tn heavenly places with him } Anfw. But \. in Phyfcall actions there is required the reall exigence of the worker. Notfo inlegall actions, for as we had no being, who ^ c j ._ nowbeleeve, when Lhrift died, lb our lms had noting; How lydyed & then could our ims, that were not, defer ve punifhment? Yet I fuffered tor dehretobeleeve that jcfwChrifl \ Pet. 2.24. his own felf j bare fi |V^^»

our fins in his own body on the tree. And that he was wound d for * l M & , / /r j 1 r 1 r .... 1 i- many or us

our tranjgr/jifns, and brutjed for our iniquities, who now live, for whom

Ifa. 52. 5. and they cannot deny this, who teach that Chnfl he died,

died forthe fins of the world/none excepted. And the child in w crc not

the wombe, when the father is abfolvedfrom treafon is really and ^"^"Jl'

in Law reftored to his fathers inheritance: And the fucking'child wc nor ' our

may be crowned a King, and take poneflionof a Kingdome, and finshid t-

take the oath of loyalty of the fab;ects in theperfon of another, ny being.

though fhy fie ally he neither do, nor know what is done, but fleep

in the armes of the nurfe. So we legally in Chnfl (atisfiedj

our nature in Chrift was crucified, and we, though not born, did

fatisfie and furTer latis:actory punifhment in Chnfl. Heb. 1.5.

Having by himfelfe purged 0 >r fins, he fat down on the right hand

of the Ala\efly on high. Heb. 9. 28. So Chnfl was once offered '

to be are the fins of many. And in him WC were {legally) cru;i-

fled, and dead to the Law : As Gal. 2.19. fo as Chrfrt on:e being

dead and crucified 3 the head and members, whole Mylucall Chrilt

is dead to the Law, and Ckrifl can die no more, for he cannot

fatisfie and pay the debt twice: AnJfo we arc in him dead to hell,

to wrath> to Law-vengeance, Sathan raifes a diicuffcd plea a-

K k gainft

thnjhrtWr gainfl: the Confcien;e, thou art a [inner, and under the curfe of th^w^n-^^*"'* Thereisnoanfwertothat, but bybeleeving I was with fwer ple»*s Chrifi-, crucified, and am dead to the Law and dyed to death firft that he and fecond. For Cfirift fuffered myfticall, Clmfl legally (atfefied, bath an- and lb did I in him, (I fpeaknot now of perfonalliuffering with, fwercd^ard or f or chrilt)and therefore that is a plea of Sathans forging and ta-bclicfe wc ken awa Y« And unjuft iummons may be anfwered by non-com -trouble our pe-nnce; and by the appeale of faith to Chrifl who having payed felves vvhh the debthts Judge upon his own debts, which he him felfe payed, debt thu anc j therefore cannot iuffer thefe for whom he died toiufter fift his payed proper debt, which ence he payed. The husband cannot endure

the wife tobe iinprifoned for the debts which he made his own

and fully atisfied.

Qk')^i,Allmenmuftdye andreturuto dufi,andfo mufl finners^ as

the Li iv requires, thereforeChrifl d'ednotfor thee ?

Anf. SociHSy and Crellius object the fame, which Sathan Socinus doth. For that death in the hew and colour of Law-wr?th is dc fcrvato. D0 ^ cn before a beleever now and then under doubting as a temp-^uomodo tat r^°9? For we iuffer not death luch as Chrilt fuffered, to wic, for loiLur zice fin,watered and affedled with the curfe of the Law ; nor muft we & loco no- meafure death frombody or bulk of departing, but from the fait, firi chlfois and woritof death, which is the curfe, and that being removed, fmquor 9 we rieverc? y e 5 J0h.11.26. Joh.$. 24.no more look upon death in pcrpetlo ul tnc Law. for there it raigns, but in Chrifl, and in him death is dm mortii dead and removed ; the formall dementing power is removed, rcmri upo. when the Law is {atisfied : And a beleever being dead to the Law eciliu? ? * s ^^ to the cur * eanc * t0 tne worft of ^ ealn 5 as chri ^ is dead to

Jteffm ltIKnv * G'oriuni,c.9.par.$. How we ck 3 though Cbrifl haye died for us.

Obj. 3. But the conscience of the beleever, fxppofe there were no dcvill, challenges him of Jin, and therefore that he is under a curfe}

Anf. The confeience may be the factor and deputy of Sathan We depot * n r ^ at ^°j f° r ** 1S thedepofmg of Chrift from his Office of Me-Cbrift (with reverence to his holincfic ; from his office of Mediator, when wc cmbarkjbaving occc belcevcd in turn, in a new pica with the Law.

diator

diacor in iatisfying and anfwering by his death all die demands o* ,theLaw, there is none but Chrilt, when the Law demands blond and the torments of thefecond death, can plead any thing on the contrair. Rom. 3.19. We k?dw th*t whatthings foever the L.-.rv jpcakj-) it Jpeakj to thefi that are under the Law: but the Law ipeaks not then to a be lecher, tor he is under grace, and lb is not in cearms of treating or parleying with the Law. Chrift was crucified, and the beleever is legally cru.ined withChrid, buried and men again with Chrilt. 1. Then the Law is not his judge, it ipake to Chrilt and condemned him and put him to death, when he was under the Law, and condemned you in him, now you fay, Chrift is nor condemned & cnuiried, when ye enter in a new treaty with the Law to receive a new fentenre from it, and thus ye undo what Chrilt hath perfectly done. 2. To hearken to confcien:eco:vrx>-ning and maning another paction with the Law than Chrilt hath made,is to take the plea that Chrilt hath embarked in,off his hand; ye are to Hand lUilandbe filent, and beleeve that Chrilts dying, and your dying in him, is a doling df a facisractory b/rgaine with the Law. (hrtfi condemned fin tn thefiejh, by taking on his fiefh the curie due to us for iin,and/»r fin, that is for fins caufe> that it might betakenaway,/^/^ hn Sonto dye^ Rom.8.3. and judge and con-demnefin. 3. This is to.miftatc a queltion well debated and dif-cuiled by Chrilt; for be being the end and fzrfs&Ufn of the Liw, ... hath filenccd, and fatisfiedtheLaw, and to what uiecan it fervc toafto"** to make anew plea and a baltard controverhe with a iatisfied party, new a plct or to hearken to conuien;c whkh craves in the name of miihken wch cue Law well payed debts.and this is butSathan abuf.ng the Law, and L,w , bcin S feigning Letters of Caption in the name of the Law to trouble the ct hcr kimN quieted confcien;e of a beleever. But its fafell to lay, I ftand to dome and what Chrilt hath done and differed to fulfil 1 the Law and 1 beleeve freed from I was crucified in him, judged, and condemned legally in Chrilt; thcLiw, and what can you leek more of an ill-doer ? He is condemned. ( ru-cificd, hanged on a tree, and (o is julli.e quieted. Some raife the devill and a fiorme in the foule,and cannot calm it againe: It is not good to provoke, irritate, and waken a flecpingdog. There is quietnefle and peace of beleeving what Chrilt hath done as well clone, ar.d c gmf orr.;biy to reft on his deed by faith. Heme a cale

Kk 2

°f fome, who, becaufe they are under deadneffe and fecurity, de-We are not fire a wakening of conference, and Sathan hath taught fome to to defire t commit fome hainous guiltinelTe, that they may fall in the hand of Law-wa j u {]i e ^ and To be wakened, and Sathan gives them their fill of it.. derGoipcl. Hen.e we had rather take a Law-way whLh is not Gods way, as deadncife. lye under deadneffe; there may be a legal! looking upon deadnefs, whereas it is a Go pell i.n that we .(hould be humbled for, and in which we (hall not pleafe ourfelves; but no man treed from the Law and brought out of prifon fhould be willing or defirous to return to the dungeon againe. We fhould let God guide us under a" leaver and not be our own Phyfitians, but be quiet at Chriftspart, if he be plealed co, ure by contrairs, and to quicken me by dead-ning me,or to make a (onle humble by fmiting with a fpirit of pride: its good, we are to i'ubmit.

Obj. How could we be inQhrift at in our furety ( for faith Ar-minius ) we did not give nor appoint Qhrifi to be our Cautioner or Surety ?

Anf. L is evill arguing of Arminitts or Sathan, who would' make the union either naturall orlegall betwixt us and Chrifiy We finned vveake, far off generalL and fuch rs betwixt Chrilt and Pagans in Adam, and a 11 the world: But this reafon is nought. for we finners were though we not born ar.d ery nothing, when God made the firft Adam our hid neither f at her and hend in Law as in nature nor had we any hand ora6li-h"d^inma on * n ^ubftituting the flrit Adam in his place, ar.d yet we finned king Adam™ Ad?m, and his fin is ours, by divine imputation. But can cither our any deny but Chrift on the Crcffedid aft thecauleof marry belee-natupllor vers not'born ? This is peculiar tothis difpenfation, that the cre-f" vv " llt ^ ditor notthedebrer, appoint both the Law-head, and the Evan-be Jc gaily g e ^k Surety. The Surety had from us a Cautionary, fponfory, crucified and deputed nature, but no fubferibed commiflion from us, it was with cbrifi \ n the heart of theCteditorby grace efficacionsto obtain our con-our rurtty, g^ anc | t0 ma j <e a r 0 t0 f ] e g J(marriage afliimingournattire be-had" ncj** ^° re we c^herknew our husban:J,or gave confentto the mar.ia^e-hand in Covenant. As the Advocate Jpeaks in the perl on of the Client ab-sppointing fent and fleeping &when the Client hears and fees bow his caufe cbufi to be ] s p r0 movea, he both aflents unto, and renders thanks and praifes oor foray. t0 ^ Advocate: and fo tne abfent and far orf Client not knowing

any

anything docs a& in the Ad; ocate. And how many anfwers doth our Advocate inHeavenmake for;,mien on earth in his pleading, of whLh weknownot in particular a y thing ? Nor doth Chrift fpeak or plead for beleevers as a private man, nor appeareinhis Name as it were, but in ourperibn.

Neitherist ereafainingof a perfon here, or a bo; rowed and a' I the re-fained redemption^therebe theie five here, i. A Redeemer Chrft. quifns to a a.Perfons t^azcmoA^fmners. 3. A Lord from whom we areredee- ,c * 1 . 1 r * t! *-med, the LordJ.hovah, not(imply,asGod, he is the party from i^chA:^ whom we are redeemed,but God as the offended Law-giver,who dying foi had us liable to externallpunifhment. 4. There was a price, the us. life andbloud of* (W,whLh though not profitable to God (for that isextrinfecall to fatisfa&ion reall) yet an abundant compenfation ro judi-e for declarative glory taken from God whkh is the nature of reallfatijadtion. 5. There ishereaGod juft, true, holy, unchangeable, towhomthepri.e is payed. Nor does Qhrifi fultaine the pcrlbnof the enemy Satan from whom we are redeemed, for he is but the/icr^who then had no right to detaine us, we are redeemed from e\iis of fin and punifhment: Nor doth Chrift in funding fultaine the perfon of God. Hence, from on r being crucified with Chrift crucified/omething is to befaid in a practicall way of onr mortification; jor mortification flows originally f.om Chriils death, we being cnuified in him and with \\vxijGaLi." o.

Q^. Wb*% ismortificM.on ?

A.\\. is adeadningof the whole povvers and in iinuions of the what mor-foule in their bentnefle and operations in order to thing; forbidden ijficitionis. bythe Law ofGod^or in things indigent & commanded. Hence, not the affections only, but the underitanding and mind mull be deadned. And therefore this is no mortification untiil fn original! be lubdUed in its damnation by Chriils death, and in its dominion by the Spirit of San&ification, A tree is not withered while (landingon its root, bulk and branches are green and flouriftiing : Its much to know the withdrawing of lap and lifefronuhc root and the v it all parts of old Adtm, The ebbing of a River is not the drying up of it ; the new bi.th only is mortification.

Q^. 2. Since mortification comes only from Qhrtfts dr*<th, wh t is the influence ofQhrifts death her cm ?

Jhf.

%4i The dtfivgs of PartIL

Mortifica- Anf. The influence is reall, ad modum cjh[a phyfic*^ the me-«kii comes rit of bloud hath bought us from our ralr.e converfation>i Pa,i.i8. dcTh^s' ' Cfaift 4yfc"R doth merit by bloud the Spirit, and infufed grace, from a real whLh deadens the whole life of fin* Evangelic^ Arguments cujfc ana from ten heavens, from ten Gofpels working morally and in a horn a rcai fjva&ty W ay, cannot more work mortific ation -thaivt ,uching can IS?/* l r o" make a rcall c hange on a dead c orps; we were legally dead and cru-cured by ciSSodinGbaft, and with Chrilt, when he died, many not being «hc dc:th borne then : But in the infilling of the life of God, Chrilt applies or Chrilt. t { ie rca H principle of mortification. Now the redeemed from a vMttc coyrverfition, I Pet.1.18. from the prrfent evill world , Gal. 1.4. is as reall and proper a bargain, except wefollovv Sodnus^ as redemption from the wrath to come, 2. thrifts death hath an influence morall andfwafory do work mortification : As 1 Pet. 1.16. Be holy. 17. Pajfe the time of your fjour ning infbare\ Vorye are I eight with bis bloud from your vaine eonverfatton. And" I Pet. 5. 15 2. Chnft hath fufferedin tbeflefr, therefore be mortified to yotr lufis) and fer»*e them not, as the Gentiles do : So Col. 3.1.. 5.But thea£tion moral of the G of pel doth not work uponthe Gofpcl-ar- natlira |i man: f ol - jik e works upon the like ; carnalTreafon upon a how ind carnall fpirit; and fpirituall Arguments upon a renewed man ; as an upon wfom Argument from a painted feather works upon a child, more than they work, an Argument from an inheritance^ hkri no doubt will work upon a m<in come to age, and yet neither the one nor the other works upon a renewed mind to remove him off Chnft his rock. Hence it is, jf that Ads of Omnipotencyare ufed as moral! Arguments: alio, Gcd workj in y oh to will and to do-, therefore worke out your falvatwn. And chooiing, redeeming., calling, juftifying, quick-ning, converting, are brought in as caufes in Scripture, both reall and moral!; but they worke morally on reafon, where there is an imprellion of faith and principle of life. The Gofpell works on an unrenewed mantoperfvvade him almoft tobeaChriftian : Whenrca- Ye may-perry vade a youth to a cpurfe, and get his word, confent, fo is green, and write.; but because reafon is green and young, he falls off it adherence againe but a man of judgement fhallftand to it: yet if he be not' bVpcrfwal f enewed 3 .reaibn.is alio green and raw before a fpirituall tempta-fioahun.' tion. • ••

ftable. Q*eft.

Que ft. What arc the actings of a mortified man•? Fonrc forts

Anfw. No actings, a. Slow actings and lent. 3. Actings in- cf /f nfi i. c " different. 4.Glofmg with contrairpro*idences,reproaches,work Jo8 |nooe not on mortification to tire the man. Fiai. ^.12. fhey jpeake mif- men ificd. chievoHA things. 13. But /, as a d?.tfe man, heard not. David feared to be the reproach of the foolijh : SlJCh 9 Cafe, though from God, wouldraifea cry in a child ofthis world. Pui.;9.9. / wo* dnmbe, Iopened not my mouth*, became thou didft it. A mortihed man is dead to the voice of men-fingers and women finders , and t.No a&-^ muficall inftruments of all forts, Eccief. 2.8. and houfes, gardens, *?£* are * n vineyards, orchards, great poflcflions, cattell, trealures, gold, ^aTmoft" Tilver are all as mufick to a dead man : and repenting Solomon now moving, mortihed, looks on them as a wife man upon experienced vanity object*. andvcxatimof jpirit. Will he ring and dance at a fbadow ? Except amadman, none will do that. a. If any thing, without a child of God) worke upon him, they move him not much:. Pial. 131. 2, Surely I have behaved and quieted my felfe, as a child that is weaned of his mother, my foule is even as a weaned child. Acls 2 0.24. None ofthefe things move me' I make not much reckoning of bands. Peter, I Pet.4. I 2. will have the faints not to Tnc moti-thmkj burning quc^ ft range, grace* motions are quiet, (low,moonsof R ra " deft there is not much fire in thefpint of a weaned chud : Amor- 5^ UICI tifiedfouleisasafea that hath no winds,norlow ebbings,nor high fpring tides. Grace ftirrcs leifurely and lcnt'.y toward all things, except to God', were there ten Paradifes offered to it, it cries _ -hot, a dying, mans pulfe beats weakly, Grace fhouts at nothing, in M - a " wonders at, and admires nothing ; weeps(lowly,laughs (lowly, mumficd kngs weakly, eats (lowly, drinks not wantonly, feafts, and yet man in 01-trembles and fearer whether it be the outward ortheinwa:dman. dertoall

David laics it well, Pfal.<$2.a. He only is my Rock^ / (hall not [^* ^ c

greatly be moved. The beleeverfmgs, and yet he is not wanton ; in'^tVcVcnr and weeps and yet is not fad ; dies, and yet lives; is fervent in n<>: ucrcm-the caufe of God, and yet Hayed and compofed in fplrit. ?. The 1*017,001 actings of mortification are indifferent, not fixedly bene upon any | o: j k1 ' olt,lc -thing but God, no not upon the Ark and fpirituall comforts. Wee- J c c \ Q n *£■* ping David, 2 Sam.1 6.25. faith loZadock^, carry bachjhe Arkf <f ibem lor

God mto the City (better I want my comfort, than the Arke be GoJ.

taken)

-3#4 Thcordtrly<i8ing$$fa Part fl;

taken) // / Jhall find favour in the eyes of the Lord, hetvillhring s me againe and (hew me both it a-d his habitation. 26. But if he fiy, I have no delight in thee, here am /, let him do to me asfecm-ah good unto him. O how fweet, when tor God, Mofes can lay down his perioral! fatisfa£Honin a fhare of life eternal!,What if hetrjimrleiiponmyeternallCrownJ flvonld lay it down at his feet; and is not this mortification? Should he hide his face, fot eternity, from me, and I never lee him in his manifeftations : lb his glory fhirie in my everlafling lad defertion; there is required an mditferency to all created things without; no peremptory and absolute fixednefkof the affection to any good, God excepted, is good: the contnir of this is an ingaging of the heart more than is right to any thing, give me children, or then I dye, there fhoilld be a contented iiving without children if God fo will: love the creature, as if ye loved not, the Lord would have us hungringfor the creature, and yet not eagerly deHring, andthirfting, and yet have a Ian and well ordered appetite to drink: love the child, out let the heart cleave leilurely to the child. Plowing, and no heart-labouring, buying, and felling, and no heart-ingaging to the bargain is beft here. 1 Cor.7. They that have wives fhould he a* if they had none, 30. And they that weep, as though they weft not '> arAthey that rcjoyce, as though they rejoyced not > and they that fuy, as though they pojfejfed not. In the adring of affe6tions toward the things of this life, as father, mother, husband, wife, children, houfes, gaine, beauty, honour, and new bought farme, there would be a godly diltance of the heart from the thing ye do ; Loving, and no loving ; rejoycing, and no rejoyemg; weeping, and no weeping; fpeaks moft mortification. We can-I not do here, except finfully we over-doe, and the out-goings of

the heart to the creature mult be fiery, which ischildifh, whereas mortification is a gracious well compofed grave temper of the aged in Chrift. There is a fire-edge and a fervour or feaver of affe-AAings ctions even to fpirituall obje£ts that are created at the firft conver-on^Goimay ^ on for mortification does not fo foon begin as the new heart. As befcery. for God, love as one that loves, defire and defire, and when he hides himfelfe. weep as if you weeped, fo the weeping be terminated upon God, not upon his difpenlhtions, to quarrell at, and cen-

fure

PART II mortifiedchild of G$d. *£$

*ure his waies, but let the out-goings of the heart to God, and to Chrift loved and longed for, be with fire, and full ftrength, Cant. 3.1,2,3,4. G*/tf.2j. /y^.42.1,2.3. Pp.84.1,2./<?/>.20.1 3. Z^.7.38. Rev,1.1 j. 4. Its mortification to have a heart doling with all providences. Phil.1.2 j. To me to live is Chrift-, ^'* Monific*-dye isgainei To live is good, todye-isgood, becaufe the Lord fo t ioa r W e«-wills, the Lords giving is to Job praihng, and the Lords taking a- ly clofes way is to Job praihng. Phil.4.12, / know both how to be ahifedy wich .* jl and how to abound '• every where-, and in allthinvs I am injirn- £ Etedy loih to befall and to be hunqry, both to abound and to fafer reed. If I dye, it is good ; if I live, it is good ; if I be fall* and rich, it is good; if 1 be hungry, and poor, it is good; if David be on the Throne, it is good, and he hugs Piaims: if he be chafed barefooted, and afties on his head, by the afcent of Mount Olivet, it is good i he alio praifes and lings Primes, 2 S4m.i5.l-0, P/^.3.1,2,3. Ifhebeathome in his houfe, it is good, he praifes, Pp. 5 o.Pp. 101. If he be banifhed in the wildernefle, and c ha fed from the houfe of 6W, it is good, he praifes, PfiJ.42, Pfal.6$. PftJ.%4. Nothing fals wrong to a mortified foule. The people cry Hofanna, Chrift bids them rejoice, their King comes-, Zech. 9.9. The wicked fpits on his ficc, and plucks off thehaire that is .good, lfaAO.6. I rave them face and back to be doins; their will. -Heat to a gracious ipirit is good, co.d is good, joy is good,iorrovv is good health is good, fickneffe is good : E&ekiah gets a \kto-ry, the Adrians are (lain, that is gocd. ffaiah prophecies that all that are 111 bis houfe, and his treafures fhall be ipoyled. and his children carried captive, good is the word of the Lord : Is fpoile and captivityandthefvvordgood? Yea, £^^W?clofeswith it,////. 39.8. Grace wonders at nothing, laughs at nothing,weeps at nothing but faintly, rejoycesat nothing wantonly; clofes with all, faiesAmentoali: for Chrift was crucified for me, and I am crucified in. and with him.

Q^ 3. What are thefpecies or forts of mortifications, that we may know the true mortification?

A. 1. Itishardtogive thedivifion of them logically: Thereis 1. a natnrall mortification, there is no fire in the affections of lucking infants to Crowns, Kingdoms to treafures of Gold and Sil-

Mortifica- ver, that is not mortification, but virtually there is as much fire in lion or a fii nt {lone, though formerly it be cold, as may burn twenty dcsd r " fll * a Cities. Con.upiicence driven away from the aged, Ecclef. 12. turViUor.ly the hearth-ftone is cold, and there is in it fmfc a deadneffe to lufts, becaufe it e not becaufe of deadneffe of fin Original!, it lives, as the foules of Tools arc tne old men live-but becaufe the tooles are broken .the animal and b h ci [ cn f an< * vitall ipirits are weakened, the man loves the journey, but the wearied norie ls trooked and laid by , there is nothing of Chriits death hath nol here.

ihing to do 2 .There is a compelled mortification, ficknes and withered arms

with the an d legs, andfirongfettersinthepriion, poverty and want, care

c l**fi° for bread ard the armed man poverty that hath a fharp fword,

'2. ntcejjity blunts the affect-ions in their iecond acts, the man hath

C.mpelUd no mindof whoring: And manydrinke waterwhothrough Chnfl

ir.ortificati- crucifying are not mortified to wine and ilrong drink. 1. There is

fYcm cbnfis °^ ten * n cms > an ignoranceof Chrifl crucified : and nofaith. 2.A re-

death, luclancy to divine dilpenfation,andno gracious fubmiffion to God.,

which is in one crucified to the world.

3; 3. There is a Philofophick mortification to the creatures,which

•^k and are ^ een ky the light of nature to be very nothing and moft unfatis-

bookiftT factory to the naturall man: but there is no iupernaturalldeadnefs

mortifies- in the heart wrought by the death of Chrift 9 Archimedes ,and other

tion not great fpirits, fick of love to know the nature, motion, andinflu-

* rona cb'jfi en.e of the ftarres, and pained with a fpeculative difeaie ofbooks,

cruel cd. a nd to know muchjdo contemn and defpife honour, gaine, plea-

fure, the three idols, of ambitious, of covetous and voluptuous

men 5 but there is no deadneffe, no blunting of the operations

of the foule toward the idoll world-flowing from the beieeved in

the crucified Lord of Glory, except you fay that PlatojxA Arifto-

t/e, and fuch were crucified with Chnfl : Learning workes not

morfication.

4. There is a religious or a madly fuperftitious mortification. Supcrftki- The Monks ( faith Luther ) dreayned that the world was cru-oaiand re- cified unto them, and they ur.to the worlds when they entered into ligious their Monafleries, but by this meanes Chrifi ts crucified, not the ™ 0It c *" world* Tea, the world is delivered from crucifying, and is the com. en more quickened by that opinion of trttft they had in their owne ho-Gal.6, 14, lineffe

Itnejfeand righteottjnejfe. Col.2. 27. In wiil-WOrfhip, in humility, and negle&ing of the body; not in any honour to the iatis-fying of the flefh. There is mu^h \ain and counterfeit mortification ; and Pap;fts have as good warrant to facrirke their lives to Gody and to offer a bloudy ia. r irk e unto God.undtr the New Te-ftument. as to died their own bioudin whipping and kourging, and iu h bloudy worfhip, hath the ground or morcificationtrat Baals Priefts had to laun. e themfelves with knives to theeffulion of blond. And the fame may be faid of pilgrimages, of voluntary po erty, in which (as Luther faid) the wond and aL their lulls are qui.kned.

$. Not unlike to this is the Pharifees mortification, in which ^ they are not crucified with Chrift^ but ali»eand >igoroufly firong Pharin»icaU to ielf-righteouineiTe 3 to merits Vj dead works. mtrcifica-

6, There is a dviU or morall mortification which hath divers tlon# ^ branches. As i. Seneca tea.heth that nature is fatisfied with wa- ^\\ Jn or . ter for drinke and a turfefor ahouie, yet he was a covetous man uficaiioo. himfelie. And fhail H or at ins Codes be a mortified man, bevaufe he defended the Romans againit the three Curtain alone? Though the bloudy Gallant kiiled his own fitter? And wastheitate mortified who pardoned him thatbioudy face, for his gallant fer»ice > And D c us father and ion who furfered ib mu h for their Coun-trey, and loved it more than their ownbioud ? Andmuit Africa as Msjor*> and Cato, who furfered for the liberty of the pub-lick, and Diogenes, who lived on herbs, be mortir.ed men to the world? But what avails it to be dead to the bulk of a bit body of clay, and yet be alive to vain-glory ? 2. Trure is an o.cahonall deadnefie rifinefrom the fight of a father, a brother a friend dead, not from the aeath of Chnfi. An unbelee er dies with his word, / would not live for all th* world and we are like rv. i .t:r fbih on the ground. The houie is burnt, ah fpoyled trea ures and the (to<.k, by land and lea-robbers arepiu.ked away ; and ri he> have wings. Hen.e, mortification tran! ent for a t ; me: but uitts fallen in a fwcon, are not dead, they rife again and li\e. ^.Thereis another tranfient mortification. a> Dr Prefto obfer es, when the D-P efton conkienceis affrighted with judgement andfome ! re-flaught of ? " w Jf* < /

-n ^ a Jo B mar' hcAti-

refiraining grace is«up. 4. A good calmen nire naturally either ** dull aid Uupid D or fome clement and meekdifpofition^ ana free of ' '

the fire that often follows the complexion, and hampered in with teachers.parents, company -education, learning, feems a mortified nature.But that is true mortification that flows from faith in a humbled c rudfied Sa\ iour and it is not to beleeve that Chrtft was mortified in our room and placets Saltmarfh and Antimmians would fay.Faith in Chrift crucified is our mortification caufatively, inra-dice not formally.

J^4. To what things muft we be crucified ? Anf. Gal.6.iq. To ail chings created, to the world ; we condemn and defpiieand hate the world, and the world does value • ' us nothing. i. i. There is a deadnefife to [elf which was in Chrift our famplar

Mortifka of mortification Rom.I 5.1. Let us not pleafe our J"elves , b tit bears uonto/c// t i )e -, firmities c f others. 3. For even. Chrift fUa[ed not htm[elfe. S'Jfe iovedand adored,and mortification do not confift, too much-life in apprehenhon, and admiring/W/r, argues deadnefleofdead-neffe and of mortification. Was notChriH: a ncble/^? Yet for the Lord, and his ranibmed onesXhrift got above noble excellent fclfe. Itistrue, there is a renewed fpirituall/?//<?, anew I'm the Saints v lviL&Tlly£ 3 PvCm.7.17. Now it is no more I that do it 3 but ftnthfit dwels in me. Gal.2.20. It is not I that lives 3 but Chrift lives in me .Mortification fets us above new \yi renewed felfe^nd regenerated and cmcified / '> it being a created excellency that we are not to adore. 2. 2.Mortificationrequires a deadnes to the will, as in Chrifty not

MouiHca- m y witi^pt thy will be done : Much life in the will to created things tuuuo will. fpeaks litt j e or no moB tigeatioB # Chrift- excelled in this, Job. 5. 59. Jfeek^not mine ow 1 will 3 but the will of him that fent me. O what ccurt,andpower.and life hath our will ? And how foone the will is broken and dead, then is the man broken, dead and crucified with drift. Much will, much life of fin: See. Job. 5.40. Te Much will W *M mt come. Luk. 19. 14. We will not have this man to raigne much life, 'tverus* S&t Mark.6,25, Mat.1.19. Afark^t 5.1 $. Atts 24.27. all willis ABs 25.5?. Luk.10.29, Rev1.22.1j. All will, argues no mortifica-

ko mortifi- tion

3. There is required deadnefle to our life, which was eminent-Mortifica- '^*£fc#?? Mat^o % 2%, \ Tt m% l>6, jW>, \ 0,1 i f So. J>aftl y Afts

2S.24. Yefpeake of bonds and affliction, But tone ofthcfe things move me, neither count I my life deareto my f lfe,fo that I may finish my courfe with joy. To be mortiriedto life, is to hate the life,L \ % 14.26. for Ch rill:. And^«/*/.i2. they overcame: mortification was their victory, v. n. They overcame, forthey loved not their lives unto death : Love of lifeis the life of fin when its not loved in God.

4,We muit be dead to wifdome, and to all the gifts of the mind;> 4. for the wifdome of the world is foolery, and GWhath befooled Morufica-ic,vvhen it-comesin competition with the wifdome of the Goipel, ^^g 1 ^ 1 Gsr.i .18,1 p.except we be dead to it, we cannot glory in the Lord. j s a p' aper 17,28,29. Compared with v.?, 1. ficknci for

2. There mult be adeadnefle to learning, to books, and book- many j vanity, Ecclef. I2.1 2. There is no end of makjngmauj kot'kj, and 00 '• much ftudy is a wearineffe of the flefh. Ecclel.1.17. And I g vc M orti 'fica. my heart to know wifdome, and to know madneffe * and folly '• I ten to -perceived that tl is alfo is a vexation of fpirit. 18. For in much learning & wifdome is much rriefs, and he that increaleth knowledge increa- °°, 5 ' fethforrow. Paul fpake more with tongues than they all, 1 C<?r. ?kiUde>pki-14.18. but he was dead to that gift, he had rather ha^ebrought m King of them nearer to Chrift 1 Cor.4.10. We are fooles, and hardly weEfyptfc*-can away with that; but we are fools for Clefts fake, and ."or the [i^g^Jj" intereft of Chrift and theGofpell, let us be. fo counted. Its near- [hcckot°~ nefs to Chrift that m:kes us for him to be willing that what is mod Alexandria. eminent in us be trampled upon 3 even fhining wifdome., fciences, 40000. arts eloquence, knowledge which pnffcth up. "Yea, there is ( ^.) b ° ok, • . required a deadneffe of the knowledge of Gofpel-myftencs 1 Cor. ''f*'!'**?

r> i 1-1 1111 111 ' :Un • " Utl "

13.2. Paul was not rude in Knowledge, but he was dead to that; utaicm^'it and would not glory in that. And (4) they are notcruciried Linus, anU with Chrift not dead to opinions andf:des> and to lead faftlons: lhf y wcrc lam of Paul, / am of Apollo, was no honour to Paul in his own " s J}!}™** efteeme, I Cor.l, What ? was^ Paul crucified for you ? or were ye s.ir>jrT.cn : nu bafti&rdin the name of Paul ?* Who excels in learning, who ad-Jen in Tc-

ftamene to Gordianm jtmior thrccfc6re and cwothoufand books..

Petrarch* Librorum lart4 cepia t(i opwofaftdde'.fflabilk/arc'iNa, & animi jucwchdifirafiio - -libriquofdamadjtientiaviiquofdam ad mfaniam deduzee, dum plM ta*?jW7/, q'tarn di^ciMit\ Z't flimahityfic wiwis nwlca f«piKumMt,<yiam fames,

Hiircs

\fO Mortification to a/1 PARTII.

mires not his own, the birth of his own mind ? If it were but to hold there be ten new worlds in the Moon,andmiLions of worlds in the otherf.de of this world ? My brethren, be not many mafters. Ah .' we are not dead to the Chaire, the Pulpit, every one loves to be counted and called Rabbi. The bieffed Man Chrift confelTes that he knows neither theday nor houre cf the Son of Mans coming; yet there are who dare define the time of his coming.and the day. The mind is a proud and haughty thing and we are not dead to it; the mind is notmortiried to the mind, iGr,8,i,2, 6. 5>. We are not dead to Mammon : O who is like Chrift and

Monifica. refutes to be a run King, ]oh. 6. Paul, z Cor. 8.9. For ye know tion to ri- t fo e g race rf our Lord Jtfus Chrift, that thought he nas rich,yet for your faks he I ecame foore : He had a greater mind than that he could live to rkhes. Pcul, AcTs 20.35. iaith not I have fought neither filver nor goid P as the Godly judge 3 Whofe oxe have I taken, I Sam. 12. 3. but / have coveted no mans filver or gold, or ap-parr ell: The life of luit to rkhes is in thetruflinginit. Job ft\ 24. if I have mtde gold my hope, or have faid to the fi^e gold, thou art my confidence ', Or, 2 5. have rejoyced becapfe my wealth •wasgreat. Its true a beggar and anextreampoore man that cannot have bread is not troubled nor much tempted tofeek a King-dome and the millions and tunnes of go.d that many rich ones have; but yet there ?re ipe ulative de:,res and rojling waves and flouds of wifhes in the heart for theie: and- be^auie hunger and want of bread is his door enemy lying between him and the hope of great ri hes. the man is neither mortified to the love of bread nortothemilionsof gold that the heart is fuk after. And as there be divers kinds and 'pe ics of pefts,and they are not all of one kind, yet alkontrair to the bioud and heate of life: So are therefundry kinds of unmortified lufts about riches accbrding to the ficknefle of the defire. The fimplc Obj. But is not the defire of food andraiment natural!, how then is defire of itfulty}

ricfc " 1 * A'f The defire (Imply is naturall, and the Ants and the Conies

n01 • do defire. But the defire 1. beyond meafure. 2. With a fin-

fuil doubting that they {hall not have it, which reproarheth Om-

nipotency. 3. Aden^e wider than that of Ants and Conies of

that

PART II. cruted things. £ift

that which is more nor iufluient, whkh would deftroy and not feed but over-feed, is the faulty defre J as fickneffe dehresdrinke more theniufluient not for health, but to feed the difea e it is the define of che difeafe rather than of the man difeafed; and the for -bidden defire is thei.n.

Obj. 2. May not a child of God de'fire more than enoughjiorv thsn m hemortfiul ?

Arf. If thedefre oi more than enough comefrom the habit of covetoufacfle the man is not mortifredto Mammon: all finfuli habits in the.hud of God are broken., and leflenedjand chafed into Whether inclinations, or tothe habit of Original! corruption (la;kened and °* n £fo by grace fubdued; but in every child of God there is fin dwelling mayC oniift and the flefh .//^. 12.1.^.7.17,18. 1 Joh.i.^^io.J.m.^.^^Gal.^. witbmom-17. and the cli man, which is put off by degrees, E^.4.24. Col. 3. Nation, 5,10. which is a habit of corruption not in full vigour,butiickmng, andbow -decaying and a dying dayly, but even a grown child of God from this,broken and lick habit may, temptation invading,and the Lord withdrawing his influence of grace/nay break out into grofle a#s of covet ouineflfe,adultery.murther, asiscleare in Dwid 3 Lot^Jfa^ and that faith that mortification is compleatin none. And there is too oft a fort of finfull reiurredtion of the habit of fin and the flefh, ib that David feems not to be David, but an adulterer, a murtherer: As we fee it is the fame River that fwels over its banks, thatit was before, butthe overflowing is from without, from the clouds and from excefiiveraine, the river alio hatha receptive capacity in it felf to exceed its banks and channell: So hath a child of God from ftrongtemptation from without, and broken corruption from within a more than his own ordinary quality and fweliing over his channell; To teach us that our mortification is a worke not of aday,butof our whole lif$. Neither would the wife Agur pray againft riches, Prov. 30. if temptations contrairto mortification did not follow them.

6. There is a neceflity of deadneffe to honour, and to learne 7* the noble and excellent art of felfe-contempt, that the Spirit Dinette Ihall teach us that fpintuall lefTon to be willingly trampled on, and l0 the facefpitted on, and thehaire plucked oft the cheeks, as our bleffed Loid went out and in the way met with fpitting and (hame,

tfa.

Ifai.^o.6. Mat.i6.6j. Mat.2j.t6. O great word ! Phil.^n, oi<P& q T&iceivli&dLt, I have learned to be abated. I Cor.4.12. Being: reviled we bltffe, being perfected we fuffer^ being defamed we intreat, we are made a* the filth of the worlds and are as the off-fcouring of all thengs unto this dr/. ^kX-^yLdLTiivTaVy the (weepings of thehoufe. fcrc[mus, the filth wiped of any thing. Valla, the filth that flicks to the fhooes. The Spv^^hath a word that iioteth the dung of the belly. As the condemned man tumbled into the fea, as afacrifice to Neptune from afteepplace was called Skfrono- p, r ;pf ema : So Budeus thinks Paul alludes to heathen expiations. bu pinpfc- .^ nc [ whenthey reproached me, David, Pial.38.13. But I was 'as a deaf•? man that heareth not, as a dumbe man that opened not his mouth. The fenfe and difcerning of heat and cold, of railings \ and applaufes,wouldbedead : That is mortification, when the fenfe of hearing is dead to founds, to mufick, and to pleafant (ongs, thefe are not delightfull to a crucified or hanged man, when the life is out: Nor can all the lvveet fmells, flowers, roles, precious ointments, affedHhefmelling of a crucified man, nor all thefaireand magnifickpallaces, meadows, gardens, rivers,mountaines, hangings, painted pictures, worke upon the fight or eyes of a crucified • piutarchus man. When the heart is ravifhed with honour, as the man who veprofcttu faid theglory of Themiftodes hindered him to deep in the night, vinitium l. as k tt { e m ortified as Themiftoclcs^who laid fleep was taken from Themifto' him,andhe wasraifed out of his bed in the night by reafon ofthe c\z$fon.num brave trophy and renown of the victory of Miltiades, that re-fibi M Ida- nownedmanof At hens,who, as is known, with 10000 Greeks^ duTiopbeo yyt to flight 60000 Per fans. And Alexander the Great, his *(t m ***t^i ^ eart mu ^ ^ ave been wa ^ en at the found of honour, who, elefto 'when a meffenger came-running to him full of joy, faid what Plutarch, .ifhouldft thou tell me.but that Homer is aiiveagain?Forhe'thirfted ib.pag. 239. for nothing lb much as honour: And how foft and very nothing is Q Ui i mhl the fpirit that is broken with riches or honour and p!eafure ? And *snifiR™ oftenmen judge themfelves mortified, becaufe they are dead, it fiinm rem rnay betoriches, but alive to ambition and defire of honour. As vixijj**. Neb;:chadnez,*,ar fpared no charges for his gods^ his pleafurc, but he was alive to honour, Dan.^. 30. Is not this great Babylon, that I have built for the houfe of the Kingdome, by the might of my

pnver 3

pwer^and the honour of my majefty ? Sathan doth often change ^ n ™V Polt-horfes, and can fieemingly deaden men to riches, when they / c u lr f l^ m are not mortified,and yet the heart is ftrongly vigorous to honour, uficd to When it was told Zeno, that his {hip, whLh he did trade withall, iionour,be« was broken: Well dsne,Fortune,(iYiih ht) thou con fell*ft us f*£* cauf ]j tb ? y within our cloakc \ hemeaned, To live upon theg,ory of vertuc *^ ** ~ u and learning, when riches are ipent and gone, was weL done. But chc«, and" mortification, in the habit and root, is like the works of nature, nocbcmor-The Sun equally enlightens the whole Aire from the Eaft to the jj?** Weft : Life comes in equally upon the Whole Embryo and birth. 5/JJJJzJu Saving mortification goes through the whole fouIe.Chriit merited a "Iptou* by his death deadnefleto honour as well as to ruhe^Thoughin the unixute^ actuall fubduing of lulls Dr Frefton does well obfervcthat there bcin 3f« is not that labour required in fubduing and mortifying all hns. P ag> * 4r * For love of fin being the dominion, lite and cattle of fin the more mtnalretur lovetotheheart-idolhnd to the right eye, the harder it is to be /uvimipfius mortified.Some fins cleave to us as ourhair andnaiies,asacufiome w* ne&ni*. of fome finfull words, thelearefooner mortified ; and yet ifmor- ba{uy >F aCm tification be not in the heart) thefe take li*e againe, as haires and fajii*l"tt t nailes cuttcdand fhavengrow againe.Thetrees in winter zrerrot fmun^ua] dead ; but there be m aft er-dev ills and ftrongly rooted heart-dar- nos mm lings.pride^covetoufnefie to vvhuh we are mortified,vvith a huge P^Mmm greater deale ©f paines and wrdtling, for they are to men as the cm ^ Uu * eye and the light hand.

7. We are not foone dead to injuries. Our bleffed Copy in All fins arc this excels: Father-, forgive them, for they k^ow not what they nocraorci. do % And Stephen-, Act.7 .60. Lord lay not thisftnto the r char ore, S«d «*>rh Colof.3.1?. Forgiving one another. Yea. bnthe wronged me, lhcl,kcl4 " and injuries have a ftrong impulfion upon our fpirks. I cannot for- oour " get it. If my man have a qmrrell at any' (faith he ) let it fall '• even as ( hrift forgave yon, jo di ye alfo. Shall not Socrates wit- "• ncifeaqainft us. who anfvvcred his friends, w illing him to accufe Dt:ju,lc, fc before the Judge a vaine youth who didfmitehim with his foot. If cu '•J** 1 ** an Afle lift his heek againftme, Hull I lift my heck againft the Afle? And the youth wasfo convinced that he hanged him'elfe. An . he faid nothing to a multitude of reproaches caflea upon him ifl je 1 heater, but, J am vexed with words in tb$ Theater at '

Mm m

Plutarch* in a great ban wet. But naturall reafon mortifies men to injuries, lib. dc li- as C q xC j W nter ailaies and for a time ioitens the plane ol the childs candis mo- burnt fi n §. cr > but trie pame is the greater w hen the water is rem©. fal.i.n.15. ved; Or as want ot money mortifies a man to drunkenneffe, he 20.pag.17. drinks not ewreffivcly not becaufe the heart will not dare to in but-AnfimeA- becaufe he cannot. The word backed with infiucn.es from the 0nm cake j ^ qC chrttHUondy mortifies to alihns.

Jkti iratu,'*t cn,itracuMcalnm impingUim t Gambia hoc ci (xprebrantibit/y & cakitrvntm (atto-telttmm) appcttaHt'bui, Ji-jj? nawvua je cxu.t. Nequity #gn' jco ( i/.q^i S. c.-ro; a„> n m Tbeatro, vtlut* inmagnoconvvio, ttthu vexor.

9. 8. And the loule'is not cafilj deadned to an office. or place of a

Deadne^c prince, a Ruler, a Mailer, a Prophet, a Teacher. Abijh^i Sam. orT j^ e cc 16.9. Why [hould this d:ad do*:curfi my Loathe Ki:.^} Let me ofamhoii- go over, I pray thee, and rakj ofhis hes.d. iX^'/d flandeth not sy* much upon cur. rg the Lord the K>i$g. He is lb mortified to -that

fiile,as he forgets it, and, ^.'io-.he iai:h, Lit km vtofe\ bcca>< fe the Lord htth ftid pu it0 kim$ C^ Y i : ^vMb ^* e *~ a * c h noc ^ the Lord hath bidden him curfe th e Lor d Kmg David, A*fiver eft tk vti the High Pneft fio > Its a great word/ Chrilt was the Mcfftah, that is a great Office of King Priett, and Prophet: but he \vs\ willing to forget his Office, by way of taking much on him, that be might fulfill his Office by way ot iuffermg. As Rulers and fuch as are in place muftio far be dead to their, office and place^ as they muft be willing to btare in their bofiome the reproaches of alt the mighty pecp.e, and to have their footfteps, even as Rulers, rc&oa-ched, Pfalm.8o.v.5o 51. Places and office too often have an influence and P.rong enough on our iinmortified hearts.But there art fome providentiailiurTerirjgs tlfat beraiiRulers, as Rulers, againft which they fl.ouidbe hardned, knowing that the Lordfuflers in them. -igr p. It fnonld be our worke to be deadned to-p!cafure. I have

Dcatfne&o married wfe, and there ore. * Kv&ipzi iKdav, 1 cannot come. -fppicafuic. This is the moil lively luit. There is a mortified eye, Job^j.t. I have n.ade a covenant with mine eye, why thenfbculd Ilooke on a maid} Mortifiedeye-Iooks call for.mortiried heart -looks. Its an old fin a Gen. 3 ,6. And when the womart faw the tree that n was joodfor food, and that it was p/tajant to the eyes, -— ^.fa-dtd eatc\

Mortified.

Mortified Jofephhw fin ingavenonpleafure, Gen.19.9. How then can I do thisgreat wic^edneffe',andfin againfiG d?

io.TheremulTbeadeadned heart to all the three,to the world, ir. I loh.z.i'). Love not the world, nor the things of the world, /f Deadncflfe any man love the world, the love of the Father is not in him, 1 6. W0T [^ For all that is in the worlds thelv.fi of the fiefij, the lufi of the eye, and the pride cf life, is not of the Father, but is of the world, Jam.4.4. There is fome life between thefriends of the world and the worldj and J.imes doubteth not to call that enmtywith God, and the three great Idols of the world, gain, glory, and pleafure, cannot make any happy, vvhkh Heathens, Plutarch* Cicero, Se-necaiiw /and therefore they preffed a contempt of the world. Forft:ength isthegioryof theElephant or the Bull rather than of man, and plucked away by age and time; And beauty is noleffe uncertaine, being made up of quantity and colour, andtheRofe and the Lilly hath more or' it than m;in. Riches have wings, and render not the owner happy: Nobility is a borrowed good, and the Parents glory, not ours: And Honour is the opinion andefteem of men, a: d we yet cannot be'dead to nothings, to fhadows, to emptineffe and to vanity: and fair buildings are well ordered dead ft ones.

11 .They are not rightly mortified who are not deadned to crea- 1 j, ture-comforts, to father and mother, tor they forfake, and the Mowfica* mother may forget the fruit of her own wombe but the Lord can-t,oniocrc ** not forget his own, ffiti.z7.10. /p.49. 1 5. Mnfrfrx4$}vh-i>9. fons^io" 19, 2. All my friend*. ?. All my inward (and deareft ) friends, mulmodr, 4. Abhorre me. Forfakingis h:irJ,but abhorring is moitiad. Yea, friends, cve n in the Caufe of God Paul is put to this, 2 / /w.4.1 6, At my ho [ h > * r -fi'(I a h 'frv-.r no in An flood with me, but allm-jn fjrfeokj me. 2. So rionbtftfc m'uft the Ch.rch be dead to fornigne forces, Ucf. 14.2. Afh r f a tbcr,fon) frail not fave tu, we will not rid'? upon horfes^ and the people mult dtughrcr, be dead and fit Hill from help from Egypt 1 Ifai.20.7. For the E- husj*nd,m gyptians (hall help in valine, and to no purpofe ' and therefore huve 112L tT cried concerning this, Tour firength is to fit (lill. Sitting frill is fit C euotry, ceafing from relying uponthe Chariots and (trength of Egypt, as c\, being dead to them: For thus faith the Lord, the holy On? of/frA-I :i:rni;ig and rtftfballyc be fived, in quitt>;ejfc And in M m 2 confidence

confidence (hall be yonrfirength' 'andyewirtddzot. And 4. his people s mult ceafe fro??} man whofe ireath is in his no sir Us ' for wherein is he to be accountcdcp Iia.2.2-2.. and be dead 10 multitude: for./Y>/. 33, 1 6, No Kir.g is f'vcd by an kcfr : a nugi:ty man is not delivered by much fir ergth. I 7. An h&rfe is a vt.me thing for ffety. The help of the creature iubfiitute in the roome of God, having the lull re of blue and purple > or doathed in leaner, riding upon horfes. Tonne rnenefdefire^ E'zek.2^23. doeafiiy dazleoureyes, and when we are not renewed in the fpirit of our mind unfandtihed hearts are weake in apprehending, and more weak in dif erning of things. 5. So mult there be a deadning of the husband to the wife Job 10. 17. to ier'.ants. Job 15.1 <5. to ions, z Sam.16. n. of the mother to the daughter, of the daughter inlaw to the mother in iaw, Mic. 7.6. to bloud-iricnds.

12. All the gcdiy and / ealous Prophets faid Amen to the word of the Lord. e\ en Chrift with fighs and tears.t© theextrcam defo-lation andruine oijerufdem, Lul^ 19.41. Mat.7. 3.57. 38. and Jeremiah^ Ezj'.h^el^ Jfatr.h^ Micah^ Hojea.ScC. to the ploughing of Zionas a field to the fvvord 5 captivity, to the laying waite of the land without inhabitants, /J&.5.9, (fa,6.io iijiz.Jer.g.i^z^ 4, Jer.i6.i,2, &C.M.C.3. 12. Hof.4.2.. HofaJrt&c. There muft oeadeadningto ourCountry and Mother-Church, that the dory of juflke may (bifid 5 yea 3 to our fathers grave- our own bed" our own fire-fide.

13. The Lord will have Ifaiahmd the godly dead to Lawes and Government to vifion and prophecying^when Judo-e and Prophet fo all be t. ken tifrfy, Iia.3.2, and children fl? all be their Princes, andbabesfli'all rule over them. v.4. and the vineyard broken^ and the htdgc ffoylcd. And 1 e will have the godly dead to King, and Prieft, and Law, 2 C hror. 15.3. Now for a lovgfet.fon Jfrael had been without the true Gcd, and without a teaching Pricfi^ endwithont Law, Hof. 3.4, Hof. 10.3. And y.<nv r (hall thcyfiy, We have no Kin^ec^iufe wc fwrednotthe Lord'. What jh all then a Kin^ do to us ? Hence we mutt be morti£ed to every thing created which the Lord may take from us.

14. And upon thi? account there is required a deadning of our hearts tc Shipping and trading with div'erie .mighty Nations., as we

fee

fee in the cafe of 7)r*, Erzek.27. of Babyhn, Rey.i8.n,i2,i 5. Jer.^i. foace we to bemortined to hhz houfes, Ifi.5.%. irately cities, /p. 14. to aii theCY^r,- *f L-.-b.vio -, mat are fojji *>*<i lifted up ' to all the 0>kj cf 8sfb&% to *U the mgb mount aim s^ to every high tower , to every fenced "mall, to all the jhps of Yar-jh-fk, to all the fenced c.ties : For tlie day of the Lord may be upon thefe,i:/Ir. 2. to all fa ire Rivers, to Oxen, H-... :iots> faire aires of Land, to Vineyards, to Olive trees, £^^.29.4,5. //•. 50.2. Excd.7.19. D:Kt.2%.i 1, 40.41,51. to iced time and bar.eit, A-tfr.28.3fc. H^g.1.6. to come, wine, oyle, tocattle, in. reaieor kine and flo.ks of fhecp, D^f.28.51. Amis 4.9. to Vine-trees, to Fig-trees, to :eaibnable raine;, graiYeandfraitfull fields, 7^/1.4,5,7,10. Jer.1^.2^^6. topcace~iafe down-lying, and iafe riing, Ltv.26.16, for in all the hand of the Lords anger is ftKt hed out.

s 5. The Lord would have us dead to valiant and to mighty 13. men, to Captaines, /p.3.1,3.4. Yea, he makes true, Pjfi$iif. A ******* The (tout-hearted are fpo.'/e'dj they have flept their fl-ep-, and )? Ci V'% l(l%

r l M 11 £ 1 7 / 1 £ ~ 1 1 ftOUtncflc

none cf the mencf might have found their bah*/. 6. At thy re- 2n ^ Tsuur tukSt O God cf Jacob, both the chariot and the horje are cafl into j n war 3 io a dead (hrp : And therefore he will have us dead to courage ifiFatb. war. Who brings onfaintnefle andterrour upon the fpirit. when the found of a fhaking leaie frail diafemcn.L£-2'.2<5.;;6. And when xhtLordfendi J trembling of heart-, and failing of ejesydndfor; ore (f windy Deut.38.65.

16. We ate crlied to be dead to honourable birth, blond and noble Families, when Princes are filled with contempt, and thefe verccioathed in lUriet, imbrace the dung-hLi, Lam.^.i 2, Jf\ 40.2?, 20.

1. And we mult be dead to the vigoroufneffe of youth, when we read£rc/.i2.1*2,3.8:0. And BmmMm his complaints 2 Saw. ±?*\ ', Can I tafit u . : . ^ j,

rei and '■ And why but this frond p,fi;me,

makeus de?dto fports. paiiime, dLing, gaming, dancing*, feaft-pl»r,U«gb« cbatnhciiBg, wantennctfe, to all plenty and fninvfle whev

iid give bread, c^remo\e bread. s< * r>1 ' and give the appetite. So as the Lord 'eaves thatdoome on you,

Lev.2d.2f; And when I have broken the ftaffe of tread, ten women ft) all-bake your bread in one oven, and ihej ft) all deliver you your bread aqaine by weight) and ye ft) all eate and not be Satisfied, So is Solomon dead to laughter, Ecclef.2.2. I said of laughter, it is mad. j j 18. There is required a deadnefs-to Ordinances,the Tabernacle

Adradn.s is not God: D..vd may be banifhed Irom it. The Temple is a toO.di- Type of Chrift, yet it is bi j rnt with hre and the Sanctuary pro-nanccs. ginned: And the Lord required a icrt of lentneffe or leiiureiinefe of motion of the heart to ward thefe, and will have his people in t heir exile reffing upon this, Ezek. 11.1 6. Therefore fay, thus frith the Lord God y although / have csfi them far off from the heathen, and although I have fcattered them amohg the countries, jet will ■I be to them as a little Sanctuary in the countries where they ft)all come. And they who remainedUillatjerufaiem reproached their poorecaptivatedbrethren,as hated of God, andgioried in them-ielves as Citizens and Inhabitants of] eaifalem, laying, ^.15. to the exiled brethren, Get you, far from the Lord, ur.to us is this Land given inpojfijfion. They were not mortified in looking upon the Holy Land and City-but vainly gloried in it. And therefore there 1 here be are two things in Ordinances. 1. God that fills the Ordinances* two things 2. The externall bulke of them. Mortification to God and his pre-in Ordi- fence in ordinances, is not that we here require, for the affedlions nancei. cannot be vigorous enough infollowing God. There maybe ati-miting and binding of God to meanes, to the Temple, Sanctuary, hearing. Seals, and a fleflily heat and livelinefle to meanes, and bare and naked Ordinances ; and in both thefe there is fo far required a deadnefle, as there would be an honed iubmimonto all thefe, whenthe Lord deprives us of Ordinances, and a retiring into the fountaine, to the Lord himftlfe, that he maybe all in all. So fome cannot deep except the Bible be under the head in the night: Some tyetheirfaich and comfort fo to oneman>if hebenot their Paftor, nothing is right. But fo much of Chrfl, crtbefubfi-anceof Go-fpell-promifes mull be neglected as meanes and internments, and Ordinances are Idolized: Inaword, modification cals for livelinefle ofarTeftionto God in Ch rift,? nd a holy deadnefs to all things that are not God. ;

i5>.There

i p. There is neceflary here a deadnefleto works, ibr there be theledefecrs in them, i. They cannot ia ve,£p/f .2-.{2.) They were not crucified'for you-, let them not have the place andChaireof Chrift. 3. They cannot cukt the conic ien.e, becaufe they cannot juiune. PjoU Preached from Jtruf lem to Illyricnm. .laboured more abundantly than they all. was unrebukeablc wasconllious to him-iclfe of nothing, yet was he as dead to thefe as to very nothing, 1 Cor.4.4. and roTrife ard dung, Pbi/.t.Z. Hence mult we be dead to the id oil of Goddnefle.,for itsqot God.

20. And dead to godly men in point of confident, we muft vet know the Ms.n Chnfl .fter the fitfKfi Gor. 5.16. nor any meer raan 3 toxry man upas Godrj (eve<y man is -alixr ) is concrair to 'Goipell* mortification.

21. It were good to pray mu,h, and to be dead to prayer : One l6 of the maine caofes why vve.ry and pray mu*h and are not heard, DeadneHc V\ .'.22.2. Pfa.69.1 ,2,;. is^ be^aulerhatwhivh is prop:rto God topiayer. .

1 rer ofp.ayer-to wit ..confidence andhope, we gfte to prayer which is notGcd. We pray to our own pra vers,ancTto our owne vvreftiirig oftcn^rathertban to God: and we beleeve praying dees rbe buLnJ.ll: and works the charm as if prayer were Omnipocen.y it fc\re.-

22. ->;orarc we dzed to faith and hope, but webe'ee^ein f:ith ,; and in beleei ing, and we hope in our own t. oping in Ccd. Tht iv<ts To f<nh

■ rrttc fi'.dforyou} How manyfet.h peace, pardon and liimte- **»<* hP c oufneffe not from C/;r;/?.but ::om their aCc orbeleeving ? Hen e a VvC P ra y lo . whether forr.c may noiTcr, ently | i -ronglv.and p"™ rfc

. dii;ppointedin :. • they '"

jjiallha.e r ©crfairril 1 Om~

nipotency and aii\ e to p avr [rf more v.

on faith in God Aari on-Ccd arid onprayirgto Gcekhen 01 ' hirrrfeife. Wh. i \i;u lay ur i■. ciow-?!-.■--. [

. e with God, they and many unduly Sh e-tb f.

2?. We faile in beirg :rv

. : the in;anc ma y at • on;e b or h hi k •:I \ e breafls : a: 1 •. Ami is one fiowei n.

trigs arrdxiptc g&i aad

in his out-goings be courted and over-courted by us beyond the God of all contorts ? There is need that, the heart be deadned to fenie, for feeling and fe-nfe is fiery and idolatrous; and were tenie more mortified at the outgoings of faith, hope, love,' it were How far good, for our faith (hould be the more lively and vigorous to lay wcmay be hold on L God. Q^ Is it notiawfulltobetajkenand feelingly de-taken wuh }igh tec j vvich the influences of God ? Anf. Sure, feeling of it ec ir 'S* feife is not faulty, the frineffe and exceflTive fervour of feeling is faulty^efpecially when terminated upon created airings of love, faith, joy, deiire, hope, and not upon influences as coming from the free grace of God, other wife, we are but lick and pained of love of our own gracious actings, becauie they are our own ; and this is theficknefTe of ielfiflmeile. Ah ! a Godhead, a Godhead is not known. 19. 24. Nor mull we be, in a too lively way, taken with our own

Ds ^ dB 5 ffc ftock^ nor trull in the habit of grace or the new heart: for gr a re btt & ftock * n us * s a created role that 'preadsfaire and broad, and imels well, ©f ci eated but it is not God nor Chrift, that we maty learne not to trttfi in our grace. fives, \<p fcau.TofV, j& Cor. 1.9. But why but we may truftin our xenued lelves now mrnifhed with a (lock and iniuied habits,the •excel lent bloflbms and blooms of heaven? Nay, net in oxr [Av*s thus fitted, but in God who raifes the dead : for its not polfible both to trull in renewed lelfe and in God' And Paul never meant that any that profeffeth Chrifl, is to lean upon finfull felfe or upon loft and condemned felfe. And fure it as felfieto be alive to infufed habits, as to misken Chrift, and thinke, being on:eaconvert, we can fend our felves all the reft of the way to heaven without Chrift, we need not Chrift for a Guide or a Tut@r, its within us may lave us. And nothing can be more contrair to a living the noble and fure life of continuall dependency by faith on the given Leader of the people, J [us Chrift, than to truft on habits of grace, they are not Chrift.

2 5. Ah! who is that mortified as to be dead to the created fweet-n a° a- ne ff e °f J°y^ and the right-hand pleafures of God, and the formall K> C thc C C beatitude of glory, and alive to the only pure objective happineffe fweetnc.Te of glory ? And yet that is mortification, to love and befick and •f heaven, thirfty for heaven, not for the pleafures of the Garden, and the

Streets

Streets of Gold, and the Tree of Life, and the River of Water o^ life, but for only God> the heaven of Leivens: And therefore we cannctbe alive to pure and the only abh rafted and unmixed God-bead,except we be thus dead to heaven.

26. There isadeadnefleto the letter of the prorniie:77>* promrfc

(faith Mr Ambr fe)is bnt the Casket , ndChrifi the lewellin it, the jo^ ' pTO _ prcmifeu but the field fihnfl u the Pearleh din it. Chrilt removed., miics. Mr thepromiie is no prornife or but faplefTefignes. ifac Am-

27. We muft alio be dead ro the rayes, out-fhinings and mani- ^ofe^ima, feftations of God to the foul here and muft cranU hange God in all ™*yj c u 0 [ l prefenceandalllove-embra.ements, ai,d no more: but bedeadto rtiih,?.*. the houfeof wine tot e lifted up banner of love, to love-kifles of $<■#». p. Chritt) to the love-banquets, and to the felt lying as the beloved, *3*»

all the night between the breafts: for the!e reareft communions 2 , m are not G!od himfelfe. There is required agcdly hardneffcfor recei- D?*dncflc \ingfparkle^ofhell and ibme draughts of fore trying wrath,andthe totheeur-heil of h&grqft wiie and righteous drownings., and neceffary ab- ^? l ^ ings *' fence and nS§J)t ofhudinghimfelfe. MfeVrfckc

28. And:flvou.dnot the C hnr^h be dead to providences of fair jbfenc* 3c weather,and Court^orthe bleflingof a godiy King D.vtd^Hiz.ekiah, prerencc. and mortified ro miraculous deliveran es dividing of the red Sea, n **• defeat ofenemies,to confirmation of the truth by M rcyrdome and f £m£ fufferin^s to blood ? He who is de^dto himfelfe,and his body and dcnccs of" cafe ana hardened againft contradictions ofhnners,againlt torment courc,God-of body,cold imprifonment,ficknefle death^ifGodgive or with- *f. Pr «* t, i draw, heisdead to both. mn ' e

28. All who are dead with Chrift aredead to all dead worfhip, t, i%lcffc fhplefle ceremonies, and ormail worfhip Coi.i. 20. Gal. 4.9.and are wil woriVip lively in the lerving ofGod, and fervnt in (pint-, ftrvixgtbi Lord: And rejoice tn Chrift lefw^and have no confidence in t hefl jh , Phil^ . 3.&W.12.

N B CHAP.

CHAP- \V

Of the Covenant ofRc&entpion between God and the Mediatour Chrift % i .Chrift k not a bare witnejfe to confirm the Covenant > but the Authorofthe Covenant. % % Thc Sociniav way of works Cannot quiet t hi ci ? (cey.ee, 4. Cbrtfl is ufon both (ides of the Covenant. 5 Jufiice mtdiats not .6 .Reasons of the entrance of fin

I;

' Saiah 49.8./ willprefcrve thee (faith the Lord to Chriff)attA give [ thee for a Covenant of the People,

Henc ethe 1 .Queiiion:How is Chrift faid to be given as a Covenant of the people. 4>». How is Anf As I fa. 49. 6. he faith, / have given thee for a light to the Oirift gi- Gentiles^ that thsu may eft bj my falv.it i en unto the end of the earth : yen a$ a that is->as 'Att.i 2.46,47. I havethee.O Chrift 5 tobe the Preached ofX™"- Li § ht ^ nd Guide of the Gentiles, and thePreached Saviour deda-plc f/ 4 r,6 red and proclaimed by the Preaching of Paul\Barn abas , and the A-poftles and Paftors. So 1 will give the for the Covenant,that is, the Preached furety and Mediator of the Covenant,H^.7.2 2. Heb.%. 6.When thefirft Covenant was broken he makes with us an ever-lafiinaC"evenant^even the fure mercies of 'David, if ?.5$. 2. 2. I will give thee as the only one who is the fubjedc of the Go'.pell and Co-venant ofGace:Fcrto Preach Chrift and to Preach theGofpelland New Covenant are all one. 2.1 have given thee to be the confirmer of the promifes-they are all,yeaand Amen in the zCor.i.io.Gal.i. 15. And 4. by thy death thou confirms the Covenant, and feals it with thy blood, H^.9.1 5,16,17,22,22,24.//^.! 2.20. Socittus de Q. But Socw-m denies that Chrift is the purchafer or the obtai-ServmA.tt nerby his blood(as it were) of the New Covenant, for he didnot <a - ' by his death procure or merit pardon to us, he is only the furety or Mediator of the C0 1 enant. And CreMlu* and he fay the cau!e why the confirming of the Covenant is afcribed to the deaih of Chrift, is becaufe as by a flain bead and divided into two parts,Covenants of old were eftablifhed ; fo by the death of Chrift the Covenant of Grace was folemnly confirmed andfealed?

Anf

Anf m Chrifi isfo the Surety as Mediator ^s he is alfothe Author of this Covenant, ascW, Exod.i.6. It was he who faid^wr/.vChrift i% God of Abraham.Ifaacy'^ Iacob. 1 Cor. 1 o.p.Let us not tempt Chnfl^ not fi th * cr asfome ofthemtempted him^f:dwere d.firoyed of the Serpents. And on j but chL> is he who led them^and brought them outofJEgvp 5 Num.21.6.7. the author whom they tempted inthewddirneffe^ $,6, 7. And hee afcribes COoftbcCo-himielfe the Covenant Heb.8.9. Not according 0 the Covenant that ycBiM of Imy.de with their f.t hers &*. And it is clear that the pardon of fin gracc * promised in cheCoenanr, Ier^i.Heb.%. is never akribed to the blood of Marcyrs-bui e. ery where to Chrillsblood, Eph.i.j.Co/. 1.14. Rom. 3.25, Rev.i.j. l/ohni.b. Heb.9, 14^1 5^22, Hcb. io,i6,i7 3 i8.

2. That he is the Surety alio of the Covenant, is expreflely faidY Heb.j.22. and theMediatour thereof, Hcb.S. Nor can it be laid chat the death ofthe Teftator does properly give faith and autho- T . . . rity to the Tell amenta for the authority and juftice ofthe juft or ofchcTe-unjuft will of cheTeitatcr, addethunto, crdiminifhethfrom rhefhtorhow authority ofthe Tedament; for the Tefiators will is the principal!* confirms efficientcaufeoftheTedament, the death ofthemanisonlyanelbcCovc " ceffary condition, by which the right ofthe Teftacor to theie nl * goods is transferred from him (who now being dead needs them T C ; $true not) in to friends, to whom they are left in Legaciejand to death that the is but an antecedent condition of the right to the goods. ;.Chrifls dcathofthe dying tobear witneffe to his own Gofpeil is onh, the fecondary end Tcft » or » of his death.in fo far as fe< ondanly remiffion of i.ns is made known [°j™i| ^ cous after the principal end of his death, co wit re onJliation, o:lc w j 10 j $ rcmiffion, pardon, redemption, and life is purchafed to us by way m .re then of merit: And lure the truth of pardon and redemption is hugely »Teftatoc more confirmed and lea cd by the whole company of the Martyrs, ° r ° * and made known to the fons of men then by the death of ore (ingle God mm, man, Maries So ne : Nor does the S riptnre e\cr commend cu 1 as Chriitslovetous infealirg the Cofpellwith his blood as the only - roeritori-way to life, ci making this the moil (Irong Argument to movers " l,s cal! . f £»

, titt* but this it docs r.or jsthe dean ef a Tcftator m^ <^y *' 1 g fiicnJ, but as ken a.a cxccilentjfufatisfaftory a dc:tt*,wbich no Mmrrsde. the-'-d r.

There i- » far other thing in Chiiftsbloudihcn pnwer ot icali: g and vricneffing the t ruitl which is in ih« Manyrs blood,

Nn 2 cc

tobeleeveuiGod, and obey Chrift, becaufe Chrift dyed for fin-ners, and rofe againeto make the Gofpell true-like,and worthy to be beleeved ai> the Martyrs doe: but love {hined in this, that in d\ing we have redemption and forgiv eneffe and life in his blood ; And i.n e godiy and ibundbeleeving Martyrs dyed for this end, efpe ialiy to glorirxGod, and leal the truth, John ii.i9.Rev.2. 13. Mat. 10.32. Luke 12.8. Mar, 8. 38. Lu^e^.26. 2Tim.i + 12, Rev. 12.11. we muft have moft properly forgivenefle of tins in the blood of Steven, and Antivas, and the reft of the May tyrs. And miracles doe abundantly leal the truth of tjie Gofpell; And ib doth the holinefle of profeffion, John 20.32 , r Mar .16.20. John 5.3 5,^6.Mat.5. 16.but never are we redeemed juftified/aved by Chrii-s and the Apoftles miracles and holy li r e, for any thing we read in Scripture;but we have life by Chrills blood as by a ranfome, a price tobuy us.

Q^ Hence, 1. cafe : May notthecenkiencebe quiet by the way

I he Sum* otSocimu^ which laies afide a ranfome given to Juftice ?

cK*noit the* ^ r I- ^he experience of the godly man wakened in confeience

wakened laith to this, when hce is chaftned with paine tn his bed, andthe

conrcience multitude of his bones with ftr ong paine, and the mans foule draw es

by trans neare to the grave, and his Ifi unto the dtftreyers^ andthe man

b°the " C ^ anc ^ s m n ^ e d of an Interpreter, one among a thoufand to (hew un-

blood »f toman his right eovfnejfe, Job 33.19,20 21,22,23. Then God is

Cbrifttp' gracious to him*, and iaith, deliver him from going downe to the

prehended y, t ^ J have found him a ranfome : He is not quiet while God fay,

this^s'do e m Y Prophet, deliver him from Hell and the pit, which he ib much

»5 {$ one ^^^ ^^ offended juftice hath found a ranibme in Chrift, and

I am pacified with him. Yea, and the confeience muft bee purged

from desd works s i by his blood who offered himfelfe without fpot to

God through the etemail Spirits Heb. 9. 14. Tea, and there is no

remiffion of fins without jhedding of bloody ver. 22. NotofBuls or

Goats, for the blood of bczRs leaves ftill confeience of Jinne, Heb.

1 o. 1,2 .Then h muft be the blood of Chnfi^ ver. 5,10. who was cru-

afi d and made a curfe for us, Gal. 3.10. fuchacurfe as we muft

have eternally, according to Divine Juftice, furTered. Yea, if

works dore by the exemplary grace of a Martyr, fuch a holy man

as Chrift, who was never wounded for our tranfgreffions^ nor

bruif d m

bruifcd for our iniquities^ then Chrift dyed in vaine,?.nd there was • no ranibme of blood given for ourfins^onlyGod o: free-will made an innocent man a curie, and would have himcrikiried neitherfor his own fn nor for ours; well then, may good works without the blood of a finner or frrety takeaway fin:And the confciencefprink-led with good wc rks may well calme a guilty confaence, yea, and according to the meafure of good workes is the meafure of affu-rancc of peace with God.Now wee fee the molt tender Dr.vid Job, Hcz,ckiah^ Heman^ who walked moft with God, have not al-way moft afluranre of peace and righteoufnefle with God, but moll dreadtull doubtingsot conscience, accordingas by faith they apprehend the ranibme of full fatisfacrion, or were dazled and dark-ned in their apprehenfion; yea iure,withoutthe ranibme of blood, of free-will, all receive a dry <ind unbloody pardon by doing the Commandements of Jefus Chrift. The Socinian hith which looks to an exemplary Martyr whom Godofnojufticebutinvaine, and for no cauie deliverecl to death but of meer free pleafure whereas there might be,and istorgivenefle without Shedding of blood:con-trairto ^^.9.22.^^.3.24,25 5:c.evengood works done in imitation of Chriit.

Q. 2. Another cafe is here : Is Chriit on our fde of the Cove- chrifi't up-nant, and on the Lords fide ? This would feem no fatisfying of ju- ™ b ? l fl^ c ftice. Arf. Itistrue, the cafe would feem no quieting of conic i-^^^' ence. If 1. Chrtft-Ged were not the fame offended God, who V enant, fit out offoveraignty of free grace doth condekend to make a Cove-upon our nant of grace, and fo is upon Gods iide. 2. If Chrift were not a fid f»** . lhs Perfon different from offended God, astheGodhead is common ^ ft ^ to all the three fo in a voluntary and admirable drfpen'ntion and Oeconomiethe Kings S'n a Perfon different from the Father, ta-keth upon him our nature ; And 3. having mans nature which offended, and fo being fit therein to fatisfie wrath, and f,t therein to merit, to fanlhfi" the people with his cnvyie £/W,migl.t well be upon our fde: and theres no fc enick, no feeming but a moil reall fatisfaclion herein that there is a moll full and reailcompenfation made to offended Juftice, and our faith laying hold on this, the confeience is quieted. As I finned in the firli Adam legally, fo I fatisfied i« the fecond AcLw;. Obj^ But Juflice fanh, The fame

perfon

perfon that finned, the lame muft fuffer andfatisfie, and no other.

u4nf. Juftkefaiihib, but that part of juftice by the graciouinefle

lufilce« andmerdfulnefieofthe juft G od island may be difpenfed withall:

l&y*et\* S So as J utt * ce as Jufticeieeksjpayment, the Creditor as the Creditor

on^but So. t&ks recompense ?nd reflitution : But by^whom Juftice deter-

vcraigncy mines not, whether payment and fatisfaftion be made by the lame

of free very perfon who offended * or by a fit ivrety in the perfon and place

6 r " e » "J* of the offender, as it determines not whether as much or far more

termincsT ^ e rc ^ ore< ^ tnen was taken away, lb there be a compaft a«d volun-

how, and tary agreement between the fatisfier and the latisfied. Hence,

who (hall Juftice being i. offended, is not (to fpeak lb) the interpofing

P a y» and the mediating attribute ofGod;but Soveraignty of Free grace

Iudice is and mercy interpofeth. 2. Juftice may feek payment from the

n&trheme. only offendingparty, and from no other, from sld mznd hispo-

^^"^^flentyonly ; but Juftice doth not indifpenfably, and by neceflity

attribute^ °f ^ ature exaft payment from the only offender and from no other.

butrrec-' f. The confeience ofthebeleever may with fweetneffeofadmira-

gracc. tionand peace reft upon fatisfied juftice. and adore interpofing

grace, and be quickned from looking unto, and loving interpofmg

grace, to obey and take on the labour of GofpeUove to run the

wayes of his Commandemerts. 4. Itisnot an act ofLaw nor of

Juftice,togive : or find out a fatisfier,but an aft of love, grace, and

infinite wifedome.

Q 3. A third cafe is, how can the beleever look upon life eter-

nail as a gift, if it be fold at fo condign a price as Chrifts blood?

Our glory Anf. It is not fit to fpeak of this myftery, but with holy reve-

waswork rence, life eternal! is bought to us, and we are laid to be bought

andwage vvithaptice, 1 Cor.6.19. 1 Pr.1.18. iTim.2.6. Matth.20.2S.

Lu^f tf* ^ ow * c * s unwortn y ofChrift that the fruit ofhis death fhou dbe

^a^cro". only grace- not glory, andfuch a grace as is lubrick, uncertaine #

we bought renders us indifferent-but much weaker tobe'eeveornot beleeve,

icnot. that is, as Socimaris&y, toearne and win the wager of Glory

by a new Go'pel-working which is our righteoufneffe, and merit

to glory : For lure Pagans are more finfully weak in the Second

ADAM who dyed for them v as Sacinus will, then mankind were

inthefirft Adim. The Scripture faith that Chrift gave himfeife for

his Church; that he might prefect her ^gTomm Church < ; Ephe. 5.

2 J 5 2 7-

25. 27. 1 Thef. $.?. For God hath not anointed, us for wrath^ but t9 obtaine falvation by our Lord fcfus Chnfl. I o. Who dyed for us. 2 Tim. 2. 10. Therefore I endure all things for the clefts Jake^ that they alfo may obtaine the falvation which is in Chrul jcfus ..email glory, Jude 21. Looking for the mercy o c the Lord Jcfvs Chrift unto et email //'nr.Rev. 5,9. Thon haftredeemedus to God blocdy &C. A61s 20.28. Feea the Church of GotUwhich he hath pnrch.>fd with his owne blood. Eph.i .7. In whom we have red»:o:p to t through his blood. 11, /;; whom alfo we have obtained at} i.-htn-rance.Wc arc not afraid to call eternalllire a fruit or Chrills death, thatis, of the merit of his death: See J*?/;. 10.10,11, 28. Iehn.i.

14,15,16.

Q^ 4. A fourth cafe: Many Rumble, fome in that God permitted tin to enter, which he might have hindered, knowing hec fhonld be thereby under a necelTlty either to torment men in hell, or torment on earth his mod innocent Son Chriit ?

Ani. Soc:»ians, Armmians^ yea, Pagans^ and all enemies to Chriitian Religion, are burdened with the lame teeming reaibn: For if God, or their gods m*y hinder wi:kedneiYe,and yet do not hinder it, they bring themfelves, or the true God^ that the -beneceffitatedto torment the fnners.

2. There be realbns unanfwerable, why if we yield (arid it is a (hametodeny) hat God Is ableto hinder tin to enter in the world, or that he is not infinitely wife & fo that he hath not moll weigh- p^ p '«-ty reafons why he differs fin to be : As 1. if tin come freely in the |j nj ;n ;. llc world without the will of God, either theLords dominion over unjiarch-tinmuft be none at alii or the creatures dominion of free-will mull iblc *ifo-be dependent upon the dominion ofgraceand Soveraignty. 2. The fame, **y out-goings of free grace mud eternaly bee hid, if tin had never r '~£ L ^ td been. As there had been no fie.d for the expreltion; and blodoms ^irtdtr fin ofcternall flour idling revenging juflice : As a!fo> the creatures to cj-.tcr io arme^ are diort, and could not reach the eminent degree of mani- the world, feiiing the gloryof free-grace and pardoning inert y but the Lord c ru * h * . fic aimedatthis. And 1. therelation of a Saviour and a timer of" c

the Phytiuan and the tick mull be known ; Now a Phytiuan hath nor relation acluall to all tick, allthe word over but onyto his ownpaticnts, his own tick ones, who by Covenant^ feeling their

danger,

None fick a an cxj\ have laid the weight of lite and death,ofrighteou{heffe, of Ipctks no f P i vac [ on ov er i: p on tnac ons 01 -,iy Saviour, and live, dyet, apply luch Phyfi- ia * ves medi.ine D oniy by tne direction ot this Phyfitian.and dore-uinx%cbr. ceivemedi. ine receipts from no otner.

3 r is a deep 2# ^^ te wifedome made .hoi e, bef.de other infinite poflible ot wif(du»i wayes, of this only way of redeeming: and here glorious So.e-thatthe raignty fhmes, he wailes out, Judas, Maras^ Pharioh^ to bee fame tren fa e -wood and coal to the River of fire andbrimflone, and made arc'filcT i0 mail Y l *nfiB pie.es of fick, brittle <Jay,o.ergiided with the ha-wood ee- bit ofgfa cte, of free righteoufneffe, of glory to be the eternall har-rully in tht pers and proclaimers ot the glory of his grace; whereas hee might lake of nave ma( Je theie (tones, and wormes, tor hee created Angels and n^"ht hm: wormes a "d a ^ 0Llt °^ tne Motlnr Nothing by his good pleasure. bcen^it'fo Anditmultbea wonder of unfeaichable Soveraignty, that fhould it had plea- not for eternity have been concealed, fiich a number of Angel and led God) rr e -,whom he let up in the heaven of heavens as heirs of glory, to w° Cl of l be everiafting Hcraulds and Trumpeters to found out experien ed ciorv°of hu S race an d rner.yynight have been if lb it had pleafed him,lumps of grace in e.'erlafting vengeance in the eternall lake, and all that are condem-HeaTen, & ned, and fufVer the vengeance of eternall fire, both Devils and men the now are c k}p S anc j peeces oi beings hewen out of the fame rock (if lb we -lory tn rnayfpeak) ot that huge and sib Nothing and might have been up ihtir pi ce. before the Throne filling the Chairs and rooms of the now heirs of glory thou beleever might have been in thefeatof/W^fcorched in his furnace in hell,and ladas might have had thy Throne and thy Crown up with him eternally who fits on the Throne, and with the Lamb.

3. He might havekeeped all the fons of men and all the Angels, God might in a finleffe condition, to be courteous to proclaime the glory of havebol- Law-goodnefle and of the never broken Covenant of Work*-, but den up the tri en there fhould never have been luch a thing known to the aenera-fation for"" tions to comers that Ar&frjory* that huge and boundieffe all-fa!-ever but *ejfe °f tne indwelling Gc dhead in the Man-Chrift. Sure had there then there been none fick luch afufferingPhyfician to heal us had never been, (Kouldhave none loft would have faid there is no Saviour, none dead in fin, b iace'for wou ^ ky> tnere * s no neec * °^ uac h a Lord and Prince of life, by the Ark of whofe fwelling wounds we are heaUd) I fa. 5 3 . f fotyfsb. 4. Nor

4. Nor was it fit that this iliould never be known to Angels and men, that the Lord honours (o many redeemed fanners with a grant and licence to love fo high.fo precious a Redeemer, and as it were to marre and black his fairnelle and deferable excellency with our feeble and finfull weake love, he being lb far above our love or faith or praifes.

j.The Gofpel-wonders fhouid net be an eternally fealed book TheGof-to men and Angels, as, &vr/. 12.1. that wonder in heaven, A f f*l won -woman cloathedwith the Sw, and the Aioon tinder her feet ', and crs ° p-'pon her hctd a crown of twelve Stairs, fhouid be known. And f hou {j not what wasfhewedto John was tobefhewn to the Churches, Rev. eternally 2i. 10. And he carried me away in the Spirit to a great and l.igh h* vc been mournat-ie, and fbewed me that g/eat City, the holy Hierujalem ' dfcending oi.t of heaven from God, 11. Having the 0 lory of God, I meanherethe wonders of grace, mercy, declared juttice: and that themoft High fhouid empty Himfelte and the Godhead be united to clay: that there fhouid befuch a high Bridcgroome,lb low and finfull aSpoufe: that death fliould conquer death: that Nothings of clay fhouid hng their debts, eternally caftdowntheirerowns, being made of finners glorified Kings, and not be efoamed to cafl down their crowns before him that fits on the throne. Nor fliOllid thegiftsand graces of Godbc hidden,Rom m ^ t ^2 t He that /pared not

hu own Son, how fbottldbe rot with him, yaftriTAt, ^vc us -:ll

things, be grace to us all? How fhouldhe not make heaven and earth free grace to us, and all a made of grace to us? Eph.1.6. I* ¥ tyjBLfiTartv n[x<t<, He harh begractdus all over in Chri/l, I Tun. I.I 3. But I obtained mercy, asd'pped in a fea f mercy. Luk. I. 28. Hade Virgin^ -xs^etf /t^u^'h, filled with free grace. Let us forgive one anotl er, Col.3.1 J. as Cl.rifi be<rraced pardon to us, \'/jt{if(tro vfxry. That we might kn r Av, 1 Cor.2.12, ta y&? i&ivta, the things that mrt freely givtn m. And what a debt mult that be the forgiving of tenthoufand talents, more than to forgive million-; and tuns of

go'd? % ' . Whether c-f

HemetheQueftion, whether Law-innoccncy and never (inning, the two be or Gofpel-repentance and rifing again in Chr ft, be moll excellent ? nao* excel-It is anfwered, 1. Simply to us : It is better and morally more ) ent > u,v -exed'ent never to falL never to be hck, than I o rile in (hrift and o^Go'tyc!'

O O be repentance

behealedbyiuchaPhyfician. But fuming and falling being considered in relation to a more univeifaii good there is more excellency in Gofpel-rCngihan in Law-(landing: As, i. there is more Feeling deeper feme in the woman whLh drdwfh Cbrtftsfeet with her teares and wipe them with the bade of her head, then in ibme who never fo tell. And Chnfi may hold forth [omething of this, La% I 5.7. L:kew-fe I jay unto you (iaith Chritf) there is more Jay in heaven over one finntr th*t repj'teth^ ore than over runty a ~d nine jxfi ferfons that need no r pentance. True it is our Saviours fcope is not to Lcmparerepentan eand Law-innocen y together, ortofhew thatthe Phar j rs needed no repentant, as if they were not in a loll condition: but to l"hew what Joy was in heaven with die Lord the father o^ the foromeion and in the AngeVat the home coming of repenting (inner ^ And is not a Jewell often thoufand millions of more worth than a Diamond that is not worth the eighth part of that fum ? Adams inno.ency and neVer -finning fhouldhaiebecnby the common influences of Law-love and the lame may belaid of Angel-inno ency. But Gofpel-repentance is the gi t r rocuredat a dearerrate Chrift was exalted a Prince togive repentance, ^#j 5.31. Neitheriliould there be fenfe andfucbloving fenfe of free grace in the forlorn ion, had he never fled away from his father, and never beenfo received with a welcome of grace which he beleeved, before he felt it.

CHAP. VI.

Q, II. whether thtre be any f.tb thing a$ a CovttiAKt of Suretjfhp $r Rtdtntptien btwee* Jehovah ana tbt Son of God f That time ufnth a Covenam^is proven (y elwen Arguments.

Cbr mu

•Hi Man XJO doubt, Chnfi God-Man is in Covenant with <7^, being a ft bt in JL ll perfon deigned From eternity, with his own content,- and^in witbeT t ^ me T e ^-^ I} o thereunto, and yet he.(hinds norintbatCovenant-

0 ' relation that wetfand in: as we (ball beare. Ar^i, t -Ar-g. 1. What Argument does prove that there is 2 people in Covenant withGod, who call the Lcrdfheir -6^ as Zec'b.i 3 .9.

fa

Part Ii. Between the Lr,dan J the Stn. t?i

Jcr.y-^ZJp.iJ-ls. The famefhall prove Chrilt to be in Cove- forrheCo-nant with God : As who can lay, he is my God, he mull be in Co- * cnaPt ot venant with God. As Jer 51.35. I will be their God, MidtheypjaS ^ tTcnift be my people, Ezek.ii.2«.JBfcck.$4.*4,* J>SO. Now this isuear- cbrifl cab

ly aid of Chrift, Pfc.%9, -6. Hejhalicry unto me, thou art my? a- ike l*d his ther, my God, arj.tke Rock^tfmy fdtvMttin : The Son^the only be- Go<J « gotten of the Father laith-f/;^ art my God*, Heb.1.5. Andagaine, Iwillbeto him a Fathered he (hall be to me a Son. It is expounded of Chrift, but wasfrft fpoken of 5<?/w^». the Type, 1 S.^.7.14. My mercy, that i>, my Covenant-mer^y to the Son 0tDaz.d2.nd his feed^fhAtiftandfure as the dues of 7v.m?>:,Pial.89.28,29,34. 35, 36. 1 Chron.22.10. HV /&.**// £«;/W 4 Unite for my Name, k cfhaM be my Son, and I will be his father. Then follows the Covenant-promiie ? and I will cfta':lfk the Throne of his Kingdime ov.r Ifr.iel forever: which is expounded, Pfal&y. 28,29.&C. of drift,*. Covenanted King as long as the Sun and Moone endures, 34,; 5,36. and cannot agree to David, whole Kingdome in now gone. As alio, drift flees to this Co.enant in his extream iurTering, my God, my God, why haft thou farfaken me ? Pfal. 22.1. Mat. 27.4^. So Pjal.qo. it is Chrift who faith, v. 8. / ddight to do thy will, O my Gcd. And it is a Covenant (.ompellation, myGod> and'pokenby him, v. 6. Mme eares thou haft ofned, who removes all bcrirkeS) and offers himfelfe a facrifice, Het>. 10.5. A body thou haft p epared me. So alio, Pla.45.7. fhouloveftr'tffhteo".fn:ffe and ha:estw cked-neffe I Therefore God, thy God ( a Covenant-word ) ha'h annoin-tedtheewrth theorle of gladneffe, above thy fells.vs. See glorihed Ch. ill glorying in this, Rev. 3.12. Htm that overcometh will I m kj a pillar in the houfe of my God, nd he (hallgo n ■ mire 0 .t : a-d r will write upon him the Name of my God ( whi-h is ) New Jcrufi-iem, which comet h down out of heai e 1 fro^n my G'd' Foure tiTie9 he calls him his God. The Lord fpeaks in hi* Type, /y/.i 18.28. he who comes inthe Name of the Lord and is made the head of the corner : Thou >rt my God, and I w 11 praife thee, thou ,rt myGod, I will exalt thee. Chrift is a nobleexamplei'Uhis,tea-chingustorideatthis anchor of hope,thouart my God by Co e-nant. Mic.^^. Chrift fhaii feed in the Name of the Lord hisGod, #3,55.4.

Arg i. -^r£. 2 . Is takenfrom theLords way of calling of Chriftto his

Fcom the Qf^ ce 0 f Mediator : So, he who is the Lords chofen, called, aril ltaeofhis lent fervant, is either ingaged in the fervice, bynecetfity of na-Son tohU -ture, fo that God cannot choofe, but hemultthoofe and call him, Office. and he muft, by the famene.eflityof nature, be chofen and called to that ier* ice* or he is the Lords chofen and called fervant by free agreement and content of the Lord who cals, and of the party .Liked, which is a Covenant bet ween Matter and Servant, the Lord and the lent Ambailadour who is lent, tbeLord, theMef-lehger who comes with fuch news. Now of C^rtfi it is laid, 'fa/. 42. 1, Behold ?nj f rvant wl.om I uphold, my chofen in whom my joule d.lurkts. And of meere grace and free-love, both God lent him, ancl he came, J^h.}. 16. 1 Tim.i. 15. for by noneceffity of nature was C hnfl lent to preach glad tidings to the meeke^ to bird up the broken-hea^tedy to proclaime liberty to the captives, Iiai. 61. 1. to fay to the prisoners go forth , Iia. 49.9. For Ifai. 42.6. /

the Lordhave called thee ( frith he ) in right eoufieffc ■ 7. To

open the blind eyes^ to bring out the prfoners from the prifon, and them that fit in darkneffe out of the prtfon-houfe. Nor can we lay, that any thing,but thegood will of the Lord did conclude or determine him to fend: i. To fave men, not Angels, Heb.2.i6. 2,Some men, not others; Joh.i 5.13,14. 3.Soihdefervingmen, z&cftoncS) Luk. 19.1 o. finners, 1 Tim.1.15. Rom.5.6,8. (3.) VVhenthe ZWfpeaks of the Covenant of grace,£^^.37.2 3. he addes a word of this Covenant, I will clenfe them, fo (hallthey be my people, and I will be their God. 24, And David my fervant (the ion of David Chrifi, for David was was dead ) (hall be King over them , and they all jhall have one Shepheard. Ezek.34. 23. / will fa up one Shepheard over them, and he (hall feedthem y even my fervant David, he ft?all feed them, a d he fhall be their Shepheard/ 24. I the Lord will be their God. And- Zech. 1 3.. Jehovah ownes Chrift as this Shepheard, as one or his hiring. V. 7. Awake, O fword, againfi my Shepheard. Mai. 3.1. The Meffenger of the Covenant^ whom ye delight in, behold he (hall come-frith the Lord of Hofts. Hence, this David is the Servant, Shepheard, and Meffenger of the Lord, either by nature, which cannot be faid ; for the Man Chriit is by Nature his fervant, buti

Chrifi-

fhrjft-MetyatoMr, God-Man^ is not fo his Tenant) or he is fo by free confent, on the Lords part, who hi.es and lends him, andcnChrifis part, who grauouilycondefcendedtobehircd, and undertook for us; which all along muit be understood of nofervile reward.

^r7.3.Chrifts volunra;yyeelding to the worke, proves this, if <*&}• Chnfi^od-Man willing to empty himfeife and take on him ourna- c ^ llrt ht * ture, did offer his iervi;e to God, faying, Sacrifice and burnt of- his^Tvicc fcringthoudidfi not defire, Pfal.^o.6. Heb. 10.5. a body tho:i haft C0 G O D prep red me. 7. Then fad I-> lc^ I come {in the volume cf the p'oveschis book, it is written of me) to di thy will. And if Chrifi-God-A-fan Cwciyht, did willingly lay down his life of his own goodnefle, mLm man could t kj his lift from litm\ againft his will, Joh. 10.11,18. • Joh. 1.8.5,8. y^.14,31. Z^.9.51. Then is Chrilts free confent to be our^urety and Redeemer, to leek and to fave us, cle.ue, At t.h. 20.18. L^.19.10, And if it plcjfed the Lird to brufc him, Ifa.53.10. and otiose to give him to the death fo: us, Joh.i.i6., ^cw.8.3.32. A fat. 21.37. then the Lords confent that he ill ould be our Surety, Saviour, and Redeemer, is no !e(fe e\ ident. Now a mutuall agreement between Jehovah and the Son tor one and the fame undertaking is a compact and Covenant; to have us faved.

Argument a. Is from rhc arreed upon giving and caking be- *,„ A tween the Fan cr and the Son whe.e there is a free gn ingot iome Tr.c F*-to the Sontoberanfomcd ; andkeeped,upon the Fathers part, and lhr> f\-a moft free clofng of the Son to own and anfwer for the given and V?^ thc tolofe none, but to raicthem at the laft Day, There certainly (j,' r ift lo is a Covenant gone before, as Licobs reckoning with h*k*"t G^°i l* redec-£l.£o. That which was tome of beafrs y J brought not unto thee : nl <d a '»d / bare the lojfe of it', of my hand d'dfl t!>ou repair.- ir$ whether xh f Sjn l * flolne by day, or fiolne by might. 40. ( Thus ) / was, in the d iv ^;\!;! r *? tf* the d o-.qht eonfnmed me, and the fofi by n.ght ; and my jl cp idernpwci dtpirted from mine eyes. This evidently fpeaksa.Covenant upon ttmOrc-L ibansp.ut- delivering his flockto Iacoby as to a fervant andfhep- nam « heard, faying, I contrail withthee y Jdeliver my flo.\to fKc, fwer for them' make an account to me of dead And fating* And Li. Jacobs p:.rt, a taking burden Co-vcnant-waics to take care ofc

them i

them ; and a Covenant-yeelding, require thou at my hand old

and young, weake and ftrong ofthe fiockj I bind my filfi to l(eep

them. So Chrift hath delivered and given to hi m of the Father Jo

many by head and name, Joh. 17.2. As th*u haft given him power

over all ficft)^ that he jhouldgive etemail life to as many > 0 A<Pwx*f

<n>TftT, as thou haft riven hm. n, 7 hefe that thou gesoeft me^ «*

<Pk<twKA< pot ltvKct%et, I have kept, and none cf them are loft:. Joh.

6.37. All that the Fa her hath given me, (hall come unto me^ w&r

o lifurft fioi 0 Tet7irf, and the ccmrner to me, I will in no wife caft out.

1% And this is th-e Fathers (Covenant- ) willthatfent me* that

every one which fecth the Son and beleeveth on him, may have e-

Tbeper- verlofting I fe, and I will ratfe him up ( by Covenant and Go-

fcm being ^ e j .p r0m iie) at ri e I aft day. And what ipeaketh ftronger con-

die Father k>l at * on :> tn ^n the Father gave me to the Son Chrirt to be laved,

to the Son and the Son undertook for me, hath given a written band under

fpeakes his hand to keep me ? O what happinefle! that I am not mine own

(Irons con- keeper but that Chrift hath given it under his hand, and the Fa-

{tino°conf tber&theSon have Covenant-wile clofed and(iricken hands, the

fohtionat one having given and the other received me a-keeping. 2, My

ail to de- foule enter rhounot into their fecrets who lay all peace, comfort,

pendnpon aflurance of falvation upon their own Socinian faith, that is, their

tiec-wilJ, ^different relying upon the Saviour J fus and their own hoiineis,

watchfulnefle, obedience, love to Gcd. Sure^ the comfort, joy,

peace, zfiinmcefuljettive that they have in their confeience, can

te no Wronger than the objective and tundamentall certitude of

Handing perteverring^overcoming flowing from free-will which is

woefullfree and indifferent to pere\ ereandftand, or not toper-

fevere^ not to ftand, but to fail away. Its a ftronger confolation

(and the flrongeft ihouldbetheChriHians choife) that is founded

4rg. f. upon the Fathers giving and the Sons receiv ing ot fanners; and the

Chtifts re- f a j tn 0 f f a i va tion to me which relies and leans upon Chrifts under-

th^S^iscf takingfor me, that Ifhallnotbeloft nor catten out, then upon my

the Old & undertakingfo: my felfe.

New Co- The fifth Argument is from Chrifts receiving the Seals, Who fo venaut, receives in his body the Seals of the Covenant of Grace,Circum-^ r v " $ ci(ion,and Baptifme-and yet needs no putting of! of the body of the fudiiQo.finsoftheflefhi by Circumcilion^ and needs no forgivenefe of fin, venanr. ' no

noreoereration>no burying with ChriftinBaptifme, as CV.2.1 i, 12. R m. 6.3.4,5. and cats the PaiTeover, and needs notthatthe Lambeof God take away his hns.as J^.i.ip.linre he is holy,and without fn, he mult be under the Covenant, and God muftbe bis God infome other Covenant than timers are, for theie ieales are proper to a Covenanted peope Grangers and Pagans might not re.eivethem.but thetein Lo.enantonly, (7^.17. 7. £.^.12.48. Mat. 28. • o. C d.2.j 1.12. and Chr/Jlmuil have received Seales forotheru.es and ends then nners received them, to wit, to te-lliEethat he was theCod of bothj^i zndGemiles^ and that he was the undertaker for us, in a Covenant of furetyfhip for us, to perfect a higher command than any mortill man was under, to wit, to lay down his life for f.nners, J^.10.18. and befide that, for our caufe he was made under the Lawy to fulfill all rightsonfinejfe^ andlb wasCiraim.iied, L^2.2i. Baptized, Mat, 3.13,16,17. diderte the PaiTeover with thcDifJples,^r.26.i 8,19*20. ^/.?r. 14.18/^^.22.13.14.he incommingunderthatitatein which he mu(i ; becanfeaman, fulr.Ll the Law, and be under even Gofpel-commands fo far as they were fntable to his holy Nature,ten 1 ifietb in obe\ iug aiL commands even of the Morall Law (and as the Son of God he was under no fu.h obligation) that he was under a fpeuall inga^emerrt, and compact to God, tor the work of Redemption. And we are taught eofeele wh.it inbred delight and iweetnefle of pea.c is in duties; when Chriit Covenants with God to come under theLaw,and under the hardelt of commards to lay down his. life forfinners, becaufeit was a Law and command by Co.enant, that hath molt of obedience whi.h hath molt of a Liw.

^Was Chrifi foe h an one, as needed feals to his fpeiiall Cove- Why C r'fl nant with he Father > rccc vc4

Anf. Heneeded no feals at all to Prengtnen his faith o'i'depen- thc I>ca!!,, dency for there was no hnfull weikneffe in his faitti yet he wait a-pableo r growingX/^.2.5 2.For the Law requires not the like phy-fna.1 att en t i on and bendednelle of a6te of obedience iroin the youn%>as from the ar;ed. 2. In that the receiving if. the feals ptoves Chrill tobeSnrety of the Covenant of Grace, it make* good th:t he was under the otherCo\ enant and to performethe obedience due to the peuadltcmmand of dying, as to a command of Covenant. Art.6,

Arg s 6. -Argument 6. Is from the Lords liberty: If God might in ju-

Gud might fc ct ^ ave pfofecuted the Covenant of Works, and Adam and his VedVuw- m, g^ c J u % nave furred eternal! death for (in ( for the Law U way with A holy andjuft, and the threatning Gen.i.ij. juft ) except the Lord flcfti, & nai had ot grace madeanother Covenant) then muft theLord fend, or have fene not f en( j a Saviour to JurTer > and be a iufrering^ Redeemer and :>ure-thc Son & ^ as P^ ea ^ him, ornot pleafed him ; and if Chrift may refute to mighc have undertake or willingly agree } as pleafed him, and Chrift being Gcd jefufed to confubftantiall wilh the Father, might havefiood to the Law-way be fem.- 0 f works: For who,or what could have hindered him to follow 'com aft a cour ^ e °f J u ^i ce againft all men ? then it both agreed to difpenfe cbnftcsimc Wlt ^ that Law-way to fave mamHereis a Covenant condeicenfion between lehovah and theSon,of quieting Law, and pitching on a mild Gofpel-way. Argr. Argument q. From the promifes made to Chrift : He to whom

Allihc P r °- the p.omifes are made, as to the feed, ib as in him they areyea^ the^arc * * y ^ Amen.znd he who is eminently the chiefe heir of the promile^ made to as ingaged to make good the promifes on the Lords part, to give chrift. forgiveneffe, 7^.31,34. Heb.%.11. perfeveran;e> Ier. 32.39,40. Ifa.54.10. (p.Jp.21, peace^ £^^.34.25. L^.26.6.11,12. yea, aid a new hea't, Ier. $1. Jj, Ez>e£. 11. I p. Heb.%. 10. life eternally M.io. 28. and to makegood the promifes upon our part, by fulfilling the condition, and givirg habituall grace, Ier. 31.33. Ez,\.i6.i6. at dac"tuallinfluences,2W;£f*34. to know theLord, ^.32.2^.40. Ez>ek.^6.2j, to, andwith him, Godmni\ ftrikea Covenant of (uretyfhip, that he ihall have the annointingin its ful-nefle, above his fellows, without meaiure, to makegood all thefe promifes &s Mediatour> fork is notfimply grace and life that the Lord beftows upon his people, but grace out of the ftore-houfe of" the Med ; atvur God-Man. Now this muft be given to Chrift by promife, Gal.3.16. Now to Abraham and his feed were the promifes made, he fii'th noty and to feeds, as of many, but as of one* . and to thy feed, which is Chr/fi: He cannot well meane myfticall Chrift, that is, Chrift and all his, for they are indeed many and numeroes,as//*/'.2.i,2. Ifai.60.1,1^ 3,4,5,6. Pfal.12.17. com-paredwith ft^.5.1 j.Rev.j.9. for the promifes aremadeto Chrift-Ged-Man eminently, not formally: For 2 Cor. 1. 20, All the

promifes *

promifes ofGtd in him are yea^ and in him Amen. For the pro-life is made to us for Chrift,and through his grace, then thepro-mife is made tint to him, and more eminently, and to us for him: Propter quod unumquodyue tale*, id iff** magts tale 2. The promiies are fulfilled and made gocd^not becauie we fulfil] the condition, butior Chriitj, in whom, and by who e merit, both the gra e promiied, and the^race habituall and actual! to perform the condition, be it faith, rqpentan e, humility, &c. is freely given to us. 2. Chrift is he who makes the Covenant and all thepromi-fes, Acts 752. Who laid to Mofes^ 1 am the God of thy fathers^

the God of Abraham 34. / have fe en, I have feen the afflitti-

on if my people which is in Eugypt^ audi have beard their groaning, and am come dorvne to deliver them • And new come^ 1 will fend thee unto /Egypt, And z/<fr. 35. Moles is made a Ruler and a deliverer by the hands of the Anqel that appeared to him in the buffo. This is Chrift^ the Angell, 38. ofthe Covenant Mal.^.i.^W Chrifthhe they.tmptid, iCor.10.9. Of whom the Lord aid, Exod.22_.z1. ^ om r ^j. B:ware of him^ and obey his voice^ ard provoke him not', for hee f cs , n( j t hc will not farJbn your traxfgreffions, for my Name is upon him. Csveium. A d this AngtU faith, I am the God 0/Abraham, the cmnif ient God that fees the afflictions of his people. 2. Heares their prayers. 4. Delivers them out of JErypt, Exod. 20. 1, 2. Andfo the Author of the Covenant, and of all the prcmifes.lt is mu:h for weak beeevers that God (lands ingnged in Chrift by Covenant with him c'vlft ism togiveus tobeleeve, and tobeleevetothecnd. Hath the Lord ••'g'ged gh en himfelfe Surety for the (landing of a tottering beleever ? Is Surc, y for there not ground to beleeve*that Chrift fh all make good his under- ^ R ™\ taking? Alfo if all the promifesbee made to Chrift, who is thc vre/kbdc,:-Author ofthe Covenant and uf?on condition that Chrift dohis vcr. part, andlay down his life; then r ure Chrift U under a Covenant, to injoy his reward, when he hath done his work> And to havea beleevin^ feed isf/>r//?z reward Heaven and Earth can make no furerbii dingforfaith and falvation.

8. As thc former Argument is from the promife made unto Thrift and fulfilled to himfo this is fr^m the Predictions Prophecies nndpromifes of him ashe of whom'.u hr ^rious promifes are foretold, and may daime the thing promifcdjT?y faith, hee

P p hath

hath fome word ofpromifefor fating thefc things:whuh is a Co-vemitj ifhe fhattdo what is required of him ^ and fulfill the Com-9 A 't>* rriandement, J oh* 1 o.i 8.

But huh Prophehes and Promiiq; thele bee of CHRIST, lfaiah.22.22. 7/?^r cfr/>f /-><?#/<? */"Dadd ??;// / lay upon his fhwider ' fo hee fhJl open and noMe ft) all fbat^ and hee jhJi [hut and none (hall ope??. 23. And 1 will faft en him as a na-le in a fere ' ptdci y txd heejhi.ll he for a glo/iiks Throne to hts Fathers hoaf:. ^4. 'Jii'd they Jh.il/ hatrg Hponhim ell the glory of his fathershoufe, the eff-firing #nd the ijfue, all vcjfels of - [mail quantity : from the vcffds cf"c:ip!> even to all the vefcls of flagons. Ze:h. 3. 8. For behold^ I will bring forth my (ervytrtt the BRANCH. Zech.6. 12. Ste,-\u-to jofhtia, /*?**£, Thus Jpeakjihthe Lord of jhloft y f lying) behold the man whef? name is the B R A NCH^and he (h/dlgrowup outcfhis].lsxe^nd h-jfhdl buildthe Tempi j of the Lord: 1% "Even hcfh.U build the Temple < f the Lord^ and hcjhalUearethe llory, and ft)stt fit andrtile upon his Throne. Mic. 5.4. And he fh. II ftjnd and feed in theftrength cfthc Lord, in the Majefty of the Nxme oftheLsrd hvsGod^ ardthey ft all abide '• For now [hail he be great ttt.t 0 the ends cf the earth. $. And this manjhallbe the peace^ when the Affyrian frail come into our Lard. So Pfil. 72. 7. In hisdtyes ft),ill the righteous flonri/* fce.Hence, as Chriii prayed in faith, loh.ij.$ y to be glorified with the glory he had with the Father, before the werkfwas. becaufe he fni'fhed the worke,thoughhe was not yet trudfied but hchad a mind^xed to iuffer: So may Chrift oray in faith to govern right, and to beare the glory, and to feed in the {Iren^th of the Lord, and tohareaconquilhed people, f nee hee was to fulfil: ali the work that wasiaid upon him : And this fup-pofes a Covenant. 9 A V Hen:e ; Arg. 9. from the fait bee bids his Sonne aske,whi:h

C+rift is ^^ ^jjj arant) Pfal. 2. 8. As\e of mee and I will give thee the Hea-a'pcople** then for thine inheritance^ axd the end* of the earth fjr thy fof fjrm God, feffion.Vk\$9A6.tie (hallcry tint 0 me ^ thou art my Fatherly GOD ', and the An ^ t he Rock^, of my fa'vation. 27. Alfo I will m;bj him my fir ft-^f d if r( h born^kigherthm the Kino;* of the earth. 28. My mercy will I l(eep he will for him for ever, &c. If God fay to us, call upon me in the day of heare. t*o\ible> andf wiil'hewediee : l%k aigues a Covenant that God'

flbali

fhallheare, if wee pray; Thenitfaies, ifChriftthe Mcdiato-ir {hail pray, hee fhail bee heard and profpered withiucceiTeinhis work.

10. Argume-t from the worke of Chrift, and the wages, yo Arg t whLha Covenant cals for : Chriil complaines, Jfaiah 49. 4. The rcJiti. Then I fed) I have laboured in vaine) I have [pent my ftrength ono ; Cbrifit for nought) and in vaine : there's worke. Shall hee have nothing fa T *™\ s for his work ? Hee adds, Tet furely my judgement is with the an d the Lord) andmymnh^ wirfj my "Ged.-xztfe 6. Heere.eives ananfwer Lords pay-of a full reward for his worke : And hee fed) it isaligltthing)' in t,K mhl * that thou jhouldrft bee my fcrvant, to raife up the Tribes of Jacob, WJ £ C, A CI and to reft ore the preferved of Ilrael : I mil alfo give thee for ^Covenant light to the G entile S) that thou may ft bee my f hat ion unto the end of the earth. Which words are cited true of Chriil, by Luke Atts 13. 47. when Chriit is Preached to the Gentiles : and as one who laboured for us, ib hee craves his wages, though the Jewes pay him unworthily. Zech. 11. 12. Then I fed if yee thtr\ good) give (mee) my price) and if not^ forbeare ', pay mee, or pay mee not : Yet the Lord payed him. Fhil. 2. 7. O

He? made himfeife of no reputation^ andtook^upon him the forme of a ftrvant. ; -and becane obedient to the d ath y the death cf

the C ro ff e * Here is worke: followeth his wages, call it merit, or what elfe, its a reward, and theend o£ his fufferir.g, which ' Chrift both defired and intended as the froit of his labours.verfe 9. //o £, Therefore God highly exalted him^xd qt.ve him a Name above every name. A6ts ?. 21, Him hath God exalted with his right hand) to bee a Trinee and S a.vi 0 ur.Ifahh. $ 1.1 OjVhcn hefhdlnuk^t his foule an offering for ftnne (which was workehard enough) he fh all fie his feed (which washisfoufes defred wages) heefhdlprhlong his dayes y thepleafure of the Lord fhall profper in his h nd ' 11. H fee of the travell ofhisfenl) and he feisfed. I2, Therefore will I divide him a portion with the great) and he ft?all divide the fpoile with the ftr*vg> that is an ample reward. Fol'owes his work, became he hath poured out his foule unto death) and he was numlrcd with thPkfillif-grcffourSyindbare the ftus cf 'many, and made h terceffton fir the tranf-grefours. Hence his care to finifli the wcrke of him that lent him, and to doe his will, 70/7.4,34. Ioh.iy.4. Joh, 8. 29, andastheFa-

Pp 2 ther

ther loved, To he rewarded the obedience of his Son, not by necef-ijty of nature, but by a voluntary compadt, but he loves his obedience, Job. ic. 17. Therefore doth my Father lovs me y b.caufe l. lay down my Jtiffr that I might tdgg it again e. J obn 1^.10, If ye kjep rry Commands me/its, yee jh„il abide in my l<tve y even as I h*ve k?ft-my F..thers Comma, d. me;:ts y and abide in his love. Nor can it be denied but a redeemed and ia\ ed people was much in the heart cfChriit, andmu.h in his deilre andmtention.John 10.10. I am come that they may ht.ve lif^ and have it more abundantly. And if to fnifh the worke, especially of laving loft man, was his meat and drink, M.4.34. and he prayed for the ranfomedones, John 17. to f-wtlifi:' them' 17. r l hat they might bee where bee is y 24. There mult he alwayes in the heart of Chrift a defigne of love : in that he made redemed ones his end, his worke his fouls fr.tlsfauion, //$**& 5?.M. And^O how worthleflfe were we,that thedefre cfGcdfhould be towards us' How far below the pri-e f de( ? sn , cf that love put onus? Was man a Crown and wager for God, for

Jove in the ,, , - r - . ^ ■, c < r D j • ^ ,„

heart of God for iu^h a Gcd to run for- to worK for, and to win ? Was

Chrift to- there not a more fixed feat in Angels, then in clay, for fo high a

ward low love as the Love of God ? Is there room in fo low a peece ofcrea-

aimc * d* tec * Fwixgy for fo high, and deep, fo broad and long a deft gn,fo

end!*" n %^ an aimc, as nothing could bee the laft and the leaft refult of

tranfeendent love, bur great Emmanuel!, God w:th us ? Reafon

might fay, a lefle price may buy poor man, a lower defigne may

compaffe finner*. But love laid no lefie could do it: and this love

is not capable of a miftake, in buying, infinite love cannot errein

cef : gnes of free-lo\ e.

}* A & , 11 Art-went is from the Oath of God : Chrift is made a

O-thw $ High Frieft, another way then ether Priefts: Heb. 7. 21. For thofe

chrifi when Trie ft s were mad; withct an oath : but this with an oath y by him

Vcis niaJc that faid to him y the Lord hath fivorne and will r.ct rep nt, thou

Triid and art ^ j tie p fa ever ^ ( j t€Y t ^ eor ^ Y 0 f Mekhifede..h PfUme 110. 4,

f^^oj!! No man enters to an office by an oath tobefaichfull, or to bee for

tarn. V ever inUkhan a dminitf ration, but he enters alio to the office by

Covenai t. And this oath is fwornby the Lord JEHOVAH, to

Chrift : The Lord hath /worn,- thou art a Prieft. Its a more

excellent Piiefihood which is confirmed by an oath, then that of

Aaron,

Axron^ which is confrmedby no oath. Pfalme 89.35. Once have \^~™* ,

I [worn by my Holineffe^ that I'will not he unto Davidj {the Mef-fiah my Anointed, the Son of D„vid.) 36. His feedfhall endure for ever. Acts 2. 50. Therefore bctno a Prophet, and knowings that Gcd with an oath hr.d frvom to himthat ofthe fr, At ofhis loins according to the fltjh, he would raife upC H RIS T to fit upon his Throne. 31. He feeing this before fp*-ks of the Refurrcttion. Pialme I 3 2.1 i.The Lord h^th, [worn intruth unto David,/?? will not turne from it^ of the fruit of thy body will I fet upon thy Throne. 12, If thy children fhallkeef my Covenant^ ar;dmyTeftimanythat I (hallteach them, their children alfo (hallfit upon tl.y Throne furev.ir-more.

Theyfhallft fo andfoby Covenant blefled inChrilt. And 10 the ft ability and certainty ofthe decree and ©ath, isnot to make the children of David fecure'but wat.hfullin their duty: But this isnot a condition, without the which the Mejfiah lTiould not reign, but without this he fhould net reign to their comfort and e^enaftinggood. But ctherwife the truth of the Lords Covenant-faithfulnefle depends net upon mens unbeleefe, Rom a. 3. andfer the certainty cf thi^promife and oath which made good Chrift his feign which (hall not ceafe/ee 2 Sam.7.11.1 Kin?. 8.25.2 Chro.6. \6. Luke 1.69. Gen.21.1j 18. Hen;e there is no Covenant made with Chrilt that the Covenart of Works made with Adim Cnowld ftand forever.2.No oath in that Covenant. 3.N0 promifeor oath to giveperfeveran:e 3 and the Spirit and influences cfgra:e for that effect. And the oath cfGod.that Chrift fhallbe Kin^ofmv will C™ aisa

, , • t. • -—°- A ^ J (worn

to reign over the heart,to give repentance as a Pnn e, A2s 5.>i-p r ; e (t and and that God hath fworn him to be an eterjallPrielt who offered [,uc ceffor himfele a facrihee to deliver mc from the prefent ev ill world, GJ. t >r the hour 1.4. to ranfome mce from my vainc conversation 1 Pet. .1.18.toofccmpu-bring meetoGod 1 Pet. 1.18. that I fhould being dead to fifty t,on ' live co righreoufnelTe, 1 Ptt.i. 24. Eph. 5. 25, 25,27. Hcb.

II 12. Kr'v.t.$->6. isfomewhat more comfortable then the doctrine oiPapifls^ ArminUns^ who lay that any tempted Saint maybe a juftitied Sainxto day, and an Apoftate, a Kmbteof Satan and a chLd ot perdition to morrow, as Iuciis was: as.\f Chriil were not a fworn Advocate in the nick and hour of temptation to help,

Mi

m the act of winnowing^ and had notmade promiies of a£uall grase to a&uall temptations when they come, L»^* 22. 31. 1 fob. 2.1. Mmh. ro. 19. And if Chrift be iw©rn a King, Advocate, an HighPrieft,to overcome the rowkinefleand flinty and ftony rebellion of wiil, providing that will (hall firft yeeld, and not piay the Kingagainft thrift ' for anything I fee, the Covenant of grace is lofer (the corruption of the Covenanter being ten times llronger to evillthen the will of Adam was) then the Covenant of Works, and the Gofpeil an infinitely more plain path to a more Eery Hell then the Law. And it ipeaks much of free grace, that the everla-ftingfaivation of the elect is in fuch a Caftle as the oath of the Omnipotent and infinitely faithfull Lord.

Laflly, the Argument is the more confiderable,that every Prieft-hood, even that of Levi, is impofed by Covenant, Mai.i.$. My Covenant was with him oflfe and peace.

CHAP. VII.

The Covenant $f Redemption is explained inthrce eurnaUaBs. l.Dc gnattOn ^decree or ordinatun^anddelegation in the work, i.CMercj andpeace , truth and right em^ne^e are agreedin this Covenant .^.T he ae[:gnedfending of the Spirit cannot be a Covenant as thU was. 4. The tc&elfth Argument. 5, The thoughts ofeternall love.

TH E Covenant of Redemption is two wayes confidered. 1 .As tranfadted in time between Jehovah and Chrift^ in his actuall difcharge of his office of King, PriefL and Prophet. 2. As it is an eternalltranfactionand compact between Iehovah and the fecond Peribn the Sm of God, who gave perfonall confent that he lliould be the Undertaker, and no other. And thefe three acts are considerable in thePerfons in this latter confederation :

1. Defignationof one.

2. Decree and deft mat ion. 3. Delegation in the rvorh^.

Astothefirlt: There mutt havebeenaPerfon., either the Father

ther, or the Son, or the Spirit, i. By God, from eternity fet apart, feparated, and defined : And 2. This per.on mujt have given4m actuail conknt from eternity to the designation : Now the peribn deigned was the Son only, this lot eternally (to ipeake io)fell upon only him w..0 was, T^iyyai^ivQ- } tha Lamb fore-or-dxtned btfjre the f'undr.tim cf the world, I Pet. I.: o. And becaufe Chrrft-God equall with the Father, does not begin to eonlentand a^ree to the defignation in time, nonznCI-nft-God will any thing in time, which he did not wiii and c onfent unto; irom eternity » therefore he wa< prelent with the Father, and confented unto the defignation, and do fed the bargsine from eternity : upon whi.h account, Chrift had the glory of a dei-gned Sauonr with the Father, before the word was, and praies that he may, God-Man, be glorified as touching the manifestation of that glory to Angels and men, with the glory that hec hsd with the Father b f/rt the The m 0 ft ww/dn>as. J oh. 17.5. and here is an eternally doled Covenant be- fwc * r P ro * twetn Jcho.ah t.nd theSon,with theconfent of parties. And who GodTrfdc-iees not our debt of love (or a forefight and providen.e of pure fining a grace? Behold a defgnedPhyheian before we be lick, and Chrift Phyfiuan with his own < onfent,writing himfelfe the repairer of thebreaches ^ u « before before the houiefaVnd the healer and binder np,before the bones we bc ' be broken.

2. Chrift is chofenand predclinate the head the frit born of the home and of the many brethren^and faies Amen to the choi:e, and we are chofenby him, as our head and he was fore-ordained the Mediator and the Lr.mb Iepre the f\-nnd nio* cf the world v\ as laid to bee (lain for our fn. Hen;e, 2. offended J tift ice by the broad) of the Covenant of Works in all t e three Pcrfons, pleads that man fhou'd dye, and that pleading is molt juit, and the I aw cannot be broken or repealed. Tbejouk that fins n,uft dye, L?ck.i $„ the threatning (7^.2.17. mult be fulfilled. 2.Mercy pleads (not having a Thronehigherthen jitfli/e as Arminitu faith) that lb many ir*inJt cho'en ones may find mcr^y, and ydcn cals for re/on.illation to * w ■ toners. chru f ^

J. !nf nire wifebomt alio requires that juflice and righreonfneffe I4jl r> (under the name of mer.y we comprehend free and,ri k crace) maymeec ; and peace andnghteou.nefVemaykifleeach other

85.11. Hence all thefe Attributes of glory muft come forth, that a Throne may beefet up, and a Pfalm may bee fung. Rev. 5. 12, and the thoufwds ofthoufands may cry, Worthy is tbc Limbe that vpMfiaine, to receive power, and riches,and wif'dime and flrennh, and honour, and glory, and bltfftng. I 3. And every creature which is in Heaven (faich John) and on the E,irth, and u;d:r the Eath, azd fuch as are in the Sea, a nd all that are in them, heard I frying, ^fftng, honour, and glory, and power bee unto Him that fitteth upon the throne, and unto the Limbe for ever and ever. Hen.e 1. there is no confli& between mer;y and juftice (as Arminius faith) nor anynaturalldeiire in God-, to have all Angels andmenfaved_, which ishindred by julUce. Jjb fayeth truely,c/^/\ 2 3.^^.1 3. He is of one minde, and who cAn turn him} (from this end which he intend >, as if he could not compaffe it to another end) andwhxt his foule d-fires (in faving or deftroying) eventhat hee doth. 14. For he p rfprmeth the thi g that is decreed forme (andall creatures^and his deaees are molt free,£/>&.i.n.) Tne har- and many fitch tkings, or many the lil^e things are with him, There-monyoftfceforeitpleafedhis moftfree, foveraign and abfolute CounfelL to

of God*!" ^ Iin o * ortn to Angels m & men, to Heaven and Earth, to Sea and thcdccla- to all creatures, the glory of jufti-c truth, mer;y, peace, grace, radon of power wiiedome Rev. 5.1 3.and in Chrift the dec reed andappoin-ttitrcy, ted Mediatour, the Lamb fore-ordained, as Peter, 1 Pet. 1.2 o. to truth,^- bef^ine^ anc j vvho agreed to the de ree and in aneternallcom-fwcctly C,$ P a & t00 ^ the burden upon him, to fulfill that of Pfal. 8 5.10. Mer-madeout *y andTrutharemet together^ Righteottfrnffe and Peace have kjff?d by this each other. I1. Trut J \[hsll tyring out of the earth,And Rghtcoufrieffc Covenant. fhalllookjdownfrom Haven. So that in this tran'a&ion the Father and the Son and Spirit let out to men for their falvation, the glory of all thefe Attributes.

Obj„ D dtiotthe hdy Ghoft dfo from eternity fay Amen and agree to befentby the father and the Son-, to lead the Saints in all truth, to funttifie, to comfort them ? And d'd not the Father and the Son from-, eternity decree to fend the Sprit} And did not the Spirit alfo co^fnt to the decree before the worldwas} Andfo [haU there be alfo aCovs-nant between/he Father and the Sox fending the Spirit , Joh. 14. 25. Joh.1 6.1 3^14 I S.andtkefpirit who is fent ?

Anf

p a K T 11. tranfafiedfrom Eternity, j o 5

A /.Every mutuall agreement between the bleffed Perfonscon- The fend, cerning their actions witnout^ cannot be called a Covenant, nor in g°£ «he need we c ontend about names. What if we fay that there is fome S h pinr i ttnd Oc.onomkak and diipenfatory agreement of lending and being \* % ^™ ie t yea evenin the works of creation, Redemption and Sanati- content to fcation, though two things (tand in the way to hinder us to call corners not fu.h an agreement with the name of a voluntary compact orCove- * P ro Pr nant ? 1. Itleems naturall, and not voluntary, that there is fuch CoVcnanc -an admirable order of working as the Father creates by the Son as by his eternall wiltdome, but yet a per.on, a iuppoi.tum, dirfe-rcnt from the Father, and by the Spirit, as his mighty power: a third Perfon. 2. The Son is decreed with his own content to bee the Perfon to empty bimleife, to be in time cloathed with our nature-, and to put on the (rate and legall condition of a Covenant-Obeyer ofcWto the death, the death otthe crofle, and is made a little lower then the^^A- : and this may well be called a Cove-nant-trjnfaction and a courfe of Covenant-obediene in the Mediator. whLh condition the holy Ghoit comes rot under. And what fhould man fay. when the votes of the Three carry it, that our iniquities fhould bee laid upon the Son, If a. 5 }.6. and the Son fhould be lent, Gal. 4. 4. and he from eternity fhould (kp out. Lords fad wff, here am I to doe thy mil. Joh. 3. I?. No man Gofttolt (noperfon) *Htc> hath cfcendsdupto Heaven, but h: th.u came "**» ,n S. dow/ie from Heaven.even the Sen tjman '.vhicn istn Heaven. I heie ( ; mr votes of love fell not upon Angels.but upon Man.And how fhouid it break my ro^kineffe th.it Chrfi (pake for mee, undertook :or me took all my diieales upon him before I was and before my difeale h.d being? Wee reckon it great favour Sucba man pleaded kindly and bo d y for you in your abfen e when you was not to ipeake f r your [cSq. As its lo\ e to pro\ ide a ri- h inheritance for rhechildn tbern, and to fight for he deeping child, that hem?y not be killed : when wehad neither beir^.action.nor vote in t hrifts undertaking. Obj.Suchasare chofen <>:Cl.rift fuch are fore fee n believers 1 .'re chnf'*. An\. Juftly learned

and pious Mr R?y>: denies that: for God 1 hoo'ed the^noble royail Paul Bjym Family, £7;r//?the Head and ail the branches in Him. Love e- Omm.on ternaii love begins at the head, defcends to the off-fpring: But ft* 1 -**

Qq not

Tie Lord notbe;aufe they are in Chrifi by faith .,and adtually are foreieen be-cheaicd us lievers, for that is all one. We are mChnft, as the tree is in the p£*& b lee< ^ as all the Role trees and the Vine trees are in the firil Role caufche/ tree : and the jftrlt Vine tree, created of 6W,virtually. Forbecauie fsw us in God chooied us, therefore {hail we be in Chritt by faith : yea and him by he cheofed us and ordained us to be in Chrilt by faith, when Hee iakb, g ave us t0 t h e 5 0il) to b e beeped by him.

The third conhder able aft here, is an aft ofdeleftation, and

the place is obiervable, Prov,%, 22. The Lord, Qhanani, pof-

fejfedme : Its not Bara ? created me' Its not %Am 9 as the LXK.

have it, but ^Aquila, IkIm*!*, in the beginning of:hurwajri as

Tbemutu- Cartwright, before hee had created any thing. 23. Iwasfa up

sidelights from everUfting, Tremellius, tnpnB.a fm^ I was anointed. A-

of love be- y £ ZjTa Electa fxi, I was chofen. The Vulgar Latine, I was

tween the , ■ , r 1 > • / , ,

Father and ordained, from the beginnings or ever the earth was, 24, Wnen

the Son, in t here were no depths, I was brought fo-th : when there were no their foutlines abounding with waters. 25. Before the mount ai^es were

tho^htsof^^. y e f we the fcis ?ms 1 brought fjrth,§LC. In all which the Lm-bvc autnor ^y 0lC Chr*ft (faith Cartwright) is proven from his eter-toman, nity, antiquity, immortality, &c. and all this time He was with God, as isrully, rar. 50. cleared: Then I was byhim^ as one browht Ambrofe. up with him, Chald. Para. I was nourished up as a maid at his hexa. 16 c f t fa % He will not want his Son out of his Eye: / was daily his de-i6.Demfc- r^y ^ rqvfcijfe alwajes before him. The Hebr. pail cdv dye, & non U»o < h e '> f rom day to daj. Rabbi Solomon, annorum myriades^ myri-qtiodreqmt- ads of yeares. The Father and theS^, from eternity, delighted nt.fecu ter~ one in another, and were folacing tbemfelves in tbe workes with-ramnec ^2°outthemfelves:andthe rstioformalis (as it were)that which took ?!*;/?,?/ up the love, delight and thoughts of God, when as yet there was fokm>hna noworid 5 no mountames, no depths, &c, isChrifl as Redeemer

& fellas, delighting himielte with the fons of men, 31. I was with him

me ibl lego re j 0 y C i n g j n the habitable pan of his earth '• Heb. Sporting or ^^f^*' flaying with the fonne's of men' both becauie of all his works', as qaed fecit AmbrofeiYith, he moft longed for man, and madeheaven and re-bom'inem>& fled not, and made the earth and re fled not, and made the Sunn e quod tunc Moon and Srarres, and re fled not there \ and made man, and then ujuiQvcnt. re p e ^ 0 $ having fonnd the choycefl piece ofworke hee fo much delighted ■

lighted in. So the Father and the Sonne were taken, and (as it Bernard. were) lovej iYith Bernard, triumphed over God, and they lolaced Serm -6 4%n their heart in that great defign of love, and from eternity, patted C ^.^f t over that long and iweet age of myriads ofages,inthe pieafantand tY \ H m^it delighting thoughts of that boundlefle and bottomlefle Ocean of deVto* love to wit, God is to be madeiick-and to dye a love for the ions of men. Love being above and (in a manner) not ftronger then the grave only.and then death and hell, but fome way (with reference to his holintfte) mightier then the moft High, and brought God down to fick clay: that you may (faith Bernard) fee, if yon take Bernard. heed> joy fadned faith feared, falv^tion faff cringe life dying, firength bom } S *~ weakened'- and this wifdome was hid up and kept fecretfince the ^^P" r world began, Rom. 16. 25. Hidden mfedome (in the heart of the £t tenia (in Lord from eternity) which Gcd ordained before the worlds unto our cbrifto) ttu glory, I Corinth. 2. 7. the like whereof the eye hath not fen, nor ftariUtiti-the eare be> rd> nor hath entered in to the heart ofman*> ver.9. t0 con " a J >J ^ avm ceive' So that this myftery of the Covenant between fth&ahfaumpMt£ and the Son of God was (as it were) little enough to bufiethe vitammuri, thoughts of the infinite under/landing of the higheft Lord, Gedfa'tuyd*** Father, Son ar.d Spirit, as containing the unfearchable riches of *$***** Chrifly Eph.3.8. Say there were millions and ten thouiand millions of Globes of new whole earths of all goldmines perfect and pureftgold. yet fhould they not all come near to the borders of The thi< rkhes:and theie al were inbefore there was a Creation : and he ft * cn g lh °f lets out of this fulnefletous,and we are finfully poor bcfidcCh rifts Go ^ sIovc gold mines and drybefide the rivers of wine and milk: and dead, w hi c h wee a thouiand times, beingunderthe flowirgsand outlettirgs of life too little and of fiu ha life. value.

Hen e the 12 Argument : If Chrtfl the Sonne wasdefigned, and fore-ordained with the Father, the Spirit, and his owncon-ter\t to be t e per: on fhould pay the ranfome of fatisfa£Hon,and to be fatisfled in rm foul,with the getting and injoying of the bought, a«d well payed for :nd ranfomed, yea the over-ranfomed fons of men. who ruifhtd io. e and heart of Father and Sonne before the morntaines were brought /W.8.22,23. &c. 50.31. fortru and when as yet there were no depths, then was that baigaineof love clofed andiubflribed before witnefTes from eternity. For could Q^q 2 the

-»o8 ^ ht etcrnAli Civc04*Mrd»fd8i$m differences Part II. *he heart of Chrifi bee cold and indifferent to undergoe furetymip *or the Tons of men : Who warmed and kindied a ftre of Redeemers love in his heart from e. erialluH ? Or was his confent to the Covenant, but as late and young as tip e Adamfe% or Abraham was called to leave his country ancf his fathers houfe, Gezefes $.

Vtx\Mn' Gene f ts12 * Ah ' its an older iove then lo : A Y efter ^ ies love 3 IoJccauld time-mer:y..agraceof the age with the world, could not havefa-favc ur. ved me. Nor were our Charters and Writs of Gofpel-grace^firil drawnupin Paradife : Nay, but copies and doubles of them only were given to Ad,:m in Paradife. The love of God is no younger then God and was never younger to rimers; and woe to us, if grace and mer yto redeemed ones (hould wax o.d and weaker through age- and at length dye, andturneto everialting hatred. I denre to hold mee faftby that, Ier. 31. 3. I have loved thee with m everUffiing love, Hee meets (as Calvin well obierves) with a blaiphemous temptation of Sathan, that the people had in their mouth: Ho the Lord appealed to mee of old', but that is 3 love from one yeare to nother and its out of date now: the Co-venant-lo e to Abraham is dead and away, and the Lord is changed ? No / have loved thee., not for a year, or a fummer : The Covenant-.oveis older then thy poor fhorttime-love. Obj. But I may le.ve offtolove God\ wd he loves me no longer then I love him} Anf. ,Whereis then everlaftinglove ? and becaufehe loves ns, we fhallnot leave off to-love him. Night and overclouding of the Sun, is not a perifhing of the Sun out of the world; his love quickens my fainting love.

CHAP.VHI.

Tbt dffcrexcfs between the Covenant of Suretyfli/p or Rtdempi-en made with Cbnfi^nd the Covenant of Reconciliation and of 1 Grace made with jinn tts. 2 > The conjunction of the Covenants.

3. How the promt fa art made to the Seed, that is, toChrifl y the meaning oftbe place, Gal.3,1 6, A.CbriJiac7cdandfuffe-redalway as apubltck head.

IT is not the fame Covenant that is made with Chrifi and that which is made with finners. 1 .They differ in the fuDjeCt or the

parties

parties contracting. In this of furetyfhip, the Parties are Iehovah, There a; God,zs common to all the three on the one part: and on the other *fc*« the only Son of God the iecond Perlon undertaking the worke ^roJcnVn Redemption. In the Covenant of Reconciliation the Parties are oi ^Idc^ God the Father, Son and Spirit, out of free lovej^ittying us ticn & Rc-loftfnners who had broken the Covenant ot Work>. 2. Hence cpncilia-theCo.enur.to Suretyi'hip is the cauie of the lability and firm- tlon -reffe oftheCovcnant ot Grace. Its true, Pfl. 89.19. David is meant, whenbefaies , Ih^ve laid help upon one that is mighty, Helplayed I have exalted one eke ft n out cf the people, so. / h..v: found Da- u F oiU M?. t id my fervent. For the gnu e or eledtion made David mighty in the Lord, and theipirit of the Lord came upon him., and made him mighty to execute his office; But this is lb to be underftood (faith M.Hems and others) oi David, as it is aifo to bee referred to C hrift, upon whom the ilrength or'our falvationisiaid^and the ilrength laid Co-, en art wayes upon Chnft, is the cauie why Divid The Co*t, and his feed (land lure in aneverlaflingCovenant ofreconaiiation. nam of R* Though the Covenants ofSuretyfhipand of Reconciliation differ, ^ pr 0 '° b n . yet mull they not be feparated : but faith principally mull berlxed ™ y u c /° upon the moll binding Covenant-relation between Jehovah and the Son of God.Eye C/;r<;/?alwaxes in the Covenant elle its but the (heath or fcabbard of a Covenant and a le 1 ter to us.

3. There bee two parts (as it were) or" the Co.enant qf Redemption. 1. A Covenant of Deflation. 2. Of Actuall Redemption. The former is aemail ; for the Lo:d does nctbegjnin ;l?P~ % nme to dehgne Covenant- waies the Son to betheConientertobe vcojntrf our Surety : nor doth the Son in time begin to conient. But the Rcdcmpti-Coven'nt-confent in, 1. Dehgning of one perfon the Son, and *»i on€ bc -no other. Of 2. Decreeing and lore-ordaining of Him. ;. Of <)rcr,,T,c > mutuall delighting in lo^e, and in eternal thoughts in the fons of r lnc men 10 be redeemed 1 Pet. i.so. Prcv. 'O. jt. Wasclofcd and tone uded in an ended bargaine from e\crlalling : for the Ponies were loexiitcnt and together ardrejoyang in one another: and in the common work, to borrow that exirclfion, thinking long till the day of marrying of (Wand man and until! rmrnsurmr/sd^y fhoulddawn, John%. Abraham re]oycedto fee wr d.y. Hut as touching the other part 3 the Man Chrifi, until] hcThould be M. ;i

Q.q 3 ^nd.

and have a mans mil-he could KOt in twxrmills dole withtlie Covenant of a6tuali Redemption.

But the Covenant of Reconciliation is no more eternally then thecreation, whichis eternall in the Decree of God ; as are ail H r r things that fall out in time. But this L ovenant was made inPara-na°b!c and ^i.ie, though it vvas decreed from ever lading, yet it had no being timout the as a Covenant, nor could have any, folong as the Covenant o£ Covenant Works did fland. But it came in due time, the Phyiickand the r E ^° n ^s Phy^^^^^^ebldGfed feed 3 not few houres afcer MamwM ^p"'^^ fallen, came to his lick bed, or rather to his death-bed : Bieffed and the ' be his love who redeemed us in our low condition, for Adam had Pbyficun no faith to receive, nor hope.of a Redeemer. Cbrift came, not came both fought for,nor lent for, notfo much as dei red by us : For how theficknes C0UiC ^ wee def : :re a tmn g impoffible, to our knowledge? Or could ' wethiritfor a ranfome of the blood of God, unknown to Angels or Men ? This is prevening grace indeed. *. Differ. 4. They differ in the iubject, matter: The Covenant of Re-The Cove- demotion is, 1. who fhall be the furety of Redemption to under-diffcrinthe ta ^ e *° r man ? ^ iVe *** ^rf^i f ^ e Sonne ^ *fy fellow, Zech. I 3.7. miner,' * 2 - What fhallbe his work ? What fhaiibe bis wage?He fhall lay work and down his iife,that fhallbe his work : he fhall be obedient to his w *ges. Father to the death even the death of the Croffe. And his wage fhall be, He [ball fee hid feed ar.d God {hall give him a name above every name. But no fuch Work is laid on us ; nor fuch a reward to be expected by us in the Covenant of Reconciliation. Onely here life and forgiveneffe is promifed to us upon condition of beleeving in Chrifi : and fit it is that Chr?fl be alone, none under fuch a Commandement as He, Job. 10.18. f.The Co- 5. The Covenant of Repemption hath different commands, venanc of 2. Promifes: 3. And conditions from the Covenant of Reconci-furetyfli'p ii a tion. The Commands of the Covenant of Suretyship are of from th* two iorts : *• Some common. 2. Some proper and peculiar. Covenant The former is, that Chrifi fulfill all righteottfneffe, Mat. 3. 15. of Rccon- obey the whole Law, being made under the Law. Now the compilation in m and of being under the Law. is two wayes confkkred. 1. As command*. j a ^ U p on fa $„ n 0 f Q 0 d\ o j t is no ommand ; . but a voluntary deles. 3°And ^ ire : A n( ^ io ^ s confenting to take on our nature, is a confenting to conditions. empty

P A RT 11. **J tht Covmtot 9f Reconciliation, j r r

empty himfelfe, and to be under the Law,but no aft of obedience, Chrifts becaufe he was under no commanding obligation to take on him emptying our nature. But 2. as it is laid upon him now God-Man,and the h, ™fcH was Word madefkfh,he is under a neceiTky to give perfeft obedience, obcdiencc°, Heb.10.$. Therefore commixg inte the world ' The Sonne being to but a molt enter into the world, and to take on our Na:ure, lpeaketh to voluntary the Father, thus: Sacrificea/.dofferings tbokdefiriift not , as ex- a<a bc * piations to take away fm/or they cannot expiate fin; A body thou b°jg at i 0H °" haft framed t omcc^y hi:h is the only one iacririce of the true Lamb ofGod which taketh away finne, joh.i. 29 and that on. e for all: And there are not any fa rificesever to come after, //^.p.26,28. And perfeft obedience with all the heart, was tendred by Chrift from a holy Nature, he being full of the Holy Ghoft from his Mothers womb, ibas none could accufe him of finne,//<?£.4.1 5. Heb, 7.26. Joh. 8.46. and this obedience had influence in Chrifts obedience. To the 2. to wit, to that proper and peculiar command of furetyfhip, that never man was under.but only Chrift.J^.io.i 8. Thisi omrn An dement (tolaydownemylife for iinners) receiv?dl (and I only) from my Father. Pfal.40. 6. Sacrifice and offering

thou didftno: defir ermine eares thou haft opened, • 8. I deliq-ht to

doe thy witl-f) my Godjea thy Law is within my heart.No w thus wee are not either wayes under the commands of the Covenant of Grace: Who in heaven and earth. but Chrift, could have come under baiie and an aft offurety (hip for us?

2. There were promifes of an higher nature, made to Chrift in hisCo\enant, then are rmde to us in our Covenant of reconcua-tion, to wit) dominion from fea to J: a: AThrone at the right hand of God, is not made to Angels, Ileb. 1.8., 1 3. nor to us ) nc r is there remiifion and pardon promifed to him, as to us ; of this hereafter.

2. The condition of juftifying faith, laying hold on him who jultifies the ungodly, is required of us in our Covenant: There is no Inch cordition required of Chrift in his Covenant of furetyfhip. The faith of Chrift, is the iaith of dependency, but not as a condition of the Covenant of furetyfhip but in another account.

Q. But it is not hard, that Chrift is in one Covenant, and be-leevers in another? Its not hard, when the LordChrtftsCo\z-

nant

Cbrids nant and our Covenant cannot bee feparated ; and when Chrifls Covenant room [ n t ft e Covenant of Redemption is to be the defigned peribn Cofenafl", r Covenanting, who undertakes tor us : as thefiirety,witneiTe, and Si he hath' Angeil or Meilenger of the New Covenant, who makes lure our a place in Writs makes vaiid and firong our Charters^Rights,and Evidences our o^e- 0 f our inneritan:e.

H >w'ihe Q How * s ""> t ^ iat tlie P rom ^ es are ma< ^ e t0 thrift) as to the

promifci* feeds' <j>al. j. 16.

made unco Anf, Our Divines, Bez,a? Ptfcator? Deodzti^ the Engl/fh Chri^GiL Divines in their Annotations^ expound the Seed Chrifl, of Chrifl f>*Pareuf Myfticall? as the Churdi the body, i Or. 12.12. is called Chrifl. ClM J w a m 'Judicious Parens izkhi that the Apoflle expounds the Seed> not G4/.5.K?. codettively -of many, and of ail the pofterity of Abraham? but*** Hocfemen dividual!)-o{ one Chriit, from whomflowesco thebeleevers, not (inqno be- f 0 ^^h t ^ e corpec all blefiing, as the fpirituall that is, righteouf-TmmGel. nefle and eternal! life : Mid to faith bee,the Affile faith, that this tn) Apoflo. blefltng or the inheritance, is given to Abraham and beliesers,noc lm interpret by the Law, that is, by no merit in Abraham^but by the promife, taSm Z a l. and by faith in Chrifl. hvaov%Papifls? Uranus', the promifes 'vide mult is arema( ^ e t0 c ^ e ^ ecc ^> fi licet? Chrifl 0? inquoimpletA funt & n&n vol omnibus ** ^l t( >? ideo dicitur jemini in fingulari numsro, that is ? to Chrifl: Abrahami in whom the promifes are fulfilled, and in noneother;therefore pofleris, fed [ t [ s feid to the feed in the lingular number. So alfo., Cajetan: 14 tV fh^ e S emmt autem e)us-> tanquam & cnipromijf.i fuxt. & in quo adtm-a que non ' pUnda erant promijfa. Corn, a lap ; de : If the word \CQd^ flmen^WQTt umcwpnra. taken collettivefy, thepromile could not itand; for its lure all the In quU (pi- Jevves were not bleffed in the ited : Yea many or them (faith Cal-'Td^rJh Vl:: } w ^ eaci ^f e ' EflixtixxSx theword/^isacolle£livename, 7fii jufui* anc * noteth many; andhath not in the Hebrew the Plurall Number. &\uac- Augufline (faith he) will ha^e all Christians following the faith tema in £- G f Abraham to be here noted for they are that feed to which the delesdifftmt p rorn jf e fc? made, whereas Chrifl is proper y he in whom the pro-mifeistobe fulfilled, and in whom all are one by faith, and ah are The pr«- reduced to the Singular Number.

m»re,Ga!. There is no reafon to expound the Seed Chrifl^ of Myfticall S* l < kD01 Chrifl and ofh'is Seed. 1. Becau e the 5^ is he in whom ths CbriVmy N****** are bit fed, both Jews and Gentiles? verfe 14. And the fticali. 7 "

Seed

Seed made a curfe for H4>Y, 13. But this feed is only Chrift, not ,.~1^. myfticallChnft) head and members: for neither are weblefled in Chnft myftkail,nor was Chr.ft myitis all the Churrh made a curfe foj; us: Nor did the Church myliicali pay a price of iatLfaction to njferidefl. jullire f gr us. tj. 10. The word feed feems to have the iameiignifkation, v. 16. and v. 19. Conkder then v.19. Wherefore then ferveth the Law ? It Mas cdded becauf? if tranfgreffi-ons^ unttli the feed come Jtowhom the promtfe was m^.de % Now the feedctmmingisClmft coming in the flefh to take on him our nature. If the feed were taken for Chrift myftLall, theApolUe muit fay, The Law was add'dbtcaufe of Tranfgreffion, mttll the f ed fbould come : chatis 3 untill Chrirtmyfticaii, his Chnr.h fhouidcomein theflefn, which isnon-ienfe. 3. Whether the promifebe of C*-nadn^ and of life ecernali thereby hoiden forth i Or of Chnfl to come of Abraham^ in whom all flefh fhallbe ble&d; orofrigh-teouinefle by faith, not by the works of the Law ; Or of all thefe comming under the name of the/»^r/*4»rc.the promife is made to many in number like the Stores: For the Lamb and the hundred fourty and four thouiands (landing with him on Mount Zion, and the thoufands of thouiands whLh none can number, Rev.j.9. are many, and may well be called feeds ; and though they be all onein Chriif, yet the Apottlemuft fpeaktoo ambiguoully, when he faid, The promife of righteouinefle and life is made to the feed) that is to Chrift head and Members: for die promise is fo made to v. hriit- efpeciallyofliiej pardon, righteouinefle, as-the blef-fiugs promifed are iv.lt iled & given through &for Chnfl -as the only meritorious caufe^as all grant: which way the promiies are in no fenfe made tobelieters who cannot come in as joint fatishcrs with ChrtftyUas joint meritorious procurer, with Chrift ofthebleflings promifed to us. 4.1 he promife is made to the/* ^comming in the ilefh and affuming our nature in a peribnail union, v. 19. as i>. by confeflion of all expounded. Now this reiricts the promife to God incarnate 3 ahd mult exclude the member . 5 .It runs moll connatural-iytothc Text,and comfortably tous if neither Chriil, Ga/.l.i6. be underitood as a private man, the Son : nor yet

:ft myflicalt^ as 1 Corn 2.1 2. But as v. hriil. a publike per-iim, and Head and Lord-Med: at or. 1. He represents all the

R r Elcft,

? 14 A** tht *'"»ift>G*l. l>i6Js txadt tethefeed.ut.Chrifl. PJf % The Sred, Elcdl: and fo the word feed is taken individually. He takes all the chnffy Gal. promifes and the weight of the whole Covenant of Grace andCo-3,[* l ncl t v enant-proniifes off the Lords hand as the iecond Adam teprefen-ot cM ai tvri t> a ^ the Family and Houfe: Behold I and the children that God a p ivate /W/j fw« w<\ As the weight of the Covenant of Works, and pcrfon,nur of the promifes thereof was upon tkefirft Adzm^ as hefoould M r ? m. nage the e promiies, fo fhouidit tare, ill or well.> withailhis butotYM uc * # ^' r< * ° ' s ''■ ; ^/ ?nav i n g. t ^ c Co'peilandCovenant-promi-a, u tU b'" fe> ommittcd to him, o fhouidit be with us: and this Tutor can-lick peri... not mif arry ardfo ihail it be weii with the Pupils and Minors, and He.u, Were it no more but that J ■hn 14.19. Becaufe t I've yeefbtll ^hm** lv f : y^ ffiaii i\« by Promiie the ir^e promife of life eternally it nn fft) ill v art >ge.

2. Tncpromi e- are aid do.vrun r hrift asinapubiLk Lord-K prr. < : <■■'' i that ex eJiert A** in v v t h are the Tables of theCovtn;;nc ^rd the Book o tht Law andCo.eirant D ut.^i, 16. 1 ic";>^,8.9. and 1 the . r fnbjccfc o. the promiies hekeepcth them. Yea andChr ; n is die fount a in and oririn.ill -aufc of allthe promifes: for he merited by his blood, rtmifiion righteoufneile, perfeveran e, eurnalllife, all graces whi h the Lord makes ours by free promre. 2. In Chrift they are m;de and pubiifhed tons: fothey arede re mcries toChriu:theyit"and Chrih atade r rite: they are ours reely forno price or hire. 3. Hence nothing hinders, but the promifes are made to Chrift theflrftHeirandSonof promiie : for Chrili is the chiefe and prin :ipall thingpromiled, and other things that are freely given us (by promie) are given to m, eh *vf?s with Chrift, or afterthat he hath given ns Chrift: and affignes, and younger brethren come in under the fiyft Heir. Our biood relaticntothe Family ftands by Chrift, intereft to promifes corres all this way. The Lords method is,Gec nril Chrift then allthe pomifes are yours: for they follow him. And Chrift well managesCovenant-promi:es 5 as theymoft tendtothe goedofhis own.

AndthisislpeciaBytobec6n r dered that Chrift from the womb tcthegrave, doesadt and iuffer nothing but as a pubikk perlon.. For us he was born, iftiahy. 6. For unto as a child is born., urto m a Sonne is givQf^ Luke 2, 11, Rejoyce (faith the Angel) for

unto joh (not to us Angels*, nay neither for himfelfe) unto /»« Chrift aF-is born a, Saviour. 2. Why ? For whole fake came he this jour- wayeao be ney to the earth ? Luke iaith it was no private bufmeffe of his lc ? kc(, M £2 • own 5 f. 19. 10. He came tofec\ and to favc that which was lofl, and to *J£ ^ C f.ve (faith Pant) finners, I T im. I. i $.

3. Why dyed he ? He was made a curfe, v*lf Mft«V, forus.Gll. 3.1 3 .Stnne for us, 2 Cor. f. 2 1 .Dyedfor hifjheep.j ohn 10.11 .for hts friends, J ohn i f. 13. w as made poor for our f\e, 2 Cor.8.9. is our forerunner who is entred into heaven^ Cxif HfuwV, for us, Heb.o'.io. We

have a great high Prieft, touchedwu h our infirmities, Heb.4.14,

I 5. Who hath entred into the heavens to appear in the pre fence of God for us, vVff 17/4&. Chrift s publike Spirit,who breathed not for him-lelfe, lived not forhimlelte,died not for himfelie>nor afcended to heaven for himfeife.nor enjoyes he heaven for himfelf,fhould fhew us the ne:e(Tity we have of Chrift. ThePhyftcianis needfull to the iickjthe ranfome to the captive, bread to him that famiuSeth: but Chrift is more neceffary to the Lnner. Wee know not how many I he right are in Chriftsdebt: for Heaven, Angels, Sun and Moon, feasand **e*"J fountaines, men and allthings iubfift by him, Col.i.ij.Heb.i.i. ™ "q^J^ Yet mod of men judge fire and water more needull then Chrift : y and think they no more need Chrift or Covenant-intereft in him, then the cart needs the third wheel or theOcean a drcp o dew.noc is it every neceflity of Chrift that we prefle.Thereis a neceflity of a Fhytiantoa whole Pharifee : as a dead man (rands in need of life; But it is a lrterall necefTity by which the whole (faith Chti(k,M*t. 9.)needsnot thePhyfician:but it is the fick paining ne'.eiTity, fuch as this. / dye a, hundrtd times, tf r fetn§t Lhrifr. This takes away fleep in the night; and brings a fixed aim to feli alland buy him.

Rt 2 CHAP.

a:

31$ Part II #

CHAP. II.

7 be 13 4rgHmtntjnm the veceptj of Gods caM. i . 0/fypi^H $-i k' ng yf tht bUodofthe Covtodnt^ wdoftht leftament : tbip<tce,tfih is.io.thcOicodof the everlaftirg Covenant ep n d.Oj the t>Uce y Htbq % iz.ihc affoffurctyfifpitheajju' ranctejou* sta'e*

N Argument r 3. is taken 'from the ne^effity of this Covenant > oi Redemption. 1. Fromtne .ail of<7 d : Chrift took not on him to be a Prieli or a a he florifii htmfelfe to be mad? an hi^h Pr eft, bu hcttoit fudnwo L m Heb. 5. '1 hot*art- my Sonne,, to d. y have I b 00 ten thee : That is, I have ordained thee to have the ho ornble calling of theljigJaJSxieitThe Apoltle atio.Heb.i. ' apply eth tnL in p re to the etermii gentr tion of the Sonne: And Jiti. 13. 33. the Apoltle appiyes this to thrift: riling from the deadjbe.aulein theie two A atter manlfeitly appe.ires theGodHead o: the Sonne in that he is traeHigh Prielt who 3 by orTeringhim-H-e who f e ;f e hath taken away our i.ns, whi h only God tan do. In the o-v' k nDf h°d t ^ Lr ^ om ' J ' 4- H-eisdulired to be the Sonn? of God with p^wer^

p'iett and ' h ther>furretlien f omthe dead. Hee who took not upon

Kinp, hut him to bee High Prieft while God called him and neither took ijpon the upon him to be King, whi.e God.called him, and : aid Pf L? t 6, C'Hof God j fo a p e jlnoixtcd him my Ki:^ trpon my holy HUof Ziff. and wililTlg-^ e p" cfi lyconfentedtothecallofGod tobetfngand Prieft. He mnftbe and King made Pried and King by Covenant between him Vnd God : for by Cove- Prieftsand Kings were called by Covenant MJ,i.v.$. 2 Kmg.i.i. 3>anr; 17, 2 Sam. 5.3.

2. It is necefiary that the promi r es :) thatare our Writs and Charters of Hea v en 5 bee in a lurcr hand then our own to wit in the kee-pingofC^r//?: For th*s is an abfolute promile made to us Ez*k*. 36. 26. Anew heart dfi will Ig've yon y and a h-jw fpirzt will I jut within y oh, a^d I wiflt^k* r&ay the (tony heart out cf'iour 'fi Jh. This promi'e is not forma ly made to Chrift, yet it is a fpe-ci.l.Co.-en-wt-promi e, Jer. 31.£^. 11. Heb.S. ibrthereis no flony heart in Chriil >yet the promise is laid down in him^nd made

to.

P« 11. OftbetypicAUfpinklisg andcf the blwioftht Covenant, ji 7 xo him, emmenter > for by the merit of his blocd (ft r hefanoti-fied the people with his own b.ood H. .15.12.) he iprinkies many Nations / .52.15. Some fay as Calvin* Luther^ Mvfcul lus* by the f re* htd Go peii: Lit it is deare, he allude th to the Law of fprinking Ex*d. ^4. 3. And Mo:es took^ the bloody and (pr-'-l^caa en tt.c p Cj/c, ».na fid. Behold th blood of the Covenant wheh th Lord hjLth mad' w.th yon, concerning ail thefe words. Now of thatb.oou it is/aid Exod. 24. 6. And Moles tottfe tfth il t: x of the Oxer; that the young men of the chidren of I r~el or.r.d v.r. 5.) a<.uput a in lafns y andb. If oft he blood T ^ c r P nn "

he \yrinkl a n the /Jltur. i. The halfeof theblood was divided ^JJ^ 0 ^ betwixt the/ t r aid the people, to note (fay the E ngljh Di- b \ 00 a, vires) t e mutu II ft>p:.Lt.on of God (of Chrift God the true Altar) to his p.ople, and his p ople to him> who were atoned and m d one by the blood of Chr:ft^\. J. (2) Mofes tockjhe bool^of the Cozen nt^ and read it in the audience cf the people : Not. the Book of the Covenant of the ten Commandements : for Mofes had not a- yet brought the two Tables of Stone containing the 1 o Commandements down from the Mountain. Then it was the Book of the judi.iaiiLawes and Promifes, II b. 9.19. For when Mo es had fp.k^n every Precept to all the p.op/e accordnij to the L w ' h° took^ tie blood of Calves and tfGoats^ with water (left theblood fhould thi ken and ongeale not being mixt with water, noting a.fo fome other myfleries 1 J>h.5.6 8.) and (crlet wocLand hjfopy and fp'i kl d both the Boel^ and Jit); people Its true, there i^ no me- tion ofj*W and lnf>p and/ -ht^ Exod. 24. but the Authorto the M br ws add nothing of his own to Uif s\ for theres a<?rornd forthe'e AW.19A and Mcfes fpeaks not of thciprinkiing ofthe Eook but the Book lying upon theuvrink-led Altar was alibiprink.ed with blood ; for iaitli chc HolyGho:t, Hcb. 9. 2 2. Aim ft tl thinqs a re lythc • •</,

and without fb dl>n<?rf bhnd there is no ftrgiven \T cf Cms. was no guiltinefle in the Book, but thefe written La w es a n monies, were the h.u.d-writtni rf' (Jrd'n.mas which was '*%*?>

tyhich was contrary to us', which Olyrtj\\by bchovedttoblot oat ', t ^^ out of. the : wIei.to H:s troffi-y

Colof.2.14.

But

But another Queftion rifeth, Exod.14.A6. What needed'the iprinkling of the people with one halfe of the Woodland thefprinK-ling of tae Altar, that is, Chiirilt the Mediator, withtheother; For ; 1. Neither the work ot dying to redeem man can be divided between Qhrifi and the people : nor needed Chriit, our true Altar, forgi-eneiTe of fins. Auf. The typicall lprinkHng of the people is expounded, Hcb.9.14. the purging of the confaence trom dead works.to ier»-ethe living God and toobeytheGo-.pel,i Pet. 1.3 .But the fprinkiing of tne Aitar .Chrift,with the blood, is a fanre

Cor-nw ^^ Ctlin D :So tnsHoi y Ghoft,/^.^ He who is confiitme the Me-

is Trcfta- Viator of* 1 efl^ment^usde-.thmuft intervene to ratifie andm^ke va-

mcnc. #t in LtwJthe Teftament % v.i 6, 17. That the friends of the Teftator

may h we right to the goods that are bequeathed to them in the Tefia-

meyit.

BatChrifiis the Medatour of the New Te'(lament , ver.lf.£r-

gO) &c. Now we are to know that Chrifts dying is confidered. 1,

As a paying ofranfomefor^aptives^by whivh,inLavv and by way

of merit theranfome oft he blood of God exceedeth the worth of

the bought captives. or the crime committed by the 1 apti. es; and

fo Chnfts death meriteth to his friends ranibmed righteouftieffe 3

life, pardon.

We hare 2. His d\ ing is confidered as a Teftament of advin^ friend.Now

n S hc zo chc the living friends, by venue ot a Teilament asaTeiiament, have

JueJhed" not/«* and right by buying and teiing to the goods tefted. The

tousina effenceandnature of a Teftamentisfaved. whctnerthegoods that

Teftament, are bequeathed in lega y bee the free git o i: rhe Teltator, not

oat fiT>ply bought with a prL eby him or goods of the father of the friend,

mem buc* t0 wn ^ cn tne friend being a German-brother hath asgood right or

ai fuch a thefame right, by birth, that the Tefbtorhnth. How c^/er : the

Teftament, companion hold-in this. C^ rt fi *• hath bequeathed tobeleevers

in which the t hefe goods. 2. The Teftament is no Teftament nor valid in

T ft h °o ' h ^ a w> exCe P t theTeftatator be dead. No man :an fue by Law tell ed

the merit" goods,if the Teftator himfeife be Hving;Nor can we have right to

riour caufe a new heart, forgiveneffe, perfeverance, eternall life to grace

©fthe goods and glory, except Chrifl our Teltator had dyed. Butbecaufethe

ecftcd, Teftedgoods are more then goods left to us in Teftament; they

areleft to us by iuch a Teftament as is both a Teftament and adeath

perfectly

perfe&ly meritorious (this is iupcr, ddtd to the nature of a Te3a-ment,and beyond all Tekaments; yea a de xh whkhis a price to ranibme us from the wrath to ,ome ; Therefore Chriiho dying in our (lead, or jultice meritah that the friends fhouidhavetheie good-, though they belong b) mcerc gra,eand free promife, to the friend . Now ihii i amou itar ground i Chrili hatha well pur haftd right, bygi ingacondignepa eior tbegoods and b;ef-l.ng^promikd in theCo en. nt ot^i. ao us: This right he hath by paying a \n c la ing down hi-, life ior us. This buying is not byne eft tyof natvrc O; jn.i e but by a voluntary, tree and un-compexkd agreement * nd o en. i:t John 1 o.i %j[aUh 51.6. No The Tefta-Bub tan exact upon him ///. 89. 22. (2.) If the O.d Telia- mcnc '* ment was con. rm^d by the blood ofoeads, then mud the New \ ^/J^r Te: amertbe con^rmed b ; the blood of Chrid prefigured inthefe. f Jftlc n^ n ° & But the Old Tedament was fo confirmed, Heb.y.v.i 8,19,20 21, c eacure 22,33.£>^ now neither Teftamentnor Covenant was confirmed fl * in « by blocd umply but by the blood of a living creature (lain.

3. Herr;e the making of a Covenant was by cwtivtz, caifc or a Uv\mX\ r> bead in twain, and pafiing between the parts thereof, ler. 34.1 £(. Populus (in-arid iO they entred ir.td * curfe^ Nchem.TO. 29. demoted them- V* 1 F*"a~

fclves to definition, willing they mightbe.utin twain (whLh l "JR° mj7 »"-isafirange kind of death, M*t % 24. 51.) i they fhould breake Jj^.^L Z the Covenant. Hen.e thePhrafe of ilriking a Covenant. So the or drfcit, Rimtwsttew a Sow : So the Romans iwdTAlbani mT3e a Covenant, P*M*t» con-zsLv.k*. AHerauldor Officer at Armes (lew t ebealt, andpray- ? i0 J''i! d '* eda.urfe on the people of Rom 9^ that they might the fame way ^ i!?L bedri ken, 1 they fhould breake the Co enanC Itslike rheyhad Dopu'u^n>-it from the Itwts. So Chrid dyed to ratifie and t onhrm the Co- "mw* tic tenant, Excd. 24. 6. r his is fbf Lhod oftheCovemrit. Now thj f Tlt0 * M f$? Co. cnam hath no blood this Woodof ilaine beads (forit is a fi- )££ j£ gnratr. efpeec h) is a f cne c onf rm ; ng the Covenant that bece. ers m« m . ? J t (nail have remilTion oh.rs in that bloodof Chrid whi h is fhacK-/<>.< j do wed forth by the blood of the;e beads. So Chrid the gieafc 1 * •*?*•■ Shepherd of trie flock H £.10.13.is faidfo bebroug tfrom thc'/^* '''*"' dctd, lv a ^*T/,by the blood o : the c. trial ing Co enanr. lanita ,« ***,; ^ the Ankle is underdood: Or as the Hebrew Phra e, a is pur** a* §£ for h y as C*/w>/ zndP/fcator, The quedion may^be^ How did <*#«•

God bring Chrifl againe from the death by the blood of the everla-ftirig Covenant, had the blood oi Chrifl any influence to bring himielfe back from the dead ? Or did hee,by dying .merit his own .refurredtion ?

Anf Some read the word thus, ai:d fliun the Queftio&

The God of peace who br ught againe from the dead the great (tieep-

herd of the jhyep i Undemanding, ©//*, bein<* the great fheep-

*herd or feeder, by the blood of the everialtkig Covenant. So

Bez,*) who makes theie words \v tupMi, to be referred to <K<u$*m)

So zsChrifts rightto be Paftorisiiv and by hisbiood and fuifering.

And the words, h *tp*li 9 (o is not to be conftrudted with the

particle, ayttyuyif • But Bez,a conferTeth, that he changed the

htuation of the words. But!? Chrifl: be made a Paftor and feeder

of the fheepby the blood of the eternal! Covenant: then is hee

called to be a Paftor by Covenant, And what influence hath his

Beia,wi death in his Paftorail Office? Is it by way of' merit? Or did

utblcptwi- thrift merit to himielfe ? Hardly- if not curioufly can we fay that,

w fieret t non though I nothing doubtbut Chrifl gave perfect obedience as man

b'uavi to the Covenant of Works 5 and he did merit as man, jure operum y

verbornm HFe eternal!, the way that Adam flioui'd have merited life eternalL

cokocatio-nem mutan.

' fohehad never fallen. But the words naturally beare this fenfe

as Deodm expounds them, that Chrifl: is riien by vertue of his

death: As it is well faid. the juit lurety hath right and Law v to

come out of prifon, by paying the luitime, and neither juftice nor

Creditor can keep him in prifon : folutm Are eft folutus .carcere.

Chrifl having fatisfed our debt ; ancj paid theranfome of his blood

to the death, and being dead, and undertne dominion of death

chifl jufti- by juitice, is freed from either remaining in death, or dying any

fed in his more 3 he is now juftified, not in his perfon, for Chrtfl in per on

caufe,cojws was habitually righteous, and from the womb-Z^ l.^.Toayiov,

wHbn.Qf P That holy thing Jefa was tolettc, and fo never condemned but

the grave juftified in his caufe and in his condition by law for us, and fo ap-

by paying peareth, %&£&%$*%&&.{ ApeLflietfy the frond time without fin unto

p the ran- Jafotfjon ; the fecatedtimswithout finne^ hath relation to.the firft

blood time, without finne^ that is, he (hall appeare the iccoiid time no \ds

BttotxZ without fin,and fo juftified in regard of his condition in Law,then

he was 3 wf&n he was conceived by the Holy Ghoft 5 and fo that

eminently

eminently holy thing born of the Virgin Mary, Luke 1*. 35. that

is, as juitifieaasifhehadneverbeenmadefin,andneverhadbeen Tinder the Law-burden of our (ins, as Ifai. 5 3. 6. And 1 Tim.3.16. ifiKAtwfi & wivpcd/, Hee wasjufiifiedi;-: the Spirit ^ declared to be juft, and the innocent Son of God, by his Refurre&ion from the dead, Rom.i. 4. fo that in the Spirit, is, in the eternall Spirit, Heb. 9.14. the Godhead : For he came from under that act and band of Cautionrie and Surety (hip without firi 3 that is, acquit from fin, which he was made^ and was laid upon l::m^ Cor. 5,21. I*ai.$$.<5.

Weknow, Hch. /. 22. Jeius, ykym¥kyfvQ9 Hee was made thefurety of a better Covenant 3 as the LXXever tranftate it^ofa bet' ter Teflameht.

Now here is a judkiall and a Law-acl of iuretyfhip put upon Chriil. 1. He was made Surety, then he was not Surety by na- chrift i$ ture, bvcib made by a free craniaction and Covenant. For in nocafurety Chrifts comming under that ad, when he was made Surcty.there bynaiuic, be two things: 1. His eternall condifcending to take on him our bu r ^ is ^v nature, and to empty himfelfe and be a fervanu. 2.His agreeing and a q™ c _ piighting of his faith and truth to take on him bur condition in m*t-con-Law,that God fhould lay upon him,the iniquity of us cllJfai. 5 3 .6. ^ni of Jc-and that God Should make him who kyew no Jin, to be Jin frus, ii$ j^?^"* rfxSv.m our Law, place and room, 2^,5,21, notagaintfhisFa- C o n fem°. Wn thers will, nor yet without his own free confent. That is againft allreaion t For that which God made Chrift, that hee was not by nature, but that God Willingly made him, and that he was willingly and by free Covenant made. But God gave him a body, Heb.y.5. and cWmade him fin, jpetfiiAi'ivbttwt, 2 Cor. 5.11.S0 a Surety is one that promiies to fatisfie for another, and comes from a Verbe, which fignifies to promifeby ftriking ofhands,/*™. 22. i6 % Bee not thou among them that fir ike hands ", or, of them that are furety for debts. The Seventy •> give not thy felfe^ hi iy JwJk , as a Surety. Arias Mont an. Inter percutientes fide }h-bendo. The Verbe in the Hebrew is from a root that fignifies to 2^> mix together: as the owle-light, when light and darknefle after the Sun-fct a're mixed together. And by a Metaphof it notesiure-tyihip andmiitr-re of peribns/ as Mi Leigh : whtri oncistyedfor

S f another,

aaother,and mixed w ith him in his place,As Chrifi put himfelfe in That cbrip the bond and writ of blood that we were in: We were in the Law-* a,ma . dea writ, Dent. 27,26. under a curfe 3 and Ch rift ihifted the beleevers' CapltaU * out > an( * vvas madea curfebyhis ownconfent for us, G^/.3.io.and-crime tody was writien and-acted in the Law-book thefinner,and anfwered al' for u$, is the demands of Law and] uftice and put in our names in theGofpel-fuitablc to wr i t : anc [ xhtt f rom everlafting, God was inChrifl, 0g3? ft \ v JNaV 3W x f is "> reconciling the world (of the ele&) not imputing their fins J ° B,e mto them, 2 Cor.s.ip.Andintime webeleeving,are-written Welled and righteous in him, Gal. 3.13,14. 2 Cor. 5.21. And what could more be done byC/jr/y^wno fubftituted hirnfelfby Covenant in outplace, and put us in his place }. Nor. is this Suretyship juft in debts only, but alio whatever- Socinm, Crellius> and others fay on. the contrair, in Capitall punifhments. For Mr T^^-^ WtThtmasGoodwme*, page 5 1 .. E tier it its did {n'iafiv kyfoiijAfQctt) willingly Gocdwine, become a furtty for Euephentts. Yea, and in hoftages and pledges Support of j n wax? Plutarch faith, that the Thcfalians flew two hundred ChRefll?..^ 3 fift y hoftages. The..Roman (faith Livie) did the like to c.in/ * three hundred of the Vo/fci-, andcaft the Tan-tines over, rocks, defixo Tarpeio: and thefe were humane people. The children of Tyrants, were killed with the Tyrants,by fome Cities o(Greece^ as Cicero^ and Halicamrfeus fay. Curtis faith, that the Macedonians put to death fuch as were neerofbloodto traitors: Mar-H rc celln 'hs faith fo much alfo of the Perfians. The juft Lord pu-^Ig^^yjniihtngthefns ofthe fathers upn the children^ to* the third and. totofntcdfittrth generation^ teacheth, that conjunction of blood-(fuch'as Jorafuxcty. W as betweenChrirt our Kinfman, *»,* Jo^ip. 25. and us) may. wellmaWe it moil juft, thatChrift be punifhedforus, theSurety for the (inner, though the fmner be under the hand of the Judge; Juftice fuiw c or j ie jg um bl e t jfatisifie juftice,and mercy faith, that there is no-, debtcr re-* effentiall reafon in Law-juftice, why the fame head which finned.. pay 10 the and no other fhould fufter. But grace may inteneen, fo that furcty any though God need no furety, yet tender mercy, or God decree— ihingin inoto filew.mercy, in fome good fenfe, needs fuch a Suretyas

Neither is i&snuch that juftice faith, thatthe Surety ought to have fatisfadldon made to him^and reftitutionby thje brokendebter,

becaufe

becaufe juftice gives his due to every man. For 1. if the furety be See/iWr*. more then a man, and have abfolute ibveraignty over what he ex- E^enm % in pends, as Qhrift hath over his own life, to lay it down, and take T ^mphc itupagaine, Job. 10. 18. As of free grace hee payed torus, ^°°f^X^r1-freegrace he pleads not in Law that the broken man pay him back, «u.i SzCt, and make reftitution of his loiTes: and this faith demonftrathely, j.ci, page that God doth neither punifh, norfhew mercy, by necemtyof 4*8, 469, juftice. 2. When the furety hath a band ofreliefe-and as it were, * 00% a back-band, that his foule (hall not be left in <>rave, P[d.\6.\o. but that he fhallbe victorious and more,he may die out ..and look ****&**• for nothing in againe. Ti

And the neceflity of a furety to fay, remove the fcafTold, the guilty man fhallnot dye, pleads, that if the Lord fhallbe mercifull vlfimta L. to Tinners, as hee decreed, then muft Chrifl tranfad fo with GW, £^* r !£ W# as the everlafting out-goings of mercy, may bee with the free con- (x hibseo-fent (as it were) of truth, and righteoulheffe. rum. Vale.

Msximus de Dlonjfior. Skulo timttp dibit* t9t fatrilegiti fupplhid non txdlvit/edtcort tmen fibi fctntt rcpendit, qitMsvlviaiffvgcrat.

But it maybe faid, ifChrifts dying for finners. remove as a fatis-fadtory punifhment, the guilt and oblation to eternall wrath, what way is the reall, and as it were, the phytic a Tinheren:y and effence of fin removed ? Jnf. The obligation to wrath is removed only in a legal way by fufferirg of punifhment due to f~n, whick p an jft,-GW/?hath done ; But the effence reall of fin is only removed, as ^ tnt ruffe-every other contrair is removed, by the expelling of fnout of its red by a fubjeft, and by introducing the contrair form, to wit, inherent Surety ctn righteoufneffe., and theperfe& habit of San6Ufication and holineffe. ^men? 1 *" Now for this, Cbrifis dying and fuffering wrath due to tl*, fup-from the pofe Chrifl fhould dye a tru.ufand thoufand times for us, his dying guilty mm cannot as afatisfyingcaufe, or as a punifiSment remove this. For but 2J* 01 i, a punifhment furtered by our Surety, can but exhauft and re- £^ v ' move the punifhment due to the fnner for whom the furety (h ip the^nhc. isnndertaken. But 2. Chnfis dying crnnot as a punifhment re-rent puilr,

andrmkc him formally and ph)fically and inherently innocent, except the punifhment of the Surety fo exccltInt procure, by way of merit, the ex|>elling of^o, and the incoming o( inherent holineffe in its room, at Heb. 10. io.

S f 2 move

move fift as fin, and as contrair to the holy Law, and make us defi"" led wretches, andfervants ofhn holy, as the paying often thou" land Crowns for a forlorn waiter, cannot make*him tobeno vva" fter, and a man that hath obeyed the Law i only it makes that in Law, the payment cannot be charged upon him. 3. Quirts tran-fa&ing with God as our Surety, is not only then meerly to remove eternallpunilhment, but to purchale by the merit of bis death the healing and fanctifying of our nature, Heb. 10.10. By the which will wee are fdritt-fi.d fy the offering of the body of Jcfas CHRIST Wltttwiil once forsll. Then 01 r Sandtiftcation is procured to us by the will atGod,Hf. 0 fGod,not fimply as his commanding will: for then fhouid all and fiificc'h'us ever y one w horn the Lord commands to be holy, i Pet, 1.16, bee ian&ifiedjwhLh we fee is not don.er-butby the will of the Father, commanding Ckrift to dye, Joh.io.iS.Joh. 14.31. andthewiliof Chrirt offering himlelfe once for a facrificefor hn is the will which fanctifies us. So Parens well faith,it is the will with its* correlate, for in the willing paffive obedience of Chrifl are weiandHfyed really by the merit of his death, though this be wrought by degrees, 2. Since the Father contents and wils that Chrifl dye, and the Son wilingly offers himielfe a facrifice, the number (as judicious KjMwT and Godly Mr DiH'/^ hath well oblerved ontheplace) andthefe £xp3.ofthc a ^: for whom Chrifl offered himfelfe^ were condefcendeduyon betwixt Ep^.toths/■&£ Father and the MedUtonr. God knew thofe whom he crave heb 1 »f j, . f 0 ffop Sonne , to be rarfomed'. andChrift knew thofe whom he boH?ht % io.v.40. And the neceffityofthis Covenant appears in rhis, that the com-fortcannot befolid, ,if a child ofGod never have any a durance of his being gifted of the Father to the Son in particular. For two things are cleare here. 1. That the Lord knows whoarehis,2 -Tim. 2. 19.and that, if God gave fome to the Son, zsjohnij. then the folid coin. s^ n received them in a certaine number. And if.Chnft bought iTiSwb r ^ m W Covenant, he mnft know how many: As one who buyes the fa™- a Rock,but he knowes the quality and number of the flock. 2.The bci ofthcu knowledge ibmetime fhall bee this diftinft, that I was by name gifted t» among them, wholovedmee^ and gave himfelfe for me. And as the the Son, & offing of every Prieft is by way of Covenant and promife, fo, if tfKm.° n£0 alacrificc,in the faith of the great facrifice, be offered to(W,then willGodaccept it (here is a Covenant) Jo is the Body of Chnfl

offered

offered by the Covenanting-will, ^W.to.io. And anydoubt that

may, or doth ari?ie concerning your telle by name 1 1. It may as

well bemoved in iome refpea, againit the whole number, and no

wile man wiiiiay that thebasgaine betvv ixt the Rather and the Son \ —«*^

was fo blind, as the number was not agreed upon. For five all

the bought are i'mners, and to maimed tonnfuil doubring of the

bargain^that, whin as a doubt is removed by one : may bemoved

by allfe\craily, and allfeverally denying themielves to be the men

for whom Chrift bargained: By this iinlullqudtioningofthe tnni-

action. none at all were agreed upon.

2. E\ ery doubting ofOods love to me once juttirkd, and who ha\ e once tied to Chritf forrefuge, is grounded upon tin and \:n~ worthineffe; Now none were given by the Father to the Son from eternity upon reipect of either raith, or unbeliefe, orhoiineile^ or bid deierving ; Jts true, it is not known to me but by beleevinsr, thr.t I was given Covenant-wayes to the Son. But theQjietUevi is,, if i^n be any ground, why one j'ulUfied fhould- cafhier btttl out of the number of the gifted on:es to Chrift, and committed to the Mediatour. Its true, it fhould be mourned for 3£ a thing that Sin f i$ no ' doth not a little hinder San.uficationiiiicsprogrefte, bet fhould "^j^ not brangle jufi ificatton nor the f?ith' of our intereft -in Chrift. 4,' 0I ^ e .h^ud Theneceffity of this Covenant r.ppeares, in that^lva'tionis taken doubt of off free-will and theflipperyr^and no* of tree-wi I'm the Cove- b*» juttlfo nant of Works, and laid-upon one that is mighty, upon 2te**& c?1Kn ' to governe Ifrael as their Xing \ but /*/<?/.%>. 10, upon Chrift (as Mr D D ; l excellently lAtDickJon) in all r<fpe&*s more eminently tihn David, /**, Pia.69. A firovtir betf} 'nf.^tj \A fjvt^ .-ppoihted of the Ft her im Ml J 9.

.:.■ hee -is cue rfour^d, V*\fH out of the p:opfe y acqn»un- ^\ °,

ted with our coxdithn, to. The lcfleof the creatures will, and h ;^ rJC i. themore cfGods will, if gracious, as here, bee in a CpveX&DCj 0 u:\viiiis the better : Becaufe the more crave and rlabhity, e\en the jure in il e c merciesofDwdi thatis, rfCtitftjMxti&jUAAfrt&Xt.in^ s muftbehcre. ' l

5. The well-head bf falvation (for meer free will and g plealurc in God, inftitutcd thisdifpenfation) mull be here: And moft eminent freedome of grace made the bargain*; to that the 44ffJU Chart*} the £rcax Charter oi the C off ell, J will have

mercy

J24 TMnccefijty and utility P A kt. Uj

mercy on whom ImUJrave- ?nercy^ is here eminently, for mercy andfreelove began at the head man. For theCovenant of Grace M.0 Did? ( as notably Mr D.ckjon) is consolidated in Cbrifl our head, and /<w,Pfs. 89. he hath the firfi right as man to.fay. unto the Father, that which is <r.a£. herefaidy as interceffour and Mediatour for the EleSt) heefhall

cry unto, mee y thou art my Father , my God y and the Kock^of my Chrift the falvation. As a father binds for his heires and children: A King firft heir of fabferibes articles of peace.and ieals them for the land and fubjects: f«und«r TheAmbaffadourfor the Prince and State that lent kirn, makes takes for ai anfwer. So Chriil a&sinthe Covenant of Redemption for his his. heires, feed, fubjetVs, people; and if the companion might bee

Morcgrace made, Gofpel-lree-grace, as Covenant-mercyismoreintheCo-^ f J c ar °\ ay venantof Redemption, then in theCovenant of Reconciliation, SnTheRc. v ^ or principally they are here as waters in the fountaine. Hence^fa decmers this Covenant, is fountaine-love,fountaine-grace ,all the fatisfacfl> Covenant, on that the Lord craves of finners, begins at this fpring, the old then in ^j eterna U defign of love in the heart ofGod toward his Son,his everlaft ing delight, the boibme darling and beloved of the Father, Fountaine. i s the defignedPrince, upon whofe fhoulder is the Government: fountaine Here was mutnall love-delight a£led by the Father and Son, Pro. mercy in 1 ^•3 I « '-My flights were with the fonnes of men, even before the tbi&Cove- fountaines of waters were created, v. 24. O what everlafting out^ naiit. goings and ifluings of eternali love came from the heart of the Father and the Son in their eternali Covenant-delights towards the fonnes of menfozrz was the eternali marriage of the Lamb,the Kings eternali Son, and of the not as yet created Bride firft written and* fealed by the King and his Son, and our not knowing of this, and Gods delighting in us when we little knew or dreamed ofhiseter-nall.love, highnefle, his grace. Should the heart of God betaken,. and (to (peak fo) be fickof love for fo many Nothings, whom he was to make heires ? Far more being reconciled and juftified wee need n # ot fear we fhall be faved.

Here in this Covenant were firft drawn the lineaments and draughts of thefree andgracious intereft oijefus Chrift to the ions of men: And who fliould not wonder here at thepureft fountain-grace that is i? Jefus Chrift, which did fet on workeeternal wife-dome to frame inch an eternali peace UAi Covenanting withthe

Son

Son of God, and love eternall hiring love eternall with the reward (to fpeakfo)ofthe certaine hope ot enjoying afoul fatisfyingfeed, and a numerous orf-fpring of Redeemed ones, if love Ihould dye and triumph over juftice,which was done by love.

6; There is here much of the eternall intereft of JEHOVAH to Gods eflcn-theSon, and of the eflentiaillove ofi^dto his only begotten Son 3 tiali lo?et*

Prov. 8. 24. When there was no depths I was Lromht forth. c j|5 ^? n m

UnT I rt 11 1 1 ■ 1 r tnisCoTC-

50. Then /was bj him y as one brcn^bt up with him, and I was nam

daily his d light, re]eyeing alway.es before him. And then may

that have been verified, Jer.^0.21. AndtheirmobleOne jhall bee

of themfelvesy and their Govemour {hall proceed from the midftof

them-) and I will canfe him to draw neer'y and hee fhall approach

nnto mee • for who is this that engaged his heart to Approach unto

me, faith the Lord} The love eternall here in JEHOVAH loves,

and wonders that Chrift hisSonlaies bands uponliis own heart to

take upon him the Office ofRedeemer,and Prieit: and the Lords

i~aying./f7.70 is this ? is a note of love and wonder, as Pfal. 24. 8.

1 oJf.6i,.i.Cant.6.io. and that his heart doles with the Covenant-

cfehgne.

Ob], But'^rwi«/'whimfelfealfoteachcth that there was a Co- Jac.Arml. venant betwixt thelord and Chrift. God required of Chnfl our orai : d * Sa " Prieft, that hee would lay downe his life for hnne,. give his fle(K chri pj pti . t

for the life, of the world,- -and hee promiied, if hee fhould 1^,17.'

fodoe, hefhould fee his feed, and be an eternall High Pried aitc r Po(U*vie the order ofMtlchifedsck^ andby the. exert lie of hrsPrieftly ot' Duiilltan ' 1 ' flee, hee fhould bee exaltedtoa royali dignity. Chrift cur Prieft ^ZeilZ dofedwith the.condition, andlaid, Behold, here am I to do thyfliampro will, &C And Socimansy who hold him to be a divine Man only, p ccjio y Stc. will agree thnChnft was under an obedientiall Covenant withGW. ThcCovc-

Anf. Armmianriwrd others } may yeeld to a Covenant bet ween nam bc-the Father and the Son but it is afar other thing then fuch as wee c * c cn ibe • hold : 'for Chrift did dole with the-condition ot laying down his \ 01 ^ ' and

r J ° 1he Sonne.

liietorCnners. (hat Aimi 9 m ■

But whenChrift hath ended his work^nd payed the price of Re- n \m tcs>ch-demption, laid downe his life for Pharaoh, Cain, for Mgyptians, rlh » ' 5 * ot Syrians, PerfitnSy Ch.ildeans, ard all inwhomever was the p C } truc breath of life i yet cannot the Lord promife to ChnR.thaiheflull S'SSip-

haveiion,

have any feed or one redeemed one, nor can the Lord either pro-mile or pay wages to Ch rid: Forapromifejii'fiscere, is of things that arem our power to doe, even among men. Can a King pro-miie that to morrow hefhall caufe the wind for feventy/dayes to come, blow out of the North-weft? Its noc in his power. Now Arminiums^ Sociniam^ and all of that Family teach, that Go'd h*th no forcible antecedent dominion to bow and determine the Tkc Lord free-will .of any one man: The Lord then no more can promife : nor cannot pro-gj ve tne revvard 0 f a feed taChri£i,forhis work or"laying down his ^).^ J^ c iife for man, -then he can ingage that the Serpent (withreveren;e way that to our WefTed Lord) ihall fee his feed. For when Chritt hath chrift foall wrought the fame work, payed the fame very ranfome (as thefe hawafeca^^^^j £ or mjjhons that perifh, through their own free-Lord! by C will, eternally: What teed hachhe of them? Where is his wage? their way, Were not all and every one of mankind promifed in the Arminian hath no do-Covenant, to be the gifted feed of Chtilt, upon condition that raim ° n °" they {hould repent and beleeve ? But Arminims deny that God ^ of any do thpromife faith, or thathee is fo Lord and Mafterbf the freeman, will of any, as indeclinably and unfuperably heecan make good hispromife, and cauiethem beleeve and perleverechtt&ito the end,andthac is it by which they : are his feed. Itsbutfaid invain 3 that God promdies they fhali beChrifts gifted feed, providing they be-willing to beleeve :.that is but to fay, the Lord promiles all fhall be his feed, providing they fhall be his feed : For willing be-leevingmakes them his feed. 2. By this alfo the Lordpromifes what is in mens power toperform, and it might fall out that all and every one fhould doe the like that multitudes doe ; who perifh eternally, andfo fhall Chrift do his work,and injoy no feed at all. But the Covenant of fucetyfliip which we teach, makes not the truth of God to depend upon our faith, or our unbeleefe ; Yea the Lord promifes that Chrift without all faile, fliall undeclinably fee his-feed, yea, and fhall bee thereftorer of the Tribes of Jacob* and, alight to the Gentiles^ and the fah at ton of God to the ends'of **• the' earth, Ifaiah 49. 6. Ifaiah 54. He fhall be King and Lordoi the Iles^ Ifaiah 42.6,7.Ifaiah 6o.9.Pfal.2.8 : 9. A Prince and a (hrpherd over his people j Ezek. 54. Ezek. 37. 24, 25. Pfal. $9. 25, not upon coiididon they be willing,-over whom:heisiet, but to meet with' -. s the

the temptation. Ah ' my iron and rockie will fhall dill refill the Lord ; and he fhallbe King of the Nations, if the Nations {hall determine their own will to lubmit to him, and vote that hee bee The Lord Crowned King:-Nay, buttheCovenant-promife faith, nee {hall ^.'{jS 0 * 11 '* bee King of thy will. This is a part of his raigne, Plalmeno. 2. The Lordjhxlifey.cither'odof'thy firength out ofZion'- rule thou tn the midfi of thins enemies. g. Thy people full be willing in the diy of thy power, Deut. 30.6. Ezek. 11. 19,20, Ezek. 36.26,27. ^.31.31,32,33,34,35.^.32.39 40. Neither can there be confidence and faith in God through rhe lure mercies of David, nor peace, nor folid confolation, nor warrant to pray for the Lords graciousbowingofthe will to be his feed, except it be beleeved, Covenanted^that God {hall be the Godot his people, and their King, not over the element of the Sea only to rule it, and over themountaines, and the (tones and rocks, but alio over the parti-cularwils, and the willing and railing, choofing of good, and refilling of ev ill in the men of the lies. And how could the Sonne In « Sonne pray, Father, give the inheritance of the Heathen to mee, according c2 ™ 0 * topromife? As^eof/nee, and I will give the e^CZ. Pial. 2. if the hesthen to Fathercould anfwer nothing but what Armi:cians and Socinims be his jnhe-fay he anfwers, as alfo, the beleever out cf the flefhes weaknefs rhancc lj muft dictate this returne of prayer. Sonne, with good will', I grant 1 . ^ IW " the Heathen, and the ends of the Earth to thee in heritage andp?f- naJK j, c-fffion, fo they bee willing to fubmit to thee : But , what if they twlxt CfoifL nf.ife to obey either mee or thee} Ididnever Covenant with thee, andth:F*-Sonne, to doe more then Ican ', try thy ftrength,and force their free-X ^ QT * will, ifthoHcanfl ', tf they bee wilting, well, and good it it, there is a bargaine : My approving and commanding will is that they bee thy feed, and thy willing people ; but my decree is not to Lord it over their wilU that is a fundamentall aft of Government, that all my ftib etts have liberty of corfcience, to will or nill, as t'.'ey plecf. Nay, but the Covenant of Suretyfhip includes the fure mercies of Dwd, and the Lord gives band, word, and writ, andfeale ofblood, and the Oath ofGodto the Son, Pfal.j 10.4. Heb.j.ilfor thewill.Ifa.53.4. Behold/ have given him for awit-n€ ff e V the people, a leader and commander to thejp-oplc. But

what if they will neither lead nor drive? Yea the Lord promifes

Tt they

they fliallnot need to bee driven, they {hail be wilJiogr and run,

5. Behold thou ft)alt call a Nation that thj^^mweft not^ and

Nations ti:a' kjew not thee^ fhall runne unto thee*, because of the

Lord thy God^ and of the holy One of ifrael^ for hee hath glorified

thee. And a itrong reafonot this is given, the Gentiles rnnne\

When e comes this {orwardneffe of the Gentiles, who knew not

God? Be, ante (faith IJauih) ofJehovah thy God (of CHRIST

Mediator') in Covenant wkhthee, P/alme 22.1.John 20.2 o,be-

caxfe of thy G O D the Holy one of Jfrael : the running (faith Cal-

<v.n) no:eth the efficacy of the caiing, and they run to Chriit,

b.canfe of J'...ovr.h^ and the mighty power ot God in the Man-

Chriit. ^ Noteth became (faith Prfcator.) And another reaibn 3

bectf- hes h.th glo fied ihee^ O Chrifl, hee hath declared thee

to b th Son ofGcd y thy rifino'from the d?ad, afeilion to Hea-

vefl .01 en thee a Name above all names, Rom.x .4,jP/W. 2.7,8>p ; i o.

So MafctuHs 5 Ptfeatof^ A-farlorat*'j Gn-dther , Dioditii So

the running oftheGentLes to Chrift, is the glorifying of Chriit, "

and a part o the re ward-its Chrirts glory that he hath a feed that

M d d 'ck nms aiter him. Then : KndMrDickfin uponthefe words. Tft,

I'on on PI 2 2. A kj c f n:C -> /r \fcr Chrijls Refirreciion and declaration of his

formerly ovtrchuded-Gcdhead^ hee fhoidd continue in the Office of

ins Aicdiation and intcrc ffion-, avj, by vr tue cf his-payed ran-

fome ofRedemption call for the uslargement of his pur chafed Re-

dempiton among the Gentiles^ fr this is the Fathers comp.:Ei with

the Sen-, faying aske of me «, and I vpill give thee the Heathen*

Ch--iflbHhf 0 t | iu ( ;)0t [ 1 gy f ree Covenant and by merit. Chriit challengeth

^ y T C ci a fod: and it were unjultice in the Lord (with refercii.e and -

bymc. icof glorv t0 ^ l ' iS Holineffe) to deny ro Chnft tha- for whi> h hee hath

eondgnity given a condigne ranh.me andpri e: But he hath payed a cendigne

ami ) flict Co.enant ranfomeof his own previous felfe, aoq offered blood

may chal c^ ^ ^^ Hence i. though a weak beleever cannot by merit

feed they fuitabowed will and a ctrcumafd heart from he Lord: Yet I.

ate both may he fait itby the band-of the Covenant ofredemption between

promiftdto Jehovah and the Son :and a Reemed one may fay it was an Article

bun,and he 0 j.t jj C Covenant of Redemption, that my flony heart fhould be

p^icc for U£ l aken away, ard a heart of flefti given to me, and faith hath influ-

them. eace to be fappbrted that God articled Covenant-wayes fuch a

wretch

wretch as I am 5 to Chrift : andlook : asthebookoflife, called the LambsBockjf ///^contains (o many by name > head, and in all their individudlpropertieSj/^r^jP^/.&c.that are written and inrolled forglory, io are all (and I by name) in a Covenant-relation given of the Father to the Son/0/:.17.3.9,11./*/?;; tf.39.and thatislurer then heaven .or the fixed ordinances ofnature, let. Ji.35,36". Pf.:l, 89.3 7,3 8. Happy fuch as can ride at this anchor : Though I meane not that the decree orelecuon and the roll of the Mediator to me, or the gracious Surety-Covenant between Jehovah and the Son, as relating ro m: by name, mu(l bee the neareft object of faith, or that alwayes a beleever doth read this roll ; but ins faith often is, and ought, and may be fupporred thereby.

2. Chriit may fuic, by vertue of both the Surety-Covenant T! c-e '* and by the juliice of God, his condigne meritto me, a fixed will , ! ,cr j : ? 1 J n CO run the way or'his Comimndement^. Chriits appearing with oi'r :ulrs°Jc blood, Hcb.9. and his prayerashigh Pried, lobn 17. prove, that rweri< and in Chriits Bill for us, there is jufiicc7 the merit of blood, and jufl c chat his Advocation is, 1 isbx 2.1.grounded upon juliice,and hee c ; lc: ; (lands chereas IcfusChrift^ fbuu&1 the righteous without finne^ . now imputed, novnowmadefi*j nor mad? a c*rfe, but by ordei offtricrjuftice juftined and righteous, and the act ofSuretyfhip taken off, and as the hand writing againft us is cancelled upon theCroffe, C0/.2. So the hand-writing of obliged punifhment due to Chri/t as our Surety is removed, and henow'juiHficd intheSpi-rit, without ft >u Heb. 9. 28. Su^h a one as cannot dye, Rom. 6.9 ^ Rev. 1.18. and cannot dye a death fatisfaclory for fin becanfe as delivered" beleevers cannot die the fecond death.Chrill having died for them, r ;jm he neither can ChriiUurYer the iecond death againe,or bee twice a aft curie, for once he dvd f>r ail. But our faith is lb iupported rot a c >'& p. little in this,! dare not put merit or juPiKein myfuits to God but I beleeveit is, and mult beeinChrilhbiD, and that bill is for mee: mercy,and only mercy is in the hnners bill,but the jufti e ofa condign ranfomer is in Chrifts fuits.and fo faith looks to Chrill: : As i. having the firft Covenant-right to Heaven, as the great lord re- ^ ceiverofthepromifes. And then wee have a iecond right in hi>n, m ' 2.Fath looks to Chrill as having more right tous.^fecaufehe hath the right of juftke, then wee have to our felvcs5 for its free-graces

T t 2 ' title

Chrift hath title which we have to our felves, for we gave no ranfome for our the firft f e i ves } arid we g a ve no ranfome for eternaillife : and therefore all fc ,g *unf e" S ^ e doubongs an< ^ acts °f unbeleefe in order to the Surety of the ^nimSe Covenanr,do refolve upon ibme apprehended breach between the. j ight ihen Father and the Son, that either the one or the other, or both have we have of failed to each other and have broken the Articles of the Covenant,. &ur klves w |^ c h [ s a reproaching of both the Father and the Sonne: So that Oirdoub- notn ^E * s more neceii;r/ then to beleeve firmely the Covenant-, tingj being faith fufoeffe of God. *$\ Whatftrongbands ofbeleevifcg andho-oncc jttfti- ly living have we from this Surety-Covenant ? When i. good-fied, rdka will ana free grace is become the ingager of the faithfulneffe of upon the God as he, is true God, and with a Covenant-tyetokeepfure our of 0 Su'x£N- falvation, as hee will be true to his Son, andfo to himfelfe and to ihip, ' his owne Holy Nature, that wee (Ml beefaved, yea, and not that only , but by Office, as King and High Prieft, hee hath laid bands, upon himfelfe, and made it the duty of his Office tofave us • So that any good man thinkes his Office of a King, and a Prophet, or a Prle't, layes bands upon him to acquit himfelfe faithfully in the. Chrift huh charge I So that Chriftsi worn Office of High Pried lays bands up-laid binus en him to companionate as a feeling head, all his own.and to bee by office touched wkh their infirmities: then nraft unbeleefe in- thefe parti-upon him- cularSjfay^ we judge that Chrift wiiinot do his duty in his Office, lc ^^"r:nd that helhallbreak his faith of Surety {hip, andfal'e under his u» 4 ' " band of Suretyship. How needfull thenmuft the firme perfwafion. of corn pleat qualifications and fulneffe of anointing of Chrift for It$'ncc*ifui thecompleatdifcharge of his duty bee ? O ! beleeve him to bee the

iniquities : who hedcth nil thy dfesfes. And if a man judge himfelf irgaged to go about liuh duties as hi> furety and ranlbme-Tte^clee- p a y er j n hi s name hath promifed/ar more are wee to walke as the mn: tioth redeemed of the Lord, fince there was an eternail Covenant-un-more intiu- dcrta king bet ween fehovah and the Sonne cfGod that wee fhould cRceon uifulfillthe undertaking. And lure it is> Law-faith or beleeving of theq «he Law-threatnin^ cannot have iuth influence upon our fpirits to can h^ cauj ^ e us t0 °^J thel-avv ■ as the motives of a concluded act of fore-

tyihip>

fhip^nd doled compact between t he Father and the 5V*/v,that we fhallobey him : And indeed itis a meditation that morally and Spiritually fhould obtain from u>, that we be holy as he is holy,and firongiy melt the nxky heart.When weremembred {hat Jehovah, as a dehgned Surety, gare band for the heart of a Criher from eternity, and enters himfelfe Cautioner for our rebellious will, it fliould put us to beiee\e fo much, and morally lay bands on our will.

Q^ How ere we to conceive of t L e act cfSurftyfh p ?

A< Jehovah from eternity decrees that the Son be the defgned Th ' e ^™*l perlbnwho (hall take on our Nature.and lay down his life for fin- ki n p$of/*. ners: The Lord promifes he fhall have a redeemed icedfcr a re- bovab*r (J ward. o<Ch-ift

In this offer Jehovah ingsges that vvee (hall bee Chrifts (ccd anA*? r us# fo (hall be, by the immortal] feed, bcrnagaine, and (hall beleeve and be gifted to Chriftasfaved,here Jehovah undertakes that we fhall be:ee\ e.

tjCbrlfi agrees to be the defgned perfon:// b written ofmee^xA fo de. reed or God from eternity, / d liqjot to do thy mil, I (hall lay down my lie fcr thefe given tome:And here the other partyjfr/** Chr.fi coming by rns own content to die does alio undertake, 1. In dying to ran omens fromhell and merit life to us and makes us his ptn^nafc. So 2.he being a Saviour by merit he by his death purcha-icth the Spirit, and meriteth the new heart, and fo undertakes for as: in this regard both parties undertake for us.And the Spipt ing the fame \ery God with the Father andthe Son, alio is by his own ccnJertt dehgned Comforter and aftor in his way by the anointing without meafure that he puts en the Man-Chnihar.d the. gracegivejq to his members: But the only formall parties in the compact are the Lird Jehovah and the Son party consenting k tinte, and his Manhood in time becomming one who imbraces the Covenant of Snretyfliip and cah the Lord hisGod. Pf 1,21.7 A Iohv.i o. 17. R (Vm J.i *./ji, $5.5.

Hcn:e, if wee imploy faith and hold out to the Lorcl the undertaking forus in the Covenant, thereis an an! v\ cr framed to all rhJi Core.: our temptations from our own frailty: As sld ^andthe ^«-wotM-fc/jfell, and how can wee Hand? ButGodfaidncfvc; o:"t;:c:n. as {vvC!,c : ur

/ / '.

Pplmefy. I p. I have laid ftrength upon one that is mighty : and Chrift was no deiignedundertaker for AD J Af y nor was ADAM to beleeve fuch a thing. Therefore it is fit to obferve, that not only the Head Chrift znd the body changes names, as the body is called Chrift, 1Or.12.12. and Chrift called Dav d> liai. 53.3, Ezek,34. Ezek.37.14. D^^ my fervant jkall b* King over them, . So alfo many things in one Pialmeare fpoken of Davidjooxh in ah Tnone' Hiftoricall and Typicall truth, as Ppl, 22. But there arefome ' p /* /wr ° mc things, Ppl, 16. 10 fpoken of David, that they are true on'/ kcrtfnd/" Typically of Chrift,and fpoken Prophetically,as David faith, pp.. propheci- 16.10. Thou wilt uot leapt my pule tn grave ■, neither wiltf -a fer ciliy of thine Holy On; to pe corruption,, And the Apoftle 2Vf*r denies Chrift o- t ^ t t his can bee expounded of pxvii y for Acts 2. 2^27,28, 29, klftaritiUy 3'*- an( ^ ^^a ^s l-.34 5 35. And as concerning tht Godraif d and*cypi- himfrom the dead) now no more to retume to corruption: heepid on cally both this wifi^ I will give you the pre mercies -of David : Wherefore of Divid 2c fo ee p M fo in another place^ thop Jjhalt not pffcr thine Holy One OI ' €lS * to pe corruption. 35. But David after hee hadprved his owne Generation by the will of God^ fill on Jleep , and wis laid unto his fathers , and pw corruption. And it is not to be doubted that the Prophezie, Ppl, 22. They divided my garntents^ they pierced my hands and my pet, is only a Prophecie of Chrifts being Crucified : Nor was ever David Crucified. To fay in another cafe David was crucified 3 will not help : fork might belaid in another <-. cafe, David faw no corruptionior all beleevers are delivered from

the dominion, curie, and fting of death.- Hence it may we T l bee laid, that fame Ppl.Sp.mwft. prove both the Covenant of Suretyship, and the Covenant of Grace:ver. 3. / have made a Covenant with my chofin^ I have pome unto David my prvant \ thy feed will I eftabip fir ever^ a^d bu'ld up thy 1 hrone to all Generations, Though it be called Davids Throne here, Luke 1.32. yet wee may freely fpeak of Davids Throne as of Davids body, both law corruption: There is an end of Davids Throne temporal!. That which But lure the Scripture cals it the Throne of Chrift, Heb.i .8. But is caledDa- unt0 the Son he pith^ thy Throne O God, is for ever and ever, * i ? sChrifts nCLukei - 33 ' ^<dhe(ball raign over the houfe cfjzcob^ndcfhis throne. Kingdome there [hall bee no' u end t Dzn,j, 14. And there was given him

Dominion*

Dominion^andGlorjyand a Kingdomcjhat all Nations and Languages fbotildferve him> His Dominion is ?.n everlafiing Dominion which jhtil not pajfe away.and his Kingdom e that which jhall -not be deflroyed. llai. p.j.Cfthe tncceafe cf his Government and peace there {ball bee no end-upon the Throne of Dl\ id a. d upon his Kingdome to ord*r it^ and to efttibl (bit with judgement aridwith]»fiice) from henceforth even for ever,

Oi?j.But this C o.enant i- made to,and with David that Solomon, and oneoti>> vids line.(hall l.t vfonDavids Throne,untiii theMef-Jiah. the true belo ed (haL beborn.2 5^.7.12,13.

A:-f. Its true, and although thefe of.Davids line finned yet by vertre ot this Covenantor Davids taktjGodpt\ e a Thr;ne tempo-rail to him 1 iC/^.n. 32,34.2 Ktng.%.19.2 A r /;.^-. 19.34. But it is astrue .hat thisal.o, to wit, Chriiis everlaiting Throne is here me • nt= / will hi'Id up thy 1 krone to all venerctionsAos Davids Throne is net bui.ded to all generations, nor can it bee iaid of Davids Throne whi.his laid of this Throne-Heb.i.8.2?;/f unto theSon^he frith.thy ■' hrore O Gcd is for ever and ever. Therefore this oath and promife is made to Chriflas wei as to D.vul: except we fay that an ever afting Throne is more properly theThrcne of D..v d. then the Throne ofChrift.

2. 19. / hi*ve. I id help uf en one that if mighty, I h ve exalte done chef in pat of the p:cple. 18. J have fjuxd David my fr-vitnt. Moft £ra\ c Di\ ires (and it may bee they gathered it from \er.38 '9.& ■■-.) think thtft thePiaim was compo.ed upon the oc-ca£cn of the ten Tribes di.hcn from ZXWjhoufe, as compo'cd By E:ha?: , i King. 4. 31. Others thJt Ethan lived in the c: ptivi-ty of Bah In after D.vid- death : Bat the calamity fcem; greater thenthe di.iiion of the ten Tribes. Philo refers it to the time rf Ichoi.kjm. Apekrc(c_ maketh the mighty to bee Chrifl : So EtifcbfusinA Hieronymus expound the whole Pfalme. Ardrur Di\ ines fny that the verity mull bee InChnft. f rthe help and deliverance of the new afflicted atid capti e people (for the like of The Cove thispublike defolation, as v. 38 ?o ^o Sec.neverbeft l pavtd if- nam p .89. rerhcewas Kin?)cannot be laid on a dead rrfan : And though he no /* mthc V/ere now alive- the help of D. vids fi kn glory vj.i.^ 44 8*r, m ** tn hczyil muft beihe Mr flak. Hence> the Covenant flanft be with him whoft JS^ C "

Thr'

Throne is bu'dt for ever, and fhall not fall, verfe 3,4> and upon whom as upon a mighty one, is laid the help o{ his fallen Chur.h : This is not David only (though hee be not excluded) but Chrift principally.

3. With him the Covenant mud be made, inhis way, as with Surety, Head, and Redeemer : upon whom the enemy [ball not ex-aft '■> whofe enemies (hall be plagued) v.2 2,2 3 .and, whop enemies (hall bee made his foot-ftcol, Ptal. 110.1,2. and that is Chrift, as well as David.

4. With him muft the Covenant of Redemption be made in his -way ; of whom God faith, verfe 25./ mil fet his ha. d alfo in the

Sea, and his right hand in the Rivers The Chalde Paraphraie expounds his hand to be his power and command, which is to Euphrates: asispromifed, Exodus 23.31. Numbers.14. 3.but fulfilled in Davidznd Solomon, 1 Kings 4.8. Solomon raigned from the Sea of <W<?»ztheredSea, to the Medtierran Sea and Weft, and from Euphrates , to the utmoft oi Canaan, North and South : but imperially in Chrilt, who hath all Nations, Gentiles and J ewes, for his owne, Pfal.2,%,9. Pfal.22.2j. P/^/.7 2.8,9,10,11. Ifaiah.2 t i,2, Rev. 11.1 5. Chrift Jefus, not David, Zech.9. 10. Jhall Jpeakj peace to the Heathen, and his Dominion Jhall bee even from Sea to Sea j and from the River, even to the ends of the Earth. The An-gel and Creator of Angels,who fet his right foot upon the Sea, and Athimf. his left foot upon the Earth, Rev. 1 o. 2. is this great Conquerour. S:rm 4. ^ With him this Covenant muft ftand, of whom the Lord, Arianos' verfe 2 6 .faith fleefh all cry unto mee, Thou art my Father, my God, and the Rock^tfmy falvation. 27. I alfo will make him my fir ft-Cyprian.lz. born, higher then the Kings of the Earth. No W this cannot well chap.r. agree to David> at leaft, mod coldly (as Calvin faith) fhould . 2f Uu r the Apoftle reafon and conclude that Chrift were above the An-mir caccch. &^ s wnen heciteth this place, Heb. 1.4, 5. For unto which of the 7.&.I*. Angels faid hee at any time, Thou art my Son, this dzy have 1begotten thee } Andagain, I will bee to him a Father^ and hee fhall Augujl Ac bee to mee a Sonne. In the literall fenfe, it is meant of Solomon,! Sam. civic. Dei 1. 7.14. r Chron.22.10. and is meant here of Dav^. Athanafms *!*$• proves him hence to be God, the flrft begotten of many Brethren. H'mn in Cypria» y tyriufls-) AttgnftwC) Hieronymus^ contend againft the lUXsii ' *** Jewes,

Jewes, that this is neceffary to be underftood of Chrift.not of So-lomon.pot of David : who cannot bear the Name of the Lords firft-bomjowt mull beib named as the Type of him who is the fir ft-born of every crcr.ture. .&C. Col. 1.1 5.

6. So my mercy will Ik^ e p for himfjr evermore, and my Covenant {hallft and pft with him, 29. His{ecd alf§ will Im*ke to endure for ever,and his Tfa one as thedaies of Hes.ven.ltthe. Covenant be made with him who hath aneternall feed) then lure, principally with C/?n/?:\Vithout whom(iaith Calvme, who other wife much loves to Ca j r C9nu folio w the letter of the word)thisprophe.ie hath no erTect 5 for e- 1* hum. ternity is only in Chrill not in David, vnde fcqui-

Ver. :o. If bit children forfxkj my Law, &c. a pre-ocenpa- iu !^ f f^ tion, if an internall feed be promiied to Chrill, then although tkimibttiui thrift and his Chi dren finne, no matter, the hazard is not great? (fieium.do-Hee Anfwers the danger is not to be defpifed ; / willviftt the fins, m *& chru of Solomon and others, 2 Sam. 7. 14. with the rod of mn. 1 5. H^'ventum But my mercy (of the Covenant of Redemption, and of Recon-y^'^^* ciliation) I will not tskjfrom him, as I toolkit from Saul. Thif is reftntt» not lpokenofChrift,forhecannothn.but ofChriilsfeed, hisfpi- vera JEur-rituall ked and thebufineffe is lb contrived, as the feed of Chrill H * tas * and his children {hall not fin unpunished : but yet there is a difference between the finsof the reprobate Saul jnd fuchhke and of the fpiritu all feed of Chrill. So hee takes his mercy, Covenant-meRy (but offered conditionally) utterly away from reprobates when they fn:but takes not away Covenant-mercy from the feed of Chrill : And the reafon is, from the nature of the Covenant, vcrfe 34. My Covenant 1 will net breaks &c. If then the Elect and chofen of Chrill fhould fall a way-.GWfhould break and alter his Covenant: but impcffible is the latter. Hence, 1. the quellio-ning of the rlability of onrftate.being once internally in Covenant with Cod is a reproaching ofGod,and to make him a lyar.ver.;5 # Once have I fwornc (faith hee) by my Holm Jfe, that I will not The juftifi-he unto David. Though (1.) wee feem to reproach our felves cd m*nt in queftionin^ our (late^bVing once in Chrill, yettherr^th is, the c l a ^'°nof pleaisa^ainltGod, and his Truth and HolinelTc. (2) Its cafierflJaSS to beleeve generall truths, then to be!eeve particular truths, in on G$d*nd which our felves and our own actings are intereffra : So ipiritua'l bis uuch,

Vv and

I ion.

The Covenant mtb David PART II..

and wilie a fnare is unbeleefe^that when we think we are unbeiiev-

ly fearing our own treachery,we are indeed chirging treachery and:

talfhood upon the Holy Lord. (3.) In our i-r.full plea's with our

own ft ate, Ah 1 lam c aft en out of'his fight ,P/*/.3i .2$i/***&4.tv4

are overturning the whole Gofpell and Covenant of Suretyship

and Reconciliation, and we fay God lyed.ro D*vd and to his Son

Chrift ,contrair Co that, Ff 1M9.5 5. Owe have ff worn by my Holt-

neffe^ I will not lye uyitQ Dav id, 36. His feed (hill endure forever -.for'

H iw feific the Lord on e julUned thee. (4.) We fh all find ourfelves io felfie

we are in j B contravening with God in the matter of fact touching our

Iccv'in^' felves : am l in C hri&}Ot^*m I an Af ifl te and fallen from Chrift ?

challen- That we are more taken up with a hellifh fretting for our falling ging oi oi r in a {late of condemnation, then we are grieved for the injurie of Jiiffificft. unbeleefe in traducing the Holy Lord with a lye.There is a talk here oiludas his fiery unbeleefe, for hecomplaines more, Mat.27.4. / lave finned in betray ingt he innocent bloody then that Godisdifho-retired, andChrifts love offended: The griefe h more for the in-u red of/, off If j th:x is entrediinhebordersofheU,then that his glory who commands beleeving is overclouded. It were good in iuch a cafe to goe about two things: 1. Be leffe moved that felf is under thefeapprehenfions-loft and caft away then that thefpotleffe glory of the Lord i'uffers: What matter of me. and of ielfe.in companion of thedifhonour done to GW? What though I, and millions like me were tormented, if God were not offended. Now God, 1. who hath bought me. 2.Who hath accepted a ranfome forme. ?.Hath juftifiedme. 4.Hath witneffedali thefe.is contradicted in all the'.e : and yet we complaine only, Ah J am fAlen !

2. Leave the Queftion concerning yourfelfe,whether ye be caft away or no when yon cannot come to a peaceable and quiet clofe about it, and dwell upon the duty of fiduciall relying on Gods general! Covenant to ZW^f Son, Chrift his ingaging with him ; an$ Chrift his gracious accepting of the condition.

(5.) Gcdfware to the Son of David for the ked^ that is, for the whole race, and gave them all to Chrift, and gave you among them ; and Chrift doled with the condition, though yee cannot come to arbitration. Its goedtofeed thefoule uponthe iblatious thoughts, / cahr.aiapffybltChrift whojfe egrefftons^ontgoings ^have

been

is ibe Redeemers Covenant. Part II. 330

been from of'old from everUftingMic. 5.2.did apply: Fcr Chrifts e-'Whcn ycc verlaiting outgoings are not only his eternall generation from the c * nnoca P-Father,but the decrees, the fweet eternall Rowings, emanations, U^ ^ andiffnings o r Chriits h©ly thoughts of me ; of all the individuals, thoughts by name, of the feed given and received by Chfjft. his eternall upon cb i/rV a&s of foule-delighting thoughts of every redeemed ion of man, *?&?*&% Prov.S.'.orfi. tom.9.ii.Epb.i.4. 1 Tct.X.l. the eternall a6>sof ^^ nd love,and love-thoughts to Jacob^Dav/d Peter\Mary &c.his acts of nanttoyou defigning you (if ever youbeleevcd,andcanrub and blow npexpe- and co o-rien esurder afhes, Row. 5.4.-^.77.^.) andthethoufands that ther finglc (land before the Throne from eternity his adding? of eternall love,. P Cf f° ns « appointing and letting Chairs, Thrones, Mansions, and dwelling places for this man,and this man are fo many applications of Chrilt to you: Feed and feaft uponthefe, by beleevingthe antient Cove-nant,and you cannot but cometoquietnefle of peace in your apprehended eftate.

Cbrijlprocures the GoffeS to be preached to Reprobates, bat an-der takes not for them. A neceffarj dfiinclton of the Covenant a* Preached According to the approvedwillofGod % and as ided upon the heart^accordmgtothe decree ofGod: ana the deferences of the member* jheplaceJer.^.Heb.Z. This is my Covenant, opened.

AQ^eflion it is, whether Chrift undertakes in thebargain with d rrakes Jehovah, fcr all \inbly in Covenant for as it is law before tbeleintheVifible Church and thSr children that are baptized; Cofpcl (h*l Ma^Hs* Demo*, and others are in Covenant thus, ASts* % ig'. ** J^cft Anf Chrift undertakes in hisbargaine, only for the demand un- , ol lhcm « dertakcsthattheCofpell fhall be Preached to them ; but Becau e v e<, and many hypocrites are mixed with the Gentiles, and Ch^ft is given «> tte »--aiiohttothc Gentiles, Preached to a vifible imuitnde 5 asis fore- P 1 ^teofH told, if a uh 4?.S.//^5f.^5.fo»l-ed 3 Ahi+jt> A7 . Rowa y. l j£££ 8 p,io,u.i2 &C, Therefore he procures to many hypocrites tor | c a t for.^

V V 2 whom thcicnd-J.

whom and for whofe Redemption., hee undertakes not 3 that the:. Covenant {hall bee Preached by concomitan:y, becaufe they are mixed with the ele6t, not as an undertaker for them, but for Chur-h-Dircipline^ChriUian-Soaeties, and to render iuch unexcu-

The necef. fable. Hence a necedary dilunclion of the Covenant ot Grace.

fary diftin- The New Covenant mutt be considered.

Covenant 6 *'• ^ s ^ reac ' oe ^ According to the spproving and commanding will

a^preached of God.

to many, I a. As it is inter"/idly and effectually fulfilled in the el eel according

and as a t0 t fo e d ecree a:: d the Lords will ofpurpofe.

ththe*m Tiiere muft of ne:efTity, differences be holden forth between

ofihc few thefe t\\ o.V or ^ Ant momians. and legal 1 Juftitiaries miferably errein

chofen. both extremities :The former will have no New Covenant in the.

dayes ofthe Gofpell, but thatwhich is made with the eledt. : The

latter will have no New Covenant but fuch as is made with the

whole race of mankind^Pagans not excepted:So Socimans^Armim-

i. They differ in the parties contrafters : the parties contra-God and alters in the Covenant Preached 3 are God> and all within the vifible within the Church, whether Eledt or Reprobate, and their feed, they pro-* vifible feffijia theGofpell,^/-.2 8. ip^io.ASts 2. 39^0.Atls 3.25.2V are who bear t ) :€ children if the Prophets^ and ofthe Covenant which God mads to the word of aw ; fithers , &c. and they were not all the chofen of God : This is the Goipcl, againft the Anabaptifts aifo 5 and againft thefe who will have the are thenar- Goipel-Covenant to beem.ide with all the world. But its a rich l &cxTutbc mcr 'y r ^ at Ptofefiours are dwelling in the work-houfe ofthe Covenant Grace of God 5 wi thin the Vifible Chur.h.they are at thepoolfide, PfcrcHtd, near the fountain^and dwell in Immanue/shnd, where dwels Jeho-*£ ,tGo £ & vahin his beauty, and where are the Golden Candlefticks, and m&* r wnere r ^ ere run R lvers of Wine and Milk, fuch are Expe&ants of c*nrr'fters Grace and Glory^to fuch the Marriage Tableis covered, eat if they cf 1 he Co-will.' venant^s But the parties contra&ers ofthe Covenant in the latter refpe &

a^ C bc U i P t Cnare ' Ier '* 1 Heh *- only the houfe of lud^h the taught of God : the people in wlwfe heart the haw is ingraventfor as God teacheth not all. Nations his [t^mtes^nor fends the Gofpell to them.., Pfa t i^j,i^ y 2Gl,A8si6,

So

So neither is the promiie of a new heart made to all within the Vifible Church.

2. A great dirference there is in regard of the Covenant of Suretyship or Mediation, that Chriil undertakes not for fuch as are only vihble Covenanters, and (hallnever beleeve : As heprayes —— not.foriikfr, as Uigh_Prieft, lb hee dies not for them, nor came as a defgned Covenanting Saviour.from eternity under anadt of 'Cautiorrv for them. How then commeth the Goipell co TheG ° r P cI

, v J com-s from

tnem r ^ r -« as

Ar.f. It comes to them, i. Not from Cbrift as their Surety,fmce Ul ' ld crc.»kcr he prays not for any Mediation of his.own toward them : But 2, for the E-for the Elects fake: So P.W.Acts I 1^6 .Men andbrethren^children^^^ 0 * of the ftockj>f Abraham^and who among you paretbGodjo you^viuvy r is the word cffalvation ^ to you and for your caufe, that ye may be laved : is theGofpell/^.2Cor 4.15. For allthings , ourfurTering 5 011 r dying. an: 3 £\ CpcL< 9 for your fake^ 2 Tlm.2.1 o. Therefore I indwe allthti.qs, //* TovfiK\i>ilov<, for the Eleftsfikj, that they may alio obtain the falv*tion which is in Jifus Cbrift^ wih eternalLglory. Hence there is nofalvation but that which is in Chnft Icfus our Lord } the Author and Caufe, *ni& 9 and meriting Procurer of eternal!falvation ; H*£.5.9. Kow though falvation be offered, yet the fa/vat ion xhjtt is in thrift lefus^nd merited by the ranfome and prke of his blood, canbe decreed and intended in the Preached CJofpell to none but to the elechexi ept they fay that Chrtft did un-dertaketo lay down his :ife : and to iave,by his death and blood by Co\cnant-ingagement, all the Reprobate within the Viflhie Chur.h, for whom he refufesto pray, Ioh.ij.

But Chrirt undertook from eternity for the fulfilling of the Covenant of Grace.and teftowing falvation upon them for whom he, is Surety:for it is he who makes the New Covenant, Jer. 51.31,3 2 y 33,34.^^.8.10 11.

3. There is a twofold confederation of Gods will: One is called? The dlflin-his approving-, command; f?<r, a;-d\ ferbiAiing wilL when God ne-.dionof veals to us what is our obligation and duty and what is morally GoJ,wI1 I

" * * (-(appro-

bation what is gond or c^ill in point of our di:ty, whether it coy to p:(Te or no:, and of h*» willof pk«fiirc 9 frhac (he Lord hath dec;erd fh*ll comr to pafKwr not cldbc t© paift, whether good or crill/is of fpcciall consideration in Ibh poinr, ^

good,

good., and tobeedone,[becaufehe commands it, and what is mo-rally evill, andtobeefchewed, becaufe he forbids it. Now whether this good or evill fhali(ome topaffe, or-never come to paile, it is all one, asto the notice of the approving will of God, for though the repenting of Cain^ andfaving faith of thetrakour/#-das never came to pa lie, ya it is the duty of the one and. the other to repent and beleeve.and the Lord commands and approves theic obedience as good though he never decreed by his good plealure, that the obedience of Cam and Itidas fhould come to paffe. But his will ofpleamre, his dilceining will, or his counfell 3 purpofe, or decree, is his pleafure and appointment of things, not as good and evil!, or as agreeable unto,or repugnant^andcontrairto an equall and juit command of God, but of things as they come to paffe, or (hall never come to paffe. Hence, in a premiiTi ve decree, God appointed the Crucifying of the Lord of Life, the not breaking of a bone of Chr ill. but he did never will theCrUvitjingqfhi^San.but forbids and hates it as execrable murther;as tou.hinghis approving will : in a word, his commanding will is of things lawfull or unlawfully what wee who are under a Law, ought to do or not to do. Hiswill of pleafure is of things fixed andrefolved upon,what he pu rpofes good or ev ill fhall come to paffe, or not come to paife: And by the way we may make good ufe of thefoule fames that fall out; for I oly and clean is that that hand and com fell of the Wc are to Lord, Atts 2.27,28. which determined what Herod and Pilate «d«re the fhould do: Yet aid the Jewes with wi ked hands flay and ^rucifie L \rdofi| rC * n i m v#M. 2 3:And O vyhatbeauty of wifedomeandmer^ydothey ocIutyof C ^ here, who make that fouleworke of the flayers of Ckrift the his work,-- fubjed matter of a faire Pfalme ? Rev.5.1 2. The thoufands before *ven when the Throne, img, worthy is the Lamb that was Jl.tine : But were ^ C ^f C \\ c bey wonhy that flew him ? was it a worthy fa6t in the murthe-^ s a rers of the Lord cf Glory ? No.: but grudge not at the beauty of hisworke, who over-rules all, but adore and praife. Let us not wreflle with his holydilpenfation, and fay. Ah! What an untoward Government of the world is it, that GWihould fufrer An-gelsixA Men to fin, and overturne the whole Fabrick of Heaven and earth by $k? Nay, hee hath by their fail brought in a more - glorious order ; When hee that fitteth upn the Throne> faith. Be-

hotldy

According to the 4fproved wilt of God: -*,.,

holdlm.ks alt'thingsnew> Rev. 21.5. audits laid, 2 Pet.3. 13. Nezertheleffe wee, according \ 0 his promfe^ iooh^ for new Heavens find a new earthy wherein dwels rightcorfr.ejfe. Piter and the Wee are to Diiciples were to pray that they fhouid not enter into temptation, pr ? y ( ?* J Mat. 2d. 41. and were obliged not to bee offended and lcattercd F* 1 * r tli j by the iufrermgs ol the Lcrd > but they were not to blame anddcciceoc ' grudgingly to judge that holy decree PropheLed by Zech^riah^^od'm • and ret eaied to themfeu cs.Zech.i 3.7. Mat. 26.31. / will [mite *° " e care? i the Shepherd-, and the She.p ofthe flock (halljtee fcattcred *broad.fa b( ]!?* l0 His part is dean and holy, even when he throws the wLked inhell, t0( h = dc- : and they are obliged to fng thePfalm of the glory of his fpotlefiecrce u fclf; juflice, and that turnally, as thefe who are before the Throne are an( * t0 a -ro hold up for all ages, the new long of the glory of his mercy and u°-V h ^ fee-glace. therein.

This ground being laid down 3 the Holy Ghoft ipeaks of the New Covenant two wayes in Sc ripture.

1. Accordingto the approving will of God, as itftands of pro-mifes, precepts threatnings; and fnewes bcrh what God doth by promifes,and what wee are obliged to do in point of duty, A£>s 2. 39. The promtfe is to. yon and to yoi's children. Ac-Is 3.25./Ve* are the children of the Prophets^ and of the Covenant which God made with our Fathers. 2 Cor. 6. 17. Whenfrrc come out from

among them^ a„d be yee ffstratt faith the LO RD —And I

will bee a Father to you^ &c. This is the whole New Covenant, holdingout our duty, ordainingthofe that profefle, tobebapti-ftd received the member.-; of the Vihble Church the body to bee edified as a vihbly Covenanted people : This excludes not, but includes the Lords taking in members to the invihble and mydicall body; which is to be obferved againtt Anabapttfts and Avti<:omt-ans.

The Lord fpeaksoften ofthe Covenant/of Grace 5 not fo mu;h ^5?*^? Preached, qukfadus annunciatnm (though it (o almoft mull bee J]" CvhM Preached) but as fulfilled by God,andaeted in an effedlual! po wer- nine, fir. mil way,upon the hearts of the eledt only, and that acgordingto »* V ?*•

ii-E^i.f.jl./ftj 59.according ro his decree,aod whit he nodffdk our heart, ^AflUMOiif tiingto hit willofcommand^rMJ wVuiwc oughiof duty todciri

the

the Lords decree of ele&ion, and will ofpleafure : So fpeaks the Lord of the Covenant, ler.^i. 31532,33. ^.32.37,38,39. E^ek^. 11.16317,18,19,20. £^.3^.25,26,27,&c.7/^.59.20,21. ina pure EvangelLk way, and in thefe places the Lord fpeaks of the Covenant, not fo much as it containes our duty as principally it holds forth hisGoipell-promife,vvhat he (hail ertecluaily do according to his decree and will of pieafure over-ruling our corrupt will ' which Papifts^ Arminims and Socinians utterly miitake, and wiliha.eittobe fpoken of the Covenant as Preached according to the Lords approving and commanding will, whereas there is v *L e mi f"c not one wor< ^ °^ a command in thefe places, and therefore they ciniamwd fay that theie places ipeak nothing for the efficacy and mighty Armmknu power of God in converting unners. 2. The Anabaptifts from touching theie places, fay none are to bebaprized,but fuch as are io in Cove-thc places, nanti and will have thefe promifes fulfilled in them, in whom the 11&& ^' L° rc l nat ^ wrought anew hearty and a new jpirit ; and that there crlfpe' is no externall Covenanting under the New Teftament. But then Chriftex- the whole Gentiles^ Ifai.55.4,5. Ifai.n.io. Iiai.60.1,2,3. &c. aIted,Ser.*. dl jq^ ions ^ Ifai.2. 1,2. allftcjh, Lai. 40. 5. Pfal.65. 2. all the Thc'mt?' Kindreds of the earthy Pfal.22.26,27. the Kingdome of the worlds ftakcof/to- Rev. 11.15. fhould beallchofen tolife, taughtofGod, fuch as tinomiam as have the Law of God ingraven in their inward parts, as ler. 31.33. touching £^^.36.26. which is molt falfe. Now there are undenyable th ' tc P 1 *" 5 Prophefies that the Gentiles from the rifmg of the Sxn^ to thego-jl'cXt.^s ing down thereof Mai. 1.11.(hall bee under the New Teftament, lf*.Sf. &cl the people o(Godby Covenant,/p.i9.i 8 19 20.21,22,23,24,25. Fo-rthcy Then muft the generality and mixed multitude of the Gentiles be cwnnoCo "fomeotherway in Covenant then thefe of whom the Prophets graccTbuc *P eak > ^59^,21. /,r.5 5.IO. Ie.r.31.31. Exek.U.19. Exe^. that in 36.26.

which God 3, The Antinomiansdot alio own no Covenant ofGraie, but doth aIJ$ & t h} s vv herein the new heart is given,and the condition is bothpro-rncer^Da m &d and given. And Dr Crtfye faith, Allother Covenants of God he-tienw, fides this? run upon aftipnlatton^ and the promtfes run upon conditions altogether up^n both fid.es. 'The New Covenant is without any conditions upon rhxyisport : Manistyedtono condition that he mi:fl per-'. format hat if he donotperfrmythe Covenant is made void by him.

A*f.

Anf Man is under a condition of beleeving, andtyed to be-leeve, lb as the wrath of God abides upon him, heefhall not Tee life, nor bejultified, Lhebeleeve not, 7^.3.18,36.^^.10.657, 8^9. (2.) Aian ts tyedto no condition which hee muft performe y fay whi.f^he can performe without the grace of God. For have hegrace- or have hee no grate (tie Holy Lord (O if wee could plead for him and his High Sovereignty) is debter to no man) he is lb obliged to beleeve, as hee (ins againft the Preaihcd Covenant and forefaults his ialvation ; if he beleeve not, and lb breaks the Covenar.t but devils or men cannot make it void, he may make it ofno effect to him'tie he being an heir ofdamnation, but being a chofen vetTel Godfhall work him to beleeve.and it makes it not void to himfelfe. If it be faid that the New Covenant is without any conditiinswhflifoevcr, upon mans fart \ Itfaks too much fcrthebc-lee.ers being under no debt, no obligation of conference to beleeve, or to any duty but as the fpirit their only Law leads them: And if the fpirit breath not upon them to forbeare adultery, parricide, Sodomie, cr to beleeve.. pray, praiie, hear, mourn for finne, as Peters and David, they fin not, for f nne is a tranfgreinon of the Law. And when the Spirit breaths noracls not there is no Law: and this is moft vile. Where obfene that 1. Antinomies and F*- The ami-milifts confound the efficient caufe of our obedience, which is the *omia*< Spirit ofCrace and the olj&iye cxttfe, which is the holy rule of the V^'T^ command, promiie, or thrcatning.For though the Spirit be abienr, l ca ^ c f££ and not given at all to men in the Hate of nature, yet doe they bedience finne in committing ofSodomie, and in not praying, for they are with ibeob-obliged not to fin, and commanded in the firit Command to pray i****** J 4 */* to a revealed God. I know Adam was not obliged before he fin- *? /w °* ned to pray to j fw (hrifi Mediatour^ as Steven, Acts 7.pray- ; n cither ed to him. The Spirit by grace does helpe us to obey the com- Law™ Go. mand andtheLaw, butthe Spirit is not the Law, nor rule of our ^n* & trcQ obedience. "ndudcT

2. Not only will they have the Spirit to be ail the beleevers * hcn t ' hc Law and word, and the letter of the command to lay onno obli- ia«allin-gation, but the Spirit as actually breathing andgivingacrtiall influ- Hueneei of ences muft be the Law: For though the naturall conscience or ha-lhe S P II1C bituall light fay that the man fhould not commit tiswickednefle, aa c '

Xx nor

nor omit this duty/eeing prefent necefilty of one ftarv ing for want, of one drowning in a water crying for 'my help, is a call of God to performe, the duty. And if the Spirit give inward warning that I inould do the duty, yet if the Spirit actually breath not anxLontri•-. bnte not his acluaii bHuence, the man hath no warrant of any command or Law to act without his rule! n.c the Spirit aits not at aii: and cannot fo be guilty in the eommimng of the moll vile abomination ; for where no Law is, no tin is.

iAtCrijpe pag. 1 (o, brings this Argument^TT^ Covenant Is ever-[aft ing: if'the Covenant ft and upon\ any conditions to be performed by •man-ft cannot be an ever I fting Covenant^ except man were fo confr-medinrfchteo&fnrft that he fftoxld never-fail in that which is hit party but he d.ily failuandf'jd'uly bre.\hathe Covenant ? The bdee- yl>f To the rl rit act of beleeving, whi.h is a performing of the ver is ccn- condition of the Covenant, there Is no other condition required 'she can- r ^ en t ^ aC> L^ek. 3 6,26 J will put in you a heart offiefh. 2 J.I willpnt notbutbe- W Spirit in you^ andcaufeyou to wa/kjisi my fiatutes, Zech.i 2.10. / lecve, aid will pour e upon the houfi ofDAvid/he Spirit of grace andfuppilie ation > beleeve to an £ they [halllookj upm me whom they have pierce d that is. they {hall iiT mid** beleeve in me r That is a ilrcng confirmation to wit a promiie that the fpeciaii ne \viM work thecondition inus.Andfo is that ~Jjh.6.17.All th. t pton.iles theF ether gives unto me-[hallcome unto me (that is^ beleeve in me) swadc to tb and him that cometh^Iwill in no wife cafi out. 2.1t is to quellion the hjh h perfe-venrnce of the Saints to fay, that God fliall not confirm them hifcve^iGt" unto the day ofthe Lord, as he prcmifeth.i Cor.i.$.Phil.i.6 m i Pet. rhccor.tir- 1,45. (j.) Our daily doublings of unbeleefe will not prove that miBg grace weib break the Covenant } as our failes and dayly flips of unbeleefe ^ lhccka fhould render the Covenant void, and null, fo as itfliould leave n ^ c u off to be an everlafi ing Covenant, for inch failings are indeed fins The doubt, againft the love ofthe Redeemer and Surety of theCovenant. for lings&un- hislove fbould cenflraineus to beleeve at all times, and to hope b u lc cf n-c f to the end. Nor does the eternity of the Covenant depend upon cd renders ourbeleeving, but pponhis grace who gives us to beke\e: but its not the Co. otherwaies in the Covenant of Works. v.aim of

Grace nuil 3 fo as it fliould Vpt be a polftblc way of life to them, as the lead fin ygainft the Covenant ot Works renders tty; Covenant null, fo that it can never be a poflibicway offal-vation again to thofe that once fin»

Dr

Part II. antxtconlttiominthe newCwcv&m. **-

DrCY;/^ ? page i62 t \r\Icr.? > i.Ez J cl^? > G. Heb,2.fi.nd other pajfa-oes where the i enor of the Coverdnt is contained^ there is no word of atye^ page 163, 164. there is not one word th fit God faith to mdn 7 thopt muft doe tins. But God t.kjs all upon himfdfe^ and faith hee will doe this ' Ycs^'ff.iith were the condition of the Cov:n::n 3 the fault cfthe hrok? n Covenant (hould be his who tvorkj no: faith in us,

Anf. Hcr^h the mLiake of many, who imagine that, ler. 31. 7" hc Lorci £ftc4,3*.£fc*.8.the Holy Ghofl letteth down the whole intire fum /Jjjjrf

and tenor of the new Co\ enant which he doth not.For 1 .he fpea- g, of 'the * keth nothing of the whole parties of the Preached Covenant, wholeO-whkhis all within theVihbie ChnrJi:the!e he (peaks of here : are venantof only be ce\crs in whom he worksa new heart. s.Hefpcaks nothing Grac ? f j 01 Co\ enant-Commandements 5 nothing of C ovenant duties dire - i^ViVn ihc Clly. 3. Nothing cfthe condition required cfus.2.Hefpeaksnct of VifibU the Covenant under the reduplication as Preached, or as a treaty Church as offered to elect and reprobate, as Aist.iz.n 32.^/^1.72.^^,2. m»nyfop-39.and as every where holden out as a vifible Covenant made with ?0it * Abraham and his feed in both Old and New Teftamcnt according to the approving will of God

.But hefpeaks only oftheiulfiKing of fome fpeaallpromifes of the Co\enant : heart-teaching and the efficacy of the Cov enant. 2.Only upon the elect who flialTperfeveretQtljeena/^r.31,3 sJer.i 2.40. 7/}//'.59.2o.2i.(3.)Only according to the Lords decree and will of pleafure not what we ought to do 3 but what the Lord by his pow-erfull grace will doinus.As 1 Jwiilmgrcvcmy Lawtn their h:art\i % I will be their God. l.Thcy jha/lbe my pe-pleio wit effectually as off-tcd with a new heart aid fuch as fh all never becafienoff. but fhall perfeveretotheend^r.^^d^y./^.^.^o.othcrwifcbve.'.tcmaii calling all the carnall and flirf-heartcd Jewcs were his people in Covenant,/p.i.^.//v.5.2 5./y.8i.8./ ? /;^o.7.D.//.7.7.a.>is ine\ery page almofl oftheOld Tcfkmcrt. (4.) ThejtjbaJlln ) God,

3 * 5 ?4- ( $.}/*"// forgive their iniquities .34. (6.) / wilt give them ferfcverance.ay.dnever caflthem off,\ ,35»3^>37. lb that the Covenant is a mctonymie.77 is is r,iy ( ovt n, -,.t that I will mak&tith 1 1 that is/hefe are effects fruits and Wettings of the Cc^ enant whkh I fliall by my erTectuail and mighty grace workint^nii.

4. The ApoftU- to the Hebrews hath no purpose to expound the X x 2 Covenant

The fco >e Covenant of Grue made with Abraham^ hat Covenant (faith he)

irf the bpi- r*9 £n?. £j Yea it is c ontrair to the kope of the Apoftle 3 to etdovvn

Hit zn the the dodtrihe oi the Cov enant of Grace. He purpofes in the EpifHe

H^knwhf t0 the Hebrews to exaltChriit above the A»gels,c.i .above Mrfs*

tfri" Co* C.3.aboveallthe Prieils the /%/> ££/*, and above alltheSa.riS-

venanc fues 3 Builo ks Lambs,Goat? 3 c?v. Hee through the eternal] Spirit

Preached on e offered himieife to God. Andc. 8. he proves Chriit to be a

in itsna more excellent High Pried, a Miniiler of a more excellent Taber-

lur^par na Je553 a mere ex. ehei t Mimlny ^Bccaufe he is MedLtour of a bet-

fes p e' ' terCovcn.m'. hee is a days-man who layes his hands upon bcth

cepts, con- parties at variance, both upon God and man,to bring them toge-

ck.. n*,«>ui ther:See/^ 9.3 3,3:.that is a Mediator of a Co\ enant; So that

to treat ot j iere hefaith.Cbriii is ingaged to the Father in a more fpirituall

lenc^of * an d hea\eniyCovenant.None .ouidingrve theLaw ofGodinthe

Chrift a- heart but Chriit: one migLtlay was not the Law ingraven in the

bove An- heart offome, and their lins p.rdoned'? Were not M<.fes^Aaron y

«<(s t M6f(s, and many of the people of God, anctihed pardoned, and juftified

nifties 5 nd according to that Covenant?^/.They were ju. i ed and ianctified,

in adtingot but not by the letter of the Covenant of Grace nor by fa.riflces,,

the Cove fhadows^conditionall-promifes threatnings but by Chritt, / the

nantupon j^j Redeemer w ll rvr. t my hw in thetr heart &c. It is thencon-

tli!e"d ° f tra ' rt0 the Apof;lesf'Ope,//^.8.to enter the difcourfe of the Do-

cfreciaily clrine of the iiterail Law-Covenant, or the eonditionali-Covenant

Chiirt ex ofGra^e it i : ronglycon:iudes his point, toipeakbutofthe halfe

ceh all. (though the cheiceft haif) ot theCovenant as fulfilled in the elect,

and that exalts Chriit ard his Miniftry that he hath a Minitf ryupon

the heart.Now it is a fhame to lay the blame of our not beieeving

on Chrift,be it a condition of the Covenant, or be it.none : Chritt

works all our works inus, and by this reafonit mutt be his fault

(hallowedbe his Name) that we f.n^tall becaufe he works not in

us c ontrair acts of obedience. But to whom is the Soveraign Lord

debtor ? And therefore this Antinomim way mutt be refilled'.

S^ CHAP.

CHAP. XI.

Of the prornfs mide to Chrift in the Covenant of'^Mediation, not to Chrijl God> but to Chrift God&*d Man the Mediator, dfidtbcfr of tweive forts .

TO Chnft-God* promifes of reward cannot bee made, nor can (hrt/l-Gcd (utferibm they are made to the Peribn God-Man, forthein.ouraoirgot the Man-thrifty andheen.ourages him! elf e therewith >//-.\ 50 -jfiS hrift-A fanned the life of faith bydepen-ding upon God tor the joy let before him, and therefore clid run> Heb. 12.our life fhou id be fweeter fh ould we fete h all our comforts and a dings from hi> infiuen.es by the faith ofdayly dependency. Faith here promifes to it ferfe gooo, ffa.26,i 2.//>. 3 o. 31. Pfa % 118. io>n.Pf.16.9 10 11.

Jfthe kinds of promifes made to Chriit be asked for : Then 1. /"^ ficatJ-no fu.h promife as remifflon of fin can be made to him, but a two- ^ ^Zyy*. fold Jufiiflcationmuft be promifed to him. A Law-JuPahcation, * ni °h*c this d^eanditve : For the promife was made to the frit A dim, to twofold. wit, that he (h ould be jufuied andlive ifhegiveconlummate and perfect obedien:e to the Law ; nowthisChrilt did inal! t. ings. 2. There is a J unification of Chrift from the band of furetyfhip he haung compleatly fatisfied for our debts this was due to him and promifed, 1 Tim. 2.16; Iuftfi?d m the Spirit. Rom. 1.4. At-clared to bee the Sonne cf God y by th: R'firrtttorfro'M the deiidx That was a judkiall declaration. A6ts 2.24. H vh?o Io*f d the fiinesofdtath, AvW,as a King by authority and judkiallyl;ofesa e " r ^ ' u<Ji * prifonerfromhisfetters, having no more to fayagainft him. Pi a. ^ J n ^f 105. 20. The King fent and leafed him. ifai. 50. 8. H e ts nrer d.-ah,ca«t that jtifltfiis meey wh9 is he that cor.ttr.d* rv'th me (in judgement) >ut.md wc Rom.6.9. Knowing that Chrift bein* raifid from the dead-, d/eth ™hun. no more, death fk*tt no more have Lordfh.p or Lordly dominion 0-ver him, IvxIti KveuCn. So the word, £#^22.25. The Kiws of the Gentiles bear dominion over them, Rom. 14. 9. Deith had fome Kingly dominion in Juftice and by Law over him : ^But thrift by Law of fatisfaclory paym nt, who was alfo theyiighty Son of (^wrought himfelfe out of the gripes and fetter of death : So

111 Chrift 5 death hath loft Law-dominion over the beleever. It is

againi Juftice and the juit Covenant between lebovah&nd Chnft,

that we iliould be forever among the worms,and not at length be

ioofed from the fling and victory of the grave: O death .thou {"halt,

thou mud let the captives goe free, 1 Csr.i 5.5 5.H0/.1 3. the pri-

fon mull bea Tree Jayie, when Iron gates and fetters are broken.

We have in Chrift a good -caufe 3 the cauie and action of Law is

win,and carried on our favours.

Apromiic 2 ^ There is a promife of heavenly influences made to ChrifK

otheavenly 1 1 1 r 1 ,

influences fp*. 5°»4« tiee wak^neth morning by morning, he wakeneth mine,

is made to eare to heare as the learned, 5. The Lord hath opened min? eare^

Cbrift. ap.dlvpasmt rebellions. Some great Divines fay, Lhrift had no

fteepy nor clofed ear: he mult there ipeak of Ifatah. But lb there

was nofinfulldryneflein Chrift; Was he not therefore anointed >

Ifai, 4.2.1. I will put my'.Spirit up m him. Then all influences

are promifed alio, Ifai. 11. 2. The Spirit oft he Lord (hall rtfl :pon

him : ■ ' 3. And (hall make htm of qaic^ understanding in the

fear of the Ljy d,and he'efhdlnotjudge after the fight of his eyes, &C. Chriftwas 2> chrift was affured he could not fln, and lb of influences to du^-

l^atncL. ties > Io1 :- 5 - 5°-loh * 8 - 26 > 2 ?> 3 8 > 50,55.^.10.38. though hee wanted influences at a time, as touching confolation and the felt Achm was fruition ofGod .being forfakefi for a time, Pf d.22.\. Luke 22.44. not to be- ^^27.45. But Adam, as he was not to beleeve perseverance, fnould 2 nor yet ftnfully to feare falling: fo neither was he to bekeve Influ-have ififlu- ences to alla6tsofobedience,they net beingpromifed to him. Yet cnc«s,nor was not Adam to beleeve his own reprobation ; for it was neither yet to be- true nor a revealed truth.Then the only neareft way againft dead-own^epro. ne ^~ e anc * drynefle, 1S to have recourie to the four tain and fulncfle bauon. " of life that is in Chrift. Literall cjuLkning of our felves, mtsken-ning Chrift, outof whole fulnefle we receive, produceth but literal! fardinefie . 3. The fpeciall and cardinallpromife (/ will bee Th; great fa God, Pfal.%<))26. and he (hall cry to me , Thou art my father,, ZuTfobl ?")G 9( k andtherock^oftm falvttion.) is bound up with Chrift God made & tbc Coeenant of Suretyfhip, and' is the key and corner ften~e"6f* to Chrift, the frame ari^bui'ding of the Covenant of Grace, Iohn ro.iy^Go te my hrethrfh^ (faith Thrift to Magdden) and fy unto them,-, I afeend unto my Father and to your Father? and to my Cod a-~d

your

your God. Its comfort. ■ chat Chriffi forth to us. I and you

Eelee\ers are tlte children cfthe lame Father,and have ore Cove-nam-relation to one GottxMbvgh-is is iaid'Chrifl bearthe relation

cf a Surcry-Cu enant to G-rfand weota Covenant of Mediation; '

ndiflg of the diffeien, es, yet it may bee laid that ^i^y c JJT C %rifi and Eelec er - are in (ne writ.and one letter of acqnittan; c arc m one difchargeth both from condemnation. Ckrift fromcondemnation of purifhment, us from c ondemnaticn ot inherent guLtinefle and punifhment.Bkffed we to be unite to him every way, and to joine our AmentiA content to the Co*, enant: yea and infegard of prd-kflion Ave (houid fubkribe and write our names to it, /p.-.44.12, 3 .Our maimed and broken and haife ccnlei t proclaims an o\ erly and"cold Covenanting. Its true.parties are but once married,on* e \\\ z lpe ro Covenanting by oath is as good as twenty : butfrequert and mul- make fir-tiplied acts of marriage-love adde a great delale of hrmneifc and of m:r o«ir flrength to the Marriage band, they are confirmations of our firft , marr "^* iublvription.Renewed acts of faith to takeChrift forJrjfoandRe-Qjri^ deemer, and renewed acts of lo.c, do more and more ingage the heart to Chriif as Lord and King. Little converting yj ith ( ', deadens marriage love. Rarevii.tsand thin bring on worn out acquaintance. We pre apt to cornplairifc he lifts us fe'dome: th 3 z is becaufe we have not theehildifh hire ofconfohtionand feeling, we refufe to worke-and yet we mould look at comfort for the du-ty,and not on the duty for the comfort, when its a duty to our Fa- jj £ mM thcr; And who looks upon the comfort both as a comfort^j,,-COf J^ and a duty? I Thef.q.l § .Comfort one another with thrfewdirds : and forts and lb mufl they comfort themlelves. Comfort is mainly for belee\ ing >dutic\ 2. Hcl\6 % 18. and th ere is a feaft and nil of joy in belee • j.i J. We feek but a c om fort and a joy of e he: rir. . 1 cing our iekes, 2nd that is ail.

4. There is promi ed to ( hriftz feed, //**. 5;. 1 '• r *'* '"

fl>* It m^hJjUj^-MU^ . P rdn *" d :o

2.1 fT&hMUxd the Children thm CioXErth Tpvwn *fr. j ' J^*

Covenanticrvedfor Rdchei-. thrift aifoferved foffcni j \i

Oflove forhis Spoufe, Eph. 5.25,26. //.-/.<?;. nee fbyilbe ed. A Redeemed feed was his end andwc ( rd labour for tfChrUI

a dc: red end and we are iiek till wee get ifeegreat ?nd we time at.

Its

Its true, the honour of God was the fpeciallendj^.i 2.28.^.17,1. -^/ yet it was heart-iatisfadUon to Chrilt, to have ailhis orT-fpringand chLdren with him^J /7.17.24.H0W fhonld Christ not beourend > See if ye doe attend fuffer a:l tofet-.h this fh oar } Phtt. 3.3 ; 9. Examine Lomparativ e ends ^by-endsyelfe-ends.Its impblllblea man can be ignorant of hislalt and main end, foilrong an impuihonit hath upon his heart. ' ;

5; There's not only a'feed but a ti:h conqueu\theheathen pro-

miledjand the ends of the earth, Pfdl&$~£, Dominion fomfa to

fs^Zech.9.io.Pfd;-/i.$.DAh.Y.i4 t and both this and the former

iatisfies Chrill.The-re is not a light lb dc> fable to the eye of Chnh\

as to fee ailhis redeemed ones conquering andlait in the fields and

fairly landed on the 'ihoir ,1parted Gun-foot and reic'h of all tem'p-

cbrifts end tations. Welatisrleour unbeleeving hearts too much ; Ah I who

UfatUSed canltand, temptation? are lo (trong: But as J EHOV AHfuily

by the Urd, fatisfies Chriits foule his hope,his aim and intended end in ail the

therefore Att&leS of'trre Covenant of Redemption : (o fear hbtj Jehovah

coheir n0t c ^nnot break off the Treaty \v4th his Sorimor can Chrilt be left un-

fatisfied.

6. The Lbr^promiies help toC&r/y? againft his enemies. Pfal. oromifed " %9» 2I W ; thhtm my handfhalbe eftabli\h dentine arm alfo (hallftreng-w Cbrift. W** ftt&i Thetebe marfy againliChriftjbut he hath a div ine furniture offlrength. HerKe protection ispromifed to him in the dil-chargeofhis Office,//*/.49.2. Inthe fbadowofh'ts hand hzth he hid Wf, andmade me a policed (haft ' in his quiver hath he hid me. The outlettings and manifeftations of {Irength and furniture that is in the head redounds to afealbnable fupply of all his afflicted ones, that they (ball not be overwhelmed. Bccaufe vi- 7« Victory is promifed to C fori ft over ailhis enemies: The Lord dory \% will not leave his foule in grave , Pfal. 1 6. 1 o. Therefore (faith the promifed to Lord, fpeaking Covenant-wayes,//^. 5^12.) wtll I divide him Cnrillm abortion with the great , and hee [hall d'vide the fpoile with the ons we mirft ro) *£ : becaufe he hath poured out his oule unto death. He fliall flee'to the triumph over principalities andpowers,CV.2.i 5. Luke 11.22.and Corcnant, fo all make ? 11 his enemies hisfootltool and fubdue them, fothat ** f h" ft ^ e ^ a ^ wFshzpi** wi *h the dead bodies^Pfal. I IO.I, 6 .and plague Saint, \ wt all his enemies, Gen.Il^.Pfal^.2^ J will beat downe his foes done. ' 4 before

btfore his f Iceland pI gne them thxt h < f*/wm.It frpports not a little our faith, that when we tremble be r ore temptation from Satnan and the mighty of the vvor.d the Lord hath written and \x> enan-ted to Chriit ail his and our enemies dehruction.Our turning away our eiefrom the Covenant i>the i aufe why wc fmxtufct brtfi under hi ioreil aflauit wi*h bell and heis pur evants and offi er de-viiSjand the felt anger of a torf iking God, doubles his grip on the the Co emnt^yGodmjGjdVill.iiAMat.*7.0t#7Fatter M t. 26£(u,%9.i6.He fbalcryti me^myFatherymy God. A Co enw is (as it vverejmore then a promite being a fblemnepromLc in on-de cenhonol mer.y:SotheChur h,/ 5 / l.%9'3$*?>9.mdjer. 14.21. and the aifiidled people, //. 6 $. \6 and D n.c.9^^ 6. £cr ?J$ % ic,i 5 .hezekiah in a. diy ofrshuks Ifa.^7.16 :o. the (lain C_ hvr h, Pf a .79-9. /p/.Po.i. fleeto thi^fho.r in their formes, and tie Lord profefles he willbebrokenjintrcatexi, and hoidenby hi .Covenant, Lv. 2 6.41,42, . |f

There is a promiieofglory^ofaName above all names nvde to ^KukwU ChnftforWis u nx rings,/p/.i 6.9, ^ii./p Sl.tKA&j f.$i.and .mdeco tofuch asfuffer withhim^andovercome, L^ 22.29 : o. Wv.^i.OVitt. Kev.i.io. As altbjhe (halibearallthe glory of his Fathers houfe, Ifi.22.Zech.j.n.

9. The Lord promifeth forbearing-mercy to the children of r/>r//,iftbeyfm he willcorrc& them inmeaure and in a Fatherly way give them repentance, but not remove the Covenant-mer y.

So hath the Lord Covenanted andarti led in the writ with hisSon, ft0 *'" a rod to children to difference them from baftards.fW.i 2. Andhe^J^ that hash his pre in Zion andhtsfunaee in feruf /»*,writes this up u ^ co u$% as a Covcnant-mer y, that he will not fuffer them to fer (b with the world. Hen e the rod of the wi keditand booked in the Co e-nant of Works among the cures oftl ebook of the I a.v> Lv. i*. D Ht. 28.15 16 17 &:. our rods are Co ennrcd mcr ies in the Compadt between the tod and drift, and written in the Cofpel-buokrftheC oven mofGrue.

10. All thepromi eso* theGo'pell arefrft (as it were) promised to Chrift ; the Go pell is put over in his hand. 4rf$u i> the An%el Rev.iO I. cloxthed with a chud ay da R y f:-lnrv o» his head, ver.2. Andhath in hu hand * Ittle bo^efeni the Tefta-

Y y ment

ment, and the book of all the promifes to difpenfe them to fuch

as the Father hath given to him, to give his Spirit to his own, to -

intercede and advocatefor them, to ratifieand feal them with his

blood.

An head- * l • There * s promifed to him an headfhip ; and power of judge-

(hip is pro- ment,over men and Angel-,with an oath that to him all knees {hall

m'-frdco bow, icw.14.11.7/^.45.23, Phil.z.io, and chat he fh all add his

Chtift, feal to Go'pel hell and vengeance infliited upon the defpifers of the-

Gofpel Ltik^ 19.14. Met.2 6.64.Thethreatningsagainft theGofpel-

unbelecfe are put in the hands of(.7?r//?,notas Redeemer and Sure-

ty,but asarefufed Surety and King, whom unbeleevers will not

have toraign o er them.

Thecrea- 12. Mbn brake the whole frame of heaven and earth : and to

tLircsimhc the Se ond Adam the whole broken and marred lump of the Crea-

e vrnrnc t j on ^ promi;ed,that he may betherepairerofthe waft places.Ifa,.

»re he w ^9 M J willpreferve thce^and give thee for a Covenant of the psoplefo

Uoken cur, efl.bltfh the earthjo ca-fe to inherit the defolate heritages, Pfa.72.16,

when that Under the raign of the Mefliah \ There (ha/ be an handfulhfcom up-

Covcnanc on t fo e to p 0 f t fo e mountains^ the fstilt thereoffhdl fhake like Lebanon a

b^/now^n J e|i ' 3 * • 1 2 * Therefore (ball they come and in the height ofZion y and

Qhx'&thiy {h'tttflow together for the goodiejfe of the Lord (Chriftj for wheat ,

treiaVen and fr wine ',' andfor 0)d r , and for the young of the fiock^ and of the

utkd T rGaJ r * ^ e ^ or< ^ made all things at the beginning very good, Gen..

vcuilfr*." I ^ 1 * Heaven, Earth, Sun, Moon, Beafts, Birds, &c. being all made fenants to man, were in a manner fellow-Covenanters in their kind with man in the Covenant of Works: As a King covenants with a great Family, his ferv ants and dependers have the benefit of the Kings Covenant-peace, all obeyed Adam without jarring: but when Adam finned, war between the Lord and between the Matter and the fervants is denounced,the earth is cur-, fed for his fake, Genef. 2.17,18. and Lions and wi'd Beads rife againfl him like looie borderers. But in the Covenant of Grace, Hcf.2. 18,19,20. the beafts of the field, the fouls of the heaven, the Sun winch (hall not fmite by day, nor the Moon by night, Pf.i. x 2 i.^.are byV*e Surety of the Covenant brought in a new league: yea the (tones of :he field, iittAf: are compartners of the peace."

and

zvdChrtft the King takes off the forefan.kry upon all and loofes the arrellment of vanity that by fin was laid upon the Creation which was made fnkiike a woman travelling in birth, Rom.%.10 ^i^zi. Hence are they bleffed in Chrift to the Saints, Dcut. 28.4,5. Levit. z6.^,6. and the An^ds come in under their Head thrift, Co'. 2.io.andferve thenew reftored heires, Heb.1.1 3.for theirHeads fake.

2. GWhath appointed Chrtfi the Heir of all things and >//<£. 1.2. hath given a Charter to Chrift, and put in bread, garments nonie^ and all to trie Beleever mChrijt the rirft Heir, his great evidence

I Cor. 3.21. All things are yours,

3. He makes all things new, ^.21,5. This Chrift mends the broken gold ring which was broken by the rirft umttentive and raili Heir Adam&o that now Heavens,Earth : Mountains,//tf.49.i }.Sea, Trees : Fidds,/ > p/.9<5.ii,i2,i2. arecommanded tohngaGofpel-Plalm of joy, becaufe Chrift the new King and Reftorer of all is come to the Throne: yea let the floods dap their hands, Pfid. 9S.9. and he purpofes to purge with fire the great Pcft-houfe infected with fin and under bondage of corruption, /kw.8.21.2 /Vr.3.10, 11. that he mayfet up the new world in Gofpel-beauty, the new heavens and the new earth, 2 Pet. 3.1 3Jfo.65.1jJft.66.12.Rev. 21.1 .Oh what a life to have a cottage and a little yard otherbes in that new World.andhowbafetobebut Citizens of this World!

CHAP. XII.

Tbt Condition And Properties of the Ctyzntnt of Redemption.

Hat need is there ofany conditionto be performed by P^lj) hc ' Chrift, or or'any Covenant ? A*f. The lame Qiiefti-! " K a j r *^* on may bee of the need of an oath to Chrift P[d. 11 o. The Lord t hac bee hat It [worn and will not repent\ Thoti anaPrieft, &C. 2. The (hould bec fame necefliry. in regard of infinire wifedome that our Redeemer under 1 {hould be obedient to the death of the Croffe, Phil. ».J. and be Covenant. under the Law, CW.4.4. and keep his FathersComr^ndements, and abide in his love, Joh.i 5.10. requires alio a Covenant of obedience upon thepart ofChrill-Man, for all men being born under

Y y 2 the

2-W

the Law and Covenant of works, Chrift-Man aifomuft bee under the fame. And thenChrift the Mediatourwas togiveobedien e to a particular nornmandemLnt oflayingdown hi; life for fmners 5 and this required aningagementby way or' Covenant and .0 a condition of obedien e to per orm what this pecujar Law of Suretyship required of him to wit to lay down his lire. Noiurfe j.Itsnota oniitiono indirTeren y w hi. h is required of Ckrifc

h reaped^ ^ ?s ^ squired otAd.m , in which there is a ha?. rJ of fai jng of -hritt as an d -Omming ihort of the reward. 4d ns Covenant hid both' o ilx-v o threatnings and^romies, and fo hath ouf Covenant of Recon i-

the

to

\a y. vT'ji • uui uvv imvftviju^.i oituvuuv.viciut iYA.iu-v>nxiii Liivtu are r h-d * to bee read in the S ripture. There was no hazard or polfflailky^ c T.firnirg i Q regard of the perfonail Union that Chrift could Cm: yex>m regard * C ' q 'u 1 that ChriH: from the Womb was both a Traveller, a. Victor and an ' enjoyer and CoMfebe-frr.. and had the Spirit above meafure from his birth as Man hehad gifted to him the confirming grace which is now given to the Fleil Angels in their He.idChrM; And therefore there was fomewhat like a condition neceflary, and as the members enter to glory through obedience.foal 0 the Covenanted Head L:J^ 24.26, Qught not Chrft to h~v:ftijj"eredltbefe things^ and. toextir into his glory ? T e j»aj?cg Q/i. What was the fpe.iall condition of the Covenant of Sure-o. ctw mice t yQ^,p > jfxfi jhe Covenant being a bargaine of buying a people

dytae tor to Crr^hzn tne P wec * P ri e anc * **™*™S. mu ^ ^ e tne ^uety formal Jaw was ' condiJon.Asforokdien eto the Moral! Law it wastheconditi-theformall on of the Covenant of Works to whi.h the Man Ckrifr asMin condition wag oD jged that he might have right to Law-juftihYntion and life * ' C of Cttfniail j are & merit0 feederdi cferumjoy the Law and federall me-■[jici)ihip fit (I meane merit by paction and faithfull Lavv-promrle. not of L.w-hoii condignity) of the Covenant of Worker, that hee might bee ■**■ - foved.

*T * lude Brt thi^Law-holinefiehad influence in that moft folemn act of graced " obedience ik^ffering him'elfea facrif ee to death for our fins.

■ Andthe LaiV-hohnefle of the Man Chr 1 ft did not exclndefuper-naturalloraceas^heLaw-holineffe oijdm' for it was the per-

Tea

Tfjtfjtly tfvalficatioKsinthtSurety efthtCovenant.? A rt II, j^r

fed con r ormity of Chrifts nature, his foul, under/landing, will, affections and all his actions intern -11 and externali with the holy Law of God.

Have the heart and inclinations off/>nr# flood ever right and ( ; reightto the Law. He exer.ifedn \ arVecti >n M p* w naturaltbns* The l-o'y his anger came not out in pure naturali anger and no more but it f6ing§otf cameor tin acts of zeal; Norhisjoyin pure naturail joy.though ?*!!•** a '-fnlefe, but in joy of the Holy Gholt. And in the whole Man Chriit was a perfect maffe, and. ask were, aeompleatbcdy gracious qualification;;

If at. ii. He received the Spirit of knowledge and was feooront PJjfjf* 1 of nothing he ought to knew i Diiputed with the Dolors being wuc 01IC * ortwehe ycers old: The world knew not his School or Teacher. Hen. e his wifedome and practr;all undemanding of the Law of God and pra&ieall eon.lufions. He had the Spirit of counfeil, as the created of Statcfmen for Government, //**'. 52. i-t. Behold my f rv wt (h II deale prudently. And b, when we are in perplexities c^rift his and know not what to doe, hee can lead the blind in away they undaunted know not, Ifai.i i .1 ,2. He had tiie Spirit or" might and courage, £ ] ] ^ n ^* *f an undauntedSpirit, yet conjoined with counfelt, no fool harcli- a,£ ' nefle, but thereioluteventorioumerTe of faith, Ifs.i.41.4. He [hall noi fulKor be dtfeoxraged* Heb. broken till he have fet judgement in the earth. Our fofrnefle of nnbeleefe. at the Mowing of a feather or flirringofa leaie .brings on failing of Spirit andlwooning. .He hath the boldneffe of faith to beleeve victory before the battel!,'/". 50.9.. Lothey allfh,ill wax old as a<rarme- t^thc mothjhMleat them up. Hee -H $ bopfj* hath hopefromthe womb, Pfil.ii.g.Thox art hethatvjkjve .ut §f the ivomb-thoud dft make me hope when I was on my mothers breaft*s. Andforthejoyfet I efjre hint, he exd'4/edthe croffe atdd:ffitfid the fhsfttr,Heb.i 2.2.

And the Spirit of the fear of the Lord made him qui-1 in un- . demanding that is. the high and reverend apprchenfions oiGod ffjjj/ made him quick tofme 1 or lent (lb the word imports) thefnares and temptations in the work of Redemption p otted bv men and devils. So excelled hee in righteoufneffe, whkh as^rdle went about his loines both in judgirg, and in dif barging the trtift put hj< r : p ^ lc . upon him by the lord who laid the key of Dtvidtod the Govern- ou.in.flf.

ment

mentupon his (holder : his obedience to his Father, and continuing in his love, John i |.'i o. and thirling to doetne will of the Father, lohn^j 4. His zeai tohisfathen houie fliould bee a frire HIsmfcck- copie for us to follow. Hee was meekneiTe it felfe, Jf&ifflj. ne(Ic - 1 Pet. 2.23, 24. myth in praying, beleeving, rejoydng in'fpitit, His tender- Luke 6.1 2. Pfalme 16.9,10,11. tender tothe weak of the fio. k, nefle co the /p.40.11. Hee {hall feed his flod^likj a {hepherdy he {ball gather 1 wc the lambs with hisarme^ and carry them in his bo{omey and he {hall gently Lead thtft that are with young. Jf 1.42.2. Heefhall not cry, nor lift up (a ill out) nor caufe his voice tn be heard in the fireet. 3. A bruifedrecdfhall hee icot breakfy and the fmoakjng flaxjhall hee not quench. H'ncotopa- Hee was mbft companionate to (inners, inviting thern to come, ffiontoim- Mat. n. 28, 29. crying and fhouting with a loud voice to the ncr *' thirfty. lohn 7.37. journyed from Heaven to feek and to lave the loft. Luke 19.10. came to ferve them with his heart blood. Mat. 20.28. his bowels wereturned with companion to perifhingfouls ; that wanted the feeding Paftors. Mat. 9. ?<5. Hee fifheddeeply in his Spirit at the penerie unbeleefe of his deadly enemies the Pharifees. Markj 8.12. wept and fhed teares at the forefeen de-it ruction of lerufalem^ Mat.13.37. Luke 19.41.4*. and yet that City (lew him;Loved as the tender Phyfician, to be much in company with lick hnners, Mat.9. 11,i 2. Lukj 15.1,2,5 .Lake 19.1,2, 3.9,10. O what rejoycing ! when he laies the loft fheep on his fnoulder,L//^f 15.5. When^r.^o. he fees the home-coming (inner, he ran, fell on his neck, and had companion on him, and kiffed him and made afeaft ,ana lang and danced for joy. There-Hiihuttol- is no humility like his, to wafhthe feet of his fervants : there is ^ no patience like his, who, when hee was reviled^ reviled not a-

-m..vnf^ : when hee CufFered, he threat ned not,but committed him felie His painfull . . . . . / •*; . ■ \ -. 5 _ r , J , , J

wayofgai. tohim that judgeth righteoujly, lPet. 2. 23. As a Lamb dumb be-Vmg 6f fore the fearer y IiYi. 5 3.H0W gaining of foules was he,who preach-foulcs. ed in the Temple, intheSynagonges, in the Villages, in the Ship, at the Sea fide, at every Table hecame to, at every Feaft,at every confluencb^f people, at every way fide, and ftood ftill and talked with a woman, and wanted his dinner upon that occafion? And thought he dined Wfcll when he gained to the Lord the foul

of

of a woman, and them of Samaria, who hated him and refufed His faithful to lodge him ? How faithfull and free in rebuking the Pharifees anci ^ ce and Rulers, and in declaring the truth of the Gofpeil, that he was tcac ing * theSonofGod, though they attempted to (tone him for his free Teaching ? None mortified to honour as he that refuted to be a Hisrrorcl-King, John 6. 15. and was willing to be worfelodged then birds k^iion, and foxes, Mat.S.zo. and being rich, for. our cauie became poor, 2CV.8.9. anc ^ endured the CroiTe, defpifed the fhame, furfered the contradiction of fmnen, Hcb.12. and did run and tainted not: And was he not a p;tern of love, wholayed down his life for his friends,/^ 15.10. even w hen we were enemies ? Rom. 5.10. He A narcra pleafed not himielfe, Rom.i 5.3.honoured his Father hhn 8.fought ofiove. net his own glory^ry.49,50. and faith true, lohn 5.so./ jtek^not rrn'no own well, but the willojhim that f:nt mce. John 8.29. / doe Ot'o'^di. alwAifcs tlefj things that pie. fthim % He faithfully expounded the ctl « to Law, A1M.5. refuted heroes, J/^r.22. glonuedGod with 1 us ^ 1 0 ^^ d,f> -miracles, he was fubject to his Parents, Lukj 2.51. payed tribute o..V-:encc U to the Prince himieife. Mat. 17.27. and taught others to obey law- isdue, full Governours, Mat. 22.21. would not ufurpe the place of a judge, Luks 12.^.13,14. and witnefTed a good eonfeifion before Po-tun Piiite.i Tim.6,i 3.and was for that caufe born, mdfor thn.t endcame he into the worlds hat he might be arc witnejfe unto the truths J ohn 18.37. nonc f° fefa denyedj he pleafed not himfelfe, fought not his own glory nor his own eafe,nor his own will, but iubmit- £? .L Y?*' red to the will o: Cod. qu»lific«»

In all whLh.weare 1. to look upon Chrift who went about do- o is asihe ing good, Atts\o. as one who 1. was Covenant-wife de gnsdof*'™*^ GW, and anointed with the Holy Ghoft and power 10do what he hc£ci P j: Pt did.andtobe what he was, for-our good: audits much for the ^j"^"^" eftablifliing of our faith, that Chrill was all this for our lalvan ns t o u«, not fake, by eounfell ajid Covenant. The'e gracious qualifications a^ihc pat Chrift-God undertook to have for our good : and they were not '/''* ? (t f° n giventoChriitas perlbnall and proper for him'elfc, but as head ; \ ,', c *' c . ,ra " tor we may here dimnguiih the grave of theperionantUhe grace p f ; vatc j n . of head-fhip. though they muft not be divided. Bir^the ight durarnn and heat of the Sun is not (if we mayibfpcak) private orpcrfona.l tor t MmTcll ror the Sun it felfe but for.the carth^and allthat live and grow out " '^

of

of the earth thatneed the influen es of the Sun, and have eyes to

injoy the light thereof. The vv arer of the fountain is not tor that

ho.e or ca.e of the earth from when, etne fount aine doth ifiue but

it is very often to run in (treams to bee a River fortheuie of the

whole iand. AUthefe ex.eilen-ies andgra es are inChrit. not as

his (to-peak lb) peribnailindument;, but as the publike treaii re,

that we may re eiveot his fuinefle. Wc Ihouid think it a trance

exorbitancy in nature, it aii the trees, flowers herbs on iartn v

{houidrefufetore^eieinrlue n es and growing from the Sur, nd

deny to be obliged to the Sun for light and heat : and our unwii-

lingnefie to receive trom Chriit the publLk gra.e that is nvde his

by Co tnant when a publi k con Ration by compact is made ior

our good pro iaims ourunbekefe and ourwLktd elirangement

from Chriit, as if we had faid ; let Chriit bee gra iousfor Chriit,

only I (hall not be his debter. NorL it irom the n ittirall onncxi-

on between head and members or be aufe hmpiy Chriit is man as

we stCy though the humanity be ground thereof nor is it be auie

Chriit limply is anointed with thefiuieffe o^ the Spirit, icr he is

head of the oody,and Lord, Gtneraii,Captaine or his peopk^not

by n ture only nor btc ufe ofgn e limply^ but by Co.enart-

prhafe. £^.14.0. uAHhyif y&rh* E 7 sr thts end Ch tfi oth

died^, and rofi and rev i. ed, tin u he m gbt be Lord both of tht dead

and Vving. There's a Covenant between the Father and the Son

e^h 0 ?. that Chriit fliould dye, not limply- but for and in the name ©f

fe&baflard the heirs of glory, to has are denned friend? (for his dyingi> a

p ace>, mi reiati eand aiegall binding and buying by Covenant oi fo many

coo little certaine perions) and upon this he is m?de head aniPrin e, and

1 h^ 6 u CC exited to gi. e of his fu neffe, to gi ve r^ pentan e ard for*t * eneffe

ChriH, ofhn tothehoufeoflr^el, Att<.%. c» i.Ah ' how do we love

whenhath to be beholden to nature, tofelfe ? for Heathen and Pgm vermes

« drawing byedu:ation, and mora lexer ife whi h is but whd .orn? and

dtfiraolc- we f ten0 thow unwiuing we are to trade with Chrnl, or tobry

caufe'ui from him fine g Id ^ yetitwa gi ento him without meafure as'to

to follow the underfill oontaine and he.^d icr a.lhis. 2. AJthefearein

cheregra^esCririlt tUf hefliouidbea liing ropie which we mull follow:

^f clu ^ And he isi&nore lively example then the Go "pell it felfe/or Chrift

iaffl^istheattedGQlpell. And ifyee look onChriftJovingbeke ;ng,

tuirti, hoping,

PART II, The Properties of'the Covenant. $6t

hoping praying there comes more life and warmneffle from his a- *& V*** cliens, then from the worJ:when we consider that as God would ^5^^rd* have the humane nature a chariot to coney to us the fulneffo of {,. c pa . " merit l>yiatisfa6tion, fo mutt it be t e mean of carryingto us the ccm* _ous

hrongiy convinced to follow the footii-e^s of Co blciTed a guide, fc tchc. Chri(t is a living gfaffe in which we ice the beauty ofgrace.Asal-fohismeekneffeand humility is themeeknefle and humility otGod^ andallthefe graces have a ieatand lodging in our Emmanu.l God with us they have a drawing and an alluring defl rablenefie from the Pcrfon the Urd I eh vahowr King t he %&tf ty Gcdjke Ffthcrtfsg&j in whom they redde. ■

The properties of the Covenant ofSurcty are : i J . Freedome. 2. GraciouiheiTe. 3. Eternity. ••* I#

As to thef rilrNothiflgcou'd iompcl],nothing could hire Chr.fr The free for eternity to ingage his Name klliuh a band.-lire he-well knew d mc of what it fHouid colt him, how dear itfhouiditand him, and law ^^ vyhat indignity' flh ame pain, cure, and aRthefe conditions before ( urct y^j lt him.And what could mo\ e the father flnce he might have followed the Law-cour.'eof Works ?

2. The frit draughts of free grace, arid the Lbrck unfcarcbable Th ^ gr.<ce riches appears in thefuremcrcnf '/David inanevcrhiting Cove- ni ** n f%

nam, Jfai.H.j.znd P y.89.1 JnWfinjrthermrcicsof'the Lr.d. foretyfhlft,

l.For I have faid^mercy [hull be built up fir t*uer\ 'Why? U r. 3. /

have made a Covenant with my chofeA* I have (worh uhti David my fervar.t. 4. Thy feed will I'efi.ibljh for ever &;'. The gi to»Of the Covenant. 2. The dc-gnofa Redeemer. % % The fending. 4, Anoincing. 5.Thecon entingof Chrilt. 6. His coming. 7J3ytng, are all acrsofgrace. OWwa^no deb'erto the Man-Chriii, or to any of his kindred and blood-friends, more then he was to Da:' i t and his feed .but God would a&grace in C hi id and make him a lata-plar and the frit copy of free grace to all His brethren that they might flvare with him therein, Butthough he madeJfhrift alio a copieoihis Ju(li;.e^om.?.29. am fp &eddn hlk $tijy,Rom$.)2. yet /►/*/.$. 17; The Lord deales not fo with us"» *A>;d tkafhatlbce

Z. 2 mini*

The more

^g f the properties of the Part It.

mine-) faith the Lord ofHofls^ in that day when I makj up my Jewels, andlwill fpare them as a man fpareth his own fon^ that ferveth him. And of Chriftit is kidjPfyi.i 3. Hee jha/I[pare the poor and needy. And, O what rLhes of grace and m_er.y,and plenteous Redempti-a on hath he manifested to'us'? and therefore the more grace hee fsihewn tq fhews to us the more freely andfonly {hould weferve him, with u$,the mo? t leile hirednelTe and ier. iie difpof tion : If wee could love God and ftould wee Chriit with a heart .bllraded from Heavens hire,at leafl the plea-whh aT* * lirc °£' lx (> or P^afure makes not any conform to God,but holinefs vile bat " doth)and the heart not legally fearing the burning torment of hell, wicss god- it were good : for fin :e Chriit hath freed us from the Law-wrath, iy teare. he takes it not well that we dare approach too neare to the mount burning with fire; nor does Chriit allow our affedtions of fear and iorrow and fadnefle to act upon feared ever-afting wrath (we being jutiified by faith) any other way then in aGofpel-confiderati-on, beir g cailen down for our Law-defer, ing, but fo as we highly value ourran.cme-prayerard ferve him withgodiyfeare lvhA$iU 9 -The godly which word,i3V£.i 2.28, mull noteadiftereneebetweenthefeare Ifa" *h* anc * trem ^ ur! D an( ^ terrour ll P on devils .for the torment ofhd,Mat. feare^d^ffe. %. 2 9*J Am '}*t9* ars d the evtefciajhe godly fear of beleevers, HeL renccd.' 12.28.which.is alfo given to Chr;ft.Heb.$.j.in whom there was no fear of hell torment and therefore the fear of him that can caft both foxA and body into hell (though it be another word. Mat. 10.28.) Tvhich Chrift commands,cannot beafemlefearlegall.forhellfuch as is in devils and men,but a godly fear,fuch as is confident with the faith of deliverance from the wrath to com:for Chrift.Mat. 10.28. commands that fear, fear (faith he) to deny Chrift before men: Why r fear him who can call foule and body in hell. And immediately-^. 31 Jearc not therefore : the fame word that isyzz.28.then he fliuft forbid a fear cppofitetoiervile fear. & which Hands with the faith of fons who are to beleeve thecare ofa Father which is rnore^ toward his children then toward fparrows,^.25).30. And that the word noteth a godiyfeare. which is, Heb.n. befide otherGreek Ai:thors:SeeH^.5.7.feeX^.2.2 5.v^^-/ 2.5.y#h 8.2.^#/23.10.. and rLb.i ty^Noah moved with fear, wkct^M^uiL an Arkj lure the fcar ofeveftafling torment in hell, moved not Noah to build the Ark for by far.th which is laving, he builded it^.7.

3. Eter

Cevcnm cffurctjffrp. p a r t 11. 3^3

3. Eternity isa fpeci all property of the Covenant offuretyfhip. For i. the parties are eternail; Jehtv, h the Lord, and the Sonne of Gcd, never began to agree upon the defgnation of the Redeemer for that wcrke-it was a bargaineclofed :rom everlafiing: Only the quehionis,whentheSon (hal render the Kingdometo theFather, iCor.j 5.whether or net the Covenant (hall then ceaie.For i.Ckrift (hall then end his work ®f Redemption, and (hall fully and finally have pure hafed what his foule dei res, and (hall have received his wages : and in joy with his conquifhed bride an eternail Sabbath. 2. He "fhall interred no more for finners : for the finning of his redeemed ores (hallhave an end. Jt Kf Q, 0% f %

2.The Son (faith Cf.mero)(h all leave off to raign, ejnodattinet ad ^ j^ U£ flle. regs.xduBurK)ZCCQrdirgt6 the act of raigning, but as tcu.hing the Kingdomeit felfc there (hali be no end of theKingdome.

But it may appear as there was a time when it was laid of Chrift^ Fhil. 2.7. ictvloy txitmgt, He en.p:iedbimfelfe> and took? *x him the form tfafervant. So there is a timeoppofite to that, v. 9. There- Th s >f fore God ha: h highly exalted him : which is not fulfilled in his refnr- bc j n g p u b. region, afcei-fion. and fitting only at the right hand ofGod^ but j C ft toihc when allpower : friends and unfriends, and the Man Chritt (hall bee Faher,he# fubjecttotheLord, yea even the Son, notastW, for Chnfl-Gcd ic " t0 bc is equall with the Father not as man for lb inthedayesof his flefh 5td°tcSr.!^ as man he ever was.and is.and (hall befubjecttoGod.but the So* fhallbefkl]efl;^ as touching the Office ot a formal I Mediatour. 2. Another diflinclion is here needfull, as AKjpftine and Ambrofe' A*i*P}wi hefhallrender theKingdome to the Father,not that he (half lea^eJV^ h *r off to raign,butthat he then (hall declare that he reigns not of him- m i n( js u ,u-felf but that he hath his power ofraigningfrom the Father and he chingctrifl fliallpro!cffe this before men and Angels, andfo fhallglorife the h » sbcin t Father. Its not to be rejected that HLmn^ lib. 1. de Trimt. 11. [[^f^cr. An^uflXh. 1 Je Trimt .chap.8.he (hall render the elect back to God } as now laved and prefent to theFather his ranfomed ones now perfected, fo Eph. 5.27. 3. Taking the word of raigning, r or this to excel 1 in eminency of power above all fo Chrift (iialli^w nerind* //.but taking the worn ofr^w'u^ ask notes the excCiie of roy.'ll aurhorityio and lb by gathering a Chur; h by the,Preachcd word, fighting againft enemies ; and overcomming thereto make them his

Z 2 2 foot-

Cbrift his foot-fiool untill which times heraigneSjP/.i io.And fo it may be, not eierci an d isfaid byfome, he raigns, not after the day of the univerfall fingoff toe -j rc j gemeiu rbutthefeare buttheieconda&sofaKing.and the not ota media exer i;.ng cuheie acts proves not but Chnttis a King, aBuprimo y to- y H c-d and effentially for the exerdle of fuch and iuch adts are often extrin-s-a King, f e:? ;} toiheoflfuc.But the qucftfon flial! remain whether hebe not 1 fiTt'lTe lor ever Soever a Mediarcry King 5;does retain his head (hip over wcficpiovc& t h k e ^ hurch'ib a: the Angels (^tuX.^.heJbalraigff^ufrij itSykt, noibuchc and fhis Kingdome therejhallbe no znd. And as Don % 7,14. Camera > is a media- andothen lay the meaning of that,ijW#/.r Kingdom eft all hove no t0 !l i{ £? c: d l * on b r * r ^ a -' nor ^ e ^ ro y e< ^ by externall violence,asAvor!d-ly Monarchies that are made away, and others rife in their place, Th-icb ft but that Kingdoms (fay they) may well be called eternally though Kingd nv, the King leave off to raigne, when he leaves offtoraigne through is eternal! no weakneffe ana want of power-but becaufe he needs not reigne, eaufckii r ^ ere ^"o n0 need °^ ^ awes 3 becaufe r ^e fubjects are perfected, not de an< 3 there are no enemies to be fubdued, and the King hath iUo>edas obtained that eternal end, a glorified people^ for which hee was worldly fighting.

Kmgdorces -g l1t ^, et j-^jg f eems rj0t ro fatisfie, *. Circvmcifion and the Cere-temaUWc- ***** /, and the Priejt-hoodjixo^ 0 .l ^X^.16.19.the faft in the fe-lence,i$ v.nh month-fhall be a Statute^ v=h^ t for ever .Lev.6.18 Allthe mdes laid by ofthefo^s of Aaron, fkall eat the remainder of the meat-offerings it fonie, jfrxfl y e aflatnteJQY cverinycur generations*, io Lev.17.7.1^.7.34, ^6.L'ev.2 3.i4.Num.2 3.i 1,23. yetthefe ordinances can hardly be called eternal!, as the Kingdome of Chrift is: And yet they ceafe when the body is come, and they arenotdefiroyedas humane in-ventions^tne hay and the ftubble that are builded upon the foundation Chrift.

2.Thefe reafons prove that Chrtfi (hall not exercife Iuch and fuch,

acts of royalty upon fuch and fuch enemies, for they fh all be no e-

lUitu impt- nemies: Yet we fay not.zs Camerc.. that fuchaPrinceleaves off to

tii princcpi raigne even as Mediator. Chrifls rendering of the Kingdome di

d(fi;i run*, jpenfatory or Oeconomick to the Father may well be a rendering of

an account cxLhis fubjects, and aprefenting of them to God perfe-

cted.£^ 5.2&;37 .without fpot and wrinkle:^//? having brought

them out ofdanger^ fo as they njeednot Word., Sacraments,or a.

Temple

Temple. And fo. 1 Cor.i 5.24. Htjfcallfut down *lr*&,all power, and authority A\ Maguiracy and Government that now is in either Chi:r.h or ^tate : ard io faith Partus^ the Sonfl?*ttbefnije8 to the

Father^ havingiiibdued allthe rebel;, as his Fathers Deputie, he fhaii return to his Father the Kingdom now reduced toiubjection and madepeaccable ; and lay down his Mediatone Com:niiTion,and To be fubjectto the Father ha,intended thedepjted and delegated charge. And it i> lure the Son as Mediator is :ent arid is a !^r-vant an Angel ^r Meflenger o: the Covenant. /i/.:/.?.and the laying down of his written Commitfion is a fort of fubjection, arid GWnoth not now actually raign in fuch a Mediatory way as in the days of Chriite flefh: he did raign mChnfi^ but now after the laft Judgement God is all in .//,that ismot becaufe he is not now ail in all and is not the Lord of Lords, and King of Kings, but becaufe it doth not io appear to be^many now rife againit him and contradict him, and periecuting his Myfticall body do perfecute Chnjl. 2.He (h U be *U$ :a/lhy change of the Oe'.onomi;k Government-, then the Father. Son, and Spirit, fhall immediately glorihe the Churchy Re\\ii.22.A;:dffav no Temple therein, fjr the L->rd GoA and 1 he Limb is t heir Temile.2 3. A::d the City had no nt ed t fi he S:i ? , neither of the moon tyfi ine in it^ for the glory of the God did ixhghten ityiind \ he L.irr.b is the Uqht thereof.

But thatChriit fhalfleavC off to bee a mediatory King after the. iaft Judgement., I deny. For there is a twofold Mediation, one, •/ -hrifl Is e-uniting finners to God, and mediating between God ana 1 them. %crc This fhall ceafe, and ail theroyalla£h thereof, but the. e, with re- uriveifril verence.are but fecend operations and nets of royaltie. .There i another Mediation Juh>ft'-AntidU by which our nature's glorified, > Medmo* it and in a fubfiantiall union with God for ever : for what end 'X HcaJ, /hall Chrififtznd glorified in our nature in heaven, but to bee the ^j'* 11 iubilanthil mid-man between God.and us glorified forever? If any fay that Chnft-God-Man after that day isnoMediatour ^ r re- rhen p a conciliation becaufe there fhall be no f n then : It< true : Nay but JJJ [ ™l even now in the intervall between his afcenfion andfecond appearing to Judge the weld, he acts not as Mediatour of re^nciiiation to expiate our fms.and tofatisfieforthem : for on'y he aid upon the. crofie by dying for us,fo mediate. And wewiil DOt&y he is acting

the

ebrifi *&i the part of a Pridtformally by facrificingfor usin heaven, ttjfay-no- a s a fa. m ^ ls teach : for he can offer no expiatory fa rificefor us in heaven, l^ftT r ^ or bediedbut on;e ; and that was on the earth only. 0\ But now u$ inhca- he Advocates for (inners 5 i hh. 2.1. therefore as no w in heaven gio-ven, rii ed,he is a Mediator for finners. ^;.True he is a Mediator and In-

: terceflbr now ^ippkcat-toney.on exputlomjpy applying kis blood ; but not by (bedding of it:And lie is an Advocate joxxt called ; //**/©-J e-fus the Righteous.and an Ad>ocate as juft andrighteous/uppoieth a right and juft caufe.and that fufficient fatisfadtionlnd payment is How cbr;(l given to God for the fins of thefe for whom Chrifi intercedes; the us P nowirT Advocation of Chriitis not to plead thatbelee vers may fin, or their j heaven, as (ins may beexcuied as no fins: But his inter eflion is to plead, 1. juft,«wel, that for his blood we mayftandas accepted ofGod^and freed from a* merciful condemnation. 2.That theSpiritprocured by the death ofChrift, may be given to us. that we may repent and beleeve. But againe, after the iaft Judgement Chrifi ftands as Medixtour, not to apply his deaths nor to intercede for finners, when there (hall be no finners, but Chrift eternally (ball appear for us as a paund of a perfect fatisfa£lion on; e given 3 and as a pledge and hoftage of peace, and Chrifts appearing for us for ever is an allufion to the Ambaffadours fent by forr a ign Princes., who (landing in Court before the Prince they are fent unto, are fpeaking tokens that the confederacy of peace ftands, and that no acts of hoftility can be done by either of the States and becaufe God is eternally and not by fits juft, as if he chrifi were now angry at fin 5 and then ikished and pacified when the fa-ftands in tisfadtion is gone.therefore the Lord Chrift ftands in that body and our nature nature in which he onceiuffered before God, for the acqnief.ing of our Media- j u ft ' h e for ever in the on:e payed ranfome. As alfo, Chrift remains '"a Kta ad t ' ie fakftantiaUandnaturallHead(though mP "rebe now glorified) after the^' ofthe Myfticall glorified body for ever,and of thefe members under Jaft Judge- the Covenant of Redemption eternally though allbe done and per-Acnp. formed in regard ofthe purchafed redemption:yet we then glorified once brake the Law> and therefore cannot even then ftandin our Law-right^oufhefle, but muft ftand in our Lord lefw Chrifts RighteouixS^ which garment (hall never caft the colour nor lu-ftre. 2. That love Loreeeemed ones, and the foule-fatisfactioa of

Chrift

Chrii: in his feed is eternall, looking back to thebargaine hee hath Cfarift • on^e made as Mcaitour^ hecannct leave off to be fatisfied in ibul fta"" 1 etcr-for what he hath done, forthat were a retracting of his love, and nall £ * cl1 a repenting of his royaUand Princely tendernefle, that as King, he f n "v C e ^ on,e did be; re ro his conquered iubje.ts whom he hath made his his rcdee-own forever. medones.

3. The foul cfGcd mull be eternally well pleaied with his Son „ jn . ,

11 ^ , w ii n ,.• ' • i • i • / j Gcd Itands

eternally (7^-/-^:^.nanenanclsrehingin his iove,Zf^.^.i7.and ctc . Ma u y

delighting for ever in all his Sons auings and tranfaaions in the well plea-work of Redemptionaf therefore God ha\e once given to himeW- fedwi-h Man*, the Throne of David to raign over the houfe of Jacob ., hee wl:it f hrl P muft make empty that Throne, if he (hall ieave orYto raign. And ^fuffc! the Angel^Lukj i.fpeaks of his birth and conccption.3i.77?0#//Wr rtt | ar ,4 bring forth a fon^andhc (hall be area.t»a>:dthe LordGodfhall give un- the ence te him the Throne of his Father David, and hee fk.dl raign overt-he K ivcn houfe of 'Jacob for ever' -And he fpcaks of the eternity of Davids 1"^%^ Throneover lacobs houfe, lb thar as he fhallbe a man (and he (hall ein pi». never lay down ournature) fo flull hee bee a King upon Davids Throne forever and ever.

4. To triumph eternally over enemies thedevils, Malignant op-pofers o 1 his i.uvjn fn and hell is an ac t of a Mediatory King ; w hen head and members do both triumph, no lefle then it is a part of his royall Mediatory power to crufh them all,and make them his foot-ilool, Pp/.no. But Chrilt and the Armies of heaven, when the 1?!^ Marriage-Supper ofthe Lamb foal come, fhal ride upon white hor- ^^^[1 fes^and triumph over enemies for ever. Kev.i 9.7 13,14 1 5.ana the ttmall, eternall living of Chrift in our nature with allhis, isa triumphing overthegrave.anddeath, 1 Cor.\ 5. and who can prellribe a pericd

and an end of that triumph?

5. The River of Water of Life fhewed to /0/v-;. Re v. 2 2.proceeds

out of the Throne of God and of the Lamb; then hath theilain ff^J^l Lamb a Throne for ever. v. 3. And there (hall be no more err e ; a cte m*ll, there: the Law of Works as threatnir^ a curie, (hall no more bee there (V.?/.?.ioi 1.1 ;,i4.D^;.i7.'6.butthe Gofpell blejfmg <hall be there a.:dthe Throne if Gcd and cfthe L.imbikallbe r^r.\.S . A d they fhall raign fjr ev:r ard ever. 6.If the glorifkdfit with the Lamb on a Throne :^hc is letdown

v\ Ufa

358 T&eperfetvity of CbrtjlsrdigndfttrtheUft InJgemcnt . PJI. with his Father upon his Throne, as is prqmiid, L;\. ii\ 9 : o. Rsv.^^i .'If Chriits Throne be remo a ed 3 the Throne of the glorined cannot (land: And all along where the (iate of the triumphing Church is del" ribed the Lord Jeius keeps the name of the Lamb in reference to the Mediatory tacrifice of theLambe ofGWflainefor the i-ns of the world, Job.i .29.2s Rev.$. TheBeafts andthe Elders ft and round about the i krone^ faying, Worthy is the Lamb that was Jlain^to receive power and riches and w;ftd?me?ikc .Rev .j. 1 5. The re-f re are they before the Throne^ and ftrve him night and day in his

Te^nple, and he that fitteth on the Throne frail dwell among then?.

TheyfhaH hunger no more^northirft any more. 17. For the Lambe

that is in the midft of them flail lead them unto t he living fount ame of ^/w.Thoughthis be.expounded of the Church Militant, lf\^% 10 yet it hath not its perfect actompiifhrnent, but of the Churdi before the Throne: for all tesrs are wip't from that Church only. And whereas it is laid, thatChri(ta£tsnor,as a Mediatour in Heaven, its true 3 he adtenot as now he acleth for hnners; but even thentheLambx-.17.is in the midft of them , and leads them, when they need neither Temple nor Sun-light,befide that, the LordGod Almighty 2s the;r Temple , Re v. 21.77?^ JLamb is their Temple , V. 2 2. And the Lamb is theirLghtjj, 2 3. Now what fort of leading &what influences of worlhip and light comes from the Lamb is another queilion. And it weighs much with me that its impoffible that the precious Ark God-Man.and the union peribnall can be diffolved.

7. Chrift faith,/tt?/7/ be a God to the over comer, and he (h M inherit all things^Kev .21 .And ifhebethe Godot Abraham being dead in regard of the foul thatiives : far more fhal hebe a God in an eternal Covenant with Abraham jn foul and body glorified though the acts of Chrifts raigning, and the actings of his Co tenanted people mult be futable to a glorified ftate. Come Lordbf :s.

\.

FINIS.